Ghafir

See ayat 3 for tafseer.

See ayat 3 for tafseer.

This sūrah likewise opens with the ḥurūf al‑muqaṭṭaʿāt, and here a new combination appears: “ḥā” and “mīm.” The discussion of these disjointed letters has already been presented in detail in connection with Sūrah al‑Baqarah, Sūrah Āl ʿImrān, Sūrah al‑Aʿrāf, and other chapters. What may be noted here is that, according to certain narrations and many exegetes, these two letters represent divine names whose initials they are; thus, in a narration from Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām), they are interpreted as referring to names such as “Ḥamīd” and “Majīd” (Maʿānī al‑Akhbār, Ṣadūq, p. 22, Bāb Maʿnā al‑Ḥurūf al‑Muqaṭṭaʿah fī Awāʾil al‑Suwar). It has also been suggested that “ح” alludes to divine حاکمیت (sovereignty) and “م” to divine مالکیت (ownership). Ibn ʿAbbās is reported to have said that “حم” represents the اسم اعظم of God (Tafsīr al‑Qurṭubī). These interpretations are not mutually exclusive; rather, they may all be encompassed within the meaning of the verse. In accordance with the Qur’anic pattern of following the disjointed letters with a statement about the greatness of the Qur’an, the next verse highlights its exalted nature, indicating that this book—despite its عظیم stature—is composed of the same simple alphabetic elements known to ordinary people, yet forms a structure of unparalleled magnificence. Thus it is stated: “تنزیل الکتاب من الله العزیز العلیم” This Book is sent down from God, the Almighty, the All‑Knowing. His might ensures that no one can rival this Book, and His knowledge guarantees that its contents are at the highest level of perfection, fully addressing all human needs in the path of growth and development. The following verse then mentions five great attributes of God, combining both hope‑inspiring and fear‑inducing dimensions: “غافر الذنب” — the Forgiver of sin “قابل التوب” — the Acceptor of repentance “شدید العقاب” — severe in punishment “ذی الطول” — the Possessor of abundant grace and bounty “لا إله إلا هو” — there is no deity except Him and finally: “إلیه المصیر” — to Him is the return. The term “ذی الطول” conveys the sense of vast and enduring favor, combining meanings of نعمت, قدرت, and the ability to bestow. The juxtaposition of forgiveness and acceptance of repentance with severity of punishment reflects a balanced portrayal of divine justice and mercy. Thus, the One who possesses these attributes alone is worthy of worship, and He alone has the authority to grant recompense and impose punishment. Provide your feedback on BizChat

In the two verses under discussion (2–3), after the mention of “الله” and before the reference to “معاد” in the expression “إليه المصير,” several divine attributes are presented. Among these attributes, some belong to ṣifāt al‑dhāt (attributes of essence), while others are ṣifāt al‑fiʿl (attributes of action). Collectively, they convey the principles of divine unity (tawḥīd), knowledge, power, mercy, and wrath. The attributes “العزيز” and “العليم” are presented as the foundation for the revelation of this heavenly Book, indicating that its descent is grounded in divine might and perfect knowledge. Meanwhile, attributes such as “غافر الذنب,” “قابل التوب,” “شديد العقاب,” and “ذو الطول” relate to the تربیت of human souls, emphasizing forgiveness, acceptance of repentance, severity of punishment, and the bestowal of divine bounty. Thus, these attributes together establish both the theological foundation of divine unity and the moral framework necessary for spiritual development, culminating in the exclusive worship of God, who alone possesses these qualities.

Among these attributes, “غافر الذنب” appears first, and “ذی الطول” appears at the end, while “شدید العقاب” is mentioned between them. In reality, this arrangement shows that divine wrath is positioned between two expressions of mercy. Moreover, the presence of three attributes of mercy alongside a single attribute of wrath serves as a clear indication that divine mercy predominates over divine anger, as expressed in the supplication: “يا من سبقت رحمته غضبه” Thus, the structure of these attributes reflects the fundamental theological principle that God’s mercy encompasses and surpasses His wrath.

This statement not only indicates that, on the Day of Resurrection, all return will be to Him, but its absolute formulation also implies that the return of all matters—whether in this world or in the next—is to Him alone, and that the entire order of existence is held within His control.

It is also noteworthy that the statement “لا إله إلا هو,” which appears as the final attribute in the verse and expresses tawḥīd al‑ʿibādah by negating all deities besides God, has in fact been presented here as the ultimate attribute and final conclusion. For this reason, it is reported in a narration attributed to Ibn ʿAbbās that: “He is ‘غافر الذنب’ for the one who says ‘لا إله إلا الله’; He is ‘قابل التوب’ for the one who says ‘لا إله إلا الله’; He is ‘شديد العقاب’ for the one who does not say ‘لا إله إلا الله’; and He is ‘ذو الطول’ for the one who says ‘لا إله إلا الله.’” Accordingly, all of these divine attributes revolve around those who believe in tawḥīd and whose words and actions do not deviate from the path of divine unity.

