As-Saffat

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

This is the first Surah of the Qur’an that begins with an oath. Its profound and thought‑provoking oaths draw the human mind toward various dimensions of the universe and prepare it to accept deeper truths. Although God, being the most truthful, has no need to swear an oath—and believers already submit without requiring such emphasis, while disbelievers may not accept divine oaths—two key points clarify the purpose of oaths in the Qur’an: First, an oath is taken only regarding matters of great importance. Thus, Qur’anic oaths highlight the عظمت of the things by which the oath is taken, encouraging reflection upon them and leading to recognition of new truths. Second, an oath serves as emphasis, indicating that the matter being affirmed is extremely significant and worthy of strong assertion. In addition, a decisive and emphatic statement naturally has a deeper psychological impact upon the listener, strengthening the conviction of believers and softening the resistance of deniers. At the beginning of this Surah, three expressions appear as the subject of oath (which may be understood either as three separate oaths or as one oath described by three attributes): وَالصَّافَّاتِ صَفًّا “By those who are arrayed in ranks,” فَالزَّاجِرَاتِ زَجْرًا “then those who drive (or restrain) with force,” فَالتَّالِیاتِ ذِكْرًا “then those who recite the remembrance continually.” The question arises: who are these groups, and what is their essential function? While exegetes have offered various interpretations, the most widely accepted view is that these descriptions refer to different groups of angels. These are: - angels arranged in orderly ranks, prepared to execute divine commands within the cosmos, - angels who repel evil, restrain wrongdoing, or direct natural phenomena such as clouds, - and angels who convey revelation and recite divine messages before the prophets. Other interpretations have also been proposed—for example, that these verses refer to the ranks of fighters in the path of God, or to those who engage in worship and recitation—but the coherence of the three attributes and their sequential linkage suggest that they most likely describe a unified category, namely the angelic hosts. The term “الصافات” (plural form) indicates numerous organized ranks, while “الزاجرات” refers to those who admonish, restrain, or repel, and “التالیات” refers to those engaged in repeated recitation. Together, they describe stages of divine action: preparedness, removal of obstacles, and execution or proclamation. From a broader perspective, these stages also offer guidance for human endeavor in the path of truth: - first, organizing and forming disciplined ranks, - second, removing obstacles and confronting opposition, - third, implementing and proclaiming the message. Even if these verses primarily refer to angels, they provide a model for human conduct. This is consistent with the description attributed to Imām ʿAlī (peace be upon him) in Nahj al‑Balaghah, where angels are described as standing in ranks, never separated, continuously engaged in glorification, free from fatigue, negligence, or forgetfulness, and serving as trustees of divine revelation. Some have interpreted these oaths as implicitly referring to God—meaning “by the Lord of those who stand in ranks…”—but this interpretation is less consistent with the ظاهر of the text. The Qur’an frequently swears by created phenomena to direct attention to divine signs manifest within them, rather than restricting oaths solely to the divine essence. The purpose of these oaths is clarified in the following statement: إِنَّ إِلهَكُمْ لَوَاحِدٌ “Indeed, your God is One.” Thus, all these manifestations—whether in the order of angels or the harmony of creation—bear witness to the unity of God. The Qur’an then elaborates: رَبُّ السَّماواتِ وَالْأَرْضِ وَما بَيْنَهُما وَرَبُّ الْمَشارِقِ “He is the Lord of the heavens and the earth and whatever lies between them, and the Lord of the easts.” The mention of “المشارق” (the easts) after referring to the heavens and the earth highlights the precise order governing phenomena such as the daily variation in the rising points of the sun and stars. This orderly system reflects divine knowledge and governance. Although “magharib” (wests) is not explicitly mentioned here, it is implied, as is common in Arabic rhetoric for stylistic variation. In summary, the Surah begins with powerful oaths that draw attention to order, discipline, and cosmic harmony, leading to the central conclusion of divine unity. These oaths not only affirm theological truth but also serve as a guide for intellectual reflection and practical conduct.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

Continuing from the previous verses, which described the ordered ranks of the angels and their great responsibilities, the verses under discussion turn to their counterparts—namely, the various groups of devils and their ultimate fate. This may serve as a preliminary refutation of the beliefs of certain polytheists who regarded devils and jinn as objects of worship, while also implicitly conveying a lesson in tawḥīd. It is stated: إِنَّا زَیَّنَّا السَّماءَ الدُّنْیا بِزینَةٍ الْکَواکِب “Indeed, We have adorned the nearest heaven with an ornament—the stars.” Truly, the sight of the night sky filled with stars presents such a wondrous and captivating scene that it leaves the observer spellbound. It is as though the star‑filled sky speaks in a silent language, revealing the secrets of creation. The stars appear as poets, reciting profound verses immersed in beauty and meaning. Their shimmering light conveys subtle mysteries, accessible only to those attuned to contemplation. The celestial panorama is so captivating that the eye never tires of beholding it; rather, it refreshes and revitalizes the human spirit. It is noteworthy that the Qur’an speaks of the adornment of the “nearest heaven” with stars. This differs from older cosmological models, which attributed stars to a distant fixed sphere. The Qur’an does not adopt such conceptions, indicating its independence from those assumptions. Modern knowledge also indicates that the apparent twinkling of stars is due to the Earth’s surrounding atmosphere. Beyond this, stars appear less luminous and lack such scintillation, which aligns well with the expression “السَّماء الدُّنْیا.” The next verse refers to the protection of the heavens: وَحِفْظاً مِنْ كُلِّ شَيْطانٍ مارِدٍ “And as a protection against every rebellious devil.” The term “مارد” refers to one entirely devoid of goodness—rebellious and unrestrained. The heavens are protected from the intrusion of such beings. The passage continues: لا یَسَّمَّعُونَ إِلَی الْمَلَإِ الْاَعْلی وَیُقْذَفُونَ مِنْ کُلِّ جانِبٍ “They cannot listen to the assembly on high, and they are repelled from every side.” Here, “الْمَلَإ الْاَعْلَى” refers to the exalted hosts of angels. The devils attempt to overhear, but they are repelled by projectiles (“شهاب”). The term “یقذفون” indicates being driven away forcefully. It is further stated: دُحُوراً وَلَهُمْ عَذابٌ واصِبٌ “They are driven away, and for them is a lasting punishment.” “دُحُوراً” signifies expulsion and repulsion, while “واصب” denotes continuity—suggesting a sustained form of punishment. Another verse elaborates: إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهابٌ ثاقِبٌ “Except one who snatches a fragment, and then a piercing flame pursues him.” “خطفة” refers to snatching something swiftly, while “شهاب” denotes a flame or meteor‑like streak, and “ثاقب” signifies penetrating or piercing. These fiery projectiles pursue and burn those who attempt to eavesdrop. Such descriptions indicate two forms of restraint upon the devils: general expulsion from all sides, and targeted pursuit by penetrating flames for those who approach more closely. Similar descriptions appear elsewhere: وَحَفِظْناها مِنْ كُلِّ شَيْطانٍ رَجِيمٍ إِلَّا مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهابٌ مُبِينٌ and: وَلَقَدْ زَیَّنَّا السَّماءَ الدُّنْیا بِمَصابیحَ وَجَعَلْناها رُجُوماً لِلشَّیاطینِ Thus, the heavens are both adorned and protected, with luminous bodies serving not only as sources of beauty but also as means of repelling intrusion. These verses, through vivid imagery and layered meaning, affirm the order and sanctity of the higher realm, while simultaneously negating the claims of those who associate devils with divine knowledge or authority.

With regard to the interpretation of these verses, there exists a اختلاف among exegetes as to whether their apparent (literal) meanings should be retained, or whether contextual indicators require a departure from the ظاهر toward metaphorical, allegorical, or symbolic understanding. One group of exegetes has adhered to the apparent meaning of the verses, interpreting them in accordance with their immediate linguistic sense. According to this view, various ranks of angels occupy different levels and regions of the heavens. News of events in the cosmos is reflected in these higher realms before it manifests on earth. A group of devils attempts to ascend toward the heavens in order to furtively obtain fragments of such information and convey them to their human associates, such as soothsayers. At this point, “shihāb” (meteor‑like flames) pursue them, repelling or destroying them. Proponents of this interpretation maintain that even if the precise nature of these phenomena is not fully understood in the present age, the proper methodological approach is to preserve the apparent meaning of the text while leaving fuller comprehension to the future. This position has been adopted by several commentators, including al‑Ṭabrisī in Majmaʿ al‑Bayān, al‑Ālūsī in Rūḥ al‑Maʿānī, Sayyid Quṭb in Fi Zilal al‑Qurʾan, and others. A second group of exegetes understands these verses in a symbolic or metaphorical sense, similar to Qur’anic expressions concerning “لوح”, “قلم”, “عرش”, and “کرسی”. According to this approach, the verses represent the intelligible (maʿqūl) through sensory imagery (maḥsūs), consistent with the Qur’anic statement: وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ “These are the parables We present for humankind, and none comprehend them except those of knowledge.” On this basis, the “heavens” in which angels reside refer to the higher metaphysical realms (ʿawālim al‑malakūt), which transcend the sensory world. The attempts of devils to approach, overhear, and be repelled signify their efforts to penetrate the secrets of creation and future events. However, they are unable to endure the نور of these higher realms and are repelled by it; thus, truth negates their falsehood. The juxtaposition of angelic ranks at the beginning of the Surah and the description of devils is seen as supporting this deeper interpretive framework. A further احتمال is that “heaven” here functions as a metaphor for the realm of ایمان، روحانیت، and معنویت. In this sense, devils represent intrusive forces seeking to influence the hearts of believers through وسوسہ, while the “شہاب ثاقب” symbolizes the piercing light of knowledge, ایمان, and تقوی that repels them. This interpretation highlights the spiritual struggle within the human soul. This third view is presented as a possible explanatory model, supported by contextual discussions in earlier exegetical sections (e.g., under Surah al‑Ḥijr, verse 18). In summary, three principal approaches to the interpretation of these verses may be identified: - a literal (ظاہری) interpretation preserving the direct meaning, - a metaphorical or symbolic interpretation referring to higher metaphysical realities, - and a moral‑spiritual interpretation relating to human inner experience. Each of these interpretations attempts, from its own perspective, to articulate the relationship between unseen realities and the language of revelation.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

Continuing the previous discussion, which addressed the Resurrection and the obstinate opposition of its deniers, these verses draw attention—through another line of reasoning—to the divine power manifested in the creation of the heavens and the earth. It states: فَاسْتَفْتِهِمْ أَ هُمْ أَشَدُّ خَلْقاً أَمْ مَنْ خَلَقْنا “Ask them: are they more difficult to create, or those whom We have created?” Indeed, We created them from a simple substance—adhesive clay: إِنَّا خَلَقْناهُمْ مِنْ طِينٍ لازِبٍ It is as though the polytheists, upon hearing the preceding arguments, implied that their own creation was more significant or more complex than that of the heavens, the earth, and the angels. In response, the Qur’an clarifies that human creation, compared to the vast cosmos and the mighty beings within it, holds no such distinction, for its origin is nothing more than a small quantity of cohesive clay. The expression “استفتهم” indicates the seeking of a response to a novel claim, implying that the assertion of human superiority is baseless and unprecedented. The term “لازب” denotes clay whose أجزاء adhere closely together. This corresponds with the various Qur’anic descriptions of human origin: from dust, then mixed with water, becoming mud, then altered into a cohesive and adhesive substance. The verse continues: بَلْ عَجِبْتَ وَيَسْخَرُونَ “You are astonished, while they mock.” Their denial, therefore, is not merely the result of ignorance but of obstinacy and deliberate opposition. Despite repeated reminders, they fail to reflect: وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ “And when they are reminded, they do not remember.” Moreover, when they witness a sign, they not only ridicule it but provoke others to mock as well: وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ They declare: وَقَالُوا إِنْ هَذَا إِلَّا سِحْرٌ مُبِينٌ “This is nothing but manifest magic.” Their use of “هذا” is intended to diminish the significance of divine revelation, while describing it as “سحر” reflects their refusal to submit to its truth despite acknowledging its extraordinary nature. On the one hand, they could not deny the remarkable and compelling qualities of the Prophet’s message; on the other hand, they were unwilling to accept it as a divine sign. Thus, they resorted to labeling it as magic—a term that simultaneously betrays their resistance and implicitly acknowledges its powerful effect.

According to a group of exegetes, the term “يَسْتَسْخِرُون” is used in the sense of “يَسْخَرُون” (they mock), and there is no essential difference between the two expressions. However, others maintain that there is a distinction between them. They interpret “يَسْتَسْخِرُون” in light of the nuance inherent in the form X (باب استفعال) as meaning to incite or invite others to mock. This suggests that they not only ridicule the divine signs themselves but also attempt to encourage others to do the same, so that the matter becomes widespread as a subject of ridicule within society. Some interpreters understand the difference to lie in a sense of heightened emphasis conveyed by “يَسْتَسْخِرُون.” Others have explained the term as indicating a belief that something is worthy of mockery—that is, as a result of their extreme deviation, they genuinely considered these miracles to be nothing more than a subject of ridicule. However, the second interpretation appears to be the most appropriate.

Some exegetes have also reported an occasion of revelation for the verse under discussion. The summary of this report is as follows: The Messenger of God (ṣallallāhu ʿalayhi wa ālihi wa sallam) once encountered a polytheist named Rukānah in a secluded place on a mountain near Mecca. Although Rukānah was considered one of the strongest individuals among the people of Mecca, the Prophet overpowered him and threw him to the ground, thereby demonstrating the manifestation of a miracle—since, under ordinary circumstances, Rukānah would have been expected to prevail. The Prophet then showed him other signs sufficient for his guidance. However, instead of accepting faith, Rukānah returned to Mecca and proclaimed aloud: “يا بني هاشم سَاحِرُوا بِصَاحِبِكُمْ أَهْلَ الْأَرْضِ” “O Banū Hāshim! Your companion possesses such mastery in magic that, through him, you could compete with all the magicians of the earth.” The verses under discussion were revealed concerning him and those like him (Tafsir Ruh al‑Maʿani, vol. 22, p. 71).

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

These verses likewise continue the discourse of the deniers of resurrection and the response given to them. The first verse sets forth the deniers' regarding the resurrection as remote in the following terms — they say: "When we have died and become dust and bones, shall we be raised again?" (أَ إِذا مِتْنا وَكُنَّا تُراباً وَعِظاماً أَ إِنَّا لَمَبْعُوثُون). [Explanatory note: This verse is in the form of a conditional sentence whose protasis is (أَ إِذا مِتْنا...) and whose apodosis is implied, with "أَ إِنَّا لَمَبْعُوثُون" serving as a contextual indicator of it, since this sentence cannot grammatically function as the apodosis according to literary rules.] And beyond this: "And shall our ancient forefathers also be raised?" (أَ وَآباؤُنَا الْأَوَّلُون). Those of whom nothing remains save a handful of crumbled bones or scattered dust. Who is there that could gather these scattered particles and clothe them anew in the garment of life? But these blind of heart have forgotten the fact that on the first day they were all nothing but dust — they were created from soil. If they doubt God's power, they should know that God demonstrated His power once before; and if they doubt the capacity of dust, the proof has been furnished once already. Beyond this, the tremendous creation of the heavens and the earth leaves no room for any doubt whatsoever in the boundless power of God Almighty. It is worthy of attention that they reinforce their speech of denial with various forms of emphasis — since the sentence "إِنَّا لَمَبْعُوثُون" is a nominal sentence, and both "inna" and the "lām" — both of which serve for emphasis — are employed within it. All of this was on account of their ignorance and obstinacy. It is also worthy of reflection that in this verse the word "turāb" — dust — is mentioned before "'iẓām" — bones. This may allude to one of three points: 1. Although after death the human being first assumes the form of bones and then the form of dust, since the resurrection of dust is more remarkable, it is mentioned first. 2. When the body of a dead person disintegrates, the flesh first turns to soil and falls alongside the bones, such that it is both dust and bones simultaneously. 3. It is possible that "turāb" alludes to the bodies of those forefathers who died long ago and "iẓām" to those bodies that have not yet fully turned to dust. Thereafter the Quran answers them with full decisiveness and says to the Noble Prophet, peace be upon him and his household: "Tell them: Yes! You and all your forefathers will be raised up and brought back to life — in a state of utter humiliation and abasement." (قُلْ نَعَمْ وَأَنْتُمْ داخِرُون). [Explanatory note: "Dākhir" is derived from "dakhr" (on the metrical pattern of "fakhr"), and "dukhūr" — both mean humiliation and abasement. In reality the verse under consideration has an implied sentence — the original response was that, to which something has been added for additional force. The implied construction was as follows.] Do you suppose that raising you and all your ancient forefathers is a difficult task for the Almighty and All-Powerful God — a very arduous undertaking? No — only a single cry will be raised by the divinely appointed officer, and suddenly all of them will rise from their graves and come to life and with their own eyes will witness the scene of the gathering, the very scene they had always denied: (فَإِنَّما هِيَ زَجْرَةٌ واحِدَةٌ فَإِذا هُمْ يَنْظُرُون). As has been stated previously, "zajra" is derived from the root "zajr," which sometimes carries the meaning of driving out, pushing, and expelling, and sometimes the meaning of calling out with a voice. The second meaning is intended here — the second blowing of the trumpet of Isrāfīl and the second cry, an explanation of which will be given, God willing, in the commentary on the verses of Surah al-Zumar. The word "yanẓurūn" — "they will see" — alludes to their looking about bewildered and confounded on the plain of the gathering, or to their looking in expectation of punishment. In both cases the meaning is that not only will they be alive, but they will simultaneously regain their perception and sight with that single cry. The expression "زَجْرَةٌ واحِدَةٌ" — attending to the import of both words — alludes to the swiftness and suddenness of the Resurrection's coming and to its being entirely easy before the power of God. With a single commanding cry from the angel of the Resurrection, everything will set out upon its course. At this point the cry and lamentation of these arrogant and rebellious polytheists will rise — a sign of their miserable and helpless state — and they will say: "Woe unto us! This is the Day of Requital." (وَقالُوا يا وَيْلَنا هذا يَوْمُ الدِّين). Indeed, when their eyes fall upon the divine court of justice, its witnesses and judges, and upon the signs and indications of punishment, they will involuntarily cry out and lament and with their entire being acknowledge the truth of the Day of Resurrection — but such acknowledgement will resolve none of their difficulties, nor will it diminish their punishment and chastisement in the slightest. At this moment an address will come from God or from the angels: "Yes! Today is that very Day of Separation which you used to deny" — the day of the separation of truth from falsehood, the day of the separation of the ranks of the evildoers from those of the righteous, and the day of the judgment and justice of the Almighty Lord: (هذا يَوْمُ الْفَصْلِ الَّذي كُنْتُمْ بِهِ تُكَذِّبُون). The counterpart of this appears in other verses of the Quran as well, in which the Day of Resurrection is expressed as the Day of Separation — Yawm al-Faṣl. What a remarkable, eloquent, and awesome expression! [References: al-Dukhān, 40; al-Mursalāt, 13, 14, 38; al-Naba', 17.] It is worthy of attention that when the disbelievers speak on the Day of Resurrection about that day, they will call it the Day of Requital — (يا وَيْلَنا هذا يَوْمُ الدِّين) — but God designates it by the name of Yawm al-Faṣl — (هذا يَوْمُ الْفَصْل). This difference in expression may be due to the fact that the criminals think only of their own punishment and chastisement, whereas God alludes to a broader meaning — of which punishment and chastisement is one category — and that is: the Day of Resurrection is the day of separations. Indeed, the separation of the ranks of the evildoers from those of the righteous — as stated in verse 59 of Surah Yā-Sīn: وَامْتازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُون — "O criminals! Today separate yourselves from the others." For this is not the abode of this world, in which wicked people can place themselves in the rank of the servants of God. And how painful will it be when they witness their believing friends, associates, and family separating from them and departing toward Paradise. Furthermore, that day is the day of the separation of truth from falsehood. On that day, truthful and false conduct, opposing beliefs, and different schools of thought will not be intermixed as they are in this world. Each will be assigned its proper place. Setting all of this aside, that day is the day of separation in the sense that the All-Knowing and Just God, when issuing His judgment concerning His servants, will pronounce a verdict of the utmost fairness — and this will be the occasion for the comprehensive disgrace of the polytheists. In brief: the nature and disposition of this world is the mixture of truth and falsehood, whereas the nature and disposition of the Resurrection is the separation of these two from each other. It is for this reason that one of the names of the Resurrection in the Holy Quran — repeatedly iterated — is "Yawm al-Faṣl." In principle, that day in which all hidden matters will be disclosed, the separation of the people present in different ranks is an established certainty. Thereafter God will command the angels appointed to conduct the criminals toward Hell: "Gather those who did wrong and their like — and those they used to worship —" (احْشُرُوا الَّذينَ ظَلَمُوا وَأَزْواجَهُمْ وَما كانُوا يَعْبُدُون). "— besides God — and direct them toward the path of Hell:" (مِنْ دُونِ اللهِ فَاهْدُوهُمْ إِلى صِراطِ الْجَحيم). "Iḥshurū" is derived from the root "ḥashr," which according to Raghib in the Mufradāt means to remove a group from their place and dispatch them toward a battlefield or a similar location. This word also occurs in many places in the sense of gathering. In any case, this address is either from God or from one group of angels to another that is appointed to gather the criminals and conduct them toward Hell — and the result is the same. "Azwāj" here either alludes to their criminal and idolatrous wives, or to those of like mind, like conduct, and like character — since this word carries both meanings — as stated in verse 7 of Surah al-Wāqi'a: وَكُنْتُمْ أَزْواجاً ثَلاثَة — "You will be divided on the Day of Resurrection into three groups." On this basis, the polytheists alongside the polytheists, the wicked and dark-hearted alongside their like — each group will be driven toward Hell in their respective ranks. Or by it are meant those satanic beings who were of the same character and conduct as they. Nevertheless, these three meanings are not mutually exclusive and the verse's import may encompass all three. "ما كانُوا يَعْبُدُون" alludes to the deities of the polytheists — whether idols and demons, or tyrannical and oppressive human beings such as Pharaoh and Nimrod — and the expression "ما كانُوا يَعْبُدُون" — "the things they used to worship" — is possibly employed because the majority of their deities were lifeless and irrational beings; and this expression is, in technical terms, used by way of "taghlīb." "Jaḥīm" in the sense of Hell is derived from the root "jaḥama" (on the metrical pattern of "ḍarba"), taken from the meaning of "the intensity of a fire's blazing." It is worthy of attention that the Quran states: "Direct them toward the ṣirāṭ al-jaḥīm." What a remarkable expression! On that day when they were guided toward the "ṣirāṭ al-mustaqīm" — the straight path — they refused to accept it; so today they must be directed toward the ṣirāṭ al-jaḥīm, and they are compelled to accept it. This is a weighty reproach that will sear the very depths of their souls.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

