Fatir

See ayat 3 for tafseer.

See ayat 3 for tafseer.

At the beginning of this Surah, in a manner similar to Surah al‑Ḥamd, Surah Saba, and Surah al‑Kahf, praise of the Lord is expressed. This praise is grounded in the creation of the vast cosmos, as it is declared: “الْحَمْدُ لِلَّهِ فاطِرِ السَّماواتِ وَالْأَرْضِ”. The term “فاطر”, derived from “فطور”, originally signifies splitting or cleaving, and since creation resembles the emergence of existence from the rupture of non‑existence into the light of being, the term is employed in the sense of creation. This meaning becomes even more evident when considered alongside modern scientific perspectives, which suggest that the universe was initially a unified entity that gradually separated into distinct parts. Thus, divine praise is offered on the basis of His role as the Creator, for everything that exists derives from Him alone, and no being possesses anything independently. Since the administration of the universe operates through causes, God has entrusted certain functions to the angels; therefore, the āyah immediately refers to their creation and the عظیم capacities bestowed upon them: “جاعِلِ الْمَلائِكَةِ رُسُلًا أُولِي أَجْنِحَةٍ مَثْنى‏ وَثُلاثَ وَرُباعَ”. It then adds: “يَزِيدُ فِي الْخَلْقِ ما يَشاءُ إِنَّ اللَّهَ عَلى‏ كُلِّ شَيْءٍ قَدِيرٌ”, indicating that God increases in creation as He wills, for He has power over all things. Several questions arise in this context. The first concerns the nature of the angels’ messengership. It appears that this term encompasses both تشریعی and تکوینی dimensions. In one sense, angels convey divine revelation to the prophets; in another, they are entrusted with various functions within the cosmic order, such as recording deeds, taking souls, and executing divine commands. Qurʾānic usage supports this broader understanding of “رسُل”. The second question concerns the meaning of “أجنحة”. It is unlikely that the reference is to physical wings in the literal sense; rather, it is an expression of capacity, power, and the ability to act. Different numbers of wings signify درجات of capability and function among angels. The term “جناح”, although literally referring to wings, is often employed metaphorically to indicate means of movement, influence, and strength. Many expressions in Arabic and Persian similarly employ this concept figuratively, indicating the loss or possession of capacity rather than literal physical wings. Descriptions found in certain narrations concerning the عظمت of angels further reinforce that such expressions are not to be taken in a purely corporeal sense but rather reflect spiritual magnitude and functional scope. The third question concerns the expression “يَزِيدُ فِي الْخَلْقِ ما يَشاءُ”. While some exegetes have limited this to the زيادة in the wings of angels, the generality of the phrase indicates a broader meaning, encompassing all forms of augmentation within creation. This includes both physical and non‑physical qualities, such as beauty, voice, and other aspects of human and cosmic creation. Following the discussion of divine creation and the role of angels as intermediaries of divine grace, the āyah turns to the principle of divine mercy, which underlies existence itself: “ما يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلا مُمْسِكَ لَها وَما يُمْسِكْ فَلا مُرْسِلَ لَهُ مِنْ بَعْدِهِ”. That is, whatever mercy God opens for people cannot be withheld by anyone, and whatever He withholds cannot be sent forth by anyone else. This is affirmed by concluding: “وَهُوَ الْعَزِيزُ الْحَكِيمُ”, indicating that His power is invincible and His actions are grounded in wisdom. All خزائن of mercy belong to Him, and He bestows them upon whom He wills in accordance with wisdom. No collective effort of creation can alter what He has decreed. This principle reflects an aspect of tawḥīd, establishing that all beneficence and deprivation are ultimately in His control. Similar meanings appear elsewhere, such as: “وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلا كاشِفَ لَهُ إِلَّا هُوَ وَإِنْ يُرِدْكَ بِخَيْرٍ فَلا رَادَّ لِفَضْلِهِ يُصِيبُ بِهِ مَنْ يَشاءُ مِنْ عِبادِهِ وَهُوَ الْغَفُورُ الرَّحِيمُ”. Thus, the passage establishes a comprehensive framework linking divine creation, angelic function, and the absolute sovereignty of divine mercy, all within the overarching principle of divine unity.

The expression “يفتح,” derived from the root “فتح,” denotes opening, and it indicates the existence of the خزائن of divine mercy, as also referenced in other Qurʾānic āyāt. It is noteworthy that these خزائن, once opened, immediately flow upon creation without the need for any intermediary, and no one can prevent their outpouring. The precedence given to the opening of mercy over its withholding reflects the principle that divine mercy always precedes divine غضب. The term “رحمت” possesses a broad and expansive meaning, encompassing all divine gifts and blessings within the universe, whether material or spiritual. Accordingly, it may occur that a person finds all outward avenues closed, yet perceives that divine mercy continues to flow within the inner self, resulting in contentment, tranquility, and satisfaction—even in conditions such as confinement. Conversely, there are instances where all apparent means are open, yet one feels as though the doors of divine mercy are closed, leading to inner constriction and distress, as though the vast world has become a narrow and oppressive space. This reality is observable in many individuals. The two attributes “عزیز” and “حکیم” indicate God’s absolute power over both the granting and withholding of mercy, while also emphasizing that such actions are grounded in wisdom. His power is inseparable from His wisdom, and thus the opening and withholding of mercy occur in accordance with wise and purposeful principles. Reflection upon the content of this āyah provides the believer with a profound sense of inner peace and stability, enabling steadfastness in the face of adversity and preventing غرور in times of success. The subsequent āyah turns to the principle of tawḥīd in worship, grounded in tawḥīd in creation and provision, stating: “يا أَيُّهَا النَّاسُ اذْكُرُوا نِعْمَتَ اللهِ عَلَيْكُمْ”. It calls upon humanity to reflect upon the origin of the blessings and provisions that they enjoy. It then poses the question: “هَلْ مِنْ خالِقٍ غَيْرُ اللهِ يَرْزُقُكُمْ مِنَ السَّماءِ وَالْأَرْضِ”. This rhetorical inquiry affirms that there is no creator besides God who provides sustenance, whether through the life‑giving light of the sun, the nourishing rain, the invigorating air, or the resources of the earth, including vegetation, fruits, and sustenance. Since it becomes evident that the source of all such blessings is solely God, the conclusion follows: “لا إِلٰهَ إِلَّا هُوَ”, affirming that no deity exists besides Him and that worship is exclusively due to Him. It then asks: “فَأَنَّى تُؤْفَكُونَ”, questioning how one turns away from the path of truth toward falsehood and deviates from the recognition of divine unity to the worship of idols. The term “تُؤْفَكُونَ”, derived from “أفك,” signifies deviation from the original and true state. Thus, any movement away from truth is described by this term, and for this reason it has also been used in the sense of falsehood and fabrication. Some have further indicated that it refers specifically to falsehood of a severe or exaggerated nature.

The Qurʾān contains extensive reference to the angels, and numerous āyāt discuss their attributes, characteristics, functions, duties, and responsibilities. Indeed, faith in the angels is placed alongside faith in God, His prophets, and the revealed scriptures, indicating the fundamental importance of this belief: “آمَنَ الرَّسُولُ بِما أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللهِ وَمَلائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ”. There is no doubt that the existence of angels belongs to the realm of the unseen (ghayb), and apart from transmitted evidences, there is no other method of establishing their existence with these particular characteristics; therefore, in accordance with the principle of belief in the unseen, they must be accepted. The Qurʾān, in general terms, enumerates their characteristics as follows. First, angels are rational and conscious beings and are honored servants of God: “بَلْ عِبادٌ مُكْرَمُونَ”. Second, they are entirely obedient to God and never disobey Him: “لا يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ”. Third, they are entrusted with numerous and diverse responsibilities. Some are bearers of the Throne, as indicated in Surah al‑Haqqah (17); some administer affairs, as in Surah al‑Naziʿat (5); some are responsible for taking souls, as in Surah al‑Aʿraf (37); others record human deeds, as in Surah al‑Infitar (10–13); some protect human beings from dangers, as in Surah al‑Anʿam (61); others are assigned to punish rebellious communities, as in Surah Hud (77); some assist the believers in battle, as in Surah al‑Ahzab (9); and finally, some convey revelation to the prophets, as in Surah al‑Nahl (2). If one were to enumerate each of their individual functions, the discussion would become extensive. Fourth, they are constantly engaged in glorifying and sanctifying God, as in Surah al‑Shura (5): “وَالْمَلائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَنْ فِي الْأَرْضِ”. Fifth, despite these exalted qualities, the human being—on account of the potential for growth and development—can surpass them in rank, as reflected in the سجود of all angels to Adam (البقره 30–34), and in Adam’s role as their teacher. Sixth, they may appear in human form before prophets and even others. For example, in Surah Maryam (17): “فَتَمَثَّلَ لَها بَشَراً سَوِيًّا”, and in Surah Hud (69–77), where they appeared to Ibrahim and Lut. The ظاهر of these āyāt indicates an actual appearance rather than a mere subjective perception. Seventh, according to Islamic narrations, their number is exceedingly vast and beyond comparison with human beings. It is reported from Imam Jaʿfar al‑Sadiq that the number of angels in the heavens exceeds the particles of dust on earth, and there is no space in the heavens without an angel engaged in glorification (ref: Bihar al‑Anwar, vol. 59, p. 176). Eighth, they neither eat nor drink nor marry, as stated in a narration: “ان الملائكة لا ياكلون و لا يشربون و لا ينكحون …” (ref: Bihar al‑Anwar, vol. 59, p. 174). Ninth, they are free from sleep, forgetfulness, and fatigue. It is reported from Amir al‑Muʾminin Ali: “ليس فيهم فترة… و لا يغشاهم نوم العيون…” (ref: Bihar al‑Anwar, vol. 59, p. 175). Tenth, they occupy various ranks and stations. Some remain in perpetual رکوع, while others remain in سجود, as indicated in “ما مِنَّا إِلَّا لَهُ مَقامٌ مَعْلُومٌ … وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ” (Surah al‑Saffat 164–166). For further details regarding their attributes and classifications, reference may be made to discussions on angels in Bihar al‑Anwar (vol. 59, pp. 144–326) and to relevant sermons in Nahj al‑Balaghah. As to whether angels are purely immaterial or possess a subtle form of matter, it is evident that they cannot consist of dense, elemental matter. However, it is not impossible that they may be of a subtle substance beyond ordinary material comprehension. Establishing their complete immateriality is not a simple matter, nor is such investigation of primary importance. What is essential is to recognize them according to the attributes described in the Qurʾān and authentic traditions, as a عظیم class of divine creations, without attributing to them any partnership with God in creation or worship, since such attribution would constitute clear shirk. Notably, certain passages of the Torah refer to angels as “gods,” which reflects distortion, whereas the Qurʾān is entirely free from such expressions. It consistently presents them solely as servants of God, executing His commands, and affirms that the perfected human being can attain a rank above them.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

In the second section of the āyāt of this Surah, following the discussion on tawḥīd, creation (khāliqiyyat), and provision (rāziqiyyat), the discourse shifts—first addressing the Prophet صلى الله عليه وآله وسلم and then humanity at large—to outline the practical program corresponding to those foundational beliefs. Initially, the Prophet is instructed in steadfastness, which constitutes the most essential directive for him: “وَإِنْ يُكَذِّبُوكَ فَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ”. Thus, rejection is not unprecedented; earlier messengers were likewise denied, yet they remained steadfast until they fulfilled their mission. The Prophet is therefore called to constancy in his task, leaving the outcome to God: “وَإِلَى اللهِ تُرْجَعُ الْأُمُورُ”. All affairs ultimately return to God, who neither neglects the hardships borne in His path nor leaves persistent denial without consequence. The discourse then presents the central program for humanity: “يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللهِ حَقٌّ”. The promise of resurrection, judgment, recompense, Paradise, and Hell is affirmed as certain. In light of this certainty, it warns: “فَلا تَغُرَّنَّكُمُ الْحَياةُ الدُّنْيا وَلا يَغُرَّنَّكُمْ بِاللهِ الْغَرُورُ”. This indicates two primary avenues through which deception enters human life: the allure of worldly attractions—status, wealth, and desires—and false reliance upon divine mercy, leading to غرور regarding God’s forgiveness. Satanic forces, both human and non-human, continually exploit these avenues: embellishing worldly attractions and, at the same time, encouraging complacency through overconfidence in divine mercy. However, divine mercy does not promote disobedience, just as divine punishment does not justify despair. The term “الغَرُورُ” refers to powerful sources of deception, often interpreted specifically as Satan. From this perspective, three categories of people may be identified: those who are easily deceived by superficial attractions; those who require deliberate incitement and deception; and those who remain immune to both influences. The first group is addressed in “فَلا تَغُرَّنَّكُمُ الْحَياةُ الدُّنْيا”, the second in “وَلا يَغُرَّنَّكُمْ بِاللهِ الْغَرُورُ”, while the third corresponds to those described as protected from Satanic influence. The subsequent āyah offers a direct warning: “إِنَّ الشَّيْطانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا”. Satan has been humanity’s adversary since the earliest moment of human creation and has vowed to persist in this enmity. His attacks are comprehensive—“مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمانِهِمْ وَعَنْ شَمائِلِهِمْ”—and occur from unseen positions: “إِنَّهُ يَراكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لا تَرَوْنَهُمْ”. Despite this, human beings retain the capacity for resistance. Accordingly, one must remain vigilant and avoid treating such an adversary as a friend or guide. The āyah concludes: “إِنَّما يَدْعُوا حِزْبَهُ لِيَكُونُوا مِنْ أَصْحابِ السَّعِيرِ”. Satan’s sole objective is to recruit followers into his ḥizb, those who become subject to his influence and forget divine remembrance. In contrast, the final āyah clearly delineates the outcomes: “الَّذِينَ كَفَرُوا لَهُمْ عَذابٌ شَدِيدٌ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ”. Disbelief alone suffices to warrant punishment, whereas salvation requires both faith and righteous action, which together lead to forgiveness and great reward. Notably, forgiveness is mentioned first, signifying purification from sin, followed by reward, indicating the attainment of spiritual completion.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