In the Holy Quran, numerous matters are presented as causes of forgiveness and the expiation of sins. Several of these are indicated below. (1) Repentance (Tawbah). The divine utterance is: يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ — O you who have believed, turn to God in sincere repentance; it may be that your Lord shall expiate your sins (al-Tahrim — 8). (2) Faith and Righteous Action. He states: وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ الْحَقُّ مِن رَّبِّهِمْ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ — Those who believed and performed righteous deeds and believed in what was revealed to Muhammad — peace and blessings of God be upon him and his family — which is the truth from their Lord, God shall expiate their sins (Surah Muhammad — 2). (3) Taqwa. The divine utterance is: إِن تَتَّقُوا اللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ — If you observe taqwa of God, He shall grant you the criterion to distinguish truth from falsehood and shall expiate your sins (al-Anfal — 19). (4) Hijrah, Jihad, and Martyrdom. As He states: فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِن دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ — Those who emigrated and were expelled from their homes and were made to suffer in My path and who fought and were killed — I shall most certainly expiate their sins (Al 'Imran — 195). (5) Spending in the Path of God in Concealment. As His utterance is: إِن تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ — If you give your charitable offerings openly it is well, and if you conceal them and give them to the poor it is better for you, and He shall expiate some of your sins (al-Baqarah — 271). (6) Lending a Goodly Loan (Qard al-Hasanah). He states: إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ — If you lend God a goodly loan He shall multiply it for you and shall forgive you (al-Taghabun — 17). (7) Abstaining from Major Sins (Kaba'ir). إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ — If you avoid the major sins from which you have been forbidden, We shall expiate your minor sins (al-Nisa' — 31). Thus the doors of divine forgiveness are open to us from every direction. Seven doors of forgiveness have been set forth above, in accordance with seven Quranic verses, so that we may enter by whichever we choose — and how excellent it would be to enter through all seven doors at once.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

Following the mention of the revelation of the Quran from the Lord Almighty and the exposition of those divine attributes that occasion both fear and hope, those who had resolved to oppose these divine verses are mentioned, and their ultimate end is made clear in concise clauses. It is accordingly stated: none dispute concerning the verses of God save those who have become unbelievers out of stubbornness and enmity (مَا يُجَادِلُ فِي آيَاتِ اللَّهِ إِلَّا الَّذِينَ كَفَرُوا). It is true that such people sometimes possess strength, power, and numerical force, but "let not their movement through the cities and their display of power deceive you" (فَلَا يَغْرُرْكَ تَقَلُّبُهُمْ فِي الْبِلَادِ). This is their transient pomp and their brief season of grandeur, and very soon the air shall be let out of their bubble and they shall be reduced to nothing, or they shall be scattered like ash before gusts of a fierce wind. "Yujadilu" is from the root "jadal," which carries the meaning of twisting a rope and rendering it firm and strong, and is also applied to buildings and coats of mail and the like. On this basis, the method of those who confront one another in disputation and endeavour to prevail over each other by means of firm and solid arguments is termed "mujadalah." It should be noted, however, that in terms of Arabic lexicology, "mujadalah" is not in every instance a blameworthy thing — even though common usage has rendered it so — for if it is employed in the service of truth, is grounded in logic and reasoned argument, and is intended for the guidance of the uninformed and the exposition of reality, it is not merely unobjectionable but is in fact praiseworthy. If, however, people are misled by means of hollow arguments and reasoning founded upon prejudice, ignorance, and arrogance, then it becomes blameworthy and reprehensible. Coincidentally, this word is employed in the Holy Quran in both senses. In one passage we read: وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ Dispute with them in the manner that is most excellent (al-Nahl — 125). In other passages, however, it is employed in the blameworthy sense, as in the verse under commentary or the verse that follows it. A more detailed discussion of "jidal" and "mujadalah" shall be undertaken under the heading of "Several Important Points." "Taqallub" is from the root "qalb," meaning to transform and to overturn, and here carries the sense of exercising dominion, control, authority, and supremacy over various regions and cities, and of moving freely therein. The essential purpose of the aforementioned verse is to inform the Prophet of Islam — peace and blessings of God be upon him and his family — and the impoverished Muslims of the early period of Islam, that they should not mistake the material and financial resources of the unbelievers and their political and social power as evidence of their righteousness and genuine strength. Many such individuals have passed through history, and history demonstrates how utterly helpless and powerless they appeared when the divine chastisement descended upon them, falling to the ground like withered leaves in autumn. In the present age as well, the oppressive and arrogant unbelievers continue to engage in frantic activity, propaganda, conferences, political tours, military exercises, and military and economic pacts with their allies — all in order to maintain a favourable atmosphere for the realisation of their corrupt ambitions. It is the duty of the believers to remain vigilant, to avoid being deceived by this ancient stratagem of the unbelievers, and never to be intimidated or troubled by them. Accordingly, the subsequent verse sets forth in a brief yet comprehensive manner the fate of certain formerly rebellious and misguided peoples: before them the people of Noah denied, and so did the confederate parties that came after them (كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَالْأَحْزَابُ مِن بَعْدِهِمْ). By "al-ahzab" are meant the people of 'Ad, the people of Pharaoh, the people of Lot, and others of their kind, who are referred to by the name "al-ahzab" in verses 12 and 13 of Surah Sad: كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَفِرْعَوْنُ ذُو الْأَوْتَادِ وَثَمُودُ وَقَوْمُ لُوطٍ وَأَصْحَابُ الْأَيْكَةِ أُولَٰئِكَ الْأَحْزَابُ Indeed, these were the "ahzab" who joined hands with one another to deny the prophets of their respective eras, for the call of those prophets ran contrary to their illegitimate interests and carnal desires. It is then stated that these peoples did not content themselves with mere denial alone, but rather "every community plotted against their messenger to seize him, harm him, cast him into prison, or kill him" (وَهَمَّتْ كُلُّ أُمَّةٍ بِرَسُولِهِمْ لِيَأْخُذُوهُ). Nor did they stop even at this, but "resorted to false arguments to extinguish the truth and persisted in leading the people astray" (وَجَادَلُوا بِالْبَاطِلِ لِيُدْحِضُوا بِهِ الْحَقَّ). (Explanatory Note: "Liyudhidu" is from the root "idhad," on the measure of three root letters, carrying the meaning of effacing and nullifying.) But these things are not of permanent duration, and in due course "I seized them and punished them severely — see then how My punishment was!" (فَأَخَذْتُهُمْ فَكَيْفَ كَانَ عِقَابِ). The ruins of their cities are visible to you in the course of your travels. Their evil and dark fate is preserved in the pages of history and in the hearts of those possessed of discernment — observe and take heed. The rebellious unbelievers of Mecca and the oppressive polytheists of Arabia shall meet no better end than these — unless they repent and reconsider their conduct. The aforementioned verse summarises the conduct of the rebellious confederate parties under three headings: (a) denial and rejection; (b) conspiracy to eliminate the men of truth; and (c) false propaganda to mislead the general populace. The polytheists of Arabia repeated this same method against the Prophet of Islam — peace and blessings of God be upon him and his family — and therefore one should not be surprised that the Quran threatens them with the same fate as that which befell the previous peoples. In the concluding verse of this sequence, in addition to the chastisement visited upon them in this world, a reference is also made to their punishment in the next world, and it is stated: thus has the word of your Lord been confirmed against those who have disbelieved, that they are the companions of the Fire (وَكَذَٰلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِينَ كَفَرُوا أَنَّهُمْ أَصْحَابُ النَّارِ). The meaning of the verse is of broad scope, encompassing the obstinate and intransigent unbelievers of every people; and as certain exegetes hold, it is not confined exclusively to the unbelievers. It is self-evident that the confirmation of the Lord Almighty's chastisement against these people was on account of their persistent sinfulness and their repeated violations, which they committed of their own volition. One is, however, struck with astonishment at certain exegetes such as Fakhr al-Razi, who have taken this as evidence for the compelled fate of various peoples and the negation of their will and agency. Had they set aside the spectacles of sectarian prejudice and studied the verse with even a measure of reflection, the correct meaning of these verses would have become clear to them — namely, that the Lord Almighty decreed an evil end for these people only after they had themselves traversed, by their own feet, every path of oppression and criminality.

