Az-Zumar

See ayat 3 for tafseer.

See ayat 3 for tafseer.

This Surah begins with two verses concerning the revelation of the Qur’an Majid. One of these refers to the origin of revelation—namely, the pure essence of God—while the other discusses the content and purpose of the Qur’an. It is stated: “تنزيل الكتاب من الله العزيز الحكيم” — this Book has been sent down from God, the All‑Mighty, the All‑Wise. Every book is recognized by its author; thus, when it becomes clear that the source of this عظیم heavenly Book is the knowledge of a Being whose power is boundless and whose knowledge encompasses all things, one immediately perceives the عظمت of its contents and recognizes, without further explanation, that its message is true, full of wisdom, light, and guidance. Such expressions at the beginning of Qur’anic chapters also remind the believers that what is presented in this Book is the speech of God, not that of the Prophet, even though the speech of the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam) is itself exalted and wise. It is then stated: “انا انزلنا اليك الكتاب بالحق” — We have sent down to you the Book in truth. This indicates that nothing exists within it except truth, and one will find nothing in it apart from truth. Consequently, the seekers of truth follow it, and those who thirst for reality pursue its teachings. Since the purpose of its revelation is to convey pure دين, it is further stated: “فاعبد الله مخلصًا له الدين” — therefore worship God, making the دين purely for Him. Here, “دین” may refer specifically to worship, as indicated by the preceding command “فاعبد الله,” in which case “مخلصًا له الدين” denotes sincerity in worship and freedom from all forms of شرك and ostentation. However, the breadth of the term “دین” suggests a more comprehensive meaning encompassing belief, action, and the entirety of human spiritual and material life. Thus, a sincere servant must dedicate all aspects of life to God alone—thought, association, speech, and action—seeking His pleasure in every circumstance. It is then emphasized again: “الا لله الدين الخالص” — indeed, the pure دین belongs to God. This may signify that only a دين characterized by sincerity is acceptable to God, free from شرك, ostentation, and any mixture with other influences. In support of this, a ḥadīth reports that when someone asked the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam) about actions performed partly for divine reward and partly for recognition, he replied that God accepts only that which is done sincerely for Him, and then recited: “الا لله الدين الخالص.” The verse also serves as a refutation of the مشرکین, who claimed: “ما نعبدهم إلا ليقربونا إلى الله زلفى” — we worship them only so that they may bring us nearer to God. The Qur’an responds that God will judge between them concerning their اختلاف, exposing the فساد of their reasoning. The logic of idolatry, as described, arose from the تصور that God is too exalted to be approached directly, leading them to adopt intermediaries—such as angels, jinn, or other revered beings—and eventually to represent them through idols. Over time, respect transformed into worship, despite these beings being neither creators nor independent authorities. The Qur’an decisively rejects this notion, emphasizing that human beings may establish a direct relationship with God—without intermediaries—through supplication, repentance, and worship. This is exemplified in Surah al-Fātiḥah, which establishes direct communication between the servant and the Creator. Even concepts such as شفاعت and توسل are contingent upon divine permission and remain within the framework of توحید. God is described as nearer to the human being than his own self: “وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ” and “وَاعْلَمُوا أَنَّ الله يحول بين المرء وقلبه”. In such circumstances, there is no need for intermediaries, and the worship of other beings—whether angels, jinn, or idols of stone and wood—is baseless and constitutes ingratitude toward the true Bestower of نعمت. Thus, the verse concludes: “إِنَّ الله لا يهدي من هو كاذب كفار” — indeed, God does not guide one who is false and ungrateful. Such individuals, by their own actions, deprive themselves of the capacity to receive guidance, both in this world and in the Hereafter.

In these verses, two distinct expressions are used: “تنزيل الكتاب” in the first verse and “انزلنا اليك الكتاب” in the second. The question arises as to the difference between “تنزيل” and “انزال,” and the reason for this variation in expression. According to what is derived from the lexical sources, “تنزيل” is generally employed in contexts where something is sent down gradually and in stages, whereas “انزال” has a broader meaning, encompassing both gradual revelation and sudden, once‑for‑all revelation. As stated in Mufradāt al-Rāghib under the root “نزل”: والفرق بين الانزال والتنزيل … أن التنزيل يختص بالموضع الذي يشير الیه إنزاله مفرقا و مرة بعد أخرى والانزال عام. Some scholars, however, have treated both terms in a more contrasted manner, considering “تنزيل” exclusively for gradual revelation and “انزال” exclusively for instantaneous revelation. On this basis, the variation in expression may be understood as an indication that the Qur’an possesses two modes of revelation: First, a sudden (دفعی) revelation, which occurred in the Night of Decree (Laylat al-Qadr) during the month of Ramaḍān, when the Qur’an, in its entirety, was revealed upon the blessed heart of the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam). This is reflected in verses such as: “انا انزلناه في ليلة القدر” (al‑Qadr 1), “انا انزلناه في ليلة مباركة” (al‑Dukhān 3), “شهر رمضان الذي انزل فيه القران” (al‑Baqarah 185). In all these instances, the term “انزال” is used, pointing to a comprehensive and complete descent. Second, the gradual (تدريجی) revelation, which took place over the twenty‑three years of the Prophet’s mission. In this process, verses were revealed according to circumstances and events, guiding the Muslims step by step in spiritual, moral, intellectual, and social development. This is expressed in: “وَقُرْآناً فَرَقْناهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْناهُ تَنْزِيلاً” (Banī Isrāʾīl 106). It is noteworthy that sometimes both expressions appear within a single context to indicate two different aspects, as in Surah Muḥammad (47:20), where the expectation of gradual revelation is contrasted with instances in which revelation occurred collectively. Accordingly, the variation between “تنزيل” and “انزال” in the verses under discussion can be understood as pointing to both dimensions of Qur’anic revelation—its gradual descent in history and its originating, unified descent—thereby giving the expression a comprehensive scope. At the same time, it should be acknowledged that there are exceptions in usage. For example, in Surah al‑Furqān (25:32), it is stated: “وقال الذين كفروا لولا نزل عليه القران جملة واحدة …” where the objection of the disbelievers concerns the absence of a single, collective revelation, and the response highlights the wisdom of gradual descent for the strengthening of the Prophet’s heart. Thus, each form of expression—“تنزيل” and “انزال”—carries its own implications and benefits, and their usage depends upon the specific context and purpose being conveyed.

See ayat 5 for tafseer.

In the preceding verses the discussion concerned the polytheists' belief that idols served as intermediaries and intercessors before God. Beyond this, they also held another belief concerning certain of their deities — such as the angels — regarding them as God's daughters. The first verse under consideration, responding to this reprehensible notion, states: "If God had wished to take a child He would have chosen from what He creates whatever He wills." (لَوْ أَرَادَ اللهُ أَنْ يَتَّخِذَ وَلَداً لَاصْطَفَى مِمَّا يَخْلُقُ مَا يَشَاءُ). "He is transcendent above that — He is God, the One, the All-Subduing." (سُبْحانَهُ هُوَ اللهُ الْواحِدُ الْقَهَّارُ). Exegetes have offered various interpretations of the first sentence. Some have said that what is meant is: if He wished to take a child at all, why would He choose daughters — who in your estimation are beings of no worth — rather than sons? This is in reality a form of argumentation tailored to the mindset of the addressees, so that they may recognise the groundlessness of their own discourse. Others have said that what is meant is: if God wished to have a child, He would create a being superior and more excellent than the angels. However, attending to the fact that daughters are not of lesser worth than sons in God's sight, and attending to the fact that the angels and Jesus, peace be upon him — who in the belief of the deviants are God's offspring — are beings of very great dignity and excellence, neither of these two interpretations appears appropriate. It is better to say that the verse intends to convey that children are necessarily for the purpose of assistance and spiritual solace. If — per impossible — God were in need of something of this kind, it would not have been necessary for Him to take a child; rather, He could have selected certain individuals from among His most excellent created beings to fulfil this purpose. Why would He choose offspring? But since He is One and Unique, All-Subduing over all things, eternal and everlasting — needing no one's assistance and there being no conceivable loneliness for Him that would be relieved through solace from something, nor any need to perpetuate a lineage — He is therefore transcendent above having children, whether actual or adoptive and chosen. Furthermore, as has been stated previously, the foolish and ignorant — who at times regarded the angels as God's daughters, at times affirmed some kinship between Him and the jinn, and at times called Jesus or Ezra the son of God — were unaware of the evident truth that if "son" is taken to mean an actual son, this necessarily implies first a body; second the acceptance of divisibility, since a son is a part of the father's existence that separates from him; third the necessity of similarity and likeness, since a son resembles his father; and fourth the need for a wife. God is transcendent above all these things. And if what is meant is an adopted son — one who is chosen — then this too is either for the purpose of physical assistance or for moral and similar companionship, and the Almighty All-Subduing Lord is beyond need of all such things. Accordingly, the expressions "wāḥid" and "qahhār" constitute a concise response to all these possibilities. In any case, the word "law" — generally used for impossible conditional constructions — alludes to the fact that God's choosing a child is an impossible hypothetical; and even if per impossible He had some such need, He would not require what they describe — rather, His excellent created beings would fulfil that purpose. Thereafter, in order to establish the truth that God has no need of any created being and simultaneously to set forth the signs of His monotheism and greatness, it is stated: "God created the heavens and the earth with truth." (خَلَقَ السَّماواتِ وَالْأَرْضَ بِالْحَقِّ). Their being with truth is evidence that a great purpose underlies them — and that purpose is none other than the elevation and perfection of beings, at the forefront of whom stands the human being, culminating in the Resurrection. After the description of this great creation, alluding to a dimension of the marvellous administration and precisely calibrated transformations of this world and the remarkable order governing them, it is stated: "He wraps the night over the day and wraps the day over the night." (يُكَوِّرُ اللَّيْلَ عَلَى النَّهارِ وَيُكَوِّرُ النَّهارَ عَلَى اللَّيْلِ). What an excellent expression. If a human being were seated outside the terrestrial globe and could observe the scene of the earth's axial rotation and the generation of night and day around it, he would see that — as it were — alternately, from one side, the dark band of night is being wrapped over the light of day, and from the other side, the white band of day is being wrapped over the darkness of night. Attending to the fact that "yukawwiru" is derived from the root "takwīr," meaning wrapping, and that the lexicologists cite in particular the wrapping of a turban around the head as one of its instances — a significant point concealed within this Quranic expression becomes clear, even though many exegetes, not attending to this point, have offered other explanations less consonant with the meaning of "takwīr." The point is that the earth is spherical in shape and rotates upon its axis, and under the influence of this rotation the dark band of night and the white band of day continuously circle around it — as though from one side the white band is being wrapped over the dark and from the other side the dark band is being wrapped over the white. In any case, the Holy Quran presents various expressions regarding the appearance of light and darkness and night and day, each alluding to a particular point and viewing the matter from a specific angle. At times it states: يُولِجُ اللَّيْلَ فِي النَّهارِ وَيُولِجُ النَّهارَ فِي اللَّيْلِ — "He causes the night to enter gradually into the day and the day into the night." (Fāṭir, 54.) Here the discourse concerns night entering day and day entering night quietly and without any disturbance. And at times it states: يُغْشِي اللَّيْلَ النَّهارَ — "God draws the dark veil of night over the day." (al-A'rāf, 54.) Here night is likened to dark veils that fall as it were upon the light of day and conceal it. In the verses under consideration the discourse concerns "takwīr" and the mutual wrapping of the two — which also carries a point alluded to in the preceding lines. Thereafter, setting forth a dimension of the order and administration of this world, the Quran states: "He has subjugated the sun and the moon, each of them running its course until an appointed term." (وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى). Whether in the rotation of the sun about its own axis, or in its movement — together with the entire solar system — toward a particular point in the galaxy, not the slightest disorder is apparent; nor in the moon's movement in its orbit around the earth or in its axial rotation. All are obedient to His command, subjugated to His laws of creation, and continue in this state until the end of their appointed term. The interpretive possibility also exists that the subjugation of the sun and moon refers to their being subjugated for the human being by the Lord's permission — as in verse 33 of Surah Ibrāhīm: وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دائِبَيْنِ — "He has subjugated for you the sun and the moon, both of which are perpetually in motion." However, attending to the sentences of the verse under consideration and to the fact that the expression "lakum" does not appear in it, this meaning appears far-fetched. At the end of the verse, while simultaneously keeping the path of return and grace and favour open for the polytheists, they are warned: "Know that He is the Mighty, the Most Forgiving." (أَلا هُوَ الْعَزِيزُ الْغَفَّارُ). On account of His boundless might and power, no sinner or polytheist can escape the grip of His punishment — and in accordance with the demands of His ghaffāriyya, He draws the veil over the faults and sins of those who repent and takes them under the canopy of His mercy. "Ghaffār" is a form of exaggeration derived from the root "ghifrān," which originally means to conceal something that protects the human being from contamination and defilement — and when applied to God its meaning is that He conceals the faults and sins of remorseful and penitent servants and preserves them from punishment and recompense. He is both the possessor of might and power and the All-Forgiving; He is both merciful and forgiving and All-Subduing. The mention of both these qualities at the end of the verse is for the purpose of producing within servants the state of awe and hope — which is the primary motivating force of every kind of perfection and elevation.

See ayat 7 for tafseer.

These verses begin the discussion of the signs of divine creation and enumerate various blessings bestowed upon humankind. First, while addressing human creation, it is stated: خلقکم من نفس واحدة ثم جعل منها زوجها. All human beings have been created from a single soul, which is a reference to the creation of the primordial ancestor, Adam (ʿalayhi al‑salām). Despite the diversity among human beings in physical form, character, inclinations, and capacities, they ultimately trace back to a single origin—that of Adam. The phrase ثم جعل منها زوجها indicates that God first created Adam and then, subsequently, created his spouse from the same essence. Thus, the creation of Ḥawwāʾ (Eve) occurred after the creation of Adam and before the creation of his progeny. It should be noted that the particle ثم does not always indicate temporal succession; at times it denotes succession in discourse. The notion, found in certain sources, that Eve was created from Adam’s rib is unfounded and belongs to Isra’ili traditions. This claim is contradicted by observation, since the number of ribs in men and women is identical, and thus such reports have no scientific or rational basis. The verse then turns to another divine blessing: livestock. These animals constitute a fundamental resource in human life—they provide milk, meat, clothing through their hides and wool, and serve for transport and labor. Accordingly, it is stated: وانزل لكم من الأنعام ثمانية ازواج. The “eight pairs” refer to male and female forms of sheep, goats, camels, and cattle. The term انزل in this context does not literally signify descent from above but denotes the granting of a blessing from a higher source to a lower plane. It may also refer metaphorically to the provision of the conditions necessary for their existence, such as rain and sunlight, or to the transition from the realm of divine knowledge to the realm of manifestation. A narration attributed to Imam ʿAlī (ʿalayhi al‑salām) interprets this “descent” as creation itself, that is, God’s act of bringing livestock into existence. Following this, another dimension of divine creation is mentioned: embryonic development. The verse states: يخلقكم في بطون امهاتکم خلقًا من بعد خلق في ظلمات ثلاث. This indicates successive stages of creation within three layers of darkness—namely, the abdominal wall, the womb, and the embryonic membrane. These stages reflect one of the most remarkable and subtle manifestations of divine creativity. The study of embryology itself becomes a profound path toward recognition of divine unity. After mentioning human creation, livestock, and embryonic development, the verse concludes: ذالكم الله ربكم له الملك لا اله الا هو فانی صرفون. This affirms that God alone is the Creator, Sustainer, and Sovereign, and thus the only One worthy of worship. The rhetorical question highlights the irrationality of turning away from such clear signs. Subsequently, the discussion turns to gratitude and ingratitude. It is stated: إن تکفروا فان الله غني عنكم. If people are ungrateful, God remains self‑sufficient, and their gratitude or ingratitude ultimately returns to themselves. Yet, despite His self‑sufficiency, God does not approve of ingratitude: ولا يرضى لعباده الكفر وان تشکروا يرضه لكم. He is pleased with gratitude and sincerity. The verse then establishes the principle of individual responsibility: ولا تزر وازرۃ وزر اخری. No one bears the burden of another. This principle is fundamental to all revealed traditions. However, participation in establishing wrongful practices or systems may implicate individuals in the consequences of those actions. Finally, the verse affirms the reality of return and accountability: ثم الى ربكم مرجعكم فينبئكم بما كنتم تعملون إنه عليم بذات الصدور. Human beings will return to their Lord, who is fully aware not only of outward deeds but also of inner intentions. Thus, the verse presents, in a concise yet comprehensive manner, the structure of human responsibility: creation, provision, moral accountability, and ultimate return. It also refutes deterministic interpretations, affirming that disbelief is not divinely willed for mankind, but rather arises through human choice, and that guidance depends upon receptivity and sincerity.

See ayat 9 for tafseer.

In the preceding verses the discussion concerned reasoned monotheism and knowledge of the Lord through the signs of God's greatness in the horizons and within the self. In the verses under consideration, primordial monotheism is first addressed, and it is made clear that what the human being perceives through reason and the study of the system of creation is present by nature in the very depths of his soul. In the storms of difficulties and events this primordial monotheism reveals itself — but the forgetful human being, once the storm of events has passed, falls once again into heedlessness and arrogance. It is stated: "When harm touches the human being, he calls upon his Lord — turning toward Him in repentance, regretting his sin and heedlessness." (وَاِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيباً إِلَيْهِ). "But when He bestows a blessing upon him from Himself, he forgets the afflictions and ordinary difficulties for which he was previously attached to God's grace." (ثُمَّ اِذَا خَوَّلَهُ نِعْمَةً مِنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِنْ قَبْلُ). [Explanatory note: Exegetes disagree as to the meaning of "mā" in "nasiya mā kāna yad'ū ilayhi." One group holds that "mā" is a relative pronoun referring back to "ḍurr" — and this meaning appears the most appropriate of all, being the one selected above. Some take it as meaning "God"; others regard it as "mā maṣdariyya" in the sense of supplication. In verse 12 of Surah Yūnus: وَاِذَا مَسَّ الْإِنسَانَ الضُّرُّ دَعَانَا لِجَنبِهِ أَو قَاعِداً أَو قَائِماً فَلَمَّا كَشَفْنَا عَنهُ ضُرَّهُ مَرَّ كَأَن لَم يَدْعُنَا إِلَى ضُرٍّ مَسَّهُ — reflection shows this verse also serves as a witness for our first meaning stated above.] They make peers and equals for God and begin to worship them, thereby — in addition to their own misguidance — leading others astray from the path of God. (وَجَعَلَ لِلهِ أَندَاداً لِيُضِلَّ عَن سَبِيلِهِ). By "human being" here is meant the ordinary human being and those who have not been nurtured under the shadow of the prophets' teachings — for those nurtured by the hands of the men of truth, like those men themselves, remain always in God's remembrance and attached to the hem of His grace in both ease and hardship, affliction and comfort, failure and success. "Ḍurr" here means every kind of harm, loss, distress, and pain, whether it pertains to the bodily dimension or the spiritual. "Khawwala" is derived from the root "khawl" (on the metrical pattern of "'amal"), originally meaning unceasing attentiveness toward something and perpetual concern for it — and since this kind of particular attentiveness necessarily entails giving and bestowing, the root is used in the sense of granting. One group has also stated that "khawl" (on the metrical pattern of "'amal") carries the meaning of service, in which case "khawwala" would mean "granted a servant to him," and thereafter came to be used for granting every kind of blessing. Some have taken this root in the sense of pride and boasting, in which case the sentence would mean to honour someone by granting a blessing. [Reference: Lisān al-'Arab, Mufradāt al-Rāghib, and Tafsīr Rūḥ al-Ma'ānī.] In its overall import this sentence expresses, beyond giving and granting, a particular attentiveness and special regard on God's part. The expression "munīban ilayhi" indicates that the human being, in dire circumstances when all veils of arrogance and heedlessness are torn away, abandons everything that is other than God and turns toward God — and hidden within the meaning of "inābat" and return is also the truth that the human being's original station and his origin and destination were God Himself. "Andād" is the plural of "nidd" (on the metrical pattern of "ḍidd"), meaning likeness and equal — with the distinction that "mithl" carries a broad meaning, whereas "nidd" means resemblance in the reality and essence of a thing. The expression "ja'ala" indicates that the human being constructs and fabricates equals and likenesses for God out of his vain imaginings and baseless fancies — that is, such a thing in no way corresponds to reality. "Li-yuḍilla 'an sabīlihi" indicates that the arrogant and misguided do not confine themselves to their own misguidance but strive to drag others into that valley as well. In any case, the connection between primordial monotheism and the severe events of life is expressed repeatedly in the Quranic verses, since these events are the arena of its manifestation. The fluctuating condition and pettiness of the arrogant human being is also set forth: in storms the human being embraces pure monotheism and the colour of God — but the moment the storm subsides he changes that colour and obstinately steps onto the path of polytheism. How numerous are those of inconstant character, and how few are those in whom neither successes, nor blessings, nor comfort and ease, nor the storms of events produce any change. A cup or a small vessel overturns with the slightest wind — but a great sea, by virtue of its vastness, remains in its place even against severe storms, and it is for this reason that it has appropriated the name of tranquility for itself. At the end of the verse, addressing such a human being with a clear, decisive, and forceful threat, the Quran states: "Say to him: Benefit a little from your disbelief and ingratitude; spend a few more days in heedlessness and arrogance — but know that in the end you are among the companions of the Fire." (قُل تَمَتَّع بِكُفرِكَ قَلِيلاً إِنَّكَ مِنْ أَصحَابِ النَّارِ). Can the end of such a short-sighted, misguided, and misleading human being be anything other than this? In the subsequent verse a comparison is drawn — the Quran's well-known method in clarifying various matters. It is stated: "Is such a person of worth? — or the person who spends the hours of the night in worship and prostration before the Lord, in private supplication with Him, fearing the punishment of the Hereafter and hoping for the mercy of his Lord?" (أَمَّن هُوَ قَانِتٌ آنَاءَ اللَّيلِ سَاجِداً وَقَائِماً يَحذَرُ الْآخِرَةَ وَيَرجُو رَحمَةَ رَبِّهِ). [Explanatory note: An implied element is present in this sentence; the full construction is: "a-hādhā alladhī dhakarnāhu khayrun amman huwa qānitun ānā'a al-layli..."] How different is the polytheist — forgetful, inconstant in character, misguided and misleading — from this alert, luminous, and pure-hearted person: who, when the eyes of the heedless are closed in sleep in the darkness of night, has placed his forehead upon the threshold of his Beloved and calls out to Him in a state of awe and hope. Such persons neither regard themselves as secure from punishment in times of blessing, nor do they despair of God's mercy in times of affliction and calamity — and both of these factors keep their existence in perpetual and continuous motion, advancing them with awareness and mindfulness toward the Beloved. "Qānit" is derived from the root "qunūt," meaning persistent devotion in obedience with humility and submissiveness. "Ānā'" is the plural of "anā'" (on the metrical pattern of "ṣadā" and "fanā'"), meaning a period and portion of time. The mention of the hours and moments of the night is because at that time presence of heart is greater and contamination through ostentation is far less than at other times. "Sājidan" is placed before "qā'iman" because prostration is the higher stage of worship. Furthermore, the absolute nature of mercy and its not being conditioned upon the Hereafter is evidence of the vastness of God's mercy and its presence in both worlds — this world and the Hereafter. In a hadith transmitted in 'Ilal al-Sharā'i' on the authority of Imam al-Bāqir, peace be upon him, and likewise in al-Kāfī, it is stated that this verse — "amman huwa qānitun ānā'a al-layli" — refers to the night prayer. [Reference: 'Ilal al-Sharā'i' and al-Kāfī, as cited in Nūr al-Thaqalayn, vol. 4, p. 479.] It is clear that this interpretation too, like many other interpretations, represents a clear instance — just as such instance-based interpretations appear under various Quranic verses — and does not confine the verse's meaning to the night prayer alone. At the end of the verse, addressing the Noble Prophet, peace be upon him and his household, it is stated: "Say: Are those who know and those who do not know equal?" (قُل هَل يَستَوِي الَّذِينَ يَعلَمُونَ وَالَّذِينَ لَا يَعلَمُونَ). No — they are not equal. "Only those possessed of understanding and discernment take heed." (إِنَّمَا يَتَذَكَّرُ أُولُوا الْأَلبَابِ). Although this question is a broad one — a clear comparison between the aware and the unaware, the learned and the ignorant — attending to the fact that before it stands another question concerning whether the polytheists are equal to the devout night-standing believers, the second question also points predominantly to this matter. That is: those who know that these obstinate, blind-hearted polytheists are not equal to those pure, clear-conscienced, and sincere believers — are they equal to those who are unaware of this clear and evident truth? In any case, this sentence — which opens with a rhetorical negative interrogative and is one of Islam's most fundamental and essential principles — makes manifest the greatness of the station of knowledge and the learned in contrast to the ignorant. And since this inequality is stated in absolute form, it becomes apparent that these two groups are not equal in the sight of God, nor in the eyes of the aware among creation, nor can they stand in one rank in this world or the Hereafter, neither outwardly nor inwardly.