Continuing from the previous verses—which described how the angels of punishment will gather the wrongdoers along with their associates and false deities and drive them toward Hell—the discourse now adds another striking scene from that same moment. It is said: وَقِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ “And stop them, for they will surely be questioned.” Thus, before their final entry into punishment, they are halted for interrogation. The question then arises: what will they be questioned about? Exegetes have offered several explanations: about the innovations and false doctrines they introduced, about their sins and wrongful deeds, about faith in tawḥīd and the declaration “لا إله إلا الله,” about divine blessings—such as youth, health, wealth, and lifespan, and, according to a well‑known narration, about the wilāyah of ʿAlī (peace be upon him). These interpretations are not contradictory, for that Day encompasses questioning about all aspects of belief, action, and divine نعمت. A possible question arises: why are they first driven toward Hell and then stopped for questioning? Should not accountability precede condemnation? Two responses may be offered: their ultimate fate (punishment) is already evident, and the questioning serves to make clear the extent and nature of their wrongdoing, or the questioning serves as rebuke and spiritual humiliation rather than judicial determination. In that حالت of complete helplessness, as they are driven toward Hell, they are addressed with a reproach: مَا لَكُمْ لَا تَنَاصَرُونَ “Why do you not help one another now?” In the world they relied upon one another, sought mutual support, and trusted in alliances—even in opposition to truth. But now all such supports have vanished. Neither they can assist one another, nor can their false deities aid them; indeed, those deities themselves are helpless. They are then described as: بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ “Rather, on that Day they will be utterly submissive.” All arrogance, defiance, and resistance will collapse; they will stand in humility, devoid even of the ability to protest or defend themselves. At this stage, conflict emerges among them. They turn upon one another in blame: وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ “And they turn to one another, questioning each other.” The followers (the misled) reproach their leaders: إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ “You used to approach us from the right (under the guise of guidance and خیرخواہی).” That is, you came to us with the appearance of sincerity, guidance, and خیر—yet beneath that façade lay deception. They claim that their acceptance was based on حسنِ نیت, while their leaders were motivated by deceit. The term “اليمين” here carries the connotation of خیر، برکت، and apparent righteousness, as the “right side” is culturally associated with honor and goodness. Some have also interpreted it as a symbol of power and authority, meaning that they influenced them through dominance and force. In response, the leaders reject responsibility: بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ “Rather, you yourselves were not believers.” They argue that the followers were already inclined toward deviation; had they truly sought truth, they would not have accepted false guidance. They add: وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ “We had no authority over you,” بَلْ كُنتُمْ قَوْمًا طَاغِينَ “Rather, you were a transgressing people.” Thus, both sides disavow one another. The leaders deny coercion, and the followers attempt to shift blame. Yet, in reality, both bear responsibility: one for leading astray, the other for accepting misguidance. Ultimately, the leaders themselves confess: فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا إِنَّا لَذَائِقُونَ “So the word of our Lord has come to pass upon us; indeed, we shall taste (the punishment).” Then they admit: فَأَغْوَيْنَاكُمْ إِنَّا كُنَّا غَاوِينَ “We led you astray, for indeed we ourselves were astray.” Thus, the final scene is one of mutual acknowledgment of error, yet without any benefit. Both groups share in the same fate. In this powerful portrayal, the Qur’an reveals: the collapse of all worldly alliances, the futility of shifting blame, the shared accountability of leaders and followers, and the inevitability of divine justice. It is a vivid reminder that misguidance is both imposed and accepted—and that responsibility ultimately lies with every individual who chooses the path they follow.

As noted previously, numerous narrations are reported in both Shiʿi and Sunni sources regarding the interpretation of the verse: وَقِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ These narrations indicate that among the questions to be asked of the wrongdoers on that Day, one important question will concern the wilāyah of Amīr al‑Muʾminīn ʿAlī (peace be upon him). Shaykh al‑Ṭūsī, in al‑Amālī, reports through Anas ibn Mālik from the Messenger of God (ṣallallāhu ʿalayhi wa ālihi wa sallam): “When the Day of Resurrection comes and the bridge (ṣirāṭ) is erected over Hell, none shall pass over it except one who possesses a writ affirming the wilāyah of ʿAlī ibn Abī Ṭālib. This is what is intended by the statement of God: وَقِفُوهُمْ إِنَّهُمْ مَسْؤُلُونَ—that is, concerning the wilāyah of ʿAlī ibn Abī Ṭālib.” (Tafsir Nur al‑Thaqalayn, vol. 4, p. 401). Likewise, this interpretation is reported in numerous Sunni works through Ibn ʿAbbās and Abū Saʿīd al‑Khudrī from the Prophet. Among the scholars who have transmitted such reports are: Ibn Ḥajar al‑Haythamī in al‑Ṣawāʿiq al‑Muḥriqah (p. 147), ʿAbd al‑Razzāq al‑Ḥanbalī (cited in Kashf al‑Ghummah, p. 92), Sibt Ibn al‑Jawzī in Tadhkirah (p. 21), al‑Ālūsī in Rūḥ al‑Maʿānī under this verse, Abū Nuʿaym al‑Iṣfahānī (as cited in Kifāyat al‑Khaṣāʾiṣ, p. 360). For further documentation, see Iḥqāq al‑Ḥaqq, vol. 3 (new edition), p. 104, and al‑Murājaʿāt, p. 58 (correspondence no. 12). However, as has been emphasized repeatedly, such narrations do not restrict the general meaning of the verse. Rather, they identify a prominent and significant instance (miṣdāq wāḍiḥ). Accordingly, there is no contradiction in affirming that questioning will encompass all aspects—beliefs, actions, and divine blessings—while the issue of wilāyah is highlighted due to its particular importance within the domain of belief. It should also be noted that wilāyah here does not merely signify simple affection or abstract belief. Rather, it denotes acceptance of the authority and leadership of ʿAlī (peace be upon him) after the Prophet (ṣallallāhu ʿalayhi wa ālihi wa sallam) in matters of doctrine, practice, ethics, and social order. These are reflected in the teachings preserved in Nahj al‑Balaghah and other transmitted sayings attributed to him. Faith in, and adherence to, these principles constitute an effective means of deliverance from the ranks of those destined for punishment and of entering upon the divine ṣirāṭ al‑mustaqīm.

These verses, as well as other similar passages in the Qur’an, present meaningful insights into the disputes between misguided leaders and their followers on the Day of Resurrection. They serve as a powerful admonition for all those who surrender their intellect and faith to deviant leaders. On that Day, although each individual will strive to dissociate from others and shift blame, no one will be able to establish innocence. As seen in the verses under discussion, the leaders who misled others will openly declare that the root cause of their influence was the followers’ own rebellious disposition: بَلْ كُنْتُمْ قَوْماً طاغِينَ “Rather, you yourselves were a transgressing people.” It was this inherent rebelliousness that created the ground for misguidance. Because of this predisposition, they were able to transmit their own deviation to others: فَأَغْوَيْناكُمْ إِنَّا كُنَّا غاوِينَ “So we led you astray, for we ourselves were astray.” The term “أغوینا” derives from “غی”, which, as noted by al‑Rāghib, signifies a form of ignorance rooted in corrupt belief. These leaders themselves were unaware of the true realities of existence and life, and they transferred this ignorance and false conviction to their followers—who were already inclined toward مخالفة and transgression against divine command. Consequently, both groups acknowledge their shared responsibility and fate: فَحَقَّ عَلَيْنا قَوْلُ رَبِّنا إِنَّا لَذائِقُونَ “Thus the decree of our Lord has come to pass upon us; indeed, we shall taste (the punishment).” The deliberate use of the word “رب” here is deeply significant. It indicates that the One who is their Lord—who nurtures and seeks only their well‑being—has, due to their persistent rebellion, judged them deserving of painful punishment. This itself reflects an aspect of divine rubūbiyyah: that ultimate justice is part of divine nurturing and wisdom. In essence, these verses reveal a profound moral truth: neither the leaders nor the followers are absolved. Misguidance is a shared process—one through active deception, the other through passive acceptance. Both are therefore equally subject to the consequences of their actions.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

Following the preceding verses—which described the dispute between misguided leaders and their followers near Hell on the Day of Resurrection—the verses under discussion now present the ultimate outcome of both groups together, while also explaining in detail the causes of their misfortune. In this sense, they contain both a diagnosis of the disease and an indication of its remedy. It is first stated: فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذابِ مُشْتَرِكُونَ “Indeed, on that Day they will all share in the punishment.” Thus, both the followers and their leaders will be jointly included in the divine punishment. However, their participation in punishment does not negate differences in degree; certainly, one who has caused the misguidance of many people cannot be equal, in punishment, to an ordinary misguided individual. This verse is, in reality, similar to Surat Ghāfir (40:48), where, after arguing among themselves, the arrogant leaders say to the weak: إِنَّا كُلٌّ فِيها إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبادِ “Indeed, all of us are in it; surely God has judged between His servants.” Nor does this contradict the statement in Surat al‑ʿAnkabūt (29:13): وَ لَيَحْمِلُنَّ أَثْقالَهُمْ وَ أَثْقالًا مَعَ أَثْقالِهِم “They shall certainly bear their own burdens, and additional burdens along with their own,” which arise from leading others astray and establishing misguidance. Then, for further emphasis, the Qur’an declares: إِنَّا كَذلِكَ نَفْعَلُ بِالْمُجْرِمِينَ “Indeed, this is how We deal with the criminals.” This is a constant divine law, arising from the system of justice. The Qur’an then identifies the fundamental cause of their misfortune: إِنَّهُمْ كانُوا إِذا قِيلَ لَهُمْ لا إِلهَ إِلَّا اللهُ يَسْتَكْبِرُونَ “When it was said to them, ‘لا إله إلا الله,’ they would act with arrogance.” Thus, the root of all their deviation was arrogance (istikbār)—a refusal to accept truth, persistence in falsehood, obstinate attachment to misguided ways, and contempt toward all other realities. By contrast, the opposite of arrogance is humility and submission before truth—and, in essence, this is Islam. Arrogance leads to misery, while humility and submission lead to felicity. Accordingly, in other verses, divine punishment is explicitly linked to arrogance, as in Surat al‑Aḥqāf (46:20): فَالْیَوْمَ تُجْزَوْنَ عَذابَ الْهُونِ بِما كُنتُمْ تَسْتَكْبِرُونَ “Today you are recompensed with a humiliating punishment because you used to act arrogantly on earth without right.” Moreover, instead of acknowledging their error, they offered even more misguided justifications, saying: أَ إِنَّا لَتارِكُوا آلِهَتِنا لِشاعِرٍ مَجْنُونٍ “Shall we abandon our gods for a poet possessed?” They called the Messenger of God (ṣallallāhu ʿalayhi wa ālihi wa sallam) a poet because his words had a powerful effect on hearts, attracting people’s attention. Yet his message was not poetry. They called him mad because he refused to submit to prevailing customs and firmly opposed false and inherited beliefs. To misguided people, such steadfastness appeared as irrational defiance, whereas in truth it was the highest form of rational and moral courage. The Qur’an refutes their unfounded claims, declaring: بَلْ جاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ “Rather, he has brought the truth and confirmed the messengers.” The content of his message, along with its harmony with earlier prophetic teachings, is itself proof of its truthfulness. Then comes the decisive warning: إِنَّكُمْ لَذائِقُوا الْعَذابِ الْأَلِيمِ “Indeed, you will surely taste the painful punishment.” However, lest it be imagined that this punishment arises from revenge, the Qur’an clarifies: وَما تُجْزَوْنَ إِلاَّ ما كُنْتُمْ تَعْمَلُونَ “You are only recompensed for what you used to do.” In reality, it is their own deeds that will take on visible form and accompany them, causing their suffering. Their arrogance, disbelief, denial, and injustices themselves constitute their punishment. Finally, the last verse introduces an important exception, preparing the ground for subsequent discussion: إِلاَّ عِبادَ اللهِ الْمُخْلَصِينَ “Except the sincerely devoted servants of God.” The expression “عِبادَ الله” alone suffices to indicate their special relationship with God, but the addition of “المخلصين” gives it greater depth. This term (in the passive sense) refers to those whom God has purified—free from shirk, hypocrisy, and all forms of inner corruption. Only this group will remain secure from all such punishment. Moreover, they will not merely receive recompense equal to their deeds; rather, God will treat them with His فضل and generosity, granting them rewards beyond measure.

A careful reflection upon the verses of the Holy Quran reveals that "mukhliṣ" — one who strives for sincerity — is employed predominantly in contexts where the human being is in the stages of spiritual cultivation, self-reform, and self-construction, and has not yet attained the necessary stage of perfection and elevation. "Mukhlaṣ" — one who has been made sincere — by contrast, is used for that stage when the human being, after a period of spiritual struggle and traversal of the stations of knowledge and faith, reaches the position at which he is protected from the effect of satanic temptations — as the Quran transmits the words of Iblīs: فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبادَكَ مِنْهُمُ الْمُخْلَصِينَ — "By Your might, I shall lead them all astray — except Your mukhlaṣ servants among them." (Ṣād, 82–83.) This sentence — which recurs repeatedly in the verses of the Quran — makes manifest the greatness of the station of the "mukhlaṣīn." This is the station of the truthful ones such as Joseph, peace be upon him, who traverse the arena of the great trial: كَذلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشاءَ إِنَّهُ مِنْ عِبادِنَا الْمُخْلَصِينَ — "Thus did We show Joseph Our proof, so that We might turn evil and indecency away from him, for he was among Our mukhlaṣ servants." (Yūsuf, 24.) This is the station of those who emerge victorious from the greater jihād — the jihād al-akbar — and the hand of the Lord's grace purifies their existence of all that is impure, such that they are melted in the furnace of events and nothing remains within them save the gold of pure knowledge and recognition. This is the station at which their recompense is not measured by the standard of deed but by the standard of divine grace and mercy. 'Allāma Ṭabāṭabā'ī has said something at this juncture whose substance is as follows: God states in the verse under consideration: all people will receive the recompense of their deeds — except God's mukhlaṣ servants. For they, on account of their servitude, do not regard themselves as owners of anything, and will nothing other than what God wills, and perform nothing other than what He demands. On account of their being mukhlaṣ, God has chosen them for Himself. They have no attachment to anything save His pure essence; nothing is within their hearts save God — neither the glitter of this world nor the thought of the blessings of the Hereafter. It is now clear that for one who possesses these attributes, his pleasure, blessing, and provision is a thing that others do not attain. As is stated in the subsequent verse: أُولئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ — "For them there is a provision that is particular and specific — distinct from that of others." It is true that they too dwell in Paradise like the other inhabitants of Paradise — but their portion bears no resemblance to the portions of others. They are nourished by inward pleasures through the manifestations of God's pure essence; their hearts are filled to the brim with the measure of longing for Him, and they are immersed in love and union with Him. [Reference: al-Mīzān, vol. 17, p. 141.]

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

In the final verse of the preceding discussion, the subject of "'ibāda Allāh al-mukhlaṣīn" was taken up. The verses under consideration set forth the countless blessings that God will bestow upon them. These blessings may be summarised under seven headings. First, the Quran states: "For them there is a provision that is known and determined." (أُولئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ). Is this a summary of the blessings elaborated upon in the subsequent verses — so that those verses are expounding the very blessings stated here in concise and summary form? Or is it an allusion to those unknown and indescribable blessings that have been placed as the heading of the blessings of Paradise? Some exegetes have adopted the first interpretation, while others have adopted the second. The coherence of the discussion and the comprehensiveness of the blessings is more consonant with the second meaning. In this manner, the foremost among these seven blessings — those set forth in the verses under consideration — are spiritual blessings, soul-nourishing pleasures, the vision of the manifestations of the pure essence of God Almighty, and intoxication from the cup of His love: that very pleasure which none knows without having tasted it. As for the fact that in the Quranic verses the material blessings of Paradise are set forth in detail while the spiritual blessings and soul-nourishing pleasures are stated in a concise and summary form — the reason is that the first category is describable and articulable, whereas the second cannot be described or articulated. Numerous other things have also been said regarding the meaning of "rizqun ma'lūm": Is its time known? Is it enduring and everlasting? Are all its characteristics known? On the basis of what has been set forth, the word "ma'lūm" is an allusive expression for those blessings that cannot be described or articulated. Thereafter the enumeration of the other blessings commences. The Quran first names the blessings of Paradise — and blessings, moreover, that will be presented to the inhabitants of Paradise with the utmost honour and respect. It states: "For them there are fruits of every kind." (فَواكِهُ). "And they are held in honour." (وَهُمْ مُكْرَمُون). Not like animals before whom their fodder is cast, but like honoured guests who are received with the utmost respect and dignity. After the mention of the blessing of fruits of every variety and the expression of honour and dignity, the discourse turns to their place of abode. It is stated: "Their place of residence is the lush and blessing-laden gardens of Paradise." (فِي جَنَّاتِ النَّعِيم). Whatever blessing they desire is present there, and whatever they intend is placed before them. Since one of the greatest pleasures for the human being is the loving gathering of sincere, genuine, and pure-hearted friends, the Quran, in the fourth stage, alluding to this blessing, states: "They will be seated facing one another upon thrones, eye to eye." (عَلى سُرُرٍ مُتَقابِلِين). They will converse on every subject — at times about their past in this world, at times about the great blessings of the Lord in the Hereafter, at times about the attributes of God's beauty and majesty, and at times about the stations of the saints and their miracles, and other such matters of which it is not possible for us who are prisoners of this world to have knowledge. "Surar" is the plural of "sarīr" — denoting those thrones upon which one used to sit in gatherings of joy and companionship. The word has sometimes also been used in a broader sense; it has even at times been applied to the bier of the deceased — perhaps in the hope that it may become for him a vehicle of joy and gladness for his journey toward God's forgiveness and everlasting Paradise. In the fifth stage of the enumeration of the blessings of Paradise, the subject of beverages and the pure celestial wine comes up. It is stated: "Brimming cups from a flowing spring are circulated among them, and whenever they wish they are satiated from the goblet and immersed in the state of joy and spirituality." (يُطافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ). These cups will not be left in some corner for them to request one — rather, in accordance with the expression "yuṭāfu 'alayhim," they will be circulated around them. "Ka's" (on the metrical pattern of "ra's") according to the lexicologists denotes a vessel that is full and brimming; if it is empty it is generally called "qadaḥ." Raghib states in the Mufradāt: "al-ka'su al-inā'u bi-mā fīhi min al-sharāb" — "Ka's is the vessel that is filled with a drink." "Ma'īn" is derived from the root "ma'n" (on the metrical pattern of "ṣaḥn"), meaning flowing — an allusion to the fact that springs of the pure beverage flow there, from which the goblets may be filled at every moment and circulated around the inhabitants of Paradise. The pure beverage will neither run out, nor will any effort be required to prepare it, nor will it become old, spoiled, or corrupt. Thereafter, describing the vessels of this pure beverage, the Quran states: "It is white and radiant and a source of pleasure for those who drink." (بَيْضاءَ لَذَّةٍ لِلشَّارِبِين). Some exegetes have taken "bayḍā'" as an attribute of the vessels, and some as an attribute of the pure beverage itself — meaning that this drink is not like the coloured wines of this world but is a pure beverage, white and translucent, free of all satanic hues. The second meaning, however, is more consonant with the expression "ladhdhatin lil-shāribīn." Since the mention of wine, goblets, and such things may invite certain other connotations to the mind, the subsequent verse, without any interval, removes all such connotations from the minds of the listeners with a brief and clear sentence. The Quran states: "It neither causes corruption of the intellect nor does it produce intoxication." (لا فِيها غَوْلٌ وَلا هُمْ عَنْها يُنْزَفُون). Within it there is nothing save alertness, vitality, and spiritual pleasure. "Ghawl" (on the metrical pattern of "qawl") originally means corruption that enters into something covertly — and the reason why concealed killing in Arabic literature is called "ghīla" is also on account of this. "Yunzafūn" is derived from the root "nazf" (on the metrical pattern of "ḥadhf"), meaning the gradual exhaustion of something. When applied to the water of a well, it means drawing water from the well gradually until it runs dry. The expression "nazf al-dam" is also used for the gradual loss of blood that ends in the depletion of all the blood from the body. In the verse under consideration, what is meant is the gradual extinguishing of the intellect and the reaching of the state of drunkenness — effects that the wines of this world gradually produce within the human being. Both of these expressions constitute, incidentally, a most excellent and precise account of the wines and alcoholic substances of this world — which covertly and gradually operate upon the human being, producing corruption and ruin. They not only destroy the intellect and all the nerves but exercise an undeniable, destructive, and ruinous influence upon the entire machinery of the human body — from the heart to the arteries and from the stomach to the liver and kidneys — corrupting and destroying the human being from within. Moreover, the wines of this world gradually draw out the human intellect and awareness like the water of a well, until they leave it dry and empty. But the divine pure beverage of the Resurrection is free from all these characteristics. [Explanatory note: The pronouns in "fīhā" and "'anhā" refer back to "khamr," which is not explicitly mentioned in the text but is understood from the context. It is known that the word "khamr" is a figuratively feminine noun. The "an" in "'anhā" indicates the cause — meaning they will not become intoxicated and bereft of intellect and awareness on account of this "khamr." It should be borne in mind that the word "khamr" is a homonymous term used sometimes for the corrupt and intellect-destroying intoxicant — as in: إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصابُ (al-Mā'ida, 90) — and sometimes for the pure beverage that is the portion of God's mukhlaṣ servants — as in: وَأَنْهارٌ مِنْ خَمْرٍ لَذَّةٍ لِلشَّارِبِينَ (Muḥammad, 15) — which appears in the description of Paradise.] Finally, in the sixth stage the Quran alludes to the pure and chaste spouses of Paradise, stating: "They will have spouses who love none other than their husbands, cast not even a glance at another, and whose eyes are large and beautiful." (وَعِنْدَهُمْ قاصِراتُ الطَّرْفِ عِينٌ). "Ṭarf" originally means the eyelids, and since the eyelids move in the act of seeing, this word is used as a metonym for seeing. Accordingly, the expression "qāṣirāt al-ṭarf" means women who keep their eyes lowered. Several interpretive possibilities have been mentioned for this expression, all of which, despite being distinct from one another, may simultaneously be intended. The first interpretation is that they look only toward their husbands, diverting their eyes from all else and fixing them only upon them. The second interpretation is that this expression is a metonym for loving only their husbands — no love for anyone else being present in their hearts. This is the greatest distinction for a wife: that she bring no one else to her imagination or thought and have affection for none other than her husband. Another interpretation is that their eyes are languorous and heavy-lidded — that special condition which in the poetry of poets is frequently described as one of the beautiful qualities of the eye. [Reference: Rūḥ al-Ma'ānī, vol. 33, p. 81.] The first and second meanings, however, appear more appropriate, although there is no impediment to combining all the meanings. The word "'īn" (on the metrical pattern of "mīn") is the plural of "'aynā'" — a woman with large eyes. Finally, the last verse under consideration, setting forth another quality of these heavenly spouses, describes their purity in the following terms: "In their bodies they possess so much purity, fineness, whiteness, and clarity that they are like the eggs of birds that no human hand has touched, nor has dust fallen upon them, but they have remained hidden beneath the feathers and wings of the bird." (كَأَنَّهُنَّ بَيْضٌ مَكْنُون). "Bayḍ" is the plural of "bayḍa," meaning the egg of a bird — any kind of bird — and "maknūn" is derived from "kann" (on the metrical pattern of "jubb"), meaning concealed and hidden. This Quranic simile will become fully clear when one observes closely, in those moments when the egg has just separated from the bird and no human hand has yet touched it and it still lies beneath the bird's wings, the remarkable translucence it possesses. Some exegetes have taken "maknūn" in the sense of the substance within the bird's egg that is concealed within its shell — and in reality the simile in question alludes to the moment when the egg is hard-boiled and its shell is removed all at once, at which point it possesses a whiteness, radiance, and particular softness and delicacy. In any case, the expressions of the Quran in conveying realities are so deep, profound, and meaningful that with a single brief expression they present a great many meanings in a most refined manner.