In the Qur’anic verses, it is repeatedly observed that poor and oppressed believers should never assume that, when certain material advantages fall on oppressive, tyrannical, or unbelieving individuals or societies on a large scale, this is a sign of their felicity or ultimate success. In particular, the Qur’an decisively rejects the superficial thinking of those who sometimes consider material resources as evidence of spiritual legitimacy. By presenting the history of past nations, it highlights clear examples for the believers—such as the rulers of Pharaoh in Egypt, the Nimrod tradition in Babylon, and the peoples of Nūḥ, ʿĀd, and Thamūd in Iraq, Ḥijāz, and the Levant—so that disadvantaged believers may not feel inferior or weakened, nor be overawed by the apparent grandeur of the oppressors. At the same time, the divine law does not operate in such a way that wrongdoing is immediately punished. As stated in Sūrah al‑Kahf: “وَجَعَلْنا لِمَهْلِكِهِمْ مَوْعِداً” — a fixed time has been set for their destruction. Likewise, in Sūrah al‑Ṭāriq: “فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْداً” — the disbelievers are granted a respite so that their eventual outcome may become manifest. Similarly, in Sūrah Āl ʿImrān: “إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا” — they are given time so that they may increase in sin. In summary, such respite serves multiple purposes: it completes the argument against the disbelievers, tests the believers, and, in the case of those who have closed the door of repentance upon themselves, allows their wrongdoing to intensify. This condition may sometimes be witnessed among materially disadvantaged believing communities when they observe the apparent progress of powerful unjust regimes, leading to feelings of inadequacy. Such people must confront this reality with the Qur’anic perspective and remain steadfast. Furthermore, they should recognize that the primary cause of their deprivation is the oppression imposed upon them by others. If they were to break these chains of injustice, free themselves from subjugation, and devote themselves to sustained effort and continuous striving, they would be capable of overcoming their condition of backwardness.

In this sūrah, the theme of “مجادلہ” (argumentation) is mentioned five times, and in each case the reference is to false disputation (مجادلہٴ باطل) (cf. verses 4, 5, 35, 56, and 69). Therefore, it is appropriate to examine the concept of جدال from the Qur’ānic perspective in a more systematic manner. The terms “جدال” and “مراء” are among those concepts that have been discussed extensively in both Qur’ānic verses and Islamic narrations. It is thus useful, before proceeding further, to clarify their meanings. First, it is necessary to define these two terms precisely. After that, one should distinguish between the two categories of disputation—“جدالِ حق” (argumentation grounded in truth) and “جدالِ باطل” (argumentation based on falsehood)—and identify their characteristics. Finally, it is important to elaborate on the harms associated with جدالِ باطل, as well as the benefits and conditions of success associated with جدالِ حق.

It should be noted that the three terms “جدال”, “مراء”, and “مخاصمہ” are conceptually related but differ significantly in their meanings. (All three terms are verbal nouns derived from the bāb al‑mufāʿalah form.) The term “جدال” originally denotes the act of twisting or interweaving a rope; subsequently, it came to be used for engaging in discussion or debate with the aim of overcoming an opponent through argumentation. The term “مراء” (on the pattern of ḥijāb) refers to disputation about a matter in which there exists doubt (miryah). The terms “خصومت” and “مخاصمہ” originally signify two individuals seizing one another by the throat or sides; later, the meaning extended to verbal conflict and quarrels. According to ʿAllāmah Majlisī in Biḥār al‑Anwār, the terms “جدال” and “مراء” are generally used in relation to intellectual and theoretical matters, whereas “مخاصمہ” is employed in connection with worldly disputes. Some scholars distinguish between “مراء” and “جدال” by stating that مراء aims at demonstrating one’s superiority and excellence, while جدال seeks to humiliate and defeat the opponent. Others maintain that جدال is restricted to intellectual issues, whereas مراء can occur in both intellectual and non‑intellectual contexts. Yet others argue that مراء consists of responding defensively to the opponent’s claims, while جدال may involve both defensive and offensive argumentation (Biḥār al‑Anwār, vol. 73, p. 399).