In these two verses there are several subtle allusions to certain excellent points that become clear upon brief reflection. 1. The first verse sets forth a philosophy of bitter and distressing events — namely the removal of the veils of arrogance and heedlessness from the eye of the heart, the manifestation of the light of faith, and the return toward the Lord in repentance and penitence. This constitutes a response to those who regard the bitter events of life as an objection to the Lord's justice or to the system of creation. 2. The second verse opens with action and self-cultivation and concludes with knowledge and cognition — for as long as self-cultivation has not occurred, the light of knowledge does not illuminate the heart; and in principle these two are inseparable from each other. 3. The expression "qānitun ānā'a al-layli" — which appears in the form of an active participle — attending to the absolute form of "al-layl," is evidence of the continuity and perpetuity of their servitude and humility before God's court; for if an act lacks continuity, its influence is very slight. 4. The involuntary awareness and knowledge that is attained at the time of the descent of affliction — and which establishes the human being's connection with the origin of creation — qualifies as an instance of knowledge only when it remains intact even after the storm and difficulty have subsided. The verses under consideration accordingly count among the ignorant those who awaken at the time of calamity and affliction but are then submerged once more in forgetfulness — and therefore the truly learned are those who maintain attention toward God in every state. 5. It is worthy of attention that at the end of the verse the Quran states that only those possessed of thought and vision comprehend the difference between knowledge and ignorance — for the ignorant person simply does not know the worth and value of knowledge. In reality each stage of knowledge is a prelude and introduction to the next. 6. In this verse and in other Quranic verses, "knowledge" does not mean a few technical terms or the material relationships among things — that is, the conventional sciences in the customary sense. Rather, what is intended is a particular cognition and awareness that invites the human being toward "qunūt" — obedience to the Lord — fear of His justice, and hope in His mercy. This is the reality of knowledge; and the conventional sciences, if they are useful for this kind of cognition, are knowledge — but if they become the cause of arrogance, heedlessness, injustice, and corruption in the land, and do not bring about the condition and particular state mentioned, then they are no more than empty talk and verbosity. 7. Contrary to what some uninformed people suppose — regarding religion as an opium — the most important call of the prophets was precisely toward knowledge and wisdom, and they proclaimed their aversion to ignorance at every opportunity. The Quranic verses have taken advantage of every occasion to express this truth. Beyond this, in Islamic narrations there are also very many expressions of which no higher tribute to the importance of knowledge can be conceived. In a hadith transmitted on the authority of the Noble Prophet of Islam, peace be upon him and his household: "لَا خَيرَ فِي العَيشِ إِلَّا لِرَجُلَينِ عَالِمٌ مُطَاعٌ أَو مُستَمِعٌ وَاعٍ" — "Life has no benefit except for two persons: a scholar whose views and teachings are implemented, and a student who listens attentively to the scholar." [Reference: al-Kāfī, vol. 1, chapter "Ṣifat al-'Ilm wa Faḍlihi," hadith 7.] In another hadith transmitted on the authority of Imam al-Ṣādiq, peace be upon him: "إِنَّ العُلَمَاءَ وَرَثَةُ الأَنبِيَاءِ وَذَلِكَ أَنَّ الأَنبِيَاءَ لَم يُوَرِّثُوا دِرهَماً وَلَا دِينَاراً وَإِنَّمَا أَوَّلُوا أَحَادِيثَ مِن أَحَادِيثِهِم فَمَن أَخَذَ بِشَيءٍ مِنهَا فَقَد أَخَذَ حَظًّا وَافِراً فَانظُرُوا عِلمَكُم هَذَا عَمَّن تَأخُذُونَهُ فَإِنَّ فِينَا أَهلَ البَيتِ فِي كُلِّ خَلَفٍ عُدُولاً يَنفُونَ عَنهُ تَحرِيفَ الغَالِينَ وَانتِحَالَ المُبطِلِينَ وَتَأوِيلَ الجَاهِلِينَ" — "The scholars are the inheritors of the prophets — for the prophets did not bequeath dirhams or dinars but rather transmitted their knowledge and narrations, and whoever possesses some portion of it holds an abundant share of the prophetic inheritance." The Imam then further states: "Now see from whom you are receiving your knowledge — whether from genuine scholars or from those who merely appear to be. Know that in every generation among us the Ahl al-Bayt there are just and trustworthy persons who repel from this pure religion the distortions of those who go to excess, the unfounded claims of the deviant, and the interpretations of the ignorant." [Reference: Chapter "Ṣifat al-'Ilm wa Faḍlihi," hadith 2.] 8. The final verse speaks of three groups: the learned, the ignorant, and the "ūlū al-albāb." In a hadith transmitted on the authority of Imam al-Ṣādiq, peace be upon him, an interpretation of all three groups is given: "نَحنُ الَّذِينَ يَعلَمُونَ وَعَدُوُّنَا الَّذِينَ لَا يَعلَمُونَ وَشِيعَتُنَا أُولُو الأَلبَابِ" — "We are those who know, our enemies are those who do not know, and our Shī'a are the ūlū al-albāb." [Reference: Tafsīr Majma' al-Bayān, under the verses under consideration.] It is clear that this interpretation constitutes an exposition of the evident instance of the verse and does not negate the generality of the verse's meaning. 9. In a hadith it is related that Amir al-Mu'minin 'Alī, peace be upon him, one night set out from the mosque of Kufa toward his home, with Kumayl ibn Ziyād — one of his intimate companions — by his side. On the way they passed near someone's house from which the sound of Quranic recitation could be heard — the occupant was reading this very verse with a pleasant and heart-touching voice: "amman huwa qānitun ānā'a al-layli..." Kumayl was inwardly greatly pleased by that person's state and delighted at his spirituality. Before he could say anything, the Imam turned toward Kumayl and said: Let not that person's voice cause you wonder — this person is from the inhabitants of Hell, and I will shortly inform you of his situation. Kumayl was plunged into astonishment — first because the Imam had so quickly perceived his thought and intention, and second because he had announced that this person — who appeared outwardly righteous — was destined for Hell. Some time passed, until the matter of the Khārijites reached the point where they rose in opposition against Amir al-Mu'minin and he fought against them — even though they had memorised the Quran as it had been revealed. Amir al-Mu'minin 'Alī, peace be upon him, turned toward Kumayl with sword in hand while the heads of those rebellious disbelievers lay upon the ground, and pointed with the tip of his sword toward one of the heads and said: O Kumayl! "Amman huwa qānitun ānā'a al-layli" — this is that same person who was reciting the Quran that night, and his situation has now become known to you and has increased your astonishment. Kumayl kissed the Imam's hand and sought forgiveness. [Reference: Safīnat al-Biḥār, vol. 2, p. 496, life of Kumayl.]

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

In the preceding verses, a distinction was drawn between the arrogant polytheists and the believers obedient to the command of God, and a comparison was also made between the learned and the ignorant. In the verses under discussion, the mode of life of true and sincere servants has been summarized in seven principles, presented concisely across several verses, each of which begins with the word “قل”. The first principle is piety (taqwā). The Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam) is commanded: قل ياعباد الذين آمنوا اتقوا ربكم. That is, say: O My believing servants! be mindful of your Lord and adopt piety. Indeed, taqwā—safeguarding oneself from sin and maintaining a sense of accountability before God—is the first duty of the faithful. It serves as a shield against the fire of Hell, a restraint against deviation, and the greatest provision for the Day of Judgment, determining one’s rank before God. The second principle is beneficence (iḥsān) in this world, since this world is the arena of action. Therefore, to encourage such conduct, it is stated: للذين احسنوا في هذه الدنيا حسنة. Those who act righteously in this world will receive great reward. Goodness in speech, action, thought, and intention results in reward in both worlds, for good yields nothing but good. In essence, taqwā restrains from wrongdoing, while iḥsān motivates positive action, together encompassing both avoidance of sin and the performance of obligations and recommended deeds. The third principle is migration (hijrah) from environments dominated by disbelief, sin, and oppression. It is said: وارض الله واسعة. The earth of God is vast. This statement responds to those who excused themselves by claiming incapacity to fulfill divine obligations under oppressive conditions. The Qur’an rejects such excuses, affirming that the world is expansive, and one may move from one place to another in order to preserve faith and fulfill religious duties. Hijrah was a decisive factor in establishing the early Islamic community and remains a significant principle for resisting oppression and spreading truth. As stated: انّ الذين توفاهم الملائكة ظالمي أنفسهم … الم تكن أرض الله واسعة فتهاجروا فيها (al‑Nisāʾ 97). The fourth principle relates to patience and steadfastness (ṣabr), which is often required in the context of migration and struggle. It is stated: انما يوفي الصابرون أجرهم بغير حساب. Indeed, those who are patient will be given their reward without measure. The expression يوفي indicates complete and abundant recompense, while “without measure” signifies an immeasurable reward, demonstrating the supreme value of patience. The fifth principle concerns sincerity (ikhlāṣ) and pure devotion, free from all traces of shirk. The Prophet is instructed to declare: قل اني امرت ان اعبد الله مخلصًا له الدين. I have been commanded to worship God, making the religion purely for Him. This emphasizes that all acts of worship must be directed exclusively toward God without any admixture of ulterior motive. The sixth principle is submission (islām) and precedence in obedience. It is stated: وامرت لأن اكون اول المسلمين. I am commanded to be the first of those who submit. This reflects the obligation of the Prophet to lead by example in total submission, sincerity, and devotion. The seventh principle is awareness of accountability and fear of divine punishment: قل اني اخاف ان عصيت ربی عذاب يوم عظيم. Say: I fear that if I disobey my Lord, I shall face the punishment of a great Day. This demonstrates that even the Prophet acknowledges his responsibility before God and serves as a model for others. After presenting these seven principles—taqwā, iḥsān, hijrah, ṣabr, ikhlāṣ, islām, and awareness of divine punishment—the Qur’an reiterates the importance of sincerity, stating: وقل الله اعبد مخلصًا له ديني. I worship God alone, dedicating my religion purely to Him. In contrast, others are told: فاعبدوا ما شئتم من دونه. Worship whatever you will besides Him. The consequences of deviation are then made clear: قل أن الخاسرين الذين خسروا انفسهم واهليهم يوم القيامة. The true losers are those who lose themselves and their families on the Day of Resurrection. This loss is described as the ultimate and manifest loss: الا ذالك هو الخسران المبين. Finally, a vivid depiction of punishment is presented: لهم من فوقهم ظلل من النار ومن تحتهم ظلل. They will be surrounded by layers of fire from above and below. This imagery signifies complete engulfment in punishment, corresponding to their condition in this world, where ignorance, disbelief, and wrongdoing comprehensively enveloped them. The concluding warning states: ذالك يخوف الله به عباده يا عباد فاتقون. This is what God uses to warn His servants, so that they may abstain from disobedience. The repeated use of “عباد” indicates divine concern and mercy, showing that even warning and punishment are expressions of divine compassion aimed at guiding humanity toward righteousness.

“Khusrān,” as Raghib states in Mufradāt (Mufradāt Raghib, mādah “khasr”), originally signifies the loss or diminution of capital. At times, it is attributed directly to a person, as when it is said that someone has incurred loss; at other times, it is attributed to an action, such as stating that a person’s trade has suffered loss. The term “khusrān” is applied both to material forms of capital—such as wealth and worldly status—and to immaterial forms of capital, such as health, intellect, faith, and spiritual reward. It is this latter form that the Qur’an designates as “khusrān mubīn” (manifest loss). Everywhere the Qur’an speaks of “khusrān,” it primarily refers to this deeper, spiritual loss, rather than to losses related to worldly transactions or commercial dealings. In reality, the Qur’an likens human beings to merchants who enter the marketplace of this world with significant capital. Some derive immense profit, while others incur severe loss. Numerous Qur’anic verses employ this metaphor, emphasizing that success in the Hereafter does not depend on passive expectation, but on the effective use of one’s given resources and opportunities in this great “trade.” This analogy conveys that in this ultimate transaction, everything is contingent upon value and effort—nothing is granted merely on the basis of excuses. Those who persist in shirk and sin are described as suffering “khusrān mubīn” for several reasons: First, they squander their most valuable assets—time, intellect, awareness, divine blessings, and the entirety of their life—without gaining anything of enduring value in return. Second, even if they had merely lost their capital, it would still constitute a loss; however, the tragic reality is that, in addition to losing these assets, they have also earned for themselves the most severe and painful forms of punishment. Third, this loss is irreversible and beyond compensation, which renders it the most grievous form of loss imaginable. Thus, this is what the Qur’an calls “khusrān mubīn.”

It means: worship whatever you desire. In terminological usage, this is a form of command intended as a warning or threat. It is employed in contexts where admonition and counsel no longer have any effect upon a criminal or sinful person. The final statement addressed to such a person is: do whatever you wish, but await punishment and chastisement. In other words, you have reached such a stage that you are no longer worthy of being entrusted with responsibility or of receiving admonition, and no outcome remains for you other than painful punishment.

It means that those who incur loss are not limited to losing the capital of their own existence; rather, they also lose the capital associated with their “ahl” (family). Some exegetes have interpreted “ahl” here as referring to a person’s followers—those who adhere to his school of thought and programs. Others have explained it in the sense of the spouses of Paradise, meaning that the polytheists and sinners are deprived of them. A further interpretation takes it to refer to one’s family and close relations in the worldly sense, and this latter meaning—considering the primary lexical sense of the word—appears more appropriate. This is because the unbelievers will lose their families in the Hereafter: if their families were believers, separation will occur between them; and if they were unbelievers like themselves, then not only will they derive no benefit from them, but they will in fact become a means of increased and more painful punishment.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

The Qur’an once again employs its characteristic method of contrast in these verses. Opposed to the obstinate and stubborn polytheists—whose ultimate fate is nothing but the fire of Hell—it now turns to a description of the sincere servants of God and seekers of truth. It states: والذين اجتنبوا الطاغوت ان يعبدوها وانابوا الى الله لهم البشرى. For those who avoid the worship of ṭāghūt and turn back to God, there is glad tidings. The term “bushrā” here is unrestricted and thus encompasses every form of divine blessing, whether material or spiritual. However, this immense glad tidings is specifically for those who both refrain from ṭāghūt and return toward God, thereby summarizing the entirety of faith and action. The word “ṭāghūt,” derived from ṭughyān (transgression), refers broadly to anything or anyone that exceeds proper bounds, including idols, Shayṭān, tyrannical rulers, and all objects of devotion besides God. Therefore, avoiding ṭāghūt implies distancing oneself from all forms of shirk, idolatry, ego‑worship, and submission to unjust authority, while “anābū ilā Allāh” signifies a comprehensive return to God encompassing faith, piety, and devotion. It is also noteworthy that the “worship” of ṭāghūt is not limited to acts of prostration or ritual devotion; rather, it includes obedience. As reported from Imam Jaʿfar al‑Ṣādiq: “من اطاع جبارا فقد عبده” — whoever obeys a tyrant has, in effect, worshipped him (Majmaʿ al‑Bayān, vol. 7, p. 493). The Qur’an then commands: فبشر عباد — give glad tidings to My servants. It proceeds to describe these chosen servants: الذين يستمعون القول فيتبعون أحسنه. They are those who listen attentively to all speech and follow the best of it. These are identified as those whom God has guided and as the people of intellect: اولئك الذين هداهم الله وأولئك هم اولوا الألباب. These verses establish a fundamental principle in Islamic thought: intellectual openness and freedom of reflection. Such individuals listen without prejudice, without regard for the identity of the speaker, and with the faculty of reason discern the best course. They are neither rigid nor narrow‑minded, but seekers of truth wherever it may be found. Not only do they seek good, but they distinguish between “good” and “better,” consistently choosing the superior path. This represents the hallmark of a true believer—one who is guided both outwardly through intellect and inwardly through divine illumination. The discussion then turns to console the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam), who was deeply concerned about those unwilling to accept the truth. It is stated: اَفَمَنۡ حَقَّ عَلَیۡہِ کَلِمَۃُ الۡعَذَابِ اَفَاَنۡتَ تُنۡقِذُ مَنۡ فِی النَّار. Can you save one for whom the decree of punishment has been confirmed? Can you rescue one already in the Fire? This expression indicates that the state of such individuals is so entrenched that it is as if they are already in Hell. Their condition results not from compulsion, but from their persistent wrongdoing and refusal to accept truth. They have severed every connection with divine guidance, rendering rescue impossible—even for the Prophet, despite his universal mercy. Yet, to reassure the Prophet and sustain hope among believers, the Qur’an concludes with a contrasting depiction of the righteous: لٰکِنِ الَّذِیۡنَ اتَّقَوۡا رَبَّہُمۡ لَہُمۡ غُرَفٌ مِّنۡ فَوۡقِھَا غُرَفٌ. Those who are mindful of their Lord shall have lofty chambers upon chambers. While the people of Hell are enveloped by fire from above and below, the inhabitants of Paradise reside in elevated dwellings, adorned with gardens and flowing rivers: تجري من تحتها الأنهار. The term “ghuraf,” derived from lifting or raising, refers to these high and noble abodes, reflecting the elevated status of their inhabitants. The verse concludes with a decisive affirmation: وعد الله لا يخلف الله الميعاد. This is the promise of God, and God does not fail in His promise (al‑Kashshāf, Zamakhsharī). Thus, these verses present a complete contrast between two destinies: the loss and confinement of those who follow falsehood, and the elevation and fulfillment of those who pursue truth with sincerity, intellect, and devotion.

Many religions prevent their followers from studying and examining the views of others. This is due to the weakness of their own argumentation, as they fear that exposure to alternative viewpoints might lead their adherents to accept them, thereby losing control over them. In contrast, as stated in the verses under discussion, Islam adopts a policy of “open doors” in this regard and designates as true servants of God those who are people of investigation—individuals who neither hesitate to listen to others nor surrender unconditionally, nor accept anything indiscriminately. Islam gives glad tidings to those who listen attentively to all speech and then select from it what is best. They not only prefer good over bad, but even among good things they choose what is superior. The Qur’an strongly condemns those ignorant individuals who, when confronted with the message of truth, block their ears and cover themselves. As expressed in the words of Nūḥ (ʿalayhi al‑salām): و اني كلما دعوتهم لتغفر لهم جعلوا اصابعهم في أذانهم و استغشوا ثيابهم واصروا واستكبروا استكبارًا Whenever I called them so that You might forgive them, they put their fingers in their ears, covered themselves with their garments, persisted in their misguidance, and displayed great arrogance (Nūḥ ـــــــــــــ 7). In principle, a school of thought that possesses strong reasoning has no cause to fear the ideas of others, nor to be anxious about the presentation of alternative perspectives. Fear is characteristic only of those who are weak and devoid of sound reasoning. Accordingly, the verse does not consider those who accept everything without discernment to be “اولوا الألباب” or among the guided. Rather, they are akin to sheep grazing without inquiry or evaluation. Thus, the verse reserves these two qualities—true guidance and intellectual discernment—for those who neither fall into the excess of unconditional submission nor into the deficiency of rigid and ignorant prejudice.

1. It may be asked here why, in Islam, the purchase and sale of books of misguidance are prohibited. 2 hy is handing the Qur’an to non‑believers considered impermissible? 3. ow can a person who lacks prior knowledge of a matter make a selection from it and distinguish the good from the bad? Does this not entail contradiction? The answer to the first question is clear: the verses under discussion concern matters in which there exists a possibility of guidance. Once, through reflection and investigation, it becomes established that a particular book is misleading, it falls outside the scope of this ruling. Islam never permits a person to proceed along a path whose invalidity has already been established. However, so long as this has not yet been proven and an individual is engaged in investigating different religions in order to arrive at the true faith, then studying such texts is permissible. Once the matter becomes clear, however, such material must be treated like a harmful substance and kept beyond general access. As for the second question, handing the Qur’an to a non‑Muslim is impermissible only when it is feared that this will lead to disrespect or desecration. Otherwise, if it is known that a non‑Muslim is genuinely engaged in studying Islam and wishes to read the Qur’an for this purpose, then not only is there no objection, but providing it may even be obligatory. Those who have declared it impermissible intend a different circumstance. For this reason, major Islamic communities have emphasized the translation of the Qur’an into living languages of the world and its dissemination among seekers of truth. Regarding the third question, it should be noted that often a person may not be capable of producing something himself, yet can still distinguish between better and worse once it is presented. With the use of reason, intellect, and inner discernment, one may evaluate and select what is superior. For instance, an individual may lack knowledge of architecture and be unable even to construct a simple structure, yet he can clearly distinguish between a well‑designed, aesthetically pleasing building and one that is poorly constructed and unattractive. Similarly, many people are not themselves poets, yet they can distinguish refined and eloquent poetry from inferior compositions. Others may not be wrestlers themselves, yet can judge between competitors and recognize the superior one.

In Islamic traditions transmitted regarding the interpretation of the verses under discussion, considerable emphasis has been placed upon this principle. Among these is a narration reported from Imam Mūsā ibn Jaʿfar (ʿalayhimā al‑salām), in which he addressed his learned companion Hishām ibn al‑Ḥakam, saying: «يا هشام أن الله تبارك وتعالى بشر اهل العقل والفهم في كتابه، فقال فبشر عباد الذین یستمعون القول فيتبعون أحسنه» O Hishām! Indeed, God, Blessed and Exalted, has given glad tidings in His Book to those endowed with intellect and understanding, and He has said: “So give glad tidings to My servants who listen to speech and follow the best of it. They are the ones whom God has guided, and they are the people of intellect.” (al‑Kāfī, vol. 1, Kitāb al‑ʿAql, ḥadīth 12). In another narration reported from Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām), it is stated in connection with the interpretation of the same verse: «هو الرجل يسمع الحديث فيحدث به کما سمعه، لايزيد فيه ولاینقص» It refers to a person who hears a narration and conveys it exactly as he heard it, without adding to it or diminishing it (Nūr al‑Thaqalayn, vol. 4, p. 482, ḥadīth 34). This narration, in fact, explains the phrase “فيتبعون أحسنه,” because one of the manifestations of following the best speech is that a person transmits it faithfully, without alteration. In Nahj al‑Balāghah, within the short sayings of Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām), it is stated: «الحكمة ضالة المؤمن فخذ الحكمة ولو من اهل النفاق» Wisdom is the lost property of the believer; therefore, take wisdom wherever you find it, even if it is from the people of hypocrisy (Nahj al‑Balāghah, Kalimāt Qiṣār, saying 80).