In the previous āyāt, humanity was divided into two groups: the group of believers and the group of disbelievers, or alternatively, the ḥizb of God and the ḥizb of Satan. The first āyah under discussion presents a fundamental characteristic that serves as the root of all their actions and programs. It states: “أَ فَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَناً”. That is, can one whose evil deeds have been made to appear attractive, so that he perceives them as good, be compared to one who recognizes realities exactly as they are, distinguishing correctly between good and evil? In reality, this condition represents the key to all misfortune among misguided and obstinate communities. Their wrongful actions accord with their inner inclinations and desires, and thus appear beautified in their own eyes. Such individuals neither accept admonition nor are they willing to listen to criticism, nor do they consider altering their conduct. They do not analyze their actions, nor do they fear their consequences. Rather, they consider themselves the standard of goodness and attribute evil to others, even to the believers. It has often occurred that such individuals have misapplied descriptions of punishment meant for the حزب الشیطان to the believers while considering themselves among حزب اللہ. This constitutes a grave error. As to who causes evil deeds to appear attractive, the primary factor lies in the النفس and Satan. However, since the effect of repeated wrongdoing is created within the system established by God, it may also be attributed to Him in this sense. Initially, when a person commits sin, his pure disposition reacts with unease, but through repetition, this discomfort diminishes. Gradually, indifference emerges, and eventually the evil itself appears as goodness, to the extent that it becomes a source of pride, even while the individual sinks deeper into misguidance. It is noteworthy that the āyah does not explicitly state the contrasting case but leaves it open, encouraging reflection. It suggests whether such a person can ever be like one who perceives truth objectively. The following āyah explains the cause of this divergence: “فَإِنَّ اللهَ يُضِلُّ مَنْ يَشاءُ وَيَهْدِي مَنْ يَشاءُ”. This indicates that God allows misguidance or grants guidance according to His wisdom. Misguidance results from repeated deviation, while guidance is granted to those with receptive hearts. Thus, divine will operates in accordance with human disposition and conduct. It then addresses the Prophet صلى الله عليه وآله وسلم: “فَلا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَراتٍ”. This advises him not to be consumed with grief over such individuals, despite his profound concern for their welfare. The term “حَسَراتٍ” indicates multiple forms of sorrow: regret over their loss of guidance, the wasting of their human potential, and their ultimate fate in divine punishment. The āyah concludes: “إِنَّ اللهَ عَلِيمٌ بِما يَصْنَعُونَ”, affirming that God is fully aware of their actions. The next āyah returns to the themes of origin and resurrection, presenting a concise yet powerful argument: “وَاللهُ الَّذِي أَرْسَلَ الرِّياحَ فَتُثِيرُ سَحاباً … فَأَحْيَيْنا بِهِ الْأَرْضَ بَعْدَ مَوْتِها كَذلِكَ النُّشُورُ”. The process by which winds generate clouds, clouds bring rain, and rain revives dead الأرض serves as a clear analogy for resurrection. This observable cycle demonstrates divine power, wisdom, and the reality of renewal. Following this, the discourse addresses a common misconception among the polytheists—that honor and عزت could be attained through idols or worldly authority. It declares: “مَنْ كانَ يُرِيدُ الْعِزَّةَ فَلِلَّهِ الْعِزَّةُ جَمِيعاً”. True honor belongs entirely to God, and any honor possessed by others derives from Him. The method of attaining this عزت is then explained: “إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ”. Pure words—correct beliefs and sincere expressions—ascend toward God, and righteous actions elevate them further. Thus, sound belief (kalim tayyib) forms the foundation, while righteous action serves as its outward manifestation. Conversely, it is stated: “وَالَّذِينَ يَمْكُرُونَ السَّيِّئاتِ لَهُمْ عَذابٌ شَدِيدٌ وَمَكْرُ أُولئِكَ هُوَ يَبُورُ”. Those who devise evil plans will face severe punishment, and their schemes ultimately perish. Although they may imagine that deceit and ظلم will bring them honor and success, such efforts lead only to destruction and failure. Thus, the āyāt establish a clear contrast between two paths: one leading through truth, sincerity, and عمل صالح toward عزت and قربِ الٰہی, and the other through deception, misguidance, and فساد toward ruin and عذاب.

What is the true nature of ‘izzah (honor)? Is it anything other than attaining a state of invincibility? If this is so, then where should honor be sought, and what is it that bestows honor upon human beings? Through a clear analytical approach, it may be concluded that honor, in its primary sense, is a form of power that manifests within the human soul. This power prevents a person from submitting with humility and subservience before tyrants, rebels, and oppressors. It is a power that ensures that the human being is not enslaved by desires nor bows before base inclinations. It elevates the individual to a state of invulnerability in the face of zar and zor (wealth and force). Such a power cannot originate without faith in God, that is, without connection to the ultimate source of power and honor. This pertains to the level of thought, belief, and the inner self. At the level of action, however, the source of honor lies in deeds founded upon sound principles and well‑considered programs—what may be summarized as ‘amal ṣāliḥ (righteous action). These two elements—correct belief and righteous action—together grant human beings dignity and greatness, and confer upon them the distinction of invincibility. The worldly magicians in the time of Pharaoh began their performance by invoking his honor, declaring: “وَقالُوا بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغالِبُونَ” (Shuʿarāʾ 44). Yet they were swiftly defeated by the staff of Musa. However, when they abandoned the humiliating banner of Pharaoh and entered into the domain of tawḥīd, accepting faith, they attained such strength and invincibility that even Pharaoh’s most severe threats had no effect upon them. They sacrificed their hands, feet, and ultimately their lives in the path of God, embracing martyrdom. Through this act, they demonstrated that they would never submit to wealth or power and that they themselves were invincible. Their honor‑filled history stands today as a profound lesson for all.

It may be asked why this āyah states that “al‑kalim al‑ṭayyib” ascends toward God on its own, while regarding al‑ʿamal al‑ṣāliḥ it says that God elevates it. This can be explained as follows: al‑kalim al‑ṭayyib, as previously discussed, refers to faith and pure belief. Such belief is, in essence, itself an act of elevation toward God, since the reality of īmān is nothing other than its inherent ascent toward the Divine. In contrast, al‑ʿamal al‑ṣāliḥ is accepted by God, who receives it with favor, multiplies its reward many times over, grants it permanence and continuity, and raises it in rank. Thus, while pure belief is intrinsically oriented toward elevation, righteous action attains elevation through divine acceptance, augmentation, and preservation. (point for consideration)

See ayat 12 for tafseer.

In the previous āyāt, the discussion centered on tawḥīd, resurrection (maʿād), and the attributes of God. The āyāt under consideration continue this theme by drawing attention to additional signs of divine power within living beings (anfus) and the horizons (āfāq), presenting them as evidence of God’s power, knowledge, and the possibility of resurrection. The āyah first refers to the stages of human creation: “وَاللهُ خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْواجاً”. These represent three fundamental مراحل—earth, the drop of fluid, and the formation of pairs. The reference to “turāb” applies both to the creation of Adam and to the material basis of human existence, since all bodily elements and nourishment ultimately derive from the earth. The mention of “nutfah” signifies the detailed stage of individual human formation, while “azwāj” indicates the continuation and multiplication of the human species. The āyah then proceeds to later stages of life, presenting the processes of pregnancy and birth: “وَما تَحْمِلُ مِنْ أُنْثى‏ وَلا تَضَعُ إِلَّا بِعِلْمِهِ”. Every stage of conception, the complex development of the embryo, and the process of birth occur under precise knowledge. These transformations are so intricate that even the slightest disruption would prevent the process from reaching completion. The subsequent āyah addresses the duration of life: “وَما يُعَمَّرُ مِنْ مُعَمَّرٍ وَلا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتابٍ”. The variation in human lifespan—its extension or reduction—occurs according to a precise system governed by divine knowledge. The term “kitāb” here refers ultimately to divine knowledge, encompassing all details of existence. The āyah concludes: “إِنَّ ذلِكَ عَلَى اللهِ يَسِيرٌ”, affirming that all these processes, whether in terms of power or knowledge, are easy for God. Thus, the stages of human creation—from earth to embryo, from pregnancy to birth, and from growth to death—serve as clear evidence of both origin and return. The One who brings forth life from lifeless matter and from a minute drop is certainly capable of resurrecting the dead. The discourse then moves to signs within the natural world: “وَما يَسْتَوِي الْبَحْرانِ هذا عَذْبٌ فُراتٌ سائِغٌ شَرابُهُ وَهذا مِلْحٌ أُجاجٌ”. Although both types of water originate from a single source, they display distinct properties—fresh and pleasant, or salty and bitter—yet both remain beneficial. It states: “وَمِنْ كُلٍّ تَأْكُلُونَ لَحْماً طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَها”. From both, human beings derive nourishment and adornment. Furthermore, the āyah describes navigation: “وَتَرَى الْفُلْكَ فِيهِ مَواخِرَ لِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ”. Ships traverse these waters, enabling human beings to seek divine bounty and benefit from the resources provided. Together, these observations present a coherent system: the diversity and harmony found in creation—despite shared origins—reflect a deliberate and wise design. These phenomena serve as clear evidence of divine power, wisdom, and providence, while simultaneously calling humanity to reflection, recognition, and gratitude.

1– The expression “فرات,” according to Lisan al‑Arab, refers to water that is extremely pure and sweet. “Sāʾigh” denotes water that is pleasant and easy to swallow, in contrast to “ملح” (saline water), while “أجاج” refers to bitter, astringent water that causes discomfort in the throat and may constrict it. 2– Some exegetes have interpreted this as an analogy for the inequality between the believer and the disbeliever. However, the surrounding āyāt, which discuss signs of creation, indicate that the statement primarily relates to manifestations of tawḥīd, highlighting the diversity of water forms, their distinct effects, and their shared benefits. 3– In this āyah, three major benefits of rivers and seas are mentioned: food, adornment, and transportation. Seas constitute one of the most important sources of nourishment for humanity, providing vast quantities of edible resources annually, with minimal human effort. This demonstrates a precise natural system that enables humanity to benefit from the provisions prepared for it. In addition, various forms of adornment—such as shells, pearls, and coral—are extracted from them. The mention of adornment reflects the human capacity for aesthetic appreciation, which forms a source of refinement, culture, and artistic expression. When exercised without excess, this faculty contributes to psychological balance, vitality, and readiness for purposeful activity. As for transportation, it forms a foundational aspect of human civilization and social life. Given that seas cover a substantial portion of the earth and connect distant regions, they provide unparalleled means for movement of goods and people. The scale of maritime transport far exceeds that of other methods, both historically and in contemporary contexts. 4– The benefits of seas are not limited to these three aspects. They contribute to the formation of clouds, provide materials for medicine and industry, supply resources such as oils and minerals, and play a role in climatic systems such as wind patterns. Thus, their advantages are extensive. 5– The expression “لَحْماً طَرِيًّا” (fresh meat) is a meaningful indication of the nutritional value and superiority of fresh marine food in comparison with preserved or processed alternatives. 6– A question may arise regarding the presence of fresh-water seas, given that most seas are saline. The response is that fresh-water seas and large lakes exist in various regions, and large rivers are also referred to as “بحر” in Arabic usage. Furthermore, the waters of major rivers extend deep into the seas, where they remain distinct for a period, forming vast bodies of fresh water within saline environments. 7– The phrase “لِتَبْتَغُوا مِنْ فَضْلِهِ” encompasses all forms of economic activity associated with maritime use, while “وَلَعَلَّكُمْ تَشْكُرُونَ” aims to awaken the sense of gratitude. This sense of gratitude serves as a pathway to recognizing God and developing consciousness of His نعمت.

In the preceding āyah, reference is made to both the increase and decrease of human lifespan through divine command. In connection with this, various narrations have also been transmitted, and exegetes have extensively discussed the principles governing longevity and its reduction. Undoubtedly, there exists a set of natural factors that influence the length or brevity of life, many of which have been recognized by human beings. These include maintaining moderation in diet, engaging in physical activity, avoiding addictions and harmful habits such as the consumption of intoxicants, refraining from excessive emotional agitation, and possessing a firm and resilient faith that provides inner stability amid life’s challenges. In addition to these observable causes, there are other factors whose connection to longevity is not immediately apparent. However, Islamic narrations strongly emphasize them. For example: The Prophet صلى الله عليه وآله وسلم is reported to have said: “ان الصدقة و صلة الرحم تعمران الديار وتزيدان في الأعمار”, meaning that charity and maintaining ties of kinship bring prosperity to communities and increase lifespan (ref: Nur al‑Thaqalayn, vol. 4, pp. 354–355). In another narration, it is stated: “من سره ان يبسط فى رزقه و ينسى له فى اجله فليصل رحمه”, indicating that one who wishes for expansion in provision and delay in lifespan should maintain ties of kinship (ref: Nur al‑Thaqalayn, vol. 4, pp. 354–355). Furthermore, certain sins, particularly immoral acts such as illicit relations, are described as causes of shortened lifespan. In a well‑known statement, the Prophet صلى الله عليه وآله وسلم said: “اياكم و الزنا فان فيه … ينقص العمر”, meaning that such actions diminish lifespan (ref: Nur al‑Thaqalayn, vol. 4, pp. 354–355). Similarly, Imam Muhammad al‑Baqir is reported to have said: “البر و صدقة السر … يزيدان فى العمر”, indicating that righteous conduct and concealed charity increase lifespan and protect from harmful ends (ref: Safinat al‑Bihar, vol. 2, p. 23). There are also indications regarding other forms of wrongdoing, including ظلم and general sinfulness, as factors affecting the duration of life. Some interpreters, however, have objected to such narrations due to their inability to distinguish between ajal al‑ḥatmī (definitive term) and ajal al‑muʿallaq (conditional term), assuming human lifespan to be fixed and unchangeable. On this basis, they have considered these reports to be in conflict with Qurʾānic texts (ref: Tafsir al‑Alusi, vol. 22, p. 164).

There is no doubt that the human being possesses two kinds of ajal (term of life). One is the ajal ḥatmī, which represents the ultimate limit of the body’s capacity for survival; upon reaching it, everything ends by divine command. The other is the ajal muʿallaq, which changes in accordance with conditions and circumstances. For example, a person may commit suicide, although if he had not committed such a grave act, he might have lived for many years. Similarly, indulgence in intoxicants, harmful substances, or unrestrained passions can rapidly diminish a person’s physical capacity, whereas in their absence, the same individual might have lived significantly longer. These are matters that are empirically observable and well understood, and they cannot be denied. Likewise, sudden events and unforeseen accidents are also connected to the ajal muʿallaq, and this too is evident. Therefore, when numerous narrations state that acts such as charity or maintaining ties of kinship prolong life and avert misfortunes, they should be understood within the framework of such factors and conditions. If these two forms of ajal are not distinguished, many issues related to divine decree (qaḍāʾ wa qadar) and the effects of human effort would remain unresolved in human life. This matter may be clarified through a simple analogy. Consider a factory that produces machines designed to function for twenty years under proper maintenance and careful usage. In this case, twenty years represents the ajal ḥatmī of that machine. However, if it is misused, poorly maintained, or subjected to excessive strain, its lifespan may be reduced to half or even a fraction of that duration. This shorter duration corresponds to the ajal muʿallaq. Thus, the distinction between these two forms of term is both rationally evident and experientially confirmed. It is therefore surprising that some well‑known exegetes have not sufficiently taken this clear and fundamental distinction into account.

See ayat 14 for tafseer.