As already indicated, the extensive usage of the term “جدال” in the Qur’an demonstrates that it possesses a broad semantic range, encompassing all forms of discourse and argumentation between two parties—whether based on truth or falsehood. For example, in Sūrah al‑Naḥl (125), God instructs the Prophet (ṣallā Allāhu ʿalayhi wa‑ālīhi wa‑sallam): “و جادلهم بالتي هي احسن” Engage with them in argumentation in the best manner. Similarly, in Sūrah Hūd (74), regarding Prophet Ibrāhīm (ʿalayhi al‑salām), it is stated: “فلما ذهب عن إبراهيم الروع وجاءته البشرى يجادلنا في قوم لوط” When fear departed from Ibrāhīm and the glad tidings reached him, he began to argue with Us concerning the people of Lūṭ. Such instances indicate forms of “جدالِ حق”, where argumentation serves a legitimate and constructive purpose—namely, to clarify truth and guide others. However, in most Qur’anic contexts, the term “جدال” carries a negative connotation and refers to “جدالِ باطل”, as seen in multiple occurrences within Sūrah al‑Muʾmin. Therefore, engaging in discussion, reasoning, and debate is not inherently blameworthy. On the contrary, when these are employed to elucidate truth, guide the uninformed, and establish correct understanding, they are praiseworthy, and at times even obligatory. The Qur’an not only permits but actively encourages such discourse. It frequently challenges opponents to present rational proof: “هاتوا برهانكم” Bring forth your evidence (cf. al‑Baqarah 111; al‑Anbiyāʾ 24; al‑Naml 64; al‑Qaṣaṣ). Moreover, the Qur’an itself provides arguments and rational demonstrations. For instance, in Sūrah Yā Sīn (78), when a disbeliever questioned the resurrection by presenting decayed bones and asked: “من يحيي العظام وهي رميم” Who will revive these decayed bones? The Qur’an responded with multiple arguments affirming divine power over resurrection. Likewise, the debates of Prophet Ibrāhīm (ʿalayhi al‑salām) with Nimrod (al‑Baqarah 258) and Prophet Mūsā (ʿalayhi al‑salām) with Pharaoh (Ṭāhā 47–54) exemplify constructive and truth‑oriented argumentation. In contrast, the Qur’an also exposes numerous examples of false disputation, wherein those devoted to falsehood employ deception, manipulation, mockery, threats, and baseless denial to distort truth and mislead others. Such behavior was characteristic of rebellious and misguided nations in their opposition to the prophets. While these groups relied on arrogance and evasion, the prophets consistently presented arguments grounded in reason, compassion, and wisdom. Islamic traditions also contain numerous records of debates and discussions by the Prophet (ṣallā Allāhu ʿalayhi wa‑ālīhi wa‑sallam) and the Imams of Ahl al‑Bayt (ʿalayhim al‑salām), to the extent that, if compiled, they would constitute substantial volumes. Their companions too engaged in such intellectual exchanges under their guidance. However, permission to engage in such debates was limited to individuals possessing sufficient intellectual competence and mastery of argumentation. For example, a narration reports that Ḥamzah ibn Muḥammad al‑Ṭayyār once asked Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) whether he disapproved of engaging in debates with others. The Imam replied that such debate is not discouraged for individuals who possess the necessary skill—that is, those who can rise effectively in argument and also conclude it properly, demonstrating both intellectual strength and control (Rijāl al‑Kashshī, p. 298). This refined description highlights an essential condition: only those who possess firm understanding, clarity of reasoning, and the ability to manage discourse appropriately should enter the arena of debate. Otherwise, instead of strengthening truth, weak argumentation may undermine it and embolden opposition. Thus, the Qur’anic perspective establishes a clear distinction: “جدالِ حق” is guided by truth, wisdom, and sincerity, and serves as a means of guidance. “جدالِ باطل” is driven by arrogance, deception, and ego, leading to misguidance and فساد.

It is true that discussion and debate can play a decisive role in resolving intellectual and practical problems—but this is only possible when both parties are sincere seekers of truth, or at least when one of them remains genuinely committed to establishing truth and attaining reality, even if the other engages in stubbornness and obstinacy. However, if both parties enter into argumentation driven by self‑interest, a desire for dominance, and the mere aim of imposing their own views, then such dispute yields nothing but distance from truth, darkening of the heart, and the growth of hostility, resentment, and conflict. For this reason, Islamic teachings strongly discourage “مراء” and “مجادلہٴ باطل”, and numerous narrations draw attention—subtly and insightfully—to the harmful consequences of such disputes. For example, Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) states: “من ضن بعرضه فليدع المراء” Whoever values his honor should avoid disputation (Nahj al‑Balāghah, Kalimāt Qiṣār, saying 362). This is because such arguments often escalate beyond intellectual disagreement into insult, humiliation, abusive language, and even false accusations. In another narration, he states: “اياكم و المراء والخصومة فانھما يمرضان القلوب على الاخوان، وينبت عليھما النفاق” Avoid disputation and quarrels, for they render hearts diseased toward one’s brethren and cultivate hypocrisy (Uṣūl al‑Kāfī, vol. 2, Bāb al‑Mirāʾ wa al‑Khuṣūmah, ḥadīth 1). This type of dispute—typically lacking adherence to proper principles of reasoning—strengthens the tendencies of stubbornness, partisanship, and prejudice, to the extent that each individual seeks to prevail over the other by any possible means, including falsehood, deception, slander, and affront to dignity. The inevitable outcome is the intensification of hatred and the sowing of hypocrisy within hearts. Another serious consequence of “جدالِ باطل” is that both sides become even more entrenched in their deviation, misunderstanding, and error. In attempting to justify their own positions, each party resorts to increasingly unfounded arguments and may even reject clear truth if it is presented by the opposing side. This, in turn, reinforces misguidance rather than correcting it. Thus, while reasoned dialogue is a powerful means for discovering and clarifying truth, it becomes destructive when deprived of sincerity, discipline, and ethical purpose. The Qur’anic and Islamic perspective therefore distinguishes clearly between constructive, truth‑seeking discourse and destructive, ego‑driven contention.