Exegetes have reported several occasions of revelation (asbāb al‑nuzūl) for these verses. Among them is the view that the verse “والذين اجتنبوا الطاغوت…” and the verse that follows it were revealed concerning three individuals who, during the Age of Ignorance, did not submit to the surrounding environment of shirk and its commotion. They affirmed the declaration “لا اله الا الله.” These individuals are identified as Salmān al‑Fārisī, Abū Dharr al‑Ghifārī, and Zayd ibn ʿAmr (Tafsīr al‑Qurṭubī; Majmaʿ al‑Bayān, under these verses). In some narrations, Saʿīd ibn Zayd is mentioned in place of Zayd ibn ʿAmr (al‑Durr al‑Manthūr, as نقل in Tafsīr al‑Mīzān, vol. 17, p. 267). It has also been reported that the verse “اَفَمَنۡ حَقَّ عَلَیۡہِ کَلِمَۃُ الۡعَذَابِ …” was revealed concerning Abū Jahl and others like him (Rūḥ al‑Maʿānī, attributed to some authorities). However, it is not unlikely that these reports do not represent technical instances of asbāb al‑nuzūl in the strict sense, but rather serve as applications of the verses to clear and evident examples of their meaning.

See ayat 22 for tafseer.

In these verses the Quran again presents proofs of monotheism and resurrection and completes the discussions that were set forth in the preceding verses concerning disbelief and faith. Among the signs of the Lord's greatness and Lordship in the system of the realm of existence, it alludes to the descent of rain from the sky, and then sets forth in detail the nurturing of thousands of varieties of vegetation from that colourless water and the traversal of the stages of life until the final stage is reached. Addressing the Noble Prophet, peace be upon him and his household, as a model for all believers, it states: "Have you not seen that God has sent down water from the sky and caused it to enter the earth in the form of springs?" (أَلَم تَرَ أَنَّ اللهَ أَنزَلَ مِنَ السَّمَاءِ مَاءً فَسَلَكَهُ يَنَابِيعَ فِي الأَرضِ). [Reference: "Yanābī'" is grammatically a "manṣūb bi-naz' al-khāfiḍ"; the original construction was "fī yanābī'." (Tafsīr Rūḥ al-Ma'ānī and Rūḥ al-Bayān.)] The life-giving drops of rain descend from the sky. The permeable layer of the earth receives them into its interior, and when they reach the impermeable layer they are halted; the earth stores them and thereafter dispatches them outward in the form of springs, streams, and wells. "Salakahu" — He caused the rainwater to enter within the earth — alludes to what has been stated above. "Yanābī'" is the plural of "yanbū'," derived from the root "nab'" — meaning the gushing of water from the earth. If there were no impermeable layer within the earth, it could not store a single drop of rainwater, and after the rain descended from the sky all the water would flow into rivers — in which case there would be neither springs nor streams, nor channels, nor wells. And if there were only a permeable layer, all the water would sink into the earth's depths and reaching it would not be possible. At times these two layers — permeable and impermeable — are present in several superimposed strata, from which use is made in digging shallow, semi-deep, and deep wells. Thereafter it further states: "Then God causes crops to grow thereby that are of various colours." (ثُمَّ يُخرِجُ بِهِ زَرعاً مُختَلِفاً أَلوَانُهُ). Their species are sometimes different — such as wheat, barley, rice, and maize — and their qualities and outward colours are also different. Some have deep green leaves, others pale green; some have broad and spread-out leaves and others narrow and slender ones, and so forth. Attending to the fact that "zar'" denotes a plant whose stem is not robust — in contrast to "shajar," which generally refers to a tree with a trunk — "zar'" carries a broad meaning applied also to non-food plants: flowers of every kind, decorative grasses, and medicinal herbs with their enormously diverse and varied colours and forms — sometimes on a single branch, or even within a single flower, different colours are seen beautifully side by side, and in their mute language they sing the melody of God's transcendence and glory. Thereafter, presenting further stages in the life of these plants, the Quran states: "Then this cultivation comes to its end — such that you see it turning yellow and lifeless." (ثُمَّ يَهِيجُ فَتَرَاهُ مُصفَرًّا). [Explanatory note: "Yahīju" is derived from the root "hayajān." In the lexicon this word carries two meanings: first, the drying and yellowing of a plant; and second, coming into motion and showing excitement. It is possible that both meanings point to a single foundation, since when a plant dries out it is — as it were — ready to crumble, scatter, and enter into movement and agitation.] A strong wind blows from the side and uproots the plant — which has already become weakened — from its place. Then God causes it to crumble and disintegrate: (ثُمَّ يَجعَلُهُ حُطَامًا). "Indeed, in this event there is a reminder and admonition for those possessed of thought and vision." (إِنَّ فِي ذَلِكَ لَذِكرَى لِأُولِي الألبَابِ). In this magnificent spectacle there is a matter worthy of attention and reflection concerning the Lord's Lordship and the grand and precisely calibrated system of the realm of existence — and also a reminder concerning the termination of life, and thereafter concerning the Resurrection and the raising to life anew of the dead. Although it is the scene of vegetation that is presented here, it warns the human beings: in this same manner will there be repetition in your lives as well — the duration may differ but the principle is the same: birth, vigour and youth, then withering and old age, and finally death. After this lesson on monotheism and resurrection, a comparison between the believer and the disbeliever is presented — so as to make clear that the Quran and heavenly revelation are also like drops of rain descending upon the land of hearts. Just as only prepared and receptive earth benefits from the life-giving drops of rain, so too do divine verses benefit only those hearts that are prepared and ready for self-cultivation under their shade of grace. It is stated: "Is one whose breast God has expanded for the acceptance of Islam and who rides upon a light from his Lord" — like those darkened, hard-hearted persons whose hearts have not been reached by God's guidance? (أَفَمَن شَرَحَ اللهُ صَدرَهُ لِلإِسلَامِ فَهُوَ عَلَى نُورٍ مِن رَبِّهِ). [Explanatory note: This verse contains an implied element that becomes clear from the subsequent sentence; the full implied construction is: "a-fa-man sharaḥa Allāhu ṣadrahu lil-islāmi fa-huwa 'alā nūrin min rabbihi ka-man huwa qāsī al-qalbi lā yahtadī bi-nūrin."] Thereafter it further states: "Woe to those who have hard, impenetrable hearts in which the remembrance of God produces no effect whatsoever." (فَوَيلٌ لِلقَاسِيَةِ قُلُوبُهُم مِن ذِكرِ اللهِ). Neither beneficial counsels affect them, nor warnings and glad tidings, nor the arresting verses of the Quran set them in motion, nor does the life-giving rain of revelation cause flowers of piety and virtue to grow within them. In sum — "neither freshness nor leaf nor flower nor shade do they possess." These people are in manifest and evident misguidance. (أُولئِكَ فِي ضَلَالٍ مُبِينٍ). "Qāsiya" is derived from the root "qaswat," meaning harshness, hardness, and impermeability — which is why hard stones are called "qāsī." Those hearts that hold no inclination or leaning toward the light of truth and guidance, that are not soft and tractable, and into which the light of guidance does not penetrate, are called "qulūb qāsiya" — hard hearts; in Persian this is expressed as "sangdil." This expression is the antithesis of "sharḥ al-ṣadr" — the expansion and broadening of the breast and spaciousness of soul — for expansiveness is a metonym for readiness and receptivity. A vast and spacious house is ready to receive many people, and an expansive breast and broad soul is capable of receiving and accommodating ever more realities. A narration is transmitted on the authority of the Prophet of Islam, peace be upon him and his household. Ibn Mas'ūd states: I also asked the Prophet concerning the interpretation of the verse "a-fa-man sharaḥa Allāhu ṣadrahu lil-islāmi fa-huwa 'alā nūrin min rabbihi" — how does the expansion of the breast occur in a person? He replied: "idhā dakhala al-nūru fī al-qalbi insharaḥa wa-inftaḥa" — "When light enters the human being's heart, it expands and opens." I said: O Messenger of God, what is its sign? He replied: "al-inābatu ilā dāri al-khulūdi, wa-al-tajāfī 'an dāri al-ghurūri, wa-al-isti'dādu lil-mawti qabla nuzūlih" — "The signs are: perpetual attention toward the abode of eternal dwelling, withdrawal from the abode of delusion, and preparing to receive death before its descent." In Tafsīr 'Alī ibn Ibrāhīm it is stated that the sentence "a-fa-man sharaḥa ṣadrahu lil-islām" was revealed concerning Amir al-Mu'minin 'Alī, peace be upon him; and in some commentaries it appears that the sentence "fa-waylun lil-qāsiyati qulūbuhum" concerns Abū Lahab and his sons. It is clear that these occasions of revelation are in reality clear instances of the general meaning. It is also worthy of attention that in "fa-huwa 'alā nūrin min rabbihi," light and illumination is mentioned as a mount upon which the believers ride — its speed of movement remarkable, its path clear, and its capacity for running encompassing the whole world.

Not all human beings are alike in their receptivity to truth, their comprehension of matters, and their inner responsiveness. Some, from a subtle allusion or a brief discourse, grasp reality fully — a single reminder awakens them and one admonition stirs a storm within their souls. But there are those upon whom even the most severe address and the most lucid counsel and exhortation produces not the slightest effect — and this is not a simple matter. How excellent is the expression the Quran employs in this connection — designating some as possessed of "sharḥ al-ṣadr" — the expansion of the breast and breadth of soul — and others as narrow-breasted, as in verse 125 of Surah al-An'ām: فَمَن يُرِدِ اللهُ أَن يَهدِيَهُ يَشرَح صَدرَهُ لِلإِسلَامِ وَمَن يُرِد أَن يُضِلَّهُ يَجعَل صَدرَهُ ضَيِّقاً حَرَجاً كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ — "Whoever God wishes to guide, He expands his breast for Islam; and whoever He wishes to lead astray, He makes his breast narrow and constricted, as though he were ascending to the sky." This is a matter that becomes fully clear from the study of individuals' circumstances. Some souls are so vast and expansive that however many realities enter into them, they receive them with ease — but the souls and minds of some are so confined that it is as though there is no room within them for any reality, as though their minds are locked behind iron walls in a sealed place. Each of these two states, however, has its own factors and causes. Permanent connection with scholars of wisdom and righteous learned men, continuous and uninterrupted study, self-cultivation and refinement of the soul, avoidance of sin — especially of forbidden sustenance — and the remembrance of God are among the causes and factors of "sharḥ al-ṣadr." Conversely, ignorance, sin, obstinacy, contention and strife, the company of corrupt, wicked, and criminal persons, worldliness and enslavement to carnal desire — all lead to narrowness of soul and hardness of heart. When the Quran states that God expands the breast of one whom He wishes to guide, or makes the breast of one whom He wishes to lead astray constricted — this "wishing and not wishing" does not occur without cause. Its source is our own selves. In a hadith transmitted on the authority of Imam al-Ṣādiq, peace be upon him, it is stated: أَوحَى اللهُ عَزَّوَجَلَّ إِلَى مُوسَى: يَا مُوسَى! لَا تَفرَح بِكَثرَةِ المَالِ وَلَا تَدَع ذِكرِي عَلَى كُلِّ حَالٍ فَإِنَّ كَثرَةَ المَالِ تُنسِي الذُّنُوبَ وَإِنَّ تَركَ ذِكرِي يُقسِي القُلُوبَ — "God Almighty revealed to Moses: O Moses, do not rejoice at abundance of wealth and do not abandon My remembrance under any circumstances — for abundance of wealth often leads to the forgetting of sins, and the abandonment of My remembrance hardens the hearts." [Reference: Biḥār al-Anwār, vol. 70, p. 55, hadith 23–24.] In another hadith transmitted on the authority of Amir al-Mu'minin, peace be upon him: مَا جَفَّتِ الدُّمُوعُ إِلَّا لِقَسوَةِ القُلُوبِ وَمَا قَسَتِ القُلُوبُ إِلَّا لِكَثرَةِ الذُّنُوبِ — "Tears do not dry except through hardness of hearts, and hearts do not harden except through the abundance of sins." [Reference: Biḥār al-Anwār, vol. 70, p. 55, hadith 23–24.] In yet another hadith it is related that one of the Lord's messages to Moses, peace be upon him, was: يَا مُوسَى لَا تُطَوِّل فِي الدُّنيَا أَمَلَكَ فَيَقسُوَ قَلبُكَ وَالقَاسِي القَلبِ مِنِّي بَعِيدٌ — "O Moses, do not prolong your hopes in this world, for it will harden and render your heart inflexible — and the hard-hearted are far from Me." [Reference: al-Kāfī, vol. 2, chapter "al-Qaswat," hadith 1.] In another hadith transmitted on the authority of Amir al-Mu'minin 'Alī, peace be upon him: لَمَّتَانِ: لَمَّةٌ مِنَ الشَّيطَانِ وَلَمَّةٌ مِنَ المَلَكِ فَلَمَّةُ المَلَكِ الرِّقَّةُ وَالفَهمُ وَلَمَّةُ الشَّيطَانِ السَّهوُ وَالقَسوَةُ — "Inspirations are of two kinds: a satanic inspiration and an angelic inspiration. The angelic inspiration produces softness of heart and increase in understanding and acuity, while the satanic inspiration causes heedlessness, forgetfulness, and hardness of heart." [Reference: al-Kāfī, vol. 2, chapter "al-Qaswat," hadith 3.] In any case, for the attainment of "sharḥ al-ṣadr" and deliverance from hardness of heart, one must turn toward the divine court — so that the divine light God has promised may illuminate the human being's heart. The mirror of the heart must be polished and cleansed of the rust of sin, and the house of the heart must be kept pure from the filth of passion and desire, so that it may be prepared to receive the Beloved. Shedding tears in fear of God and weeping out of love for this incomparable Beloved exercises a remarkable effect in producing tenderness of heart, soft-heartedness, and breadth of soul — while rigidity and dryness of the eye is a sign of hardness of heart.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

Some exegetes have reported, on the authority of ʿAbdullāh ibn Masʿūd, that one day a group of the Companions of the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam), who were experiencing a sense of inner weariness, said: “O Messenger of God! It would be good if you were to convey to us some guidance that might remove the weariness and melancholy from our hearts.” At this point, the first of these verses was revealed, in which the Qur’an was introduced as “احسن الحديث.” (Tafsīr al‑Kashshāf, vol. 4, p. 123; Tafsīr al‑Qurṭubī; Tafsīr al‑Wasīṭ; Tafsīr Abū al‑Futūḥ al‑Rāzī, under these verses).

In the preceding verses, reference was made to those servants of God who listen to all forms of discourse and select the best among them, and to those broad‑minded and open‑hearted individuals who are prepared to accept the truth. In continuation of this theme, the verses under discussion turn to the Qur’an itself, thereby completing the previous discussions and adding, alongside the themes of divine unity and resurrection, the evidentiary dimension of prophethood. It is stated: الله نزل أحسن الحديث — God has sent down the best discourse. The Qur’an then describes three distinguishing features of this heavenly Book. First, it is described as a text whose verses are harmonious and mutually consistent, sharing a uniform beauty, refinement, and depth of expression: كتابًا متشابهًا. The term “mutashābihan” here refers to a discourse whose components are internally coherent and aligned, free from contradiction or inconsistency. Unlike human speech, which inevitably reveals differences in quality and coherence upon closer examination, some parts being highly refined and others ordinary or flawed, the Qur’an exhibits a consistent level of eloquence, precision, and interconnected meaning throughout. This internal harmony serves as evidence that it is not the product of human authorship but the speech of God. The second characteristic is expressed by the term “mathānī,” indicating recurrence or repetition. This may refer to the repeated narration of stories, admonitions, and moral teachings in different forms. However, this repetition does not generate weariness or monotony; rather, it enhances interest and engagement. Such repetition, when presented with renewed expression and stylistic variation, is considered a hallmark of eloquence, as it deepens the impact of meaning while maintaining freshness. Moreover, these repeated passages often clarify one another, resolving ambiguities and strengthening understanding. Some have also interpreted “mathānī” as referring to the repeated recitation of the Qur’an, whose effect never diminishes, while others relate it to the dual mode of revelation—once collectively and then gradually. Another interpretation suggests that it points to the continual renewal of its meanings across time, as new insights emerge in every age. Although the first interpretation appears most suitable, these meanings are not mutually exclusive and may be understood collectively. The Qur’an then describes a further profound feature: its transformative emotional impact. It states: تقشعر منه جلود الذين يخشون ربهم ثم تلين جلودهم وقلوبهم الى ذكر الله. Those who are mindful of their Lord experience a trembling of the skin upon hearing its recitation; thereafter, their bodies and hearts soften and incline toward the remembrance of God. This description portrays the deep spiritual effect of the Qur’an upon receptive hearts. The initial reaction is one of awe and reverent fear, awakening awareness and responsibility; this is followed by a state of softness, receptivity, and spiritual tranquility. These stages correspond to the path of spiritual progression: fear initiates movement, while hope and mercy bring serenity. Verses of warning evoke trembling, whereas verses of mercy bring calm and reassurance. Historical accounts of Islam provide abundant examples of this powerful effect of the Qur’an upon believers and even upon receptive non‑believers. It is reported from Asmāʾ that when the Qur’an was recited in the presence of the Companions, their eyes would fill with tears and their bodies would tremble, as described in Tafsīr Qurṭubī (vol. 8, p. 5693). Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) offers a profound description of such individuals in Nahj al‑Balāghah. He states that they stand in devotion at night, reciting the Qur’an with measured reflection, immersing their souls in its pathos, seeking remedies for their spiritual ailments. When they encounter verses of promise, they incline toward them with hope and longing; when they encounter verses of warning, they listen with deep attention, as though the roaring of Hell were echoing in their ears. After this, the verse concludes: ذالك هدي الله يهدي به من يشاء. This is the guidance of God by which He guides whom He wills. Although the Qur’an has been revealed for all, only those who sincerely seek truth and possess piety benefit from its guidance. Those who close their hearts due to prejudice and obstinacy not only fail to benefit but may deepen their misguidance. Therefore, it is stated: و من يضلل الله فما له من هاد — and whoever God allows to go astray shall have no guide. Such misguidance is the result of one’s own actions and choices, and thus does not conflict with human freedom and moral responsibility. In the following verse, a comparison is drawn between the fate of the unjust and that of the believers. It is said: افمن يتقي بوجهه سوء العذاب يوم القيامة — is one who attempts to shield himself from the punishment with his face like one who is secure? The expression “with his face” highlights the severity of the punishment, since the face is the most honored part of the body, containing its essential faculties. In the Hereafter, however, such individuals will be unable to defend themselves, either because their limbs are bound or because they are cast face‑down into the Fire, as indicated elsewhere: فكبت وجوههم في النار. It is then said: وقيل للظالمين ذوقوا ماكنتم تكسبون — and it will be said to the wrongdoers: taste what you used to earn. This expression indicates that the punishment is a direct manifestation of their own deeds, pointing to the concept of the embodiment of actions. After describing their punishment in the Hereafter, the Qur’an refers to their experience in this world: كذب الذين من قبلهم فآتاهم العذاب من حيث لا يشعرون — those before them denied the truth, and punishment came upon them from where they did not perceive. This indicates the sudden and unexpected nature of divine retribution, as seen in past nations such as those of Nūḥ, ʿĀd, Thamūd, Lūṭ, and Pharaoh. Finally, it is stated: فاذاقم الله الخزي في الحيوة الدنيا — God made them taste humiliation in worldly life. Beyond physical suffering, they experienced disgrace, humiliation, and loss of dignity. Yet, despite all this, it is emphasized: ولعذاب الآخرة أكبر لو كانوا يعلمون — the punishment of the Hereafter is far greater, if only they knew. The term “akbar” here denotes the intensity and severity of that punishment.

In the traditions transmitted under these verses, additional dimensions of their meanings are clarified and expanded. In one narration reported from al‑ʿAbbās, the uncle of the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam), he relates that the Prophet said: «اذا اقشعر جلد العبد من خشية الله تحاتت عنه ذنوبه کما یتحات عن الشجرة اليابسة ورقها» When the body of a servant trembles out of fear of God, his sins fall away just as the dry leaves fall from a tree (Majmaʿ al‑Bayān, under the relevant verse; also reported with slight variation by Abū al‑Futūḥ al‑Rāzī and al‑Qurṭubī). It is evident that when a person is affected in this manner by the fear of God, a state of repentance and turning back arises within him; such a person is indeed deserving of divine forgiveness. In another narration reported from Asmāʾ—which has also been mentioned in the interpretation of these verses—she was asked about the Companions of the Prophet. She replied that when the Qur’an was recited before them, in the manner described by God, their eyes would fill with tears and their bodies would tremble. The narrator then asked: “Among us there are some people who, when they hear the verses of the Qur’an, fall into a state of unconsciousness and become overwhelmed.” Asmāʾ replied: “I seek refuge in God from Shayṭān,” indicating that such behavior is not authentic but rather a manifestation of deviation. This narration, in fact, serves as a response to those who claim adherence to mystical practice and who organize gatherings of recitation and remembrance, accompanied by exaggerated movements, cries, and displays of emotional frenzy, sometimes leading to fainting. Such practices are not reported from the Companions of the Prophet and are regarded as later innovations among certain groups. It is, of course, possible that a person may experience a loss of consciousness due to the شدت of fear or awe. However, this phenomenon is fundamentally different from the deliberate and performative states described above, which emerge in organized circles of recitation and ritualized display.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