In these āyāt, the Qurʾān once again draws attention to the signs of tawḥīd and certain manifestations of divine favor, with the aim of awakening the human sense of gratitude and directing it toward recognition of the true object of worship, while preventing deviation into forms of shirk. It is stated: “يُولِجُ اللَّيْلَ فِي النَّهارِ وَيُولِجُ النَّهارَ فِي اللَّيْلِ”. The term “يولج” signifies entering or inserting, and this may refer either to the gradual increase and decrease of day and night throughout the year—with all its effects in producing seasons—or to the gradual transition between light and darkness through twilight, which prevents abrupt changes and allows a smooth transformation from one state to another. The āyah then refers to the subjugation of the sun and the moon: “وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ”. Their ordered motion serves human benefit and constitutes a source of numerous blessings. Yet, despite this orderly function, they are not eternal; their course continues only “إِلَى أَجَلٍ مُسَمًّى”, that is, until a fixed term. This indicates not merely their cyclical motion but the ultimate limitation of their existence, after which they will cease. From this, the conclusion is drawn: “ذلِكُمُ اللهُ رَبُّكُمْ لَهُ الْمُلْكُ”, affirming divine sovereignty, while all alleged objects of worship are declared powerless: “ما يَمْلِكُونَ مِنْ قِطْمِيرٍ”. This expression denotes even the slightest conceivable entity, emphasizing the absolute lack of authority of such beings. It is further stated: “إِنْ تَدْعُوهُمْ لا يَسْمَعُوا دُعاءَكُمْ”, indicating their incapacity even to perceive supplication, and even hypothetically, “وَلَوْ سَمِعُوا مَا اسْتَجابُوا لَكُمْ”, they would remain unable to respond. In addition, on the Day of Judgment, “يَكْفُرُونَ بِشِرْكِكُمْ”, they will repudiate such worship. This repudiation reveals that what was perceived as worship directed toward them was, in reality, adherence to delusion and subjective inclination. The āyah concludes: “وَلا يُنَبِّئُكَ مِثْلُ خَبِيرٍ”, emphasizing that such knowledge is revealed only by one who possesses complete awareness of all realities, including past, present, and future. The subsequent āyāt turn to further signs in human existence. The stages of creation are outlined: “وَاللهُ خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْواجاً”. This progression—from earth to the embryonic stage and then to differentiation into pairs—demonstrates a structured process governed by knowledge and purpose. The continuation of life through gestation and birth is described: “وَما تَحْمِلُ مِنْ أُنْثى‏ وَلا تَضَعُ إِلَّا بِعِلْمِهِ”, highlighting the precision and complexity of these processes, which cannot occur without comprehensive knowledge. Similarly, lifespan is addressed: “وَما يُعَمَّرُ مِنْ مُعَمَّرٍ وَلا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتابٍ”. This reflects the existence of an ordered system in which variations of life duration occur according to established knowledge and law. All of these processes are concluded with: “إِنَّ ذلِكَ عَلَى اللهِ يَسِيرٌ”, affirming that such عظیم phenomena present no difficulty for divine power. The discussion then turns to the natural world: “وَما يَسْتَوِي الْبَحْرانِ هذا عَذْبٌ فُراتٌ سائِغٌ شَرابُهُ وَهذا مِلْحٌ أُجاجٌ”. Despite sharing a common origin, waters differ in quality, yet both serve beneficial purposes. It is stated: “وَمِنْ كُلٍّ تَأْكُلُونَ لَحْماً طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَها”, indicating that both sources provide nourishment and adornment. Further, “وَتَرَى الْفُلْكَ فِيهِ مَواخِرَ” emphasizes their role in transportation, enabling the pursuit of livelihood: “لِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ”. The reference to “فضل” encompasses all forms of economic benefit derived through maritime movement, while the concluding phrase calls for gratitude, which serves as a pathway to recognition of the divine source. Collectively, these āyāt present a coherent demonstration: the harmony, diversity, and intentionality observed in the phenomena of human existence and the natural world constitute clear evidence of divine power, knowledge, and unity, while simultaneously guiding the human being toward reflection, recognition, and gratitude.

In these āyāt, the Qurʾān once again draws attention to the signs of tawḥīd and certain manifestations of divine favor, with the aim of awakening the human sense of gratitude and directing it toward recognition of the true object of worship, while preventing deviation into forms of shirk. It is stated: “يُولِجُ اللَّيْلَ فِي النَّهارِ وَيُولِجُ النَّهارَ فِي اللَّيْلِ”. The term “يولج” signifies entering or inserting, and this may refer either to the gradual increase and decrease of day and night throughout the year—with all its effects in producing seasons—or to the gradual transition between light and darkness through twilight, which prevents abrupt changes and allows a smooth transformation from one state to another. The āyah then refers to the subjugation of the sun and the moon: “وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ”. Their ordered motion serves human benefit and constitutes a source of numerous blessings. Yet, despite this orderly function, they are not eternal; their course continues only “إِلَى أَجَلٍ مُسَمًّى”, that is, until a fixed term. This indicates not merely their cyclical motion but the ultimate limitation of their existence, after which they will cease. From this, the conclusion is drawn: “ذلِكُمُ اللهُ رَبُّكُمْ لَهُ الْمُلْكُ”, affirming divine sovereignty, while all alleged objects of worship are declared powerless: “ما يَمْلِكُونَ مِنْ قِطْمِيرٍ”. This expression denotes even the slightest conceivable entity, emphasizing the absolute lack of authority of such beings. It is further stated: “إِنْ تَدْعُوهُمْ لا يَسْمَعُوا دُعاءَكُمْ”, indicating their incapacity even to perceive supplication, and even hypothetically, “وَلَوْ سَمِعُوا مَا اسْتَجابُوا لَكُمْ”, they would remain unable to respond. In addition, on the Day of Judgment, “يَكْفُرُونَ بِشِرْكِكُمْ”, they will repudiate such worship. This repudiation reveals that what was perceived as worship directed toward them was, in reality, adherence to delusion and subjective inclination. The āyah concludes: “وَلا يُنَبِّئُكَ مِثْلُ خَبِيرٍ”, emphasizing that such knowledge is revealed only by one who possesses complete awareness of all realities, including past, present, and future. The subsequent āyāt turn to further signs in human existence. The stages of creation are outlined: “وَاللهُ خَلَقَكُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْواجاً”. This progression—from earth to the embryonic stage and then to differentiation into pairs—demonstrates a structured process governed by knowledge and purpose. The continuation of life through gestation and birth is described: “وَما تَحْمِلُ مِنْ أُنْثى‏ وَلا تَضَعُ إِلَّا بِعِلْمِهِ”, highlighting the precision and complexity of these processes, which cannot occur without comprehensive knowledge. Similarly, lifespan is addressed: “وَما يُعَمَّرُ مِنْ مُعَمَّرٍ وَلا يُنْقَصُ مِنْ عُمُرِهِ إِلَّا فِي كِتابٍ”. This reflects the existence of an ordered system in which variations of life duration occur according to established knowledge and law. All of these processes are concluded with: “إِنَّ ذلِكَ عَلَى اللهِ يَسِيرٌ”, affirming that such عظیم phenomena present no difficulty for divine power. The discussion then turns to the natural world: “وَما يَسْتَوِي الْبَحْرانِ هذا عَذْبٌ فُراتٌ سائِغٌ شَرابُهُ وَهذا مِلْحٌ أُجاجٌ”. Despite sharing a common origin, waters differ in quality, yet both serve beneficial purposes. It is stated: “وَمِنْ كُلٍّ تَأْكُلُونَ لَحْماً طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَها”, indicating that both sources provide nourishment and adornment. Further, “وَتَرَى الْفُلْكَ فِيهِ مَواخِرَ” emphasizes their role in transportation, enabling the pursuit of livelihood: “لِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ”. The reference to “فضل” encompasses all forms of economic benefit derived through maritime movement, while the concluding phrase calls for gratitude, which serves as a pathway to recognition of the divine source. Collectively, these āyāt present a coherent demonstration: the harmony, diversity, and intentionality observed in the phenomena of human existence and the natural world constitute clear evidence of divine power, knowledge, and unity, while simultaneously guiding the human being toward reflection, recognition, and gratitude.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

In the preceding āyāt, the invitation to tawḥīd was presented and every form of shirk and idolatry was negated. It is possible that this might give rise to the misconception that God stands in need of human worship, thereby explaining the emphasis on worship. In order to remove this misunderstanding, the āyāt under discussion clarify that it is, in fact, the human being who stands in need of worship, not God. It is stated: “يٰا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَراءُ إِلَى اللهِ وَاللهُ هُوَ الْغَنِيُّ الْحَمِيدُ”. This is a profoundly significant statement that clarifies the ontological position of the human being in relation to the Creator. It resolves many conceptual difficulties and answers numerous underlying questions. Indeed, absolute independence belongs solely to God. All human beings—and indeed all created entities—are entirely dependent (faqīr) and derive their existence from Him. If, even for a moment, this relation were severed, they would cease to exist. Just as God is the absolutely self‑subsisting (qāʾim bi‑dhātih), all creation subsists through Him. He is an infinite being, necessary in essence and attributes (wājib al‑wujūd), whereas all others are contingent and dependent. Under such conditions, it becomes clear that God has no need of human worship. Rather, it is human beings who, through worship and obedience, progress along the path of perfection and draw ever nearer to the infinite source of grace, benefiting from the radiance of His essence and attributes. This āyah thus serves as a clarification of the earlier declaration: “ذلِكُمُ اللهُ رَبُّكُمْ لَهُ الْمُلْكُ”. Sovereignty belongs exclusively to Him, and all other beings possess nothing independently—not even the slightest thing. Consequently, human beings are dependent upon Him alone and should neither bow before any other nor seek fulfillment of their needs from beings who are themselves dependent. Even the grandeur of prophets and spiritual leaders derives from their role as His representatives, not from any independent existence. The expression “الْغَنِيُّ الْحَمِيدُ” conveys that God is not only independent but also worthy of all praise. His independence is not accompanied by indifference; rather, it is conjoined with boundless generosity and beneficence. Reflection upon this reality produces two significant effects in the believer. On the one hand, it prevents pride, arrogance, and self‑centredness by reminding one that all possessions and capacities are divine trusts. On the other hand, it frees the individual from dependence on anything besides God, removing subservience to other powers and fostering inner dignity and independence. From this perspective, the believer perceives all existence as a manifestation of divine presence. Attention to secondary causes does not result in neglect of the ultimate Cause (musabbib al‑asbāb). Some philosophers have interpreted this āyah as implicitly pointing toward the well‑known argument based on contingency and necessity (imkān wa wujūb). Although the āyah is not presenting a formal proof of God’s existence, but rather describing His attributes, such a philosophical argument may be regarded as a natural implication of its meaning.

In the preceding āyāt, there was an invitation to tawḥīd and a rejection of all forms of shirk. In the āyāt under discussion, five key points are presented in connection with that theme. First, since it was stated that God can remove a people and replace them with another, this might raise the question whether all individuals, including the righteous believers, would suffer collectively for the sins of others. In response, it is declared: “وَلا تَزِرُ وازِرَةٌ وِزْرَ أُخْرىٰ”, meaning that no bearer of burden shall bear the burden of another. The term “وزر” signifies a heavy burden, and by extension, responsibility. This principle reflects divine justice, whereby each individual is accountable solely for his own actions and receives recompense accordingly. It also illustrates the severity of the Day of Judgment, when no one will be willing to bear another’s burden, regardless of personal attachment. This principle has a profound impact on ethical self‑development, as it prevents individuals from justifying wrongdoing on the basis of corrupt environments or societal influences. Each person remains responsible for his own conduct. The second statement elaborates on this idea: “وَإِنْ تَدْعُ مُثْقَلَةٌ إِلىٰ حِمْلِها لا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كانَ ذا قُرْبىٰ”. Even if one burdened with sins calls upon another to share that burden, none of it will be taken up, even by a close relative. Thus, individual accountability is complete and inescapable. This does not contradict the narrations concerning sunnat ḥasana and sunnat sayyiʾa, because in such cases, the initiator of an action participates in its consequences through causation. When a person establishes a practice or encourages others, he becomes a شریک in that action, and its outcome is attributed to him as well. The third point clarifies that prophetic warnings only affect receptive hearts: “إِنَّما تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَأَقامُوا الصَّلاةَ”. Those who possess inner خوف of God and uphold prayer respond to guidance. Without this awareness and inclination toward truth, individuals remain inattentive to prophetic دعوت. The fourth point reiterates divine independence and human benefit: “وَمَنْ تَزَكّىٰ فَإِنَّما يَتَزَكّىٰ لِنَفْسِهِ”. Whoever attains purity, does so for his own benefit. Spiritual purification returns to the individual himself; God does not benefit from human obedience. Finally, the fifth point concludes: “وَإِلَى اللهِ الْمَصِيرُ”. The ultimate return of all beings is to God, and He will settle all accounts. Even if the outcomes of actions are not fully realized in this world, they will certainly be manifested in the final reckoning. Thus, these āyāt collectively emphasize individual responsibility, the selective receptivity to divine guidance, the personal benefit of moral purification, and the certainty of final accountability.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

In connection with the discussions on faith and disbelief set forth in the preceding verses, the verses under consideration present four compelling parables concerning the believer and the disbeliever, in which the effects of "faith and disbelief" are most vividly embodied. In the first parable, the disbeliever and the believer are likened to the blind and the sighted, and it is stated: "The blind and the sighted are by no means equal." (وَما يَسْتَوِي الْأَعْمى‏ وَالْبَصيرُ). Faith is light and illuminating; it bestows upon the human being enlightenment and awareness in cosmology, belief, action, and all aspects of life. Disbelief, however, is darkness and obscurity, devoid of true knowledge and insight into the whole realm of existence, and bereft of sound belief or righteous deed. In this connection, the Holy Quran expresses the matter with full justice in verse 257 of Surah al-Baqarah: اللهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ وَالَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ۔ "God is the guardian, guide, and protector of the believers; He guides them from darkness into light. But the guardian of the disbelievers is Taghut, who draws them from light into darkness. They are the companions of Hell and shall dwell therein forever." Sight alone is not sufficient; light and illumination must also be present so that the human being, with the aid of these two factors, may observe existing things. In the subsequent verse it is further stated: "Nor are darkness and light equal." (و لا الظلمات و لا النور). Since darkness causes misguidance, engenders stagnation and inertia, and gives rise to manifold dangers — whereas light and illumination are the source of life and movement, growth and development, and perfection and elevation — were light to be extinguished, all the forces and energies of the world would cease, and death would encompass the entire material universe. Likewise, in the spiritual realm, the light of faith is the cause of growth and perfection and the source of life and movement. It is then further stated: "Nor is the (refreshing) shade equal to the scorching wind." (و لا الظل و لا الحرور). The believer lives in tranquility, peace, and security under the shade of his faith, whereas the disbeliever, on account of his disbelief, is consumed in suffering and anguish. Raghib states in the Mufradāt that "ḥarūr" (on the metrical pattern of "qabūl") signifies a hot and scorching wind — a killing and desiccating wind. Some interpret it as the poisonous wind (samūm), and some as the intense and severe heat of the sun. Zamakhshari states in the Kashshāf that "samūm" refers to harmful and destructive winds that blow during the day, whereas "ḥarūr" refers to winds of the same nature but without the distinction of blowing by day or by night. In any case, how far removed are such winds from the cool and invigorating shade that refreshes the soul and body of the human being. In the final parable it is stated: "And the living and the dead are by no means equal." (وَما يَسْتَوِي الْأَحْياءُ وَلَا الْأَمْواتُ). The believers are alive, possessed of striving and effort, movement and activity, and growth and development — they have branches, leaves, flowers, and fruit. The disbelievers, however, are like dry wood: devoid of freshness, leaf, flower, and shade, of no benefit save for burning. In verse 122 of Surah al-An'am it is stated: أَ وَمَنْ كانَ مَيْتاً فَأَحْيَيْناهُ وَجَعَلْنا لَهُ نُوراً يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُماتِ لَيْسَ بِخارِجٍ مِنْها۔ "Is one who was dead and to whom We gave life, and for whom We set a light by which he walks among people, like one whose condition is that of darkness from which he will never emerge?" At the end of the verse under consideration it is further stated: "God causes whomever He wills to hear" — so that he may hear the call of truth with the ears of the heart and respond to the proclamation of those who call to monotheism — (إِنَّ اللهَ يُسْمِعُ مَنْ يَشاءُ) — "and you cannot make those who are dead in their graves hear." (وَمَا أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ). However far-reaching your call may be, however heartfelt your speech, and however eloquent and rhetorical your discourse, the dead can comprehend none of it. Those who, through insistence upon sin and immersion in prejudice, enmity, injustice, and corruption, have forfeited their human spirit, are certainly incapable of accepting your call. Therefore, do not be distressed or troubled on account of their failure to believe. Your responsibility is only to convey the message and to warn. "You are only a warner." (إِنْ أَنْتَ إِلَّا نَذِيرٌ).

