Ya-Sin

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

This sūrah, like twenty‑eight other sūrahs of the Qurʾān, begins with the ḥurūf al‑muqaṭṭaʿāt: “يس”. Detailed discussion of these disjointed letters has already been presented at the beginning of Sūrat al‑Baqarah, Āl ʿImrān, and al‑Aʿrāf (Tafsīr‑e Namūnah, vols. 1, 2, and 6). However, with particular reference to Sūrat Yāsīn, additional interpretations of these letters have also been proposed. One interpretation is that it is a composite expression consisting of the vocative particle “يا” and “سین”, addressing the Noble Messenger PBUH & His Pure Progeny himself. In this sense, the Prophet is directly addressed as a prelude to the subsequent discourse. Various traditions also state that this expression is among the names of the Prophet Muḥammad PBUH & His Pure Progeny (Nūr al‑Thaqalayn, vol. 4, pp. 374–375). Another interpretation suggests that the address is directed toward the human being, with “سین” referring to humankind; however, this view does not align with the context of the subsequent verses, since the discourse is clearly directed toward the Prophet PBUH & His Pure Progeny. Accordingly, a narration from Imām Jaʿfar al‑Ṣādiq states: “يٰس اسم رسول الله صلى الله عليه واله وسلم و الدليل على ذلك قوله تعالى إِنَّكَ لَمِنَ الْمُرْسَلِينَ عَلى‏ صِراطٍ مُسْتَقِيم”, indicating that “يس” is a name of the Messenger of God, as evidenced by the following verse declaring him to be among the messengers on the straight path (Nūr al‑Thaqalayn, vol. 4, p. 375). Following these disjointed letters, as is common in many sūrahs that begin in this manner, the Qurʾān itself is mentioned. Here, however, it is introduced through an oath: “وَالْقُرْآنِ الْحَكِيمِ”. The description of the Qurʾān as “حكيم” is particularly noteworthy, since wisdom is typically an attribute of a living, rational being. This suggests that the Qurʾān is being presented as a living and guiding authority—a leader that opens the doors of wisdom and directs humanity toward the straight path referenced in the subsequent verses. Although God has no need to take an oath, Qurʾānic oaths serve two purposes: first, to emphasize a particular claim, and second, to highlight the عظمت of that which is sworn by, since oaths are not taken by trivial entities. The following verse then clarifies the content of the oath: “إِنَّكَ لَمِنَ الْمُرْسَلِينَ”. Indeed, you are among the messengers. This is further elaborated: “عَلى‏ صِراطٍ مُسْتَقِيم”. You are upon a straight path. This expression has been interpreted in various grammatical ways, but the essential meaning remains the same: the prophetic mission is firmly established upon truth and guidance. It is then stated: “تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ”. This Qurʾān is a revelation from the Almighty and the Merciful. The attribute “العزيز” indicates divine power and invincibility, emphasizing that the revelation of such a profound and enduring book is within divine capability, and that no force can diminish its influence. The attribute “الرحيم” reflects divine mercy, indicating that the revelation of such guidance arises from divine compassion for humanity. Some exegetes understand these two attributes as referring to the possible responses to revelation: if people reject it, divine might and power stand as a warning; if they accept it, divine mercy becomes a source of glad tidings (Fakhr Rāzī, Tafsīr Kabīr). Thus, both dimensions—threat and promise—are combined. A question arises whether the truth of a prophet or a revealed book can be established merely through oaths. The answer lies within the verses themselves. The Qurʾān is described as ḥakīm, indicating that its content itself evidences its truth, as its teachings are in harmony with reason, nature, and conscience. Likewise, the Prophet’s adherence to the straight path and the integrity of his prior life demonstrate his truthfulness. These are intrinsic evidences supporting the claim. The direct address to the Prophet PBUH & His Pure Progeny, rather than to the general audience, serves to affirm his position upon truth irrespective of acceptance or rejection by others, encouraging him to persist in his mission. The subsequent verse presents the purpose of revelation: “لِتُنْذِرَ قَوْماً ما أُنْذِرَ آباؤهم فهم غافلون”. That you may warn a people whose forefathers were not warned, and who therefore live in heedlessness. This refers to the polytheists of Arabia, who lacked exposure to a manifest and widely recognized prophetic warning in recent times, even though guidance had been available in a broader sense throughout human history. The aim of the Qurʾān, therefore, is to awaken those who are heedless, to alert them to the dangers surrounding them, and to invite them to abandon sin, shirk, and فساد. Finally, the Qurʾān declares: “لَقَدْ حَقَّ الْقَوْلُ عَلى‏ أَكْثَرِهِمْ فَهُمْ لا يُؤْمِنُونَ”. For most of them, the decree has been fulfilled, and they will not believe. This refers not to all people, but to the leaders and persistent opponents of faith who have severed all connection with guidance, closed all avenues to truth, and persisted in obstinacy to the utmost degree. Human beings remain capable of reform so long as their innate disposition has not been entirely corrupted. However, when darkness overwhelms the heart completely, all avenues of hope are closed.

The human being, in order to be able to attain awareness of the world beyond his own existence, makes use of certain means and instruments, which are referred to as the instruments of cognition. One portion of these lies "within the self" and another portion lies "outside the self." Reason and intellect, and intuition and primordial nature, are the instruments of cognition that lie within the self, while the external senses of the human being — such as sight and hearing — are the instruments of cognition that lie outside the self. If these God-given means are employed correctly, they will grow progressively stronger and more powerful day by day, and will come to identify realities with ever greater precision and accuracy. But if for a period they travel along deviant paths, or are not employed at all, they will gradually weaken or become entirely corrupted and will indicate the opposite of realities — exactly like a clear and transparent mirror that is covered by a thick and heavy layer of dust, or upon which deep and numerous scratches are made, so that nothing can be seen in it at all, and if anything is seen it will in no way correspond to reality. It is these very erroneous actions and deviant employments on the part of the human being that strip him of this great blessing of the instruments of cognition. On this basis, the guilty party is none other than himself, and his sin too rests upon his own neck. The verses cited above, in a vivid and eloquent portrayal of this important and destiny-determining matter, liken arrogant pleasure-seekers and prejudiced egotists to those who are bound in collars and chains. These are the very chains of desire and passion, arrogance and pride, and blind imitation — chains that they themselves have placed upon their own hands and necks. They are also likened to those who have been surrounded by a powerful and impassable enclosure. And from the other direction, their eyes are closed and blind. The collars and chains alone would suffice to prevent them from movement, yet two great walls also obstruct their activity, and their eyes too are incapable of seeing anything. These two walls are, as it were, so high and so close that they prevent those within from seeing anything and deprive them of movement as well. It has been stated on numerous occasions that a human being remains capable of accepting guidance so long as he has not reached this stage. But when he does reach this stage, even were all the prophets and saints to assemble and all the heavenly books to be recited before him, none of it would have any effect upon him. And the repeated emphasis found in Islamic narrations and likewise in Quranic verses — that if a slip occurs and a sin is committed, one must repent immediately and return to God, and must avoid hesitation, delay, and persistence and repetition in sin — is for this very reason: so that the matter does not reach the point where the rust that has accumulated can no longer be removed, so that small obstacles may be eliminated before they transform into one great obstacle, so that room for progress and movement is preserved, and so that the dust may be wiped from one's eyes in order that the path may be seen with clarity.

Some exegetes have raised the question that, in hindering movement, the principal obstacle is normally that which lies ahead; what, then, is the meaning of a barrier being placed behind? One response is based on distinguishing two types of guidance: 1. Rational and demonstrative guidance (hidāyah naẓarī wa istidlālī), and 2. Innate and intuitive guidance (hidāyah fiṭrī wa wajdānī). According to this view, the barrier in front signifies deprivation from rational guidance—thus preventing progress toward truth—while the barrier behind prevents return to innate guidance, obstructing any reawakening of the original human disposition (Fakhr Rāzī, Tafsīr al‑Kabīr). Another interpretation suggests that the barrier in front represents obstacles that prevent a person from attaining the felicity of the Hereafter, whereas the barrier behind denotes those factors that hinder the attainment of tranquility and well‑being in worldly life (Qurṭubī, Tafsīr, under the relevant verse). A further explanation is that when a person encounters an obstacle in the path toward a goal, he may attempt to withdraw and seek an alternative route; however, if barriers exist both in front and behind, he is completely deprived of reaching the intended objective in any circumstance. Accordingly, it also becomes clear why the verse does not mention barriers on the right and left. Movement in those directions does not lead to the goal; rather, progress toward a مقصد requires forward direction. Moreover, in practical situations, a wall is often erected precisely where lateral movement is already constrained, so that once the single passage is blocked, complete enclosure results.

For the knowledge of God, two principal pathways are generally recognized. The first consists in reflecting upon the signs of God present within the human being—both in body and soul—which are termed “آیاتِ انفس”. The second involves contemplation of the signs that exist outside the human being, within the cosmos—on earth and in the heavens, among the stars, planets, mountains, and seas—referred to as “آیاتِ آفاق”. The Qurʾān alludes to both of these in Sūrat Ḥā‑Mīm al‑Sajdah (41:53): “سَنُرِيهِمْ آياتِنا فِي الْآفاقِ وَفِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ”. When the human capacity for recognition becomes impaired, the perception of both types of signs is obstructed: neither the inner signs (آیاتِ انفس) nor the outer signs (آیاتِ آفاق) can be apprehended. In the verses under discussion, the statement: “إِنَّا جَعَلْنا فِي أَعْناقِهِمْ أَغْلالًا فَهِيَ إِلَى الْأَذْقانِ فَهُمْ مُقْمَحُونَ” is an indication of the first type—that is, the obstruction of inner perception. The shackles placed upon their necks lift their heads upward in such a manner that they are incapable even of perceiving themselves. Similarly, the barriers placed before and behind them prevent their vision from extending outward. No matter how much they attempt to observe, they perceive nothing beyond these walls. In this way, they are deprived not only of introspective awareness but also of contemplating the signs in the external world, and thus remain cut off from both dimensions of شناخت.

See ayat 12 for tafseer.

In the preceding verses, the discussion concerned a group who were entirely unwilling to accept divine warnings, such that whether they were warned or not made no difference. The verses under consideration describe another group, which stands in complete contrast to the former. This juxtaposition is employed so that the comparison between the two may clarify the matter more effectively, and this reflects a characteristic method of the Qurʾān. It is stated: “إِنَّما تُنْذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمنَ بِالْغَيْبِ”. You can only warn those who follow the remembrance (al‑dhikr) and who fear the Most Merciful in the unseen (bil‑ghayb). Those who “follow the reminder” are individuals who are receptive and prepared for guidance. They not only hear the message but also respond to it through reflection and adherence. Likewise, their “fear of the Most Merciful in the unseen” indicates an inner spiritual awareness—an خوف that arises not from external compulsion but from an inward recognition of divine presence, even when no one else is watching. This fear is grounded in faith in the unseen and reflects sincerity of belief. The verse continues: “فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ”. Therefore, give such a person glad tidings of forgiveness and a noble reward. This indicates that the proper recipients of prophetic warning are those whose hearts remain open and responsive, for whom admonition leads to transformation. For such individuals, the outcome is not merely avoidance of punishment but attainment of divine forgiveness and a dignified reward. The combination of “مغفرة” and “أجر كريم” reflects both the removal of past shortcomings and the granting of positive, exalted recompense.

1. In this verse, two attributes are mentioned for those persons upon whom the Prophet's "warning" and admonition are effective: (a) Following the admonition. (b). Fearing God in a state of hiddenness. These two attributes refer, however, to readiness and capacity — that is, the warning is effective only upon those who possess a receptive ear and a prepared heart. The warning produces two effects in them: first, following the reminder and the Quran; and second, a sense of the Lord and of the accountability incumbent upon them from Him. In other words, the capacity for these two attributes is already present within them, but after the warning it assumes a practical form — in contrast to the obstinate, the blind of heart, and the heedless, who possess neither a receptive ear nor any readiness for the fear and awe of God. This verse is analogous to the opening verses of Surah al-Baqarah, in which it is stated: ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ — "In this heavenly book there is no doubt whatsoever, and it is a source of guidance for the God-fearing." 2. According to the view of many exegetes, "dhikr" here means the Holy Quran, since this word has been employed repeatedly in the Quran in precisely this form and with this meaning. [References: Surah al-Naḥl, 44; Ḥā-Mīm al-Sajda, 41; al-Zukhruf, 44; and al-Qamar, 25 — while "dhikr" has also been used frequently in the Quran in the sense of absolute remembrance and reminder.] However, there is nothing to prevent it from carrying its lexical meaning — that is, every form of reminder and admonition — with the verses of the Quran, and all the warnings and admonitions of the Noble Prophet and the divine guides, being included within its signification. 3. "Khashya," as has been previously explained, denotes that fear which is accompanied by a sense of greatness. The expression "al-Raḥmān" — which is the manifestation of the universal mercy of God — carries here a subtle point: namely, that alongside the fear of God's greatness, those persons also cherish hope in His mercy, so that the two scales of fear and hope — which bear continuous movement toward perfection and elevation — remain in balance. It is worthy of attention that in certain Quranic verses it is the name "Allāh" — which is the manifestation of awe and majesty — that is mentioned in connection with hope and expectation: لِمَنْ كانَ يَرْجُوا اللهَ وَالْيَوْمَ الْآخِرَ (al-Aḥzāb, 21) — This alludes to the fact that hope must accompany fear, and fear must accompany hope. (Reflect upon this.) 4. The expression "bi-al-ghayb" here alludes to the knowledge of God through argumentation and proof, since His pure essence is hidden from the human senses and His majesty and beauty can only be observed through the eye of the heart and by means of His signs. The interpretive possibility also exists that "ghayb" here carries the meaning of that which is hidden from the eyes of people — that is, his station of fear and awe is not merely in the presence of others and as a matter of display, but he also possesses khashya in solitude. Some have interpreted it as meaning "the Resurrection," since among its clear instances are those matters that are concealed from our senses; but the first meaning appears the most appropriate. 5. The word "fa-bashshirhu" is in reality the completion of "indhār," since the Prophet of God first issues a warning, and when compliance with God's command and fear accompanied by a sense of His greatness come about and their effects become manifest in the speech and conduct of the person, he then delivers glad tidings. Glad tidings of what? First, of what occupies the human mind more than anything else — and then, regarding the lapses that occasionally issue from him — that the Almighty God has forgiven all of them. Thereafter, he delivers glad tidings of a generous recompense and the finest reward, whose various dimensions none but God knows. It is worthy of attention that the word "maghfira" is also stated in indefinite form, as is "ajr karīm." It is known that the occurrence of a word in indefinite form on such occasions is for the purpose of expressing greatness. Some exegetes hold that the "fā'" in "fa-bashshirhu" — which is the "fā'" of derivation — alludes to the fact that forgiveness and generous recompense are, in sequential order, the outcome of following the admonition and of the fear of the Lord. In the preceding verses, the reward and recompense of the believers and those who accept the warning of the prophets is mentioned; in connection with this, the subsequent verse alludes to the matter of resurrection, resurrection for reckoning, and righteous deeds for recompense, stating: "We give life to the dead." (إِنَّا نَحْنُ نُحْيِ الْمَوْتى‏). "Naḥnu" — "We" — alludes to the fact that given this great power, knowledge of which all of you possess concerning Us, there is no further need for any discussion as to how decayed and decomposed bones will be brought back to life anew and will be clothed in the garment of life. Not only will We give life to the dead, but "We are recording all that they have sent forth and all the traces they have left behind." (وَنَكْتُبُ ما قَدَّمُوا وَآثارَهُمْ). Accordingly, nothing will be overlooked and everything will be preserved in the record of deeds for the Day of Reckoning. "Mā qaddamū" — "what they have sent forth" — alludes to those deeds they have performed of which no trace remains. The expression "wa-āthārahum" alludes to those actions of the human being that endure and whose effects are reflected in society — such as ongoing charitable acts: the constructions, endowments, and institutions that remain after a person and from which people continue to benefit. The interpretive possibility also exists in the exegesis of the verse that "mā qaddamū" alludes to those deeds that are personal in character, while "āthārahum" alludes to those acts that become established as practices and that, after the person, continue to serve as a source of good and blessing or as a cause of evil and harm and a means of sin. The meaning of the verse is, however, broad, and it is possible that both interpretations are subsumed within its signification. At the end of the verse, for further emphasis, it is added: "And We have enumerated all things in a manifest and clear book." (وَكُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ). Most exegetes have understood "imām mubīn" here to mean the "Preserved Tablet" — that is, the book in which all the existents, events, and deeds of this world are registered and preserved. The expression "imām" may also be used from the perspective that this book, on the Day of Resurrection, serves as guide and leader for all those charged with reward and punishment, and constitutes a standard for assessing the worth of human deeds and for their recompense and chastisement. It is also worthy of attention that the word "imām" is used in certain other verses of the Quran with reference to the Torah. It is stated: أَ فَمَنْ كانَ عَلى‏ بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شاهِدٌ مِنْهُ وَمِنْ قَبْلِهِ كِتابُ مُوسى‏ إِماماً وَرَحْمَةً (Hūd, 17) — "Is one who possesses a clear proof from his Lord, and is followed by a witness from Him, and before it the book of Moses — which was a leader and a mercy — bears testimony (like one who is not so)?" In this verse the application of the word "imām" to the Torah is on account of its knowledge and ordinances, and likewise on account of the signs of the Prophet of Islam described therein — by all of which it can serve as guide and leader for creation. Accordingly, the aforementioned word "imām" carries, on each occasion, a meaning appropriate to that occasion.

The verses of the Qurʾān indicate that human actions are recorded in multiple “books,” so that at the time of reckoning no individual may claim any excuse. The first of these is the individual record of deeds (personally recorded book of actions), which contains all the actions performed by a person throughout life. The Qurʾān states that on the Day of Judgment each person will be told: “إِقْرَأْ كِتابَكَ كَفى‏ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيباً”. “Read your own record; today your own self is sufficient as a reckoner against you” (al‑Isrāʾ 14). At this stage, the criminals will cry out in anguish: “يَقُولُونَ يا وَيْلَتَنا ما لِهذَا الْكِتابِ لا يُغادِرُ صَغِيرَةً وَلا كَبِيرَةً إِلَّا أَحْصَاهَا”. “Woe to us! What kind of record is this that leaves nothing small or great but has enumerated it” (al‑Kahf 49). This is the book that will be given into the right hand of the righteous and into the left hand of the wicked (al‑Ḥāqqah 19, 25). The second is the collective record of communities, which contains the deeds of entire nations and their social conduct. The Qurʾān states: “كُلُّ أُمَّةٍ تُدْعى‏ إِلى‏ كِتابِهَا”. “Every community will be called to its record” (al‑Jāthiyah 28). The third is the comprehensive and universal register, often referred to as the Lawḥ Maḥfūẓ, in which not only the deeds of all human beings—past and future—but all events of the universe are recorded in totality. This record serves as an additional witness at the Day of Judgment and, in a sense, functions as a guiding reference for the angels responsible for reckoning and recompense (see Tafsīr‑e Namūnah, vol. 5, under Sūrat al‑Raʿd 13:39, and vol. 4, under Sūrat al‑Anʿām 6:59). Thus, the Qurʾānic presentation establishes a multi‑layered system of recording—individual, communal, and universal—ensuring complete accountability and eliminating all grounds for denial or excuse.