In these verses the discussion of the Holy Quran and its characteristics continues in the same manner, as a continuation of the preceding discussions. First, concerning the comprehensiveness of the Quran, it states: "We have presented for the people in this Quran every kind of example." (وَلَقَد ضَرَبنَا لِلنَّاسِ فِي هَذَا القُرآنِ مِن كُلِّ مَثَلٍ). Concerning the painful fate of the former oppressors and transgressors, the terrifying consequences of sin, various exhortations and counsels, the secrets of creation, the system of the universe, and its firm laws and ordinances — in sum, whatever is necessary for the guidance of human beings has been set forth in the form of examples, so that perhaps they may take heed and return from the path of error to the straight path. (لَعَلَّهُم يَتَذَكَّرُونَ). In the Arabic lexicon, "mathal" denotes everything that gives concrete form to a reality, or describes something, or likens one thing to another. Attending to these meanings it becomes clear that this expression encompasses all the realities and contents of the Quran and makes manifest its comprehensiveness. Thereafter another quality of the Quran is mentioned: "An Arabic Quran free of every kind of crookedness, deviation, and contradiction." (قُرآناً عَرَبِيًّا غَيرَ ذِي عِوَجٍ). [Explanatory note: "Qur'ānan 'arabiyyan" is grammatically a circumstantial qualifier — "ḥāl" — of "al-Qur'ān" mentioned earlier; but since "qur'ānan" does not carry a descriptive aspect, it is regarded as a preliminary to the actual circumstantial qualifier, which is "'arabiyyan." Some take it as meaning "maqrū'an" — something recited — which is a descriptive meaning; others regard it as governed by an implied verb.] In reality, three qualities of the Quran are set forth here. The first expression — "qur'ānan" — alludes to the truth that these verses are recited continuously — in prayer and outside prayer, in solitude and in gatherings, throughout the entire history of Islam and until the end of the world — and in this manner it is a guiding light that shines perpetually. The second matter is the eloquence, sweetness, and appeal of this divine speech, expressed by the word "'arabiyyan" — since one meaning of "'arabī" is "eloquent" and this is what is intended here. The third point is that no kind of crookedness or obliquity is present within it: its verses are harmonious, its expressions are vivid and lucid, and its passages are each other's exegetes. [Explanatory note: Since "'iwaj" appears as an indefinite noun in a negative context, it serves the purpose of universality and negates every kind of crookedness and deviation from the Quran.] Many lexicologists and exegetes have stated that "'iwaj" — with kasra under the 'ayn — carries the meaning of inward, conceptual deviations, while "'awaj" — with fatḥa on the 'ayn — is used for outward, physical deviations. (The first expression is, however, sometimes also used for outward deviations — as in verse 107 of Surah Ṭāhā: لَا تَرَى فِيهَا عِوَجاً وَلَا أَمتاً — "You will see in it neither crookedness nor any elevation." Some lexicologists therefore regard the first expression as more general.) [Reference: Mufradāt al-Rāghib, Lisān al-'Arab, and various commentaries.] In any case, with all these qualities the purpose and goal of the Quran's revelation was: "so that perhaps they may attain piety." (لَعَلَّهُم يَتَّقُون). It is worthy of attention that the preceding verse contained "la'allahum yatadhakkarūna" and here "la'allahum yattaqūna" — for reminding and drawing attention is always a prelude and introduction to "taqwā," and piety is the fruit of that same tree. Thereafter the Quran presents a parable and depicts through a lucid and beautiful example the fate of the monotheist and the polytheist: "God has struck an example: a man who is the slave of quarrelsome partners who are always disputing over him." (ضَرَبَ اللهُ مَثَلاً رَجُلاً فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ). [Explanatory note: "Mutashākisūna" is derived from "shakāsa," meaning ill-conduct, quarrelling, and enmity — hence "mutashākis" denotes one who is engaged in contentious argument and dispute with stubbornness and bad character.] A slave who has several masters — each ordering him to perform some task. One says: do such-and-such. Another says: do not do that. He stands bewildered between them, perplexed amid these contradictory commands, unable to determine with whose voice he should align himself. What is worse, when his daily needs require fulfilment, one passes him to the other and the second sends him back to the first — and so from this dimension too he is deprived, helpless, wretched, and wandering. Then there is a man who is entirely devoted and submissive before one single person. (وَرَجُلاً سَلَماً لِرَجُلٍ). His path and programme are defined. The one who has authority over him is known. He is not ensnared in doubt and hesitation, there is no contradiction, no inconsistency — he advances with tranquility of heart and peace of soul, moving forward with complete composure, under the guardianship of one who supports him in every matter, in every state, and in every place. "Are these two equal?" (هَل يَستَوِيَانِ مَثَلاً). This is precisely the condition of the polytheist and the monotheist. The polytheists are submerged in contradictions of every kind — each day they attach their heart to a different deity and each moment they turn toward a different lord; no peace, no tranquility, no clear path. But the hearts of the monotheists are captivated by the love of God. They have chosen Him from the entire universe and in every state take refuge under the canopy of His grace — which is above all things. They have lifted their eyes from all that is other than God and fixed them upon Him alone. Their path and programme are clear, and their fate and outcome are luminous. In one narration transmitted on the authority of 'Alī, peace be upon him, it is related that he said: "أَنَا ذَلِكَ الرَّجُلُ السَّلَمُ لِرَسُولِ اللهِ" — "I am that man who was always in full submission to the Messenger of God." In another narration it is stated: "الرَّجُلُ السَّلَمُ لِلرَّجُلِ حَقًّا عَلِيٌّ وَشِيعَتُهُ" — "The man who was truly in full submission was 'Alī and his Shī'a." [Explanatory note: The first hadith was transmitted by Ḥākim Abū al-Qāsim Ḥaskānī in Shawāhid al-Tanzīl and the second by 'Abbāsī in his commentary. (Majma' al-Bayān, under the verses under consideration.)] It is clear that these occasions of revelation are in reality the clear instances of a general meaning. At the end of the verse it is stated: "All praise belongs to God." (الحَمدُ للهِ). To that God who has shown you the path through these clear and luminous parables and has given you manifest proofs for distinguishing truth from falsehood — to that God who invites all to sincerity and bestows peace and tranquility under the shade of sincerity. What blessing is greater than this, and what gratitude and praise more necessary? "But most of them do not know" — and despite these clear proofs, for the sake of love of this world and rebellious material desires they do not take the path of truth. (بَل أَكثَرُهُم لَا يَعلَمُونَ). In the preceding verses the discussion concerned monotheism and polytheism; now the discourse turns to the consequences of monotheism and polytheism on the field of the Resurrection. The discourse commences with the matter of death — which is the gateway to the Resurrection — and making clear the universality of the law of death for all human beings, it states: "You will die and they will all die." (إِنَّكَ مَيِّتٌ وَإِنَّهُم مَيِّتُونَ). [Explanatory note: The sentence "innaka mayyitun wa-innahum mayyitūna" gives news of the deaths of all in the present tense — but in technical terms it is "muḍāri' mutaḥaqqiq al-wuqū'" — a future event stated as though certain — expressed sometimes in present and sometimes in past form.] Indeed, death is among those matters in which all people are equal — there is no exception or distinction of any kind. It is a path that all must traverse — in other words, it is that camel which has already settled at every person's door. Some exegetes have stated that the enemies of the Noble Prophet, peace be upon him and his household, awaited his death and were pleased that he would eventually die — and the Quran in this verse responds to them: if the Prophet of God will die, will you then live forever? In verse 34 of Surah al-Anbiyā' as well: أَفَإِن مِتَّ فَهُمُ الخَالِدُونَ — "If you die, will they then live forever?" Thereafter the Quran takes the discussion to the court of the Resurrection and depicts the contention of the servants on the plain of the gathering: "Then on the Day of Resurrection you will dispute before your Lord." (ثُمَّ إِنَّكُم يَومَ القِيَامَةِ عِندَ رَبِّكُم تَختَصِمُونَ). "Takhtaṣimūna" is derived from "iktiṣām," meaning dispute and strife between two individuals or two groups, each of whom seeks to invalidate the other's position — sometimes one is upon truth and the other upon falsehood, and sometimes both may be upon falsehood, as in the mutual dispute of those who uphold falsehood. Exegetes disagree as to whether this injunction carries a general import or not. Some have supposed that this dispute is between the Muslims and the disbelievers. Some have said that dispute among Muslims and the people of the qibla is also possible. In this connection a hadith is transmitted on the authority of Abū Sa'īd al-Khudrī, who states: "In the time of the Prophet of God we never imagined that there would be contention among Muslims. We said: our Lord is one, our prophet is one, our religion is one — so how could contention be possible? Until the day of Ṣiffīn arrived, and two groups — each outwardly Muslim, though one was genuinely Muslim and the other merely claimed Islam — stood against each other with drawn swords. We then said: yes, this verse applies to us as well." [Reference: Majma' al-Bayān, vol. 7, p. 497.] The subsequent verses, however, indicate that this contention was between the Noble Prophet, peace be upon him and his household, and the believers on one side, and the polytheists and deniers on the other. It is well known in Islamic history that 'Umar denied the Prophet's death after he passed away, saying it was not possible that the Messenger of God should die — he had merely gone to his Lord, as Moses the son of Imrān had been absent from his people for forty nights and then returned to them. By God, the Messenger of God too will return as Moses returned. Those who suppose the Messenger of God has died — their hands and feet should be cut off. When this reached Abū Bakr, he came to 'Umar and recited before him certain verses that indicated the Prophet's death, whereupon 'Umar fell silent and said: by God, this is the first time I have heard these verses. [Reference: Sīrat Ibn Hishām, vol. 4, pp. 305–306, in summary. This event is also transmitted in al-Kāmil of Ibn al-Athīr, vol. 2, pp. 323–324.]

See ayat 35 for tafseer.

See ayat 35 for tafseer.

See ayat 35 for tafseer.

In the preceding verses, discussion centred on the presence of people in the arena of resurrection and their disputation within that عظیم tribunal. The verses under discussion continue this theme, dividing humanity into two groups: the “مكذّبين” and the “مصدّقين.” The first group is characterized by two defining qualities, as the Qur’an states: “فمن أظلم ممن كذب على الله وكذب بالصدق إذ جاءه.” That is, who can be more unjust than one who fabricates lies against God and denies the truth when it comes to him? The disbelievers and polytheists attributed numerous falsehoods to God: at times they described angels as His daughters, at others they claimed ʿĪsā (ʿalayhi al‑salām) to be His son, or regarded idols as intermediaries, or fabricated rulings concerning the lawful and unlawful and attributed them to Him. As for “الصدق” which reached them and which they denied, it refers to the heavenly revelation—the Qur’an itself. The verse concludes succinctly by indicating their punishment: “أليس في جهنم مثوى للكافرين.” The term “مثوى,” derived from “ثوى,” signifies a permanent abode, thus indicating enduring residence in Hell. In contrast, the second group is also described through two attributes: “والذي جاء بالصدق وصدق به أولئك هم المتقون.” That is, those who bring the truth and affirm it are the truly God‑conscious. Certain narrations from Ahl al‑Bayt interpret “الذي جاء بالصدق” as the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam) and “صدق به” as ʿAlī (ʿalayhi al‑salām), yet this represents the application to a specific instance rather than a restriction of meaning. The concluding phrase “أولئك هم المتقون” indicates generality. Hence, this description encompasses all prophets who conveyed truth and all their sincere followers who affirmed it. A broader and more comprehensive interpretation—more consistent with the ظاهر of the verse—is that it includes all those who both convey truth and live by it: individuals who disseminate divine teaching and embody it in practice. The use of “صدق” rather than “وحي” highlights that divine revelation alone is free from falsehood or error, and that piety emerges through wholehearted affirmation of such truth. The subsequent verses describe the reward of this group: “لهم ما يشاءون عند ربهم ذلك جزاء المحسنين.” They shall have whatever they desire with their Lord; this is the reward of those who do good. The scope of this promise encompasses all conceivable blessings, whether material or spiritual. A possible objection—that they might desire ranks belonging to others—is unfounded, since the inhabitants of Paradise possess clear awareness and would not seek what conflicts with justice or their own capacities. Each will be content with what corresponds to his station. The expression “عند ربهم” further emphasizes divine proximity and special favor, as though they are permanently hosted by their Lord. The verses then mention two further aspects of their reward: “ليكفر الله عنهم أسوأ الذي عملوا ويجزيهم أجرهم بأحسن الذي كانوا يعملون.” That is, God will efface their worst deeds and recompense them according to their best actions. This striking expression reflects a profound divine generosity: their gravest errors are forgiven, while their finest deeds become the معيار of reward. Since the greatest concern of believers is their most serious lapses, this promise brings particular reassurance. The precedence of forgiveness over reward also suggests that purification from wrongdoing is a prerequisite for attaining divine proximity and bliss. A question may arise as to how such “worst deeds” can be attributed to this group, which includes prophets and their followers. The response lies in the principle that attributing an action to a collective does not imply universality; it suffices that some members committed such acts. Thus, among the followers of prophetic guidance, some may have erred, and divine forgiveness encompasses them. In summary, these verses present a profound contrast: those who fabricate falsehood and reject truth face eternal punishment, whereas those who uphold and affirm truth attain comprehensive reward, characterized by forgiveness, acceptance, and boundless divine bounty.

Who was the first ṣiddīq? A large number of Muslim exegetes—both Shīʿa and Sunni—have reported, in their interpretations of the verse “والذي جاء بالصدق وصدق به,” that “الذي جاء بالصدق” refers to the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam), and “صدق به” refers to ʿAlī (ʿalayhi al‑salām). Prominent commentators such as Ṭabarsī in Majmaʿ al‑Bayān and Abū al‑Futūḥ al‑Rāzī in Rūḥ al‑Janān have transmitted this interpretation from the Imams of Ahl al‑Bayt (ʿalayhim al‑salām). Similarly, a number of Sunni scholars and exegetes have also reported this attribution through various channels, including Abū Hurayrah and others. Among those who have cited this interpretation are Ibn Maghāzilī in Manāqib, al‑Ganjī in Kifāyat al‑Ṭālib, al‑Qurṭubī in his Tafsīr, al‑Suyūṭī in al‑Durr al‑Manthūr, and al‑Ālūsī in Rūḥ al‑Maʿānī. As indicated previously, such interpretations are generally understood as identifying the clearest and most prominent exemplifications rather than restricting the meaning of the verse exclusively to these individuals. There is no doubt that ʿAlī (ʿalayhi al‑salām) was foremost among the followers of the Prophet and the first to affirm him; thus, he may rightly be regarded as the foremost ṣiddīq. Within the scholarly tradition of Islam, there is no denial of the fact that ʿAlī (ʿalayhi al‑salām) was the first male to accept the message of the Prophet. Some objections have been raised only with respect to his age at the time of accepting Islam—being approximately ten or twelve years old—and whether such acceptance possesses legal significance. However, this objection is untenable, since the Prophet himself explicitly affirmed and recognized his faith, referring to him as his “wazīr” and “waṣī,” and repeatedly describing him in his statements as “اول المؤمنين” or “اولكم إسلامًا” (the first among the believers, or the first among you in Islam).

See ayat 37 for tafseer.

A number of exegetes have reported that the polytheists of Mecca used to threaten the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam) with the wrath of the idols. They would say: do not speak ill of them nor oppose them, for they will afflict you with madness and bring harm upon you. In response to these claims, the aforementioned verse was revealed, refuting them (Tafsīr al‑Kashshāf; Majmaʿ al‑Bayān; Tafsīr Abū al‑Futūḥ al‑Rāzī; Fī Ẓilāl al‑Qurʾān, with varying expressions). It has also been reported that when Khālid was instructed by the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam) to destroy the well‑known idol “ʿUzzā,” the polytheists warned him, saying: fear the anger of this idol, for its wrath is severe and will overpower you. In response, Khālid struck the idol with the axe in his hand, breaking it, and declared: “كفرًا لك يا عزى لا سبحانك — سبحان من أهانك، إني رأيت الله قد أهانك” “O ʿUzzā! I reject you; you are not worthy of glorification. Glory belongs to the One who has humiliated you; indeed, I see that God has disgraced you.” (Majmaʿ al‑Bayān, under these verses; also briefly reported in al‑Kashshāf and Tafsīr al‑Qurṭubī). However, the incident concerning Khālid, which historically occurred after the Conquest of Mecca, cannot strictly be regarded as an occasion of revelation for these verses, since Sūrah al‑Zumar is entirely Makkan. Therefore, this report is more appropriately understood as an application (taṭbīq) of the verse to a particular instance rather than its original sha’n al‑nuzūl.

After the threats directed toward the polytheists in the preceding verses and the promises given by God to the Messenger (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam), the first of the verses under discussion addresses the threats of the disbelievers, stating: “أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِينَ مِن دُونِهِ” — Is not God sufficient for His servant? Yet they seek to frighten you with those besides Him. The God whose power surpasses all powers, who is fully aware of the needs and difficulties of His servants and is characterized by utmost لطف and mercy—how could He abandon His faithful servant amid the storms of events and the waves of hostility? He is the protector of His servant. Thus, no power can harm a person if God does not will it, and no threat holds significance without His permission. Although the context of revelation suggests that the polytheists attempted to intimidate the Prophet through fear of idols, the meaning of the verse is broader, encompassing all forms of fear instilled by anything other than God. It serves as a message of reassurance for all sincere believers, particularly in environments where they are in the minority and subject to continuous threats. It strengthens their resolve, instills confidence, and neutralizes the psychological pressures exerted by opponents. The verse then proceeds to clarify the matter of guidance and misguidance, dividing people into two groups and emphasizing that all affairs ultimately return to God: “وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ” — whoever God leaves astray has no guide, “وَمَن يَهْدِ اللَّهُ فَمَا لَهُ مِنْ مُضِلٍّ” — and whoever God guides, none can lead astray. It is evident that this guidance and misguidance are neither arbitrary nor without cause. Rather, each is a continuation of human choice and effort. One who deliberately chooses the path of misguidance, strives to extinguish the light of truth, and immerses himself in wrongdoing will naturally be deprived of guidance. In such a case, divine misguidance manifests as the withdrawal of divine support, the sealing of the heart, and the obstruction of perception—consequences of one’s own actions. Conversely, those who sincerely intend “سير إلى الله,” prepare the means, and take initial steps toward guidance are supported by divine نور. The pathways of truth become clearer to them, and assistance is extended through divine favor. Their resolve is strengthened, their hearts are protected from doubt, and they are upheld at critical moments. The verse concludes by emphasizing: “أَلَيْسَ اللَّهُ بِعَزِيزٍ ذِي انتِقَامٍ” — is God not Mighty, possessing retribution? This indicates that divine retribution corresponds to human actions; it is the just consequence of wrongdoing. Misguidance thus reflects the result of deliberate transgression, while guidance reflects the reward for sincerity and striving. Therefore, these verses affirm both divine sovereignty and human responsibility, demonstrating that guidance and misguidance are grounded in moral causality rather than coercion.

In the lexical sense, “هدایت” denotes precise guidance and direction (Mufradāt, mādah “هدی”). It is generally divided into two types: - “إراءة الطريق” (showing the path) — also described as هدایت تشریعی - “إیصال إلى المطلوب” (leading to the destination) — also described as هدایت تکوینی The distinction may be explained as follows. At times, one may indicate the correct path with care and clarity to a seeker, but the actual journey and arrival at the مقصد remain the responsibility of that individual. At other times, beyond merely showing the path, the guide takes the seeker by the hand, provides assistance, removes obstacles, and ensures that he reaches the destination. In the first sense, guidance consists of conveying laws, explaining conditions, and clarifying the way. In the second, it includes providing means, facilitating progress, resolving difficulties, and accompanying and protecting the traveller until the end. The opposite of guidance is “اضلال” (misguidance). The Qur’an frequently attributes both guidance and misguidance to God. For example: “والله يهدي من يشاء إلى صراط مستقيم” (al‑Baqarah 213) “ولكن يضل من يشاء ويهدي من يشاء” (al‑Naḥl 93) Similarly, some verses explicitly negate independent guidance for the Prophet and attribute it to God: “إنك لا تهدي من أحببت ولكن الله يهدي من يشاء” (al‑Qaṣaṣ 56) “ليس عليك هداهم ولكن الله يهدي من يشاء” (al‑Baqarah 272) A superficial reading of such verses led some interpreters to adopt a deterministic doctrine, assuming that guidance and misguidance are entirely compulsory acts imposed by God. This resulted in tension with the principles of divine justice and wisdom. In some cases, to preserve this interpretation, even the principle of divine justice was set aside. However, those who uphold human agency reject such conclusions. No sound intellect accepts that God would compel a group toward misguidance and then punish them, or force another toward guidance and reward them arbitrarily. Several interpretations have been proposed to reconcile these verses: 1. Guidance as purely تشریعی (legislative guidance) — through revelation, prophets, and intellect. According to this view, human beings themselves are responsible for traversal. This interpretation fits some verses but does not fully explain those referring to actual attainment of guidance. 2. Guidance and misguidance as referring to the Hereafter — i.e., leading the righteous to Paradise and the wicked away from it. This also applies only to certain verses and does not encompass all usages. 3. Guidance as توفیق and misguidance as سلب توفیق — meaning providing or withholding the means necessary for reaching the goal. This explains that God does not compel guidance but facilitates or removes conditions. Yet this raises the question of why such facilitation differs among individuals, requiring further explanation based on human actions. 4. A comprehensive interpretation (most precise): - هدایت تشریعی (showing the path) is universal and unconditional: “إنا هديناه السبيل إما شاكراً وإما كفوراً” (al‑Dahr 3) “وإنك لتهدي إلى صراط مستقيم” (al‑Shūrā 52) “ولقد جاءهم من ربهم الهدى” (al‑Najm 23) - هدایت تکوینی (leading to the destination) is conditional and pertains only to those whose qualities are described in the Qur’an—those who seek truth sincerely and take initial steps toward it. Likewise, misguidance applies to those who persist in rejection and wrongdoing. Thus, while some verses appear absolute, other verses provide the necessary conditions and qualifications. When these are considered together, the apparent ambiguity is resolved. This integrated understanding shows that divine guidance and misguidance are in complete harmony with human freedom and responsibility. Guidance is a response to sincere effort, and misguidance is the consequence of deliberate deviation.

In the lexical sense, “هدایت” signifies guidance and direction carried out with precision and care (Mufradāt, mādah “هدی”). It is commonly divided into two categories: “إراءة الطريق” (showing the path) and “إیصال إلى المطلوب”, or in other words, “هدایت تشریعی” and “هدایت تکوینی” (note that here hidāyat takwīnī is taken in a broad sense, encompassing all forms of guidance beyond merely stating laws and indicating the path). This distinction may be explained as follows: at times, a person shows the way to someone who seeks it with care and kindness, but traversing the path and reaching the destination remains the responsibility of that individual. However, in other instances, the guide not only indicates the path but also leads the seeker to the destination. In other terms, in the first stage only the rules, conditions, and way of reaching the goal are clarified; in the second stage, in addition to this, the means of travel are provided, obstacles are removed, difficulties are resolved, and the traveler is accompanied, protected, and supported until the objective is attained. The opposite of guidance is “اضلال” (misguidance). A general survey of Qur’anic verses makes it clear that the Qur’an attributes both guidance and misguidance to God. For instance, in Sūrah al‑Baqarah (213) it is stated: “والله يهدي من يشاء إلى صراط مستقیم” and in Sūrah al‑Naḥl (93): “ولكن يضل من يشاء ويهدي من يشاء” Similar expressions occur throughout the Qur’an (e.g., Fāṭir 8, Zumar 33, Mudaththir 31, Baqarah 272, Anʿām 88, Yūnus 25, Raʿd 27, Ibrāhīm 4). Moreover, in some verses guidance is explicitly denied of the Prophet and attributed exclusively to God, as in: “إنك لا تهدي من أحببت ولكن الله يهدي من يشاء” (al‑Qaṣaṣ 56) “ليس عليك هداهم ولكن الله يهدي من يشاء” (al‑Baqarah 272) A superficial understanding of such verses, without grasping their deeper meaning, led some interpreters into error and toward determinism, even causing them to deny divine justice in order to resolve the apparent contradiction. In truth, if determinism were accepted, the entire framework of moral responsibility, prophethood, and revelation would lose its meaning. Those who uphold human agency reject such conclusions, for sound intellect does not accept that God would compel a group toward misguidance and then punish them, or compel another toward guidance and reward them without cause. Accordingly, various explanations have been offered: - Some interpret guidance as purely “هدایت تشریعی,” conveyed through revelation, prophets, intellect, and conscience, while path‑following remains human responsibility. This explanation fits some verses but cannot account for others that clearly refer to “هدایت تکوینی.” - Others interpret guidance and misguidance, where they have a takwīnī sense, as referring to leading people to Paradise or away from it. While applicable in certain instances, this does not align with all usages. - Another interpretation understands guidance as the granting of means and facilitation (tawfīq), and misguidance as the withdrawal of such facilitation. In this sense, God does not compel but enables or withholds support, such as proper upbringing, environment, and companionship. However, this raises the question of why such facilitation differs among individuals, which must be explained in terms of their own actions—good deeds attract divine assistance, while wrongdoing leads to its withdrawal. - The most precise and comprehensive interpretation, harmonizing all Qur’anic verses without departing from their apparent meaning, is that “هدایت تشریعی” is universal and unconditional, as seen in: “إنا هديناه السبيل إما شاكراً وإما كفوراً” (al‑Dahr 3) “وإنك لتهدي إلى صراط مستقيم” (al‑Shūrā 52) “ولقد جاءهم من ربهم الهدى” (al‑Najm 23) In contrast, “هدایت تکوینی”—leading the servant to the destination and ensuring success—is conditional. It applies only to those whose qualities are described in the Qur’an, just as misguidance applies to those with specific negative traits. While some verses appear absolute, others provide detailed conditions; taken together, they clarify the complete meaning. Thus, no ambiguity remains. This understanding not only does not contradict human freedom and choice, but explicitly affirms it.