We know that the Qurʾān does not recognize geographical, racial, or class distinctions that separate human beings from one another; rather, it identifies a single decisive boundary, namely the boundary between īmān and kufr. In this way, it divides human society into two fundamental groups: the believers and the disbelievers. On numerous occasions, the Qurʾān characterizes faith through the metaphor of light (nūr) and disbelief through that of darkness (ẓulumat). This analogy is among the most vivid and effective, as it conveys both the essence and the consequences of these two states. Faith represents an inner perception and insight—a form of conscious awareness combined with conviction and dynamic movement. It penetrates the depths of the human soul, giving rise to actions that promote growth, development, and the flourishing of society. In contrast, disbelief signifies ignorance, lack of awareness, and absence of certainty. Its consequences are stagnation, loss of responsibility, and destructive tendencies influenced by base impulses. Just as in the material world light is the source of life, motion, growth, and development for humans, animals, and plants, darkness leads to stillness, inaction, and, if prolonged, the cessation of life. Thus, it is entirely fitting that the Qurʾān compares faith and disbelief to light and darkness, to life and death, and to cooling shade and scorching heat. Similarly, it likens the believer and the disbeliever to the seeing and the blind. These four metaphors comprehensively capture all essential distinctions between the two states. This contrast is not merely theoretical but observable in lived experience. When one associates with a person of faith, the آثار of this inner light become perceptible in the entirety of his being. His thoughts are illuminating, his speech is radiant, and his conduct reflects the realities of true life and authentic existence. By contrast, the one immersed in disbelief radiates a form of inner darkness. His concerns are limited to immediate, material interests, and his intellectual horizon rarely extends beyond personal gain. He becomes immersed in desires, and his companionship draws others into a similar state of inward obscurity. As expressed metaphorically: association with the spiritually lifeless produces lifelessness, and companionship with one lacking vitality leads to decline. In this way, the Qurʾānic portrayal becomes both intellectually understandable and experientially verifiable, demonstrating that the distinction between faith and disbelief is not abstract but directly perceivable in human life.

In considering the preceding āyāt, two questions arise. The first concerns the statement that “you cannot cause those in the graves to hear,” whereas it is reported in well‑known traditions that the Prophet صلى الله عليه وآله وسلم, after the battle of Badr, addressed the slain among the disbelievers, saying: “هل وجدتم ما وعد الله و رسوله حقا؟ فانى وجدت ما وعدنى الله حقا”. When ʿUmar questioned how such speech could be directed toward lifeless bodies, the Prophet replied: “ما انتم باسمع لما اقول منهم، غير أنهم لا يستطيعون أن يردوا شيئا”. Similarly, within the prescribed practices concerning the deceased, the instruction of “تلقين” is found. How, then, are these reconciled with the āyāt under discussion? The answer becomes clear by noting that the āyāt refer to the general, natural condition: the dead, in the ordinary course, do not perceive sounds of this world. However, the reported incidents—such as the address at Badr or the practice of instruction—pertain to exceptional circumstances sanctioned by divine will. In such cases, God enables a particular form of awareness beyond ordinary conditions. In other words, the relationship between the world of barzakh and the material world is generally severed, except where God permits a connection to occur. Thus, under normal circumstances, such communication does not take place, while in exceptional cases it may. The second question concerns the meaning of sending salutations to the Prophet صلى الله عليه وآله وسلم, visiting the graves of the righteous, and seeking tawassul, given that ordinary communication with the dead is not perceived. Here, too, the distinction becomes evident. The prophets and the righteous are not analogous to ordinary individuals. Like the martyrs—whom the Qurʾān explicitly describes as living—they possess a ḥayāt barzakhiyyah. Indeed, they stand at the foremost rank of such life and fall under the meaning of “أَحْياءٌ عِنْدَ رَبِّهِمْ يُرْزَقُون”. In this state, their connection with the divine realm is intensified, and by divine permission, a form of relationship with this world remains. Just as, in the reported instance, they may be made aware of speech, so too numerous narrations indicate that the Prophet and the Imams perceive the greetings conveyed to them and respond to them, and that the deeds of the community are presented to them. Moreover, the practice of sending salutations within the prayer itself—such as in the tashahhud—demonstrates that addressing the Prophet صلى الله عليه وآله وسلم is part of the established religious practice, affirmed across the Muslim tradition. It would be inconsistent to prescribe such an address if it were entirely devoid of any meaning or reception. Likewise, the instruction “لقنوا موتاكم لا اله الا الله” indicates that communication with the deceased, in certain forms, remains meaningful within the framework established by divine sanction. From this, it follows that the āyāt under discussion do not negate tawassul or the practice of addressing the Prophet and the righteous. Rather, they deny the ability of lifeless idols—incapable of perception or action—to hear or respond. Proper understanding requires distinguishing between these fundamentally different subjects: on the one hand, inert objects devoid of life or awareness; on the other, those whom God has granted استمرار of life and a special مقام in His presence. Thus, the apparent tension is resolved by recognizing the general principle described in the āyāt and the exceptional cases governed by divine command, as well as the distinct status of the prophets and the righteous within the order of existence.

In the four analogies presented in the preceding āyāt, a variety of expressions may be observed. For example, “الأعمى” and “البصير”, as well as “الظل” and “الحرور”, appear in the singular form, whereas “الأحياء” and “الأموات” are expressed in the plural. Similarly, in the pair “الظلمات” and “النور”, one term is in the plural while the other is in the singular. Moreover, in the first and second analogies, the negative elements (الأعمى and الظلمات) are mentioned first, whereas in the third and fourth analogies, the positive elements (الظل and الأحياء) precede their opposites. A further observation is that in the first analogy the particle of negation is not repeated, while in the remaining three analogies it is repeated. Finally, the phrase “ما يستوي” appears only in the first and the last analogy, and not in the others. Some exegetes have proposed explanations for these variations. Among the more acceptable observations is that the plural form of “الظلمات” and the singular form of “النور” reflect the multiplicity of paths of darkness (kufr), in contrast to the unity of truth (īmān). Faith and tawḥīd represent a single straight path, for between two points there is only one straight line, whereas deviation resembles the innumerable crooked lines that may be drawn between those same points. The precedence of the negative elements in the first two examples may indicate the initial stage of Islam, when humanity was brought from the blindness of jāhiliyyah and the darkness of shirk into the light of faith and perception. In contrast, the latter two analogies may refer to a later stage, when Islam had taken firm root in the hearts and had developed its affirmative presence within society. However, apart from such considerations, variation in expression itself produces a distinct vitality and freshness in discourse, rendering it more engaging, eloquent, and aesthetically compelling. In contrast, repetitive uniformity, except in exceptional cases, diminishes the subtlety and effectiveness of speech. For this reason, eloquent speakers consistently strive to diversify their expressions. It is well established that the Qurʾān stands at the highest level of eloquence and rhetoric. Therefore, even if no additional interpretive subtleties were present, the diversity of expression alone would suffice to demonstrate its rhetorical excellence. Nevertheless, it remains possible that future reflection may uncover further dimensions and meanings within these variations that remain beyond present comprehension.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

In the preceding verses, we had arrived at the point that there exist certain individuals who are like the dead and the blind, upon whose hearts the words of the prophets produce not the slightest effect. In the verses under consideration, by way of consolation to the Noble Prophet — so that he should not be grieved or distressed — it is first stated: "We have sent you in truth as a bearer of glad tidings and a warner, and there has been no community but that a warner passed among them." (إِنَّا أَرْسَلْناكَ بِالْحَقِّ بَشِيراً وَنَذِيراً وَإِنْ مِنْ أُمَّةٍ إِلَّا خَلا فِيها نَذِيرٌ). You must not fall short in the responsibility of glad tidings and warning — this much is sufficient for you. Convey your call to their ears, give them glad tidings of God's rewards, and warn them of the Lord's punishment, whether they accept it or adopt enmity and obstinacy. It is worthy of attention that in the final verse of the preceding discussion it was stated: "إِنْ أَنْتَ إِلَّا نَذِيرٌ," whereas in the first verse under consideration it is stated: "We have sent you in truth as a bearer of glad tidings and a warner." This alludes to the fact that even if you are a warner, you do not perform this function of your own accord — it is a mission that We have entrusted to you. And if in the preceding verse only warning was mentioned, the reason was that the discussion there concerned obstinate ignoramuses who, like the dead in a graveyard, were not prepared to accept any word whatsoever. Here, however, the responsibility of the prophets is being stated in its entirety, encompassing both aspects of glad tidings and warning. Nevertheless, at the end of this verse the mention of "warner" recurs, since the fundamental component of the prophets' call against the polytheists and wrongdoers consisted of warning. The word "khala" is derived from the root "khala'" and originally denotes a place or space containing nothing that covers or fills it. This word is employed both for time and for place. Since time is something that passes away, past epochs are referred to as "azmina khaliya" — because they no longer remain and the world has become empty of them. Accordingly, the phrase "إِنْ مِنْ أُمَّةٍ إِلَّا خَلا فِيها نَذِيرٌ" carries the meaning that: "Among the past communities, for every community there was, in past time, some warner." It is also worthy of note that according to the verse under consideration, all communities had a warner — that is, a prophet — from God, although some have interpreted this in a broader sense to include scholars and intellectuals who used to admonish people. This interpretation is contrary to the apparent meaning of the verse. In any case, this does not mean that a prophet was sent to every city and every region; rather, it means that the call of the prophets and their words reached the ears of all those peoples. For the Quran states: "khala fīha nadhīrun" — "a warner was present among them" — and does not say "minhā," meaning "from among them" themselves. Accordingly, what is stated in the verse under consideration is not in conflict with verse 44 of Surah Saba', which states: خَلا فِيها نَذِيرٍ "We did not send any warner to the polytheists of Mecca before you." Here, the warner is meant as one from among themselves, whereas in the verse under consideration what is intended is the reaching of the prophet's call to them. In the subsequent verse, the Quran further states: "If they give you the lie, let it not surprise you, nor be grieved thereat, for those who came before them also gave the lie to their prophets, while those prophets had come to them with clear proofs, admonitory scriptures, and illuminating heavenly books containing radiant ordinances and laws." (وَإِنْ يُكَذِّبُوكَ فَقَدْ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ جاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّناتِ وَبِالزُّبُرِ وَبِالْكِتابِ الْمُنِيرِ). It is not only you who bears miracles and a heavenly book, yet this ignorant people has given you the lie; rather, the preceding prophets too passed through the same difficulty. Therefore, be not grieved, advance firmly upon your path, and know that those who are to accept will indeed accept. Regarding the distinction between "bayyināt," "zubur," and "kitāb munīr," the exegetes have offered various views, of which two interpretations are the more evident: "Bayyināt" denotes the clear and luminous proofs and miracles that establish the truthfulness of the prophet, whereas "zubur" — the plural of "zabūr" — denotes books that were written in a firm and consolidated manner (analogous to writing engraved on stone and the like), which here serves as a metaphor for the firmness of their contents. [Reference: Raghib states in the Mufradāt: زبرت الكتاب كتبته كتابة عظيمة و كل كتاب غليظ الكتابة يقال له زبور (Mufradāt, root z-b-r) — "I wrote the book with firm and great writing, and every book whose writing is firm and solid is called zabūr."] In any case, this refers to books revealed before Moses, whereas "kitāb munīr" refers to the Book of Moses and the other heavenly books revealed thereafter (since in the Holy Quran, at verses 44 and 46 of Surah al-Ma'idah, the Torah and the Gospel are mentioned under the designation of guidance and light, and in verse 15 of the same surah the expression of light is also used with reference to the Holy Quran). "Zubur" refers to that portion of the books of the prophets whose contents and themes consisted solely of admonition, exhortation, and supplication (such as the Psalms of David). "Kitāb munīr," however, refers to that category of heavenly books containing ordinances, laws, and various social and individual regulations — such as the Torah, the Gospel, and the Holy Quran. The second interpretation appears more appropriate. In the final verse under consideration, alluding to the painful punishment of this very group, it is stated that it was not the case that they would remain safe from divine punishment and continue their acts of denial indefinitely; therefore, "Then We seized those who disbelieved and punished them severely." (ثُمَّ أَخَذْتُ الَّذِينَ كَفَرُوا). [Explanatory note: "akhadhtu" is derived from the root "akhadha" and literally means to seize and apprehend, but here it is a metonym for punishment, since seizure and apprehension are the prelude to punishment.] One group was overtaken by a flood, another was destroyed by a violent and devastating storm, and yet another was reduced to ruin through a heavenly cry, thunderbolt, and earthquake. Thereafter, at the end, by way of emphasis and in order to express the severity of their punishment, it is stated: "How then was My punishment?" (فَكَيْفَ كانَ نَكِيرِ). This is entirely akin to the situation of one who accomplishes an important task and then asks those present: "How did I perform this work?" In any case, these verses serve, on the one hand, to console and hearten all those who tread the path of God — especially the true leaders and guides of every age and every community — so that they should not be disheartened and despondent on account of opposing voices, and so that they know that divine calls have always faced fierce opposition from the obstinate, the prejudiced, and the self-interested wrongdoers, while there have always existed some compassionate seekers of truth and pure-hearted devotees who, in standing alongside the callers to truth, have sacrificed their very lives. On the other hand, these verses constitute a warning for those obstinate opponents, so that they may know they cannot continue their shameful and destructive conduct indefinitely. Sooner or later, divine punishment will inevitably overtake them.