In “جدالِ حق”, the objective is not to insult the opposing party or to assert superiority over them; rather, its fundamental aim is to influence the depths of their thought and the inner dimensions of their spirit. For this reason, the methodology of “مجادلۂ احسن” differs in every respect from “جدالِ باطل”. In such a context, the one engaging in argumentation should employ certain approaches in order to achieve meaningful influence and penetration within the opponent’s perspective—methods that are presented in the Qur’an in an eloquent and refined manner. First, the speaker should not be primarily concerned with compelling the opponent to accept his statements as truth. Instead, if possible, he should adopt a method whereby the opposing party feels that the conclusion being presented is the result of their own reflection and intellectual effort. In other words, the listener should perceive the argument as emerging from within themselves—as something produced by their own internal reasoning—so that they may be encouraged to reflect further and reach deeper understanding. It is for this reason that the Qur’an often presents even fundamental truths, such as the arguments for tawḥīd, in interrogative form. For example, after presenting arguments for divine unity, it asks: “ءَالٰهٌ مَعَ اللَّهِ” Is there any deity alongside God? (al‑Naml 60). Second, one should avoid anything that may hurt the feelings of the opponent and thereby intensify their stubbornness. The Qur’an states: “ولا تسبوا الذين يدعون من دون الله” Do not revile those whom they invoke besides God (al‑Anʿām 108), so that they may not, in return, out of hostility, revile God. Third, fairness must always be maintained in argumentation, so that the opponent perceives that the speaker is genuinely seeking to uncover truth. For instance, when the Qur’an discusses the harms of wine and gambling, it also acknowledges certain limited benefits they may contain: “قل فيهما إثم كبير ومنافع للناس وإثمهما أكبر من نفعهما” Say: in them there is great sin and some benefit for people, but their sin is greater than their benefit (al‑Baqarah 219). Such balanced discourse leaves a deep impression upon the listener’s heart. Fourth, one should not respond to harsh or unpleasant statements in the same manner, but instead adopt an approach of kindness, gentleness, and forbearance. Such conduct plays a significant role in softening even stubborn and hostile opponents. As the Qur’an states: “ادفع بالتي هي أحسن فإذا الذي بينك وبينه عداوة كأنه ولي حميم” Repel evil with what is best; then the one between whom and you there was enmity will become as if a devoted friend (Ḥā‑Mīm al‑Sajdah 34). In summary, when one examines the manner in which the prophets addressed their oppressive and rebellious opponents in the Qur’an, or studies the theological discussions of the Prophet Muḥammad (ṣallā Allāhu ʿalayhi wa‑ālīhi wa‑sallam) and the Imams of Ahl al‑Bayt (ʿalayhim al‑salām), one encounters highly valuable lessons. These provide profound insights into psychological and intellectual engagement, while paving the way for effective communication that reaches the hearts of others. In this regard, ʿAllāmah Majlisī has transmitted a detailed narration describing the extended debate of the Prophet with the Jews, the dualists, and the polytheists of Arabia. The manner of this debate was so refined and compelling that the opponents were left with no choice but acknowledgment. This serves as an instructive model for all discourse and debate (Biḥār al‑Anwār, vol. 9, p. 257 and following). Thus, جدالِ حق is founded upon sincerity, fairness, wisdom, and compassion, whereas any deviation from these principles transforms dialogue into جدالِ باطل, with its attendant harms.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