The human being, in the face of the turbulent currents of events, is like a blade of grass—liable at any moment to be cast in any direction. Such a frail strand may at times become entangled with a leaf or a broken branch, yet a strong wind can sweep them both away. Even if it attaches itself to a tree, a storm may uproot the tree itself. However, if it becomes firmly attached to a great mountain, no tempest can displace it. This “mountain” is none other than faith in God, whereas all other forms of reliance correspond to trust in what is other than Him. It is for this reason that the Qur’an declares: “اليس الله بكاف عبده” Is not God sufficient for His servant? Reflection upon and faith in the meaning of this verse grants immense courage and self‑confidence. It brings tranquility and serenity to the heart, enabling a person to stand firm like a mountain in the face of severe trials, undeterred by the multitude of enemies and untroubled by the scarcity of companions. Even the most intense crises cannot disturb the inner peace of such a person. As it is stated in a ḥadīth: “المؤمن کالجبل الراسخ لا تحركه العواصف” The believer is like a firm mountain; violent storms cannot move him from his place.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

In the preceding verses, discussion was presented regarding the deviation of the polytheists and the consequences thereof. In the verses under discussion, the argument turns to evidences of divine unity (tawḥīd) in order to complete the earlier discussion through rational proof. Likewise, since it had been stated that divine support alone is sufficient, this principle is now further demonstrated with evidence. It is first stated: “ولئن سألتهم من خلق السماوات والارض ليقولن الله” If you ask them who created the heavens and the earth, they will surely say: God. No sound intellect or innate awareness can accept that this vast universe, with all its عظمت and complexity, could be the creation of anything earthly—let alone lifeless and unintelligent idols. Thus, the Qur’an directs them toward the judgment of reason and the testimony of human nature in order to establish the foundational principle of tawḥīd: the divine authorship of the heavens and the earth. In the next stage, attention is drawn to the question of benefit and harm: “قل أفرأيتم ما تدعون من دون الله إن أرادني الله بضر هل هن كاشفات ضره أو أرادني برحمة هل هن ممسكات رحمته” Say: have you considered those whom you invoke besides God? If God intends harm for me, can they remove it? Or if He intends mercy, can they withhold it? This statement demonstrates that those false deities possess no power over benefit or harm. If they cannot create, nor control benefit and harm, then their worship is devoid of meaning. Even if these objects of devotion were conscious beings, such as angels or jinn—as some idolaters believed—they would still lack independent authority in creation and in determining outcomes. At this point, the Qur’an draws a decisive conclusion: “قل حسبي الله عليه يتوكل المتوكلون” Say: God is sufficient for me; upon Him rely those who rely. The acknowledgment of divine creatorship logically necessitates exclusive reliance upon God, as He alone is the possessor of all power and control. It is also noteworthy that in this verse the pronoun referring to the false deities appears in the feminine plural form (هن، كاشفات، ممسكات). This is because the well‑known idols in Arabia bore feminine names (such as Lāt, Manāt, and ʿUzzā), and also because the use of the feminine plural form can apply to inanimate objects, further emphasizing their weakness and lack of agency. The phrase “عليه يتوكل المتوكلون,” due to the precedence of “عليه,” conveys exclusivity: true reliance is directed solely toward God. Subsequently, those who refuse to submit to reason and conscience are addressed through a powerful warning: “قل يا قوم اعملوا على مكانتكم إني عامل فسوف تعلمون” Say: O my people, act according to your position; I am also acting. Soon you will know. This is followed by a clarification of consequences: “من يأتيه عذاب يخزيه ويحِل عليه عذاب مقيم” You will come to know upon whom a humiliating punishment will descend, followed by a permanent punishment. Thus, the discourse concludes with an ultimatum: either submit to the dictates of reason and the call of conscience, or await two forms of punishment—one in this world, marked by humiliation and disgrace, and another in the Hereafter, eternal and unending. These punishments are not arbitrary; rather, they are the direct result of human actions. They are the consequences of what individuals themselves have prepared, like a fire whose fuel they themselves have gathered and ignited.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

See ayat 44 for tafseer.

After presenting the evidences of tawḥīd and explaining the destinies of the polytheists and the monotheists, the first verse under discussion clarifies the central reality: the benefit or loss of accepting or rejecting the truth ultimately belongs to the human being himself. The insistence of the Prophet (ṣallā Allāhu ʿalayhi wa‑ālīhi wa‑sallam) in this matter is not for personal gain, but solely for fulfilling the divine duty. Thus, it is stated: “انا انزلنا عليك الكتاب للناس بالحق” We have sent down this Book to you for mankind with truth. The expression “بالحق” indicates that the Qurʾān is revealed in complete accordance with truth and accompanies truth in all its dimensions. Consequently, whoever accepts guidance does so for his own benefit, and whoever deviates does so to his own detriment: “فمن اهتدى فلنفسه ومن ضل فإنما يضل عليها” Furthermore, the Prophet is not responsible for compelling faith into the hearts of people: “وما أنت عليهم بوكيل” His duty is only to convey the message and warn. Faith cannot be imposed by force; it is a matter of free acceptance. Thus, neither God gains from belief nor is harmed by disbelief; rather, the entire program is an expression of divine mercy toward humanity. To demonstrate that all aspects of human existence—including life and death—are under divine control, the verse continues: “الله يتوفى الأنفس حين موتها والتي لم تمت في منامها” God takes the souls at the time of death, and those that have not died, He takes during sleep. Here, “يتوفى” signifies complete taking, and “لأنفس” refers to souls. Sleep is thus presented as a lesser form of death: during it, the connection between soul and body weakens, whereas in death it is fully severed. The verse further states: “فيمسك التي قضى عليها الموت ويرسل الأخرى إلى أجل مسمى” Those for whom death has been decreed are held back (and do not return), while others are sent back until a specified term. From this, several conclusions emerge: - Human beings consist of both body and soul; the soul is an immaterial reality and the source of life. - Death involves the complete severance of the soul’s connection, whereas sleep is a partial detachment. - Sleep serves as a daily reminder of death and resurrection. - The autonomy of the soul is evident, especially in the phenomenon of dreams. - Human existence is continuously dependent upon divine command and power. The verse concludes: “إن في ذلك لآيات لقوم يتفكرون” Indeed, in this are signs for those who reflect. Having established divine sovereignty over life and death, the next verse addresses the مشرکین’ erroneous belief in intermediaries: “أم اتخذوا من دون الله شفعاء” Have they taken besides God intercessors? The idolaters used to claim: “ما نعبدهم إلا ليقربونا إلى الله زلفى” Yet, the Qurʾān refutes this reasoning by emphasizing that intercession requires both knowledge and authority. Thus it is said: “قل أولو كانوا لا يملكون شيئًا ولا يعقلون” Even if they possess nothing and have no understanding? If the objects of worship are inanimate idols, they lack both awareness and ownership; if they are angels or other beings, they possess nothing independently of God. Hence, all intercession ultimately belongs to God: “قل لله الشفاعة جميعًا” Since He alone possesses sovereignty over the heavens and the earth and all beings return to Him: “له ملك السماوات والأرض ثم إليه ترجعون” This affirms that no intercession is effective without divine permission: “من ذا الذي يشفع عنده إلا بإذنه” (al‑Baqarah 255) Some commentators interpret the essence of intercession as turning toward the divine attributes—such as mercy and forgiveness—so that all intercession ultimately returns to God Himself (al‑Mīzān, vol. 17, p. 286). The phrase “ثم إليه ترجعون” has been interpreted in several ways: - It indicates that intercession in both this world and the Hereafter belongs exclusively to God. - It serves as further proof of divine ownership, since all beings return to Him. - It functions as a warning: human beings will ultimately face the consequences of their beliefs and actions before God. Among these, the first two interpretations appear more consistent. In summary, these verses establish a coherent theological structure: - Acceptance of truth benefits the individual; rejection harms him alone. - The Prophet’s role is guidance, not compulsion. - Life, death, and all existence are under divine authority. - Intercession is not independent of God but wholly subject to His will. Thus, the Qurʾān dismantles the foundations of shirk and reinforces the principles of tawḥīd, human responsibility, and ultimate accountability before God.

What is the true nature of sleep, and what occurs when a human being falls asleep? This question has been the subject of extensive discussion among scholars and scientists. Some have regarded sleep as the result of the withdrawal of an essential portion of the blood from the brain to other parts of the body, thereby interpreting it in purely physical terms. Others have proposed that excessive bodily activity leads to the accumulation of a specific toxic substance, which then affects the nervous system and induces sleep; according to this view, sleep continues until that substance is dissolved and absorbed. A further group has explained sleep through neurological mechanisms, suggesting that the functional system of the nerves—responsible for bodily movement—becomes fatigued, ceases activity, and enters a state of inactivity. However, none of these theories has provided a fully satisfactory explanation of sleep, even though the influence of such factors cannot be entirely denied. It appears that the inability of modern scholars to give a comprehensive account of sleep arises from their exclusively material framework, as they attempt to explain the phenomenon without acknowledging the independence and substantial reality of the soul. In reality, sleep is not merely a physical occurrence; it is fundamentally a spiritual phenomenon, the explanation of which is not possible without a proper understanding of the nature of the soul. The Qur’an provides a profoundly precise interpretation of sleep in the aforementioned verses, describing it as a form of partial قبض روح—a taking of the soul—though not in a complete sense. When, by divine command, the radiant influence of the soul over the body is largely withdrawn so that only a faint connection remains, the faculties of perception and awareness become inactive, and bodily movement ceases. Nevertheless, essential processes necessary for life—such as the beating of the heart, circulation of blood, and respiration—continue. A narration attributed to Imam al‑Baqir (ʿalayhi al‑salām) states: When a person sleeps, his “nafs” ascends toward the heavens, while the “rūḥ” remains within the body, and a connection persists between the two like the rays of the sun. If God decrees the taking of the soul, the rūḥ responds to the nafs and departs; if He permits its return, the nafs responds to the rūḥ and the soul returns to the body. This is the meaning of the divine statement: “الله يتوفى الانفس حین موتھا…” (Majmaʿ al‑Bayān; Tafsīr al‑Ṣāfī). (It should be noted that in this narration, “rūḥ” refers to the life‑sustaining vital principle of the body, while “nafs” refers to the human self.) This explanation also sheds light on another important phenomenon: dreams, particularly those that later occur in reality either exactly or with slight variation. Material explanations struggle to account for such dreams, whereas a spiritual framework explains them effectively. When the soul is partially disengaged from the body and connected to the عالم الأرواح, it perceives certain realities related to the past and future. These perceptions form the basis of truthful dreams. Thus, sleep reveals a deeper metaphysical structure of human existence, demonstrating the استقلال of the soul and its capacity to exist and perceive beyond the confines of the physical body.

In the narrations cited by the exegetes under the verses in question, it becomes clear that in Islam “sleep” is understood as the movement of the soul toward the عالم الأرواح, while “wakefulness” is the return of the soul to the body and represents a form of renewed life. In one narration reported from Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām), he instructed his companions as follows: one should not sleep in a state of major ritual impurity (janābah), nor lie down without performing wuḍūʾ; and if water is not available, one should perform tayammum. This is because the soul of the believer ascends toward God; He receives it and bestows blessing upon it. If its appointed time (ajal) has arrived, He places it within the treasuries of His mercy; otherwise, He sends it back through His entrusted angels to its body (Khiṣāl, Ṣadūq; as cited in Nūr al‑Thaqalayn, vol. 4, p. 488). In another narration from Imam al‑Bāqir (ʿalayhi al‑salām), it is stated: when a person awakens during the night, he should say: “الحمد لله الذي رد على روحي لاحمده و اعبده” That is, praise belongs to God who returned my soul to me so that I may praise Him and worship Him (Uṣūl al‑Kāfī; as cited in Nūr al‑Thaqalayn, vol. 4, p. 488). From these narrations, sleeping and waking are presented as continuous acts of divine taking and returning of the soul, reinforcing the dependence of human existence upon divine will. Sleep becomes a temporary separation, and awakening becomes a renewed grant of life, reminding the human being of his ultimate return to God.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

After presenting the evidences of tawḥīd and explaining the destinies of the polytheists and the monotheists, the first verse under discussion clarifies the reality in such a way that the benefit or loss of accepting the truth ultimately returns to you yourselves. If the Messenger of God (ṣallā Allāhu ʿalayhi wa‑ālīhi wa‑sallam) insists in this regard, it is not because he derives any personal benefit; rather, it is solely the fulfillment of a divine duty. Thus it is stated: “انا انزلنا عليك الكتاب للناس بالحق” We have sent down this Book to you for the people in truth. The expression “بالحق” indicates that the Qur’an has been revealed in complete conformity with truth and in accompaniment with it. Accordingly, whoever accepts guidance does so for his own benefit, and whoever chooses misguidance does so to his own detriment: “فمن اهتدى فلنفسه ومن ضل فإنما يضل عليها” You are not responsible for forcibly instilling truth into their hearts; your responsibility is only to convey and warn: “وما أنت عليهم بوكيل” This meaning has been emphasized repeatedly in the Qur’an: God has no need of the faith of His servants, nor is He harmed by their disbelief. The entire arrangement is an expression of divine grace and mercy toward human beings. To clarify that all aspects of human existence, including life and death, are in the hand of God, it is further stated: “الله يتوفى الانفس حين موتها والتي لم تمت في منامها” God takes the souls at the time of their death, and those that have not died, He takes during their sleep. The term “يتوفى” signifies complete taking, while “الأنفس” here refers to the souls. Sleep is thus described as a kind of lesser death, for during sleep the connection between the soul and the body is greatly weakened, although not entirely severed. Then it is stated: “فيمسك التي قضى عليها الموت ويرسل الأخرى إلى أجل مسمى” Those upon whom death has been decreed are retained and do not return, while others are sent back to their bodies until an appointed term. From this, several points become clear: 1. The human being is composed of both body and soul, and the soul is a non‑material reality that is the source of life. 2. Death is the complete severance of the connection between soul and body, while sleep is an incomplete or partial separation. 3. Sleep is a weaker manifestation of death, and death is the complete realization of what occurs in sleep. 4. Sleep demonstrates the independence of the soul, especially in the phenomenon of dreams. 5. Some souls, during sleep, detach completely and do not return (death), while others return until their appointed time. 6. The daily experience of sleep is a reminder of death and serves as a lesson for reflection. 7. All these processes occur by the command of God, while angels act as executors of this divine command without contradiction. Thus, in all of this there are signs for those who reflect: “ان في ذلك لآيات لقوم يتفكرون” After establishing God’s sovereignty over life and death, the next verse addresses the deviation of the polytheists regarding intercession: “أم اتخذوا من دون الله شفعاء” Have they taken intercessors besides God? The polytheists used to justify their worship by saying: “ما نعبدهم الا ليقربونا الى الله زلفى” However, intercession presupposes awareness, power, and authority. Therefore, it is stated in response: “قل أولو كانوا لا يملكون شيئا ولا يعقلون” Even if they possess nothing and lack all understanding? If these objects of worship are lifeless idols, they possess neither ownership nor consciousness; and if they are beings such as angels, they still lack independent authority. Hence, all intercession belongs exclusively to God: “قل لله الشفاعة جميعاً له ملك السماوات والارض ثم إليه ترجعون” All intercession belongs to God, for to Him belongs sovereignty over the heavens and the earth, and to Him you shall return. Thus the Qur’an decisively establishes that intercession is not possible without divine permission: “من ذا الذي يشفع عنده الا باذنه” Some commentators have explained that intercession itself is ultimately supplication through the divine attributes such as mercy and forgiveness, and therefore all intercession returns to the divine essence (al‑Mīzān, vol. 17, p. 286). The phrase “ثم إليه ترجعون” has been understood in several ways: it may indicate that intercession in both worlds belongs to God alone; or it may serve as further evidence of divine ownership, since all return to Him; or it may function as a warning that human beings will face the consequences of their actions before Him. The first two interpretations appear more appropriate.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

After presenting the evidences of tawḥīd and explaining the destinies of the polytheists and monotheists, the first verse under discussion clarifies the reality in such a way that the benefit or loss of accepting the truth ultimately belongs to the human being himself. If the Messenger of God (ṣallā Allāhu ʿalayhi wa‑ālīhi wa‑sallam) insists in this matter, it is not due to any personal gain, but solely the fulfillment of a divine duty. Thus it is stated: “انا انزلنا عليك الكتاب للناس بالحق” We have sent down this Book to you for the people in truth. The expression “بالحق” indicates that the Qur’an has been revealed in complete conformity with truth and accompanies it. Accordingly, whoever accepts guidance does so for his own benefit, and whoever deviates does so to his own detriment: “فمن اهتدى فلنفسه ومن ضل فإنما يضل عليها” You are not responsible for compelling faith into their hearts; your responsibility is only to convey and warn: “وما أنت عليهم بوكيل” This reflects a recurrent Qur’anic principle that God has no need of human belief, nor is He harmed by disbelief; the entire system is an expression of divine mercy toward humanity. To demonstrate that all aspects of human existence—including life, death, sleep, and wakefulness—are under divine authority, it is stated: “الله يتوفى الانفس حين موتها والتي لم تمت في منامها” God takes the souls at the time of their death and also those that have not died, during their sleep. The term “يتوفى” signifies complete taking, and “الأنفس” refers to the soul. In this sense, sleep is described as a partial death, wherein the connection between the soul and the body weakens, yet is not entirely severed. It then states: “فيمسك التي قضى عليها الموت ويرسل الأخرى إلى أجل مسمى” Those whose death has been decreed are retained (and never return), while others are sent back until a fixed term. From this, several conclusions are drawn: the human being consists of body and soul; death represents complete separation while sleep is partial separation; sleep serves as a reminder of death; and these processes all occur under divine command. Hence: “ان في ذلك لآيات لقوم يتفكرون” In this are signs for those who reflect. Having established divine control over life and death, the next verse addresses the deviation of the polytheists regarding intercession: “أم اتخذوا من دون الله شفعاء” Have they taken intercessors besides God? The polytheists justified their worship by saying: “ما نعبدهم إلا ليقربونا إلى الله زلفى” The Qur’an refutes this by emphasizing that intercession requires both understanding and authority. It is stated: “قل أولو كانوا لا يملكون شيئا ولا يعقلون” Even if they possess nothing and lack understanding? Whether these supposed intercessors are lifeless idols or even honored beings, they possess no independent power. Therefore, all intercession belongs solely to God: “قل لله الشفاعة جميعاً له ملك السماوات والارض ثم إليه ترجعون” All intercession belongs to God, for sovereignty over the heavens and the earth belongs to Him, and to Him is the return. Thus, no one can intercede except by His permission: “من ذا الذي يشفع عنده إلا بإذنه” In the following verses, the discourse returns to the condition of those who reject divine unity. It is stated that when a person is afflicted with harm, he calls upon God: “فاذا مس الانسان ضر دعانا” Yet when relief and blessing are granted, he forgets divine favor and says: “انما اوتيته على علم” This resembles the statement of Qārūn: wealth is the result of personal knowledge and merit. Such individuals fail to realize that their knowledge and ability themselves are divine gifts. The Qur’an responds: “بل هي فتنة ولكن اكثرهم لا يعلمون” Rather, it is a trial, though most do not know. Both hardship and prosperity serve as tests to reveal the inner reality of human nature—whether one becomes patient or arrogant, mindful or heedless. It is further stated that such claims were made by previous peoples as well: “قد قالها الذين من قبلهم فما اغنى عنهم ما كانوا يكسبون” Yet their wealth and achievements availed them nothing. The fate of figures such as Qārūn, and of past nations, demonstrates that material success alone cannot prevent downfall: “فخسفنا به و بداره الارض” Their evil deeds eventually encompassed them: “فاصابهم سيئات ما كسبوا” Thus, divine punishment manifested in various forms—storms, floods, earthquakes—and similar consequences await all who follow the same path: “والذين ظلموا من هؤلاء سيصيبهم سيئات ما كسبوا وما هم بمعجزين” The discourse then provides a rational response to their misconceptions: “اولم يعلموا أن الله يبسط الرزق لمن يشاء ويقدر” Do they not know that God expands or restricts provision as He wills? The existence of capable individuals who remain deprived and lesser individuals who prosper demonstrates that provision is not solely the product of human effort. Thus, God’s will operates beyond apparent causes, and humans must not become absorbed merely in visible means, neglecting the ultimate cause. The verse concludes: “ان في ذلك لآيات لقوم يؤمنون” Indeed, in this are signs for those who believe. As expressed by Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām): “عرفت الله بفسخ العزائم وحل العقود ونقص الهمم” I recognized God through the breaking of firm resolves, the unraveling of plans, and the weakening of intentions (Nahj al‑Balāghah, Kalimāt Qiṣār, saying 250). Thus, human weakness and limitation themselves become signs of divine power, preventing الإنسان from falling into غرور and self‑sufficiency.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