In a vivid and instructive narration reported from Imām al‑Ṣādiq, it is stated that the Messenger of God once arrived in a barren land and said to his companions: “Bring firewood.” They replied, “O Messenger of God, this is a barren land!” He said, “Let each person bring whatever he is able.” Each of them brought a small amount of dry wood and fuel, and they placed it before the Prophet, piling it one piece upon another. When it was set alight, large flames emerged. The Messenger of God then said: “In this way, sins accumulate.” He further stated: “Beware of minor sins, for everything has an overseer, and the one who is responsible records what you have sent ahead and what traces you have left behind, and We have accounted for everything in an ‘إِمامٍ مُبِينٍ’.” (Nūr al‑Thaqalayn, vol. 4, p. 378). This striking narration provides a clear illustration of how small sins, when accumulated, form the basis for a great and destructive consequence, just as small pieces of wood collectively produce a large fire. In another narration, it is reported that the tribe of Banū Salamah, who lived at some distance from Madinah, intended to relocate closer to the Prophet’s mosque. At that time, the verse “إِنَّا نَحْنُ نُحْيِ الْمَوْتى‏ …” was revealed. The Messenger of God then informed them: “Your آثار (your footsteps toward the mosque) are recorded.” When they heard this, they abandoned their intention to move and remained in their original location (transmitted in Tafsīr Qurṭubī from Ṣaḥīḥ Tirmidhī and Ṣaḥīḥ Muslim, with variations reported by other commentators such as Ālūsī, Fakhr Rāzī, Ṭabarsī, and Ṭabāṭabāʾī). It should be noted that the verse possesses a broad meaning, and each of these instances represents one of its manifestations. At first glance, it might appear that certain narrations from Ahl al‑Bayt concerning the meaning of “إِمامٍ مُبِينٍ” are not in harmony with the above interpretation. Among these is a narration attributed to Imām al‑Bāqir, who, through his forefathers, reports that when the verse “وَكُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ” was revealed, Abū Bakr and ʿUmar asked whether it referred to the Torah, the Gospel, or the Qurʾān. The Prophet replied in the negative each time. At that moment, ʿAlī approached, and the Prophet said: “This is the ‘إِمامٍ مُبِينٍ’; he is the one in whom God has encompassed the knowledge of all things” (Ṣadūq, Maʿānī al‑Akhbār, p. 95). Similarly, in Tafsīr ʿAlī ibn Ibrāhīm, it is reported from ʿAlī himself: “أنا والله الإمام المبين، أبين الحق من الباطل ورثته من رسول الله”. “I am, by God, the ‘إِمامٍ مُبِينٍ’, who distinguishes truth from falsehood; I have inherited this knowledge from the Messenger of God” (Nūr al‑Thaqalayn, vol. 4, p. 379). Although some commentators, such as Ālūsī, have been hesitant to accept these narrations and have attributed them to misunderstanding, closer reflection shows that such reports do not contradict the interpretation of “إِمامٍ مُبِينٍ” as Lawḥ Maḥfūẓ. The heart of the Prophet—and, in a subsequent degree, the hearts of his true successors—may be understood as mirrors reflecting the contents of Lawḥ Maḥfūẓ, receiving, by divine inspiration, a portion of the knowledge contained therein. Thus, describing them as “إِمامٍ مُبِينٍ” is not incompatible with this broader meaning. Moreover, it is established that the al‑insān al‑kāmil represents a “microcosm” within which the macrocosm is reflected, as expressed in the attributed verse: “Ataẓunnu annaka جرم صغير؟ وفيك انطوى العالم الأكبر”. Hence, the designation “إِمامٍ مُبِينٍ” may legitimately be understood as Lawḥ Maḥfūẓ in its primary sense, while the aforementioned narrations may be interpreted as referring to its manifest embodiments.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

In the preceding verses, the discussion concerned the polytheists and their fate in this world and the Hereafter, and the present verses continue that same theme. The first verse states: “وَأَقْسَمُوا بِاللهِ جَهْدَ أَيْمانِهِمْ لَئِنْ جاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدى‏ مِنْ إِحْدَى الْأُمَمِ”. They swore by God with the utmost emphasis that if a warner were to come to them, they would be more guided than any other community. The expression “جهد أيمانهم” indicates an oath taken with full effort and intensity. When they reflected upon the histories of previous nations—especially the Jews and their disobedience to prophetic guidance—they expressed astonishment and claimed that they would act differently. Yet when the test came and a Messenger was sent to them, they proved to be no different. As the verse concludes: “فَلَمَّا جاءَهُمْ نَذِيرٌ ما زادَهُمْ إِلَّا نُفُورًا”. When the warner came, it only increased them in aversion. This indicates that even before the arrival of the Messenger, they were not genuinely inclined toward truth. Their rejection of what remained of the Abrahamic tradition and their disregard for rational guidance reveal that their aversion was deeply rooted and intensified when their جاهلانه تعصبات and unlawful interests were challenged. The following verse further explains the cause of their rejection: “اسْتِكْبارًا فِي الْأَرْضِ وَمَكْرَ السَّيِّئِ”. Their distance from truth was due to arrogance on earth and their engagement in evil plotting. The continuation, “وَلا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ”, clarifies that such evil schemes ultimately return upon their own authors. Though others may be temporarily affected, the final consequence is disgrace and loss for the schemer himself. Thus, the leaders of opposition did not merely reject the truth passively but actively resisted it, and the root of this behavior was pride and refusal to submit. The verse then delivers a powerful warning: “فَهَلْ يَنْظُرُونَ إِلَّا سُنَّتَ الْأَوَّلِينَ”. Do they await anything other than the pattern of the former peoples? This brief expression evokes the destinies of earlier rebellious nations—قوم نوح, عاد, ثمود, and فرعون—each of whom met with severe punishment. This warning is reinforced with emphasis: “فَلَنْ تَجِدَ لِسُنَّتِ اللهِ تَبْدِيلًا وَلَنْ تَجِدَ لِسُنَّتِ اللهِ تَحْوِيلًا”. You will find no change in the divine law, nor any alteration. Here two distinct concepts are indicated: تبديل: complete replacement of one system by another. تحويل: transformation within the same system in degree or form. The divine laws governing reward and punishment are fixed and immutable; they neither change entirely nor undergo qualitative or quantitative alteration. The same causes always produce the same effects. The following verse invites them to reflect on history through direct observation: “أَ وَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كانَ عاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ”. Have they not traveled through the earth and seen the fate of those who came before them? Those earlier peoples were far stronger than the present opponents: “وَكانُوا أَشَدَّ مِنْهُمْ قُوَّةً”. Yet their strength did not protect them from divine punishment. This is further emphasized: “وَما كانَ اللهُ لِيُعْجِزَهُ مِنْ شَيْءٍ فِي السَّماواتِ وَلا فِي الْأَرْضِ”. Nothing in the heavens or the earth can frustrate God. He is all‑knowing and all‑powerful; no force can escape His dominion or overcome His decree. Thus, the passage conveys a clear and enduring principle: arrogance, deceit, and rejection of truth inevitably lead to downfall, and the divine laws governing such outcomes are ثابت, universal, and unchanging. Those who refuse to learn from the fate of earlier nations expose themselves to the same inevitable end.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

In the verses under discussion, another aspect of the struggle of those messengers is described. In this section, it is explained that a small group of believers bravely supported those prophets, standing in opposition to the disbelieving, polytheistic, and obstinate majority, and they continued to assist the divine prophets as long as life remained in them. It is stated: “And there came from the farthest end of the city a man running; he said, ‘O my people! Follow the messengers.’” (وَجاءَ مِنْ أَقْصَا الْمَدِينَةِ رَجُلٌ يَسْعى‏ قالَ يا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ). Most commentators have identified this person as Habib al‑Najjar. He was someone who, at the very first meeting with the prophets of the Lord, comprehended the truthfulness of their call and the depth of their teachings. He proved to be a steadfast and resolute believer. When he learned that in the center of the city people had risen against these divine prophets and might intend to kill them, he did not consider it permissible to remain silent. Thus, the word “يَسْعى” indicates that he hastened with great speed to the center of the city and did not refrain from whatever was within his capacity in supporting and defending the truth. The expression “رَجُلٌ” in an indefinite form perhaps indicates that he was an ordinary person, possessing neither power nor grandeur, and he stood alone upon his path; yet, despite this, the light and fervor of faith had illuminated and energized his heart in such a manner that, without concern for the severe opposition of the adversaries of monotheism, he entered the field. His account is narrated so that the early Muslims, who were few in number, might take him as a model and realize that even a lone believer remains fully responsible and is not permitted to remain silent. The expression “أقصى المدينة” indicates that the call of the messengers had reached the distant areas of the city and had influenced receptive hearts. Apart from this, distant parts of cities are often centers of the oppressed, who are more prepared to accept the truth, whereas comparatively affluent people living within cities are not easily attracted toward it. The phrase “يا قوم” (O my people) reflects his compassion for the inhabitants of the city, and his invitation to follow the messengers is a sincere call, devoid of any personal benefit or gain. We now observe the reasoning and argument this believing struggler adopted to win the attention of his people. First, he presented this argument: “Follow those who ask of you no reward for their call” (اتَّبِعُوا مَنْ لا يَسْئَلُكُمْ أَجْراً). This is the first sign of their truthfulness: there is no material benefit in their call; they seek neither wealth nor status, nor even gratitude or any other recompense. The Qur’anic verses repeatedly mention the sincerity, selflessness, and purity of heart of the great prophets. In Surah al‑Shu‘ara’ alone, “وَمَا أَسْئَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ” is repeated five times (Surah al‑Shu‘ara’: 109, 127, 145, 164, 180). Then the Qur’an further states that these messengers, as is evident from their call and their words, “وَهُمْ مُهْتَدُونَ”. This indicates that refusal to accept someone’s call is either because it is not the truth and leads to misguidance, or because, although true, those presenting it seek some personal benefit, which gives rise to suspicion; but when neither of these conditions exists, what reason remains for hesitation? Thereafter, the Qur’an presents another argument concerning the principle of monotheism, the central point of prophetic missions: “And why should I not worship the One who created me?” (وَما لِيَ لا أَعْبُدُ الَّذِي فَطَرَنِي). Worship is due to the Creator, Owner, and Bestower of blessings, not to idols that can do nothing. Sound human nature dictates that one should worship the Creator, not powerless created beings. The phrase “فطرني” may also indicate reflection upon innate nature, whereby one feels an inner voice calling toward the worship of the Creator—a call harmonious with reason. How can one ignore this dual call of “fitrah” and “reason”? It is noteworthy that he does not say, “ما لكم لا تعبدون الذى فطركم”, but instead says, “why should I not,” beginning with himself to make his words more effective. Then he warns: “And to Him you will be returned” (وَإِلَيْهِ تُرْجَعُونَ). That is, not only does your life in this world relate to Him, but your entire destiny in the next world will also be in His power. Therefore, turn toward Him, in whose control lies your fate in both worlds. In his third argument, he describes the condition of idols and completes the affirmation of servitude to God through the negation of servitude to idols: “Shall I take besides Him other gods? If the Most Merciful intends harm for me, their intercession will not avail me at all, nor can they save me” (أَ أَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمنُ بِضُرٍّ لا تُغْنِ عَنِّي شَفاعَتُهُمْ شَيْئاً وَلا يُنْقِذُونِ). Here again, he speaks about himself to avoid a tone of command and allow others to judge for themselves. He addresses the excuse of the idol‑worshippers, who claimed to worship idols as intercessors before God, and responds that such intercession or help is meaningless; they themselves are in need of assistance. The term “الرحمن” reflects the vastness of divine mercy and the return of all blessings to Him, itself a proof of monotheism in worship. It also indicates that God does not intend harm for anyone unless a person’s erroneous path reaches an extreme, distancing them from divine mercy and bringing them into wrath. He further emphasizes: “Indeed, if I did that, I would surely be in manifest error” (إِنِّي إِذاً لَفِي ضَلالٍ مُبِينٍ). What greater misguidance could there be than for a rational being to submit to senseless entities and equate them with the Creator of the heavens and the earth? After presenting these arguments and delivering an effective proclamation, he declared before the gathering: “Indeed, I have believed in your Lord” (إِنِّي آمَنْتُ بِرَبِّكُمْ), and said, “So listen to me” (فَاسْمَعُونِ). Regarding the addressee in these statements, the apparent meaning indicates the polytheists of the city; the expression “ربكم” does not contradict this usage, as it appears similarly in many Qur’anic arguments of monotheism (Yunus: 3, 32; Hud: 3, 52; al‑Nahl: 24; al‑Kahf: 29). Likewise, “فَاسْمَعُونِ” is an invitation to heed his call, as in the narrative of the believer from the family of Pharaoh: يا قَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِيلَ الرَّشاد (Mu’min: 38). The Qur’an does not explicitly describe the reaction of the people, but the subsequent verses indicate that they rose against him and martyred him. Despite his powerful arguments and eloquent speech, they not only remained unaffected but their hostility intensified. According to one narration, they stoned him until he fell and died, while he prayed, “O God, guide my people, for they do not know” (Tafsir al‑Qurtubi). Another narration states that he was trampled to death (Tafsir Majma‘ al‑Bayan, Tafsir Tibyan, Tafsir Abu al‑Futuh al‑Razi). The Qur’an summarizes this reality concisely: “It was said, ‘Enter Paradise’” (قِيلَ ادْخُلِ الْجَنَّةَ). This resembles other verses concerning those martyred in the path of God: وَلا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْواتاً بَلْ أَحْياءٌ عِنْدَ رَبِّهِم یُرْزَقُوْن (Al ‘Imran: 169). This suggests that he entered Paradise immediately upon martyrdom. Here, Paradise refers to the intermediate (barzakh) Paradise, as the eternal Paradise will be granted on the Day of Resurrection. Thus, there exists a form of Paradise and Hell in the state of barzakh, as indicated in the narration: القبر اما روضة من رياض الجنة أو حفرة من حفر النيران (Bihar al‑Anwar, vol. 2, p. 218). His purified soul ascended toward divine mercy, and he wished: “O that my people knew” (قالَ يا لَيْتَ قَوْمِي يَعْلَمُونَ), “that my Lord has forgiven me and made me among the honored” (بِما غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ). His desire was that they might see the truth and believe. A hadith reports that the Prophet said: “He gave sincere counsel to his people during his life and after his death” (Tafsir al‑Qurtubi, vol. 8, p. 5464). Ultimately, this was the fate of the faithful man who fulfilled his duty and supported the prophets, attaining martyrdom and nearness to divine mercy. As for the fate of that oppressive people, the Qur’an states: “And We did not send down upon his people after him any host from heaven, nor would We have sent” (وَما أَنْزَلْنا عَلى‏ قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُنْدٍ مِنَ السَّماءِ وَما كُنَّا مُنْزِلِينَ). Rather, “It was but one cry, and behold, they were extinguished” (إِنْ كانَتْ إِلَّا صَيْحَةً واحِدَةً فَإِذا هُمْ خامِدُونَ). Finally, the Qur’an declares: “Alas for the servants! There never came to them a messenger but they mocked him” (يا حَسْرَةً عَلَى الْعِبادِ ما يَأْتِيهِمْ مِنْ رَسُولٍ إِلَّا كانُوا بِهِ يَسْتَهْزِؤُنَ). This expresses the lamentable condition of those who rejected divine guidance despite its availability.

Antioch is an ancient city of the region of Syria; according to some accounts, it was built three hundred years before Jesus, peace be upon him. In ancient times this city was counted among the three great cities of the Roman Empire in terms of wealth, knowledge, and commerce. The city of Antioch is situated at a distance of somewhat less than one hundred kilometres from Aleppo and approximately sixty kilometres from Alexandria. This city was conquered at the hands of Abu 'Ubayda al-Jarrah during the reign of the second Caliph and passed out of Roman hands. Its inhabitants were Christians; they accepted the payment of the poll tax and remained upon their religion. [Reference: Farhang-i Qiṣaṣ-i Qur'ān, entry "Anṭākiya," p. 320.] After the First World War this city came under French occupation. The people of Antioch were predominantly Christian and thus co-religionists of the French; accordingly, when the French decided to withdraw, and in view of the concern that after their departure from Syria the Christians might suffer harm from the strife and disorder that would ensue, they handed the city over to Turkey. Antioch holds the same standing in the eyes of Christians as Medina does in the eyes of Muslims — as their second religious city — while their first city is Jerusalem, from which Jesus, peace be upon him, commenced his call. Thereafter a group among those who believed in Jesus migrated to Antioch, and Paul and Barnabas [Explanatory note: "Paul" is the well-known Christian missionary who exerted great efforts in spreading Christianity after Jesus, peace be upon him. "Barnabas" — whose original name was Joseph — was one of the companions of Paul and Mark. He has a Gospel in which very numerous glad tidings of the advent of the Prophet of Islam appear, but Christians regard it as illegitimate and claim that it was written by a Muslim.] proceeded to the cities and invited the people to this religion. It was from there that the Christian faith spread and expanded. It is for this reason that the Quran speaks specifically of this city in the verses under consideration. [Reference: Tafsīr Abū al-Futūḥ Rāzī, marginalia by the late eminent scholar Sha'rānī.] The eminent exegete Ṭabarsī states in the Majma' al-Bayān: Jesus, peace be upon him, sent two of his disciples to Antioch. When they arrived near the city they encountered an old man who had brought a few things to sell. This was Ḥabīb, the companion of Yā-Sīn. They greeted him. The old man returned the greeting and asked who they were. They said they were emissaries of Jesus, and had come to invite him away from the worship of idols and toward God, the All-Merciful. The old man asked whether they possessed any miracle or sign. They said: "Yes — we heal the sick and restore to health, by God's command, those born blind and those afflicted with leprosy." The old man said: "I have a sick son who has been bedridden for many years." They said: "Come with us so that we may go to your home and ascertain his condition." The old man set out with them. They placed their hands upon his son, and he rose up from his place in full health. This news spread throughout the entire city, and thereafter God cured a large number of the sick at their hands. The king of the city was an idol-worshipper. When the news reached him, he summoned them and asked who they were. They said: "We are emissaries of Jesus. We have come to invite you away from the worship of these created things that neither hear nor see, and toward the worship of the One who both hears and sees." The king said: "Is there a deity besides our gods?" They said: "Yes — the One who created you and your deities." The king said: "Depart, that I may deliberate upon your matter." This was a threat against them. Thereafter the people seized them both in the marketplace and beat them. However, in another narration it is related that these two emissaries of Jesus were unable to gain access to the king, and remained in the city for a period of time. One day the king came out of his palace, whereupon they raised the voice of takbīr and pronounced the name of God with magnification. The king became enraged and ordered them to be imprisoned, and each of them received one hundred lashes. When these two emissaries of Jesus were given the lie and were beaten, Jesus sent Sham'ūn al-Ṣafā after them — he was the elder of the disciples. Sham'ūn entered the city in disguise and cultivated a friendship with those close to the king. They were greatly pleased by his companionship and informed the king of him as well. The king invited him and admitted him into the circle of his companions, and came to hold him in esteem. One day Sham'ūn said to the king: "I have heard that two men are in your prison, and that when they invited you to a religion other than your own you had them beaten. Have you ever actually listened to what they have to say?" The king said: "I was so enraged at them that I listened to nothing they said." Sham'ūn said: "If the king sees fit, let him summon them so that we may see what they have." The king summoned them. Sham'ūn pretended not to know them and said to them: "Who sent you here?" They said: "The God who created all things and who has no partner." Sham'ūn said: "What is your miracle and sign?" They said: "Whatever you wish." The king gave the order and a blind slave was brought; they restored his sight by God's command. The king was greatly astonished. At this point Sham'ūn spoke up and said to the king: "Had you made such a request of your gods, would they have had the power to accomplish something of this kind?" The king said: "Nothing is hidden from you. These gods of ours that we worship can neither cause harm nor confer benefit, nor do they possess any other quality whatsoever." Thereafter the king said to them both: "If your God is able to raise the dead to life, we will believe in Him and in you." They said: "Our God has power over all things." The king said: "There is a dead man here who has been dead for seven days and whom we have not yet buried — we are waiting for his father to return from a journey. Bring him back to life." The dead man was brought. The two emissaries prayed openly while Sham'ūn prayed inwardly. Suddenly movement appeared in the dead man and he rose from his place and said: "I have been dead for seven days; I have seen the fire of Hell with my own eyes, and I warn you all to believe in the One God." The king was astonished. When Sham'ūn became certain that his words had produced an effect upon him, he invited him toward the One God, and the king believed — as did the inhabitants of his kingdom along with him, although some remained upon their disbelief. The purport of this narration has also been transmitted in the Tafsīr al-'Ayyāshī on the authority of Imam al-Bāqir and Imam al-Ṣādiq, peace be upon them both, though with some differences between the two accounts. [Reference: Tafsīr Majma' al-Bayān, vol. 8, p. 419, under the verses under consideration (abridged).] However, attending to the apparent sense of the preceding verses, the belief of the people of that city appears most unlikely, since the Quran states that they were destroyed by a heavenly cry. It is possible that an error was made by the narrator in this portion of the narration. It is also worthy of attention that the expression "mursalūn" in the verses under consideration indicates that they were prophets and messengers sent by God. Furthermore, the Quran states that the people of the city said to them that they were nothing other than human beings like themselves and that God had sent down nothing. Expressions of this kind in the Holy Quran generally occur in connection with divine prophets; to say that those sent by the prophets are also to be considered as sent by God is a justification that appears far-fetched in this context.