The tenor of the preceding verses indicates that they were revealed at a time when the Muslims were in a minority and living in a state of deprivation, while their enemies were at the height of their power, dominance, and abundance of resources. The verses under consideration were revealed subsequent to those, in order to convey the glad tidings to the sincere believers that they are by no means alone, nor should they feel themselves to be so — for the greatest and most intimate angels of God, the bearers of the divine Throne, are their companions, supporters, and advocates, and they pray for them continuously, supplicating for their success both in this world and in the hereafter. This constitutes a most profound source of consolation and reassurance for the believers of the present and future ages, just as it was for the believers of the past. It is stated: the angels who bear the Throne and those who encircle it glorify and praise their Lord, believe in Him, and pray for forgiveness on behalf of the believers (الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا). In their supplications they say: Our Lord, Your mercy and Your knowledge encompass all things — (You are therefore aware of the sins of Your servants and are merciful toward them) — O Lord, forgive those who have repented and followed Your path, and guard them from the punishment of Hell (رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَّحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ). This discourse draws the attention of the believers to the fact that they are not alone in their worship of God and their glorification and praise of Him — before them, the most intimate angels of God, namely the bearers of the Throne and those who circumambulate it, have already been engaged in His glorification and praise. At the same time, this constitutes a warning to the unbelievers: whether they believe or not is a matter of equal consequence to God, for He has no need of anyone's faith — an innumerable and inconceivable multitude of angels glorify and praise Him — and yet despite having no need of anyone's praise and glorification, He is exalted and transcendent above all such things and is entirely self-sufficient. Simultaneously, the believers are informed that they are not alone in this world — even though outwardly they may appear to constitute a minority in their environment — for the most powerful unseen forces of the universe and the bearers of the Throne are their supporters and supplicants, ever beseeching God to include them in His pardon and mercy, to forgive their sins, and to preserve them from the punishment of Hell. In this verse the concept of the "Throne" is encountered once again, along with the supplications of the bearers of the Throne and the angels who dwell around it. Although this subject has been discussed at considerable length in the course of the commentary on various surahs (Reference: for details, see Tafsir-i Namunah, Vol. 6, under verse 54 of Surah al-A'raf; Vol. 9, under verse 7 of Surah Hud; and Vol. 2, under verse 255 of Surah al-Baqarah), it shall be elaborated upon further in the discussion of several important points. The chain of supplications by the bearers of the Throne on behalf of the believers continues in the subsequent verse. The Quran states: Our Lord, admit them into the eternal gardens of Paradise that You have promised them (رَبَّنَا وَأَدْخِلْهُمْ جَنَّاتِ عَدْنٍ الَّتِي وَعَدتَّهُمْ), and likewise those of their forebears, spouses, and descendants who were righteous (وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ). (Explanatory Note: The clause "wa man salaha" is conjoined to the pronoun of the clause "wa adkhilhum.") For You are the All-Mighty, the All-Wise (إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ). This verse, which commences with "Rabbana," constitutes the humble and earnest entreaty of the bearers of the Throne and those of elevated divine station, who, in seeking to obtain the grace and generosity of their Lord, once again avail themselves of His attribute of Rububiyyah and supplicate on behalf of the believers — not merely for their deliverance from Hell, but also for their admission into the exalted gardens of Paradise: not only for themselves personally, but also for their forebears and descendants who share their path and creed — and this supplication is offered through the mediation of divine attributes such as His might and power. The promise referred to in these verses is the promise that God made to the people through His prophets. The division of the believers into two groups indicates the reality that some believers are numbered among the foremost rank — those who make every effort to discharge the divine commands — while others are not of this rank but are affiliated with the first group and are included in the supplications of the angels by virtue of their partial following of that group. The angels then offer their fourth supplication on behalf of the believers, saying: guard them from evil deeds, for whoever You guard from evil deeds on that Day shall be encompassed by Your mercy (وَقِهِمُ السَّيِّئَاتِ وَمَن تَقِ السَّيِّئَاتِ يَوْمَئِذٍ فَقَدْ رَحِمْتَهُ). Finally, they conclude their supplication with the clause: and that is the supreme triumph (وَذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ). What greater triumph could there be than for a person's sins to be forgiven, for punishment and evil to be kept away from him, for him to be encompassed by divine mercy, for him to be admitted into the exalted Paradise, and for his relatives and close kinsmen to be reunited with him therein.

At this point, an important question arises: what is the difference among these four supplications? Do some of them merely repeat the same meaning? However, with even a slight reflection, it becomes clear that each supplication points to a distinct and separate purpose. First, the angels seek forgiveness for the believers and the removal of the آثار of their sins. This is not only a prerequisite for attaining every great blessing, but it is itself a desirable and valuable state. What greater favor could there be than that a person feels purified and cleansed, that his Lord is pleased with him, and that he, in turn, is pleased with his Lord? Indeed, apart from the themes of Paradise and Hell, this state itself is a highly honorable and exalted feeling for the servants of God. Second, the angels pray that the believers be kept away from Hell. This, in itself, is a significant source of spiritual comfort and inner reassurance. Third, they supplicate for entry into the درجات of Paradise—not only for the believers themselves, but also for their relatives and loved ones, whose presence contributes to their spiritual tranquility and emotional delight. Finally, since beyond Hell there are numerous other hardships and difficulties that will confront people in the arena of Resurrection—such as the terrifying scenes of the gathering, the exposure and humiliation before all creation, and the prolonged reckoning—they offer another supplication: that the believers be protected from every form of distress, discomfort, and disgrace on that Day, so that they may enter Paradise in a state of complete peace, contentment, dignity, and honor.

In these verses, ḥāmilīn al-ʿarsh instruct the believers in the etiquette of supplication. Thus, first of all, they teach adherence to the name of the Lord of the worlds, Dhū al-Jalāl, (رَبَّنا). Then they attribute to Him the qualities of majesty and beauty, and provide instruction in seeking assistance from His boundless mercy and limitless knowledge (وَسِعْتَ کُلَّ شَیْءٍ رَحْمَةً وَ عِلْماً). Finally, they teach that, in supplication, matters should be presented in a prioritized and ordered manner, and that the conditions which lead to the acceptance of supplication should be joined with it (فَاغْفِرْ لِلَّذینَ تابُوا وَ اتَّبَعُوا سَبیلَک). Thereafter, they demonstrate the method of concluding the supplication by mentioning the attributes of divine جمال. It is also noteworthy that, in this supplication, ḥāmilīn al-ʿarsh have selected five of the finest and most important divine attributes: the Lordship of God, His mercy, power, knowledge, and wisdom.