In the preceding verses repeated warnings were directed at the polytheists and wrongdoers; after these, the verses now under consideration offer hope to all sinners and open for them the path of return — for the ultimate goal of all such matters is spiritual upbringing and guidance, not retribution and severity. In a tone of the utmost grace and love, with the embrace of mercy open to all and with a decree of pardon and kindness for them, God Almighty states: "Say to them: O My servants who have committed excess and wrongdoing against their own souls, do not despair of God's mercy — for God forgives all sins. Truly He is the All-Forgiving, the Most Merciful." (قُل يَا عِبَادِيَ الَّذِينَ أَسرَفُوا عَلَى أَنفُسِهِم لَا تَقنَطُوا مِن رَّحمَةِ اللهِ إِنَّ اللهَ يَغفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الغَفُورُ الرَّحِيمُ). A careful reflection upon the words of this verse reveals that it is the most hope-inspiring of all Quranic verses for sinners, and its scope is so vast that according to one narration Amir al-Mu'minin 'Ali, peace be upon him, stated that no verse in the entire Quran is more expansive than "yā 'ibādī alladhīna asrafū..." His words are: "مَا فِي القُرآنِ آيَةٌ أَوسَعُ مِن يَا عِبَادِيَ الَّذِينَ أَسرَفُوا..." [References: Majma' al-Bayān, Tafsīr al-Qurṭubī, and Tafsīr al-Ṣāfī, under the verse under consideration.] The reason for this is clear, for: 1. The expression "yā 'ibādī" — "O My servants!" — is itself the beginning of a grace and favour from the Lord. 2. The use of the word "isrāf" rather than "ẓulm wa-gunāh wa-jurm" — wrong, sin, and crime — is yet another act of grace. 3. The expression "'alā anfusihim" — against their own souls — indicates that all of a person's sins return ultimately to himself; this is another sign of the Lord's love, as an affectionate father says to his son: "Do not commit all this wrong against yourself." 4. The expression "lā taqnaṭū" — do not despair — wherein "qunūṭ" originally means despairing of good and wellbeing, is on its own sufficient proof that sinners must not despair of divine grace. 5. The expression "min raḥmati Allāh" following "lā taqnaṭū" is yet a further emphasis upon this goodness and love. 6. When we reach the sentence "inna Allāha yaghfiru al-dhunūba jamī'an," which opens with a particle of emphasis and where "al-dhunūb" — sins in the plural with the definite article — encompasses all sins without exception, the discourse reaches its height and the river of mercy surges. 7. When the additional emphasis of the word "jamī'an" — all — is added, hope reaches its ultimate stage. 8. and 9. The description of God with "Ghafūr" and "Raḥīm" — two hope-inspiring attributes among the Lord's qualities — at the end of the verse leaves no room whatsoever for despair and hopelessness. Indeed, for this reason this verse is the most expansive verse among all Quranic verses, encompassing every kind of sin within its scope — and for this same reason it is counted as the most hope-inspiring verse in the Holy Quran. Truly, from a being who is an infinite ocean of grace and whose rays of bounty are without limit, nothing other than this could be expected. From the being whose mercy takes precedence over His wrath, and who created His servants for mercy rather than for anger and punishment, no other hope could be harboured. What a merciful and compassionate God, and what a tender and loving Lord! Here two issues have engaged the attention of exegetes — and as it happens, their resolution is hidden within this very verse and the verses that follow it. The first issue is whether the generality of the verse encompasses all sins, including polytheism and all other grave sins — and if so, why is polytheism excluded from pardonable sins in verse 48 of Surah al-Nisā'? As it states: إِنَّ اللهَ لَا يَغفِرُ أَن يُشرَكَ بِهِ وَيَغفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءُ — God does not forgive the ascription of partners to Him, but He forgives whatever is less than that to whomever He wills. The second issue is whether the promise of forgiveness that appears in the verse under consideration is absolute, or is it conditioned upon repentance and something of that nature? These two questions are, of course, interrelated, and their answer can be found clearly in the subsequent verses — for the subsequent verses contain three commands that clarify everything: "وَأَنِيبُوا إِلَى رَبِّكُم" — return to your Lord; "وَأَسلِمُوا لَهُ" — submit to His command; "وَاتَّبِعُوا أَحسَنَ مَا أُنزِلَ إِلَيكُم مِن رَّبِّكُم" — follow the best of what has been sent down to you from your Lord. All three commands indicate that the gates of forgiveness and mercy stand open to all servants without exception — but they are conditioned upon the person coming to his senses after committing a sin, changing his path, turning toward the divine court, submitting before the Lord's command, and demonstrating the sincerity of his repentance and turning through action. In this manner neither polytheism nor any other sin is excepted — and the conditioning of this general pardon and expansive mercy upon certain requirements is equally undeniable. When we observe that in verse 48 of Surah al-Nisā' an exception is made for polytheists concerning forgiveness and pardon, this pertains to those polytheists who depart from this world in a state of polytheism — not to those who awaken and set out upon the path of truth, as was indeed the case with the majority of the early Muslims. If we consider the condition of many criminals — who after committing sin become so distressed and remorseful that they cannot believe any path of return is open to them, and who regard themselves as so contaminated that they seem incapable of being purified by any water — they ask: can our sins truly be forgiven? They wonder: is a path toward God open for us too? Is there any scope for our return? If we keep this condition in view we will understand the meaning of the verse well — for they are ready for every kind of repentance but do not regard their sins as capable of being pardoned, especially if they have repented and broken their repentance repeatedly. This verse gives glad tidings to all of them that the path is open for you all. It is for this reason that when Wahshī — the famous criminal in Islamic history and the killer of Sayyid al-Shuhadā' Ḥamza — wished to accept Islam, he feared that his repentance would not be accepted because his sin was truly very great. Some exegetes say that the above-mentioned verse was revealed and thereby opened the gates of divine mercy to Wahshī and other repentant sinners. Although this surah is among the Meccan surahs, and at the time this verse was revealed the Battle of Uḥud had not yet occurred, nor had the martyrdom of Ḥamza taken place, nor had the matter of Wahshī's repentance arisen — hence this episode cannot constitute the occasion of revelation for this verse, but can be an application of a universal law to one of its instances. Nevertheless, this event can clarify the breadth of the verse's meaning. From what has been set forth it becomes clear that the insistence of exegetes such as Ālūsī in Rūḥ al-Ma'ānī that the promise of forgiveness in this verse is not conditioned upon anything is mistaken — even though he has cited seventeen arguments for it — for it stands in clear contradiction with the subsequent verses. His seventeen arguments, many of which are subsumable under one another, demonstrate no more than that God's mercy is vast and expansive and encompasses all sinners; and this, in the light of the contextual indicator of the subsequent verses, is not incompatible with this divine promise being conditioned. Certain further matters concerning this verse will, God willing, appear under the heading of "several points." In the subsequent verse, showing all criminals and sinners the path of entry into the boundless ocean of divine mercy, it is stated: "Return to your Lord" (وَأَنِيبُوا إِلَى رَبِّكُم). Submit before Him, hear His command with heart and soul and accept it — before the divine punishment seizes you and there is no one to help you: (وَأَسلِمُوا لَهُ مِن قَبلِ أَن يَأتِيَكُمُ العَذَابُ ثُمَّ لَا تُنصَرُون). After traversing these two stages — the stage of penitential return and the stage of submission — concerning the third stage, which is the stage of action, it is further stated: Follow the best of what has been sent down to you from your Lord, before the divine punishment comes upon you suddenly while you are unaware: (وَاتَّبِعُوا أَحسَنَ مَا أُنزِلَ إِلَيكُم مِن رَّبِّكُم مِن قَبلِ أَن يَأتِيَكُمُ العَذَابُ بَغتَةً وَأَنتُم لَا تَشعُرُون). In this manner the path to reaching God's mercy comprises no more than three steps. The first step: repentance and remorse for sin, and turning toward God. The second step: faith and submission before God's command. The third step: righteous action. After taking these three steps, and in accordance with the promise He has made, one enters the boundless ocean of His mercy — however heavy the burden of one's sins may be. Concerning what is meant by "اتَّبِعُوا أَحسَنَ مَا أُنزِلَ إِلَيكُم مِن رَّبِّكُم" — "follow the best of what has been sent down to you from your Lord" — exegetes have mentioned several interpretive possibilities. The one that appears best is that the commands sent down from God are of different categories: some call toward obligatory acts, some toward recommended acts, and some contain permission for permitted acts. Hence "aḥsan" means selecting the obligatory and recommended acts while observing their proper rank and order. Some have taken this as an allusion to the Quran among the heavenly scriptures, in the light of the contextual indicator of verse 23 of this same Surah al-Zumar, where the Quran is called "aḥsana al-ḥadīth" — the most excellent of discourse: اللهُ نَزَّلَ أَحسَنَ الحَدِيثِ كِتَاباً مُتَشَابِهاً مَثَانِيَ. Neither of these two interpretations, however, is incompatible with the other.

Among the most significant obstacles in the path of moral and spiritual development is the persistent sense of guilt arising from past sins, especially when those sins are grave and serious. In such cases, the individual is continually troubled by the thought that even if he wishes to return to purity, piety, and the path of God, he remains burdened by the weight of his previous actions. This concern casts a shadow over the soul like a disturbing dream and often prevents a change of conduct and a turn toward purification. It suggests to him that repentance is futile, that the chains of past wrongdoing bind him irrevocably, and that he has become permanently colored by sin. Islamic teachings, derived from the Qur’an, provide a decisive solution to this problem. They regard repentance (tawbah) and turning back (inābah), when accompanied by their required conditions, as a definitive means of severing one’s connection with past conduct and initiating a new life. Indeed, it has been described as a form of “rebirth.” In Islamic traditions, it is frequently stated regarding sinners that the repentant person is “like one newly born from his mother.” In this way, the Qur’an keeps the doors of divine grace open to every person, under all circumstances and regardless of the burden of responsibility he carries. The verses under discussion clearly demonstrate this, inviting sinners repeatedly toward God and assuring them that they can completely detach themselves from their past. It is reported from the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam): “التائب من الذنب كمن لا ذنب له” The one who repents from sin is like one who has no sin (Safīnat al‑Biḥār, vol. 1, p. 127). A similar meaning is reported from Imam al‑Bāqir (ʿalayhi al‑salām), who states: “التائب من الذنب كمن لا ذنب له ، والمقيم على الذنب وهو مستغفر منه كالمستهزء” The one who repents from sin is like one who has not sinned, whereas the one who persists in sin while seeking forgiveness is like one who mocks (Uṣūl al‑Kāfī, vol. 2, Kitāb al‑Tawbah, ḥadīth 10, p. 316). However, it is evident that returning to divine mercy cannot be without conditions, for God is Wise and does not act without measure. While He has opened the embrace of His mercy to all, the servant must also possess the capacity for return. First, the individual must sincerely desire to return and effect an inner transformation. Second, he must reconstruct the foundations of faith and belief that have been weakened or destroyed by the storm of sin. Third, he must compensate for his moral and spiritual deficiencies through righteous actions; indeed, the greater the previous sins, the more significant must be the effort toward good deeds. This is precisely what the Qur’an expresses in the three commands: “انابت” (return), “اسلام” (submission), and “اتباع احسن” (following the best guidance). Accordingly, access to divine mercy requires three steps: - Repentance and turning back from sin - Submission and renewal of faith - Righteous action as a demonstration of sincerity Upon fulfilling these stages, the individual enters the vast ocean of divine mercy, regardless of the gravity of his past sins.

Some exegetes have set forth certain occasions of revelation for these verses, all of which in all probability have the status of application rather than actual occasions of revelation. One of these is the story of Wahshī — who in the Battle of Uḥud committed a very grave crime by cowardly slaying the brave and valiant commander Ḥamza, the uncle of the Noble Prophet, peace be upon him and his household, who had everywhere shielded the Prophet with his own life. When Islam gained ascendancy and Muslims succeeded on every front, Wahshī too wished to embrace Islam but feared that his acceptance of Islam would not be received. In this connection the above-mentioned verse was revealed and he embraced Islam. The Noble Prophet asked him: "How did you kill my uncle?" He narrated the event in detail. The Noble Prophet wept greatly, accepted his repentance, but said to him: "ghayib wajhaka 'annī fa-innī lā astaṭī'u al-naẓara ilayka" — Keep yourself out of my sight, for I cannot bear to look upon you — and Wahshī departed to the land of Syria and ultimately died in a place called Khamr. Some people asked: is this verse only concerning Wahshī or is it for all Muslims? He replied: for all. [References: Safīnat al-Biḥār, vol. 2, p. 637 (root "wahsh"); Tafsīr Fakhr al-Dīn al-Rāzī, vol. 27, p. 4; Tafsīr Nūr al-Thaqalayn, vol. 4, p. 493.] The second narrative concerns a grave-robber — one who digs up graves and steals the shrouds of the dead — whose account is summarised as follows: A young man came weeping into the presence of the Noble Prophet, peace be upon him and his household, in a state of great distress, saying that he feared God's wrath. The Prophet asked: "Have you committed polytheism?" He said: No. The Prophet asked: "Have you shed blood unjustly?" He said: No. The Prophet said: "God will forgive your sins however many they may be." He said: But my sin is greater than the heavens, the earth, the Throne, and the Footstool! The Prophet said: "Is your sin then greater than God?" He said: No — God is greater than all things. The Prophet said: "Go — repent — for God the Great forgives sins." Then the Prophet said: "Now tell me, what sin have you committed?" He said: O Messenger of God, I am ashamed to mention it in your presence. The Prophet said: "Still, tell me what you have done." He said: For seven years I have been digging up graves and stealing the shrouds of the dead — until one day while digging a grave I came upon a girl from the Anṣār and when I unclothe her, my lower self was aroused... (He then related his act of transgression.) When his account reached this point the Noble Prophet became deeply angered and distressed and said: "Remove this dissolute person" — and turning toward him said: "How close you are to the Hellfire." The young man came out weeping intensely and went out into the wilderness, saying as he went: "O God of Muḥammad! If You accept my repentance, inform Your Prophet of it; otherwise, send fire from the sky, burn me, and deliver me from the punishment of the Hereafter." It was at this moment that the bearer of divine revelation descended upon the Noble Prophet, peace be upon him and his household, and recited the verse "qul yā 'ibādī alladhīna asrafū..." before him. [Reference: Tafsīr Abū al-Futūḥ al-Rāzī, vol. 9, p. 412, under the verses under consideration.] The recitation of this verse by Gabriel may not have been in the form of a first-time revelation constituting an occasion of its revelation, but rather a repetition of a verse previously revealed — for the purpose of declaring the acceptance of that sinful person's repentance and with additional emphasis and attention. It is reiterated that persons of this kind, who carry the heavy burden of their sins upon their shoulders, bear a very weighty responsibility to make amends through righteous deeds. Fakhr al-Dīn al-Rāzī has set forth yet another occasion of revelation for the verses under consideration. He states that some have said these verses were revealed concerning the people of Mecca — who were saying: Muḥammad's view is that one who has worshipped idols or whose hands are stained with blood can never be forgiven; and yet he also says to us: embrace Islam. How are we to embrace Islam when we have both engaged in idol-worship and shed innocent blood? — whereupon these verses were revealed and the door of repentance was opened before them. [Reference: Tafsīr Fakhr al-Dīn al-Rāzī, vol. 27, p. 4, under the verses under consideration.]

See ayat 59 for tafseer.

See ayat 59 for tafseer.

See ayat 59 for tafseer.

After the preceding verses, which emphasized repentance and the rectification of past actions, these verses follow in order to explain their purpose. It is first stated that these commands were given so that no soul should say on the Day of Resurrection: “أن تقول نفس يا حسرتا على ما فرطت في جنب الله وإن كنت لمن الساخرين” Lest a soul say, “Alas for me for what I neglected in regard to الله, and indeed I was among those who mocked.” The expression “يا حسرتا” indicates deep regret and sorrow over what has been lost, accompanied by lasting remorse. The term “جنب الله” refers broadly to all matters relating to God—His command, His obedience, proximity to Him, and the guidance conveyed through revelation. Thus, on the Day of Judgment, the sinners will lament their negligence, their disregard for divine commands, and especially their mockery of God’s revelations and messengers, recognizing that the root of their failure lay in ignorance, arrogance, and prejudice. It is further stated that they may say: “او تقول لو أن الله هدانى لكنت من المتقين” If God had guided me, I would have been among the righteous. At that moment, upon witnessing the reward of the righteous, they will desire to be among them. Then it is added: “… او تقول حين ترى العذاب لو أن لى كرة فأكون من المحسنين” When they see the punishment, they will wish to return to the worldly life so that they may become among the righteous through amending their past deeds. Thus, the sinners will express three kinds of regret: first, regret upon entering the arena of resurrection; second, longing upon seeing the reward of the righteous; and third, a desperate desire to return after witnessing punishment. In response to these claims, the Qur’an addresses their second statement: “Yes, My signs did come to you, but you denied them, acted arrogantly, and were among the disbelievers.” This answer demonstrates that guidance had indeed reached them through divine revelation, signs in the universe, and the message of prophets. However, their response was denial, arrogance, and disbelief. There is no justification for claiming lack of guidance, for God does not punish without completing the proof (iḥtijāj). As for their first statement—expressing regret—it reflects an unavoidable reality; their remorse will remain without relief. Regarding their request to return to the world, the Qur’an has already answered elsewhere: “ولو ردوا لعادوا لما نهوا عنه وإنهم لكاذبون” Even if they were returned, they would revert to what they had been forbidden, and they are indeed liars (al‑Anʿām 28). Such awakening after witnessing punishment is merely forced awareness (iḍṭirārī), lacking the permanence of genuine transformation. Hence, even if they were to return, their former state would reappear. This resembles the condition of those who, when faced with danger at sea, sincerely call upon God, but upon reaching safety, revert to شرك: “فإذا ركبوا في الفلك دعوا الله مخلصين له الدين فلما نجاهم إلى البر إذا هم يشركون” (al‑ʿAnkabūt 65). Thus, these verses demonstrate that regret on the Day of Judgment will be of no benefit once the opportunity for voluntary choice has passed.

As previously explained, the expression “جنب الله” in these verses carries a broad meaning, encompassing everything related to God—His command, obedience to Him, proximity to Him, adherence to the revealed scriptures, and following the prophets and divine representatives. Accordingly, negligence in “جنب الله” includes all forms of failure in these matters. On this basis, numerous narrations transmitted from the Imams of Ahl al‑Bayt (ʿalayhim al‑salām) interpret “جنب الله” as referring to the Imams themselves. For example, it is reported: “جنب الله امير المؤمنين و كذالك من كان بعده من الأوصياء بالمكان الرفيع الى أن ينتهي الأمر الى آخرهم” That is, “جنب الله” refers to Amīr al‑Muʾminīn (ʿalayhi al‑salām) and likewise those successors after him who possess a lofty مقام, until it reaches the last of them (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 495). In another narration it is stated: “نحن جنب الله” “We are ‘جنب الله’” (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 495). Similar meanings are reported from other Imams as well. As has been noted repeatedly, such interpretations identify the clearest and most evident instances, because following the path of the Imams is in reality following the Prophet and obeying the command of God, as they do not speak from themselves independently. Another narration provides a specific application of those who will experience the greatest regret on the Day of Judgment. It is reported from Imam al‑Bāqir (ʿalayhi al‑salām) that he said: “ان اشد الناس حسرة يوم القيامة الذين وصفوا العدل ثم خالفوه” “The people who will experience the greatest regret on the Day of Resurrection are those who described and advocated justice, yet themselves acted in opposition to it; and this is what is referred to in the saying of God: ‘أن تقول نفس يا حسرتا على ما فرطت في جنب الله’” (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 496). Thus, within these narrations, “جنب الله” is explained through its most prominent manifestations: adherence to divine authority, following the path of truth, and embodying what one professes.

Do these three statements, which the offenders utter upon witnessing divine punishment, relate to the moment of total annihilating punishment (ʿadhāb istiṣāl) at the end of their worldly life, or do they pertain to the Day of Resurrection? In this regard, the second interpretation appears more accurate, even though the preceding verses are related to annihilating punishment, while the subsequent verses refer to the Hereafter. Supporting evidence for this understanding is found in Sūrah al‑Anʿām (31), where it is stated: “قد خسر الذين كذبوا بلقاء الله حتى اذا جاءتهم الساعة بغتة قالوا يا حسرتنا على ما فرطنا فيها” Those who denied the meeting with their Lord have indeed incurred loss; their state continues until the Hour suddenly comes upon them, at which point they say, “Alas for us for what we neglected in it.” Thus, this verse demonstrates that expressions of regret and lamentation are associated with the Day of Resurrection, and the narrations previously mentioned further support this interpretation.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

See ayat 64 for tafseer.