From what has been stated in the verses under discussion about this narrative, many lessons may be derived, among which are the following: (a) People of faith never fear isolation in the path of God, just as the believing man, Habib al‑Najjar, was not frightened by the multitude of polytheists in the city. ‘Ali (alayhi al‑salam) said: “أيّها الناس! لا تستوحشوا فى طريق الهُدى لقلة اهله” — O people! Do not feel estranged on the path of guidance due to the paucity of its followers (Nahj al‑Balagha, Sermon 201). (b) A believer is deeply concerned with the guidance of others and is grieved by their misguidance, to the extent that even after his martyrdom he longs that others might witness his station and believe. (c) The content of the prophets’ message itself serves as the clearest testimony to its guidance and truthfulness: (و هم مھتدون). (d) One should not seek any reward in inviting toward Allah; otherwise, the message will fail to have its proper effect. (e) At times, the cause of misguidance is not hidden but is manifest; idol worship and polytheism are clear instances of “ضلالِ مبین”. (f) The people of truth rely upon realities, whereas the misguided rely upon illusions and conjectures. (g) If misfortune and wretchedness exist, their origin lies in the human being himself and in his actions. (h) “Israf” (excess) and transgression are causes of many forms of misfortune and deviation. (i) The duty of the prophets and their followers is “بلاغ مبین”, to present the message clearly and openly in every domain, whether people accept it or not. (j) Collective unity is one of the important factors in success, honor, and strength: (و عززناهما بثالث). (k) God does not assemble vast armies of the heavens and the earth to subdue rebellious peoples; rather, a single command suffices to devastate everything they possess. (l) There is no distance between martyrdom and Paradise; the martyr reaches the embrace of the houris before even descending from his mount to the ground. (m) God first purifies a person from the contamination of sin and then grants him a place in His proximity of mercy: (بِما غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ). (n) One should not fear the opposition and severity of the enemies of truth, for this has always been their method throughout history: (يا حَسْرَةً عَلَى الْعِبادِ ما يَأْتِيهِمْ مِنْ رَسُولٍ إِلَّا كانُوا بِهِ يَسْتَهْزِؤُنَ). What greater cause for regret can there be than that a person closes the doors of guidance upon himself through prejudice, obstinacy, and arrogance, and fails to behold the radiant sun of truth? (o) The first to believe in the prophets were often the oppressed members of society: (وَجاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ). (p) These were the very people who never wearied in the pursuit of truth, and whose striving remained continuous: (یَسْعى). (q) The method of propagation should be learned from the divine prophets, who employed all effective means to influence unaware hearts, as is observable in the verses under discussion and in the narrations pertaining to their interpretation.

In the verses under consideration, the aforementioned "believer" attained a place in the divine paradise after his martyrdom, and he cherished the wish that those who remained behind might come to know of his good fortune. These verses are assuredly not related to the eternal and everlasting paradise of the Resurrection — in the manner of verses concerning martyrs — that paradise into which, according to Quranic verses, entry will occur after the raising of the dead on the Day of Resurrection and the reckoning of the assembly. From this it becomes clear that for us there is also, in the intermediate realm (barzakh), a form of paradise and hellfire — in which martyrs partake of blessings, while the rebellious such as the "people of Pharaoh" are tormented in its fire morning and evening. Attending to this point resolves many of the problems that arise concerning paradise and hellfire — such as the questions that arise regarding the narrations of the mi'rāj and other similar events.

It is narrated in Tafsir al‑Tha‘labi from the Noble Prophet (peace and blessings be upon him): “Among the foremost of the nations are three individuals who never disbelieved in God even for the blink of an eye: ‘Ali ibn Abi Talib, the companion of Yā‑Sīn (Habib al‑Najjar), and the believer from the family of Pharaoh. They are the ṣiddīqūn, and ‘Ali is the most excellent among them.” (Majma‘ al‑Bayan, Tafsir al‑Qurtubi, al‑Mizan, and Nur al‑Thaqalayn). A similar meaning is reported in Tafsir al‑Durr al‑Manthur in another wording from the Messenger of Allah (peace and blessings be upon him), who said: “The ṣiddīqūn are three: Habib al‑Najjar, the believer from the people of Yā‑Sīn, who said, ‘O my people! Follow the messengers’; and Ḥizqīl, the believer from the family of Pharaoh, who said, ‘Do you kill a man because he says: My Lord is Allah?’; and ‘Ali ibn Abi Talib (alayhi al‑salam), and he is the most excellent among them.” (al‑Mizan, vol. 17, p. 86, citing Tafsir al‑Durr al‑Manthur).

See ayat 32 for tafseer.

The preceding verses dealt with the persistent heedlessness of a large portion of the people of the world in past ages. In these verses it is now stated: "Have they not seen how many of the generations before them We destroyed on account of their injustice and rebellion?" (أَ لَمْ يَرَوْا كَمْ أَهْلَكْنا قَبْلَهُمْ مِنَ الْقُرُونِ). [Explanatory note: The interrogative in the verse under consideration is a rhetorical interrogative, and "kam" is informative, carrying here the meaning of abundance; it is the object of "yaraw," and "min al-qurūn" is its explication. "Qurūn," as previously explained, is the plural of "qarn," which is used both in the meaning of a long span of time and in the meaning of those people who live in the same epoch.] This is not the first group to have set foot upon the face of the earth; rather, other rebellious peoples lived in this world before them. Their painful end — recorded upon the pages of history — and their sorrowful remnants — preserved in the ruins of their cities — stand before the eyes of these people. Is not all of this sufficient as a lesson and admonition? Regarding the plural pronoun in "a-lam yaraw" — "have they not seen" — exegetes have mentioned several interpretive possibilities. The first is that the pronoun refers back to "aṣḥāb al-qarya" — the people of the city — who were the subject of discussion in the preceding verses. The second is that it refers to the people of Mecca, for whose admonition and warning these verses were revealed. However, the preceding verse (يَا حَسْرَةً عَلَى الْعِبَادِ...) indicates that all human beings are intended, since the word "'ibād" in that verse encompasses all those people throughout history who gave the lie to and mocked those sent by God. In any case, this is an invitation to all the people of the world to study the history of those who came before with careful reflection, to observe their surviving traces, to behold them with the eyes of the heart in order to derive admonitory lessons, and to regard the ruined halls of the palaces of the transgressors as a mirror of instruction. At the end of the verse the Quran further states: "They will never return to them." (أَنَّهُمْ إِلَيْهِمْ لا يَرْجِعُونَ). [Explanatory note: This sentence is a substitute for "kam ahlaknā," and is elliptically construed as: أ لم يروا أنهم إليهم لا يرجعون. Some have also mentioned the interpretive possibility that this sentence is a circumstantial clause — describing the condition of the destroyed ones.] The greatest calamity is that the possibility of returning to this world and making amends for past sins and misfortunes no longer remains. All the bridges of their past journey have been destroyed and it is no longer possible for them to return. This interpretation is analogous to what 'Ali, peace be upon him, stated in inviting people to draw admonitory lessons from the dead, in one of the sermons of the Nahj al-Balāgha: لا عن قبيح يستطيعون انتقالا و لا فى حسن يستطيعون ازديادا — "Neither is it possible for them to move away from their reprehensible deeds, nor do they possess the capacity to increase their good deeds — for the path of return has been closed and the possibility of making amends no longer exists." (Nahj al-Balāgha, Khutba 188.) In the subsequent verse the Quran further states: "They shall all, without exception, be brought before Us on the Day of Resurrection." (وَإِنْ كُلٌّ لَمَّا جَمِيعٌ لَدَيْنا مُحْضَرُونَ). [Explanatory note: Regarding the syntactical construction of this verse, the view well-known among exegetes is that "in" is negative (while some have held that it is the softened form of "inna," on account of which it does not govern the accusative in what follows), and "lammā" carries the meaning of "illā," since the use of "lammā" in the sense of "illā" has been explicitly stated in the speech of Arab men of letters. Accordingly, the objection of al-Kisā'ī carries no weight. "Jamī'" in the sense of "majmū'" is the predicate of "kull" (the tanwīn of "kull" substitutes for the omitted muḍāf ilayh, the original being "kulluhum"), and "muḥḍarūn" is either a second predicate or an attribute of "jamī'." The meaning of this sentence is accordingly as follows: و ما كلهم إلا مجموعون يوم القيامة محضرون لدينا — "They are all none other than those who will be gathered together on the Day of Resurrection and brought before Us."] That is to say, the matter does not end merely because they were destroyed and could not return to this world. Death is in reality neither a beginning nor an end; rather, all of them will very soon be assembled on the plain of the gathering for reckoning, after which a painful divine punishment — a continuous and perpetual chastisement — awaits them. In these circumstances, is this not then the occasion for drawing an admonitory lesson? People ought not to bring upon themselves the same fate as theirs, and ought, while any opportunity yet remains, to keep far from this dreadful abyss. Indeed, were everything to come to an end at death, it might be possible to say that this very life is the beginning of repose and comfort. But regrettably this is not the case — and as the poet says: و لو أنا إذا متنا تركنا / لكان الموت راحة كل حى و لكنا إذا متنا بعثنا / و نسأل بعده عن كل شى‏ء "Were we, after dying, to be left in our condition, then death would be a source of repose and comfort for every living being. But when we die we shall be resurrected, and after that we shall be questioned concerning all things."

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

In the preceding verses, the discussion concerned the struggle of the divine messengers against idolatry and polytheism, and the final verse alluded to the issue of the Hereafter. In the verses under consideration, the signs of tawhid and ma‘ad are presented together so that these signs may awaken the deniers and become a means for them to believe in the Origin and the Return. These verses first address the revival of dead earth and the blessings derived from it that benefit human beings: “And a sign for them is the dead earth: We have revived it and brought forth from it grain, and from it they eat” (وَآيَةٌ لَهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْناها وَأَخْرَجْنا مِنْها حَبًّا فَمِنْهُ يَأْكُلُونَ). The existence of life is among the most significant proofs of tawhid. It is an exceedingly complex and astonishing phenomenon that has left the intellects of scholars and thinkers perplexed, and despite all advances in knowledge, its mystery remains unsolved. No one fully understands how lifeless matter was first transformed into living cells, nor how seeds and their various layers were formed or governed by precise laws and secrets. Under suitable conditions, these seeds begin to move and grow, absorbing particles of dead earth and transforming them into living tissue, thereby manifesting new forms of life daily. The phenomenon of life in the plant and animal worlds, and the revival of dead earth, on the one hand demonstrates the presence of profound knowledge and wisdom in the creation of the universe, and on the other hand serves as a clear sign of the Resurrection. The pronoun “لَهُمْ” refers to “عباد” mentioned in preceding verses—those who are misguided or confused regarding the Origin and the Hereafter. The term “آية” in the indefinite form indicates the عظمت and importance of this sign of divine unity. The phrase “فَمِنْهُ يَأْكُلُونَ” suggests not only that humans derive food from grains, while other plants serve different purposes such as animal feed, dyes, and medicine, but also—by placing “منه” before “يأكلون”—indicates that the majority and best nourishment of humans ultimately comes from plant sources, directly or indirectly. The following verse elaborates on this by describing the process of bringing dead earth to life: “And We have placed therein gardens of date palms and grapes, and caused springs to gush forth in it” (وَجَعَلْنا فِيها جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنابٍ وَفَجَّرْنا فِيها مِنَ الْعُيُونِ). While the previous verse referred to grains, here the focus is on nourishing and strengthening fruits, exemplified by dates and grapes, each of which constitutes a complete food. These fruits contain essential vitamins and biological substances necessary for the human body and can be preserved both fresh and dried throughout the year. The distinction in expression—referring to the tree in the case of dates and the fruit in the case of grapes—may reflect their respective usages: all parts of the date palm are beneficial, whereas the grapevine is primarily valued for its fruit. Moreover, the plural forms indicate the diversity of these fruits. The mention of springs highlights that, although rainfall suffices for many crops, fruit-bearing trees generally require flowing water. The term “فجرنا” from the root “تفجیر” conveys the sense of causing water to burst forth abundantly from the earth. The subsequent verse states the purpose of this creation: “That they may eat of its fruit, while their hands did not produce it—will they not then give thanks?” (لِيَأْكُلُوا مِنْ ثَمَرِهِ وَما عَمِلَتْهُ أَيْدِيهِمْ أَ فَلا يَشْكُرُونَ). These fruits appear on branches as complete nourishment, requiring no preparation, reflecting divine لطف and generosity. They are also naturally preserved in a manner that maintains their nutritional value, unlike human-made foods which often spoil rapidly. This verse may also encompass both naturally consumable fruits and those processed by human action. In all cases, the objective is to awaken the human sense of recognition and gratitude, for gratitude is the first step toward معرفت of the Creator. The final verse under discussion proclaims divine transcendence and rejects the شرك discussed earlier, guiding toward tawhid: “Glory be to Him who created all pairs from what the earth produces and from themselves and from what they do not know” (سُبْحانَ الَّذِي خَلَقَ الْأَزْواجَ كُلَّها مِمَّا تُنْبِتُ الْأَرْضُ وَمِنْ أَنْفُسِهِمْ وَمِمَّا لا يَعْلَمُونَ). This affirms that the Creator of all pairs possesses infinite knowledge and power and is free from any نقص, having neither partner nor equal. The term “الأزواج” denotes pairs, commonly male and female, but its semantic scope extends to any two corresponding or complementary entities. It is plausible that here it refers primarily to the pairing of male and female across plants, humans, and other unknown entities. At the time of revelation, such knowledge was limited, particularly regarding plant reproduction, yet modern science has confirmed the universality of pairing within the النبات world and beyond. It may also encompass unknown creatures, microscopic life, or beings inhabiting other realms, indicating the vastness of realities beyond human knowledge. Thus, this verse also highlights the محدودیت of human knowledge, indicating that many truths within the universe remain hidden from human understanding.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

The verses under discussion present another set of signs of the greatness of God within the cosmos. The preceding verses addressed the Resurrection, the revival of dead earth, and the growth of plants and trees; now another dimension of tawhid is set forth. It is first stated: “And a sign for them is the night” (وَآيَةٌ لَهُمُ اللَّيْلُ). When the light of the sun spreads everywhere and has driven back the hosts of darkness, We withdraw the daylight from it, and suddenly they are enveloped in darkness: (نَسْلَخُ مِنْهُ النَّهارَ فَإِذا هُمْ مُظْلِمُونَ). The expression “نَسْلَخُ” is derived from the root “سلخ”, which originally means to skin an animal. This is a subtle analogy, as though the daylight is a white garment placed upon the body of the night; at sunset, this garment is removed so that the inner reality becomes manifest. Reflection upon this expression reveals that the earth in its nature is characterized by darkness, while light is only an incidental attribute bestowed from another source, like a garment placed upon a body. When that garment is removed, the original condition appears. The Qur’an thus refers to the darkness of night, and following the mention in earlier verses of the revival of dead earth, the transition from daylight to darkness serves as an illustration of death after life. When human beings are submerged in the darkness of night, they recall light, its blessings, its dynamism, and its source, and through comparison they come to know the Creator of light and darkness. The third sign mentioned after that of the night is the sign of light and the sun: “And the sun runs toward its appointed place” (وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَها). This verse clearly expresses the continuous motion of the sun. exegetes have discussed various interpretations of this motion: some understood it as the apparent motion of the sun around the earth until the end of the world; others as its inclination northward and southward over the course of seasons; still others as the axial rotation of the sun itself, as established by modern scientific research. A further interpretation, based on contemporary discoveries, is the movement of the solar system within the galaxy in a definite direction toward a distant star known as “Vega.” These meanings are not mutually exclusive, and the term “تَجْرِي” may encompass all such motions, and perhaps others not yet known. The movement of so vast a body as the sun—far larger than the earth—within the boundless expanse of space according to precise laws can only be attributed to the power of God, whose knowledge and قدرت are infinite. Hence the verse concludes: “That is the decree of the Mighty, the Knowing” (ذلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ). Furthermore, this expression alludes to the system of the solar year resulting from the sun’s passage through the zodiacal constellations, a system that organizes human life and its various aspects. Accordingly, the next verse completes this discussion by referring to the moon and its phases, from which the system of months is derived: “And the moon—We have determined for it phases, until it returns like the old curved palm stalk” (وَالْقَمَرَ قَدَّرْناهُ مَنازِلَ حَتَّى عادَ كَالْعُرْجُونِ الْقَدِيمِ). The “منازل” refer to the twenty‑eight stages through which the moon passes before reaching conjunction and complete darkness. These stages are precisely calculated, enabling astronomers to predict them far into the future. This system provides a natural calendar accessible to all people, literate or otherwise, as one can determine the approximate day of the lunar month by observing the moon’s shape. At the beginning of the month, the crescent appears with its tips upward, gradually grows until it becomes a half‑circle, and then reaches fullness on the fourteenth night. Thereafter it diminishes, returning to a half‑circle, and eventually becomes a thin, pale, and bent crescent by the end of the month, with its tips pointing downward. This delicate expression “كالعرجون القديم” vividly conveys the resemblance to an old, curved palm stalk in its shape, color, and withered appearance. This natural system of the sun, moon, night, and day ensures precision, order, and continuity in human life, allowing for the accurate determination of time. Finally, the verse affirms the stability of this cosmic order: “It is not for the sun to overtake the moon, nor does the night outstrip the day, and each floats in its orbit” (لَا الشَّمْسُ يَنْبَغِي لَها أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سابِقُ النَّهارِ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ). The sun completes its cycle in a year, while the moon completes its course in a month; thus their movements remain distinct and orderly. Likewise, night and day do not overlap in a manner that disrupts the system; they have continued in this orderly alternation for thousands of years. The expression “يَسْبَحُونَ” (from “سبح”) denotes swift movement, likened here to swimming, indicating the rapid motion of celestial bodies in their respective orbits. Modern science has confirmed that heavenly bodies move with remarkable سرعت within their trajectories, thus further illustrating the precision and harmony of the divine order.