From the study of the Qur’anic verses it becomes evident that the awliyāʾ Allāh, whether they are Prophets, angels, or the righteous and pious servants of God, would begin their supplications with “ربّنا” or “ربّی.” Thus, Adam (ʿalayhi al-salām) supplicates: ربّنا ظلمنا انفسنا — “Our Lord, we have wronged ourselves” (A‘rāf 23). Nūḥ (ʿalayhi al-salām) says: ربّ اغفر لی ولوالدی — “My Lord, forgive me and my parents” (Nūḥ 28). Ibrāhīm (ʿalayhi al-salām) states: رَبَّنَا اغْفِرْ لی وَ لِوالِدَیَّ وَ لِلْمُؤْمِنینَ یَوْمَ یَقُومُ الْحِسابُ — “Our Lord, forgive me, my parents, and the believers on the Day when the reckoning will be established” (Ibrāhīm 41). Yūsuf (ʿalayhi al-salām) says: ربّ قد اٰتیتنی من الملک — “My Lord, You have granted me authority” (Yūsuf 101). Mūsā (ʿalayhi al-salām) supplicates: رَبِّ بِما اَنْعَمْتَ عَلَیَّ فَلَنْ اَکُونَ ظَہیراً لِلْمُجْرِمینَ — “My Lord, since You have bestowed favors upon me, I will never be a supporter of the criminals” (Qaṣaṣ 17). ʿĪsā (ʿalayhi al-salām) says: رَبَّنا اَنْزِلْ عَلَیْنا مائِدَةً مِنَ السَّماءِ — “Our Lord, send down to us a table from heaven” (Māʾidah 114). The Seal of the Prophets, the Noble Messenger Muḥammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam), supplicates: ربّ اعوذ بک من ھمزات الشیاطین — “My Lord, I seek refuge in You from the whisperings of the devils” (Muʾminūn 97). According to the concluding verses of Sūrah Āl ʿImrān, the believers repeatedly recite this expression, one part of which is: ربّنا ما خلقت ھٰذا باطلاً — “Our Lord, You have not created this in vain,” referring to the vast heavens and the expansive earth. From these expressions it can be clearly understood that the most excellent supplication is that which begins with the mention of divine Lordship. Although the blessed name “Allāh” encompasses all the divine names, yet since the connection of supplication with His compassionate essence corresponds most appropriately with the matter of Lordship, it is more fitting and dignified than all other names. Moreover, this Lordship is such that, originating from the earliest moments of human existence and continuing until the final moment of life and even beyond, it keeps the human being under its care and immerses him in divine favors (baḥawālah: Tafsīr Kabīr, Fakhr Rāzī, under this verse).

It has been stated on numerous occasions that the words available to us — coined as they are to describe the conditions of our limited and insignificant existence — are incapable of conveying the greatness of the Lord Almighty, let alone the greatness of His magnificent creation. It is for this reason that we endeavour, by availing ourselves of the metaphorical meanings of these words, to apprehend something of that greatness through this dim light. One such word is "arsh," whose lexical meaning is "roof" or "a throne with long legs," which stands in contrast to "kursi," whose legs are shorter. The word thereafter came to be applied to the throne of divine power under the designation "arsh-i Parwardigar." What is meant by the divine Throne, and for what meaning does this word serve as a metaphor? In this regard, the exegetes, traditionists, and philosophers hold divergent views. Some have understood it to mean "the boundless knowledge of the Lord Almighty." Others have explained it as signifying "the ownership and sovereignty of God." Some have held that it refers to the attributes of perfection and majesty of God, since each attribute expresses the greatness of His station — just as the thrones of kings are regarded as symbols of their majesty. According to all three of the above interpretations, the concept of "arsh" returns to the attributes of the Lord Almighty rather than to any external existent. Certain traditions transmitted to us through the Ahl al-Bayt — peace be upon them — also corroborate this view. As Hafs ibn Ghiyath relates: "Someone asked Imam Ja'far al-Sadiq — peace be upon him — concerning the interpretation of وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ, whereupon he said: 'By this is meant the knowledge of God'" (Reference: Bihar al-Anwar, Vol. 58, p. 28, hadith 46–47). In another tradition narrated from Imam Ja'far al-Sadiq — peace be upon him — it is reported that he said: by "arsh" is meant that knowledge of God through which He informed the prophets, and by "kursi" is meant that knowledge of which He informed no one (Reference: Bihar al-Anwar, Vol. 58, p. 28, hadith 46–47). Certain other exegetes, however, have drawn from other traditions the conclusion that "arsh" and "kursi" are two of the great creations of the Creator of the universe. Some exegetes have stated that by "arsh" is meant the totality of the universe. Some have also said that the heavens and the earth in their entirety are contained within the "kursi," and that the heavens and the earth stand before the "kursi" as a single ring in the midst of a vast desert, while the "kursi" stands before the "arsh" as the heavens and the earth stand before that ring. On occasion, "arsh" has been applied to the hearts of the prophets, the legatees, and the perfected believers. As appears in one tradition: إِنَّ قَلْبَ الْمُؤْمِنِ عَرْشُ الرَّحْمَنِ — the heart of the believer is the Throne of the All-Merciful (Reference: Bihar al-Anwar, Vol. 58, p. 39). And in a hadith qudsi it is stated: لَمْ يَسَعْنِي سَمَائِي وَلَا أَرْضِي وَوَسِعَنِي قَلْبُ عَبْدِيَ الْمُؤْمِنِ My heavens and My earth cannot contain Me, but the heart of My believing servant is My abode (Reference: Bihar al-Anwar, Vol. 58, p. 39). As for arriving at the true meaning of "arsh," to the extent that lies within human capacity, the best approach is to examine thoroughly the instances of its usage in the Quran. In many verses of the Holy Quran the following expression appears: ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ The Lord Almighty established Himself upon the Throne (after the creation of the universe) (Reference: Surah al-A'raf — 54; Surah Yunus — 3; Surah al-Ra'd — 2; Surah al-Furqan — 59; Surah al-Sajdah — 4; and Surah al-Hadid — 4). In certain verses of this sequence, the clause "yudabbiru al-amr" immediately follows, or expressions appear that indicate the knowledge and governance of the Lord Almighty. In certain other verses the attribute of "arsh" is also mentioned, as in verse 129 of Surah al-Tawbah: وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ In some verses there is mention of the angels who dwell around the Throne, as in: وَتَرَى الْمَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ And in one passage it is stated: وَكَانَ عَرْشُهُ عَلَى الْمَاءِ From these expressions, and from other expressions that appear in Islamic traditions, it may be readily concluded that the word "arsh" is applied to various meanings, even though all of them share a common foundation. One meaning of "arsh" is precisely "governance, ownership, and the administration of the universe," for in ordinary discourse as well, the word "arsh" is employed as a metaphor for the complete control of a sovereign over his dominion. For example, it is commonly said: "fullanun thalla 'arshuhu" — which is a metaphor for "his throne has been shaken." In Persian the equivalent expression is: "payaha-yi takht-i u dar ham shikast" — the legs of his throne have broken. Another meaning of "arsh" is "the entire universe," since the totality of the universe is itself the sign of His majesty. At times "arsh" is applied to the "upper world" and "kursi" to the "lower world." On certain occasions "arsh" denotes the "metaphysical world" and "kursi" denotes the material world — whether the heavens and the earth — as it appears in Ayat al-Kursi: وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ. And since the knowledge and creation of God are not separate from His holy essence, the term "arsh" has on occasion also been applied to "divine knowledge." If the pure and immaculate heart of the believing servant has been termed "arsh al-Rahman," it is because it is the locus of the knowledge of His holy essence and is one of the signs of His majesty and power. Accordingly, it is from the contextual indicators that one must determine which meaning is intended on any given occasion. In any case, it remains established — whatever meaning may be intended — that the word "arsh" invariably conveys the greatness and majesty of the Lord of Glory. In the verse presently under commentary, the bearers of the Throne are mentioned. It is possible that by "arsh" here is meant the governance of the Lord Almighty and the administration of the universe, and by the "bearers of the Throne" are meant those who execute His sovereignty and governance of the world. It is also possible that it refers to the entire universe, or to the "metaphysical world," and that its bearers are those angels who, by divine command, carry upon their shoulders the pillars of the governance of this universe.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