In the preceding verses the discourse concerned those arrogant and lying polytheists who on the Day of Resurrection will be remorseful for their deeds and will demand a return to this world — a demand that is fruitless and unacceptable. Now, continuing that same discourse in the verses under consideration, it is stated: those who fabricated lies against God — on the Day of Resurrection you will see their faces blackened: (وَيَومَ القِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللهِ وُجُوهُهُم مُّسوَدَّةٌ). Thereafter it further states: "Is there not in Hell an abode for the arrogant?" (أَلَيسَ فِي جَهَنَّمَ مَثوىً لِّلمُتَكَبِّرِينَ). Although "kadhabhū 'alā Allāh" — they fabricated lies against God — carries a broad and expansive meaning, the verse under consideration alludes specifically to the attribution of polytheism to God and to the claim that God has a son from among the angels, or Jesus, or someone else. Similarly, the word "mustakbir" — though it is used for all who consider themselves great — here refers primarily to those who displayed arrogance toward the true religion in the face of the prophets' call and turned away from accepting their invitation. The blackening of the faces of liars on the Day of Resurrection is a sign of their abasement, humiliation, and disgrace. As is known, the expanse of the Resurrection is the arena in which a human being's hidden secrets are revealed and his deeds and thoughts are given concrete form. Those who in this world possessed dark and blackened hearts — whose deeds were as gloomy as their thoughts — will have their inner condition emerge outwardly there, and their faces will become dark and black. In other words, on the Day of Resurrection the outward and inward will become one: faces will take on the colour of hearts — those whose hearts are dark will have blackened faces, and those whose hearts are luminous will appear likewise. As is stated in verses 106 and 107 of Surah Āl 'Imrān: يَومَ تَبيَضُّ وُجُوهٌ وَتَسوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ اسوَدَّت وُجُوهُهُم أَكَفَرتُم بَعدَ إِيمَانِكُم فَذُوقُوا العَذَابَ بِمَا كُنتُم تَكفُرُونَ وَأَمَّا الَّذِينَ ابيَضَّت وُجُوهُهُم فَفِي رَحمَةِ اللهِ هُم فِيهَا خَالِدُونَ — "On the day when some faces will become white and some faces will become black: to those whose faces have become black it will be said — did you disbelieve after your faith? Then taste the punishment on account of your disbelief. And those whose faces have become white and luminous will abide forever in God's mercy." It is worthy of attention that certain narrations transmitted from the sources of the Ahl al-Bayt, peace be upon them, indicate that the fabrication of lies against God — which causes blackening of the face on the Day of Resurrection — carries a broad meaning that includes the unjust claim of trusteeship and leadership. As Shaykh al-Ṣadūq transmits in Kitāb al-I'tiqādāt on the authority of Imam al-Ṣādiq, peace be upon him: "man za'ama annahu imāmun wa-laysa bi-imāmin, qīla wa-in kāna 'alawiyyan fāṭimiyyan? Qāla wa-in kāna 'alawiyyan fāṭimiyyan" — "This refers to one who claims to be an Imam while not being one. It was asked: even if he is of the lineage of 'Ali and Fatima? He said: yes, even if he is of the lineage of 'Ali and a descendant of Fatima." This is a statement of one clear instance — for claiming trusteeship and leadership from God, if not in conformity with reality, is the most evident instance of fabricating lies against God. Likewise, those who falsely attribute something to the Prophet or to a true Imam are also in reality lying against God — since they themselves say nothing of their own accord. It is for this reason that a hadith transmitted on the authority of Imam al-Ṣādiq, peace be upon him, states: "man ḥaddatha 'annā bi-ḥadīthin fa-naḥnu sā'ilūhu 'anhu yawman fa-in ṣadaqa 'alaynā fa-innamā yaṣduqu 'alā Allāhi wa-'alā rasūlihi, wa-in kadhaba 'alaynā fa-innahu yakdhibu 'alā Allāhi wa-rasūlihi li-annā idhā ḥaddathnā lā naqūlu qāla fulānun wa-qāla fulānun innamā naqūlu qāla Allāhu wa-qāla rasūluhu thumma talā hādhihi al-āyata: wa-yawma al-qiyāmati tarā alladhīna kadhabhū 'alā Allāhi wujūhuhum muswaddatun" — "Whoever transmits a hadith from us, we will one day question him about it: if he has been truthful in what he has attributed to us, he has been truthful in his attribution to God and His Messenger; and if he has lied against us, he has lied against God and His Messenger — for when we transmit a hadith we do not say 'so-and-so said' and 'so-and-so said'; we say 'God said' and 'His Messenger said.' He then recited this verse: وَيَومَ القِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللهِ وُجُوهُهُم مُّسوَدَّةٌ." This hadith clearly indicates that the Imams of the Ahl al-Bayt, peace be upon them, say nothing of their own accord, and all the authentic and reliable hadith transmitted from them point back to the Noble Prophet. This is a point worthy of reflection for all scholars of Islam — and for this reason even those who do not accept their Imamate should at least accept their narrations as narrations of the Messenger of God. Another hadith of the same purport is transmitted from Imam al-Ṣādiq, peace be upon him, in al-Kāfī: "the hadith of each of our Imams is the hadith of the other, and our hadith is the hadith of the Messenger of God." [Reference: al-Kāfī, vol. 1, chapter "Riwāyat al-Kutub wa-al-Ḥadīth," hadith 14.] It is also worthy of attention that the Quranic verses make abundantly clear that the original source of disbelief is arrogance and pride. As is stated concerning Satan: أَبَى وَاستَكبَرَ وَكَانَ مِنَ الكَافِرِينَ — "He refused and was arrogant and became one of the disbelievers." (al-Baqara, 34.) For this reason the abode of the arrogant can be nowhere other than the blazing fire of Hell. To such an extent that in one hadith transmitted on the authority of the Noble Prophet, peace be upon him and his household, it is stated: "inna fī jahannama la-wādī lil-mutakabbirīna yuqālu lahu saqar, shakā ilā Allāhi 'azza wa-jalla shiddata ḥarrihi wa-sa'alahu an yatanaffasa fa-udhhina lahu fa-tanaffasa fa-aḥraqa jahannama" — "In Hell there is a valley designated for the arrogant called Saqar; it once complained to God Almighty about the intensity of its heat and asked permission to breathe — permission was granted and it breathed a breath that set Hell ablaze." [Reference: Tafsīr 'Alī ibn Ibrāhīm, as cited in Nūr al-Thaqalayn, vol. 4, p. 496; the same appears in Tafsīr al-Ṣāfī under the verses under consideration.] In the subsequent verse, by way of contrast with this group, the discourse turns to the God-fearing and their felicity on the Day of Resurrection: "God will deliver those who exercised piety and bring them to success." (وَيُنجِي اللهُ الَّذِينَ اتَّقَوا بِمَفَازَتِهِم). [Explanatory note: "Mafāza" is a verbal noun on the mīm pattern signifying triumph and success. The "bā'" in "bi-mafāzatihim" is either the bā' of accompaniment — in which case the meaning is: God will deliver them along with their success — or the bā' of causation, in which case the meaning is: God will deliver and liberate them on account of their success, which is a metonym for faith and righteous action.] Thereafter this triumph and success is clarified with two brief and eloquent sentences: "No evil will touch them, nor will they grieve." (لَا يَمَسُّهُمُ السُّوءُ وَلَا هُم يَحزَنُونَ). They will live in a realm in which there is nothing save goodness, purity, and joy and rapture. In reality this brief expression has gathered within itself all of God's blessings. The subsequent verse returns once more to the matter of monotheism and the confrontation against polytheism, continuing the discourse being conducted with the polytheists. It is stated: "God is the Creator of all things and He is the Guardian and Overseer of all things." (اللهُ خَالِقُ كُلِّ شَيءٍ وَهُوَ عَلَى كُلِّ شَيءٍ وَكِيلٌ). The first sentence alludes to "tawḥīd-i khāliqiyyat" — the monotheism of creatorship. The second alludes to "tawḥīd-i rubūbiyyat" — the monotheism of Lordship. The matter of tawḥīd-i khāliqiyyat was something that even the polytheists generally acknowledged — as is set forth in verse 38 of this same surah, where it is stated: if you ask the polytheists who created the heavens and the earth, they will say: God. But they had deviated in tawḥīd-i rubūbiyyat — they regarded idols as the guardian, keeper, and administrator of their affairs and took refuge in them in difficulties. The Quran through the above statement is in reality pointing to this truth: that the administration of the world's affairs and its preservation and care belongs to the being who created it — and therefore in every state it is He alone in whom refuge must be sought. Ibn Manẓūr in Lisān al-'Arab has set forth several meanings for "wakīl": for example, "guarantor," "guardian," and "the being who administers the affairs of something." In this manner it is established that idols can bring neither benefit nor harm, can neither untie any knot nor tie one — they are such weak and feeble existences that nothing whatsoever can be accomplished through them. The adherents of the school of compulsion seek to argue from "Allāhu khāliqu kulli shay'" for their deviant doctrine, saying that our actions too are included in the verse's meaning and their creator is therefore also God — even though their locus of manifestation is our bodies and limbs. Their greatest error is their failure to comprehend that God's creatorship bears no contradiction to our freedom of choice and will regarding our actions, since these two attributions are longitudinal in relation to each other, not transverse. The clarification of this is as follows: our actions bear attribution both to God and to ourselves. On one hand, nothing in the realm of existence is outside the encompassing power of God, and from this perspective our actions too are His creation; but since He has granted us power, strength, reason and understanding, will and choice, the instruments of action, and freedom of action — from this perspective our actions can be attributed to us. His will is that we be free and perform volitional acts, and He has placed all the means at our disposal. Yet despite this we are free and autonomous in our actions, and from this perspective our deeds are attributed to us and we are responsible and accountable for them. If someone were to say that we ourselves are the creators of our actions and God has no role therein, he would be a polytheist — for he would have affirmed two creators, a greater creator and a lesser one. And if someone were to say that the creator of our actions is God and we have no role therein, he would be deviant — for he would have denied God's wisdom and justice. Is it possible that the actions be His yet we be held answerable for them? In such a case punishment and reward, reckoning and resurrection, and responsibility and accountability would have no meaning whatsoever. Accordingly, the correct Islamic doctrine — which becomes clearly known from bringing the Quranic verses together — is that all our actions bear attribution both to Him and to us, and these two attributions bear no contradiction whatsoever to each other, since they are longitudinal attributions rather than transverse and parallel ones. The subsequent verse completes the monotheistic discussion of the preceding verse by mentioning God's monotheism of ownership, stating: "The keys of the heavens and the earth belong to Him." (لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالأَرضِ). "Maqālīd" — according to the statement of most lexicologists — is the plural of "miqlīd," even though al-Zamakhsharī held that this word has no singular of its own kind. Both "miqlīd" and "iqlīd" carry the meaning of key — and according to Lisān al-'Arab and certain others, its origin is taken from the Persian word "kilīd" and is used in Arabic in the same meaning. [Explanatory note: According to certain Persian lexicographers, the Arabicised form of "kilīd" is "iqlīd" and "akīl," and "miqlād" is the instrument with which a lock is opened and closed. (Marginalia of Burhān-i Qāṭi'.)] This expression is generally a metonym for ownership of something and mastery over it — as when we say: the key of this matter is in so-and-so's hands. The verse under consideration may therefore allude both to God's monotheism of ownership and to His monotheism of administration, Lordship, and sovereignty over the realm of existence. It is for this reason that the Quran immediately draws the following conclusion after this sentence: "Those who disbelieve in God's verses — they are the losers." (وَالَّذِينَ كَفَرُوا بِآيَاتِ اللهِ أُولَئِكَ هُمُ الخَاسِرُون). For they have abandoned the original source and true wellspring of all good and blessings and have gone astray in bewilderment — turning away from the being in whose hands are all the keys of the heavens and the earth and following powerless existences from whom nothing whatsoever can be accomplished. In a hadith transmitted on the authority of Amir al-Mu'minin 'Alī, peace be upon him, it is related that he asked the Messenger of God about the interpretation of "maqālīd," whereupon the Prophet, peace be upon him, replied: "yā 'Alī, laqad sa'alta 'an 'aẓīmin al-maqālīdu huwa an taqūla 'ashran idhā aṣbaḥta wa-'ashran idhā amsayta: lā ilāha illā Allāhu wa-Allāhu akbaru wa-subḥāna Allāhi wa-al-ḥamdu lillāhi wa-astaghfiru Allāha wa-lā quwwata illā billāhi huwa al-awwalu wa-al-ākhiru wa-al-ẓāhiru wa-al-bāṭinu lahu al-mulku wa-lahu al-ḥamdu yuḥyī wa-yumītu bi-yadihi al-khayru wa-huwa 'alā kulli shay'in qadīrun — You have asked about the great keys, and they are: that you repeat these sentences ten times in the morning and ten times in the evening: lā ilāha illā Allāhu wa-Allāhu akbaru wa-subḥāna Allāhi wa-al-ḥamdu lillāhi..." to the end of the hadith. The Prophet then further stated: whoever repeats these words ten times each morning and evening, God will grant him six rewards, one of which is that God will protect him from Satan and his army so that Satan has no dominance over him. [References: Tafsīr al-Qurṭubī, vol. 8, p. 8719; Tafsīr Abū al-Futūḥ al-Rāzī, vol. 9, p. 417, under the verses under consideration, in summary.] It is self-evident that the utterance of these words with the tongue alone in the form of recitation is not sufficient for all these matters — rather, faith in their contents and meanings and acting upon them is also necessary. This hadith may possibly be a subtle allusion to the most beautiful names of God, which are the source of His dominion and sovereignty over the realm of existence. From all that has been set forth in the preceding verses concerning the branches of monotheism, the overall conclusion can be drawn with clarity that "monotheism and worship" is an incontrovertible truth, to such a degree that a person of understanding and reason cannot permit himself to prostrate before idols. It is for this reason that thereafter, in a decisive and firm tone, it is stated: "Say: O ignorant ones! Do you command me to worship other than God?" (قُل أَفَغَيرَ اللهِ تَأمُرُونِّي أَعبُدُ أَيُّهَا الجَاهِلُون). This discourse acquires a very profound meaning when attention is given to the fact that the disbelievers and polytheists used to at times invite the Prophet of Islam, peace be upon him and his household, to honour and worship their deities, or at least to refrain from finding fault with and criticising the idols. This verse as it were explicitly declares that the matter of monotheism and the negation of polytheism is not something over which any negotiation, bargaining, or compromise can take place. Polytheism — in whatever form it may appear — must be destroyed and eliminated from the face of existence. The purport of this verse is that idol-worshippers are generally ignorant — not only are they ignorant concerning the Lord, but they have not even recognised the lofty station of their own humanity and have trampled it underfoot. The use of the expression "commanding" and "ordering" in this verse is also significant — it indicates that they were inviting the Prophet of Islam to idol-worship in an imperious tone without any argument or logic, which is no strange matter from ignorant and uninformed persons. Is it not an act of ignorance and folly that a person should abandon all those signs and verses of God in the realm of existence — which testify to His knowledge, wisdom, power, and administration — and attach himself to worthless things that have neither effect nor property?Sonnet 4.6Adaptive

See ayat 67 for tafseer.

See ayat 67 for tafseer.

In the preceding verses, matters related to shirk and tawḥīd continued to be discussed. In the first verse under consideration, the grave consequences of shirk are expressed in a decisive manner: “ولقد اوحي اليك والى الذين من قبلك لئن اشرکت ليحبطن عملك ولتكونن من الخاسرین” It was revealed to you and to those before you that if you were to commit shirk, your deeds would surely be rendered void, and you would certainly be among the losers. Thus, two severe consequences of shirk are outlined, applicable even—hypothetically—to the Prophets. First, ḥabṭ al‑aʿmāl (the nullification of deeds), and second, the loss and ruin of one’s life. The meaning of ḥabṭ al‑aʿmāl is that the effects and reward of actions are erased due to shirk, for the acceptance of deeds is dependent upon belief in tawḥīd, and without it actions have no value. Shirk resembles a consuming fire that reduces the tree of good deeds to ashes, a lightning strike that destroys all that has been accumulated, or a storm that scatters the fruits of action. As expressed in Sūrah Ibrāhīm (18): “مَثَلُ الَّذِیۡنَ کَفَرُوۡا بِرَبِّہِمۡ اَعۡمَالُہُمۡ کَرَمَادِۣ اشۡتَدَّتۡ بِہِ الرِّیۡحُ فِیۡ یَوۡمٍ عَاصِفٍ ؕ لَا یَقۡدِرُوۡنَ مِمَّا کَسَبُوۡا عَلٰی شَیۡءٍ ؕ ذٰلِکَ ھُوَ الضَّلٰلُ الۡبَعِیۡدُ” The second consequence, being among the losers, is due to squandering the greatest capital—intellect and precious life—in the marketplace of worldly existence, obtaining nothing but regret and sorrow. A question arises: is it conceivable that the Prophets might commit shirk, given that the verse addresses them in this manner? The answer is clear: the Prophets never commit shirk. Their knowledge, direct connection with revelation, and elevated awareness prevent even the slightest inclination toward it. The address serves to emphasize the gravity of shirk for all, just as in the proverbial expression “اياك اعنی واسمعي يا جارة”. A narration from Imam ʿAlī ibn Mūsā al‑Riḍā (ʿalayhi al‑salām) also explains that such statements are directed to the الأمة, even though the Prophet is addressed (Tafsīr Nūr al‑Thaqalayn, vol. 4, p. 497). The following verse reinforces this point: “بل الله فاعبده وكن من الشاكرین” Rather, worship God alone and be among the grateful. The exclusivity implied here emphasizes that only God is worthy of worship. Gratitude toward divine blessings itself leads to the recognition of the Benefactor and thus to tawḥīd, while negating all forms of shirk. The subsequent verse identifies the root cause of shirk: “وما قدروا الله حق قدره” They did not recognize God with the recognition due to Him. Shirk arises from inadequate knowledge of God. One who understands that God is infinite, the Creator and Sustainer of all, and the possessor of all power and provision, cannot incline toward anything else. Rationally, multiplicity in such an absolute being is impossible. To illustrate divine power, the Qurʾān employs symbolic expressions: “والارض جمیعًا قبضته يوم القیامة والسماوات مطويات بیمینه” All the earth will be in His grasp on the Day of Resurrection, and the heavens will be folded in His right hand. These expressions signify complete dominion and absolute control, as one might say something is “in one’s hand.” The reference to the right hand (يمين) reflects power and authority. Such expressions are metaphorical, indicating total sovereignty rather than literal corporeality. It may be asked: are not the heavens and earth always under divine control? The answer is that on the Day of Resurrection this control will be manifest in its fullest and most evident form, leaving no room for illusion or misperception. Finally, the verse concludes: “سبحانه وتعالى عما يشركون” He is far exalted above what they associate with Him. Thus, the verses establish that shirk originates from a failure to recognize divine reality, while true understanding of God necessarily leads to exclusive devotion and the rejection of all forms of association.

Is it truly possible that a person’s good deeds may be nullified due to bad actions? Does this notion not appear to conflict both with divine justice and with those Qur’anic verses which state that even the slightest good or evil deed will be seen? This is indeed a broad and complex discussion, both from rational and textual perspectives. A portion of this issue has already been addressed earlier under Sūrah al‑Baqarah (217), and further aspects may be discussed in relation to other relevant verses. However, the point that is particularly relevant here, in connection with the verses under discussion, is that even if one were to hesitate regarding the nullification of deeds in the case of other sins, there can be no doubt about its applicability in the case of shirk. Numerous Qur’anic verses—some of which have been cited above—clearly affirm that departing from this world with faith (īmān) is a necessary condition for the acceptance of deeds. Without it, no action can be considered acceptable. The heart of the polytheist resembles barren and saline land. Even if all varieties of seeds are sown within it and life‑giving rain falls continuously upon it, it lacks the capacity to produce even a single flower; nothing emerges from it except weeds and thorns.

The verses under discussion state that the polytheists failed to recognize God in a manner befitting His true worth; for had they truly recognized Him, they would not have taken the path of shirk. This implies, in contrast, that the believing monotheists have attained a degree of proper recognition of God. At this point, a question arises: how can this be reconciled with the well‑known statement attributed to the Prophet (ṣallā Allāhu ʿalayhi wa-ālīhi wa-sallam): “ما عرفناك حق معرفتك، وما عبدناك حق عبادتك” “We have not known You with the knowledge due to You, nor have we worshipped You with the worship due to You.” The answer lies in recognizing that knowledge (maʿrifah) has multiple levels and درجات. Among these levels is one that transcends all others—namely, the ultimate comprehension of the essence (kunh) and reality of God. This level is beyond the reach of any created being; none but God Himself can grasp the full reality of His essence. The aforementioned statement of the Prophet refers to this highest level of knowledge, which is unattainable to human beings. However, there are other levels of knowledge that lie below this ultimate degree and fall within human capacity. These include a general recognition of the divine attributes and a more detailed understanding of divine actions. It is this level of knowledge that human beings are commanded to attain and that forms the basis of religious responsibility. The verses under discussion refer to this attainable level of knowledge—one in which the polytheists have failed—while not denying the existence of higher levels of knowledge that remain beyond human comprehension.

The preceding verses addressed the subject of the Day of Resurrection. The verse under discussion elaborates upon this matter with numerous distinguishing characteristics. Speaking first of the end of the world, it states: all those in the heavens and the earth shall fall dead, except those whom Allah wills (وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ إِلَّا مَن شَاءَ اللَّهُ). Then the Trumpet shall be blown again, and at once they shall all stand upright, awaiting their reckoning and recompense (ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌ يَنظُرُونَ). This verse clearly establishes that two sudden and instantaneous events shall occur at the juncture of the world's end and the commencement of the Resurrection. In the first event, all living beings shall immediately perish; and in the second event, which shall occur after an interval, all of humanity shall suddenly be resurrected and shall stand awaiting the reckoning. The Holy Quran designates both events by the expression "nafkh al-sur," which constitutes a beautiful and apt metaphor for sudden and instantaneous occurrences. For "nafkh" signifies "blowing," and "sur" signifies a "bugle" or a hollow horn customarily sounded to set a caravan or an army in motion or to bring it to a halt. The two sounds differ from each other: the halting bugle brings the caravan to a standstill, while the marching bugle announces the commencement of the caravan's movement. This expression incidentally conveys the ease of the divine command, indicating that the Lord Almighty, with a single command — as effortless as a single blow of a bugle — shall cause all inhabitants of the heavens and the earth to die, and with another single command — one that likewise resembles the bugle sounding the order to march — shall restore all to life. It has been noted on numerous occasions that all words coined for our limited daily existence are far too inadequate to accurately describe the realities pertaining to the metaphysical realm, or to the end of this world and the beginning of the next. It is therefore necessary to employ ordinary and common words to convey these vast and expansive meanings, while attending carefully to the contextual indicators present within those words. By way of clarification: in the Holy Quran, various expressions have been employed in relation to the end of this world and the sudden commencement of the next. The term "nafkh al-sur" is mentioned in numerous verses (on more than ten occasions). (Explanatory Note: The passages in the Quran where the term "nafkh al-sur" appears are as follows: al-Kahf — 99; al-Mu'minun — 101; Ya Sin — 51; al-Zumar — 68; Qaf — 20; al-Haqqah — 13; al-An'am — 73; Ta Ha — 102; al-Naml — 87; al-Naba' — 18.) In one instance, the expression "naqr fi al-naqur" is employed, which also carries the meaning of blowing into a bugle or something of a similar kind. The divine utterance is: فَإِذَا نُقِرَ فِي النَّاقُورِ فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ (al-Muddaththir — 8, 9). In certain instances the expression "qari'ah" appears, signifying a violent and forceful striking. In yet other passages the expression "sayhah" occurs, meaning a tremendous sound or cry, as in verse 49 of Surah Ya Sin (al-Qari'ah — 1, 2, 3): مَا يَنظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ This verse speaks of the sayhah of the world's end, which shall overtake people in the midst of their disputation. And in verse 53 of Surah Ya Sin: إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ Here the reference is to the sayhah of the Resurrection, following which all people shall be resurrected and shall appear before the tribunal of the Lord. Taken collectively, these verses indicate that at the end of the world a tremendous cry shall cause the death of all the inhabitants of the heavens and the earth — this is referred to as the "cry of death." At the commencement of the Resurrection, a tremendous cry shall cause all to be resurrected and to rise from their graves — and this shall be the "cry of life." But precisely what form these two sounds shall take, what effect the first cry shall produce, and what power the second cry shall contain — none knows this save God. Accordingly, certain traditions have elaborated upon the trumpet that Israfil shall blow. For instance: وَلِلصُّورِ رَأْسٌ وَاحِدٌ وَطَرَفَانِ، وَبَيْنَ طَرَفِ رَأْسِ كُلٍّ مِنْهُمَا إِلَى الْآخَرِ مِثْلُ مَا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ The trumpet of Israfil shall have one head and two branches, and the distance between the extremities of those two branches shall equal the distance between the heavens and the earth. The same tradition further states: when he blows into the earthward end, no living being on earth shall remain; and when he blows into the heavenward end, all the inhabitants of the heavens shall perish. God shall then decree death for Israfil and command him to die, and he too shall die. (Reference: Tafsir 'Ali ibn Ibrahim; according to Tafsir Nur al-Thaqalayn, Vol. 4, p. 502.) In any case, the majority of exegetes have interpreted "nafkh al-sur" as meaning "blowing into a bugle," which, as has been explained, constitutes a subtle metaphor for the end of this world and the commencement of the Resurrection. However, certain exegetes have understood "sur" as the plural of "surah" (form/image), and on this basis have interpreted "nafkh al-sur" as meaning the blowing into forms or images — in the manner in which the soul is breathed into a body. According to this interpretation, blowing shall occur once into human forms, causing all to die, and shall occur again, causing all to be resurrected. (Note: "Sur" on the measure of "nur," and "sur" on the measure of "zuhal," are both plurals of "surah.") This interpretation is not only inconsistent with the transmitted content of the traditions, but is also incompatible with the verse itself, because in ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ the masculine pronoun (fihi) returns to "sur," whereas if "sur" were intended in the sense of a plural (of "surah"), a singular feminine pronoun would have been required and the phrasing would have been "nufikha fiha." Apart from this, blowing into forms is appropriate in the context of giving life to the dead — as indeed appears among the miracles attributed to Jesus — but this expression is not employed in the context of the taking of souls.

Is the blowing of the ṣūr to occur twice, or more than that? Among the scholars of Islam, the well‑known and dominant view is that it will occur twice, and the apparent meaning of the verse under discussion also supports this conclusion. When the various Qur’anic verses are considered collectively, they likewise indicate the occurrence of two “نفخ” (blowings). However, some scholars have proposed that there will be three or even four nafkhāt. According to this view, the first blowing is referred to as the “نفخہ فزع” (the blowing of terror), based on Sūrah al‑Naml (87): “ويوم ينفخ في الصور ففزع من في السماوات ومن في الارض” At that moment, all those in the heavens and the earth are seized with fear. They then interpret the subsequent two nafkhāt as the blowing of “death” and “life,” which are also indicated in the verses under discussion and other Qur’anic passages. One is termed the “نفخہ صعق” (the blowing of swooning or death), and the other the “نفخہ قیام” (the blowing of resurrection). Those who propose a fourth blowing appear to derive it from Sūrah Yā Sīn (53), which refers to what occurs after the blowing of life: “ان كانت الا صيحة واحدة فاذا هم جميع لدينا محضرون” According to them, this represents the blowing associated with “gathering and presentation.” Nevertheless, the sounder view is that there are no more than two blowings: the blowing of death and the blowing of life. The element of terror and universal panic is, in reality, a prelude to the death of all beings and is encompassed within the first blowing. Similarly, the gathering of humanity is a consequence of the second blowing, not a separate one. Further support for this interpretation is found in Sūrah al‑Nāziʿāt (6–7): “يوم ترجف الراجفة تتبعها الرادفة” On the Day when the first overwhelming convulsion occurs, it is followed by another that brings beings to life and gathers them. Thus, when all the relevant evidence is synthesized, it becomes clear that the Qur’anic perspective consistently supports the view that the blowing of the ṣūr occurs twice, encompassing death and resurrection.