In the Arabic language, "dawrān" refers to movement in a circular form, while "jaryān" alludes to longitudinal movement. It is worthy of attention that in the verses under consideration the Quran attributes to the sun both longitudinal movement and circular movement: in one place it states "...wa al-shamsu tajrī..." and in another it speaks of the sun's swimming in its orbit — that is, movement in circular form — "kullun fī falakin yasbaḥūn." In the period when these verses were revealed, the Ptolemaic hypothesis was accepted in its full force in scholarly circles. According to this hypothesis, the celestial bodies possess no movement of their own but are fixed within the celestial spheres like nails; the celestial spheres are crystalline bodies layered one upon another like the skins of an onion, and the movement of the celestial bodies is subordinate to the movement of their respective spheres. On this basis, neither the swimming of the sun nor its longitudinal and directional movement carried any meaning at that time. However, the discoveries of recent centuries brought the Ptolemaic hypothesis to an end and declared the celestial bodies to be free from crystalline spheres. Thereafter the view gained strength that the sun stands fixed and stationary at the centre of the solar system and the entire solar system revolves around it like moths around a flame. Even upon reaching this point, the import of the expressions in the verses under consideration was not clear, since they were attributing to the sun both longitudinal and directional movement. Science then continued to advance further, until eventually several movements of the sun were established: (1) Its axial rotation about its own axis. (2) Its longitudinal movement together with the solar system toward a specific point in the heavens. (3) Its circular movement together with the galaxy of which this sun forms a part. In this manner yet another scientific miracle of the Quran was proven. To elucidate this matter further, we present here a portion of the discussion on the movement of the sun as stated in an encyclopaedia: The sun possesses both "apparent" movements — the diurnal movement and the annual movement — and "real" movements. The sun participates in the diurnal and apparent movement of the celestial sphere. In our hemisphere it rises in the east, passes through the meridian toward the south, and sets in the west. Its transit of the meridian marks true noon. The sun also has an annual "apparent" movement around the earth, which carries it approximately one degree per day from west to east. In this movement the sun passes before the zodiacal constellations once a year. The orbit of this movement lies within the "ecliptic." This movement is of great importance in the history of astronomy; the equinoxes, solstices, and maximum declination are all connected with it, and the solar year derives from it. In addition to these apparent movements, the rotational movement of the galaxy causes the sun to revolve through space at a speed of approximately one million one hundred and thirty thousand kilometres per hour. Within the galaxy as well, however, the sun is not stationary but moves in the direction of the constellation Jāthī 'alā Rukbatayhi [Explanatory note: "Jāthī 'alā rukbatayhi" is a grouping of stars forming a celestial figure resembling a person kneeling and prepared to rise — the expression is derived from this meaning] at a speed of approximately seventy-two thousand four hundred kilometres per hour. The reason we are unaware of this swift movement of the sun through space is the great distances of the celestial bodies — which is also the basis for determining that particular axial movement. The axial rotation of the sun at its equator occurs in approximately twenty-five days — that is, the sun completes one rotation about its own axis in twenty-five of our days and nights. This has been deduced by specialists through the study of sunspots on the surface of the sun, since they observed that these spots separate from one another and return fully to their original position after twenty-five days. [Reference: Dā'irat al-Ma'ārif "Dihkhudā," entry "Khurshīd" (Sun), vol. 22.]

The Quranic expressions are so precisely calibrated that their subtleties cannot be enumerated. In the verses under consideration, when the discussion concerns the apparent movement of the sun and the moon in relation to their monthly and annual orbits, the Quran states: "It is not fitting for the sun to overtake the moon" — since the moon completes its journey in one month while the sun completes its journey in one year, and this difference in speed is such that it can never reach the moon — (لَا الشَّمْسُ يَنْبَغِي لَها أَنْ تُدْرِكَ الْقَمَرَ). In the case of day and night, however, there is no such considerable distance between them — they follow one immediately after the other.

The verses under discussion allude to two themes of great importance in human life, both of which are presented as signs of the divine: the darkness of the night and the sun with its light. As has been explained previously, light is among the most subtle and most blessed phenomena within the material world. Not only illumination and human life itself, but every movement in the cosmos is connected to the light of the sun. The descent of raindrops, the growth of plants, the blooming of buds, the ripening of fruits, the flowing of streams, and the diverse forms of nourishment upon human tables—all are dependent upon this عظیم source of energy, namely the light of the sun. Even the operation of large industrial systems, electricity, and various forms of production ultimately derive from this same source. In summary, all energies on the earth—except for that derived from the splitting of the atom—depend upon solar light. Without it, silence would prevail everywhere, and everything would be lifeless, devoid of light, motion, and vitality. Although the darkness of night carries the semblance of death and فنا, in contrast with the light of the sun it plays a vital role in sustaining life by providing rest and tranquility for body and soul and by protecting against the dangers of continuous solar heat. If night and day did not alternate, the heat of the earth would reach such intensity that all things would be consumed. As observed on the moon, where days and nights are prolonged (each equivalent to approximately fifteen earthly days), such conditions would result in destructive heat during the day and extreme cold at night. Thus, both light and darkness constitute profound divine signs. Moreover, the precise and intricate system governing their alternation forms the basis of an organized human chronology. Without such a system, social relations would collapse, and human life would become exceedingly difficult. From this perspective as well, both are among the signs of God. It is noteworthy that the Qur’an states: “the night does not outstrip the day” (لَا اللَّيْلُ سابِقُ النَّهارِ). This expression suggests that the day was created prior to the night. While an external observer might perceive day and night as two alternating phenomena encircling the earth without precedence, reflection reveals that the earth was originally part of the sun, during which time there was only continuous daylight. Only after its separation did the conical shadow opposite the sun give rise to night. Thus, night follows day, and the subtlety of this expression becomes evident. Similarly, not only the sun and the moon move within the vast expanse of space, but night and day also, in a sense, circulate around the earth, each possessing its own path and orbit. Numerous narrations from the Ahl al‑Bayt (alayhim al‑salam) affirm that day was created before night. For instance, it is reported from Imam Ja‘far al‑Sadiq (alayhi al‑salam): “خلق النهار قبل الليل” — the day was created before the night (Majma‘ al‑Bayan). A similar narration from Imam ‘Ali ibn Musa al‑Rida (alayhi al‑salam) states: “النهار خلق قبل الليل,” supported by the verse لَا الشَّمْسُ يَنْبَغِي لَها أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سابِقُ النَّهارِ (Nur al‑Thaqalayn, vol. 4, p. 387; al‑Ihtijaj of al‑Tabarsi). Likewise, Imam al‑Baqir (alayhi al‑salam) is reported to have said: “ان الله عزَّوجلّ خلق الشمس قبل القمر و خلق النور قبل الظلمة” — God created the sun before the moon, and light before darkness (Nur al‑Thaqalayn, vol. 4, p. 387, citing Rawdat al‑Kafi).

See ayat 44 for tafseer.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

Although al‑Qurtubi and some other exegetes have regarded the first of the verses under discussion as among the most intricate verses of this surah, careful reflection upon these verses and their relation to the preceding passages makes clear that there is no particular complexity in their interpretation. The earlier verses addressed the signs of the Lord manifested in the creation of the sun, the moon, night, day, and also the earth and its blessings, whereas the present verses turn to the نعمت of rivers and seas, namely the movement of commercial and passenger vessels upon them. Moreover, the movement of ships across the seas is not unlike the motion of celestial bodies within the ocean of the heavens. Thus it is stated: “And a sign for them is that We carried their progeny in the laden ship” (وَآيَةٌ لَهُمْ أَنَّا حَمَلْنا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ). The pronoun “لهم” refers not only to the polytheists of Mecca but to all “عباد” mentioned in the previous verses. The term “ذریة”, as stated by Raghib in Mufradat, originally signifies young offspring, though it may also be applied more broadly. Its usage here may reflect greater need, since children are more dependent upon such means of transport. It may also serve to evoke emotional appeal. The word “مشحون” (laden, filled) indicates that not only people but also their goods and necessities are transported by these vessels. Some exegetes have interpreted “الفلك” here specifically as the Ark of Prophet Nuh (alayhi al‑salam) and “ذریة” in the sense of ancestors, deriving it from the root implying creation; however, this interpretation appears remote unless intended merely as an example. In any case, the operation of ships—one of the most significant means of transportation for humanity, surpassing others many times over—results from the properties of water, the specific وزن and structure of ships, the characteristics of winds in sailing vessels, the power of steam in engine‑driven ships, and even atomic energy in modern vessels. All of these are forces that God has subjected for humankind, each individually and collectively constituting divine signs. Lest one imagine that divinely granted mounts are limited to ships, the following verse adds: “And We created for them from the like thereof that on which they ride” (وَخَلَقْنا لَهُمْ مِنْ مِثْلِهِ ما يَرْكَبُونَ). This includes all modes of transport on land, in the air, and across space that carry human beings and their possessions. Some have interpreted this specifically as camels—the “ships of the desert”—while others have extended it to all livestock or even modern aircraft and airships. However, the expression encompasses all such means without restriction. The Qur’an elsewhere associates “الأنعام” with “الفلك”, as in: “وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعامِ ما تَرْكَبُونَ” (al‑Zukhruf: 12) and “وَعَلَيْها وَعَلَى الْفُلْكِ تُحْمَلُونَ” (al‑Mu’min: 80), yet such verses do not contradict the broader scope intended here. The subsequent verse further clarifies the magnitude of this blessing by presenting the possibility of its loss: “And if We will, We could drown them, so they would have no rescuer, nor would they be saved” (وَإِنْ نَشَأْ نُغْرِقْهُمْ فَلا صَرِيخَ لَهُمْ وَلا هُمْ يُنْقَذُونَ). A single عظیم wave, a whirlpool, or a storm could overturn their vessels or cast them into destruction. Alternatively, the properties of water, wind, and balance that ensure safe travel could be disrupted. The continuation of these systems is itself a manifestation of divine لطف, while occasional calamities remind humanity of the significance of these blessings. The term “صریخ” (from “صراخ”) signifies one who responds to a cry for help, while “ینقذون” (from “انقاذ”) denotes rescue and deliverance. Finally, the concluding verse states: “Except by a mercy from Us and as a provision for a time” (إِلَّا رَحْمَةً مِنَّا وَمَتاعاً إِلى‏ حِينٍ). Thus, salvation is not attained through material means alone but through divine mercy, which allows human beings to benefit from life for a determined period. The word “حين” indicates the limited span of human existence, though some have interpreted it as the end of the world. Indeed, those who have experienced maritime travel—whether upon small sailing vessels of earlier times or the عظیم ships of the modern age—fully comprehend the depth of this expression: that despite their apparent strength, such vessels remain like straws before the immense waves and storms of the seas. Without divine mercy, their survival would not be possible. Through this brief interval between life and death, God manifests His عظیم power so that misguided human beings may awaken and return to the path of truth.

See ayat 47 for tafseer.

See ayat 47 for tafseer.

In the preceding verses, discussion centered upon the signs of the Lord manifested within the vast cosmos. The present verses describe the conduct of obstinate disbelievers in response to these divine signs, the prophetic call, and the warnings of divine punishment. In the first verse under consideration, it is stated: “And when it is said to them, ‘Fear what is before you and what is behind you, that you may receive mercy,’ they turn away” (وَإِذا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ). This conditional expression implies that whenever such an admonition is presented, they respond with avoidance and disregard. The phrase “مَا بَيْنَ أَيْدِيكُمْ” (that which is before you) and “مَا خَلْفَكُمْ” (that which is behind you) has been interpreted in various ways by exegetes. The most appropriate interpretation is that the former refers to worldly punishments and the latter to the punishment of the Hereafter—punishments that, though not yet realized, follow behind and will inevitably confront humankind. To fear these punishments means to avoid their causes, namely acts that render one deserving of divine retribution. Other interpretations include reversing this meaning, or taking “before” and “behind” as references to past and future sins, or to manifest and hidden transgressions, or to various forms of worldly punishment and death. However, the apparent sense of the verse indicates a single referent viewed from different temporal perspectives, namely divine punishment in this world and the next. The following verse reinforces this meaning and highlights the obstinacy of those who ignore divine signs: “And no sign from among the signs of their Lord comes to them except that they turn away from it” (وَما تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آياتِ رَبِّهِمْ إِلَّا كانُوا عَنْها مُعْرِضِينَ). Neither inner signs nor outward signs affect them; neither warnings nor glad tidings move them; neither reason nor the call of innate disposition influences them. They resemble the blind who cannot perceive even the closest realities surrounding them. Thereafter, the Qur’an points to another manifestation of their obstinacy: “And when it is said to them, ‘Spend from what Allah has provided you,’ those who disbelieve say to those who believe, ‘Shall we feed one whom, if Allah willed, He would have fed? You are only in manifest error’” (وَإِذا قِيلَ لَهُمْ أَنْفِقُوا مِمَّا رَزَقَكُمُ اللهُ قالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَ نُطْعِمُ مَنْ لَوْ يَشاءُ اللهُ أَطْعَمَهُ إِنْ أَنْتُمْ إِلَّا فِي ضَلالٍ مُبِينٍ). This reflects a superficial argument frequently advanced by self‑interested and miserly individuals: if a person is فقیر, it must be due to divine will; if we are affluent, it must be due to divine favor; therefore, there is no need for redistribution. Such reasoning ignores that this world is a domain of آزمائش, where one is tested by deprivation and another by abundance, and even the same individual may experience both conditions at different times. The claim that if God is the Provider, human beings bear no responsibility to assist others reflects confusion between the نظامِ تکوین and the نظامِ تشریع. The former entails that God has provided the earth and its resources and granted human beings freedom along with innate tendencies. The latter requires the regulation of those tendencies through laws, sacrifice, generosity, and acts of charity, thereby refining human character and enabling spiritual elevation. Practices such as zakat and spending in the path of God serve to purify souls, remove miserliness, and reduce social inequalities. This argument is analogous to asserting that there is no need to seek knowledge because, had God willed, He would have granted it without effort—an assertion that no rational person would accept. The expression “قالَ الَّذِينَ كَفَرُوا” highlights that such fallacious reasoning originates in disbelief. Likewise, the phrase “أَنْفِقُوا مِمَّا رَزَقَكُمُ اللهُ” emphasizes that true ownership belongs to God, while human possession is merely a temporary trust. It reflects the extreme miserliness of those who are unwilling, even by divine command, to distribute that which is not truly theirs. Regarding the phrase “إِنْ أَنْتُمْ إِلَّا فِي ضَلالٍ مُبِينٍ,” three interpretations have been offered: that it continues the speech of the disbelievers addressing the believers; that it represents a divine address to the disbelievers; or that it is the response of the believers. The first interpretation is most consistent, as it maintains continuity with the preceding speech, indicating that the disbelievers sought to retaliate rhetorically by attributing manifest misguidance to the believers.

See ayat 53 for tafseer.

See ayat 53 for tafseer.

See ayat 53 for tafseer.

See ayat 53 for tafseer.

See ayat 53 for tafseer.

In the preceding verses, reference was made to the weak and evasive reasoning of the disbelievers regarding spending; in the verses under discussion, attention turns to their mockery of the Resurrection, and their worn‑out arguments denying the Hereafter are decisively refuted. Furthermore, the earlier discussion of tawhid is completed by introducing the subject of ma‘ad. It is first stated: “And they say, ‘When will this promise be fulfilled, if you are truthful?’” (وَيَقُولُونَ مَتى‏ هذَا الْوَعْدُ إِنْ كُنْتُمْ صادِقِينَ). They assumed that the inability to determine the precise time of the Resurrection indicated the falsity of the claim. In the following verse, a firm and serious response is given to this derisive question: the establishment of the Resurrection and the end of this world is not a complex or difficult matter for God. “They are not waiting except for a single blast that will seize them while they are disputing” (مَا يَنْظُرُونَ إِلَّا صَيْحَةً وَّاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ). A single mighty cry will suffice to take all souls, seizing each person in the very state and place in which he stands, transforming the tumultuous material world into a realm of complete silence. It is narrated from the Prophet (peace and blessings be upon him) that the Hour will arise suddenly: two men may have spread out a cloth for trade and will not have time to fold it before the Hour arrives; another may raise a morsel to his mouth without reaching it; another may be preparing a trough to water his livestock without completing it (Majma‘ al‑Bayan). The term “مَا يَنْظُرُونَ” here conveys the sense that they await nothing but this sudden event. The word “صَيْحَة” originally referred to a sound produced by tearing or splitting and later came to denote any loud cry or shout. The expression “يَخِصِّمُونَ” denotes dispute and contention, here implying their engagement in worldly conflicts or debates. The pronouns in the verse refer to the type of heedless human beings who deny the Resurrection, not to specific individuals, since those addressed in Mecca have already passed away. Thus, the verse emphasizes two points: the sudden occurrence of the Resurrection in a state of heedlessness, and its simplicity as an act of divine power. Therefore, it is then stated that the event will occur with such سرعت that “they will not be able to make a testament, nor will they be able to return to their families” (فَلا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلى‏ أَهْلِهِمْ يَرْجِعُونَ). Even the smallest وصیت will not be possible, nor the return to one’s family or completion of unfinished affairs. The narrative then proceeds to the next stage—life after death: “And the trumpet will be blown, and behold, they will hasten from the graves to their Lord” (وَنُفِخَ فِي الصُّورِ فَإِذا هُمْ مِنَ الْأَجْداثِ إِلى‏ رَبِّهِمْ يَنْسِلُونَ). The decayed bones will be restored to life by divine command, and all will emerge from their graves for reckoning. Just as a single blast brought death, another blast will restore life. The term “الأجداث” is the plural of “جدث,” meaning graves, indicating that Resurrection possesses a bodily as well as a spiritual dimension. The use of the past tense “نُفِخَ” reflects the certainty of this future event. The verb “يَنْسِلُونَ” denotes rapid movement. Then it is said: “They will say, ‘Woe to us! Who has raised us from our place of sleep?’” (قالُوا يا وَيْلَنا مَنْ بَعَثَنا مِنْ مَرْقَدِنا). And they will recognize: “This is what the Most Merciful promised, and the messengers spoke the truth” (هذا ما وَعَدَ الرَّحْمنُ وَصَدَقَ الْمُرْسَلُونَ). In that moment of terror, they will forget all false notions and confess the truth plainly. The graves are likened to a place of sleep, and the Resurrection to awakening, as in the saying: “As you sleep, so shall you die; and as you awaken, so shall you be raised.” They will first cry out in fear, but soon recall the warnings of the prophets and acknowledge their truth. The term “مرقد” (resting place) suggests that for many individuals the state of barzakh resembles sleep, particularly for those in an intermediate condition between faith and disbelief, whereas the fully faithful and the utterly wicked experience more vivid states of reward or punishment. Finally, the swiftness of the event is emphasized: “It will be but a single cry, and behold, they will all be brought before Us” (إِنْ كانَتْ إِلَّا صَيْحَةً واحِدَةً فَإِذا هُمْ جَمِيعٌ لَدَيْنا مُحْضَرُون). Thus, resurrection, emergence from the graves, and presence before the divine court require no prolonged duration. The repetition of “صَيْحَةً” and “واحِدَةً,” along with “فَإِذا,” underscores the suddenness and immediacy of the event. The decisive tone and powerful expression of these verses penetrate the human heart as though one can hear the call: O sleeping humanity! O scattered dust! O decayed bones! Arise and prepare for reckoning and recompense.

See ayat 58 for tafseer.

See ayat 58 for tafseer.

See ayat 58 for tafseer.

See ayat 58 for tafseer.