See ayat 28 for tafseer.

In these verses, the matter of monotheism is once again under discussion, and a new page of the Book of Creation is opened before the eyes of humanity, so that a decisive response may emerge for the obstinate polytheists and the intransigent deniers of monotheism. In this beautiful page of the great Book of Creation, the diversity of inanimate things is mentioned, and attention is drawn to the varied and beautiful faces of life in the world of plants, animals, and human beings. An invitation is extended to observe how God has brought forth from colourless water millions of colours, and from fixed and limited elements has produced entirely diverse things, each more elegant and beautiful than the other. This supreme and masterful Artist has, with a single pen and ink, created forms of every variety that captivate and enchant the beholder. In this connection, it is first stated: "Have you not seen that God sends down water from the sky, and thereby We bring forth fruits of varying colours?" (أَ لَمْ تَرَ أَنَّ اللهَ أَنْزَلَ مِنَ السَّماءِ ماءً فَأَخْرَجْنا بِهِ ثَمَراتٍ مُخْتَلِفاً أَلْوانُها). The commencement of this sentence by means of the rhetorical interrogative, while stimulating the human faculty of inquiry and exploration, alludes to the fact that this matter is so clear and evident that whoever casts a glance will perceive it. Indeed, he will perceive this reality: that from a single water and earth — one of which is colourless and the other of a single hue — all these varied colours have appeared in manifold forms in the diverse kinds of fruits, beautiful flowers, leaves, and blossoms. "Alwān" may carry the meaning of the outward colours of fruits, in the sense that even a single type of fruit exhibits several colours — as apples, for instance, come in various colours, to say nothing of the different varieties of fruit — or it may allude to the differences in their taste, structure, and properties, to the extent that a single fruit has numerous varieties: grapes, for example, have perhaps fifty varieties, and dates approximately seventy. It is worthy of attention that in the verse under consideration the verb appears in the third person, and thereafter it shifts to the first person: "God sent down water from the sky," and then it is added "We brought forth from it fruits of varying colours." This mode of expression is not confined to this verse alone; it appears at other places in the Holy Quran as well. It is as though the first sentence confers upon the addressee a fresh perception and cognition of God, and he presents himself before God with that perception and cognition — and when he does present himself, God speaks to him. At the end of the verse, attention is drawn to the diversity of the strata found in mountains, a diversity that serves as a means of distinguishing different paths. It is stated: "And among the mountains are streaks — white and red of varying colours, and jet black." (وَمِنَ الْجِبالِ جُدَدٌ بِيضٌ وَحُمْرٌ مُخْتَلِفٌ أَلْوانُها وَغَرابِيبُ سُودٌ). [Explanatory note: Some have understood this sentence as a new independent sentence ("min al-jibāl" being a fronted predicate and "judad" the postponed subject), while others have held that it is elliptically construed as: أ لم تر أن من الجبال جدد بيض و حمر مختلف ألوانها.] This diversity of colours, on the one hand, renders the mountains beautiful, and on the other hand serves as the means of identifying paths and of not becoming lost on winding mountain roads — and ultimately stands as a testimony to the power of God in all things. "Judad" is the plural of "judda" (on the metrical pattern of "ghudda"), meaning road and path. "Bīḍ" is the plural of "abyaḍ," meaning white; and "ḥumr" is the plural of "aḥmar," meaning red. "Gharābīb" is the plural of "ghirbīb" (on the metrical pattern of "kibrīt"), meaning of deep black colour. That the Arabs call the crow "ghurāb" is also on this basis. The word "sūd" is the plural of "aswad" and likewise means black; its occurrence after "gharābīb" functions as an emphatic confirmation of this meaning, signifying the deep black colour of certain mountain paths. [Explanatory note: As certain lexical works such as Lisān al-'Arab and some exegetes have explicitly stated, "sūd" in the verse under consideration is a substitute (badal) for "gharābīb," since in matters of colour the emphatic term does not precede the modified noun. Note that "gharābīb" carries a stronger emphasis on blackness than "sūd"; hence it has been said that the original formulation was "sūd gharābīb."] In the exegesis of the verse, the interpretive possibility has also been mentioned that the mountains themselves are like lines and paths drawn across the surface of the earth, perceived with particular clarity from great distances — lines some of which are white, some red, and some of deep black colour: lines inscribed upon the face of the earth by the hand of Providence. [Reference: Tafsīr al-Mīzān, vol. 17, p. 42.] In the subsequent verse, mentioning the diversity of colours among human beings and other living creatures, it is stated: "And among people, moving creatures, and livestock, there are likewise those of varying colours." (وَمِنَ النَّاسِ وَالدَّوَابِّ وَالْأَنْعامِ مُخْتَلِفٌ أَلْوانُهُ). Indeed, all human beings, though they originate from a single mother and father, are possessed of entirely different peoples and complexions: some as white as snow, some as dark as night — to the extent that even within a single lineage and family there is great variation in complexion. In fact, if one looks carefully, even twins are not identical in appearance and colouring, although they have passed through all stages of development together in the womb and have been in each other's embrace from the very beginning; they share the same mother and father, their conception occurs at the same moment, and they have consumed the same nourishment. Beyond outward appearance, their inward complexions — their moral characters and habits, their qualities and characteristics, and their aptitudes and inclinations — are entirely varied and diverse, to the extent that, taken together with all the requisite elements, a harmonious and ordered unity comes into being. In the world of living creatures, there exist thousands of species of insects, birds, reptiles, aquatic creatures, and wild animals, each of which, with its distinctive characteristics and wonders of creation, is a sign of the Creator's power, majesty, and knowledge. When we step into a large zoological garden — even though it contains no more than a thousandth part of the living creatures of the world — we are nonetheless so astonished and overwhelmed that we find ourselves involuntarily in a state of praise for the God who has fashioned all these forms upon the walls and columns of existence. After setting forth these signs of monotheism, a general concluding statement is made: "Yes, so it is." (كَذٰلِكَ). [Explanatory note: Regarding the grammatical position of "kadhālika," scholars have offered various views. Some regard it as an independent sentence, elliptically construed as "al-amru kadhālika" — and we have adopted this meaning in the exegesis, as it is more compelling and more appropriate. Others have related it to the preceding sentence, holding that its meaning is: "Just as the fruits and the strata of the mountains vary in their colours, so too do people, moving creatures, and livestock." The interpretive possibility has also been mentioned that it is connected to the following sentence, with the meaning: "Just as these things differ in their colours, so too do the conditions of servants differ in their degree of fear of God."] And since deriving benefit from these magnificent signs of creation is above all the work of those endowed with intellect and wisdom, it is stated at the end of the verse: "Only those endowed with knowledge fear God among His servants." (إِنَّما يَخْشَى اللهَ مِنْ عِبادِهِ الْعُلَماءُ). Indeed, among all servants, it is the scholars who attain the lofty station of khashya — that is, they, comprehending the greatness of the Lord's station, harbour within their hearts a fear of accountability. This state of "khashya" is the outcome of journeying through the signs of the horizons and the self, of awareness of the Lord's knowledge and power, and of knowing the purpose of creation. Raghib states in the Mufradāt that "khashya" denotes that fear which is mingled with veneration, and is most frequently employed in situations where the source of fear lies in one's knowledge and awareness of something. On this basis, this station in the Holy Quran is regarded as specific to the scholars. We have stated on numerous occasions that the fear of God signifies the fear of the responsibilities and obligations that God has laid upon the human being — the fear lest one fall short in the fulfilment of one's duties. Beyond this, it is a fundamental matter that the perception of greatness — and especially that of a greatness which is an unlimited and boundless existence — is, for a limited being such as the human being, inherently fear-inspiring. Reflect upon this. From this sentence, as a corollary, a clear conclusion may be drawn: the true scholars are those who possess an acute sense of accountability regarding their responsibilities. In other words, they are the people of action, not merely the people of speech — since knowledge without action is evidence of an absence of khashya, and such individuals are not counted among the scholars in the verse under consideration. This very reality is reported in a hadith transmitted on the authority of Imam Zayn al-'Abidīn 'Ali ibn al-Husayn, peace be upon him. He stated: و ما العلم بالله و العمل الّا الفان مؤتلفان فمن عرف الله خافه، و حثه الخوف على العمل بطاعة الله، و ان ارباب العلم و اتباعهم (هم) الذين عرفوا الله فعملوا له، و رغبوا اليه، و قد قال الله: إِنَّما يَخْشَى الله مِنْ عِبادِهِ الْعُلَماءُ۔ "Knowledge of God and action are two inseparable companions; whoever truly knows God fears Him, and this very fear impels him toward action and obedience to God's command. The possessors of knowledge and their followers are those who have truly known God, act for His sake, and are devoted to Him — as God has stated: 'Only those endowed with knowledge fear God among His servants.'" [Reference: Tafsīr Nūr al-Thaqalayn, vol. 4, p. 359, citing Rawḍat al-Kāfī.] In another hadith transmitted on the authority of Imam al-Sadiq, peace be upon him, in exegesis of this verse, it is reported: يعنى بالعلماء من صدق قوله فعله و من لم يصدق قوله فعله فليس بعالم۔ "By 'scholars' is meant those whose actions are in accord with their words; one whose words and conduct are not in harmony with each other is not a scholar." [Reference: Majma' al-Bayān, under the verses under consideration.] In yet another hadith it is stated: أعلمكم بالله أخوفكم لله. "The most learned among you is the one whose fear of God is the greatest." [Reference: Majma' al-Bayān, under the verses under consideration.] In brief, according to the logic of the Quran, scholars are not those whose minds are repositories of this or that opinion and thought, filled with universal laws and scientific formulae — whose tongues expound these matters and whose lives are spent in seminaries, universities, and libraries. Rather, scholars are those men of vision and wisdom whose light of knowledge and understanding has illuminated their entire being with the light of God, faith, and piety, and who maintain a profound sense of accountability regarding their responsibilities and are the most bound by them. We have also read in Surah al-Qasas that when the arrogant and self-conceited Qarun — who also laid claim to a position of knowledge — displayed his wealth, the worldly minded, greatly impressed by his splendour, wished that they too might be endowed with such worldly goods. But the scholars of the Children of Israel called out to them and said: "Woe to you! The reward of God is better for those who believe and perform righteous deeds, and none shall attain it save those who are patient and steadfast." وَقالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوابُ اللهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صالِحاً وَلا يُلَقَّاها إِلَّا الصَّابِرُونَ۔ (al-Qaṣaṣ, 80) At the end of the verse, by way of a brief argument in support of the foregoing, it is stated: "Indeed, God is 'Azīz and Ghafūr." (إِنَّ اللهَ عَزِيزٌ غَفُورٌ). His boundless might and power are the source of the scholars' fear and khashya, while His "ghafūriyya" — which is a sign of His infinite mercy — is the cause of their hope and expectation. In this way, these two sacred names keep the servants of God poised between fear and hope; and we know that continuous movement toward perfection and elevation is not possible without being characterised by both of these attributes.

See ayat 30 for tafseer.

In the preceding verses, reference was made to the مقام of fear and خشیت of the علماء. In the verses under discussion, attention is directed toward their مقام of hope and رجاء, because, as has already been explained, a human being can ascend to the heights of felicity and traverse the path of perfection and advancement only through two fundamental elements. It is first stated: “إِنَّ الَّذِينَ يَتْلُونَ كِتابَ اللهِ وَأَقامُوا الصَّلاةَ وَأَنْفَقُوا مِمَّا رَزَقْناهُمْ سِرًّا وَعَلانِيَةً يَرْجُونَ تِجارَةً لَنْ تَبُورَ”. This clearly indicates that “تلاوت” does not refer to a superficial or unreflective recitation but rather to a form of reading that becomes the source of contemplation—a contemplation that in turn leads to righteous action. Such action establishes, on the one hand, a relationship between the human being and God, the manifestation of which is prayer, and on the other hand, it establishes a relationship with creation, the manifestation of which is charity. Expenditure encompasses all that God has granted to a human being: knowledge, wealth, influence, intellectual capacity, ethical qualities, and experience—in short, all divine blessings. At times, such spending is carried out secretly in order to manifest sincerity (“سرًّا”), and at other times openly so as to encourage others and to give prominence to the divine signs (“علانية”). Indeed, knowledge that produces such effects becomes the source of hope and expectation. From this and the preceding verse, it becomes evident that true scholars possess these characteristics: spiritually, their hearts are filled with awe and awareness of divine greatness; in speech, their tongues are engaged in the recitation of divine verses; in action, they establish prayer; in material conduct, they spend both openly and secretly from what they possess. In essence, their intellectual horizon is so elevated that their hearts become detached from the transient nature of the material world, and their focus is directed toward a beneficial divine commerce that is devoid of loss and destruction. The term “تبور” is derived from “بوار”, meaning severe loss, and since such loss leads to destruction, “بوار” also conveys the sense of annihilation. Thus, a commerce free from “بوار” is that which is free from both loss and ruin. A tradition states that a person once asked the Messenger of Allah why he did not love death. The Prophet replied by asking whether he possessed wealth. When he answered in the affirmative, the Prophet instructed him to send it forward (i.e., spend it in the way of God). When the man said he could not, the Prophet stated that a person’s heart is attached to his wealth: if he sends it ahead, he longs to join it; if he retains it, he wishes to remain with it. This narration reflects the spirit of the verse, for those who establish prayer and give in charity become attached to the Hereafter, as they have already sent forth their good deeds. The final verse describes the objective of the true believers: “لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُمْ مِنْ فَضْلِهِ إِنَّهُ غَفُورٌ شَكُورٌ”. This indicates that their purpose in performing righteous deeds is to attain divine reward alone, reflecting their sincerity, free from ostentation or desire for worldly recognition. The term “أجور” (plural of “أجر”) conveys the sense of wage or recompense, and its usage here signifies divine لطف, as though God regards His servants as deserving compensation for their deeds, although all that they possess—including the ability to perform good deeds—is itself His blessing. Even more profound is the expression “وَيزيدهم من فضله”, which promises that beyond the proportional reward—already multiplied manifold—God will grant further increase from His فضل, bestowing blessings beyond human imagination and comprehension. A tradition attributed to Ibn Masʿūd states that this increase refers to the مقام of intercession, enabling them to intercede for those who performed good toward them in the world but became deserving of punishment due to their deeds. This indicates that such individuals not only attain salvation themselves but also become a means of salvation for others through divine favor. Some exegetes have interpreted “وَيزيدهم من فضله” as referring to the مقام of witnessing the divine جمال and جلال in the Hereafter, which will bring immense delight to the believers. However, the expression appears to encompass a broader meaning that includes such interpretations as well as other forms of divine bounty. The concluding phrase “إِنَّهُ غَفُورٌ شَكُورٌ” indicates that the first divine favor is forgiveness of their occasional sins and shortcomings, relieving them of their greatest concern. Thereafter, God expresses gratitude for their deeds by bestowing upon them the most excellent reward. An illustrative proverb cited in Majmaʿ al‑Bayān refers to a tree known as “Buruqah,” which, according to Arab belief, becomes green merely upon exposure to clouds before rain falls. This serves as a metaphor for extreme gratitude—rewarding even a small act with abundant return. Yet, the Creator of such a phenomenon is infinitely more appreciative and generous than any such example.