The various categories of blessings described for the inhabitants of Paradise in the preceding verses constitute a combination of material and spiritual نعمت. As has already been explained, the first نعمت—indicated succinctly by the expression “أُولئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ”—pertains to spiritual and immaterial blessings that cannot be adequately described in any language. However, the subsequent six categories—namely the fruits of Paradise, pure drink, beautiful spouses, exalted honor, refined dwellings, and worthy companionship—clarify different dimensions of the blessings of Paradise, which appear to represent an integrated combination of both material and spiritual aspects. Nevertheless, all of these expressions are conveyed in the language accessible to human beings in this world, and they cannot fully reflect the true nature and totality of the blessings of Paradise. Fundamentally, as previously noted, their complete comprehension requires a different mode of expression, a different capacity of perception, and a different kind of experiential awareness. In other words, the true essence of the blessings of Paradise will remain concealed from those in this world until they enter that realm and directly experience them. In any case, the “مخلص بندے”—those who have attained the highest درجات of knowledge and ایمان—hold such a distinguished مقام in the presence of God that the extent of divine فضل bestowed upon them cannot be adequately described. Whatever one may conceive or imagine falls far short of its true reality, which remains infinitely exalted beyond all human comprehension.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

See ayat 61 for tafseer.

Continuing the previous verses—which described the state of the sincere servants of God enjoying various blessings of Paradise—where they are immersed in diverse نعمت, provided with various fruits, attended by the maidens of Paradise, served circulating cups of pure drink, and reclining upon couches in the company of refined companions engaged in intimate conversation—the passage now portrays a vivid and reflective scene. In such a setting, some among them suddenly begin to recall their past lives and the companions they once had in the world—those who had chosen a different path and whose places now remain empty in Paradise. They become curious about their fate. Thus, while they are engaged in conversation—turning toward one another, asking and answering, and discussing various matters (فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ)—one of them recalls something and says: قالَ قائِلٌ مِنْهُمْ إِنِّی کانَ لِی قَرینٌ “Indeed, I had a companion in the world.” He recounts how that companion had deviated and denied the Resurrection, repeatedly questioning: أَ إِنَّكَ لَمِنَ الْمُصَدِّقِینَ “Do you really believe in this?” And further: أَ إِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَ إِنَّا لَمَدِینُونَ “When we have died and become dust and bones, shall we truly be held accountable?” Filled with curiosity and reflection, the speaker then says: قالَ هَلْ أَنْتُمْ مُطَّلِعُونَ “Can you look and find out where he is?” He himself looks toward Hell and suddenly sees that former companion in the midst of it: فَاطَّلَعَ فَرَآهُ فِی سَوَاءِ الْجَحِیمِ Then he addresses him, saying with emphasis and warning: تَاللَّهِ إِن كِدْتَ لَتُرْدِینِ “By God, you nearly caused my ruin!” He acknowledges that only divine favor saved him: وَلَوْلَا نِعْمَةُ رَبِّی لَكُنتُ مِنَ الْمُحْضَرِینَ “Had it not been for my Lord’s grace, I would have been among those present (in Hell).” Thus, he recognizes that divine guidance alone protected him from following the same path. He then reminds his former companion—by way of reproach—of his earlier claims: أَفَمَا نَحْنُ بِمَیِّتِینَ إِلَّا مَوْتَتَنَا الْأُولَى وَمَا نَحْنُ بِمُعَذَّبِینَ “Were we not to die only once, and never to be punished afterward?” Now the reality stands revealed before him—yet without benefit, for there is no return. According to this interpretation, these last statements are directed toward the inhabitant of Hell. However, some exegetes suggest an alternative view: that this dialogue with the former companion ends here, and the inhabitant of Paradise then turns back to his companions, expressing overwhelming joy and astonishment, as one might after attaining an extraordinary and long‑awaited blessing. In either case, the discourse culminates in a powerful conclusion: إِنَّ هٰذَا لَهُوَ الْفَوْزُ الْعَظِیم “Indeed, this is the great success.” No success can be greater than attaining eternal life in Paradise, immersed in divine favor and نعمت without end. Finally, the passage concludes with a brief yet profound exhortation: لِمِثْلِ هٰذَا فَلْیَعْمَلِ الْعَامِلُونَ “For the like of this, let the workers act.” This concluding statement is best understood as a divine directive, drawing a lesson from the preceding description and calling human beings to ایمان and righteous action. It underscores that these عظیم realities are not merely descriptive, but prescriptive—intended to inspire conscious effort toward ultimate success.

From the verses under consideration it emerges that on certain occasions a form of communication will be established between the inhabitants of Paradise and the inhabitants of Hell. It is as though the inhabitants of Paradise, residing above, will cast their gaze toward the inhabitants of Hell and observe their condition and state — a meaning discernible from the expression "faṭṭala'a," which carries the sense of looking down from above. This, however, does not constitute proof that the distance between Paradise and Hell is slight. Rather, in those circumstances they will be granted a greatly enhanced power of sight before which the question of distance and spatial separation will not arise at all. In the statements of exegetes it is said that in Paradise there is a skylight through which Hell may be observed. This kind of communication is also clearly apparent from the verses of Surah al-A'rāf. The Quran states: وَنادٰى أَصْحابُ الْجَنَّةِ أَصْحابَ النَّارِ أَنْ قَدْ وَجَدْنا ما وَعَدَنا رَبُّنا حَقًّا فَهَلْ وَجَدْتُمْ ما وَعَدَ رَبُّكُمْ حَقًّا قالُوا نَعَمْ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللهِ عَلَى الظَّالِمِينَ (al-A'rāf, 44) — "The inhabitants of Paradise will call out to the inhabitants of Hell: We have found what our Lord promised us to be true — have you found what your Lord promised you to be true? They will say: Yes. Then a proclaimer will call out from among them: the curse of God be upon the wrongdoers." From verse 46 of the same surah it becomes apparent that "between them there is a barrier." (وَبَيْنَهُما حِجابٌ). The expression "nādā" — which is generally used in contexts of speaking from a distance — indicates the spatial or positional remoteness of the two groups. However, as has been stated on numerous occasions, the conditions and circumstances of the Day of Resurrection are vastly different from those of this world, and we cannot comprehend them by the standards of this world.

Some exegetes have transmitted several occasions of revelation concerning these verses, according to which the verses allude to those two individuals mentioned in Surah al-Kahf by way of a parable, where the Quran states: وَاضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنا لِأَحَدِهِما جَنَّتَيْنِ مِنْ أَعْنابٍ وَحَفَفْناهُما بِنَخْلٍ وَجَعَلْنا بَيْنَهُما زَرْعاً — "Set forth for them the parable of two men: for one of them We appointed two gardens of grapes, surrounded them with date palms, and placed a crop between them..." (al-Kahf, 32–43.) In these verses it is related that one of the two men was extremely self-centred, arrogant, petty-minded, and a denier of the resurrection, while the other was a believer who held conviction in the Day of Judgment. In the end, that faithless arrogant person was seized by divine punishment in this world as well, and all his wealth and property was destroyed and ruined. [Reference: Tafsīr Fakhr al-Dīn al-Rāzī, vol. 26, p. 139.] However, the tone and tenor of the verses under consideration is in no way consonant with the verses of Surah al-Kahf, and these verses are narrating a separate account altogether. Some other exegetes regard it as pertaining to two business partners or friends, both of whom were wealthy. One spent generously in the path of God while the other was miserly and held no conviction in these matters. After some time the man who had spent freely became needy, whereupon his friend reproached him and spoke ill of him, and mockingly said: أَ إِنَّكَ لَمِنَ الْمُصَدِّقِينَ — "Are you really one of those who give in the path of God?" [Reference: Rūḥ al-Ma'ānī, vol. 23, p. 83.] However, this occasion of revelation is contingent upon reading "muṣaddiqīn" in the verses under consideration with a shaddah on the "ṣād," so as to relate it to the act of spending and giving charitable donations. The well-known reading of "muṣaddiqīn," however, is without the shaddah on the "ṣād." Accordingly, the aforementioned occasion of revelation is not consonant with the well-known reading.

Is it fitting for a human being to expend the precious capital of life and the God‑given constructive capacities upon pursuits that are as transient as bubbles upon water—possessions devoid of true value, destined for فنا, and fraught with affliction and perpetual anxiety? Or should these invaluable faculties and resources be devoted to a path whose outcome is eternal life, boundless نعمت, and the pleasure of the Lord? In the verses under discussion, the Qur’an presents this reality in a most eloquent and striking manner, declaring that those who strive should strive for such a goal. They should labor for a Paradise filled with spiritual delights and material blessings; a realm whose pure drink immerses one in a sublime, celestial ecstasy, and whose refined companionship removes every trace of sorrow. In that abode, nothing is limited and nothing is withheld; there is neither the grief of decline nor the burden of preservation. Yes— it is for such a Paradise that one must strive.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

See ayat 70 for tafseer.

After describing the rich and life‑giving blessings of Paradise, the verses under discussion now portray the painful and distressing punishments of Hell. These are depicted in such a manner that, when contrasted with the previously mentioned blessings, they exert a profound effect upon awakened souls, preventing them from every form of corruption and impurity. It is first stated: أَ ذلِكَ خَيْرٌ نُزُلًا أَمْ شَجَرَةُ الزَّقُّومِ “Is that better as a provision, or the tree of Zaqqūm?” The term “نُزُل” refers to that which is prepared for the reception of a guest; some have said it denotes the initial offering made to a newly arrived guest. This expression indicates that the inhabitants of Paradise will be received as honored guests. The Qur’an then asks whether this reception is better or the tree of “Zaqqūm.” The comparative form “better” does not imply that the tree of Zaqqūm possesses any goodness; rather, such expressions are used in Arabic as a rhetorical device, even when one side has no real merit—similar to asking whether disgrace is preferable to honor. “Zaqqūm,” according to lexicographers, refers to a bitter, foul‑smelling, and unpleasant plant (Majmaʿ al‑Baḥrayn, root “z‑q‑m”). Some exegetes identify it as a plant found in the region of Tihāmah, with small bitter leaves and an offensive odor (Tafsir Rūḥ al‑Bayān, vol. 7, p. 464). It is also said that its sap causes swelling when it comes into contact with the body (Rūḥ al‑Maʿānī, vol. 23, p. 85). Al‑Rāghib in Mufradāt explains that “Zaqqūm” refers generally to any despised food of the inhabitants of Hell. The Qur’an then adds: إِنَّا جَعَلْناها فِتْنَةً لِلظَّالِمِينَ “Indeed, We have made it a trial for the wrongdoers.” “Fitnah” here may signify punishment, or it may denote a test. The latter meaning suggests that when the disbelievers heard of Zaqqūm, they responded with ridicule, thereby exposing their own فساد. It further states: إِنَّها شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ “Indeed, it is a tree that grows from the depths of Hell.” The disbelievers mocked this description, asking how a plant could emerge from fire. They failed to realize that the laws governing the Hereafter differ entirely from those of this world. Such a tree belongs to the nature of Hell itself, not to the conditions of earthly vegetation. Then it is said: طَلْعُها كَأَنَّهُ رُؤُسُ الشَّياطِينِ “Its fruit clusters are like the heads of devils.” The term “طلع” refers to the initial fruiting of a tree, particularly the date‑palm cluster when it first emerges. The comparison to “heads of devils” is not based on direct visual knowledge but serves to convey extreme ugliness and repulsiveness. Human imagination instinctively associates disliked things with frightening and hideous forms, just as it associates beloved things with beauty. The Qur’an continues: فَإِنَّهُمْ لَآكِلُونَ مِنْها فَمالِؤُنَ مِنْهَا الْبُطُونَ “They will surely eat from it and fill their bellies with it.” This is the manifestation of the punishment previously mentioned. That which is foul in smell, bitter in taste, and harmful in effect becomes the sustenance forced upon them. Then comes their drink: ثُمَّ إِنَّ لَهُمْ عَلَيْها لَشَوْباً مِنْ حَمِيمٍ “Then for them, upon it, will be a mixture of boiling water.” This boiling liquid is not pure; it is a polluted and scalding mixture, intensifying their suffering. After this, they are returned to their assigned place in Hell: ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى الْجَحِيمِ “Then their return will surely be to Hell.” Some have inferred that this boiling drink is located outside the core of Hell, from which they are brought to drink before being returned. Others interpret it as movement between different regions of Hell. As noted before, the realities of Paradise and Hell cannot be fully grasped in this world; what is described is only a distant approximation. Finally, the Qur’an explains the root cause of this fate in two concise and meaningful statements: إِنَّهُمْ أَلْفَوْا آباءَهُمْ ضالِّينَ “They found their forefathers astray,” فَهُمْ عَلى آثارِهِمْ يُهْرَعُونَ “So they hurried blindly in their footsteps.” The term “يُهْرَعُونَ” conveys rushing with urgency and lack of control, suggesting that their attachment to ancestral traditions was so strong that they followed them blindly, without reflection or independent will. This indicates intense imitation, deep‑rooted bias, and uncritical devotion to inherited falsehoods.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

Since the issues discussed in the preceding verses concerning criminals and wrongdoers are not confined to any particular time or place, the Qur’an, in the verses under discussion, emphasizes their universality and broad applicability. In these few verses, reference is made to the conditions of many past communities, knowledge of which serves as strong support for the preceding discussions. These include the people of Nūḥ, Ibrāhīm, the communities of Mūsā and Hārūn, the people of Lūṭ, and the people of Yūnus, among others. It is first stated: وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ “Indeed, most of the earlier peoples before them went astray.” Thus, not only the polytheists of Mecca—who, through imitation of their forefathers, fell into misguidance—but also many previous nations met a similar fate. In those earlier communities as well, the believers were few in comparison with those who had gone astray. This serves as a source of consolation for the Prophet (ṣallallāhu ʿalayhi wa ālihi wa sallam) and for the early believers in Mecca, who were surrounded on all sides by opposition. The Qur’an then clarifies that their misguidance was not due to the absence of guidance, but despite its presence: وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُنْذِرِينَ “Indeed, We sent among them warners.” Prophets were sent to warn them against shirk, disbelief, ظلم, and blind imitation, and to make them aware of their responsibilities. Although the mission of the prophets included both warning and glad tidings, the emphasis here on warning reflects its central importance for such rebellious and misguided communities. The Qur’an then states concisely: فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ “So observe how was the end of those who were warned.” The directive “فانظر” may be addressed specifically to the Prophet or generally to any thoughtful and perceptive individual. It points to the fate of those communities, which is elaborated in subsequent verses. Finally, an important exception is made: إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ “Except the sincere servants of God.” This exception indicates that while the disbelieving communities were overtaken by punishment and destruction, the believers—the mukhlaṣīn—were saved and delivered. In effect, the meaning is: consider the fate of those warned—how they were destroyed—except for the sincere servants of God who were spared. It is noteworthy that within this Surah, the term “ʿibād Allāh al‑mukhlaṣīn” appears multiple times, highlighting the elevated status of this group. As previously indicated, these are individuals who have attained excellence in knowledge, faith, and inner struggle to such an extent that God has purified them. As a result, they are protected from deviation and error. Satan remains powerless and despairing in attempting to influence them, having already acknowledged his inability in relation to such individuals. The noise of their environment, the whispers of misguiders, blind adherence to ancestral traditions, and corrupt systems of thought are unable to divert them from the right path. In essence, this passage conveys an inspiring message—both for the steadfast believers of early Mecca and for those living in the tumultuous conditions of the present world—that one should not fear the كثرة of opposition, but rather strive to be counted among the sincere servants of God.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