The Quran here passes over the discussion of the manner of reckoning on the plain of the gathering and, elucidating the ultimate fate of the righteous believers and the evildoing disbelievers, states: "Today no soul shall be wronged in the least." (فَالْيَوْمَ لا تُظْلَمُ نَفْسٌ شَيْئاً). Neither shall anyone's reward and recompense be diminished, nor shall anyone's punishment be increased. Not even to the extent of the tip of a needle will there be any reduction, addition, injustice, or wrong. Thereafter a matter is set forth which is in reality a clear and luminous proof of the absence of injustice and wrong in this great court of justice. It is stated: "You will be recompensed with nothing other than what you used to do." (وَلا تُجْزَوْنَ إِلَّا ما كُنْتُمْ تَعْمَلُونَ). The apparent sense of this expression, without anything being implied or ellipsed, is that the recompense of all of you is none other than your own deeds. Reflect — what court of justice could be superior to this? In other words, the good and evil deeds you perform in this world will accompany you there. Those very deeds will become embodied and will be your companions and intimates at all the stations of the gathering and after the conclusion of the reckoning. Is it contrary to justice to hand over to someone the fruit of his own deeds? And is it an injustice to embody those deeds and make them his companion? From this it becomes clear that fundamentally the concept of "injustice" has no meaning whatsoever in that place. And if in our world justice sometimes prevails among human beings and at other times injustice, it is because they do not possess the capacity to place each person's deeds directly in his own custody. A group of exegetes has assumed that the final sentence is specific to the evildoers and disbelievers — who will bear the punishment in accordance with their deeds — and that the believers are not included, since God will give them a reward far exceeding their deeds. However, attention to one point removes this confusion: namely, that the discussion here concerns justice in recompense and the receipt of reward on the basis of desert — and this is not in contradiction with the fact that God, from His grace and mercy, multiplies the reward of the believers many thousandfold. The latter is the matter of divine bestowal (tafaḍḍul), while the former is the matter of desert (istiḥqāq). Thereafter one aspect of the recompense of the believers is set forth. First, alluding to tranquility of heart and repose and comfort, it is stated: "On that day the inhabitants of Paradise will be so occupied with the blessings of God that they will be far removed from every disquieting thought." (إِنَّ أَصْحابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ). "And they will be in the utmost joy and delight." (فَاكِهُونَ). "Shughl" (on the metrical pattern of "shuṭur") and "shughl" (on the metrical pattern of "qufl") both carry the meaning of affairs and states that befall a person and keep him occupied, whether they be pleasurable or sorrowful. However, since immediately thereafter the word "fākihūn" is brought — and this word is the plural of "fākiha," meaning one who is joyful and flourishing — it may allude to those affairs that keep a person so occupied with an abundance of joy that they render him entirely heedless of disquieting matters, as though he will be so immersed in delight and gladness that no grief or sorrow can come to prevail over him. To the extent that even the dread which came upon him at the establishment of the Resurrection and upon presenting himself before the divine court will be forgotten — for if it were truly not forgotten, the shadow of anxiety and grief would perpetually weigh upon his heart. On this basis, one of the effects of this preoccupation of the mind is the forgetting of the terrors of the gathering. [Explanatory note: Raghib states in the Mufradāt that "fākiha" means every kind of fruit, and "fukāha" refers to those things that keep a person familiar and occupied. Ibn al-Manzūr states in the Lisān al-'Arab that "fukāha" means pleasant disposition, and "fākiha" is applied to a person of pleasant nature.] In any case, after the blessing of tranquility of heart — which is the foundation of all blessings and the condition for benefiting from all other blessings — the mention of other blessings follows, and it is stated: "They and their spouses will be reclining upon thrones beneath delightful shades (in their private chambers)." (هُمْ وَأَزْواجُهُمْ فِي ظِلالٍ عَلَى الْأَرائِكِ مُتَّكِؤُنَ). [Exegetes have mentioned many interpretive possibilities regarding the syntactical construction of this verse, but the most appropriate among them is that "hum" is the subject and "muttaki'ūn" is the predicate, with "'alā al-arā'ik" and "fī ẓilāl" both related to it, or the latter being related to an implied element.] "Azwāj" carries either the meaning of heavenly spouses, or the believing wives who were their partners in this world. Some have expressed the view that it means those who are of equal rank and like-minded, as stated in verse 22 of Surah al-Ṣāffāt: احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْواجَهُم — "Gather those who have done wrong and their like." This view appears far-fetched in this context, particularly given that according to a large body of exegetes and lexicographers, "arā'ik" is the plural of "arīka," denoting the thrones found in a bridal chamber. [References: Lisān al-'Arab; Mufradāt al-Rāghib; Majma' al-Bayān; al-Qurṭubī; Rūḥ al-Ma'ānī; and other commentaries.] The expression "ẓilāl" — shades — alludes to the shades of the trees of Paradise beneath which the thrones of the inhabitants of Paradise will be spread, or to the shade of the heavenly canopies — and all these matters indicate that there too there will be a sun, but it will not be a sun that causes distress and harm. Indeed, in the heart-pleasing shades of Paradise, an altogether different delight and gladness will be theirs. Furthermore, "they will have most pleasurable fruits, and whatever they desire will be available to them." (لَهُمْ فِيها فاكِهَةٌ وَلَهُمْ ما يَدَّعُونَ). From other verses of the Holy Quran it is well established that the food of the inhabitants of Paradise is not limited to fruits alone; but the expression of the verse under consideration indicates that its fruits as well — which are a particular kind of fruit far more refined in taste than the fruits of this world — are the most excellent nourishment of Paradise. To the extent that even in this world, according to the testimony of nutritional experts, fruit is the finest nourishment for the human being. "Yadda'ūna" is derived from the root "du'ā'" in the meaning of requesting — that is, whatever they request and whatever they wish for will be granted to them, and there will not be within them a single aspiration that remains unfulfilled. The late Ṭabarsī states in the Majma' al-Bayān that the Arabs employ this expression on the occasion of "tamannā" — wishing — saying: أُدع على ما شئت — "Ask for whatever your heart desires and wish from me." In this manner, all the diverse blessings that a human being can today conceive — and even those beyond his imagination — are available there, and God will extend the finest hospitality to His guests. But more important than all other blessings are the spiritual blessings, to which the final verse under consideration alludes, stating: "For them is peace — a word from a Merciful and Compassionate Lord." (سَلامٌ قَوْلًا مِنْ رَبٍّ رَحِيمٍ). [Explanatory note: Exegetes differ regarding the grammatical position of "qawlan"; the most appropriate view is that it is an absolute object of an elided verb, the full construction being "yaqūlu qawlan."] This soul-refreshing, joy-bestowing, and love-laden call will so draw the human spirit into itself and bestow upon it pleasure, joy, and spiritual delight that no blessing will be comparable to it. Indeed, hearing the call of the Beloved — a call filled with affection and replete with kindness and generosity — will immerse the inhabitants of Paradise from head to foot in such delight and joy that a single moment thereof surpasses this world and all it contains. A narration transmitted on the authority of the Noble Prophet of Islam, peace be upon him, relates that when the people of Paradise are partaking of the blessings of the Garden, a light will appear above their heads — the light of God's grace casting its shade over them — and from it a call will come: "Peace be upon you, O dwellers of Paradise." And this is what has come in the Quran: سَلامٌ قَوْلًا مِنْ رَبٍّ رَحِيمٍ. This is the station where the awareness of God's grace will so occupy them that they will become heedless of all else, and in that state will forget all the blessings of Paradise — and this is the station where angels will come to them from every gate and say: "Peace be upon you." [Reference: Tafsīr Rūḥ al-Ma'ānī, vol. 23, p. 35, under the verse under consideration.] Indeed, the ardour of beholding the Beloved and the pleasure of the vision of the Friend is so full of delight and longing that a single moment thereof is not comparable to any blessing — not even to the whole world. Those who are enamoured of His vision are such that were the spiritual grace to be cut off from them, their spirit would take flight from the body — as transmitted in a hadith on the authority of Amir al-Mu'minin, peace be upon him, who stated: لو حُجِبتُ عنه ساعةً لَمُتُّ — "Were I to be veiled from His vision even for a moment, I would die." [Reference: Rūḥ al-Bayān, vol. 7, p. 416.] It is worthy of attention that the apparent sense of the verse is that this salutation from the Lord that will be bestowed upon the believing inhabitants of Paradise is a direct and unmediated salutation — a salutation that comes from the Sustainer and Nurturer, a salutation that flows from the source of His particular mercy, that is, His station of raḥīmiyya, in which all graces and honours are gathered — and what an excellent blessing this is.

Principally, Paradise is Dar al‑Salam, as stated in Surah Yunus (25): وَاللهُ يَدْعُوا إِلى‏ دارِ السَّلامِ “Allah invites to the Abode of Peace.” The inhabitants of that realm will be continuously greeted with peace. At times, the angels will enter upon them from every gate at the moment of their ورود into Paradise and say: “Peace be upon you for what you patiently endured; how excellent is the final abode.” وَالْمَلائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بابٍ سَلامٌ عَلَيْكُمْ بِما صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّار (Ra‘d: 23–24). At times, the dwellers of al‑A‘raf will call out to them, saying: “Peace be upon you.” وَنادَوْا أَصْحابَ الْجَنَّةِ أَنْ سَلامٌ عَلَيْكُمْ (A‘raf: 46). At times, after entering Paradise, they will receive salutations of peace from the angels; and even at the moment when their souls are taken, this greeting of peace will be presented by the angels of death, who say: “Peace be upon you; enter Paradise for what you used to do.” الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ طَيِّبِينَ يَقُولُونَ سَلامٌ عَلَيْكُمْ ادْخُلُوا الْجَنَّةَ بِما كُنْتُمْ تَعْمَلُونَ (Nahl: 32). They will also exchange greetings of peace among themselves; indeed, “their greeting therein shall be ‘peace’.” تَحِيَّتُهُمْ فِيها سَلامٌ (Ibrahim: 23). Ultimately, the highest and most exalted greeting is the peace bestowed by the Lord Himself: سَلامٌ قَوْلًا مِنْ رَبٍّ رَحِيمٍ In summary: “They will hear therein neither vain speech nor sinful discourse—only the utterance, ‘Peace, peace.’” لا يَسْمَعُونَ فِيها لَغْواً وَلا تَأْثِيماً إِلَّا قِيلًا سَلامًا سَلامًا (Waqi‘ah: 25–26). However, this peace will not be merely verbal; rather, it will be a peace whose soothing and life‑giving effect penetrates the depths of the human soul and heart, enveloping all in complete tranquility, security, and serenity.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

In the preceding verses, a brief account was given of the delightful and honorable end of the people of Paradise; in the verses under discussion, reference is made to the fate of the people of Hell and the servants of Satan. First, on that Day they will be addressed in a humiliating manner: “And be set apart today, O you criminals!” (وَامْتازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ). You are those who, in the world, placed yourselves outwardly among the ranks of the believers and benefited from their standing and اعتبار; today, separate yourselves from them and appear in your true form. This is, in fact, the fulfillment of the divine promise stated in Surah Sad (28): أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ Shall We treat those who believe and perform righteous deeds like those who spread فساد in the earth, or make the righteous like the wicked? The apparent meaning of this verse refers to the separation of the ranks of the criminals from the believers, although other interpretations have been mentioned, such as their separation from one another, from their intercessors and deities, or each individual being isolated in the torment of Hell. However, the form of address supports the primary meaning indicated above. The next verse points to significant reproach and rebuke from the divine side: “Did I not enjoin upon you, O children of Adam, that you should not worship Satan? Indeed, he is your clear enemy” (أَ لَمْ أَعْهَدْ إِلَيْكُمْ يا بَنِي آدَمَ أَنْ لَّا تَعْبُدُوا الشَّيْطانَ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ). This covenant has been established with humanity through various means. It was first conveyed at the beginning of human life on earth, as in Surah al‑A‘raf (27): يا بَنِي آدَمَ لا يَفْتِنَنَّكُمُ الشَّيْطانُ كَما أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ ... “O children of Adam! Let not Satan deceive you as he expelled your parents from Paradise…” This warning was reiterated through the tongues of the prophets, as in Surah az‑Zukhruf (62): وَلا يَصُدَّنَّكُمُ الشَّيْطانُ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ “Let not Satan avert you from the truth; indeed, he is your clear enemy,” and also: وَلا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ “Do not follow the footsteps of Satan; indeed, he is your open enemy.” This covenant is also established within the realm of creation (takwin) through the bestowal of reason, which clearly testifies that one should not obey a being who has evidenced enmity from the outset and has sworn to misguide humanity. Furthermore, the innate disposition (fitrah) endowed by God also directs human beings toward exclusive obedience to the divine. Thus, this covenant has been affirmed through multiple dimensions. It is noteworthy that in “أَنْ لَّا تَعْبُدُوا الشَّيْطانَ,” the term “عبادة” signifies obedience, not merely ritual worship. As in Surah al‑Mu’minun (47), obedience to a ruler is described as “عبادة.” Similarly, in Surah al‑Tawbah (31): اتَّخَذُوا أَحْبارَهُمْ وَرُهْبانَهُمْ أَرْباباً مِنْ دُونِ الله “They took their scholars and monks as lords besides Allah,” indicating that obedience to them, especially in altering lawful and unlawful matters, constituted a form of worship. The following verse further emphasizes human obligations: “And that you should worship Me; this is the straight path” (وَأَنِ اعْبُدُونِي هذا صِراطٌ مُسْتَقِيمٌ). On the one hand, obedience to Satan was prohibited due to his manifest enmity; on the other, exclusive devotion to God is commanded, as it constitutes the straight path leading to salvation. This serves as a powerful motivator, analogous to a traveler seeking the most direct route to safety in a perilous environment. Subsequently, further warning is given regarding this persistent enemy: “And indeed, he has led astray from among you many—did you not use reason?” (وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلًّا كَثِيراً أَ فَلَمْ تَكُونُوا تَعْقِلُونَ). The term “جِبِلًّا كَثِيراً” denotes a large multitude, emphasizing the extent of Satan’s influence. History bears witness to the destructive consequences experienced by his followers; their ruined civilizations stand as visible signs for reflection. Sound reason dictates that one must remain continually vigilant against such an enemy, who extends no mercy and whose victims are scattered across history. As expressed in Nahj al‑Balagha (Khutbah Qasi‘ah), ‘Ali (alayhi al‑salam) warns believers to fear Satan, who relentlessly seeks to mislead humanity and has declared his intent to beautify falsehood and lead all astray. It is indeed astonishing that humanity would choose to be at peace with such an enemy while waging struggle against the truth.

See ayat 68 for tafseer.

See ayat 68 for tafseer.

See ayat 68 for tafseer.

See ayat 68 for tafseer.

See ayat 68 for tafseer.

In the preceding verses mention was made of God's reproach of the criminals on the Day of Resurrection, along with certain other matters concerning them. The verses under consideration continue that same thread of discourse.Indeed, on that day when the blazing and burning fire of Hell will be before the eyes of the criminals, pointing toward it they will be addressed: "This is the very Hell of which you were promised." (هذِهِ جَهَنَّمُ الَّتي‏ كُنْتُمْ تُوعَدُونَ).The prophets of God came one after another and warned you of that day and of such a fire, but you mocked them all: "Enter it today and burn in its fire, for this is the recompense of the disbelief you used to practise." (اصْلَوْهَا الْيَوْمَ بِما كُنْتُمْ تَكْفُرُون). [Explanatory note: "Iṣlaw" is derived from the root "ṣalā," meaning to kindle a fire, to burn or roast in fire, or to enter fire and be permanently consigned to it.]Thereafter an allusion is made to the witnesses of the Day of Resurrection — witnesses that are themselves part of the human body and whose testimony admits of no denial. It is stated: "Today We shall set a seal upon their mouths, and their hands will speak to Us, and their feet will bear witness to what they used to earn." (الْيَوْمَ نَخْتِمُ عَلى‏ أَفْواهِهِمْ وَتُكَلِّمُنا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُون).Indeed, on that day the limbs of the human being will not be subject to his own will; they will separate their account from the whole of his existence, submit to the command of the Lord, bow before His sacred threshold, and through their testimony lay bare the realities. What a remarkable court of justice it is whose witnesses are the very limbs of the human body — those very instruments through which he committed his sins.Perhaps the testimony of the limbs will occur because when these criminals are told that the recompense for the deeds they used to perform is Hell, they will deny it — imagining perhaps that this is a worldly court in which one can turn away from the truth and deny it. Thereupon the testimony of the limbs will commence, and at that point astonishment and terror will overwhelm them and all paths of escape will be closed to them.Regarding the nature of the speech of the limbs, exegetes have mentioned several interpretive possibilities: On that day God will create in each limb the perception and consciousness of speech, and the limbs will truly speak — and what is astonishing in this, given that the same Being who created the power of speech in that piece of flesh called the tongue, or in the human brain, is capable of creating this power in other limbs as well. They will not be endowed with perception and consciousness, but God will command them to speak, and in reality the limbs will be the locus of the manifestation of speech and will disclose the realities by God's command and decree. Along with the limbs of every human body there will assuredly also be the traces of those deeds performed throughout his lifetime, since no deed in this world is annihilated — its traces certainly remain upon each part of the body and in the surrounding atmosphere. On that day — which is the day of manifestation and disclosure — these traces will become apparent upon the hands, feet, and other limbs, and the manifestation of these traces will be counted as their testimony. This mode of expression is also frequently found in everyday speech and in the expressions of men of letters. For example, it is said: عينك تشهد بسهرك — "Your eye bears witness to your wakefulness." Or we say: الحيطان تبكي على صاحب الدار — "The walls weep for the master of the house." A Persian poet also says: رنگ رخساره خبر دهد از سرّ درون — "The colour of the cheek gives news of the secret within." In any case, the testimony of the limbs on the Day of Resurrection is established beyond doubt. As for whether each particular limb will testify concerning specifically those deeds it performed or concerning all deeds — the first interpretive possibility is assuredly the more appropriate. Accordingly, in other verses of the Quran the speech of the ears, eyes, and skin of the body is mentioned, as in verse 20 of Surah Ḥā-Mīm al-Sajda:حَتَّى إِذا ما جاؤُها شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصارُهُمْ وَجُلُودُهُمْ بِما كانُوا يَعْمَلُون —"When they arrive at the edge of the fire of Hell, their ears, eyes, and the skin of their bodies will bear witness to the deeds they used to perform."And in verse 24 of Surah al-Nūr it is stated:يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ بِما كانُوا يَعْمَلُون —"On that day their tongues, hands, and feet will bear witness to the deeds they used to perform."It is also worthy of attention that in one place it is stated "their tongues will bear witness" — as in Surah al-Nūr — while in the verses under consideration it is stated: "We shall set a seal upon their mouths."It is possible that this expression is on account of the fact that first a seal will be placed upon the human being's tongue and his other limbs will speak; then when he sees that his other limbs are bearing witness, his tongue will open — and at that point there will be no room for denial, so the tongue too will confess.The interpretive possibility also exists that the testimony of the tongue does not mean ordinary speech but rather speech of the same kind as that of the other limbs — emerging from within, not from without. (Regarding the number of witnesses in this great court of justice and the nature of their testimony, a more detailed discussion will be presented, God willing, under verses 19–23 of Surah Ḥā-Mīm al-Sajda.)A final point is that the testimony of the limbs is connected to the disbelievers and criminals; the matter of the believers is clear, as has been stated. Hence in a hadith on the authority of Imam al-Bāqir, peace be upon him, it is related:ليست تشهد الجوارح على مؤمن، انما تشهد على من حقت عليه كلمة العذاب، فاما المؤمن فيعطى كتابه بيمينه، قال الله عزّوجَلّ فَمَنْ أُوتِيَ كِتابَهُ بِيَمِينِهِ فَأُولئِكَ يَقْرَؤُنَ كِتابَهُمْ وَلا يُظْلَمُونَ فَتِيلًا —"The bodily limbs will not bear witness against the believer; they will bear witness only against the one upon whom the decree of punishment has been confirmed. As for the believer, his record of deeds will be placed in his right hand — and as God Almighty states: 'Those whose record is given to them in their right hand will read their record and will not be wronged in the least.'" [Reference: Tafsīr al-Ṣāfī, under the verse under consideration.]In the subsequent verse an allusion is made to a punishment — one that God may possibly inflict upon this criminal group in this very world — a punishment that is both painful and terrifying. It is stated: "If We willed, We would obliterate their eyes." (وَلَوْ نَشاءُ لَطَمَسْنا عَلى‏ أَعْيُنِهِمْ). [Explanatory note: "Ṭamasnā" is derived from the root "ṭams" (on the metrical pattern of "shams"), meaning to efface and to eliminate all traces of something — here it alludes to obliterating the light of the eye or the eye itself in such a way that nothing remains of it and it is completely effaced.]In that state an extreme terror would overwhelm them: "They would wish to hasten forward as they used to do, but how could they see?" (فَاسْتَبَقُوا الصِّراطَ فَأَنَّى يُبْصِرُون).They would not even be able to find the way to their own home, let alone seek the path of truth and walk upon the straight way.The second painful punishment is: "If We willed, We would disfigure them in their very places — transforming them into lifeless and senseless statues, or paralysed creatures — in such a way that they could neither continue forward nor turn back." (وَلَوْ نَشاءُ لَمَسَخْناهُمْ عَلى‏ مَكانَتِهِمْ فَمَا اسْتَطاعُوا مُضِيًّا وَلا يَرْجِعُون). [Explanatory note: "Makāna" means "place of standing," and here it alludes to the fact that God would strip them of human form in their very place of standing — their outward form would be altered and the capacity for movement would no longer remain in them, exactly like lifeless statues.]"Fa-istabaqū al-ṣirāṭ" may carry the meaning of hastening ahead of one another in search of the path they used to travel; or it may mean going astray from the path and being unable to find it, since certain lexicographers have stated that "fa-istabaqū al-ṣirāṭ" carries the meaning of "jāwazūhu wa tarakūhu ḥattā ḍallū" — "they passed beyond it and left it behind until they went astray." [References: Lisān al-'Arab; Qaṭr al-Muḥīṭ; al-Munjid (root "s-b-q").]In any case, according to the interpretation accepted by most exegetes, these two verses are connected to punishment in this world and constitute a warning and threat to the disbelievers and criminals that God could bring upon them such a painful end in this world — but out of His grace and mercy He has not done so, in the hope that these obstinate ones may awaken and return to the path of truth.However, another interpretive possibility also exists: namely, that these verses relate to the punishment of the Day of Resurrection and not of this world. In reality the preceding verse was saying that We shall seal their mouths, and in these verses two further punishments are alluded to that God may impose upon them: first, that He would blind their eyes so that they could not find the "ṣirāṭ" — the path to Paradise; and second, that those who did not walk the path of felicity in this world would on that day be made to appear as lifeless statues, left bewildered and confounded on the plain of the gathering — able to find no path forward and no path back. The contextual relationship of the verses lends support to this interpretation, although most exegetes have adopted the first. [Explanatory note: This interpretation has been cited as the sole interpretation by Fī Ẓilāl, while the first interpretation has been adopted in Majma' al-Bayān, al-Bayān, al-Mīzān, al-Ṣāfī, Rūḥ al-Ma'ānī, Rūḥ al-Bayān, al-Qurṭubī, and the Tafsīr al-Kabīr of Fakhr al-Dīn al-Rāzī.]In the final verse under consideration, an allusion is made to the condition of the human being at the end of life in terms of the weakness and debility of body and mind — so that it may serve as both an admonition for those who procrastinate day after day in adopting the path of guidance, and a response to those who attribute their shortcomings to insufficiency of time; and so that it may likewise serve as proof of God's power — that just as He can return a strong and mighty human being to the helplessness of a newborn, He is equally capable of resurrection, and equally capable of blinding the criminals and restraining them from movement. It is stated: "Whoever We grant long life, We cause him to decline in constitution — do they not then reason?" (وَمَنْ نُعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ أَ فَلا يَعْقِلُونَ).By way of clarification: "nunkisshu" is derived from the root "tankīs," meaning to invert something such that the head comes to the place of the feet — and here it is a metonym for the human being's return to the complete state of early childhood. For the human being is weak at the beginning of his creation and gradually moves toward growth and perfection; in the period of the womb he passes each day through a new creation and fresh growth; after birth too he rapidly continues his perfection in body and soul, and the God-given powers and capacities hidden within his existence manifest themselves one after another. The period of youth arrives and thereafter the time of maturity, and the human being reaches the summit of physical and spiritual perfection. At this point, body and soul sometimes separate their journeys from each other: the soul continues its perfection uninterrupted, while the body begins to turn back. But ultimately the intellect too begins to decline — gradually, and sometimes rapidly — returning to the stages of childhood: childlike movements, childlike thinking, to the extent that even the pretexts become childlike, accompanied by physical weakness in harmony with all of this. With the difference that such behaviour in children is endearing and carries the glad tidings of a hopeful and joyous future — and is therefore entirely bearable — whereas from the elderly it is undesirable, and sometimes repellent or pitiable.Truly there arrive days that are most painful — the depth of whose suffering can only with great difficulty be imagined.The Holy Quran alludes to this same meaning in verse 5 of Surah al-Ḥajj, stating:وَمِنْكُمْ مَنْ يُرَدُّ إِلى‏ أَرْذَلِ الْعُمُرِ لِكَيْلا يَعْلَمَ مِنْ بَعْدِ عِلْمٍ شَيْئاً —"Some of you are returned to the most abject period of life, such that after having known, they come to know nothing — to the extent that they can no longer recognise even the closest members of their own household."Hence in certain narrations those who have reached seventy years of age are referred to as "asīr Allāh fī al-arḍ" — "the prisoners of God in the earth." [Explanatory note: This phrase appears in a Prophetic hadith (Kitāb Safīna, root "'umr"), while other narrations mention the age of ninety.]In any case, "a-fa-lā ya'qilūn" — "do they not then reason?" — is a remarkable admonition in this connection, saying to human beings: if this power and strength that you possess were not borrowed, it could not be taken from you with such ease. Know that the hand of power of Another is over your head — One who has power over all things.While you have not yet reached this stage, take heed of yourself; and before vitality and beauty are transformed into withering, gather the flowers of this garden, and take from this world the provision for the long journey to the Hereafter. For at the time of weakness, old age, and helplessness, you will be capable of nothing.This is why among the five things with which the Noble Prophet, peace be upon him, counselled Abu Dharr, one was to regard the period of youth as a precious gift before the advent of old age:اغتنم خمساً قبل خمس: شبابك قبل هرمك، وصحتك قبل سقمك، وغناك قبل فقرك، وفراغك قبل شغلك، وحياتك قبل موتك —"Regard five things as precious before five: your youth before your old age, your health before your illness, your wealth before your poverty, your leisure before your occupation, and your life before your death." [Reference: Biḥār al-Anwār, vol. 77, p. 77.]Or as the poet says:چنين گفت روزى به پيرى جوانى / كه چون است با پيريت زندگانى؟ بگفتا در اين نامه حرفى است مبهم / كه معنيش جز وSonnet 4.6Adaptive