It is a most remarkable observation that in numerous Quranic verses this world is likened to a marketplace in which the merchants are human beings, the buyer is the Almighty Lord, the goods are righteous deeds, and the price is Paradise and the mercy and pleasure of God. [References: al-Ṣaff, 1; al-Tawbah, 111; al-Baqarah, 207; al-Nisā', 74.] If we reflect upon the matter with due care, the commerce transacted with the Generous Lord is a uniquely extraordinary and unparalleled transaction, for it possesses distinctions that are found in no other form of trade: 1. All the capital has been given by Him to the seller in the first instance, after which He Himself becomes the buyer. 2. He is the buyer, notwithstanding that He has no need whatsoever of these deeds, since the treasuries of all things are with Him alone. 3. He purchases goods of little worth at an exceedingly great price: يا من يقبل اليسير و يعفو عن الكثير — "O You who accept the smallest of deeds and pardon the greatest of sins." 4. He even purchases goods of the most modest kind: فَمَنْ يَعْمَلْ مِثْقالَ ذَرَّةٍ خَيْراً يَرَهُ — "Whoever performs an atom's weight of good shall see it." 5. He sometimes pays sevenfold and sometimes many times more than that. (al-Baqarah, 261.) 6. Beyond this great price, He will add, from His grace and mercy, an increment that no mind could conceive: وَيَزِيدَهُمْ مِنْ فَضْلِهِ — "And He will increase them from His bounty." (The verse under consideration.) How regrettable it is that a free and rational human being should close his eyes to a transaction of this nature and turn toward other than it — and more lamentable still, that he should sell the capital of his very existence and being for a worthless price. Amir al-Mu'minin 'Ali, peace be upon him, states: و إنه ليس لأنفسكم ثمن إلا الجنّة فلا تبيعوها إلّا بها۔ "Know that the price of the capital of your existence is nothing other than Paradise — do not sell it for anything less." [Reference: Nahj al-Balāghah, Kalimāt Qiṣār, maxim 452.]

See ayat 32 for tafseer.

In the preceding verses, the discussion concerned pure‑hearted believers who recite the verses of the Book of God and act upon them. In the verses under discussion, attention is directed to this divine Book itself, the proofs of its truthfulness, and likewise to the true bearers of this Book. Accordingly, the previous verses dealt with tawḥīd, and here the discourse is completed by turning to the subject of prophethood. It is stated: “وَالَّذِي أَوْحَيْنا إِلَيْكَ مِنَ الْكِتابِ هُوَالْحَقُّ مُصَدِّقاً لِما بَيْنَ يَدَيْهِ إِنَّ اللهَ بِعِبادِهِ لَخَبِيرٌ بَصِيرٌ”. The word ḥaqq means “that which corresponds with and conforms to reality,” and this expression itself serves as a proof that this heavenly Book has been revealed from God. For the more one reflects upon its contents, the more one finds it in harmony with realities. There is no contradiction in it, no falsehood, and no absurdity. Its doctrines and teachings accord with rational principles, its historical accounts are free from myth and fabrication, and its laws conform to human needs. Its truthfulness is thus a clear proof that it has been revealed from God. At this point, the Qur’an employs the term ḥaqq to convey its status, whereas in other verses it uses expressions such as nūr, burhān, furqān, dhikr, mawʿiẓah, and hudā, each pointing to one of its diverse dimensions. The word ḥaqq, however, encompasses them all. Rāghib, in Mufradāt, states that ḥaqq denotes conformity and correspondence, and that it is used in several senses: first, for the being that brings things into existence on the basis of wisdom, hence God is called al‑Ḥaqq; second, for things created in accordance with wisdom, thus the entire cosmos is ḥaqq; third, for beliefs that correspond to reality; and fourth, for words and actions that conform to responsibility and proper timing (Mufradāt Rāghib, under the root “ḥaqq”). From this, the Qur’an’s being ḥaqq is understood both in terms of its conformity to truth and reality, and in that it is the act of God, brought into being through wisdom, manifesting the One who is Himself the Absolute Truth. The phrase “مُصَدِّقاً لِما بَيْنَ يَدَيْهِ” provides another proof of its truthfulness, as it corresponds with the indications found in previous scriptures regarding it and its bearer. The statement “إِنَّ اللهَ بِعِبادِهِ لَخَبِيرٌ بَصِيرٌ” explains the reason for this harmony, since it proceeds from a God fully aware of His servants and fully cognizant of their needs. Khabīr refers to knowledge of inner states, beliefs, intentions, and the soul, while Baṣīr refers to awareness of outward actions and conditions (Fakhr Rāzī, Tafsīr al‑Kabīr, under the relevant verse). Although both meanings may be intended, the distinction between inward and outward knowledge appears most appropriate. The following verse refers to the bearers of this great heavenly Book, those who, after its revelation upon the noble heart of the Prophet, preserved and perpetuated its light throughout the ages. It states: “ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذِينَ اصْطَفَيْنا مِنْ عِبادِنا”. Here, al‑kitāb clearly refers to the Qur’an mentioned previously. The use of inheritance (irṭh) indicates something received without effort, and God has thus graciously granted this Book to the Muslim community. Numerous narrations, particularly from Ahl al‑Bayt, interpret “الَّذِينَ اصْطَفَيْنا” as the infallible Imams (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 361). These narrations, however, identify the foremost exemplars, without excluding scholars, righteous individuals, and martyrs who have preserved this Book and sustained its teachings. The verse then divides these inheritors into three groups: “فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سابِقٌ بِالْخَيْراتِ بِإِذْنِ اللهِ ذلِكَ هُوَالْفَضْلُ الْكَبِيرُ”. The apparent meaning is that all three groups are included among those chosen as inheritors of the Book. Some have wronged themselves by neglecting its responsibilities; others have followed a moderate course, fulfilling it partially; and a distinguished group has excelled, fulfilling their responsibility with excellence and surpassing others in good deeds. The presence of a “ظالِم” group does not negate their inclusion among the chosen, just as similar expressions are found regarding Banī Isrāʾīl: “وَأَوْرَثْنا بَنِي إِسْرائِيلَ الْكِتابَ” (Q 40:53), despite the fact that not all fulfilled their duty. Such expressions refer to the community as a whole, though it contains diverse categories of people. Some narrations interpret “سابق بالخيرات” as the Imams, “مقتصد” as their devoted followers, and “ظالم لنفسه” as those lacking proper recognition (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 361; Uṣūl al‑Kāfī, vol. 1). These interpretations identify clear instances rather than restricting the meaning. A further question arises as to why the order is “ظالم”, then “مقتصد”, and finally “سابق”. Some exegetes explain that this reflects the stages of spiritual progression: first wrongdoing, then repentance and moderation, and ultimately nearness to God (Ṭabarsī, Majmaʿ al‑Bayān). Others add that the order reflects numerical reality, with the first group being the largest and the last the smallest but most elevated (Sayyid Quṭb, Fī Ẓilāl al‑Qurʾān). A narration from Imām al‑Ṣādiq states that the ظالم was mentioned first so as not to despair, and the سابق last so as not to become arrogant (Tafsīr Abū al‑Futūḥ Rāzī). All these meanings may be intended. Finally, regarding “ذلِكَ هُوَ الْفَضْلُ الْكَبِيرُ”, some commentators understand it as referring to the inheritance of the divine Book itself, while others interpret it as the divine success granted to the “سابق بالخيرات”. The first interpretation appears more consistent with the apparent meaning of the verse.

According to the testimony of the Qurʾān, God has bestowed upon the Muslim community such immense blessings that among them the most significant is the great inheritance of the Qurʾān itself. He has granted the Muslim ummah superiority over all other communities and has conferred upon it this نعمت. However, along with this special favor, a proportionate responsibility has also been imposed upon them. They can fulfill the right of safeguarding this عظیم inheritance only if they make themselves worthy of entering the rank of “سابق بالخيرات”—that is, they must advance beyond all other communities in performing righteous deeds, excel in acquiring knowledge and understanding, and surpass others in piety and abstinence, in worship and service to humanity, in striving and effort, in discipline and accountability, and in sacrifice and selflessness. Without this, they cannot discharge its due right. In particular, the expression “سابق بالخيرات” possesses such a broad and comprehensive meaning that it encompasses precedence in all positive dimensions of life and in all forms of righteous action. Yes, such individuals can indeed be among the inheritors of this great legacy. At the same time, those who turn away from this عظیم divine gift and fail to honor it fall under the category of “ظالم لنفسه”, as they wrong their own selves. For the teachings of the Qurʾān contain nothing but guidance toward salvation, prosperity, and success. A person who does not make use of a healing prescription contributes himself to the استمرار of his pain and suffering; likewise, one who destroys his own lamp while traversing a dark path leads himself toward misguidance and ruin. For God is entirely free from need and independent. Nevertheless, even this sinful group should not lose sight of the fact that, according to the content of this verse, they too belong to the category of “پروردگار کے برگزیدہ بندے”. They possess the potential to move beyond the stage of ظلم, to enter the stage of moderation (muqtaṣid), and ultimately to ascend to the مقام of “سابق بالخيرات”. By virtue of their innate disposition and spiritual constitution, they too are among those chosen by the Divine.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

In continuation of what has been stated in the preceding āyāt, these verses present the ultimate outcome of those realities. It is stated: “جَنَّاتُ عَدْنٍ يَدْخُلُونَها”. That is, those who excel in good deeds will enter enduring gardens of Paradise. The expression “جنات” (plural of jannah) refers to gardens, while “عدن” signifies permanence and stability; thus, “جنات عدن” denotes gardens of everlasting residence. This expression indicates that the blessings of Paradise are eternal and abiding, unlike the transient enjoyments of the material world, which are always accompanied by the fear of decline and disappearance. Furthermore, Paradise is not confined to a single garden; rather, its inhabitants will possess multiple gardens. The āyah then refers to three categories of blessings in Paradise: some material and outward, others spiritual and inward, and a third category involving the complete absence of all forms of hardship. It is stated: “يُحَلَّوْنَ فِيها مِنْ أَساوِرَ مِنْ ذَهَبٍ وَلُؤْلُؤًا وَلِباسُهُمْ فِيهَا حَرِيْرٌ”. These righteous individuals will be adorned with bracelets of gold and pearls, and their garments will be of silk. In the worldly life, they did not become enslaved by material adornment nor attach themselves to luxury, particularly when others were deprived. As a recompense, God grants them the most refined adornments in the Hereafter. Moreover, since they adorned themselves in this world through righteous deeds—especially acts of charity—these adornments in the Hereafter may also be understood as a manifestation of their embodied actions. It has been repeatedly emphasized that human language, having emerged from the constraints of worldly experience, cannot adequately capture the realities of the Hereafter. These descriptions serve only as approximations to provide some conceptual familiarity. After mentioning these material blessings, the āyah points to a profound spiritual نعمت: “وَقالُوا الْحَمْدُ لِلهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ”. The inhabitants of Paradise will express gratitude to God who has removed all forms of grief from them. Every source of sorrow has been eliminated: there is no fear of divine punishment, no anxiety regarding death or annihilation, no inner unrest, no oppression from enemies, no companionship of the base or unjust. Some exegetes have interpreted this removal of grief as referring to the anxieties experienced in this world or at the time of reckoning, while others extend it to all forms of sorrow; both interpretations may be included within the meaning of the āyah. The term “حزن” originally referred to uneven or rugged land, and by extension it denotes the emotional disturbance and hardness produced by grief. The verse continues with the declaration: “إِنَّ رَبَّنا لَغَفُورٌ شَكُورٌ”. By His attribute of forgiveness, God has erased the burden of sins and shortcomings, and by His attribute of appreciation, He has granted immense and lasting rewards for even limited deeds. Finally, another aspect of divine blessing is described: “الَّذِي أَحَلَّنا دارَ الْمُقامَةِ مِنْ فَضْلِهِ لا يَمَسُّنا فِيهَا نَصَبٌ وَلا يَمَسُّنا فِيهَا لُغُوْبٌ”. The dwellers of Paradise will reside in a permanent abode granted purely through divine grace, in which there is neither hardship nor fatigue. On the one hand, it is a place of stability and permanence, not subject to departure or change. On the other hand, despite its eternity, it is free from the fatigue and weariness that would ordinarily accompany prolonged existence. This is because the inhabitants of Paradise constantly experience renewed blessings and ever‑fresh manifestations of divine grace. The term “نصب” denotes physical hardship and exertion, while “لغوب” has been interpreted either as fatigue itself or specifically as spiritual exhaustion. Thus, both physical and spiritual forms of hardship are entirely absent. Paradise, therefore, is a state in which no cause of distress, whether bodily or inward, has any existence.

See ayat 38 for tafseer.

See ayat 38 for tafseer.