Here commences the account of nine great prophets of God — an account to which a brief allusion had been made in the preceding verses. The first to be mentioned is Noah, peace be upon him — the Elder of the Prophets and the first of the Prophets of Steadfast Resolve — specifically his poignant supplication which he offered when he had despaired of his people. It is stated: "Noah called out to Us and We answered his call — and how excellent are We as answerers of prayers." (وَلَقَدْ نادانا نُوحٌ فَلَنِعْمَ الْمُجيبُون). [Explanatory note: "Mujibūn" is in the plural form, yet God is intended as the One who accepted Noah's prayer. The reason is that the plural form is sometimes employed to express greatness — just as the plural first-person pronoun in "nādānā" also serves the same purpose.] This prayer may allude to the supplication that appears in Surah Nūḥ, where it is stated: وَقالَ نُوحٌ رَبِّ لا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكافِرِينَ دَيَّاراً إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبادَكَ وَلا يَلِدُوا إِلَّا فاجِراً كَفَّاراً — "Noah said: My Lord, leave not upon the earth a single dweller from among the disbelievers — for if You leave them, they will lead Your servants astray and they will beget none save the wicked and the ungrateful." (Nūḥ, 26–27.) Or the prayer he offered when boarding the ark: رَبِّ أَنْزِلْنی مُنْزَلًا مُبارَكاً وَأَنْتَ خَيْرُ الْمُنْزِلِينَ — "My Lord, bring me down to a blessed landing place, for You are the best of those who bring to land." (al-Mu'minūn, 29.) Or the prayer that appears in verse 10 of Surah al-Qamar: فَدَعا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ — "Noah prayed to his Lord: I am overwhelmed — come to my aid." There is, however, nothing to prevent the verse under consideration from alluding to all these prayers, with the meaning that God accepted them all in the best possible manner. Hence the subsequent verse states without interval: "We delivered him and his household from the great anguish." (وَنَجَّيْناهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ). [Explanatory note: "Karb" according to Raghib in the Mufradāt means "intense grief and sorrow," and "aẓīm" — great — serves for further emphasis upon this meaning.] What was this grief and sorrow that afflicted Noah, peace be upon him? It may allude to the mockery, verbal torment, and humiliation directed at him and his followers by the arrogant and disbelieving people, or to the relentless denials of that obstinate community. At times they would say: وَما نَراكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَراذِلُنا — "We see that none have followed you except the most lowly among us." (Hūd, 27.) At other times they would say: يا نُوحُ قَدْ جادَلْتَنا فَأَكْثَرْتَ جِدالَنا فَأْتِنا بِما تَعِدُنا إِنْ كُنْتَ مِنَ الصَّادِقِينَ — "O Noah, you have disputed with us and prolonged your disputing — if you are truthful, then bring upon us the punishment you promise." (Hūd, 32.) And at other times, as the Quran states: وَيَصْنَعُ الْفُلْكَ وَكُلَّما مَرَّ عَلَيْهِ مَلَأٌ مِنْ قَوْمِهِ سَخِرُوا مِنْهُ — "He was busy building the ark, but whenever a group from his people passed by him, they mocked him." (Hūd, 38.) They tormented a prophet of such great fortitude as Noah, peace be upon him, to such a degree — even calling him a madman — that he cried out: رَبِّ انْصُرْنی بِما كَذَّبُون — "My Lord, aid me against their denial." (al-Mu'minūn, 26.) In any case, collectively all these painful events and the severe wounds inflicted by their words had deeply distressed his pure heart — until the flood arrived and God delivered him from the grip of that oppressive people and from that great anguish and profound grief. Some exegetes have proposed the interpretive possibility that "karb al-aẓīm" refers to the flood itself, from which none was saved except Noah, peace be upon him, and his companions and followers — but this meaning appears far-fetched. Thereafter it is further stated: "We made his descendants the ones who remained." (وَجَعَلْنا ذُرِّيَّتَهُ هُمُ الْباقِينَ). Do all the human beings who dwell upon the face of the earth today constitute the descendants of Noah, peace be upon him — and is this what the above verse states? Or does it mean that a great group of prophets, saints, and the righteous remained from his descendants, even if not all people are from among them? A discussion on this matter will be presented following the exegesis of these verses. Furthermore: "We left for him among later generations a fine mention and beautiful praise." (وَتَرَكْنا عَلَيْهِ فِي الْآخِرِينَ). They remember him as a steadfast, courageous, greatly patient, compassionate, and kind prophet, and call him the Elder of the Prophets. His history is an exemplar of firmness, perseverance, and steadfastness, and his conduct in the face of the hostilities of enemies and the ignorant is a source of inspiration for all those who travel the path of truth. "Peace be upon Noah among all the worlds." (سَلامٌ عَلى نُوحٍ فِي الْعالَمِينَ). What honour and distinction could be greater than this — that the Lord of the Universe sends His peace and blessings upon him: a salutation that endures among the world and its inhabitants and extends to the edge of the Resurrection. The salutation of God, combined with the beautiful praise and fine mention from among His servants. It is worthy of attention that in the Quran, a salutation of this breadth is to be found for very few individuals. In particular, the fact that "al-'ālamīn" — by virtue of being a plural with the definite article — carries such a vast meaning as to encompass not only human beings but possibly also the angels and the agents of the celestial realm. And in order that it may be a source of inspiration for others, it is further stated: "We thus recompense the righteous doers." (إِنَّا كَذلِكَ نَجْزِي الْمُحْسِنِينَ). "For he was among Our believing servants." (إِنَّهُ مِنْ عِبادِنَا الْمُؤْمِنِينَ). In reality, the station of servitude and likewise the faith combined with righteous conduct — as expressed in the final two verses — were the true reason for God's grace toward Noah, peace be upon him, for his deliverance from the great anguish, and for God's peace and blessings upon him. For if others likewise adopt this conduct, they too will be deserving of the same mercy and grace as Noah was given — since the standards of the Lord's grace are immutable and are not specific to any particular individual. In the final verse under consideration, recounting the fate of that oppressive, wicked, and malicious people in a brief and sharp sentence, the Quran states: "Then We drowned the others." (ثُمَّ أَغْرَقْنَا الْآخَرِينَ). The storm of rain burst forth from the sky, water began to gush from the earth, and the entire terrestrial globe was transformed into a surging sea that dashed to pieces the palaces of the wrongdoers, leaving their lifeless bodies floating upon the surface of the water. It is worthy of attention that God has set forth His grace and kindness toward Noah, peace be upon him, in several verses, but the account of the punishment of that rebellious people is concluded with contempt and indifference in a single brief sentence — for the honours, successes, and divine aid accorded to the believers deserve elaboration, while the condition of the rebellious ought to be stated with disregard and indifference.

A group of eminent exegetes has drawn from the verse "وَجَعَلْنا ذُرِّيَّتَهُ هُمُ الْباقِينَ" — "We made Noah's descendants the ones who remained upon the earth" — the conclusion that after Noah all the generations of humanity came into existence from his descendants, and that all human beings of that time are from among his progeny. Many historians have transmitted that three of Noah's sons survived: Sām, Ḥām, and Yāfith, and that all the peoples currently present upon the face of the earth trace back to these three. These scholars regard the Arabs, Persians, and Romans as the descendants of Sām, the Turkish peoples and certain other groups as the progeny of Yāfith, and the peoples of Sudan, Sindh, India, Nubia, Abyssinia, Egypt, and the Berbers as counted among the offspring of Ḥām. The present discussion does not concern the question of which son of Noah, peace be upon him, a particular people descends from — since exegetes and historians hold various views on this matter. The discussion is about whether all these human races do indeed trace back to these three. A question arises here: did not the other believers also board the ark with Noah, peace be upon him? If they did, what then became of them? Did all of them depart in a state in which no descendants remained from them? Or if some descendants did remain, were they daughters who married the sons of Noah? This matter is not particularly clear from a historical perspective; rather, from certain narrations and some allusions in the Quranic verses, the conclusion can be drawn that some descendants of theirs also remained upon the face of the earth and that certain peoples are from among their progeny. A hadith in Tafsīr 'Alī ibn Ibrāhīm transmitted on the authority of Imam al-Bāqir, peace be upon him, in elaboration of the above verse, is set forth as follows: الحق والنبوة والكتاب والايمان فى عقبه، وليس كل من فى الأرض من بنى آدم من ولد نوح (ع) قال الله عزّوجلّ فى كتابه احْمِلْ فِيها مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنهم وَمَنْ آمَنَ وَما آمَنَ مَعَهُ إِلَّا قَلِيلٌ، و قال الله عزّوجلّ ايضا: ذُرِّيَّةَ مَنْ حَمَلْنا مَعَ نُوح — What is meant by God's verse "وَجَعَلْنا ذُرِّيَّتَهُ هُمُ الْباقِينَ" is that truth, prophethood, the heavenly book, and faith remained in the progeny of Noah — but not all of the descendants of Adam who dwell upon the face of the earth are from among Noah's offspring, since God Almighty states in His book: "We commanded Noah to take on board one pair of each type of animal, and likewise his household — except those whose destruction had already been decreed" — alluding to Noah's wife and one of his sons — "and the believers as well" — and indeed, only a small group had believed in Noah. Furthermore, addressing the Children of Israel, He states: "O descendants of those whom We carried with Noah." [Reference: This hadith appears in Nūr al-Thaqalayn, vol. 4, p. 405; as well as in Tafsīr al-Ṣāfī under the verses under consideration.] And in this manner, what is commonly held regarding the tracing of all the peoples of the earth to the descendants of Noah is not established.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

See ayat 94 for tafseer.

After setting forth several aspects of the rich history of Noah, peace be upon him, these verses now present an important portion of the life of Abraham, peace be upon him — the hero of idol-breaking. The discourse here concerns the event of Abraham's breaking of the idols and his fierce confrontation with the idol-worshippers. The second portion addresses the great self-sacrifice of Abraham, the Friend of God, and the matter of the sacrifice of his son — a portion of Abraham's life recounted in the Holy Quran exclusively at this location. In the first verse, the account of Abraham, peace be upon him, is connected to that of Noah, peace be upon him, in the following manner: "And Abraham was indeed from among his followers." (وَإِنَّ مِنْ شيعَتِهِ لَإِبراهيمَ). He was upon the same path of monotheism, justice, piety, and sincerity that was the established practice of Noah — for all the prophets are propagators of one and the same school and teachers of one and the same university, and each perpetuates, advances, and completes the programme of the other. What an excellent expression it is that Abraham was from among the Shī'a — the followers — of Noah, even though a great span of time separated the two (approximately two thousand six hundred years, according to some exegetes). But it is known that in a doctrinal and ideological relationship, time holds no significance. [Explanatory note: Some exegetes have returned the pronoun in "shī'atihi" to the Prophet of Islam, peace be upon him and his household — whereas the Quranic verses state that the Prophet of Islam followed the religion of Abraham. Moreover, the referent of such a pronoun is not present in the surrounding verses. It appears they supposed that the expression "Shī'a" constitutes evidence for Noah's superiority over Abraham, while the Quran affirms a more elevated station for Abraham. This expression, however, furnishes no proof of that matter; rather, what is intended is the continuity of the ideological and doctrinal path — just as the Prophet of Islam's being the most excellent of all prophets is not incompatible with following Abraham's monotheistic school. The Quran states: فَبِهُداهُمُ اقْتَدِهْ — "O Prophet, follow the guidance of the former prophets." (al-An'ām, 90.)] Following this summary, an elaboration is presented: "Remember when Abraham came to his Lord with a sound heart." (إِذْ جاءَ رَبَّهُ بِقَلْبٍ سَليمٍ). Exegetes have offered numerous interpretations of "qalb salīm," each alluding to one dimension of the matter — such as: a heart pure of polytheism; a heart pure of sin, malice, and hypocrisy; a heart empty of love for the world; and a heart in which there is nothing save God. In reality, "salīm" is derived from the root "salāma" — safety and soundness — and when stated in absolute terms it means soundness from every kind of moral and doctrinal illness. The Holy Quran states of the hypocrites: فی قُلُوبِهِمْ مَرَضٌ فَزادَهُمُ اللهُ مَرَضا — "In their hearts is a disease, and God increases them in disease." (al-Baqara, 10.) The finest interpretation of "qalb salīm" was given by Imam al-Ṣādiq, peace be upon him, who states: القلب السليم الذى يلقى ربه وليس فيه احد سواه — "The sound heart is the heart that meets its Lord in a state in which there is nothing within it save God." [Reference: Tafsīr al-Ṣāfī, under verse 89 of Surah al-Shu'arā', citing al-Kāfī.] This expression is comprehensive of all the above-mentioned qualities. In another narration transmitted on the authority of Imam al-Ṣādiq, peace be upon him, he states: صاحب النية الصادقة صاحب القلب السليم، لان سلامة القلب من هواجس المذكورات تخلص النية لله فى الأمور كلها — "One who possesses a sincere intention possesses a sound heart, for soundness of the heart from the promptings of polytheism and doubt purifies the intention for God's sake in all matters." [ibid.] As to the importance of the sound heart, it suffices that the Holy Quran regards it as the sole capital of salvation on the Day of Resurrection. Thus in verses 88 and 89 of Surah al-Shu'arā' it is stated, in the words of this same great prophet Abraham, peace be upon him: يَوْمَ لا يَنْفَعُ مالٌ وَلا بَنُونَ إِلَّا مَنْ أَتَى اللهَ بِقَلْبٍ سَليمٍ — "The day when neither wealth nor sons will be of benefit — except one who comes to God with a sound heart." [Explanatory note: A detailed discussion of the sound heart appears in volume 8 of Tafsīr-i Namūna under verses 88 and 89 of Surah al-Shu'arā'.] Indeed, Abraham, peace be upon him, was commissioned for the jihād against the idol-worshippers with a sound heart, a pure spirit, strong will, and firm resolve — and commenced with his father — that is, his paternal uncle — and his people. As the Quran states: "Remember when he said to his father and his people: What is it that you worship?" (إِذْ قالَ لِأَبيهِ وَقَوْمِهِ ما ذا تَعْبُدُونَ). Is it not a matter for grief that the human being, despite his personal station and his intellect and reason, should venerate worthless and contemptible things of clay and wood? Where has your reason gone? This expression contained an open contempt for the idols, which he then completed with another sentence: "Is it falsehood that you desire — deities other than God?" (أَ إِفْكاً آلِهَةً دُونَ اللهِ تُريدُون). [Explanatory note: Two interpretive possibilities are mentioned by exegetes regarding the syntactical construction of this sentence. The first is that "ifkan" is the object of "turīdūna" and "ālihatan" is a substitute for it; the second is that "ālihatan" is the direct object and "ifkan" is the causative object, placed in advance due to its importance.] "Ifk" means the greatest lie or the most reprehensible lie — the use of such words makes Abraham's decisiveness and unequivocal judgment concerning the idols all the more evident. Finally, with yet another sharp sentence he concluded his words: "What then is your opinion of the Lord of all the worlds?" (فَما ظَنُّكُمْ بِرَبِّ الْعالَمينَ). You subsist on His provision, His blessings have encompassed your entire existence — and yet you have placed worthless and insignificant beings as His equals. Even in this state do you hope that He will have mercy upon you and not punish you with a most severe chastisement? What a great error this is, and what a dangerous deviation! In the expression "rabb al-'ālamīn" there is an allusion to the fact that the entire system of the universe moves under the canopy of His Lordship — and you have abandoned Him to follow some trivial imagined and illusory thing from which nothing can be accomplished. In historical and exegetical works it is stated that the idol-worshippers of Babylon used to perform certain rituals each year on a specific festival day. They would prepare food in the idol-temple and arrange it upon a spread, with the notion that the food would become sanctified. Then they would all leave the city together and return at the end of the day to worship and eat in the idol-temple. On that day the city was thus emptied — and an excellent opportunity for breaking the idols and reducing them to ruin presented itself to Abraham, peace be upon him. This was the opportunity for which Abraham had been waiting for a long time and which he was determined not to let slip away. When they invited Abraham to join the celebration, "he cast a glance at the stars." (فَنَظَرَ نَظْرَةً فِي النُّجُومِ). "And said: I am ill." (فَقالَ إِنِّي سَقيمٌ). And thus offered his excuse. "They turned away from him and departed." (فَتَوَلَّوْا عَنْهُ مُدْبِرينَ) — and set out toward their customary rites. Two questions arise here. First: why did Abraham, peace be upon him, look at the stars, and what was his purpose in doing so? Second: was he truly ill when he said "I am ill"? What illness did he have? The answer to the first question is clear and manifest in light of the beliefs and customs of the Babylonian people. They were very proficient in astrology — to the extent that it is said their idols were fashioned in the forms and figures of the stars, and they revered them as symbols of the stars. Along with their proficiency in astronomy, many superstitions also prevailed among them — among them the belief that the stars exercised influence over their destiny, that they could seek goodness and blessing from them, and that from the configuration and condition of the stars they could reason about forthcoming events. Abraham, peace be upon him, cast a glance at the stars of the sky in accordance with their customs, in order to reassure them — so that they would suppose he had foretold his illness from a study of the stars' configurations, and be thus satisfied. Some eminent exegetes have also mentioned the interpretive possibility that he wished to ascertain precisely the time of his illness through the movement of the stars — since he did have a kind of illness whereby fever came upon him at particular intervals — but attending to the thoughts and views of the Babylonian people, the first possibility is more appropriate. Some have also mentioned the possibility that his looking toward the sky was in reality for contemplation of the secrets of creation, even though they understood it as the gaze of an astrologer seeking to foretell future events from the configurations of the stars. Regarding the second question, exegetes have offered several answers. Among them is that he was genuinely ill — even had he been in perfect health he would not have attended the festival of the idols, but his illness was a golden opportunity and a good pretext for not attending the rites and for breaking the idols. There is no evidence to say that he employed "tawriya" here, since tawriya is not appropriate for prophets. Others have said that Abraham had no actual physical illness, but his soul was sick on account of the unseemly conduct of those people, their disbelief, polytheism, injustice, and sin — and so he stated the truth, even though they understood it differently and took him to be physically ill. Another possibility is also mentioned: that Abraham may have employed tawriya in this discourse — as for example when someone comes to the door of a house and asks whether a certain person is at home, and the reply is "He is not here," meaning by "here" the area behind the house door and not the entire house, while the listener understands it differently. Such expressions, which are not lies yet whose apparent meaning is otherwise, are called "tawriya" in jurisprudence. Abraham's intent by this, on this account, may have been that he might possibly become ill in the future — so that they would separate from him and attend to their affairs. The first and second interpretations, however, appear more appropriate. Thus Abraham, peace be upon him, remained alone in the city while the idol-worshippers left it empty and departed. Abraham, peace be upon him, looked about him — the lightning of eagerness flashed in his eyes; the moment for which he had been waiting for so long had arrived. He said to himself: "Rise up for the war against the idols and deliver powerful blows upon their forms — blows that will shake the dormant minds of the idol-worshippers and awaken them." The Quran states: "He went to their deities, cast a glance at them and at the vessels of food placed around them, and said mockingly: Why do you not eat?" (فَراغَ إِلى آلِهَتِهِمْ فَقالَ أَ لا تَأْكُلُونَ). [Explanatory note: "Rāgha" is derived from the root "rawgh," meaning turning toward and inclining toward something in a concealed and hidden manner, or in the manner of scheming and subversion.] Your worshippers have provided all this food — rich, sweet, colourful dishes of every kind — why do you not eat? Then he further says: "What is the matter with you? Why do you not speak? Why have you become mute? Why is your mouth closed?" (ما لَكُمْ لا تَنْطِقُونَ). In this manner he mocked all their vain and misguided beliefs. Undoubtedly he knew full well that the idols neither eat nor speak and have no greater standing than inanimate objects — but in reality his intent was to present the argument for his act of idol-breaking in this excellent and elegant manner. Then he rolled up his sleeve, took the axe in hand, swung it with full force, and "with careful deliberation dealt them a powerful blow." (فَراغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ). "Yamīn" either refers to the actual right hand — with which a person performs most of his actions — or is a metonym for power and strength; both meanings are also possible. In any case, within a short time that populous and ornate idol-temple was turned into a frightening ruin. All the idols were broken and smashed — each lying in a corner with arms and legs severed. It was truly a heart-rending, sorrowful, and distressing spectacle for the idol-worshippers. Abraham, peace be upon him, completed his work, came out of the idol-temple in full tranquility and composure, and returned to his house. He was now preparing himself for the events to come. He knew that he had set off a tremendous explosion in the city — indeed, throughout the whole land of Babylon — whose reverberation would soon rise. A storm of fury and rage would erupt, and he would be alone in that storm. But his God was present and that was sufficient for him. The idol-worshippers returned to the city and came toward the idol-temple. What a terrifying and stunning spectacle! They were frozen where they stood. For quite some time they were beside themselves. In a state of extreme bewilderment and distress they gazed upon that ruin and saw those idols — which they had regarded as their refuge in their days of helplessness — lying there, themselves helpless and without refuge. Then the silence was broken and cries of lamentation arose: who has done this? Who was that transgressor? It was not long before they remembered — a God-worshipping young man lives in this city; his name is Abraham. He used to mock the idols and had threatened that he had devised a dangerous plan for their idols. It appears that this was his doing. Then they set out toward him, walking rapidly and in a state of rage: "They came toward him in haste." (فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ). "Yaziffūna" is derived from the root "zaff" (on the metrical pattern of "kaff"), originally meaning the movement of the wind and the swift running of the ostrich as it flaps its wings while running. Subsequently this word came to be used metaphorically for "zafāf al-'arūs" — conducting the bride to the groom's house. In any case, the meaning is that the idol-worshippers came rapidly toward Abraham. The remainder of this account will be presented in the subsequent verses.

It is first necessary to understand what "tawriya" means. "Tawriya" (on the metrical pattern of "tawṣiya") is sometimes also expressed as "ma'āriḍ." It denotes saying something that has an apparent meaning, while the speaker intends something else entirely — even though the listener's understanding is directed toward the apparent meaning. For example, someone asks a person: "When did you return from your journey?" He replies: "Before sunset" — whereas he had in fact arrived before midday. The listener understands from this statement a short time before sunset, while the speaker's intention is before midday, since that too is before sunset. Or someone asks another: "Have you eaten?" He replies: "Yes." The listener understands from this that he has eaten today, whereas the speaker's intention is that he ate yesterday. This point is discussed in works of jurisprudence: does tawriya constitute lying or not? Some eminent jurists — among them Shaykh Anṣārī, may God be pleased with him — hold the view that tawriya does not constitute lying. Neither conventionally is it considered a lie, nor is its connection to lying established by Islamic narrations; rather, in certain narrations its status as lying is explicitly negated. A hadith is transmitted on the authority of Imam al-Ṣādiq, peace be upon him: الرجل يستأذن عليه فيقول للجارية قولي ليس هو هاهنا فقال (ع) لا بأس ليس بكذب — "Someone comes to the door and seeks permission to enter; the master of the house, having some impediment to receiving him, says to his servant-girl: tell him I am not here — meaning, for example, he is behind the house door. The Imam said: This is not a lie." [Reference: Wasā'il al-Shī'a, vol. 8, p. 580, chapter 141 of Abwāb al-'Ashra, hadith 8.] The truth of the matter is that some elaboration is needed here, and as a general principle it should be stated: where a word by virtue of its lexical and conventional meaning is capable of bearing two significations, yet the listener's mind takes one meaning while the speaker has the other in view — such tawriya does not constitute lying. For example, a homonymous word is employed, the listener's mind is directed toward one meaning while the speaker intends the other. For instance, it is transmitted in the biography of Sa'īd ibn Jubayr that Ḥajjāj asked him: "What is your opinion of me?" He replied: "In my view you are 'ādil." Ḥajjāj's retinue and supporters were pleased — but Ḥajjāj said: "He has passed a judgment of disbelief against me" — for one meaning of 'ādil is one who turns away from and deviates toward falsehood and averts himself from truth. However, if a word by virtue of its lexical and conventional meaning carries only a single signification and the speaker, without mentioning any contextual indicator of metaphorical usage, intends a metaphorical meaning by departing from the literal — such tawriya is undoubtedly forbidden. It is possible that the differing views of the jurists may be reconciled and brought together through this elaboration. It should be noted, however, that even in those situations where tawriya does not constitute an instance of lying, it sometimes carries the vices of causing ignorance and leading people into error — and from this perspective it may on occasion reach the level of prohibition. But where it contains no such vice and does not constitute an instance of lying, we possess no proof of its prohibition, and the narration of Imam al-Ṣādiq, peace be upon him, is in this very dimension. Accordingly, mere non-lying is not sufficient for resorting to tawriya; it is also necessary that no other vices be present within it. As for those situations where necessity demands that a person speak an untruth — there, so long as tawriya is possible, one must certainly resort to it so that one's speech does not become an instance of lying. As for whether tawriya is permissible for the prophets: it should be said that in the form where tawriya causes a shaking of the public's trust, it is not permissible — for the capital of the prophets in the path of their mission is precisely the trust of the general public. However, in situations such as the story of Abraham, peace be upon him, in the above-mentioned verses — where he expressed illness and looked toward the sky in the manner of astrologers — there is no difficulty, provided that in such an act an important objective is envisioned and the trust of those who sincerely seek truth is not thereby undermined.