See ayat 70 for tafseer.

In the preceding verses, it was explained that this surah presents vivid and comprehensive discussions on the fundamental principles of religion—tawhid, ma‘ad, and nubuwwah—and that its discourse proceeds in a distinctive, interrelated manner from one theme to another. The previous passages addressed various aspects of tawhid and ma‘ad; the two verses under consideration now turn to the subject of prophethood. The most prominent accusation directed against the Prophet (peace and blessings be upon him) is taken up and decisively refuted—namely, the allegation of poetry. It is stated: “And We did not teach him poetry, nor is it befitting for him” (وَما عَلَّمْناهُ الشِّعْرَ وَما يَنْبَغِي لَهُ). The reason such accusations were made, despite the fact that the Prophet never composed poetry, was that people inwardly perceived the powerful effect and attraction of the Qur’an. Its eloquence, beauty of expression, and depth of meaning were undeniable—even the polytheists themselves were profoundly moved by its recitation. It is reported that some of them would secretly approach the Prophet’s residence at night to listen to the recitation in the darkness. Many individuals were so captivated by hearing only a few verses that they embraced Islam immediately. Thus, labeling the Qur’an as poetry was, in reality, an implicit acknowledgment of its extraordinary influence, while simultaneously serving as a means to divert attention from its divine origin. However, why is being a poet incompatible with prophethood? The answer lies in the essential difference between the nature of “revelation” and “poetry.” First, poetry generally arises from imagination and subjective thought, whereas revelation originates from the Source of existence and revolves around objective truth. Second, poetry is contingent upon human emotional states and is subject to change, while revelation expresses stable and established realities. Third, poetic charm often depends upon exaggeration—indeed, it has been said: “The finest poetry is that which contains the greatest untruth”—whereas revelation admits nothing but truth. Fourth, poets frequently submit themselves to the demands of language and aesthetic form, sometimes at the expense of truth, whereas revelation governs language rather than being governed by it. Fifth, as noted by some interpreters, poetry may be described as aspirations rising from earth toward the heavens, while revelation consists of truths descending from the heavens to the earth; the two paths are entirely distinct. At this juncture, it is important to distinguish those poets who pursue noble and sacred purposes and maintain their expression free from undesirable elements; such individuals possess their own value and merit. However, the general disposition of poetry remains as described above. Accordingly, the Qur’an states in Surah al‑Shu‘ara’: وَالشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ “Poets are followed by those who go astray” (26: 224), and explains: أَ لَمْ تَرَ أَنَّهُمْ فِي كُلِّ وادٍ يَهِيمُونَ وَأَنَّهُمْ يَقُولُونَ ما لا يَفْعَلُونَ “Do you not see that they wander in every valley and say what they do not do?” (26: 225–226). Nevertheless, the Qur’an exempts believing and righteous poets, whose art serves their higher purposes. Thus, when the Qur’an declares that God did not teach the Prophet poetry, it means that his message is not of a poetic nature; its source is entirely divine. Historical reports indicate that even when the Prophet wished to quote poetry illustratively, he would alter its form so that no accusation could arise—for example, when citing the well‑known verse: “ستبدى لك الايام ما كنت جاهلا وياتيك بالاخبار من لم تزود,” he altered its arrangement to avoid its formal recognition as poetry (Majma‘ al‑Bayan). The Qur’an further states: “It is nothing but a reminder and a clear Qur’an” (إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُبِينٌ), “that it may warn whoever is alive and that the word may be fulfilled against the disbelievers” (لِيُنْذِرَ مَنْ كانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكافِرِينَ). These verses emphasize that the Qur’an is a means of awakening and admonition, presenting truth with complete clarity. Here again, “faith” is equated with “life,” and believers are described as “alive,” while disbelievers are portrayed as spiritually “dead.” This refers to a higher form of life, far surpassing mere physical existence. True human life consists in the flourishing of intellect, moral virtues, piety, sacrifice, self‑restraint, and ethical excellence—qualities that the Qur’an nurtures within human beings. Thus, humanity divides into two groups in response to the Qur’anic call: those who are living and receptive, responding to its guidance, and those who are spiritually lifeless, who fail to respond. For the latter, however, the message serves to establish proof against them, rendering divine judgment inevitable.

The human being possesses several kinds of death and life. The first is "vegetative" death and life, which is the manifestation of growth, nutrition, and reproduction. In this respect the human being is like all plants. The second is "animal" death and life, the clear sign of which is sensation and movement — and in both these characteristics the human being shares with all animals. The third kind of life, however, is that which is specific to human beings, distinguishing them from plants and other animals — and that is human and spiritual life. This is what Islamic narrations have termed ḥayāt al-qulūb — the life of hearts. Here "qalb" refers to the spirit, the intellect, and the human emotions. In the discourses of Amir al-Mu'minin 'Ali, peace be upon him, in the sermons and short sayings of the Nahj al-Balāgha, this matter is mentioned. In one sermon, concerning the Quran, he states: تفقهوا فيه فإنه ربيع القلوب — "Reflect deeply upon the Quran, for it is the spring that gives life to hearts." [Reference: Nahj al-Balāgha, Khutba 110.] In another place, concerning wisdom and knowledge, he states: هي حياة للقلب الميت — "Wisdom and knowledge are the cause of life for dead hearts." [Reference: Nahj al-Balāgha, Khutba 133.] Sometimes, comparing the sickness of the heart with the sickness of the body, he states: وأشد من مرض البدن مرض القلب — "The sickness of the heart is worse than the sickness of the body." [Reference: Nahj al-Balāgha, Kalimāt Qiṣār, maxim 388.] And sometimes he states: ومن قل ورعه مات قلبه — "Whoever's spirit of piety diminishes, his heart dies." [Reference: Nahj al-Balāgha, Kalimāt Qiṣār, maxim 349.] On the other hand, the Holy Quran, beyond outward sight and hearing and outward perception and awareness, mentions for the human being a particular kind of sight, hearing, and perception — as is stated concerning the disbelievers: صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَعْقِلُونَ — "They are deaf, dumb, and blind — and on this account they do not reason." (al-Baqara, 171.) In another place the hypocrites are named as those whose hearts are sick: فِي قُلُوبِهِمْ مَرَضٌ فَزادَهُمُ اللهُ مَرَضاً — "God increases their sickness." (al-Baqara, 10.) Likewise, those in whose hearts there is no fear of God are described by the Quran as hard-hearted: ثُمَّ قَسَتْ قُلُوبُكُمْ (مِنْ بَعْدِ ذلِكَ) فَهِيَ كَالْحِجارَةِ أَوْ أَشَدُّ قَسْوَةً — "Their hearts are harder even than stone." (al-Baqara, 74.) And introducing the disbelievers as those of impure hearts, the Quran states: أُولئِكَ الَّذِينَ لَمْ يُرِدِ اللهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ — "They are those whose hearts God does not will to purify." (al-Mā'ida, 41.) In yet another place it states — "Only the living who possess receptive ears will accept your call, not the dead": إِنَّما يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ وَالْمَوْتى‏ يَبْعَثُهُمُ اللهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ — "Only those who possess receptive ears will accept your call. As for the dead, God will raise them on the Day of Resurrection; then they will be returned to Him." (al-An'ām, 36.) From the totality of these expressions and the many similar ones, it becomes fully clear that the Quran regards the rational and human dimension as the axis of death and life, since all the worth and value of the human being lies concealed in this dimension. In reality, life and perception, sight and hearing and so forth are all gathered in this dimension of human existence. Although some exegetes have considered these expressions to be metaphorical, they are not in that position consonant with the spirit of the Quran — for in the Quran's view this is the reality, and animal death and life amount to no more than a metaphor. The causes and factors of spiritual death and life are many, but what is beyond dispute is that hypocrisy, arrogance, pride, prejudice, ignorance, and grave sins cause the heart to die — as is stated in the supplication of the penitents (Munājāt al-Tā'ibīn), among the fifteen supplications of Imam Zayn al-'Ābidīn 'Ali ibn al-Husayn, peace be upon him: وأمات قلبي عظيم جنايتي — "My great crimes have caused my heart to die." [Reference: The first of the fifteen supplications of Imam 'Ali ibn al-Husayn, peace be upon him (Munājāt al-Tā'ibīn).] The verses under consideration are likewise an emphasis upon this same reality. Are those people truly alive who have become content in life merely to pass their days in heedless ease and pleasure — neither hearing the cry of the oppressed, nor responding to the call of those who proclaim the truth, neither disturbed and troubled by the injustice of the oppressor nor moved to action by the deprivation of the oppressed — thinking only of themselves, estranged not only from others but even from their own selves? Is this life — a life whose entire yield is merely the consumption of some food, the wearing out of some garments, and the endless repetition of sleeping and waking? If this is life, then what distinction is there between the animal world and the human world? It must therefore be accepted that beyond and behind this outward life there is a reality of which the Quran speaks and about which it discourses. It is worthy of attention that in the Quran's view those who die yet in whose death the signs of human life are still present are living even in death — whereas those who are alive yet in whom not one of the signs of human life is visible are, in the Quran's logic, dead. A most grievous and heart-rending death.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

In these verses, the Qur’an once again returns to the theme of tawhid and shirk, presenting further signs of the greatness of God within human life. It explains that Allah alone fulfills the needs of His servants, whereas idols are utterly powerless in this regard. By establishing a clear comparison, it demonstrates the truth of the path of monotheism and the invalidity of the path of polytheism. It is stated: “Have they not seen that We have created for them, from what Our hands have wrought, cattle which they possess?” (أَ وَلَمْ يَرَوْا أَنَّا خَلَقْنا لَهُمْ مِمَّا عَمِلَتْ أَيْدِينا أَنْعاماً فَهُمْ لَها مالِكُونَ). So that they may benefit fully from these animals, “We have subdued them for them” (وَذَلَّلْناها لَهُمْ). “From among them, they obtain mounts, and from them they eat” (فَمِنْها رَكُوبُهُمْ وَمِنْها يَأْكُلُونَ). The benefits of these animals are not limited to this alone; rather, “for them in these are other benefits and drinks” (وَلَهُمْ فِيها مَنافِعُ وَمَشارِبُ). “In such circumstances, will they not give thanks?” (أَ فَلا يَشْكُرُونَ). Thus, gratitude—through which knowledge of God is attained and recognition of the Benefactor is realized—is presented as the appropriate response to these abundant blessings.

1. Among the various blessings in which the human being is immersed from head to foot, the allusion here is to livestock, since they are always present in the daily life of the human being and human life is so bound up with them that were they to be removed from it, human existence would truly become difficult and complex. 2. "'Amilat aydīnā" — "Our hands have fashioned them." This sentence alludes to the acts of the Lord's direct power, since the most important organ through which the human being brings his power into action is his hands. For this reason "yad" — hand — is a metonym for power. The Holy Quran states: يَدُ اللهِ فَوْقَ أَيْدِيهِمْ — "The hand of God is above their hands." (al-Fatḥ, 10.) In any case, the mention of "aydī" in plural form alludes to the manifold manifestations of the Lord's power. 3. "فَهُمْ لَها مالِكُونَ" — with the "fā'" of derivation — alludes to the fact that We created the livestock with Our own power but bestowed their ownership upon human beings, from which the utmost extent of the Lord's grace becomes manifest. On this basis, the difficulty that has arisen for some exegetes regarding the "fā' al-far'iyya" here is resolved. It is entirely analogous to saying to someone: "We cultivated this garden, but you will benefit from it" — and this is a sign of the utmost love and selfless giving. 4. "وَذَلَّلْناها لَهُمْ" alludes to the important matter of the taming of livestock for human beings. These powerful animals — which on rare occasions, forgetting God's command "dhallalnāhā," rise to rebellion and defiance, and at such times become so dangerous that scores of people are helpless before them — yet under normal circumstances a string of camels is bound with a single rope and placed in the hand of a child of a few years, who leads them wherever he pleases. It is truly a remarkable matter: human beings are not capable of creating even a fly, nor of making a fly obedient and submissive to them — yet the Almighty and Beneficent God has created millions of kinds of livestock and made them tame and submissive for the human being, and they remain perpetually in his service. 5. In "فَمِنْها رَكُوبُهُمْ وَمِنْها يَأْكُلُونَ," "rakūb" is a descriptive adjective carrying the meaning of "markūb" — that is, the animal upon which one rides. This sentence alludes to the fact that the human being uses some animals as mounts and conveyances and others for food. Although the flesh of all general livestock is lawful in Islam's view, in practice only some of them are used as food — for instance, donkey flesh is not eaten save under compulsion. This, however, is on the condition that both instances of "minhā" are taken in the sense of "taba'ūḍ" — partial distribution — with respect to the animals. But if the first "minhā" denotes partial distribution among the animals and the second denotes partial distribution among the body parts, then the meaning would be that you use some animals as your mounts and derive nourishment from some of the body parts of certain animals — since bones and the like are not fit for food. 6. The sentence "لَهُمْ فِيها مَنافِع" alludes to the many other benefits that human beings derive from livestock: from their wool, various garments and tents are made; their hide serves for clothing, footwear, headwear, and various other necessities of life. To the extent that even in the present age — when synthetic products have transformed the face of human life — human dependence upon livestock for clothing and other means of life remains with its full force. To the extent that in the present age the various serums and vaccines that are among the most effective means of combating or preventing diseases are obtained from livestock, prepared from their blood. Even the seemingly worthless products of livestock — dung and urine — are utilised as fertiliser for fields and trees. 7. The expression "mashārib" alludes to the milk obtained from various animals, from which and from the products derived from it an important portion of the human being's nourishment is obtained. To the extent that today in the world, the production of milk and the industries derived from it constitute a significant portion of the import and export of various countries. This milk — which is a complete nourishment for the human being — emerges from between dung and blood: a wholesome drink that is pleasurable for those who consume it and a source of strength for the weak. [Explanatory note: A detailed discussion of God's display of power in the milk that emerges from the udders of animals and the properties of milk has been presented under verse 66 of Surah al-Naḥl in volume 6.] 8. "أَ فَلا يَشْكُرُونَ" is in the form of a negative rhetorical interrogative, intended to arouse a sense of gratitude for God's boundless blessings. As is known, "the obligation of gratitude toward the bestower of blessings" is a foundational matter for the "knowledge of God," since gratitude is not possible without recognition of the One who bestows the blessing. Furthermore, the study of these blessings and the awareness that the idols have absolutely no part in them will serve as a means of refuting polytheism. Hence in the subsequent verses, describing the condition of the polytheists, the Quran states: "They have taken deities besides God in the hope that they will help them" — and that they will have the support of the idols: (وَاتَّخَذُوا مِنْ دُونِ اللهِ آلِهَةً لَعَلَّهُمْ يُنْصَرُونَ). What a vain and baseless notion — to equate these weak beings, which are not even capable of defending themselves, with the Creator of the heavens and earth and the Bestower of all these blessings, and to seek their help in the difficult affairs of life. وَاتَّخَذُوا مِنْ دُونِ اللهِ آلِهَةً لِيَكُونُوا لَهُمْ عِزًّا — "Indeed, they sometimes followed the idols so that they might be a source of honour and dignity for them." (Maryam, 81.) And sometimes they regarded them as intercessors before God: وَيَعْبُدُونَ مِنْ دُونِ اللهِ ما لا يَضُرُّهُمْ وَلا يَنْفَعُهُمْ وَيَقُولُونَ هؤُلاءِ شُفَعاؤُنا عِنْدَ اللهِ — "They worship besides God things that can neither harm them nor benefit them, and they say: 'These are our intercessors before God.'" (Yūnus, 18.) In any case, all such notions are written on water, and as the Quran states in verse 192 of Surah al-A'rāf: وَلا يَسْتَطِيعُونَ لَهُمْ نَصْراً وَلا أَنْفُسَهُمْ يَنْصُرُونَ — "These idols can render no help to those who worship them, nor can they help themselves." In the subsequent verse the Quran further states: "They are not capable of helping their worshippers, and these worshippers will on the Day of Resurrection be their army — and all of them together will be brought before the court of justice." (لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُنْدٌ مُحْضَرُونَ). What a painful situation — that these followers will on that day stand behind the idols in the form of soldiers, and all of them together will be brought before the court of God; thereafter all of them will be dispatched to Hell, without the idols having been able to resolve any difficulty for their army. In principle, the expression "muḥḍarūn" is everywhere a sign of humiliation and degradation, and the bringing of people before the court without their own inclination is an indication of their abasement. According to this interpretation, in "وَهُمْ لَهُمْ جُنْدٌ مُحْضَرُون," the first pronoun "hum" refers back to the worshippers and the second pronoun refers back to the deities — whereas some exegetes have expressed the contrary view: that the deities and idols will on that day be the army of the worshippers, and despite being an army will be incapable of rendering even the smallest assistance to them. The first interpretation is, however, more appropriate. In any case, these expressions are properly applicable only to deities possessed of consciousness such as rebellious jinn and humans — though the interpretive possibility also exists that on that day God will create in those idols made of stone and wood a degree of reason and consciousness, so that they may rebuke their worshippers; and incidentally, these very stones and pieces of wood will serve as fuel of Hell along with them, as the Holy Quran states in verse 98 of Surah al-Anbiyā': إِنَّكُمْ وَما تَعْبُدُونَ مِنْ دُونِ اللهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَها وارِدُونَ — "You and whatever you used to worship besides God will be the fuel of Hell, and all of you will enter it." Finally, in the last verse under consideration, for the consolation of the Noble Prophet and the spiritual strengthening of his resolve in the face of these oppositions, provocations, and superstitious conduct and thought, it is stated: Such being the case, "let not their words grieve you — for sometimes they call you a poet and sometimes a sorcerer and at other times cast other slanders upon you — since whatever they conceal in their hearts or express with their tongues, We know all of it." (فَلا يَحْزُنْكَ قَوْلُهُمْ إِنَّا نَعْلَمُ ما يُسِرُّونَ وَما يُعْلِنُونَ). Neither their intentions are concealed from Us, nor their secret conspiracies, nor their open denials and machinations. We know all things, preserve their account for the Day of Reckoning, and shall keep you safe from their evil in this world as well. Not only the Prophet but every believer may draw reassurance from this divine discourse — for everything in this world is present before God and nothing of the enemies' scheming and deception is hidden from Him. He does not leave His friends alone in moments of difficulty and remains ever their supporter and guardian.