How can the sound waves of the ṣūr encompass the entire world, given that we know ordinary sound waves travel slowly and do not exceed approximately two hundred forty meters per second, whereas the speed of light is more than a million times greater, reaching about three hundred thousand kilometers per second? It must be acknowledged that, as with many other matters related to the Day of Resurrection, our knowledge of this subject is only general, and, as already noted, its detailed nature is not clear to us. A careful consideration of the narrations concerning the ṣūr in Islamic literature indicates that, contrary to some assumptions, it will not be an ordinary kind of trumpet. In a narration attributed to Imam ʿAlī ibn al‑Ḥusayn (ʿalayhi al‑salām), it is stated: “ان الصور قرن عظيم له رأس واحد وطرفان ، و بين الطرف الاسفل الذي یلي الارض الى الطرف الاعلي الذي يلي السماءمثل تخوم الارضين الي فوق السماءالسابعة ، فيه اثقاب بعدد ارواح الخلائق” The ṣūr is described as an immense horn with a single head and two extremities, extending from the lowest part of the earth to above the seventh heaven, and containing openings equal in number to the souls of creation (Laʾālī al‑Akhbār, p. 453). In another narration from the Prophet of Islam (ṣallā Allāhu ʿalayhi wa‑ālīhi wa‑sallam), it is stated: “الصور قرن من نور فيه اثقاب على عدد ارواح العباد” The ṣūr is a horn of light with openings corresponding to the souls of human beings (ʿIlm al‑Yaqīn, p. 892). The mention of light here also addresses the earlier question, indicating that this عظیم cry is not comparable to ordinary sound waves. Rather, it represents a call of a far higher order, with a rapidity surpassing even the waves of light, traversing the entirety of the heavens and the earth in a moment. Its first manifestation brings death, and its second brings life and revival. If the idea that a sound could produce death appeared surprising in earlier times, it no longer does so today. It is well known that powerful explosions can deafen hearing, fragment bodies, destroy structures, and displace individuals over considerable distances. Similarly, it has been observed that the high speed of certain aircraft, when breaking the sound barrier, produces intense shock waves that shatter windows across wide areas. If such limited examples of sound or vibration created by human means can produce observable effects, then the عظیم cry originating from divine command—this universal cosmic event—may be expected to produce far greater consequences. Accordingly, it is not inconceivable that alongside destructive effects, there may also exist other forms of воздействие that can awaken, revive, and restore life, even if their exact nature cannot presently be conceived. Just as loud sounds can awaken sleepers or strong shocks can restore consciousness to the unconscious, so too these examples serve only as limited approximations. Ultimately, due to the limitations of human knowledge, our understanding of these realities remains confined to a distant and faint outline.

As indicated in the verses under discussion, when the ṣūr is blown, all who are in the heavens and the earth will perish: “الا من شاء الله” —except those whom God wills. Regarding the identity of this group, there is a difference of opinion among the exegetes. One group holds that they are certain great angels, such as Jibrīl, Mīkāʾīl, Isrāfīl, and ʿAzrāʾīl. A narration cited in Majmaʿ al‑Bayān also points to this meaning. Some have further included the bearers of the Throne among them, as indicated in another narration (Biḥār al‑Anwār, vol. 6, p. 329). Others have identified them as the souls of the martyrs, based on the Qur’ānic statement “احياء عند ربهم يرزقون”. A narration alluding to this interpretation has also been reported (Nūr al‑Thaqalayn, vol. 4, p. 503, ḥadīth 119). These interpretations are not necessarily mutually exclusive. However, some of these narrations indicate that even this remaining group will eventually experience death. Thus, apart from God—the “Ḥayy lā yamūt”—no living being will remain in the entirety of existence. As for how death would apply to beings such as angels, the souls of martyrs, prophets, and saints, it may be understood that “death” in their case refers to the severance of the soul from its subtle or imaginal form, or the cessation of its continuous activity.

It becomes clear from the Qur’anic verses that both blowings of the ṣūr will occur suddenly. However, the first blowing will take place while people are still in a state of heedlessness—many will be engaged in their daily occupations, disputes over property, or buying and selling, and all of them will perish instantly in that very state. As stated in Sūrah Yā Sīn: “ان كانت الا صيحة واحدة فاذا هم خامدون” It will be but a single cry, and suddenly they will be extinguished where they stand. With regard to the second ṣayḥah, it is also indicated in the verse under discussion: “فاذا هم قيام ينظرون” Suddenly, they will stand up, awaiting reckoning and recompense. These expressions, along with similar Qur’anic descriptions, demonstrate that the second blowing—like the first—will likewise occur abruptly and unexpectedly.

From the Qur’ānic verses no explicit detail is given regarding the exact interval between the two blowings of the ṣūr; however, the use of the expression “ثم” indicates that there will be some interval between them. In Islamic narrations, this interval is described as forty years (Nūr al‑Thaqalayn, vol. 4, p. 503, ḥadīth 119), though it is not specified whether these years correspond to the ordinary measure of time in the present world or to the scale of time applicable to the Hereafter. This remains unclear. In any case, reflection upon the blowing of the ṣūr, the end of this world, and the beginning of the next—especially in light of the brief indications given in the Qur’ān and the more detailed explanations found in Islamic narrations—provides a profound moral and educational lesson for human beings. In particular, it makes clear that one must remain prepared at every moment and in every condition for such an عظیم and awe‑inspiring event. This is because no specific time has been determined for its occurrence, and it may take place at any moment, without prior preparation or warning. It is reported in one narration that, when this discussion reached the description of such events, the narrator observed: “I saw ʿAlī ibn al‑Ḥusayn (ʿalayhi al‑salām) weeping intensely.” He was deeply affected and disturbed at the thought of the end of this world, the قيامت, and the presentation of humanity before God for reckoning (Tafsīr al‑Ṣāfī, under the relevant verse). Thus, contemplation of these realities leads not merely to theoretical understanding but to a state of profound awareness and readiness, as exemplified by the spiritual sensitivity of the rightly guided.

See ayat 70 for tafseer.

The discourse on the Resurrection that commenced in the preceding verses continues in the same vein. These two verses contain seven clauses, each of which expresses a distinct point relating to the ma'ad, such that each completes or furnishes the proof for the next, and a particular order is discernible among them. It is first stated: on that Day the earth shall radiate with the light of its Lord (وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا). What is intended by this "ishraq" and this divine illumination? Various interpretations have been offered in this regard, of which the following three are the most significant. 1. One group holds that "nur rabb" refers to truth and justice, and that God shall illuminate the face of the earth therewith on that Day. The late Majlisi states in Bihar al-Anwar: أَيْ أَضَاءَتِ الْأَرْضُ بِعَدْلِ رَبِّهَا يَوْمَ الْقِيَامَةِ لِأَنَّ نُورَ الْأَرْضِ بِالْعَدْلِ That is, on the Day of Resurrection the earth shall be illuminated by the justice of its Lord, for the light of the earth is by virtue of justice alone. (Reference: Bihar al-Anwar, Vol. 6, p. 321.) Certain others have cited the well-known Prophetic hadith as evidence for this meaning: الظُّلْمُ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ Oppression shall be embodied in the form of darkness on the Day of Resurrection. (Reference: Ruh al-Ma'ani and Ruh al-Bayan, under the verse under discussion.) Zamakhshari has also adopted this meaning in al-Kashshaf, stating that the earth shall be illuminated on that Day through the establishment of justice, the comprehensive dispensation of equity for all, and the recompense of good and evil deeds. 2. Others hold that this is a reference to a light distinct from that of the sun and moon, which God shall specially create on that Day. 3. The eminent exegete and author of al-Mizan states: the illumination of the earth by the light of the Lord — which is among the distinguishing characteristics of the Day of Resurrection — signifies the lifting of the veil, the removal of all coverings and barriers, and the manifestation of the realities of things, of good and evil, of obedience and transgression, and of the deeds of human beings in relation to truth and falsehood. He then adduces verse 22 of Surah Qaf in support of this meaning: لَقَدْ كُنتَ فِي غَفْلَةٍ مِّنْ هَٰذَا فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ Thou wast indeed heedless of this; We have now removed thy veil from thee, and thy sight today is keen. It is true that this ishraq on that Day shall encompass all things, but the specific mention of the earth is on account of the fact that the primary object and purpose is to describe the condition of the people of the earth on that Day. These interpretations are not mutually contradictory and may be reconciled, although the first and third appear the more appropriate. There is no doubt that this verse pertains to the Resurrection, and if it is found that certain traditions of the Ahl al-Bayt interpret it in relation to the uprising of Imam Mahdi, this is in reality a form of analogical application and emphasis upon this very meaning — namely, that at the time of Imam Mahdi the world shall become a manifestation of the Resurrection, and through this rightful Imam, the successor of the Prophet, and the representative of the Lord, justice and equity shall prevail upon the face of the earth to a degree that the very nature of the earth shall accept it. Mufaddal ibn 'Umar narrates from Imam Sadiq: إِذَا قَامَ قَائِمُنَا أَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَاسْتَغْنَى الْعِبَادُ عَن ضَوْءِ الشَّمْسِ وَذَهَبَتِ الظُّلْمَةُ — When our Qa'im shall arise, the earth shall radiate with the light of its Lord, the servants shall have no need of the light of the sun, and darkness shall be dispelled. (Reference: Irshad al-Mufid, as cited in Tafsir al-Safi and Tafsir Nur al-Thaqalayn, under the verses under discussion; the same meaning has been transmitted by the late 'Allamah Majlisi with slight variation in Bihar al-Anwar, Vol. 52, p. 330.) The second clause of this verse addresses the record of deeds. The Quran states: on that Day the Book shall be set in place and they shall see it (وَوُضِعَ الْكِتَابُ) — those records of deeds in which all of a person's minor and major acts shall be gathered, and which, according to verse 49 of Surah al-Kahf: لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا shall not omit a single minor or major act without having counted it. The subsequent clause addresses the witnesses, and the Quran further states: on that Day the Prophets and the witnesses shall be brought forward (وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ). The Prophets shall be brought forward so that they may inform the guilty of their discharge of the duty of prophethood, as is stated in verse 6 of Surah al-A'raf: وَلَنَسْأَلَنَّ الْمُرْسَلِينَ We shall most certainly question the messengers. And the "witnesses" shall be brought forward so that they may testify before the court. It is true that God is aware of all things, but the presence of witnesses is necessary for the emphasis upon the requirements of justice. Who are these witnesses? This is a matter of discussion among exegetes. Some have understood them to be the righteous, pure, and just individuals of the community, who shall bear witness both to the discharge of the prophetic duty of the Prophets and to the deeds of those among whom they lived — the most eminent of whom are the Infallibles. Others have interpreted them as angels, who bear witness to the deeds of human beings, citing verse 21 of Surah Qaf in support of this meaning, in which it is stated: وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ Every soul shall enter the plain of the Resurrection with one who drives it toward the divine court and another who bears witness. Some have understood the term to refer to the limbs of the body, and to the places and times of obedience and transgression, which shall be among the witnesses on the Day of Resurrection. The apparent sense, however, is that "shuhada'" (witnesses) carries a broad meaning, and each exegete has pointed to one aspect thereof. Some have also proposed the possibility that it refers specifically to those who were martyred in the path of God, but this appears remote, for the discourse concerns the witnesses before the divine court, not the martyrs of the path of truth, although it is possible that they too may be numbered among the witnesses (shuhud). The fourth clause states: judgment shall be rendered among them with truth (وَقُضِيَ بَيْنَهُم بِالْحَقِّ). The fifth clause further states: and no injustice shall be done to them (وَهُمْ لَا يُظْلَمُونَ). It is patently evident that when the Judge is God, the earth is illuminated with the light of His justice, the record of deeds that accurately and in detail sets forth a person's actions has been presented, and the Prophets and all the witnesses of the court are present — no judgment other than truth can be rendered, and in such a court injustice and oppression have no meaning whatsoever. The sixth clause, in the subsequent verse, completes this theme and states: every soul shall be recompensed in full for what it has done, without diminution (وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا عَمِلَتْ). What shall be delivered to them is not merely the recompense, reward, or requital of their deeds, but their very deeds themselves — and what recompense or punishment could be greater than a person's deeds being delivered to him in their entirety? Note that "wuffiyat" carries the meaning of complete and full discharge, and that deed shall become the person's perpetual companion and associate. Who is it that can execute this system of justice with such precision? That Being whose knowledge encompasses all things. Hence the seventh and final clause states: and He is most knowing of what they used to do (وَهُوَ أَعْلَمُ بِمَا يَفْعَلُونَ). Indeed, even the witnesses are not strictly necessary, for He possesses knowledge surpassing all witnesses; yet His grace and justice require that witnesses be brought forward. Such, then, is the plain of the Resurrection — for which all must remain prepared and ready.

See ayat 72 for tafseer.

In these verses, the discussion of Maʿād (the Hereafter) continues, and what was previously mentioned in a general form regarding the reward and punishment of believers and disbelievers is now presented in detail. The discourse begins with the people of Hell, stating: “وسيق الذين كفروا الى جهنم زمرًا” Those who disbelieved will be driven toward Hell in groups. They will be driven by the angels of punishment who are appointed to escort them to the gates of Hell. A similar expression appears in Sūrah Qāf: “وجاءت كل نفس معها سائق وشهيد” Every soul will come accompanied by one who drives it and one who bears witness. The expression “زمرًا” indicates small groups, demonstrating that they will be driven in separate groups. The word “سيق” (from “سوق”) signifies being driven forward. This process continues until they arrive at Hell, at which point its gates will be opened, and its keepers will address them reproachfully: “الم يأتكم رسل منکم یتلون علیکم آیات ربکم وینذرونکم لقاء یومکم ھذا” Did there not come to you messengers from among yourselves, reciting to you the verses of your Lord and warning you about the meeting of this Day? The term “خزنة” (plural of “خازن”) refers to guardians and custodians. The wording suggests that the gates of Hell remain closed until their arrival, much like a prison whose gates are opened only when prisoners are brought to it, thereby intensifying their fear and humiliation. Before entering, they must endure the reproach of the keepers, who remind them that all means of guidance had been made available: messengers from among themselves repeatedly conveying divine revelations and warnings. The use of the present tense verbs “یتلون” and “ینذرون” indicates continuity, emphasizing that the message was persistently delivered. In response, the disbelievers will admit: “قالوا بلی ولکن حقت کلمة العذاب علی الکافرین” Yes, messengers did come to us, but the decree of punishment has been realized against the disbelievers. Some exegetes interpret “کلمة العذاب” as referring to the divine decrees expressed earlier, such as in Sūrah al‑Baqarah (39) or in the declaration following Iblīs’s rebellion, where Hell is destined for those who disobey. Others relate it to statements such as: “لقد حق القول علی اکثرهم فھم لا یؤمنون” indicating that persistent rejection and arrogance can lead to a state in which the heart is sealed and return becomes impossible. This condition arises from accumulated disbelief, hostility, and stubbornness. Nevertheless, all of this ultimately traces back to human actions; there is no basis here for any notion of determinism or compulsion. The individuals themselves prepared the conditions that led to this outcome. After this brief exchange at the gates of Hell, the final command is issued: “قیل ادخلوا ابواب جهنم خالدین فیها فبئس مثوی المتکبرین” Enter the gates of Hell, abiding therein forever; how evil is the abode of the arrogant. The reference to the “gates” of Hell may signify pathways corresponding to different categories of deeds, just as Paradise is described as having gates associated with particular virtues (e.g., “باب المجاهدین” as mentioned in Nahj al‑Balāghah, Khutbah 27). Notably, among the various moral failings, the emphasis here is placed on “کبر” (arrogance). This indicates that arrogance is a primary root of disbelief, deviation, and sin. It is arrogance that blinds perception and prevents recognition of truth. Accordingly, it is reported from Imam al‑Ṣādiq and Imam al‑Bāqir (ʿalayhimā al‑salām): “لا يدخل الجنة من في قلبه مثقال ذرة من كبر” One in whose heart there is even a ذرّة of arrogance will not enter Paradise (al‑Kāfī, Kitāb al‑Kibr, ḥadīth 6). Thus, these verses present a comprehensive portrayal of the fate of the disbelievers: - They are driven in disgrace toward Hell, - Confronted with reminders of neglected guidance, - Forced to acknowledge their own responsibility, - And ultimately condemned due to arrogance, which stands as the central moral failing underlying their rejection of truth.

See ayat 75 for tafseer.

See ayat 75 for tafseer.

These verses constitute the concluding verses of Surah al-Zumar and continue the discourse relating to the ma'ad in the same manner as the preceding verses. Since the preceding verses addressed the manner of the entry of all unbelievers into Hell, the present verses address the entry of the God-fearing believers into Paradise, so that the juxtaposition may render the matters more clear and evident. It is first stated: those who observed taqwa of their Lord shall be led in groups toward Paradise (وَسِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَرًا). The expression "siyqa" (from the root "sawq," on the measure of "shawq," meaning to drive or impel) is here a question-provoking usage that has attracted the attention of many exegetes, for this expression is employed in contexts where an action is performed without desire or inner motivation. This expression is appropriate in relation to the people of Hell, but why is it used in relation to the people of Paradise, who shall proceed toward it with full eagerness and desire? Some have understood from this expression that many of the people of Paradise shall be waiting for their companions. Others understand it on the basis that the longing for the meeting with the Lord shall have drawn the God-fearing so completely toward Him that they shall not turn their attention toward anything else, not even toward Paradise. Some have also said that their conveyances shall drive them swiftly toward Paradise. Although all these interpretations are sound and carry no contradiction among themselves, there is yet another point that may well be the essential secret of this expression — namely, that however much the God-fearing may love Paradise, the angels of Paradise and mercy are even more desirous of their entry therein. Just as a host sometimes desires the sight of his guest so ardently that he draws him toward himself even faster than the guest himself is approaching, so too shall the angels of mercy lead them toward Paradise in this manner. In any case, the word "zumar" here — meaning a small group — also indicates that the people of Paradise shall proceed toward it in various groups, which in turn points to their differing spiritual stations and ranks. Until they arrive at Paradise, its gates shall already have been opened for them, and at that point the keepers and guardians of Paradise, the angels of mercy, shall say to them: peace be upon you, may these blessings be wholesome for you, enter Paradise and abide therein forever (حَتَّىٰ إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ). (Explanatory Note: There is discussion among exegetes as to what constitutes the apodosis of the conditional clause "idha ja'uha." The most appropriate view is that the clause "qala lahum khazanatuha" is the apodosis and its waw is redundant. The possibility has also been raised that the apodosis is an elided clause, the implied reading being "salamun min Allahi 'alaykum," or that the elision of the apodosis points to the fact that this meaning is so vast and sublime as to be beyond description. Some have also taken "futihat" as the apodosis and treated the waw as redundant.) It is noteworthy that regarding the people of Hell, the Quran states that when they approach it its gates shall be opened, whereas regarding the people of Paradise it states that its gates shall already be open — and this is an indication of a particular honor and reverence. This is entirely analogous to the condition of a host who loves his guest and opens the doors of his house before the guest's arrival and stands waiting at the door. Such shall likewise be the condition of the angels of divine mercy. In the preceding verses it was stated that the first words addressed to the people of Hell by the angels of punishment shall be a severe rebuke and reproach — questioning why, despite possessing the means of guidance, they should have to witness this evil day. But for the people of Paradise, the first address is one of salutation, benediction, honor, and reverence, followed by an invitation to enter the eternal Paradise. "Tubtum" is from the root "tayb" (on the measure of "sayd") meaning purity and goodness; and since it comes after the greeting of entry, it is more appropriate that it carry an "insha'i" (performative) sense — meaning: may you remain pure and wholesome, may you rejoice, or in other words, may these wholesome blessings be pleasant for you, O people of pure nature and pure heart. However, many exegetes have interpreted it in the "khabari" (declarative) sense, stating that the angels shall say to them: you have been purified from all defilement and impurity, your heart and soul have been cleansed through faith and righteous action, and you have been purified from sins and transgressions. Some have even transmitted the narration that at the gate of Paradise there is a tree beneath which two springs of pure water flow: the believers shall drink from one spring and their inner selves shall become pure and wholesome, and they shall bathe in the water of the second spring and their outer selves shall become pure and clean — and it is at that moment that the guardians of Paradise shall say to them (سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ). (Reference: Tafsir al-Qurtubi, Vol. 8, p. 5730.) It is noteworthy that the expression of "khulud" and perpetual abiding is employed both in relation to the people of Hell and in relation to the people of Paradise — so that the first group may know that there is no path of escape, and so that the second group may never be troubled regarding the cessation of the divine blessings. The subsequent verse contains four brief and meaningful clauses, conveying the utmost joy and heartfelt happiness of the people of Paradise, and is narrated from their own words: "they shall say: praise belongs exclusively to God, who fulfilled His promise to us" (وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ). The following clause further states: (that they shall say) and He has made the land of Paradise our inheritance and has bestowed it upon us (وَأَوْرَثَنَا الْأَرْضَ). The "land" here signifies the land of Paradise, and the expression "inheriting" is employed on the basis that all these blessings have been given to them in exchange for a modest effort — and it is known that an inheritance is something for which one ordinarily expends no effort; or it is employed in the sense that every human being has a dwelling in Paradise and a place in Hell, and when a person becomes one of the people of Hell on account of his deeds, his dwelling in Paradise is transferred to others, and if he becomes one of the people of Paradise, his place in Hell remains for others; or it is on the basis that they may make use of it with complete freedom, as one makes use of an inheritance, since a person is entirely free in benefiting from it. This clause is in fact the precise fulfillment of the divine promise that appears in verse 63 of Surah Maryam: تِلْكَ الْجَنَّةُ الَّتِي نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيًّا That is the Paradise which We shall bequeath as an inheritance to those of Our servants who were God-fearing. In the third clause, they express their complete freedom in benefiting from the vast Paradise of the Lord in the following manner: we may settle and reside in Paradise wherever we wish (نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ). From various verses of the Quran it is apparent that Paradise is composed of many gardens — hence the expression "jannat 'adn" (the eternal gardens of Paradise) appears therein (al-Tawbah — 72) — and the people of Paradise shall dwell therein in accordance with their rank and spiritual station. Their freedom is therefore within those vast gardens of Paradise that are at their disposal, not in the higher stations for which they do not find themselves qualified or deserving, and fundamentally they do not make any such claim. Finally, the last clause states: how excellent is the recompense for those who act, by the command of the Lord (فَنِعْمَ أَجْرُ الْعَامِلِينَ). This points to the fact that these vast blessings are given with a "price" and not as a "pretext" — faith and righteous action are indispensable and necessary so that through them the requisite right and eligibility may be established. Whether this clause belongs to the people of Paradise or is the speech of the Lord, uttered after their words — both possibilities have been mentioned by exegetes, but the first meaning, namely that it forms part of the speech of the people of Paradise, is the more consonant. Finally, in the last verse under discussion, which is the concluding verse of Surah al-Zumar, the Noble Prophet — peace and blessings of God be upon him — is addressed: on that Day thou shalt see the angels encircling the Throne of God in rings, glorifying and praising their Lord (وَتَرَى الْمَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ). The reference to the condition and state of the angels surrounding the Throne of God is either to describe their readiness for the execution of divine commands, or is a reference to the precious and estimable inner state that shall be attained on that Day by the elect and those near to the divine court — although all three meanings carry no contradiction among themselves, the first appears the most appropriate. Hence it is thereafter stated: on that Day judgment shall be rendered among the servants with truth (وَقُضِيَ بَيْنَهُم بِالْحَقِّ). And since these matters are among the signs of the Lord's Rububiyyah and among the proofs of His holy essence's worthiness of all praise and glorification, the final clause states: on that Day it shall be said, praise belongs exclusively to the Lord of all the worlds (وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ). Are those who utter this the angels? Or the people of Paradise and the God-fearing? Or all of them together? The last meaning appears the most appropriate, for the praise and glorification of God is the way of all those possessed of reason and intellect and all the elect and those near to the divine court; and the use of the passive verb "qila" is also in support of this meaning. O Lord! We too raise our voices in unison with all the angels and Thy obedient servants, and offer thanks for all the blessings Thou hast bestowed, and especially for this great blessing do we give Thee thanks — that Thou hast granted us the tawfiq to reflect and contemplate upon the verses of Thy Holy Quran — and we say: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. O Lord! We beseech Thee by Thy great Prophet, by the bearers of Thy Throne, and by all those near to Thy court, that Thou separate us not from them in this world nor in the world to come. O Lord! Number us among those who, in the shelter of taqwa and righteous action, shall enter Thy exalted Paradise in groups, welcomed by Thy angels with salutations of peace. Amin, O Lord of all the worlds.