After the relatively detailed discussion in the preceding verses concerning the denial of resurrection and the opposition of the polytheists, the verses under consideration turn to the painful punishment of the disbelievers, in accordance with the Qurʾānic method of combining waʿd (promise) with waʿīd (threat), and glad tidings with warning. This is done in order to strengthen the dual forces of hope and fear, which together are essential for human growth and spiritual development. Human beings, by virtue of their instinct for self‑preservation, seek benefit and avoid harm. Accordingly, the previous verses described the profound and uplifting rewards of the believers who excel in good deeds, while the present verses describe the severe punishment of the disbelievers. It is first stated: “وَالَّذِينَ كَفَرُوا لَهُمْ نارُ جَهَنَّمَ”. Those who follow the path of disbelief will be subjected to the fire of Hell. Just as Paradise is the eternal abode of the righteous, Hell will likewise be the everlasting dwelling of this group. It is then stated: “لا يُقْضىٰ عَلَيْهِمْ فَيَمُوتُوا”. No decree of death will be passed upon them so that they may die and be released from their suffering. Although the intensity of the punishment might bring them to the brink of death at every moment, death itself—being under divine command—will not be granted to them. Thus, the possibility of relief through death is removed. Another possible avenue would have been the reduction of punishment or an increase in endurance to lessen its severity. This, too, is denied: “وَلا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا”. No diminution of the punishment will occur. The verse concludes with a definitive affirmation: “كَذٰلِكَ نَجْزِي كُلَّ كَفُورٍ”. Thus do We recompense every “كفور”. The term kafūr, being an intensive form, indicates not merely disbelief but deep and repeated ingratitude, referring to those who have rejected all divine blessings and squandered the capacities provided for their guidance. Such individuals, having extinguished the means of salvation in this world, will find all avenues of redemption closed in the Hereafter. The next verse describes another dimension of their suffering: “وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ”. They will cry out in desperation, calling upon their Lord to remove them from this state so that they may perform righteous deeds different from those they had done previously. The use of “يَصْطَرِخُونَ” conveys intense and desperate cries for relief. Their request, however, is unattainable, as it involves returning to the world after the opportunity for action has ended. The expression “صالِحًا” in the indefinite form indicates that they had not performed even a minimal amount of righteous action. Some commentators have noted that the phrase “غير الذي كنا نعمل” implies that they had previously regarded their corrupt actions as good due to self‑deception and the influence of desire. Over time, repeated sin had altered their perception, as indicated elsewhere: “زُيِّنَ لَهُمْ سُوءُ أَعْمَالِهِمْ”, and “وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا”. The divine response to their plea is decisive: “أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ”. Were you not granted sufficient lifespan to reflect and awaken, and did not a warner come to you? Thus, both essential conditions for guidance—time and warning—were made available, leaving no excuse. It is then declared: “فَذُوقُوا فَمَا لِلظَّالِمِينَ مِنْ نَصِيرٍ”. Taste the consequence, for the wrongdoers have no helper. The term “النذير” generally refers to the prophets, especially the Prophet Muhammad, though some interpreters extend it to include scriptures and even natural reminders such as aging, loss, and death. Traditions have also discussed the extent of lifespan sufficient for reflection, with some specifying sixty years, while others indicate lesser spans as minimal thresholds. These differences may represent varying degrees of opportunity, without contradiction. The final verse responds to the disbelievers’ request to return to worldly life: “إِنَّ اللهَ عَالِمُ غَيْبِ السَّمَاوَاتِ وَالْأَرْضِ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ”. God is the Knower of the unseen of the heavens and the earth, and He is fully aware of what is within the hearts. The first statement serves as evidence for the second: one who possesses knowledge of all hidden realities cannot be ignorant of inner intentions. Thus, God knows that even if they were returned to the world, they would revert to their previous actions, as indicated: “وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ”. This verse also serves as a reminder to believers to purify their intentions, for even the slightest impurity in intention is known to God, who alone is aware of all inner realities and who will recompense accordingly.

In more than ten āyāt of the Qurʾān, the same expression appears, either exactly or with slight variation: “إِنَّ اللهَ عَلِيمٌ بِذاتِ الصُّدُورِ”. The word “ذات”, whose masculine form is “ذو”, fundamentally signifies “owner” or “possessor.” Although in philosophical terminology it is often used to denote essence, reality, or the inner substance of things, according to Rāghib in Mufradāt, such a specialized usage is not originally part of classical Arabic expression. Accordingly, the phrase “إِنَّ اللهَ عَلِيمٌ بِذاتِ الصُّدُورِ” conveys the meaning that God is fully aware of that which possesses or resides within the hearts—that is, He is fully cognizant of their contents. This expression serves as a subtle metaphor for human beliefs and intentions, because when convictions and intentions settle firmly within the heart, they come to dominate it, as though they are its masters and governors. In this sense, they may be described as the “possessors” of the heart. This idea is reflected in a formulation cited by some distinguished scholars: al‑insān ārāʾuhu wa afkāruhu, lā ṣūratuhu wa aʿḍāʾuhu. That is, a human being is defined by his beliefs and thoughts, not by his outward form or physical limbs (Kāshif al‑Giṭāʾ, Aṣl al‑Shīʿah wa Uṣūlihā).

The Resurrection and the life after death are assuredly a stage of elevation and perfection in relation to this world, and a return from that realm to this world is in no wise a rational proposition. Can we return to yesterday that has passed? Can a newborn infant return to the embryonic period? Can a fruit that has separated from the branch possibly return to it? On this basis, a return from the Hereafter to this world is not possible for those who have passed on to it. Even if it were hypothetically possible, the forgetful human being would in all likelihood persist in his former conduct. There is no need to look far — we have ourselves repeatedly put ourselves to the test and found that in particular circumstances, when we are seized by some hardship or distress, we enter into sincere covenants and pledges with our God; but when those circumstances change, we forget all those promises and commitments — save those who truly bring about within themselves a profound transformation: not a transformation conditioned upon circumstances. This reality has been stated in numerous verses of the Holy Quran. In verse 28 of Surah al-An'am, the Quran explicitly gives the lie to such individuals, stating: "Even if they were to return, they would revert to the very same conduct they had before." In verse 53 of Surah al-A'raf, however, the matter rests only at the point of declaring them to be people of loss, without an explicit response being given to their request for a return: فَهَلْ لَنا مِنْ شُفَعاءَ فَيَشْفَعُوا لَنا أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِي كُنَّا نَعْمَلُ قَدْ خَسِرُوا أَنْفُسَهُمْ وَضَلَّ عَنْهُمْ ما كانُوا يَفْتَرُونَ — "Are there today any intercessors who will intercede on our behalf, or may we be granted leave to return so that we may perform righteous deeds in place of what we used to do? They have squandered the capital of their existence and have harmed none but themselves, and all the false deities they had fabricated have vanished, leaving no trace or vestige of their invented gods." This same meaning is expressed in a different manner in verses 107 and 108 of Surah al-Mu'minun: رَبَّنا أَخْرِجْنا مِنْها فَإِنْ عُدْنا فَإِنَّا ظالِمُونَ قالَ اخْسَؤُا فِيها وَلا تُكَلِّمُونِ — "Our Lord, bring us out of it — if we return to our former ways, then we shall indeed be wrongdoers." He will say in reply: "Be driven away therein and do not speak to Me." In any case, this is a baseless demand and an impossible aspiration. Perhaps they themselves know, to a greater or lesser degree, that it is so — yet by reason of the intensity of their helplessness they will repeat this demand nonetheless. Therefore, today, while the opportunity is yet available to us, we ought to accomplish whatever it is we intend.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

After the discussions in the preceding verses concerning the fate of the disbelievers and polytheists, the verses under consideration adopt another mode of argument. They interrogate them in a different manner and present further clear evidence to demonstrate the invalidity of their position. It is stated: “هُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ فِي الْأَرْضِ”. It is He who has made you successors upon the earth. The term “خَلَائف” may denote either representatives of God upon the earth or, more appropriately in this context, the successors of previous peoples. In either case, it signifies a great act of divine favor toward humanity, as God has provided all the means necessary for life. He has granted intellect, awareness, and understanding; He has endowed human beings with physical capacities; and He has filled the earth with diverse blessings. He has also taught human beings how to make use of these provisions. Despite this, how can they forget their true Benefactor and attach themselves to false and imaginary deities? This statement thus serves as a proof of tawḥīd al‑rubūbiyyah, which in turn establishes tawḥīd al‑ʿibādah. At the same time, it acts as a reminder that human life is not eternal; just as they have succeeded earlier peoples, they too will pass away, and others will succeed them. Hence, they should reflect on how they employ this transient life and what legacy they will leave behind. Accordingly, it is stated: “فَمَنْ كَفَرَ فَعَلَيْهِ كُفْرُهُ”. Whoever disbelieves, his disbelief is against himself. It is further explained: “وَلا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ عِندَ رَبِّهِمْ إِلَّا مَقْتًا وَلا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ إِلَّا خَسَارًا”. These statements clarify that disbelief does not harm God in any way; rather, it results only in increased divine displeasure and in greater loss for those who persist in it. The repetition of “لا يزيد” in the imperfect tense emphasizes that the human impulse toward growth and increase will, depending on one’s path, either lead to greater perfection through faith or to increased loss and ruin through disbelief. Here, divine “anger” (مقت) does not imply an emotional reaction, as is the case with human beings, but rather the withdrawal of divine mercy and grace. The following verse provides a decisive refutation of polytheism by demanding evidence: “قُلْ أَرَأَيْتُمْ شُرَكَاءَكُمُ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ”. Say: have you considered your alleged partners whom you invoke besides God? Show me what they have created of the earth. It then adds: “أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ”. Or do they have any share in the creation of the heavens? Divinity is intrinsically linked with creatorship; since only God is the creator of the heavens and the earth, no other being is worthy of worship. The argument proceeds further: “أَمْ آتَيْنَاهُمْ كِتَابًا فَهُمْ عَلَى بَيِّنَةٍ مِنْهُ”. Have We given them any revealed book that provides a clear proof for their claim? The answer is negative. Thus, it concludes: “بَلْ إِنْ يَعِدُ الظَّالِمُونَ بَعْضُهُمْ بَعْضًا إِلَّا غُرُورًا”. These claims are nothing but deception—empty assurances passed from one group to another. The discourse then returns to the assertion of divine sovereignty: “إِنَّ اللهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولا”. God alone sustains the heavens and the earth, preventing them from deviating or collapsing. Not only is their creation dependent upon Him, but their continued existence and order also depend upon His sustaining power at every moment. If their connection with the divine source were severed even briefly, they would cease to exist. It is further emphasized: “وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ”. If they were inclined toward deviation, no one besides God could preserve them. This statement highlights the absolute dependence of all existence upon divine sustenance. The precision with which celestial bodies move in their orbits—without the slightest deviation—reflects a continuous and comprehensive governance. Even a minor disruption in this balance could lead to catastrophic consequences for life on earth. The verse concludes: “إِنَّهُ كَانَ حَلِيمًا غَفُورًا”. God is Forbearing and Forgiving; despite human wrongdoing, He delays punishment and accepts repentance under appropriate conditions. This indicates that even those who have erred are not deprived of the opportunity to return, as divine mercy remains open to them. Thus, these verses simultaneously establish the unity of governance (tawḥīd al‑rubūbiyyah), refute polytheistic claims for lack of rational and revealed evidence, and demonstrate the complete dependence of the universe upon divine power, while leaving the door of repentance open through His forbearance and forgiveness.

It is worthy of attention that in the verses under consideration the continued subsistence of the heavens in their place is linked to the power of God. In other verses of the Quran this same expression appears with reference to the presence of birds upon the waves of air: أَ لَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّراتٍ فِي جَوِّ السَّماءِ ما يُمْسِكُهُنَّ إِلَّا اللهُ إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يُؤْمِنُونَ — "Have they not observed the birds held in subjection in the expanse of the sky? None but God holds them aloft. Verily in that are signs of God's greatness and power for a people who believe." (al-Naḥl, 79.) This harmony of expressions indicates that for the boundless power of the Lord, the preservation of all the celestial spheres and the earth is analogous to the preservation of a single bird upon the waves of air. In one place He presents the creation of the vast heavens as a sign of His existence, and in another He designates the creation of so small an insect as the mosquito as a sign of His power. In one instance He swears by the sun — that great source of force and energy in the realm of existence — and in another He swears by so common a fruit as the fig. This alludes to the fact that before His power there is no distinction between great and small. Amir al-Mu'minin 'Ali, peace be upon him, states: و ما الجليل و اللطيف و الثقيل و الخفيف، و القوى و الضعيف، فى خلقه الا سواء — "The great and the small, the heavy and the light, the strong and the weak — all are equal before His power." [Reference: Nahj al-Balāghah, Khutba 185.] The proof of all these matters is one and the same thing: namely, that the existence of God is an existence that is infinite in every respect, and a careful reflection upon the concept of "infinity" establishes this reality with full clarity — that concepts such as "difficult" and "easy," "small" and "great," "complex" and "simple" pertain only to limited beings. When one speaks of unlimited power, these concepts are altogether transformed, and all of them, without distinction, are placed in a single rank.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

It is reported in Tafsīr al‑Durr al‑Manthūr, Rūḥ al‑Maʿānī, Mafātīḥ al‑Ghayb, and other works of exegesis that when the Arab polytheists heard that some previous communities, such as the Jews, had denied and even killed divine prophets, they would declare that they were not like them. They claimed that if a messenger sent by God were to come to them, they would be more receptive to guidance than all other nations. However, when the radiant sun of Islam rose in their own land and the Messenger of Islam appeared among them bearing the greatest Book, they not only failed to accept his call but denied him, resorted to various forms of deception, and even took up arms against him. The verses under discussion were revealed in this context, censuring them for their hollow and baseless claims (al‑Durr al‑Manthūr; Rūḥ al‑Maʿānī; Mafātīḥ al‑Ghayb, under the relevant verses).