In Qur’anic terminology, the word “qalb” denotes the faculty of intellect and spirit. Accordingly, “qalb salīm” refers to that pure and sound inner being which is free from every form of shirk, doubt, and sin. The Qur’an describes certain hearts as “qasiyah” (hardened) (al‑Māʾidah 13), some as impure (al‑Māʾidah 41), others as diseased (al‑Baqarah 10), and still others as sealed and closed (al‑Tawbah 87). In contrast to all of these, the Qur’an presents “qalb salīm”—a heart that is free from all such defects; a heart that is pure, gentle, sound, and receptive to truth. This is the very heart which, in traditions, is described as the sanctuary of God, as it is reported from Imām Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām): “القلب حرم الله فلا تسكن حرم الله غير الله” “The heart is the sanctuary of God; therefore, do not allow anything other than God to dwell in the sanctuary of God” (Biḥār al‑Anwār, vol. 70, p. 25, bāb ḥubb Allāh, ḥadīth 27). It is this heart that is capable of perceiving unseen realities and witnessing the malakūt of the higher world. As it is reported in a tradition from the Prophet of Islam (ṣallallāhu ʿalayhi wa ālihi wa sallam): “لولا أن الشياطين يحومون على قلوب بنى آدم لنظروا الى الملكوت” “Were it not that devils circle around the hearts of the children of Ādam, they would behold the realm of malakūt” (Biḥār al‑Anwār, vol. 70, p. 59, bāb al‑qalb wa ṣalāḥuh, ḥadīth 39). In any case, the greatest provision for salvation on the Day of Resurrection is qalb salīm, and it was with such a heart that Ḥaḍrat Ibrāhīm (ʿalayhi al‑salām) approached his Lord and attained the مقام of divine mission. We conclude with another reported tradition: “إن لله فى عباده آنية وهو القلب فأحبها اليه أصفاها وأصلبها وأرقها: أصلبها فى دينه، وأصفاها من الذنوب، وأرقها على الإخوان” “God possesses among His servants a vessel, and that vessel is the heart. The most beloved of these to Him is the one that is most pure, most firm, and most gentle: firm in His religion, pure from sins, and gentle toward fellow believers” (Biḥār al‑Anwār, vol. 70, p. 56, bāb al‑qalb wa ṣalāḥuh, ḥadīth 26).

See ayat 100 for tafseer.

See ayat 100 for tafseer.

See ayat 100 for tafseer.

See ayat 100 for tafseer.

See ayat 100 for tafseer.

After the incident of idol‑breaking, Ḥaḍrat Ibrāhīm (ʿalayhi al‑salām) was brought to trial on this charge. Accusing him, they began to question him, demanding an explanation as to who had caused the catastrophic destruction in the temple of idols. The Qur’an provides the detailed account of this event in Sūrah al‑Anbiyā’, while in the verses under discussion only a crucial segment is presented—namely, the final dialogue of Ibrāhīm with the idol‑worshippers concerning the invalidity of their practice. He said: قالَ أَ تَعْبُدُونَ ما تَنْحِتُونَ “Do you worship that which you carve with your own hands?” Can any rational person worship what he himself has made? Can a conscious being bow before his own creation? What intellect or reasoning permits such behavior? The true object of worship must be the Creator of human beings, not something fashioned by them. One must reflect carefully and seek the true deity. He further declared: وَاللَّهُ خَلَقَكُمْ وَما تَعْمَلُونَ “God created you and what you make.” The entire cosmos—heavens and earth, time and space—is His creation. It is only fitting that one should bow before such a Creator and worship Him alone. This argument was decisive and compelling, and they had no logical response. The expression “ما تَعْمَلُونَ” refers to what they produce; their idols are termed their “products” only in terms of form and structure, for the material itself is created by God. However, such misguided people are not moved by logic and reasoning. Thus, the tyrannical leaders of Bābil remained unaffected by the powerful argument of Ibrāhīm. While it may have awakened some among the oppressed masses, the arrogant elites—seeing this monotheistic message as a threat to their interests—resorted to force. They declared: قالُوا ابْنُوا لَهُ بُنْياناً فَأَلْقُوهُ فِي الْجَحِيمِ “Build for him a structure, then cast him into the blazing fire.” This indicates that they first constructed a large enclosure and then ignited a massive fire within it. Although a small fire would have sufficed to burn a single person, their rage drove them to create an enormous blaze—to avenge their wounded pride, demonstrate the supposed majesty of their idols, and deter others from following a similar path. The Qur’an summarizes their plan concisely: فَأَرادُوا بِهِ كَيْداً فَجَعَلْناهُمُ الْأَسْفَلِينَ “They intended a plot against him, but We made them the lowest.” Their elaborate scheme was overturned. God elevated Ibrāhīm and humbled his enemies, both in argument and in outcome. The fire itself became harmless: it was turned cool and safe for Ibrāhīm, and he emerged unscathed. Just as God saved Nūḥ from drowning, He saved Ibrāhīm from burning—demonstrating that both water and fire are subject to His command. Having fulfilled his mission in Bābil and triumphed over this formidable test, Ibrāhīm resolved to migrate, saying: وَقالَ إِنِّي ذاهِبٌ إِلى‏ رَبِّي سَيَهْدِينِ “Indeed, I go toward my Lord; He will guide me.” This signifies migration from a corrupted environment to one conducive to divine purpose—a movement toward a life aligned with God’s guidance. At this stage, his first request to God was for a righteous offspring: رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ “My Lord, grant me from among the righteous.” This request reflects a comprehensive aspiration—a child righteous in belief, conduct, and character, who would continue his mission. God accepted this supplication and granted him righteous sons such as Ismāʿīl and Isḥāq, as later verses indicate.

In the verses under discussion, the statement “وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ” occurs. In this context, Ibrāhīm (ʿalayhi al‑salām) is addressing the idol‑worshippers, saying: “You yourselves are created by God, and so too are the idols that you fashion.” However, some have attempted to interpret this verse in support of the flawed doctrine of determinism (jabr). They have argued that in “ما تعملون” the particle “ما” is to be understood as mā maṣdariyyah, thereby giving the meaning that God has created both human beings and their actions; consequently, human beings possess no independent agency. This interpretation is untenable for several reasons: First, as previously explained, “ما تعملون” here refers to the idols that they manufacture, not to human actions. Thus, “ما” is mā mawṣūlah. There is no doubt that while they gave these idols their form, their material originates from the created world, and hence ultimately from God. Second, if the verse were to bear the meaning they propose, it would actually serve as an argument in favor of the idol‑worshippers rather than against them. They could claim that since their fabrication of idols and their worship are themselves created by God, they are not blameworthy. This would contradict the purpose of the argument presented by Ibrāhīm (ʿalayhi al‑salām). Third, even if one were to assume—contrary to the contextual evidence—that the verse refers to human actions, it would still not establish determinism. Even within the framework of free will, human actions can be attributed to God in a certain sense, because the power, ability, will, and all other faculties through which human beings act are granted by God. Thus, God is the Creator of the capacities that make action possible, while the actions themselves remain voluntary and attributable to human beings.

Many prophets in the course of their lives undertook migration in fulfilment of their prophetic mission — among them Abraham, peace be upon him. His migration is mentioned in various verses of the Quran. In verse 26 of Surah al-'Ankabūt it is stated: وَقالَ إِنِّي مُهاجِرٌ إِلى رَبِّي إِنَّهُ هُوَ الْعَزيزُ الْحَكيمُ — "He said: I am migrating toward my Lord — verily He is the Almighty and the All-Wise." At this juncture the Quran states this after the matter of Abraham being cast into the fire. In reality, when divine leaders completed their prophetic mission in one place, or found the environment unsuitable for the spread of their call — lest an impediment arise for their responsibility and their message — they would migrate. In the history of religions, these migrations became sources of very great blessings. To the extent that the history of Islam, both outwardly and spiritually, revolves around the axis of the migration of the Noble Prophet, peace be upon him and his household — and had there been no migration, Islam would have been permanently suppressed under the machinations of the idol-worshippers of Mecca. It was this migration that gave Islam and the Muslims a new spirit, transformed everything in their favour, and set humanity upon a new path. Indeed, in one sense migration is a general practical wisdom for every individual believer — whenever in the course of his life he finds the environment unsuitable for his sacred goals and encounters it in such a corrupt state in which everything goes to ruin, migration becomes necessary. He should pack his belongings and set out toward a more suitable land, for God's dominion is not limited. But before migrating outward from himself, he should undertake migration inward within himself — the internal migration takes priority. Migration from impurities toward purity, migration from polytheism toward faith, migration from sin toward obedience to the Almighty Lord. This internal migration will be the beginning of transformation and revolution for the individual and for society, and will serve as a prelude and introduction to external migration. A detailed discussion of this subject under the heading "Islam and Migration" has been presented in volume 4 of Tafsīr-i Namūna under verse 100 of Surah al-Nisā'.

See ayat 110 for tafseer.

See ayat 110 for tafseer.

See ayat 110 for tafseer.

See ayat 110 for tafseer.

See ayat 110 for tafseer.

See ayat 110 for tafseer.

See ayat 110 for tafseer.

See ayat 110 for tafseer.

Following the prior verses, which described how Ibrāhīm (ʿalayhi al‑salām) migrated after fulfilling his prophetic mission in Bābil and supplicated for a righteous offspring, the first verse under discussion presents the acceptance of that supplication. It states: فَبَشَّرْناهُ بِغُلامٍ حَليم “We gave him good news of a forbearing son.” This concise expression contains three distinct glad tidings: the birth of a son, the attainment of youth, and the possession of the noble quality of ḥilm (forbearance). The term ḥalīm refers to one who, despite possessing strength and capacity, does not act hastily before the proper time, nor rushes to punish offenders. Such a person possesses a عظیم روح and maintains control over emotions and impulses. As noted in Mufradāt of al‑Rāghib, ḥilm signifies restraint at the time of anger, and because such restraint arises from intellect, it is sometimes associated with reason itself. This description also implies that the promised child would live to an age at which such a quality becomes manifest. As later verses show, the son indeed demonstrated this attribute during the episode of sacrifice, just as Ibrāhīm himself displayed it both in that trial and in the event of the fire. The word ghulām is used in Arabic for a youth in the intermediate stage between childhood (ṭifl) and full maturity (shābb), indicating a young person capable of participation in life’s responsibilities. In due course, the promised son was born, fulfilling the long‑awaited desire of Ibrāhīm. As the boy grew and reached an age at which he could assist his father, the Qur’an states: فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ “When he reached the stage of striving alongside him.” At this point, Ibrāhīm (ʿalayhi al‑salām) experienced a profound vision in which he was commanded to sacrifice his son. Knowing that the dreams of prophets are true and free from illusion, and after seeing the same dream repeatedly, he became certain that it was a divine command. Despite the عظمت of this trial—especially after years of longing for such a child—he resolved to submit fully. Yet before proceeding, he addressed his son with openness and dignity: قالَ يا بُنَيَّ إِنِّي أَرى‏ فِي الْمَنامِ أَنِّي أَذْبَحُكَ فَانْظُرْ ما ذا تَرى “My son, I see in a dream that I am sacrificing you; consider what you think.” This reveals a profound respect for the son’s agency and an intention to include him consciously in the divine trial. The son responded with remarkable ایمان and submission: يا أَبَتِ افْعَلْ ما تُؤْمَرُ سَتَجِدُني إِنْ شاءَ اللَّهُ مِنَ الصَّابِرِين “O my father, do what you are commanded; you will find me, if God wills, among the patient.” This exchange reflects extraordinary spiritual maturity on both sides: the father’s transparency and reliance upon divine command, the son’s willing acceptance and trust in God. The Qur’an then summarizes the culmination of this trial: فَلَمَّا أَسْلَما وَتَلَّهُ لِلْجَبِينِ “When they both submitted, and he laid him down upon his forehead…” At this decisive moment, Ibrāhīm attempted to carry out the command. However, the act was divinely arrested, and the Qur’an states: وَنادَيْناهُ أَنْ يا إِبْراهِيمُ قَدْ صَدَّقْتَ الرُّؤْيا “O Ibrāhīm! You have fulfilled the vision.” إِنَّا كَذلِكَ نَجْزِي الْمُحْسِنِينَ “Thus do We reward the doers of good.” This confirms that the true purpose of the command was the test itself—the complete submission and readiness to sacrifice. The Qur’an further emphasizes: إِنَّ هذا لَهُوَ الْبَلاءُ الْمُبِين “Indeed, this was a manifest trial.” The magnitude of this آزمائش lies not only in the command itself but in the willingness of both father and son to carry it through with calm submission. Then, as a divine substitution, it is declared: وَفَدَيْناهُ بِذِبْحٍ عَظِيم “And We ransomed him with a great sacrifice.” Thus, a ram was provided as a substitute, completing the ritual purpose while preserving the life of the son. Finally, the Qur’an affirms: وَتَرَكْنا عَلَيْهِ فِي الْآخِرِينَ “And We left for him a good reputation among later generations.” سَلامٌ عَلى‏ إِبْراهِيم “Peace be upon Ibrāhīm.” كَذلِكَ نَجْزِي الْمُحْسِنِينَ “Thus do We reward the doers of good.” These verses establish a timeless legacy for Ibrāhīm, whose submission, sincerity, and devotion became an enduring model. His memory was preserved, his practice embodied in the rituals of ḥajj, and his مقام affirmed across all generations.

Regarding the question of which of the two sons of Ḥaḍrat Ibrāhīm (ʿalayhi al‑salām)—Ismāʿīl (ʿalayhi al‑salām) or Isḥāq (ʿalayhi al‑salām)—was brought to the place of sacrifice and received the title of Dhabiḥ Allāh, there has been considerable debate among exegetes. One group maintains that Isḥāq (ʿalayhi al‑salām) was the intended sacrifice, while another holds that Ismāʿīl (ʿalayhi al‑salām) was. The first view has been adopted by many Sunni exegetes, whereas the second has been preferred by Shiʿi commentators. However, the interpretation that accords most closely with the apparent meaning of the Qur’anic verses is that the intended sacrifice was Ismāʿīl (ʿalayhi al‑salām), for several reasons. First, the Qur’an states: وَبَشَّرْناهُ بِإِسْحاقَ نَبِيًّا مِنَ الصَّالِحِينَ “We gave him the good news of Isḥāq, a prophet among the righteous.” (Ṣāffāt 112) This expression clearly indicates that the glad tidings of Isḥāq’s birth were given after the event of sacrifice, as a reward for the trials endured by Ibrāhīm (ʿalayhi al‑salām). Therefore, the episode of sacrifice cannot have been related to Isḥāq. Moreover, when God gives tidings of prophethood, it implies continued life, which is inconsistent with the notion of sacrifice during childhood. Second, in Sūrah Hūd (11:71), it is stated: فَبَشَّرْناها بِإِسْحاقَ وَ مِنْ وَراءِ إِسْحاقَ يَعْقُوبَ “We gave her glad tidings of Isḥāq, and after Isḥāq, Yaʿqūb.” This indicates that Ibrāhīm (ʿalayhi al‑salām) was assured that Isḥāq would live and would have a son, Yaʿqūb. Hence, the possibility of his being the sacrificial son is excluded. Those who identify Isḥāq as the intended sacrifice have effectively overlooked these verses. Third, numerous traditions in Islamic sources affirm that the “dhabiḥ” was Ismāʿīl (ʿalayhi al‑salām). For example, a well‑known statement attributed to the Prophet (ṣallallāhu ʿalayhi wa ālihi wa sallam) is: “انا ابن الذبیحین” “I am the son of the two sacrifices.” The two referred to are ʿAbdullāh, the father of the Prophet—whose own father, ʿAbd al‑Muṭṭalib, had vowed to sacrifice him but ransomed him with one hundred camels—and Ismāʿīl (ʿalayhi al‑salām), since the Prophet is from his lineage, not from that of Isḥāq (Majmaʿ al‑Bayān, under the relevant verse). In another narration attributed to ʿAlī (ʿalayhi al‑salām), a supplication includes the phrase: “يا من فدى إسماعيل من الذبح” “O You who ransomed Ismāʿīl from the sacrifice” (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 421). Similarly, traditions from Imām al‑Bāqir and Imām al‑Ṣādiq (ʿalayhimā al‑salām) explicitly identify Ismāʿīl as the dhabiḥ. Another narration from Imām al‑Riḍā (ʿalayhi al‑salām) states: “لو علم الله عزّوجلّ شيئاً أكرم من الضأن لفدى به إسماعيل” “Had God known anything more noble than a ram, He would have ransomed Ismāʿīl with it” (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 422). In contrast to these numerous traditions—which are also consistent with the ظاهر of the Qur’anic verses—there exist only isolated reports suggesting that Isḥāq was the intended sacrifice, which lack comparable strength and coherence. Furthermore, it is established that the child whom Ibrāhīm (ʿalayhi al‑salām) brought to Mecca with his mother, and with whom he built the Kaʿbah and performed its rites, was Ismāʿīl (ʿalayhi al‑salām). This strongly supports the view that the sacrificial event was related to him, as it complements the broader pattern of these associated acts. It is noteworthy that the Old Testament (Genesis 22) identifies Isḥāq as the intended sacrifice. This suggests that some Muslim reports identifying Isḥāq may have been influenced by Isrāʾīli traditions. Historically, the Jews—being descendants of Isḥāq—had an interest in associating this honor with their lineage, even if that entailed divergence from other evidence. In conclusion, the weight of Qur’anic evidence and corroborating traditions supports the view that the intended sacrifice was Ismāʿīl (ʿalayhi al‑salām). Nevertheless, from a theological standpoint, both Ismāʿīl and Isḥāq (ʿalayhimā al‑salām) are sons of Ibrāhīm and among the great Prophets of God. The principal objective is clarity regarding the historical event, rather than conferring distinction upon one over the other.

Another question faced by exegetes in this context is whether Ibrāhīm (ʿalayhi al‑salām) was actually commanded to slaughter his son, or whether he was only commanded to carry out the مقدمات leading to it. If he had been commanded to perform the slaughter itself, then how was this divine command revoked before its execution, given that abrogation prior to action is generally not considered valid, as established in the principles of jurisprudence (uṣūl al‑fiqh)? On the other hand, if he had merely been commanded to undertake the preparatory steps, then such an act would not appear to possess any extraordinary distinction. Some have argued that the significance of the event lies in the fact that Ibrāhīm (ʿalayhi al‑salām) assumed that after completing the preliminary stages, the final command to slaughter would indeed be issued, and this assumption constituted his great آزمائش. However, this interpretation does not appear particularly persuasive. In our view, such difficulties arise from a failure to distinguish between امتحانی and غیر امتحانی commands. The command given to Ibrāhīm (ʿalayhi al‑salām) was an امتحانی command. In such cases, the ultimate objective differs from the outward form of the act. The purpose is to determine the extent to which the individual being tested is prepared to obey the command, and this can only occur when the person undergoing the آزمائش is unaware of the hidden wisdom behind it. Therefore, no abrogation (naskh) took place here that would necessitate discussion regarding its validity prior to action. When it is stated that, after this event, God addressed Ibrāhīm (ʿalayhi al‑salām) with the words: قَدْ صَدَّقْتَ الرُّؤْيا “O Ibrāhīm! You have fulfilled the vision,” the meaning is that he had carried out everything within his capacity regarding the command to sacrifice his beloved son. He had reached the highest level of spiritual readiness and demonstrated complete obedience in both intention and action, thereby fully accomplishing the responsibility of the آزمائش.

Dreams and the phenomenon of dreaming have been discussed extensively, and a detailed treatment has already been presented under Sūrah Yūsuf, verse 4 (see vol. 9). What requires attention here is how Ibrāhīm (ʿalayhi al‑salām) regarded the dream as authoritative and why he treated it as the basis for action. In response to this question, it is sometimes stated that the dreams of the Prophets are neither satanic nor the result of imaginative activity; rather, they constitute a mode of revelation and a dimension of their prophethood. In other words, the connection of the Prophets with the source of revelation manifests in various forms: sometimes as inward inspiration, sometimes through the vision of an angel conveying revelation, sometimes through sounds created by divine command, and at times through dreams. Consequently, no error or mistake occurs in their dreams, and what they perceive in sleep corresponds to what they perceive in the waking state. Another explanation suggests that Ibrāhīm (ʿalayhi al‑salām) had already been informed, through revelation in the waking state, that he should act upon the command conveyed in the dream regarding the sacrifice. It is also said that certain indications accompanied the dream, including its repetition over three consecutive nights, which produced certainty that it was a divine command rather than anything else. In any case, it is possible that all of these ex\planations are valid simultaneously; they do not conflict with one another and are consistent with the apparent meaning of the verses.