For adherents of monotheism, the insight of tawhid establishes a distinctive orientation in life, separating them from paths tainted by shirk, which are founded upon seeking refuge in idols and in weak human beings like themselves. This matter may be further clarified as follows. In the contemporary world, when the global order appears divided into two spheres dominated by major powers, many smaller and medium‑sized states assume that their security lies in aligning themselves with one of these powers, as though seeking protection from one of two “idols.” Yet experience has repeatedly demonstrated that, in times of severe crisis and difficulty, these apparent powers are incapable not only of resolving their own challenges but also of safeguarding their dependents. The Qur’an expresses this reality succinctly: لَا يَسْتَطِيعُونَ لَهُمْ نَصْراً وَلا أَنْفُسَهُمْ يَنْصُرُونَ “They are unable to help them, nor can they help themselves” (al‑A‘raf: 192). This serves as a profound admonition for all who uphold pure monotheism: to dissociate themselves from all such objects of reliance and to seek refuge solely under the grace of God. Trust should be placed in oneself, in the قوة of ایمان, and in the spiritual vitality of the community of believers, without allowing notions influenced by shirk to take root—namely, the belief that support in times of hardship must be sought from such powers. In principle, societies guided by Islamic teachings should strive to purify themselves from these assumptions, recognizing the hardships that have historically arisen from adopting such approaches. Whether in conflicts or broader challenges, experiences have shown that reliance upon external powers has often resulted in significant difficulties. By contrast, adherence to the foundational Qur’anic principle of reliance upon God, coupled with internal strength and unity, offers a more enduring path. The aspiration, therefore, is that through renewed engagement with these teachings, thought and outlook may be reformed, confidence in divine support restored, and reliance placed upon the mercy and لطف of Allah. In this way, a life marked by dignity, استقلال, and true freedom may be realized.

See ayat 79 for tafseer.

See ayat 79 for tafseer.

It is reported in many exegetical works that one of the polytheists—identified as Ubayy ibn Khalaf, Umayyah ibn Khalaf, or al‑‘As ibn Wa’il—brought a decayed piece of bone and said that he would dispute with Muhammad (peace and blessings be upon him) using this as a decisive argument and thereby refute his statement regarding the Resurrection. He took the bone to the Prophet (peace and blessings be upon him), and it is said that he crushed part of it into dust and scattered it upon the ground, asking: who can revive these decomposed bones, and what kind of reason could accept such a claim? In response, the aforementioned verses, along with the four verses that follow—forming a total of seven verses—were revealed. In these verses, he and those who shared his outlook are given a logical and decisive refutation.

It has been explained that Surah Yā‑Sīn, described as the heart of the Qur’an, presents discussions related to the origins of existence (mabda’), the Resurrection (ma‘ad), and prophethood (nubuwwah) in successive, interconnected sections. The surah begins with the Qur’an itself and the question of prophethood, and it concludes with several powerful verses that offer among the strongest affirmations of the Resurrection. First, the human being is directed to reflect upon the very beginning of his own existence—when he was nothing more than an insignificant drop of fluid. This reflection is intended to provoke thought and self‑awareness: “Has not man seen that We created him from a drop, yet behold, he becomes a clear adversary?” (أَ وَلَمْ يَرَ الْإِنْسانُ أَنَّا خَلَقْناهُ مِنْ نُطْفَةٍ فَإِذا هُوَ خَصِيمٌ مُبِينٌ). This is an eloquent and forceful expression. It addresses “man” in general—any human being, regardless of belief or intellectual level, can grasp this reality. The term “نطفة” refers to a trivial and negligible drop of fluid, emphasizing the humble origin of a being who later becomes arrogant and self‑assertive. Even this drop is not the entirety of the origin; rather, it contains a minute living cell, invisible to the naked eye, which combines with its counterpart in the رحم to initiate the process of life. From this microscopic beginning, the human being emerges into existence. Thereafter, he passes through successive stages of development. As described in the opening verses of Surah al‑Mu’minun, these include transformation into a clot (‘alaqah), then a mass (mudghah), followed by the formation of bones, the covering of bones with flesh, and finally the emergence of spirit, sensation, and movement. At birth, he is weak and helpless, yet through continuous development he attains physical and intellectual maturity. Remarkably, this once‑weak being becomes so capable that he stands in opposition to the divine call and engages in open dispute, becoming a “خَصِيمٌ مُبِينٌ.” This expression contains both an aspect of strength and an aspect of weakness. It reflects the remarkable capacities granted to human beings—reason, will, independence, and the power of speech—distinctive features that no other creature possesses. Through these faculties, human beings articulate complex arguments, forming thoughts internally and expressing them externally with precision. At the same time, it exposes human forgetfulness and غرور. Instead of using these gifts in service of truth, the individual employs them in opposition to the Benefactor who granted them. This condition reveals profound heedlessness. Such heedlessness is further illustrated when the human being presents an argument against the Resurrection while forgetting his own creation: “And he sets forth for Us an example and forgets his own creation, saying: Who will give life to bones while they are decayed?” (وَضَرَبَ لَنا مَثَلًا وَنَسِيَ خَلْقَهُ قالَ مَنْ يُحْيِ الْعِظامَ وَهِيَ رَمِيمٌ). Here, “ضَرَبَ لَنا مَثَلًا” refers not to a literary simile but to an attempt at argumentation—citing a specific instance as supposed evidence against a universal truth. The individual imagines that presenting a decayed bone constitutes a decisive refutation of Resurrection. Yet the Qur’an responds concisely and powerfully: “Say: He will give them life Who created them the first time” (قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ). If one reflects, it becomes clear that the Creator who brought a human being into existence from absolute non‑existence possesses even greater ease in restoring life to decomposed remains. The problem arises only because of forgetfulness of one’s origin. If the bones disintegrate completely and return to dust, the question remains: was not the human being originally created from dust? The verse further resolves any doubt concerning the dispersion of bodily elements: “And He is Knowing of every creation” (وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ). The One who possesses complete knowledge of all aspects of creation—including their physical components, properties, and identities—faces no difficulty in gathering them again. This comprehensive knowledge extends beyond physical reconstruction to encompass human intentions and actions. As indicated in Surah al‑Baqarah (284): “وَإِنْ تُبْدُوا ما فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحاسِبْكُمْ بِهِ اللهُ” “If you disclose what is within yourselves or conceal it, Allah will call you to account for it.” Thus, the doctrine of Resurrection is presented not only as physically possible but as entirely coherent within the framework of divine knowledge and power. The same principle is articulated in the dialogue with Pharaoh, when Musa (alayhi al‑salam) is commanded to declare: “قالَ عِلْمُها عِنْدَ رَبِّي فِي كِتابٍ لا يَضِلُّ رَبِّي وَلا يَنْسىٰ” (Ta‑Ha: 52). These verses collectively establish that the denial of Resurrection arises not from rational impossibility, but from forgetfulness of origin and failure to recognize the infinite scope of divine knowledge and قدرت.

In the preceding verses, discussion centered upon the Resurrection, and meaningful and vivid indications were presented to establish its possibility and dispel every form of doubt. The verses under consideration constitute the concluding passage of Surah Yā‑Sīn—the “heart of the Qur’an”—and they further elaborate this theme through several compelling approaches. It is stated: “He who produces for you fire from the green tree, and behold, from it you kindle” (الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً فَإِذا أَنْتُمْ مِنْهُ تُوقِدُونَ). This same Being is fully capable of restoring life to decayed bones. This expression is remarkably profound, and the more one reflects upon it, the more layers of meaning emerge. As a general principle, many Qur’anic verses contain multiple levels of meaning: some are accessible and evident to the general audience, while others possess deeper significance understood by those of greater reflection, and still others reveal more profound dimensions over time. These meanings are not contradictory; rather, they coexist harmoniously within the same expression. One interpretation, often given by earlier exegetes, is based on an observable phenomenon familiar to early societies. In ancient Arabia, it was common to kindle fire by rubbing certain types of wood, particularly from the trees known as markh and ‘afar. When pieces of these woods were struck together, they would produce sparks, much like flint, enabling people to light fires. The verse thus indicates that the One who can produce fire from a green and seemingly moist tree—where water and fire coexist in apparent opposition—is certainly capable of bringing life out of death. From this perspective, the coexistence of opposites—such as water and fire—demonstrates the قدرة of the Creator, who can likewise unite life and death. Just as fire emerges unexpectedly from a living tree, life can be restored to what appears lifeless. A broader interpretation extends this observation beyond specific types of wood. The capacity for combustion exists in all plant matter, and indeed in many physical substances. Under appropriate conditions, friction between materials can generate heat and ultimately fire, even from green vegetation. This phenomenon is observable in natural events such as forest fires caused by the friction of branches under strong winds. The energy released through such processes is inherent within the material world itself, awaiting the conditions for manifestation. This interpretation highlights the presence of latent forces within creation, further illustrating the امکان of transforming one state into another—death into life. A third, deeper interpretation may be understood with reference to modern scientific knowledge. Plants absorb carbon dioxide from the atmosphere and, through complex processes, produce organic matter. In doing so, they utilize and store energy from sunlight. This solar energy becomes embedded within the structure of the plant—particularly in its wood. When the wood is burned, this stored energy is released once again in the form of heat and light. In simpler terms, the warmth and light that emanate from burning wood are essentially the return of solar energy that had been gradually accumulated over time within the tree. Thus, energy is neither lost nor destroyed; rather, it transforms and reappears in different forms. This concept may be described as the “return of energy.” The fire that emerges from the tree is, in reality, a re‑manifestation of the original solar light. This insight reinforces the idea that transformation and إعادة الحیاة are deeply embedded within the structure of the cosmos. That which appears to perish is, in fact, undergoing a change of form; its essential reality remains within the divine system. Therefore, the restoration of life in the Resurrection is fully consistent with the observable patterns of existence. Although such detailed scientific understanding may not have been accessible at the time of revelation, it does not pose any difficulty, since Qur’anic expressions encompass multiple levels of meaning that become apparent across different eras and according to varying intellectual capacities. What earlier generations understood at a simple level may be perceived more deeply in later times, and future generations may discern further dimensions still. All these meanings remain valid and are encompassed within the richness of the Qur’anic expression.

It sometimes occurs to the mind to ask why the Quran here employs the expression "shajar akhḍar" — green tree — whereas kindling fire from green and moist wood is exceedingly difficult. How much more fitting it would have been to use instead the expression "al-shajar al-yābis" — dry tree — which would have been more apposite. The noteworthy point, however, is precisely this: it is the green trees that absorb carbon dioxide and perform the process of storing the light of the sun. Were dry trees to be placed in the heat and light of the sun for hundreds of years, not the slightest addition would be made to their reserves of thermal energy. They are capable of this function only so long as they are green and alive. On this basis, it is only the "shajar akhḍar" — the green tree — that is able to preserve heat and light in a mysterious manner within its green and moist wood. But when it dries out, the process of absorbing carbon dioxide and storing solar energy comes to an end. On the basis of this principle, this expression also presents a beautiful portrayal of the return of energies, and likewise constitutes one of the enduring scientific miracles of the Holy Quran. Furthermore, if we also refer to the other interpretations mentioned above, the expression "shajar akhḍar" is equally fitting and apt — since when the wood of green trees strikes forcefully against another, a spark is produced: a spark that can serve as the cause of kindling fire. This is the point at which we may come to know the greatness of God's power — Who has preserved fire within water and water within fire.

"Tūqidūn" is derived from the root "waqūd" (on the metrical pattern of "qubūr"), meaning the kindling of fire, while "īqād" means the act of setting fire, and "waqūd" (on the metrical pattern of "Thamūd") denotes the fuel used to kindle fire. Accordingly, the sentence "فَإِذا أَنْتُمْ مِنْهُ تُوقِدُونَ" — "you kindle fire from it" — alludes to the fuel from which fire is lit; in other words, it alludes to the combustible material that catches fire, not to the fire-making instrument that ignites it. By way of clarification: in Persian, fuel is called "ātash-gīra" — that which catches fire — and a match or lighter is called "ātash-zana" — that which strikes fire; while in Arabic, fuel is called "waqūd" and a match or lighter is called "zand" or "zinād." ["Zana" (on the metrical pattern of "band") originally denotes the upper piece of wood used to kindle fire, while the lower piece is called "zanda" and both together are called "zandān"; the plural of "zand" is "zinād."] On this basis, the Quran states that the God who has provided fire for you from the green tree — from which you prepare fuel (it does not say "ātash-zana," the fire-making instrument) — is equally capable of giving life to the dead. And this expression corresponds fully to the return of energies. (Reflect upon this.) [Unless we take "min" in the sentence "minhū tūqidūna" in the sense of "bi" — "with" — so as to bring it into conformity with the other interpretations.] In any case, the matter of kindling fire from the wood of trees — though in our view a simple matter — upon reflection proves to be among the most remarkable of phenomena. For the material from which trees are constituted has as its principal components water and a certain proportion of the elements of the earth, none of which is itself combustible. What power is it, then, that has produced from water, soil, and air this energy-generating substance upon which human life has been intimately dependent for thousands of years?

See ayat 83 for tafseer.

See ayat 83 for tafseer.

Continuing the discussion of the Qur’an, these verses present a clear and decisive argument for maʿād (resurrection) from another perspective—namely, the boundless power of God: أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَنْ يَخْلُقَ مِثْلَهُمْ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ “Is not He Who created the heavens and the earth, with all their greatness, wonders, and astonishing order, able to create the like of them? Yes indeed—He is the All‑Creative, the All‑Knowing.” This interrogative form is not seeking information but awakening reflection. It calls the attentive intellect to consider the عظمت of the cosmos—its stars, systems, and galaxies—each a vast world in itself. The One Who brought such an عظیم and ordered system into existence cannot be incapable of reviving human beings. Since the answer is self‑evident to every awakened mind, it is immediately affirmed: Indeed, He is capable. Two divine attributes are then emphasized: خَلَّاق (the One Who creates abundantly) and عَلِيم (the All‑Knowing). The first removes doubt about divine power, and the second removes doubt about the knowledge required to gather and reconstitute dispersed elements. The phrase مِثْلَهُمْ (“their like”) has been interpreted as referring to human beings—meaning that God is able to create beings similar to them again. The use of “like” addresses the fact that, after disintegration, the original form does not persist; rather, the same material is reconstituted into a form resembling the previous one. Thus, the identity is preserved in essence, even if the form is renewed. The argument is further reinforced: إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ “His command, when He intends a thing, is only that He says to it ‘Be,’ and it is.” This expression does not imply a spoken utterance. Rather, it signifies the immediacy of divine action: the فاصله between divine will and existence is nonexistent. “كُن” is the most concise representation of instantaneous creation, not a literal verbal command. Thus, divine action consists of only two stages: ارادہ (will) and ایجاد (bringing into existence). This understanding is beautifully expressed in the statement attributed to Imām ʿAli (peace be upon him): “For whatever He wills, He says ‘Be,’ so it is—not by a voice that strikes the ear, nor by a call that is heard. His speech is His act, which He brings into being; had it existed prior, it would have been another alongside Him.” (Nahj al‑Balaghah, sermon 186) Finally, the discourse concludes with a comprehensive statement about the origin and return of all existence: فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ “So exalted is He in Whose hand is the ملكوت of all things, and to Him you shall all return.” The term “ملكوت” denotes complete and absolute sovereignty and dominion. Thus, all existence is under divine control without limitation. A Being of such unlimited authority is necessarily free from any incapacity; therefore, reviving the dead and restoring life to dispersed matter presents no difficulty. Accordingly, the argument culminates in a definitive conclusion: just as creation began through divine power, so too will all beings return to Him—thereby affirming the certainty of maʿād.

Continuing what was promised repeatedly in this tafsir, namely that at the conclusion of Surah Yā‑Sīn we would present a more detailed discussion on the different dimensions of maʿād, we now fulfill this commitment and invite the esteemed readers’ attention to the following six discussions.