In the preceding verses the discussion concerned the polytheists and their fate in this world and the Hereafter; the verses under consideration continue that same discussion. The first verse states: "They swore by God with their most emphatic oaths that if a warner were to come to them, they would assuredly be more rightly guided than any one of the other communities." (وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمانِهِمْ لَئِنْ جاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدى‏ مِنْ إِحْدَى الْأُمَمِ). [Explanatory note: Since "iḥdā" is singular, the apparent meaning of the verse at first glance would be that they would be more rightly guided than one particular community — which is presumably an allusion to the Jewish people (since in an affirmative sentence the singular does not carry the meaning of generality). However, as some exegetes have pointed out, the contextual indicators suggest that their intent by this singular form was generality, since they were in a position of exaggeration and emphasis and wished to claim that, were a prophet to be sent among them, they would surpass all communities.] "Aymān" is the plural of "yamīn," meaning oath. "Yamīn" originally denotes the right hand, and since at the time of swearing oaths and entering into covenants the right hand is placed in the hand of the other party, this word gradually came to be used in the sense of oath. "Jahd" is derived from the root of "jihād," meaning striving and effort; accordingly, the expression "jahda aymānihim" alludes to an emphatic and strenuous oath. Indeed, when they studied the pages of history — which narrated the stories of the disloyalties, ingratitudes, breach of covenants, and crimes of past communities, especially the Jews, toward their prophets — they were greatly astonished and used to boast and make extravagant claims about themselves. But when they were put to the test in the crucible of examination, and the Messenger came to them from God in accordance with their own desire, they demonstrated that they were of the same character. As the Quran states at the end of this very verse: "When the warner and admonisher came to them from God, it only increased them in aversion and flight from the truth." (فَلَمَّا جاءَهُمْ نَذِيرٌ ما زادَهُمْ إِلَّا نُفُوراً). This expression indicates that even before this they were, contrary to their own claim, not supporters of the truth. They did not honour what remained with them of the religion of Abraham; day by day, on one pretext or another, they trampled it underfoot. They did not acknowledge the value of rational self-evident principles and the dictates of reason. When the Prophet of Islam arose and struck at their ignorant prejudice and illegitimate interests, they became even further removed from the truth. Indeed, they had always been far from the truth, and now that distance had become greater than at any previous time. The subsequent verse is an elaboration of what was stated in the preceding verse, declaring: "Their distance from the truth was on account of the fact that they had adopted the way of arrogance in the earth and were not at all prepared to submit before the truth." (اسْتِكْبارًا فِي الْأَرْضِ). [Explanatory note: Many exegetes have held that "istikbār" is grammatically a "maf'ūl lahu" — a causative object — expressing the reason for "nufūr" and remoteness from the truth, with "makr al-sayyi'" understood as conjoined to it; while some have taken it as conjoined to "nufūran."] "And it was also on account of the fact that they had made evil scheming their profession." (وَمَكْرَ السَّيِّئِ). [Explanatory note: "Makr al-sayyi'" is a case of the addition of a genus to its species, analogous to "'ilm al-fiqh," since "makr" in its broad sense means any kind of contriving and planning, whether reprehensible or praiseworthy — which is why it is sometimes attributed to God as well, for instance: وَمَكَرُوا وَمَكَرَ اللهُ (Āl 'Imrān, 54). "Sayyi'" however, denotes a particular kind of "makr," namely deception and cunning.] "But evil scheming only ensnares those who devise it." (وَلا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ). "Lā yaḥīqu" is derived from the root "ḥāqa," meaning it does not descend, does not reach its mark, and does not encompass. This alludes to the fact that while others may temporarily fall victim to such schemes, ultimately the scheming returns to the schemer himself, bringing him disgrace and infamy before the creation of God and humiliation before His court — and this is precisely the disgrace that the polytheists of Mecca incurred. In reality this verse states that they were not content merely with distancing themselves from the great Prophet of God, but employed their full strength to strike at him — the original cause and motive of which was arrogance and refusal to submit before the truth. At the end of this verse, this arrogant, scheming, and treacherous group is threatened in a meaningful and arresting statement: "Are they awaiting anything other than the fate of those who came before them?" (فَهَلْ يَنْظُرُونَ إِلَّا سُنَّتَ الْأَوَّلِينَ). [Explanatory note: As Raghib states in the Mufradāt, "naẓar" and "intiẓār" sometimes carry the same meaning.] This brief sentence alludes to the evil and calamitous fate of all rebellious communities — such as the people of Noah, the people of 'Ād, the people of Thamūd, and the people of Pharaoh — each of which was seized by a tremendous calamity. The Quran has on numerous occasions alluded to aspects of their painful end; here, with this single brief sentence, all of them are brought vividly before the eyes of this group. Thereafter, for further emphasis, it is stated: "You will find no alteration in the law of God, and you will find no deviation in the law of God." (فَلَنْ تَجِدَ لِسُنَّتِ اللهِ تَبْدِيلًا وَلَنْ تَجِدَ لِسُنَّتِ اللهِ تَحْوِيلًا). How could it be possible that God punishes one community on account of certain deeds yet pardons another group whose conduct is identical? Is He not the All-Wise and the Just, and does He not act in all matters on the basis of wisdom and justice? The alteration of laws is conceivable only in the case of one who possesses limited awareness and, with the passage of time, comes to know of matters that restrain him from his former course — or in the case of one who is informed but does not act in accordance with the scales of wisdom and justice and whose thinking is dominated by particular inclinations. But the Lord who is exalted and pure above all such things: His law regarding those who come after is the same as His law regarding those who came before. His laws are firm and immutable. The Quran has mentioned the immutability of divine laws in numerous verses; this matter has been discussed in detail in the commentary on verse 62 of Surah al-Aḥzāb in volume 9. In summary: in the realm of creation and legislation in this world there are firm and immutable laws that the Quran has expressed as divine laws — in which there is no room whatsoever for change or alteration. These laws apply to the past just as they apply to the present and will apply to the future. The punishment of faithless arrogant ones when divine admonition has proved of no avail to them, and equally the assistance rendered to those who tread the path of truth so long as they do not abandon their sincere striving — these are among those laws. And both of these laws were immutable in past times and remain immutable today. [Reference: In addition to the discussion under verse 62 of Surah al-Aḥzāb in volume 9, this matter has also been discussed under verse 77 of Surah Banī Isrā'īl in volume 6.] It is worthy of attention that in certain verses of the Holy Quran only the non-alteration of divine laws is mentioned (al-Aḥzāb, 62), while in other verses only their non-deviation is mentioned (Banī Isrā'īl, 77). In the verse under consideration, however, both are brought together in an emphatic formulation: "You will find neither alteration nor deviation in the law of God." Do these two terms carry the same meaning and have both words been brought together for emphasis, or does each point to an independent meaning? Attending to the fundamental conceptual import of both words, it becomes apparent that the two point to two distinct meanings. "Tabdīl" means to change something entirely — that is, to remove it and place something else in its stead. "Taḥwīl," however, means to transform that same existing thing in terms of its quality or quantity. In this manner, divine laws neither change entirely nor undergo increase, decrease, weakening, or intensification. Among them is the law that God metes out, in every respect, a commensurate punishment for comparable sins and crimes — it is not the case that one group is punished while another is pardoned, or that the punishment of one group is reduced or lightened. A law established upon a firm foundation admits of neither alteration nor change. [Explanatory note: A group of exegetes has interpreted "taḥwīl" here as meaning "the relocation of punishment" — in the sense that God would transfer His punishment from one person and give it to another. This interpretation does not appear consonant with the verse under consideration. The discussion is not about whether punishment is assigned to one person in place of another, but rather about whether punishment is susceptible to increase, decrease, or any form of change. It appears that these exegetes have confused the root "taḥawwul" with "taḥwīl." In certain lexical texts such as Majma' al-Baḥrayn it is stated: التحويل: تصيير الشيء على خلاف ما كان و التحول: التنقل من موضع الى موضع — "Taḥwīl is the transformation of a thing into a state contrary to what it previously was; taḥawwul is the movement from one place to another."] The final point observable regarding this verse is that in one place "sunna" is attributed to God, and in the same verse in another place "sunna" is attributed to past peoples. At first glance this might appear to constitute a contradiction between the two, but this is not the case — since the first instance is an attribution to the agent, while the second is an attribution to the object. In the first instance the discussion concerns the One who enacts the law, while in the second it concerns those upon whom this divine law will be enacted. The subsequent verse invites this polytheist and criminal group to travel the earth and observe the traces and fate of those who came before, so that what they have heard about them in history they may go to their lands and see with their own eyes amid those ruins — so that knowledge becomes direct and certain perception. It is stated: "Have they not travelled through the earth and observed what the fate was of those who came before them?" (أَ وَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كانَ عاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ). If these people imagine that they are stronger than those who came before, they are in the most grievous error, for those were stronger and mightier than they. (وَكانُوا أَشَدَّ مِنْهُمْ قُوَّةً). The Pharaonic rulers who had made the land of Egypt the arena of their dominion, and the Nimrodian rulers who had governed the vast land of Babylon and other countries with their full might and power, were so formidable that the idol-worshippers of Mecca do not even merit comparison with them. Moreover, however powerful and mighty human beings may be, their power is as nothing before the power of God — since nothing in the heavens or the earth can escape the compass of His power or render Him incapable: (وَما كانَ اللهُ لِيُعْجِزَهُ مِنْ شَيْ‏ءٍ فِي السَّماواتِ وَلا فِي الْأَرْضِ). [Explanatory note: "Li-yu'jizahu," as previously explained, is derived from "i'jāz," meaning to render incapable; hence it frequently carries the meaning of not being able to escape the domain of power or of not being able to overpower something.] He is both All-Knowing and All-Powerful: nothing can be concealed from His sight, no matter is difficult before His power, and no one can gain ascendancy over Him. If these blind-hearted, arrogant, and scheming deceivers imagine they can escape the grip of His power, it is their blindness; and if they do not desist from their reprehensible and shameful conduct, they too will ultimately be seized by the same dreadful fate as befell the arrogant transgressors of the past. This meaning has come before us repeatedly in the Holy Quran — that God invites faithless and rebellious individuals to travel the earth and observe the traces of those communities that were seized by divine punishment. In verse 9 of Surah al-Rūm it is stated: أَ وَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كانَ عاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ كانُوا أَشَدَّ مِنْهُمْ قُوَّةً وَأَثارُوا الْأَرْضَ وَعَمَرُوها أَكْثَرَ مِمَّا عَمَرُوهَا وَجاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّناتِ فَما كانَ اللهُ لِيَظْلِمَهُمْ وَلكِنْ كانُوا أَنْفُسَهُمْ يَظْلِمُونَ — "Have they not travelled through the earth and observed what the fate was of those before them? They were mightier than these in power, and they tilled the earth and populated it more than these have populated it, and their messengers came to them with clear proofs — yet they persisted in their wilfulness and were seized by the painful punishment of God. God did not wrong them; rather, it was they themselves who wronged themselves." This same meaning appears in verse 9 of Surah Yūsuf, verse 46 of Surah al-Ḥajj, verses 21 and 82 of Surah Ghāfir, verse 11 of Surah al-An'ām, and in certain other surahs of the Quran. These repeated emphases are evidence of the very great influence that such observations exercise upon the souls of human beings. They ought to visit those sites and see with their own eyes what they have read in history or heard from others. Let them go and observe at close quarters the overturned thrones of the Pharaohs, the ruined palaces of the Kisrā kings, the scattered graves of the Caesars, the crumbled and dust-reduced bones of the Nimrods, and the devastated lands of the people of Lot and Thamūd — let them hear the admonitions of these silent ruins, lend an ear to the laments of those who sleep within the earth, and behold with their own eyes what is ultimately destined to come upon themselves. [Explanatory note: A contemporary poet has composed most excellent verses on this subject, expressing this Quranic reality in verses that are most refined, arresting, and moving — composed after travelling to Egypt and viewing the remnants of the Pharaohs. He says: به مصر رفتم و آثار باستان ديدم / به مصر آنچه شنيدم ز داستان ديدم بسى چنين و چنان خوانده بودم از تاريخ / به مصر از تو چه پنهان كه بر عيان ديدم تو كاخ ديدى و من خفتگان در دل خاك / هنوز در طلب ملك جاودان ديدم تو تاج ديدى و من ملك رفته بر تاراج / تو عاج ديدى و من مشت استخوان ديدم تو تخت ديدى و من بخت واژگون از تخت / تو صخره ديدى و من سخره زمان ديدم گذشته در دل آينده آنچه پنهان داشت / به مصر از تو چه پنهان كه بر عيان ديدم Translation: "I went to Egypt and beheld the ancient monuments; in Egypt I saw with my own eyes what I had heard in narrative. Many such and such matters I had read in history, and in Egypt much that was hidden from you I saw plainly revealed. You saw the palace; I saw those sleeping in the heart of the earth, still in search of an eternal kingdom. You saw the crown; I saw a kingdom plundered and gone. You saw ivory; I saw a handful of bones. You saw the throne; I saw fortune overturned from the throne. You saw the rock; I saw time making mockery of it. What the past had concealed in the heart of the future — much of that in Egypt I saw plainly revealed." Regarding the matter of travelling the earth, studying the creative signs of God, and likewise the traces of past peoples and their profoundly formative influence upon the cultivation of the human soul, a detailed discussion has been presented under verse 138 of Surah Āl 'Imrān.]

After the discussions presented in the preceding verses regarding the fate of the disbelievers and the destiny of earlier nations, the āyah under consideration serves as the concluding verse of Sūrat Fāṭir and offers a transition from severe warning to the manifestation of divine mercy. Just as the sūrah began with a reference to the expansive mercy of God, it likewise ends with an emphasis on His compassion and kindness. In the previous āyah, the unbelieving criminals were threatened by reference to the fate of earlier communities. This naturally raises the question: if the divine practice (sunnah) concerning rebellious peoples is such, then why were the polytheistic and defiant people of Mecca not immediately subjected to punishment? In response, it is stated: “وَلَوْ يُؤاخِذُ اللهُ النَّاسَ بِما كَسَبُوا ما تَرَكَ عَلى‏ ظَهْرِهَا مِنْ دَابَّة”. If God were to take people to account for what they have earned—without granting them any opportunity for reform, reconsideration, or self‑purification—then no living creature would remain upon the face of the earth. Continuous divine chastisement, storms, earthquakes, and destructive forces would leave no room for life. However, God, by virtue of His grace, grants respite until an appointed term. Thus, it continues: “وَلكِنْ يُؤَخِّرُهُمْ إِلى‏ أَجَلٍ مُسَمًّى”. This divine forbearance and delay, however, is not without limit. It operates within a defined framework. When the appointed time arrives, each individual will be recompensed according to his actions: “فَإِذا جاءَ أَجَلُهُمْ فَإِنَّ اللهَ كانَ بِعِبادِهِ بَصِيراً”. God observes His servants, their deeds, and their intentions. His knowledge encompasses both outward actions and inner states, and therefore the final reckoning will be conducted with complete justice. Two questions may arise in this context. First, the apparent generality of the statement—that no living being would remain—may seem to include prophets, righteous individuals, and the pious. The answer is that such general expressions are directed toward the majority of people (ʿāmmat al‑nās), not the exceptional minority. Prophets, Imams, and righteous individuals are clearly exempt from this rule. Similar generalizations are found in other Qurʾānic expressions, where the condition of the majority is described without negating the existence of exceptions. The second question concerns the term “دابة”—does it include all living beings, including non‑human creatures? The response is that the existence of other living beings is closely connected to human life, as they serve human needs and benefit. If humanity is removed entirely from the earth, the continued existence of such creatures would no longer serve its intended purpose within this framework. The conclusion of the verse further emphasizes a theological principle: divine patience (ḥilm) and forgiveness (maghfirah) prevent immediate retribution, allowing space for repentance and correction. This highlights that divine justice is not merely punitive but is accompanied by mercy and opportunity. A prophetic narration, reported in Tafsīr Nūr al‑Thaqalayn from Tafsīr ʿAlī ibn Ibrāhīm, reinforces this meaning. In it, God addresses the human being, emphasizing that He has granted freedom of choice, ability, and sustenance, yet human beings misuse these divine gifts in disobedience. Despite this, God does not immediately punish but grants time for repentance and reform. The Prophet then relates this teaching directly to the āyah: “وَلَوْ يُؤاخِذُ اللهُ النَّاسَ بِما كَسَبُوا ما تَرَكَ عَلى‏ ظَهْرِهَا مِنْ دَابَّة”. Thus, the verse encapsulates a profound balance between justice and mercy: while human wrongdoing warrants punishment, divine grace delays it, providing an opportunity for transformation before the final reckoning.