The trial of Ibrāhīm (ʿalayhi al‑salām) was one of the most profound آزمائش in human history—an examination intended to purify his heart from every attachment other than God and to allow the love of God alone to dominate his entire being. According to certain narrations, Shayṭān exerted great effort to cause Ibrāhīm (ʿalayhi al‑salām) to fail this test. He first approached Hājar and said: “Do you know what Ibrāhīm intends to do? He plans to sacrifice his son.” Hājar replied: “Depart! Do not speak of such impossibilities. He is most compassionate toward his son; how could he ever sacrifice him? Is there anyone in the world who would slaughter his own child with his own hands?” Shayṭān persisted and said: “He claims that God has commanded him to do so.” Hājar responded: “If God has commanded him, then he must obey. There is no path except that of submission and رضا.” Shayṭān then approached Ismāʿīl (ʿalayhi al‑salām), attempting to mislead him, but found him equally steadfast in submission. Finally, he came to Ibrāhīm (ʿalayhi al‑salām) himself, saying: “The dream you saw is a satanic illusion; do not follow it.” Ibrāhīm (ʿalayhi al‑salām), illuminated by the light of ایمان and prophethood, recognized him immediately and declared: “Depart, O enemy of God!” (Tafsīr Abū al‑Futūḥ Rāzī, vol. 9, p. 326). Another narration describes that when Ibrāhīm (ʿalayhi al‑salām) set out toward the place of sacrifice, Shayṭān repeatedly attempted to obstruct him at different points—Jamarah al‑Ūlā, Jamarah al‑Wusṭā, and Jamarah al‑ʿAqabah. Each time, Ibrāhīm repelled him by casting seven stones, symbolically rejecting his influence. This illustrates that satanic whisperings do not emerge from a single direction; rather, they manifest from multiple angles, especially in moments of great آزمائش. Across all times, they appear in varied forms and methods. The lesson is that, like Ibrāhīm (ʿalayhi al‑salām), the people of truth must learn to recognize such influences in all their manifestations. They must confront and repel them decisively, blocking every path through which misguidance may enter. This constitutes a profound and enduring moral lesson.

In Islamic traditions concerning ʿĪd al‑Aḍḥā, certain prescribed takbīrāt are mentioned that are recited by all Muslims, whether they are participating in the rites of ḥajj and are present in Minā or are in other locations. The difference is that those present in Minā recite them after fifteen prayers, beginning with the ẓuhr prayer on the day of ʿĪd, whereas those outside Minā recite them after ten prayers. The form of these takbīrāt is as follows: “الله اکبر، الله اکبر، لا الهٰ الا اللہ، واللہ اکبر، الله اکبر، وللہ الحمد، الله اکبر علیٰ ما ھدانا” When these phrases are compared with the narration cited earlier, it becomes evident that these takbīrāt are, in reality, a composite of the expressions of Jibrāʾīl, Ismāʿīl (ʿalayhi al‑salām), and his father Ibrāhīm (ʿalayhi al‑salām), with some additional elements. In other words, these expressions preserve in public consciousness the memory of the success of Ibrāhīm (ʿalayhi al‑salām) and Ismāʿīl (ʿalayhi al‑salām) in that great آزمائش, and they convey a divine message to all Muslims, whether they are present in Minā or elsewhere. In addition, from the traditions it is understood that the name “Minā” itself is associated with this event. According to a report, when Ibrāhīm (ʿalayhi al‑salām) arrived in that land and had completed his آزمائش, Jibrāʾīl (ʿalayhi al‑salām) said to him: “Ask your Lord for whatever you desire.” Ibrāhīm (ʿalayhi al‑salām) then expressed the wish that God might grant permission for the sacrifice of a ram in place of his son Ismāʿīl, and this wish was fulfilled (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 420, ḥadīth 68).

Ḥajj, in reality, is a profound migration—a divine journey and a vast arena for self‑refinement and jihād al‑akbar. The rituals of Ḥajj, in essence, point toward a form of worship deeply connected with the remembrance of the struggle and striving of Ibrāhīm (ʿalayhi al‑salām), his son Ismāʿīl (ʿalayhi al‑salām), and his wife Hājar. If this connection is overlooked in understanding the meanings of Ḥajj, many of its rites appear enigmatic. Indeed, the key to resolving these apparent mysteries lies in recognizing this profound relationship. When one reaches the place of sacrifice in Minā, a fundamental question arises: what is the purpose of all these sacrifices? Can the slaughtering of animals itself be considered an act of worship? However, when one recalls the sacrifice of Ibrāhīm (ʿalayhi al‑salām)—who was prepared to offer his most beloved possession, the cherished fruit of his life, in the path of God—and the establishment of sacrifice in Minā as a lasting tradition, the philosophy of this act becomes clear. This sacrifice is a manifestation of relinquishing everything in the way of God. It symbolizes the purification of the heart from all attachment to other than God. The full pedagogical and ethical impact of these rituals can only be realized when the scene of Ismāʿīl’s intended sacrifice and the spiritual state and emotions of both father and son at that moment are vividly present before one’s inner eye, leaving their imprint upon the human being. Similarly, when one approaches the Jamarāt—those stone pillars that are symbolically stoned during the rites of Ḥajj—the act might initially seem puzzling: what is the meaning of casting stones at an inanimate object? But its significance becomes evident when one recalls the narrative of Ibrāhīm (ʿalayhi al‑salām), who repelled the repeated attempts of Shayṭān to divert him from fulfilling the divine command. Each casting of stones represents the rejection of satanic insinuations. The lesson is that every individual, throughout life, encounters the inner struggle of jihād al‑akbar. Victory is not possible unless one actively resists and repels the whispers of Shayṭān. Likewise, the rite of saʿy between Ṣafā and Marwah appears outwardly as repeated movement between two small hills. One may wonder about its purpose. Yet, when one recalls the striving of Hājar (ʿalayhā al‑salām), who ran between these hills in desperation to save her infant, the act acquires profound meaning. Her effort culminated in the ظهور of the spring of Zamzam beneath the feet of her child. In that moment, history seems to come alive again, and the pilgrim finds himself alongside Hājar, sharing in her struggle. The message is clear: no one attains the goal in the path of God without striving and perseverance. From all these considerations, it becomes evident that the educational dimension of Ḥajj lies in teaching these underlying meanings and in following, step by step, the legacy of Ibrāhīm, Ismāʿīl, and Hājar. Only through such awareness can one grasp the philosophy of Ḥajj and allow its deep moral and spiritual effects to take root in the heart. Without this, the rites remain no more than outward forms devoid of transformative substance.

See ayat 113 for tafseer.

See ayat 113 for tafseer.

The three verses now under consideration are the final verses of the ongoing discourse concerning Abraham, peace be upon him, and his sons. In them a proof as well as a conclusion of what has preceded is in reality set forth. It is first stated: "He — Abraham — is among Our believing servants." (إِنَّهُ مِنْ عِبادِنَا الْمُؤْمِنينَ). In reality this sentence is a proof of what has gone before. It sets forth the truth that if Abraham, peace be upon him, sacrificed his entire being and existence — including his dear son — with complete sincerity in the path of his Lord, he did so on account of his deep and powerful faith. Indeed, all of these things are the manifestations of faith — and what remarkable and extraordinary manifestations faith produces. By employing this expression the Quran is giving breadth and universality to the event of Abraham and his son, and distinguishing it from a personal and individual occurrence. It is as though the Quran indicates that wherever faith is present, there too are self-sacrifice, love, devotion, and offering. Abraham, peace be upon him, loved what God loved, and willed what God willed — and every believer can be thus. Thereafter, setting forth another blessing of God for Abraham, peace be upon him, it states: "We gave him the glad tidings of Isaac, who was destined to be a prophet and from among the righteous." (وَبَشَّرْناهُ بِإِسْحاقَ نَبِيًّا مِنَ الصَّالِحينَ). Attending to the verse "فَبَشَّرْناهُ بِغُلامٍ حَليمٍ" — which appears at the opening of this event — it becomes entirely clear that these two glad tidings relate to two different sons. If the latter glad tiding, as explicitly stated in the verse under consideration, relates to Isaac, peace be upon him, then the glad tiding of "ghulām ḥalīm" — a forbearing and patient youth — certainly relates to Ishmael, peace be upon him. Those who insist that Isaac, peace be upon him, is the one designated for sacrifice have taken both verses as alluding to the same meaning — with the distinction that they regard the first verse as the original glad tiding of the son himself and the second as the glad tiding of his prophethood. But this meaning is very far-fetched. The verses under consideration clearly state that these two glad tidings relate to two separate sons. Furthermore, the glad tiding of prophethood indicates that Isaac, peace be upon him, would remain alive and fulfil the duties of prophethood — which is not consistent with the matter of the sacrifice. It is also worthy of attention that here once more we observe the greatness of the station and rank of the righteous. In the praise and description of Isaac, peace be upon him, it is stated that he will be a prophet and from among the righteous — from which it becomes clear how exalted the station of the righteous is in the sight of God Almighty. In the final verse under consideration, the discourse concerns the blessing that God bestowed upon Abraham, peace be upon him, and his son Isaac, peace be upon him: "We blessed him and Isaac." (وَبارَكْنا عَلَيْهِ وَعَلى إِسْحاقَ). But in what was the blessing bestowed? This is not elaborated upon — and it is known that generally when an act comes in absolute form with no qualification or restriction, it conveys comprehensiveness. On this basis the blessing encompasses all things — in life and longevity, in future generations, in history and doctrine, indeed in every matter. In principle, "baraka" is originally derived from "bark" (on the metrical pattern of "wark"), meaning the chest of a camel. When the camel places its chest on the ground, this very root is used for it: "baraka al-ba'īr." Gradually this root came to be used in the sense of the stability and permanence of something. A pool of water is also called "birka" on this account — because the water remains stable and established within it — and "mubārak" is so called because its goodness and benefit remains and endures. From this it becomes clear that the verse under consideration alludes to the stability, permanence, and continuity of divine blessings upon Abraham and Isaac, peace be upon them — and upon their household. One blessing that God bestowed upon Abraham, peace be upon him, was that all the prophets of the Children of Israel were from among the descendants of Isaac, while the great Prophet of Islam, peace be upon him and his household, is from among the descendants of Ishmael, peace be upon him. However, so that no misconception arises that this blessing is of a genealogical and tribal nature within the family of Abraham, peace be upon him — for it is connected to religious, doctrinal, and faith-based ties — at the end of the verse it is further stated: "And among their descendants were some who were righteous and some who did manifest wrong to themselves through lack of faith." (وَمِنْ ذُرِّيَّتِهِما مُحْسِنٌ وَظالِمٌ لِنَفْسِهِ مُبينٌ). "Muḥsin" here carries the meaning of a believer and one obedient to God's command — and what righteousness and goodness could be conceived as superior to this? While "ẓālim" carries the meaning of the disbeliever and the sinner — and the expression "li-nafsihi" alludes to the fact that disbelief and sin constitutes, in the first degree, injustice against oneself — and manifest injustice at that. In this manner the above verse answers those among the Jews and Christians who took pride in the fact that they were descendants of the prophets — that genealogical connection alone is not a source of honour where the doctrinal and ideological connection has not been maintained alongside it. A witness to this is the hadith transmitted on the authority of the Noble Prophet of Islam, peace be upon him and his household, in which he addressed the Banū Hāshim and stated: "Lā ya'tiyanni al-nāsu bi-a'mālihim wa ta'tūnī bi-ansābikum!" — "Let it not be that on the Day of Resurrection other people come to me with their deeds while you come boasting of your genealogy and kinship with me!" [Reference: Rūḥ al-Bayān, vol. 7, p. 479.]

See ayat 122 for tafseer.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

See ayat 122 for tafseer.

After previously referring to the divine favors bestowed upon Mūsā and his brother Hārūn, the verses under discussion present a continuation of themes similar to those mentioned earlier regarding Nūḥ and Ibrāhīm. The subject matter and even the wording display notable parallels across these accounts, forming a coherent and structured تربیتی program for believers. In accordance with the Qur’anic method of presenting narratives, these verses again adopt a concise yet meaningful style of recounting events. It is first stated: وَلَقَدْ مَنَنَّا عَلى‏ مُوسى‏ وَهارُونَ “Indeed, We bestowed favors upon Mūsā and Hārūn.” The term “mann” here refers to the granting of great and weighty blessings. Although in common usage it can imply reminding someone of favors (which is reprehensible), in the Qur’anic and lexical sense it primarily denotes the conferral of significant and valuable نعمت. The verse refers in a general manner to these divine favors, which are then elaborated in the subsequent verses in seven distinct forms, each greater than the other. First stage: وَنَجَّيْناهُما وَقَوْمَهُما مِنَ الْكَرْبِ الْعَظِيمِ “We delivered them and their people from the great distress.” What distress could be greater than the condition of Banū Isrāʾīl under the tyranny of Firʿawn? Their sons were being slaughtered, their women kept for servitude, and their men subjected to forced labor and humiliation. This loss of freedom under a ruthless ruler constituted a profound form of suffering, and their deliverance was the first great divine favor. Second stage: وَنَصَرْناهُمْ فَكانُوا هُمُ الْغالِبِينَ “We helped them, so they became victorious.” Despite their weakness and lack of military power, they were aided by divine intervention. Firʿawn and his forces were drowned, while Banū Isrāʾīl were saved, and the wealth and resources of their oppressors were left to them. Third stage: وَآتَيْناهُمَا الْكِتابَ الْمُسْتَبِينَ “We gave them the clear Book.” The Tawrah is described as a kitāb mustabīn, a book that clarifies truth and provides guidance, fulfilling both spiritual and worldly needs. Fourth stage: وَهَدَيْناهُمَا الصِّراطَ الْمُسْتَقِيم “We guided them to the straight path.” This refers to the path free from deviation—the path of the prophets and the righteous. It is the same path that believers seek in Sūrat al‑Fātiḥah: the path of those upon whom divine favor has been bestowed. Fifth stage: وَتَرَكْنا عَلَيْهِما فِي الْآخِرِينَ “We left for them a good remembrance among later generations.” The legacy of Mūsā and Hārūn endured, serving as a source of guidance for future generations. As with other prophets, their memory remains alive because their mission transcends any particular قوم or era. Sixth stage: سَلامٌ عَلى‏ مُوسى‏ وَهارُونَ “Peace be upon Mūsā and Hārūn.” This is a divine greeting, signifying safety, honor, and freedom from harm in both worlds—a recognition of their مقام and service. Seventh stage: إِنَّا كَذلِكَ نَجْزِي الْمُحْسِنِينَ “Indeed, thus do We reward the doers of good.” These honors were not granted arbitrarily; they were the result of iḥsān—faith, sincerity, sacrifice, and righteous action. This same expression appears in reference to several prophets, indicating a universal principle: divine grace is bestowed upon those who attain the station of muḥsinīn. Finally, the concluding verse states: إِنَّهُما مِنْ عِبادِنَا الْمُؤْمِنِينَ “Indeed, they were among Our believing servants.” It is īmān that illuminates and strengthens the human soul, guiding it toward righteousness, sincerity, and virtue. Such faith opens the doors of divine mercy, through which countless blessings descend.

See ayat 132 for tafseer.

See ayat 132 for tafseer.

See ayat 132 for tafseer.

See ayat 132 for tafseer.

See ayat 132 for tafseer.

See ayat 132 for tafseer.

See ayat 132 for tafseer.

See ayat 132 for tafseer.

See ayat 132 for tafseer.

In the verses under discussion, the account of another Prophet among the earlier messengers is presented, constituting the fourth narrative in this sūrah. It offers a brief account of Ḥaḍrat Ilyās (ʿalayhi al‑salām). It is stated: وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ “And indeed, Ilyās was among the messengers.” After this general statement, the details are introduced. The Qur’an recalls the moment when he addressed his people and warned them: إِذْ قالَ لِقَوْمِهِ أَ لا تَتَّقُونَ “When he said to his people: Will you not be mindful of God?” Taqwā here signifies abstinence from shirk and idolatry, from ظلم and sin, and from all forms of corruption that destroy human life. The Qur’an then expresses the matter more explicitly: أَ تَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخالِقِينَ “Do you invoke Baʿl and abandon the Best of creators?” This indicates that the people worshipped an idol known as “Baʿl.” Ilyās (ʿalayhi al‑salām) condemned this practice and invited them toward the worship of the Creator and pure توحید. The expression “أَحْسَنَ الْخالِقِينَ” refers to God as the true Creator, although human beings may be described metaphorically as “creators” in the sense that they shape materials into forms. He further reminded them: اللَّهَ رَبَّكُمْ وَرَبَّ آبائِكُمُ الْأَوَّلِينَ “God is your Lord and the Lord of your forefathers.” That is, He alone is the Owner, Sustainer, and source of all نعمت; there is no other source of benefit or remover of harm. Like the polytheists in other eras, they attempted to justify their practices through adherence to ancestral traditions. Ilyās responded by directing them back to the fundamental truth of divine ربوبيّت. However, this misguided and arrogant people did not accept his دعوت: فَكَذَّبُوهُ “They denied him.” The consequence is stated concisely: فَإِنَّهُمْ لَمُحْضَرُونَ “They will certainly be brought forth (for punishment).” Yet a small group of sincere believers was excepted: إِلَّا عِبادَ اللَّهِ الْمُخْلَصِينَ “Except the sincere servants of God.” Thus, only those purified in faith were saved from that fate. The concluding verses of this account repeat themes found in earlier prophetic narratives due to their importance: First: وَتَرَكْنا عَلَيْهِ فِي الْآخِرِينَ “We left for him a good remembrance among later generations.” Second: سَلامٌ عَلى‏ إِلْياسِينَ “Peace be upon Ilyāsīn.” This expression may refer either to Ilyās himself or to him and his followers collectively. Third: إِنَّا كَذلِكَ نَجْزِي الْمُحْسِنِينَ “Thus do We reward the doers of good.” Iḥsān here encompasses faith, righteous action, and striving against deviation and corruption. Fourth: إِنَّهُ مِنْ عِبادِنَا الْمُؤْمِنِينَ “Indeed, he was among Our believing servants.” Thus, ایمان is identified as the foundation from which iḥsān emerges, and through iḥsān one attains the rank of the mukhlaṣīn and becomes worthy of divine سلام and reward.

There is no doubt that Ḥaḍrat Ilyās (ʿalayhi al‑salām) was among the great Prophets of God, and the verses under discussion clearly affirm this: وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ. The name of this Prophet appears in two places in the Qur’an: once in this same Sūrah al‑Ṣāffāt, and again in Sūrah al‑Anʿām, where it is mentioned alongside several other Prophets: وَزَكَرِيّا وَيَحْيى وَعِيسى وَإِلْياسَ كُلٌّ مِنَ الصّالِحينَ (al‑Anʿām: 85). However, regarding whether “Ilyās” is the name of one of the Prophets already mentioned elsewhere in the Qur’an, or the distinct name of a separate Prophet, and concerning the details of his life, exegetes have expressed differing views. These may be summarized as follows: (a) Some have suggested that “Ilyās” is another name for Idrīs, arguing that “Idrās” and “Ilyās” are variations of the same name. (b) Others hold that Ilyās was one of the Prophets of Banī Isrāʾīl, a descendant of Yāsīn and among the progeny of Hārūn, the brother of Mūsā. (c) Some have identified Ilyās with al‑Khiḍr, while others consider him a companion of al‑Khiḍr, both being alive. According to this view, Ilyās is assigned to land or deserts, whereas al‑Khiḍr is associated with seas or mountains, and both are believed to possess prolonged life. Some also regard Ilyās as the son of al‑Yasaʿ. (d) Another opinion identifies Ilyās as the same Prophet known as “Elijah” among Banī Isrāʾīl, a contemporary of King Aḥāb, sent by God to warn and guide that tyrannical ruler. Some have even identified him with Yaḥyā, though this view is less common. The interpretation that appears most consistent with the apparent meaning of the Qur’anic verses is that “Ilyās” is the independent name of a distinct Prophet, separate from those previously mentioned. He was sent to guide an idolatrous people, the majority of whom rejected him, while a small group of sincere believers followed him. As noted earlier, since the principal idol of his people was called “Baʿl,” some have concluded that the mission of Ilyās took place in the region of al‑Shām, particularly in the city of Baʿlabakk (modern Baalbek in Lebanon, near the Syrian border). Various narratives concerning this Prophet are found in historical and exegetical sources. However, since many of these reports lack reliability and certainty, they have not been included here (see Majmaʿ al‑Bayān, Tafsīr al‑Mīzān, Rūḥ al‑Maʿānī, Tafsīr Fakhr al‑Rāzī, Fī Ẓilāl al‑Qurʾān, Aʿlām al‑Qurʾān, and Dāʾirat al‑Maʿārif Dehkhodā).