If human beings had been created for annihilation, then they ought naturally to be inclined toward annihilation and should take pleasure in death—even when it occurs at an appropriate time at the end of life. However, we observe that the very idea of death (in the sense of non‑existence) has never been appealing to human beings at any time; rather, we see that they flee from it with all their strength. The effort to preserve the bodies of the dead through mummification, the construction of enduring structures such as the pyramids of Egypt, and the pursuit of elixirs of life, youth, and longevity—all are clear indications of humanity’s deep attachment to permanence. If we were created for annihilation, then what would be the meaning of this profound attachment to survival? In that case, such an inclination would be purposeless and without utility. It should not be forgotten that this discussion of maʿād proceeds after acknowledging the existence of a Wise and Knowing Creator. We hold that whatever He has placed within our being is based upon a deliberate and meaningful design. Thus, this innate inclination toward an enduring life must also have a corresponding reality and harmony with a world beyond this one—the world of permanence. In other words, if the system of creation has instilled within us thirst, this is evidence that water exists externally. Likewise, if sexual desire and attraction toward the opposite gender exist in humans, it is a sign that such a reality also exists externally. Otherwise, the presence of desire in the absence of its object would not be consistent with the wisdom of creation. On the other hand, when we examine the history of humanity from its earliest periods, we find numerous indications of a deeply rooted belief in life after death. The آثار left behind by earlier human beings—even those prior to recorded history—bear witness to this belief. The very practice of burial, the construction of graves, and even the placing of objects with the deceased, indicate that within their subconscious there existed a belief in a life beyond death. A well‑known psychologist has stated: “Precise investigations show that the earliest human societies possessed a form of religion, for they buried their dead in a particular manner and placed tools and belongings alongside them, thereby providing evidence of their belief in another world.” (Jamiʿah Shinasi, Samuel Koenig, p. 192, summarized). All of these factors indicate that these societies accepted the idea of life after death, even if their interpretations of it were sometimes incorrect and they conceived of it as a continuation identical to this life. In any case, this ancient and fundamental belief cannot be explained merely as a trivial thought or the result of habit and custom. A third consideration is the existence of an inner tribunal known as the conscience (wijdan), which constitutes another proof of the innate nature of maʿād. Every human being experiences tranquility and inner peace upon performing a good deed—an experience beyond the full expression of language. Conversely, after committing sins—especially major ones—one feels disturbance and unrest, sometimes to the extent of contemplating self‑punishment or even self‑destruction as a means of relief from the torment of conscience. In such a situation, a person naturally reflects: how is it possible that a small being such as myself possesses such an internal system of accountability, while this vast universe would lack any overarching system of justice? Thus, from multiple perspectives, the innate reality of life after death becomes evident: - through the universal human attachment to survival, - through the presence of this belief across the whole span of human history, and - through the existence of an inner moral tribunal within the human soul itself.

The belief in life after death—the continuation of the آثار of human actions and the enduring consequences of good and evil—exerts a profound influence on human thought, behavior, and moral discipline. It serves as a powerful motive for encouraging virtuous conduct and resisting wrongdoing. Indeed, the impact of ایمان in life after death in reforming corrupt individuals and inspiring sacrifice, struggle, and altruism far exceeds that of ordinary legal systems and worldly punishments. This is because the court of قیامت and معاد differs fundamentally from worldly courts. In that court: - there is no possibility of appeal or retrial, - wealth, power, and influence have no effect, - falsehood and deception bring no benefit, - and judgment is neither delayed nor uncertain. The Qur’an states: وَاتَّقُوا يَوْماً لا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئاً وَلا يُقْبَلُ مِنْها شَفاعَةٌ وَلا يُؤْخَذُ مِنْها عَدْلٌ وَلا هُمْ يُنْصَرُونَ “Fear the Day when no soul will avail another at all, nor will intercession be accepted, nor any compensation be taken, and they will not be helped.” (al‑Baqarah 48) And further: وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ ما فِي الْأَرْضِ لَافْتَدَتْ بِهِ وَأَسَرُّوا النَّدامَةَ لَمَّا رَأَوُا الْعَذابَ وَقُضِيَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لا يُظْلَمُونَ “If every soul that ظلم possessed all that is on earth, it would offer it as ransom; they will conceal their regret when they see the punishment, and judgment will be decided between them with justice, and they will not be wronged.” (Yunus 54) Also: وَلِيَجْزِيَ اللَّهُ كُلَّ نَفْسٍ ما كَسَبَتْ إِنَّ اللَّهَ سَرِيعُ الْحِسابِ “So that God may recompense every soul for what it has earned; indeed, God is swift in reckoning.” (Ibrahim 51) The reckoning will be so decisive and rapid that it is reported: “إِنَّ الله تعالى يحاسب الخلائق كلها فى مقدار لمح البصر” “God will settle the account of all creation in the blink of an eye.” (Majmaʿ al‑Bayān, under al‑Baqarah 202) For this reason, the Qur’an repeatedly identifies forgetfulness of the Day of Reckoning as a root cause of sin: فَذُوقُوا بِما نَسِيتُمْ لِقاءَ يَوْمِكُمْ هٰذا “Taste the punishment because you forgot the meeting of this Day.” (al‑Sajdah 14) Even a mere assumption or احتمال of such accountability can restrain wrongdoing, as indicated: أَلَا يَظُنُّ أُولئِكَ أَنَّهُمْ مَبْعُوثُونَ لِيَوْمٍ عَظِيمٍ “Do they not think that they will be raised for a great Day?” (al‑Muṭaffifīn 4–5) Historically and even today, those who engage in struggle, sacrifice, and defense of justice draw strength from belief in a hereafter. Such conviction enables extraordinary courage. The one whose outlook is: قُلْ هَلْ تَرَبَّصُونَ بِنا إِلَّا إِحْدَى الْحُسْنَيَيْنِ “Say: do you expect anything for us except one of two good outcomes (victory or martyrdom)?” (al‑Tawbah 52) is, in essence, invincible. For many, death appears frightening, and they avoid even its mention. Yet for those who believe in life beyond death, it is not an end but a passage into a wider and more luminous reality—a liberation from confinement, the breaking of the cage, and the unlocking of the prison of the body. At a fundamental level, after belief in the origin (mabdaʾ), the question of maʿād distinguishes two worldviews: - one that sees death as absolute annihilation and therefore recoils from it, - and another that sees death as the beginning of a higher existence and thus approaches it with readiness. Those shaped by the latter view attain a spirit akin to that expressed by Amir al‑Muʾminin ʿAlī (peace be upon him): “والله لابن ابى طالب آنس بالموت من الطفل بثدى امه” “By God, the son of Abu Talib is more intimate with death than an infant with his mother’s breast.” (Nahj al‑Balaghah, sermon 5) Accordingly, such individuals welcome death on the path of truth. It is reported that after receiving the fatal strike, he declared: “فزت وربِّ الكعبه” “By the Lord of the Kaʿbah, I have succeeded.” In summary, belief in maʿād transforms a fearful and purposeless individual into one who is courageous, purposeful, and committed—a life imbued with struggle, sacrifice, purity, and taqwā.

In the Qur’an, numerous arguments concerning maʿād (resurrection) are presented, and hundreds of verses address this subject. Apart from these, there are also clear rational proofs, some of which may be summarized briefly as follows: a) Burhān al‑Ḥikmah (Argument from Wisdom): If the life of this world is conceived without a subsequent world, it becomes purposeless and meaningless. Its example would be like imagining the life of the embryo without the emergence into this world. If the order of creation were such that all embryos were to perish at birth, then the entire embryonic stage would appear utterly meaningless. Similarly, if worldly life is separated from the life of the Hereafter, its existence becomes futile. Why should human beings endure decades of effort, difficulty, and gradual development, only to perish once they reach maturity and understanding? One spends years acquiring knowledge, yet at the very moment one attains intellectual maturity, the decline of old age begins. What then is the purpose of such a life? Is it merely to consume food, wear clothing, sleep and awaken repeatedly, and continue this exhausting cycle for years? Can it be said that this vast cosmos—its heavens, earth, intricate systems, countless teachers, and vast repositories of knowledge—exists solely for such limited and transient purposes? It is at this point that even those who deny resurrection often acknowledge the futility of life, with some even considering suicide as an escape from what they perceive to be a meaningless existence. However, one who believes in God and His infinite wisdom cannot regard worldly life as meaningful unless it is seen as a prelude to an eternal existence. The Qur’an states: أَفَحَسِبْتُمْ أَنَّما خَلَقْناكُمْ عَبَثاً وَأَنَّكُمْ إِلَيْنا لا تُرْجَعُون Thus, worldly life gains meaning only when it is understood as preparation for the Hereafter—al‑dunyā mazraʿat al‑ākhirah, a cultivation for the next world; al‑dunyā qanṭarah, a bridge; a place of preparation, learning, and spiritual التجارة. As expressed by Imām ʿAlī (ʿalayhi al‑salām) in Nahj al‑Balāghah (Kalimat Qiṣār 131), this world is a place of truth, reflection, provision, and divine encounter. b) Burhān al‑ʿAdālah (Argument from Justice): Observation of the universe reveals that it operates on a precise and balanced system. Every part of human physiology, every function, and every natural law reflects order and proportion. This principle extends to the entire cosmos: “wa bi‑l‑ʿadl qāmat al‑samāwāt wa‑l‑arḍ”. If such a system governs creation, can human actions remain without ultimate justice? While some are punished or rewarded in this world, it is evident that complete justice is not realized here. Many oppressors escape full accountability, while many righteous individuals do not receive their full recompense. The Qur’an rejects the idea of moral equivalence between the righteous and the corrupt: أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ Thus, divine justice necessitates a final arena in which complete and precise accounting occurs: وَنَضَعُ الْمَوازِينَ الْقِسْطَ لِيَوْمِ الْقِيامَةِ Therefore, belief in divine justice is inseparable from belief in resurrection. c) Burhān al‑Ghayah (Argument from Purpose): According to the divine worldview, human creation has a definite purpose—described philosophically as takāmul wa irtiqāʾ (perfection and development), and in Qur’anic language as qurb ilā Allāh and ʿibādah: وَما خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُون If death were the end of all existence, such a profound purpose would remain unfulfilled. Human development requires continuity beyond this world, where the fruits of effort are realized and the process of perfection continues. Without the यहाँafter, the entire framework of creation becomes a riddle, leaving essential questions unanswered. d) Burhān Nafī al‑Ikhtilāf (Argument from Resolution of Differences): Human history is marked by profound اختلافات among various beliefs, ideologies, and schools of thought. Despite efforts toward unity, such differences remain persistent and deeply embedded in the nature of the world. Even in envisioned eras of universal justice, these differences are not expected to be entirely eliminated in this life. The Qur’an indicates that such اختلافات will ultimately be resolved in the Hereafter: فَاللهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيامَةِ فِيما كانُوا فِيهِ يَخْتَلِفُون and: لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ Thus, the Hereafter serves as the final stage where truths are fully disclosed and اختلاف is decisively resolved. Without this ultimate judgment, the enduring conflicts of human thought would remain unresolved, contradicting the unity and order that characterize the divine system.

Continuing the Qur’anic treatment of maʿād after the foundational discussions of tawḥīd, we observe that the issue of resurrection occupies a central and primary place in the teachings of the prophets. Indeed, after the doctrine of divine unity, the concept of the Hereafter—owing to its profound intellectual, ethical, and educational implications—stands as the most significant theme. For this reason, a large portion of the Qur’an is devoted to it. The Qur’an addresses maʿād in two principal ways: - sometimes through rational and logical argumentation, - and sometimes through emphatic, rhetorical, and deeply moving exhortation, whose sincerity and intensity penetrate the depths of the human soul as effectively as formal reasoning. In its logical demonstrations, the Qur’an primarily focuses on establishing the possibility (imkān) of resurrection, since many deniers considered it impossible—especially bodily resurrection involving the revival of decayed and scattered remains. The Qur’an responds by presenting multiple lines of argument, all converging upon the affirmation of the rational possibility of maʿād. At times, it reminds human beings of their first creation in a succinct yet powerful expression: كَما بَدَأَكُمْ تَعُودُونَ “As He created you initially, so shall you return.” (al‑Aʿraf 29) At other times, it draws attention to the cycle of life and death in vegetation, which is witnessed annually, and concludes: وَنَزَّلْنا مِنَ السَّماءِ ماءً مُبارَكاً ... وَأَحْيَيْنا بِهِ بَلْدَةً مَيْتاً كَذلِكَ الْخُرُوجُ “We sent down blessed water from the sky… and with it We revived dead land; thus will be the خروج.” (Qaf 9–11) Similarly, it states: وَاللهُ الَّذِي أَرْسَلَ الرِّياحَ ... فَأَحْيَيْنا بِهِ الْأَرْضَ بَعْدَ مَوْتِها كَذلِكَ النُّشُورُ “God sends the winds… and with them We revive the earth after its death; thus is the resurrection.” (Fatir 9) Elsewhere, it argues from the عظمت of creation itself: أَ وَلَمْ يَرَوْا أَنَّ اللهَ الَّذِي خَلَقَ السَّماواتِ وَالْأَرْضَ ... بِقادِرٍ عَلى‏ أَنْ يُحْيِيَ الْمَوْتى‏ “Do they not see that God Who created the heavens and the earth is able to give life to the dead?” (al‑Ahqaf 33) It also points to natural phenomena such as the emergence of fire from green trees as a sign of divine power: الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً “He Who produces fire for you from the green tree.” (Ya‑Sin 80) In another example, the Qur’an details the stages of embryonic development: يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ ... “O people! If you are in doubt about resurrection, consider that We created you from dust, then from a drop…” (al‑Hajj 5) Likewise, the account of the Companions of the Cave is presented as an illustration of prolonged suspension of life akin to death, followed by awakening, thereby affirming divine promise: وَكَذلِكَ أَعْثَرْنا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللهِ حَقٌّ “We made them known so that it would be known that the promise of God is true.” (al‑Kahf 21) These constitute six principal arguments presented in the Qur’an demonstrating the possibility of resurrection. In addition, historical accounts—such as the story of Ibrahim’s birds (al‑Baqarah 260), ʿUzayr (al‑Baqarah 259), and the slain man among the Children of Israel (al‑Baqarah 73)—serve as concrete examples reinforcing this doctrine. In summary, the portrayal of maʿād in the Qur’an—its dimensions, مقدمات, and نتائج—together with the compelling arguments presented, is so vivid and persuasive that any person possessing even a slight degree of awakened conscience cannot fail to be influenced by it. According to some estimates, approximately twelve hundred verses of the Qur’an address the subject of maʿād. If these were compiled and systematically interpreted, they would themselves constitute a substantial and comprehensive volume. It is hoped that, following the completion of this tafsir, such a thematic study (tafsir mawḍūʿī) of these verses may also be made available to those who seek deeper understanding.

By maʿād al‑jismānī (bodily resurrection) it is not meant that only the body alone will return in the next world; rather, the intended meaning is that both the soul and the body will be raised together. In other words, the return of the soul is an accepted principle, while the discussion concerns the return of the body. A group among the earlier philosophers believed only in spiritual resurrection. They considered the body merely as a vehicle that accompanies the human being in this world, which becomes unnecessary after death; at that point, the soul departs from it and proceeds to the عالمِ ارواح. However, the majority of Islamic scholars maintain that resurrection will occur both spiritually and bodily. Among them, some hold that it is not necessary for the very same physical body to be restored; rather, they argue that God may provide any body for the soul, and since human identity is rooted in the soul, that body would be regarded as belonging to the same individual. In contrast, the investigators (aṣḥāb al‑taḥqīq) maintain that the very same body—though it has disintegrated into dust—will, by divine command, be gathered once again and granted new life. This view is derived directly from the verses of the Qur’an. Indeed, the Qur’anic evidence for bodily resurrection is so abundant that one may assert with certainty that those who restrict maʿād to a purely spiritual form have not carefully examined the numerous verses on the subject. Otherwise, the affirmation of bodily resurrection is stated in such clear terms that no room for doubt remains. The verses at the end of Surah Yā‑Sīn themselves express this reality explicitly. The bewilderment of the desert Arabs centered precisely on this question: how could these decayed bones be brought back to life? The Qur’an responds explicitly: قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ “Say: He who created them the first time will bring them to life.” Thus, the central objection of the deniers was: how can we be resurrected after becoming dust? وَقَالُوا أَ إِذَا ضَلَلْنَا فِي الْأَرْضِ أَ إِنَّا لَفِي خَلْقٍ جَدِيدٍ “And they said: when we are lost in the earth, shall we indeed be in a new creation?” (al‑Sajdah 10) Similarly: أَ يَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ “Does he promise you that when you die and become dust and bones, you will be brought forth?” (al‑Muʾminūn 35) Their astonishment was so great that they attributed such a claim either to madness or fabrication: قَالَ الَّذِينَ كَفَرُوا هَلْ نَدُلُّكُمْ عَلَى رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِي خَلْقٍ جَدِيدٍ “The disbelievers said: shall we show you a man who tells you that when you are completely scattered, you shall indeed be in a new creation?” (Sabaʾ 7) For this reason, the Qur’anic arguments concerning the possibility of resurrection are primarily directed toward proving bodily resurrection. The six arguments mentioned earlier all support this conclusion. Moreover, the Qur’an frequently speaks of human beings emerging from their graves (e.g., Yā‑Sīn 51; al‑Qamar 7), which clearly indicates bodily resurrection. Likewise, the accounts of the birds of Ibrāhīm (al‑Baqarah 260), the story of ʿUzayr (al‑Baqarah 259), and the incident of the slain man among the Children of Israel (al‑Baqarah 73) all point explicitly to bodily restoration after death. The Qur’anic descriptions of Paradise—combining both material and spiritual blessings—also confirm this dual nature. The mention of gardens, dwellings, food, drink, and physical delights alongside spiritual rewards indicates that resurrection encompasses both body and soul; otherwise, such descriptions would be without meaning. In summary, it is not possible for anyone who has even a minimal familiarity with the Qur’anic teaching to deny bodily resurrection. Indeed, denying bodily resurrection, in the Qur’anic perspective, is tantamount to denying maʿād altogether. In addition to these transmitted evidences, there are also rational arguments supporting bodily resurrection. However, their elaboration would require a separate and extended discussion. It is acknowledged that belief in bodily resurrection gives rise to certain philosophical questions—such as the well‑known problem of ākil wa maʾkūl—which have been addressed by Islamic scholars. A concise treatment of these issues has already been presented in connection with the interpretation of al‑Baqarah 260.

Many people assume that the world after death will be entirely similar to this world, albeit in a more perfect and refined form. However, numerous indications suggest that there exists a vast difference, both qualitatively and quantitatively, between this world and the next. Even if one were to compare this difference with that between the world of a small embryo and this expansive world, such a comparison would still be insufficient. According to explicit statements in certain narrations, there exist in that world realities that no eye has ever seen, no ear has ever heard, and which have never even occurred to the human imagination. Thus, the Qur’an states: فَلا تَعْلَمُ نَفْسٌ ما أُخْفِيَ لَهُمْ مِنْ قُرَّةُ اَعْيُنٍ “No soul knows what has been hidden for them of that which will delight the eyes.” (al‑Sajdah 17) The governing system of that world is entirely different from the system that governs this one. Here, individuals appear as witnesses in courts, but there, hands and feet—even the skin of the body—will bear witness: الْيَوْمَ نَخْتِمُ عَلى‏ أَفْواهِهِمْ وَتُكَلِّمُنا أَيْدِيهِمْ وَ تَشْهَدُ أَرْجُلُهُمْ بِما كانُوا يَكْسِبُونَ وَقالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنا قالُوا أَنْطَقَنَا اللهُ الَّذِي أَنْطَقَ كُلَّ شَيْ‏ءٍ In any case, whatever may be said about the next world is only a distant approximation, expressed within the limits of our current understanding. Fundamentally, our intellectual capacity in this world is incapable of fully grasping its realities. From this perspective, questions regarding the nature of Paradise, Hell, their blessings, and their punishments can also be understood. We know only in general terms that Paradise is the locus of all forms of divine نعمت, both material and spiritual, while Hell is the locus of the most severe forms of punishment in both dimensions. As for their details, the Qur’an provides only certain indications, which we affirm in faith; the full reality becomes known only through direct experience. Our discussion regarding the existence of Paradise and Hell, and their location, has been presented in some detail under Surah Āl ʿImran, verse 133 (vol. 2). Similarly, the issues of reward and punishment in the Hereafter, as well as تجسم اعمال and the Book of Deeds, have been examined under Surah Āl ʿImran, verse 30 (vol. 2) and Surah al‑Kahf, verse 49 (vol. 7). In addition to these, further discussions will, God willing, be presented under the relevant verses, especially in the final surahs of the Qur’an, concerning the characteristics of the Day of Resurrection. O Lord! On that Day filled with fear and peril, in that عظیم Resurrection and court of justice, grant us security and peace through Your grace. O God! If judgment is based solely upon our deeds, our hands are empty. We ask that You weigh our humble acts of goodness on the scale of Your فضل, and conceal our faults through Your mercy and forgiveness. O Lord! Grant that in the end You be pleased with us, and that we may be successful and saved in Your presence. Āmīn yā Rabb al‑ʿālamīn.