Exegetes and historians have expressed differing views regarding the term “إلياسين.” (a) Some consider it to be a linguistic variant of “إلياس,” in the same way that “ميكان” and “ميكائيل” are two forms referring to a particular angel, and “سينا” and “سينين” are both names of a known region. Accordingly, “إلياس” and “إلياسين” are regarded as two forms of the name of the same Prophet (al‑Bayān fī Gharīb Iʿrāb al‑Qurʾān, vol. 2, p. 308). (b) Others interpret it as a plural form. In this view, “إلياس” becomes “إلياسي” through the addition of the relational suffix (yāʾ nisbah), and then “إلياسين” as a plural. After phonetic simplification, it remains in this form. Accordingly, its meaning includes all those connected with Ilyās and those who became followers of his message (ibid.). (c) Another opinion reads it as “آلِ ياسين,” with an extended alif, combining the words “آل” (family) and “ياسين.” According to one report, “ياسين” is the name of the father of Ilyās; according to another, it is one of the names of the Prophet (ṣallallāhu ʿalayhi wa ālihi wa sallam). On this basis, “آل ياسين” would refer to the family of the Prophet or, alternatively, to the family of Ilyās’s father. However, clear contextual indicators within the Qur’an support the first interpretation, namely that “إلياسين” refers to Ilyās himself. For example, shortly after the verse: سَلامٌ عَلى‏ إِلْياسِينَ it is stated: إِنَّهُ مِنْ عِبادِنَا الْمُؤْمِنِينَ “Indeed, he was among Our believing servants.” The use of the singular pronoun referring back to “إلياسين” indicates that it denotes a single individual, namely Ilyās (ʿalayhi al‑salām). A second indication is that the four verses concluding the account of Ilyās correspond closely to those found at the conclusion of the accounts of Nūḥ, Ibrāhīm, and Mūsā and Hārūn. When these are compared, it becomes clear that the greeting of peace in each case is directed to the same Prophet mentioned at the beginning of the passage: سَلامٌ عَلى‏ نُوحٍ فِي الْعالَمِينَ سَلامٌ عَلى‏ إِبْراهِيمَ سَلامٌ عَلى‏ مُوسى‏ وَهارُونَ Thus, here as well, “سَلامٌ عَلى‏ إِلْياسِينَ” means: peace be upon Ilyās. It should also be noted that some exegetical sources report a narration attributed to Ibn ʿAbbās interpreting “آلِ ياسين” as referring to the family of Muḥammad (ṣallallāhu ʿalayhi wa ālihi wa sallam), based on the assumption that “ياسين” is one of the Prophet’s names. In Maʿānī al‑Akhbār, al‑Ṣadūq reports several narrations in this regard. However, most of these are not traced back to the Imams of Ahl al‑Bayt, and in one case the narrator is identified as a person named Kādiḥ or Qādiḥ, about whom the biographical sources provide little information (Maʿānī al‑Akhbār, p. 122, published by Jāmiʿat al‑Mudarrisīn, Qom). Since these reports depend on reading the verse as “سَلامٌ عَلى‏ آلِ ياسين,” and since they overlook the contextual harmony of the verses and involve chains of transmission that are open to question, it is preferable to refrain from a definitive judgment concerning them and leave their knowledge to those qualified in the field.

See ayat 138 for tafseer.

See ayat 138 for tafseer.

See ayat 138 for tafseer.

See ayat 138 for tafseer.

See ayat 138 for tafseer.

The fifth prophet whose name appears in this surah within this series of verses — and a brief portion of whose history is set forth as an educative and reformative lesson — is Lot, peace be upon him. According to the explicit statement of the Quran, he was a contemporary of Abraham, peace be upon him, and is among the great prophets of God (al-'Ankabūt, 26; Hūd, 74). The name of Lot, peace be upon him, appears in many Quranic verses and the discourse concerning him and his people is taken up repeatedly — in particular, the fate of that deviant community is set forth in a clear and vivid form (al-Shu'arā', 167–173; Hūd, 70–83; al-Naml, 54–58, and other locations). It is stated: "Lot was indeed among Our messengers." (وَإِنَّ لُوطاً لَمِنَ الْمُرْسَلينَ). After this summary statement, the Quran — in accordance with its method of summary followed by elaboration — sets forth a portion of this account: "Remember when We delivered Lot and all his household." (إِذْ نَجَّيْناهُ وَأَهْلَهُ أَجْمَعِينَ). "Except for an old woman who remained among those left behind." (إِلَّا عَجُوزاً فِي الْغابِرينَ). [Explanatory note: "Ghābir" — as has been previously set forth — is derived from the root "ghubūr" (on the metrical pattern of "'ubūr"), meaning the remnant portion of something. When a community departs from a place and someone remains behind, that person is called "ghābir." On this basis, the remaining dust is called "ghubār," and the milk remaining in the udder is called "ghubra" (on the metrical pattern of "luqma").] "Then We destroyed the rest." (ثُمَّ دَمَّرْنَا الْآخَرينَ). These brief sentences allude to the remarkable history of that people, the details of which have been set forth in Surah Hūd, al-Shu'arā', and al-'Ankabūt. Lot, peace be upon him, like all the prophets, began first with his call to monotheism, then engaged in a fierce struggle against the vices and corruptions of the environment — especially since that people were afflicted with the well-known moral deviation of homosexuality, the infamy of which is reflected throughout all historical accounts. This great prophet, peace be upon him, endured many hardships and much anguish of heart, and exerted every effort to reform that deviant community — both reprehensible in character and reprehensible in conduct — and to restrain them from their shameful acts. But it yielded no result, and if a few individuals did come to believe in him, they very quickly found deliverance from that corrupt environment. Eventually Lot, peace be upon him, despaired of them and prepared to supplicate. He besought God for the deliverance of himself and his household — God accepted his prayer and delivered that small group, with the exception of his wife: that old woman who not only did not follow his teachings but at times even aided his enemies. God resolved to send down a most severe punishment upon that community. First their cities were turned upside down, then unceasing and successive showers of stones were rained upon them, until all were annihilated and no trace whatsoever remained of their bodies. Since all of this has been set forth as a prelude and introduction for the awakening of the heedless and the arrogant, at the end of this discourse it is stated: "You always pass by their ruined cities in the morning." (وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحينَ). "And at night as well — will you not then use your reason?" (وَبِاللَّيْلِ أَفَلا تَعْقِلُونَ). This expression is stated because the cities of the people of Lot lay along the route of the caravans of the Hijaz toward Syria, and they would pass near them in the course of their day and night journeys. Had they possessed ears of the heart and soul, they would have heard the heart-rending and soul-wrenching voice of that sinful destroyed people — for the ruins of their cities speak to all who pass by in their mute language, offering lessons of admonition and warning against falling into the grip of such events. Indeed: ما أكثر العبر وأقل الاعتبار — "How abundant are the lessons of admonition, and how few are those who take heed." [Reference: Nahj al-Balāgha, Kalimāt Qiṣār, saying 297.] The counterpart of this meaning appears in verse 76 of Surah al-Ḥijr after the account of the people of Lot: وَإِنَّها لَبِسَبيلٍ مُقيمٍ — "These ruins lie on the path of those who pass." In one narration, Imam al-Ṣādiq, peace be upon him, has offered another form of interpretation of this sentence. When one of his companions asked him about the interpretation of the verses "وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ وَبِاللَّيْلِ أَفَلا تَعْقِلُونَ," he replied: "تمرون عليهم فى القرآن اذا قرأتم فى القرآن فاقرئوا ما قص الله عليكم من خبرهم" — "You pass by them in the Quran when you recite its verses — the Quran makes clear to you the accounts that God has set forth concerning them." [Reference: This narration is transmitted from Rawḍa al-Kāfī in Nūr al-Thaqalayn, vol. 4, p. 432.] It is possible that this interpretation alludes to the second meaning of the verse and its inner dimensions. In any case, there is no impediment to combining both interpretations — for the ruins of the people of Lot were present before their external eyes in the outer world, and their accounts in the Holy Quran are likewise before them.

See ayat 148 for tafseer.

See ayat 148 for tafseer.

See ayat 148 for tafseer.

See ayat 148 for tafseer.

See ayat 148 for tafseer.

See ayat 148 for tafseer.

See ayat 148 for tafseer.

See ayat 148 for tafseer.

See ayat 148 for tafseer.

In the verses under consideration, the sixth and final narrative among those relating to earlier Prophets in this sūrah is presented: the account of Yūnus (ʿalayhi al‑salām) and his قوم who ultimately repented. It is noteworthy that, unlike the previous five narratives—those of Nūḥ, Ibrāhīm, Mūsā and Hārūn, Ilyās, and Lūṭ—in which the peoples remained heedless and were punished, this account concludes differently. The people of Yūnus, upon witnessing signs of impending divine punishment, became alert, repented, and were granted divine mercy, receiving both material and spiritual blessings. At the same time, Yūnus (ʿalayhi al‑salām), due to a tark al‑awlā—namely, hastening to leave his people before the appointed time—faced trial and hardship. The Qur’an even uses the term “أَبَقَ”, which is typically employed for a fleeing slave, indicating the severity with which even a minor lapse from a Prophet is treated. These narratives collectively address the مخاطبین—especially the Arab polytheists—by presenting two possible outcomes: whether they will follow the path of the earlier destroyed nations or that of the قومِ یونس, who attained salvation through repentance. The choice, the Qur’an emphasizes, lies within their own ارادہ. The story of Yūnus appears in several places in the Qur’an, including Sūrah al‑Anbiyāʾ, Yūnus, al‑Qalam, and here in Sūrah al‑Ṣāffāt, each highlighting different aspects. In this passage, emphasis is placed on his departure, his trial, and his deliverance. It begins: وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ “Indeed, Yūnus was among the messengers.” Like other Prophets, he called his people to tawḥīd and opposed idolatry and moral فساد. However, his قوم persisted in blind imitation of their forefathers, refusing his دعوت. Despite his compassionate and persistent efforts, they remained obstinate, and only a very small group believed. Eventually, he became despondent of their response. According to some narrations, he resolved to invoke punishment against them, and a divine communication indicated that punishment would descend at a specified time. As that moment approached, Yūnus left his people in a state of anger and proceeded toward the sea. The Qur’an refers to this episode: إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ “When he fled to the laden ship.” The term “أَبَقَ” signifies the act of a slave fleeing from his master. Here, it is used to indicate a minor shortcoming (tark al‑awlā), not sin. On board, a crisis arose, and lots were cast: فَساهَمَ فَكانَ مِنَ الْمُدْحَضِينَ “He drew lots and was among those defeated.” His name was drawn, and he was cast into the sea, where: فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ “The fish swallowed him while he was blameworthy.” This blameworthiness again refers to the ترک اولی. Inside the fish, Yūnus realized the nature of his situation and turned wholeheartedly toward God. His supplication is recorded: لا إِلهَ إِلَّا أَنْتَ سُبْحانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ “There is no god but You; You are exalted; indeed I was among the wrongdoers.” This sincere repentance led to his deliverance: فَلَوْ لا أَنَّهُ كانَ مِنَ الْمُسَبِّحِينَ لَلَبِثَ فِی بَطْنِهِ إِلی يَوْمِ يُبْعَثُونَ “Had he not been among those who glorify God, he would have remained in its belly until the Day of Resurrection.” Instead, he was cast ashore: فَنَبَذْناهُ بِالْعَراءِ وَهُوَ سَقِيمٌ “We cast him upon the barren shore while he was ill.” His physical weakness required care, and God provided for him: وَأَنْبَتْنا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ “We caused to grow over him a plant of yaqṭīn.” Meanwhile, his قوم, witnessing signs of punishment, repented sincerely. The Qur’an states: وَأَرْسَلْناهُ إِلی مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ فَآمَنُوا فَمَتَّعْناهُمْ إِلی حِينٍ “We sent him to a hundred thousand or more; they believed, and We granted them provision for a time.” Thus, unlike other قوم, their ایمان and توبہ saved them from destruction. In conclusion, this narrative uniquely highlights: - the power of sincere repentance, - the importance of perseverance in دعوت, - and the reality that divine mercy remains accessible even in the face of imminent punishment. It offers a powerful contrast to the previous narratives and presents a hopeful model of collective repentance leading to salvation.

Yūnus (ʿalayhi al‑salām), the son of Mattā, is one of the well‑known Prophets of God. He is also known by the title Dhū al‑Nūn (“the one associated with the fish”), a designation arising from the well‑known episode in which his story became linked with a great fish. He is regarded among the Prophets who came after Mūsā and Hārūn (ʿalayhimā al‑salām). Some have traced his lineage back to Hūd (ʿalayhi al‑salām) and have suggested that his prophetic mission was directed toward the remaining people of Thamūd. According to other reports, his place of appearance was a region called Nīnawā, which has been identified with locations in Mesopotamia, particularly near Mawsil along the river Tigris. Some historical accounts place his mission around the 9th century BCE, and even today, a location near the Euphrates close to Kūfa is associated with his name. Other sources present him as a Prophet among Banī Isrāʾīl, sent after Sulaymān (ʿalayhi al‑salām) to guide the people of Nīnawā. In the Book of Jonah in the Old Testament, he is mentioned as “Jonah son of Mattā,” and a narrative is given that in some respects resembles the Qur’anic account. However, there is a significant difference between the Qur’anic and Biblical portrayals. According to Islamic sources, Yūnus (ʿalayhi al‑salām) fulfilled his prophetic duty by calling his people, and only after persistent rejection did he supplicate against them, after which he departed and encountered the episode of the ship and the fish. By contrast, the Biblical account suggests that he attempted to avoid his mission from the outset and fled from it, leading to the same episode. It further states that when God forgave the people due to their repentance, this caused distress and anger to Jonah—an attribution that portrays an unworthy attitude toward divine mercy. A comparison of these two traditions clearly indicates a degree of distortion in the existing Biblical narrative, as it diminishes the stature of a great Prophet by attributing to him reluctance in fulfilling his mission and displeasure at divine forgiveness. In contrast, the Qur’an presents him with dignity and respect, emphasizing both his مقام as a messenger and the instructive nature of his experience.

As previously noted, there is no definitive evidence regarding the exact duration for which Yūnus (ʿalayhi al‑salām) remained in the belly of the fish. Various reports mention different time spans—some stating nine hours, others three days, and still others longer periods, even up to forty days—but none of these reports carry conclusive proof. The only specific narration found in Tafsīr ʿAlī ibn Ibrāhīm, attributed to Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām), mentions a duration of nine hours (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 436). Some Sunni exegetes have even suggested a duration as short as one hour (Tafsīr al‑Qurṭubī, vol. 8, p. 5567). Regardless of the exact duration, there is no doubt that this event constitutes an extraordinary occurrence. Under normal circumstances, a human being cannot survive for more than a few minutes in an environment devoid of air. While a fetus survives in the womb for months, this is due to its distinct physiological condition, whereby it receives oxygen through the maternal bloodstream rather than through independent respiration. Thus, the episode of Yūnus (ʿalayhi al‑salām) is clearly an instance of divine miracle. It is not the first such event recorded in revelation. The same God who preserved Ibrāhīm (ʿalayhi al‑salām) unharmed in the fire, who opened a passage through the sea for Mūsā and Banī Isrāʾīl, and who saved Nūḥ (ʿalayhi al‑salām) through a simple vessel amidst a vast flood, also possesses the power to preserve one of His chosen servants within the belly of a great fish without harm. Moreover, the existence of such large marine creatures is not inherently implausible. Even in the contemporary world, massive sea animals—such as whales—are known, some reaching lengths exceeding thirty meters and possessing enormous internal capacity. Within the broader Qur’anic narrative, in which earlier Prophets are shown being delivered from immense trials through divine intervention, Yūnus (ʿalayhi al‑salām) represents the final example in this sequence. His account reinforces the principle that divine power transcends all natural limitations, and that God’s chosen servants are sustained and protected in extraordinary ways when they turn sincerely toward Him.

We know that the narratives presented in the Qur’an Majid serve pedagogical purposes, for the Qur’an is not a book of tales and stories; rather, it is a book for the formation and moral cultivation of human beings. From this remarkable account, many lessons and admonitions may be derived. A: Noncompliance, even if it occurs with a great Prophet in the form of a “ترکِ اولیٰ,” is highly significant in the sight of God and entails consequence. However, because the rank of the Prophets is exceedingly elevated, even a minor lapse on their part may at times be regarded as equivalent to a major sin for others. On this basis, we observe in this account that God described him as a fleeing slave. It is narrated that those aboard the ship said that a sinful person was among them, and ultimately God confined him in a dreadful prison; after repentance and return to God, he was released from that confinement in a weakened and ailing state. This is so that all people may know that disobedience and sin are not acceptable from any individual. The greatness of the station of the Prophets and the awliyāʾ of God lies precisely in their obedience to His command; otherwise, no one has any kinship with God. Indeed, it is a sign of the greatness of this eminent Prophet that God exercised such strictness regarding him. B: In this same account (in the portion mentioned in Surah al-Anbiyāʾ, verse 87), the path for the deliverance of the believers from grief, sorrow, and hardships is also indicated—namely, the very path traversed by Prophet Yunus (peace be upon him): acknowledgment of error and wrongdoing before the Divine, glorification and exaltation of Him, and repentance, penitence, and return to His presence. C: This event indicates how a sinful people deserving of punishment can, in their final moments, alter the course of their history and attain salvation by turning back toward the merciful and loving embrace of God—provided they become attentive before the opportunity is lost and, if possible, choose a learned guide for their direction. D: This episode also demonstrates that faith in God and repentance from sin—beyond their spiritual effects and blessings—also redirect the apparent worldly blessings toward human beings, increase prosperity, and become a means for longevity and benefiting from the blessings of life. A parallel example appears in the account of Prophet Nuh (peace be upon him); its details and exposition will, God willing, be presented in the tafsir of Surah Nuh. E: The power of God is so vast and all-encompassing that nothing is difficult for Him. He can preserve a human being sound and secure within the mouth and belly of a great and terrifying creature, and bring him out intact. Such matters indicate that all causes in this world are subject to His will and are humbled before His command.

Here a question arises, namely: in the accounts of other peoples, the Qur’anic verses state that at the time of the descent of punishment (i.e., “عذاب استیصال,” which is sent for the destruction of rebellious peoples), repentance and turning toward God prove ineffective. Then how did an exception occur in the case of the قومِ یونس? The first answer is that the punishment had not yet actually descended; rather, only certain signs—intended for warning and admonition—had appeared. They took timely benefit from these warnings and repented and believed before the descent of the punishment. The second answer is that this punishment was not “عذابِ استیصال” but rather a form of admonitory chastisement (gooshmālī). Such corrective chastisement used to be inflicted upon peoples prior to the descent of total punishment, so that they might awaken before the opportunity was lost and adopt the path of taqwā. As in the case of the people of Fir‘awn, upon whom various punishments were sent before their drowning.

Here a question arises, namely: in the accounts of other peoples, the Qur’anic verses state that at the time of the descent of punishment (i.e., “عذاب استیصال,” which is sent for the destruction of rebellious peoples), repentance and turning toward God prove ineffective. Then how did an exception occur in the case of the قومِ یونس? The first answer is that the punishment had not yet actually descended; rather, only certain signs—intended for warning and admonition—had appeared. They took timely benefit from these warnings and repented and believed before the descent of the punishment. The second answer is that this punishment was not “عذابِ استیصال” but rather a form of admonitory chastisement (gooshmālī). Such corrective chastisement used to be inflicted upon peoples prior to the descent of total punishment, so that they might awaken before the opportunity was lost and adopt the path of taqwā. As in the case of the people of Fir‘awn, upon whom various punishments were sent before their drowning.

See ayat 160 for tafseer.

See ayat 160 for tafseer.

See ayat 160 for tafseer.

See ayat 160 for tafseer.

See ayat 160 for tafseer.

See ayat 160 for tafseer.

See ayat 160 for tafseer.

See ayat 160 for tafseer.

See ayat 160 for tafseer.

See ayat 160 for tafseer.

See ayat 160 for tafseer.

After presenting six narratives of earlier Prophets and the lessons of reform and guidance embedded in each of them, the discourse now shifts to a new theme—one that is directly related to the Arab polytheists. It brings forward various forms of their shirk, subjects them to a sharp and critical examination, and refutes their baseless and superstitious beliefs through different arguments. The issue is that a group among the Arab polytheists, due to intellectual decline and lack of knowledge, compared God with themselves and attributed to Him offspring, and at times even a spouse. Among them, the tribes of Juhaynah, Sulaym, Khuzaʿah, and Banī Mulayḥ held the belief that angels were the daughters of God. Many of the Arab polytheists also considered the jinn to be the offspring of God, or even believed that God had taken a wife from among the jinn. Such baseless and absurd conceptions led them completely away from the truth, to the extent that the آثار of tawḥīd and divine unity were obliterated from their outlook. A narration states that an ant imagines that its Lord possesses two antennae like itself. Thus, narrow perception leads to comparison, and comparing the Creator with the creation becomes one of the greatest causes of deviation in understanding God. The Qur’an first addresses those who regarded angels as daughters of God and refutes them through empirical, rational, and transmitted arguments. It first states: فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ “Ask them: are daughters for your Lord while sons are for them?” They attribute to God what they themselves dislike, for they were deeply averse to daughters while valuing sons—due to their role in warfare and social status. Although, in reality, both sons and daughters are equal in worth, here the Qur’an argues by appealing to their own accepted premises (musallamāt al‑khaṣm), turning their assumptions against them. Then an empirical argument is presented: أَمْ خَلَقْنَا الْمَلَائِكَةَ إِناثاً وَهُمْ شاهِدُونَ “Did We create the angels as females while they were witnesses?” Clearly, none of them had witnessed the creation of angels. The Qur’an then presents a rational argument: أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ وَلَدَ اللَّهُ “Indeed, it is from their fabrications that they say: God has offspring.” وَإِنَّهُمْ لَكَاذِبُونَ “And indeed, they are certainly liars.” It further challenges: أَصْطَفَى الْبَناتِ عَلَى الْبَنِينَ “Has He chosen daughters over sons?” مَالَكُمْ كَيْفَ تَحْكُمُونَ “What is wrong with you? How do you judge?” أَفَلَا تَذَكَّرُونَ “Will you not reflect?” These claims are so baseless that even slight reflection suffices to expose their falsehood. After presenting sensory and rational arguments, the Qur’an introduces a transmitted argument: أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ فَأْتُوا بِكِتابِكُمْ إِنْ كُنْتُمْ صادِقِينَ “Do you have any clear authority? Then bring your book, if you are truthful.” Thus, if such claims were true, they should have been recorded in earlier revelations. However, they have no foundation in any divine scripture. Rather, they are inherited superstitions passed from one ignorant generation to another. The Qur’an then mentions another erroneous belief: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً “They have established a relationship between Him and the jinn.” This “relationship” refers broadly to associating the jinn with God, treating them as partners or objects of worship. The Qur’an responds: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ “The jinn themselves know that they will be brought forth (for judgment).” Thus, even those beings whom they associate with God are themselves subject to divine accountability. The discourse concludes: سُبْحانَ اللَّهِ عَمَّا يَصِفُونَ إِلَّا عِبادَ اللَّهِ الْمُخْلَصِينَ “Glory be to God above what they describe—except what the sincere servants of God describe.” All human descriptions of God are inadequate and flawed unless they arise from the mukhlaṣīn, those purified from ignorance, ego, and error, who speak only within the bounds permitted by divine knowledge. Thus, true معرفت of God must not be sought from inherited superstitions of ignorance, but from the teachings of these purified servants. Their expressions elevate the human soul, cleanse it from all forms of shirk and anthropomorphism, and illuminate it with the نور of divine unity. Therefore, one must turn to the teachings of the Prophet (ṣallallāhu ʿalayhi wa ālihi wa sallam), the discourse of ʿAlī in Nahj al‑Balāghah, and the supplications of Imām Zayn al‑ʿĀbidīn in Ṣaḥīfah Sajjādiyyah, in order to attain a proper understanding of God—an understanding purified from all traces of misrepresentation and deviation.

See ayat 170 for tafseer.

See ayat 170 for tafseer.

See ayat 170 for tafseer.

See ayat 170 for tafseer.

See ayat 170 for tafseer.

See ayat 170 for tafseer.

See ayat 170 for tafseer.

See ayat 170 for tafseer.

See ayat 170 for tafseer.

In the preceding verses, discussion centered on the various deities of the polytheists. The same theme continues in the verses under consideration, where different aspects of this issue are presented in successive statements. It is stated that the misleading efforts of idol‑worshippers cannot influence pure and righteous hearts; only those corrupted inner selves, inclined toward evil and destined for Hell, accept such temptations. Thus it is said: فَإِنَّكُمْ وَما تَعْبُدُونَ “You and what you worship…” ما أَنْتُمْ عَلَيْهِ بِفاتِنِينَ “You cannot mislead anyone against Him…” إِلَّا مَنْ هُوَ صالِ الْجَحِيمِ “Except one who is destined to burn in Hell.” Contrary to what proponents of determinism have inferred, these verses actually refute such a doctrine. They indicate that no one can excuse deviation by claiming compulsion or deception; rather, only those who themselves incline toward misguidance accept it. The expression “صالِ الجحيم”—derived from a form indicating active participation—suggests a person who willingly chooses the path leading to Hell. Hence, the possibility of moral responsibility is affirmed, and all avenues of excuse for deviation are closed. It is therefore surprising that some commentators have interpreted the verse as meaning that only those whose damnation has been predestined can be misguided. Such an understanding undermines the entire prophetic mission, the revelation of scriptures, the accountability of human beings, and the principle of divine justice. Acceptance of such determinism would effectively negate all moral and religious meaning. Following this clarification of human choice and accountability, the Qur’an turns to the exalted status of the angels—those whom the polytheists falsely described as daughters of God. Their own testimony is cited: وَما مِنَّا إِلَّا لَهُ مَقامٌ مَعْلُومٌ “There is none among us except that he has a known مقام.” وَإِنَّا لَنَحْنُ الصَّافُّونَ “We are those who stand in ranks.” وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ “And we are those who glorify.” These verses highlight three aspects of angelic nature: First, each angel has a specific and defined rank that he does not تجاوز. Second, angels are constantly prepared to carry out divine commands in the system of creation. Third, they are perpetually engaged in glorifying God and declaring Him free from all imperfection. Thus, angels are obedient servants, wholly devoted to divine command—far removed from any notion of kinship or association with God. They themselves reject such false attributions and declare God’s transcendence. The Qur’an further reports an excuse offered by some polytheists: وَإِنْ كانُوا لَيَقُولُونَ “They used to say…” لَوْ أَنَّ عِنْدَنا ذِكْراً مِنَ الْأَوَّلِينَ “If we had received a reminder from the earlier peoples…” لَكُنَّا عِبادَ اللَّهِ الْمُخْلَصِينَ “We would have been among the sincere servants of God.” This resembles the claim of a failing student who blames his lack of achievement on the absence of proper instruction. The Qur’an refutes this by pointing out that the greatest of revelations—the Qur’an itself—was sent to them, yet they rejected it: فَكَفَرُوا بِهِ فَسَوْفَ يَعْلَمُونَ “So they disbelieved in it, and they shall soon know.” Their claims of sincerity are thus exposed as false, and their rejection of divine guidance renders them liable to the consequences of their disbelief. In conclusion, these verses emphasize two key principles: human beings possess choice and cannot attribute misguidance to external compulsion, and true معرفت of God requires purifying one’s understanding from inherited superstitions, following instead the path of the sincere servants who recognize God’s transcendence and unity.

See ayat 177 for tafseer.

See ayat 177 for tafseer.

See ayat 177 for tafseer.

See ayat 177 for tafseer.

See ayat 177 for tafseer.

See ayat 177 for tafseer.

After these diverse discussions concerning the struggles of the महान Prophets and the obstructive actions of the unbelieving polytheists, which have been presented in the verses of this Surah, as we now approach its concluding verses, the most significant related issue is articulated. The conclusion is presented in its most elevated form: the declaration of the complete victory of the army of God over the forces of Shayṭān and the دشمنانِ حق. This is so that the small group of believers who, at the time of the revelation of these verses in Makkah, were subjected to the severity and pressure of the enemies of Islam, as well as all deprived believers in every age and era, may be reassured by this عظیم وعدہ of God, cleanse the dust of despair and hopelessness from their hearts and souls, and remain prepared to continue the struggle against the forces of falsehood. It is stated: “وَلَقَدْ سَبَقَتْ كَلِمَتُنا لِعِبادِنَا الْمُرْسَلِينَ” — Our decisive word has already gone forth concerning Our Messengers. That they shall indeed be helped and granted victory: “إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ”. And that Our hosts shall certainly triumph in all arenas: “وَإِنَّ جُنْدَنا لَهُمُ الْغالِبُونَ”. How explicit and self-evident is this statement, and how spiritually uplifting and hope‑instilling is this promise. Indeed, the victory of the forces of truth over falsehood, the dominance of the army of Allah, and divine assistance and support for the Messengers and the sincere servants are among His certain and definitive promises and established divine laws. These are expressed in these verses in the form “سَبَقَتْ كَلِمَتُنا” (that this promise and this law have existed from the very beginning). Similar meanings are also found in many other verses of the Qur’an Majid. In Surah al-Rum, verse 47, it is stated: “وَكانَ حَقًّا عَلَیْنا نَصْرُ الْمُؤْمِنینَ” — Assisting the believers is a binding obligation upon Us. Likewise, in Surah al-Hajj, verse 40, it is stated: “وَلَیَنْصُرَنَّ اللہُ مَنْ یَنْصُرُہ” — Allah will surely help those who support His دین and cause. And in Surah al-Mu’min, verse 51, it is stated: “إِنَّا لَنَنْصُرُ رُسُلَنا وَالَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا وَيَوْمَ يَقُومُ الْأَشْهادُ” — We shall certainly aid Our Messengers and those who believe, both in the life of this world and on the Day when the witnesses shall stand forth. In Surah al-Mujādilah, verse 21, this matter is expressed with complete decisiveness as a definitive divine principle: “كَتَبَ اللهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي” — Allah has decreed that I and My Messengers shall surely prevail. It is evident that God, who is capable of all things and in whose promises there has never been nor will ever be any breach, is fully able to realize this عظیم وعدہ. Just as in the case of His other immutable laws governing existence, He can grant complete and uncompromising success to the people of truth. This divine promise is among the most significant principles that sustain those who tread the path of truth, keeping them assured and steadfast, invigorating their spirits, and enabling them—whenever they grow weary—to regain vitality, as though new life flows through their veins.

Here a question arises, namely: if assistance and support for the Prophets and the success of the believers have already been decreed within the divine will and determination of God, then why is it that in the full course of human history we observe many Prophets appearing to be confined to mere proclamation, and several groups of believers facing defeat? If the divine سنتِ الٰہی is indeed invariable, then on what basis do these exceptions occur?

Firstly, success possesses a broad meaning and does not always signify outward and physical dominance over the enemy. At times, the success of a school of thought and an ideology is also regarded as success, and indeed this is the most important form of success. For instance, if the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam) had been martyred in a battle, yet we observe that his religion spread throughout the world, would it be possible to interpret such a martyrdom as defeat? An even clearer example is that Imam Husayn (ʿalayhi al-salām) and his companions indeed drank the cup of martyrdom in the field of Karbala, yet their objective was to expose the repugnant face of Banū Umayyah, who outwardly claimed succession to the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam) but in reality sought to return the Islamic society to the era of jāhiliyyah. They succeeded in this عظیم objective; they alerted the Muslims to this danger and saved Islam from annihilation. Can it then be said that they were defeated in Karbala? The essential point is that the Prophets and the جنودِ الٰہی, that is, the believers, despite all the continuous and organized efforts of the enemies of truth, were able to advance their aims and objectives in the world, to produce an increasing number of followers, to preserve the continuity of their doctrinal path, and to stand firm against all such storms—so much so that, in the present age, they have drawn the attention of a majority of the world’s people. There is also another type of success which is achieved gradually over centuries in opposition to the enemy. At times, one generation enters the field and does not attain success, yet subsequent generations continue their work and ultimately achieve victory (for example, the victory of the army of Islam over the Crusaders after two centuries). Such a success is also regarded as the success of all. Secondly, it must not be forgotten that God’s promise of victory for the believers is a conditional promise, not an absolute one, and failure to recognize this reality gives rise to many misunderstandings. This is because the terms used in the verses under discussion, such as “عبادنا” (Our servants) and “جندنا” (Our army), as well as similar expressions found in other verses of the Qur’an such as “حِزْبَ اللهِ,” “الَّذِينَ جاهَدُوا فِينا,” and “وَلَيَنْصُرَنَّ اللهُ مَنْ يَنْصُرُهُ,” all serve as clear indications of the conditions required for success. We, however, desire neither to become striving believers nor a sincere army, yet in such a state we expect to prevail over the enemies of truth and justice. We wish to advance in the path of God while harboring satanic ideas and programs, and then we express astonishment as to why we have been overcome by our enemies. Have we fulfilled our own commitments that we now demand the fulfillment of God’s promise? In the Battle of Uḥud, the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam) had promised the Muslims victory, and indeed they were victorious in the initial phase of the battle. However, a group became preoccupied with collecting spoils of war, fostering division and discord, and disregarding the command of the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam). They showed negligence in preserving the success achieved at the beginning of the battle and in guarding the pass of Uḥud, and this very matter became the cause of their defeat. It appears that the group which considered itself entitled to victory came to the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam) and, in a particular tone, asked about the promised victory. The Qur’an provided them with a most appropriate response, which serves as evidence for our discussion: “وَلَقَدْ صَدَقَكُمُ اللهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ حَتَّى إِذا فَشِلْتُمْ وَتَنازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ مِنْ بَعْدِ ما أَراكُمْ ما تُحِبُّونَ مِنْكُمْ مَنْ يُرِيدُ الدُّنْيا وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفا عَنْكُمْ وَاللهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ” (Āl ʿImrān 152). “فشلتم” (you became weak), “تنازعتم” (you began disputing and contending with one another), “عصيتم” (you disobeyed), These expressions indicate that they had abandoned the conditions necessary for divine assistance and victory over the enemy, and as a result they failed to achieve their objective. Indeed, God has never promised that anyone who merely adopts the name of a Muslim and a mujāhid and claims affiliation with “جند الله” and “حزب الله” will necessarily prevail over the enemy in every میدان. Rather, this divine promise is specific to those who sincerely seek God’s pleasure, who practically follow His command, and who do not neglect taqwā and trustworthiness. A similar question and answer has been discussed regarding “duʿāʾ” and the divine promise of “اجابت” [biḥawālah: Tafsīr Namūnah, jild 1, under Surah al-Baqarah, verse 186]. Thereafter, continuing these verses, both for the consolation of the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam) and the believers and for the warning and threat to the heedless polytheists, it is stated: “فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ” — turn away from them and leave them to themselves for a determined period. This is a profoundly meaningful and awe‑inspiring warning, arising from the certainty of complete victory. In particular, the expression “حَتَّى حِينٍ” (for a time) is presented in an indefinite and unspecified manner. But until when? Until the time of Hijrah? Until the Battle of Badr? Until the conquest of Makkah? Or until the conditions are prepared for a comprehensive uprising of the Muslims against these blind‑hearted individuals? This is not precisely معلوم. Similar expressions are also found in other verses of the Qur’an. At one place it states: “فَاَعْرِضْ عَنْهُمْ وَتَوَکَّلْ عَلَى اللهِ” — turn away from them and place your trust in God (al-Nisāʾ 81). Elsewhere it states: “قُلِ اللهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ” — say “Allah,” then leave them to play in their falsehood (al-Anʿām 91). Thereafter, reinforcing this statement with another warning, it is said: “وَاَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ” — observe them, for soon they themselves shall see. They will soon witness, in this very world, your victory and that of the believers, along with their own humiliating defeat, and in the Hereafter they will witness the punishment of God. Since these shameless rebels used to say: what has become of that divine promise of punishment? If you are truthful, why is it delayed?—the Qur’an responds in a threatening tone: “اَفَبِعَذابِنا يَسْتَعْجِلُونَ” — are they hastening Our punishment? At times they say, “متٰی ھٰذا الوعد” (when will this promise be fulfilled?), and at times, “متٰی ھٰذا الفتح” (when will this victory be realized?). But when Our punishment descends upon their very courtyards, and their days become dark and dire, they will then realize how evil and perilous is the morning of those who were warned: “فَإِذا نَزَلَ بِساحَتِهِمْ فَساءَ صَباحُ الْمُنْذَرِينَ.” The expression “ساحة” (the courtyard or inner space of dwellings) serves to vividly depict the descent of punishment within the very sphere of their lives, transforming the center of their comfort and security into a place of fear and اضطراب. The expression “صَباحُ الْمُنْذَرِينَ” (the morning of those who were warned) may indicate that divine punishment for this obstinate and oppressive people, like many past nations, will descend in the morning; or it may signify that while all people desire their morning to begin with خیر and well‑being, theirs will instead be bleak and dark; or it may imply that morning is a time of awakening, and they too will awaken—yet at a time when no path of salvation remains and the crisis has already overtaken them beyond recovery.

See ayat 182 for tafseer.

See ayat 182 for tafseer.

See ayat 182 for tafseer.

See ayat 182 for tafseer.

It has been stated that the final verses of this surah serve as a means of consolation for the Noble Prophet, peace be upon him and his household, and for the believers, and as a threat for the obstinate disbelievers. The two verses under consideration are those that appeared earlier and are repeated here for emphasis. In a threatening tone it is stated: "Turn away from them and leave them for a specified period." (وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ). "And watch — for they too will soon come to see." (وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ). As stated previously, this repetition is for emphasis — so that they may know it is a settled matter that they will soon witness their own punishment, defeat, and failure, and will be ensnared in the bitter consequences of their deeds, while the success of the believers is certain and established. Or it may be that the first instance threatens them with worldly punishment and chastisement, and the second with divine punishment and chastisement in the Hereafter. Thereafter the surah is concluded with three meaningful sentences concerning God Almighty, the prophets, and all the worlds. It is stated: "Your Lord — the Lord of Might — is far exalted above the baseless descriptions that the ignorant polytheists attribute to Him." (سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ). At times they call the angels His daughters, at times they fabricate kinship between Him and the jinn, and at times they place worthless beings such as stones and wood on a par with Him. "Might" — meaning absolute and invincible power — in reality signifies the drawing of a line of invalidation across all these imagined deities. In the verses of this surah there is mention at one point of the glorification and transcendence declared by "'ibāda Allāh al-mukhlaṣīn," at another of the glorification of the angels, and here the glorification and declaration of transcendence pertaining to God's pure essence by God Himself. In the second sentence, God Almighty expressing His boundless grace and favour toward all the prophets states: "Peace be upon all the messengers." (وَسَلامٌ عَلَى الْمُرْسَلينَ). A salutation that on the Day of Resurrection is the sign of safety and well-being from every kind of punishment and chastisement — a salutation that is a guarantee against defeat and a sign of victory over enemies. It is worthy of attention that in the verses of this surah, salutations have been sent individually upon many prophets. In verse 79 it is stated: سَلامٌ عَلى نُوحٍ فِي الْعالَمِينَ; and in verse 109: سَلامٌ عَلى إِبْراهِيمَ; and in verse 120: سَلامٌ عَلى مُوسى وَهارُونَ; and in verse 130: سَلامٌ عَلى إِلْياسِينَ. But here all these salutations and others beyond them are summarised and combined in a single sentence: peace be upon all the messengers. Finally, the concluding sentence ends the discourse with divine praise: "And all praise belongs to God, the Lord of all the worlds." (وَالْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ). The final three verses may constitute a summary and allusive overview of all the subjects of this surah. The major portion of this surah concerned monotheism and the confrontation with the various forms of polytheism, and the first verse declares the glorification and transcendence of God from all the descriptions of the polytheists. The second portion of this surah set forth certain aspects of the lives of seven great prophets, and the second verse alludes to them. At the end, the third portion concerned God's blessings — in particular the diverse blessings of Paradise — and the victory of the armies of God over the armies of disbelief. Accordingly, the divine praise at the end is an allusion to all of these matters. Some exegetes have offered another analysis of these final three verses of the surah, as follows: the most important matters that engage the human being's attention are the knowledge of three things. The first is knowledge of God Almighty to the extent of human capacity — and the final acts a human being can perform in this connection are three: knowing Him to be transcendent of all that is unworthy of His station — this meaning is contained in the word "subḥān"; and describing Him with all His attributes of perfection — to which the word "rabb" alludes, as it points to God's wisdom, mercy, and His ownership and nurturing of all beings; and knowing Him to be transcendent of every partner and equal — this meaning is present in the sentence "ammā yaṣifūn." The second important matter is the removal of deficiencies in human life, which is not possible without divine leaders and heavenly guides — and the sentence "salāmun 'alā al-mursalīn" alludes to this. The third important matter in human life is that the human being should know what his end will be after death. Here, attention to the blessings of the "Lord of all the worlds" and His station of self-sufficiency and mercy and grace brings peace and tranquility to the human being — "wa-al-ḥamdu lillāhi rabbi al-'ālamīn." [Reference: Tafsīr al-Kabīr, Fakhr al-Dīn al-Rāzī, vol. 26, p. 173.]

In several traditions reported from the Prophet of Islam (ṣallallāhu ʿalayhi wa ālihi wa sallam), Amīr al‑Muʾminīn (ʿalayhi al‑salām), and Imām al‑Bāqir (ʿalayhi al‑salām), it is stated: “من اراد أن يكتال بالمكيال الاوفى (من الأجر يوم القيامة) فليكن آخر كلامه فى مجلسه سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلامٌ عَلَى الْمُرْسَلِينَ وَالْحَمْدُ لِلَّهِ رَبِّ الْعالَمِين” “Whoever desires to receive his reward on the Day of Resurrection with a full and abundant measure should conclude his gathering with the words: ‘سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلامٌ عَلَى الْمُرْسَلِينَ وَالْحَمْدُ لِلَّهِ رَبِّ الْعالَمِين’” (Majmaʿ al‑Bayān; al‑Kāfī; Man lā yaḥḍuruhu al‑faqīh; as cited in Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 440). Thus, a gathering should be concluded with the glorification of God, sending peace upon the Messengers, and offering praise and gratitude to the Lord, so that any shortcomings or inappropriate speech that may have occurred during the gathering may be compensated for. In Kitāb al‑Tawḥīd by Shaykh al‑Ṣadūq, it is reported that a scholar from Shām came to Imām al‑Bāqir (ʿalayhi al‑salām) and said that he had a question to which he had received contradictory answers. When asked to present his question, he inquired about the first creation of God. Some had told him it was power, others knowledge, and others the spirit. Imām al‑Bāqir (ʿalayhi al‑salām) replied that none had given a correct answer. He explained that in the beginning there was God alone, and nothing besides Him. He was powerful and exalted even before the creation of power or honor as entities. Then he recited: “سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ” (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 440). This indicates that the various descriptions attributed to God by people were tainted with anthropomorphism or error, whereas this verse affirms that God has always been inherently possessing knowledge, power, and might without dependence on creation. O Lord! You have promised to assist Your Messengers and grant victory to Your hosts. Include us among the followers of the Messengers and among Your forces, and grant us victory over those hostile forces who strive, from all corners of the earth, to extinguish the light of the Qur’an. O God! Protect us from every form of shirk and from deviation from the path of tawḥīd. O Lord! The challenges once faced by the Prophets in confronting the forces of shirk and disbelief have now appeared within our own societies. Grant us that same divine assistance and protection that safeguarded Your Messengers in those struggles. Āmīn yā Rabb al‑ʿālamīn.