The preceding verses addressed the inclusion of the believers in "divine mercy"; the verses under consideration address the "divine wrath" upon the faithless, so that by juxtaposing the two parties the discourse may be rendered yet more clear and evident. It is first stated: those who have disbelieved shall be called out on the Day of Resurrection — the enmity and wrath of the Lord Almighty toward you is greater than your own enmity and wrath toward yourselves, for you were called to faith but you chose the path of unbelief (إِنَّ الَّذِينَ كَفَرُوا يُنَادَوْنَ لَمَقْتُ اللَّهِ أَكْبَرُ مِن مَّقْتِكُمْ أَنفُسَكُمْ إِذْ تُدْعَوْنَ إِلَى الْإِيمَانِ فَتَكْفُرُونَ). Who shall call out to these unbelievers? Apparently it shall be the angels of punishment who shall call out to them for the purpose of cursing, rebuking, and disgracing them, while the angels of mercy shall always be seen girded in service to the honour and dignity of the faithful and righteous. The possibility has also been mentioned that this call shall come from the unbelievers themselves, addressed to other unbelievers — but the first meaning appears the more appropriate. In any case, the unbelievers shall certainly hear this call, from whatever source it may come, and the subsequent verses bear clear testimony to this meaning. Lexically, "maqt" signifies intense and extreme enmity. This verse indicates that the greater the intense and extreme enmity these faithless people come to harbour toward themselves, the greater too shall be the wrath of the All-Compelling Lord toward them. The question now arises: what is meant by the enmity and wrath of the unbelievers toward themselves? Two interpretations are found here. The first is that these people committed a most grave enmity against themselves, for they rejected and denied the heralds of divine unity and the messengers of God — they not only turned away from the lamps of divine guidance but extinguished them as well. Can there be a greater enmity toward one's own self than for a person, in pursuit of carnal desires and for the sake of transient material benefit, to close for himself forever the paths of eternal felicity and to open for himself the doors of perpetual punishment? According to this interpretation, the clause "idh tud'awna ila al-imani fatakfuruna" — at that time you were called to faith but you refused — is in fact describing the condition of their enmity and wrath toward their own selves. The second interpretation is that the enmity and wrath toward themselves refers to the enmity of the Day of Resurrection — for when they behold their fate there, they shall be overcome by intense remorse, their cries shall rise, and in their extreme wrath they shall bite their own hands: وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ (al-Furqan — 27). They shall wish: يَا لَيْتَنِي كُنتُ تُرَابًا — would that I had been dust (al-Naba' — 40). They shall writhe in extreme anguish; and since, in light of فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Qaf — 22), they shall have acquired clear sight; in light of يَوْمَ تُبْلَى السَّرَائِرُ (al-Tariq — 9), all inner secrets shall have been laid bare; in light of وَإِذَا الصُّحُفُ نُشِرَتْ (al-Takwir — 10), every person's record of deeds shall have been disclosed; and in light of كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا (Bani Isra'il — 14), every person shall have been summoned to reckon their own account and shall pass judgment against themselves — they shall become utterly repelled by themselves and shall seek a way of escape. At that very moment they shall be called out: the enmity and wrath of God toward you is even greater than this, for the prophets of God, the callers to the path of truth, used to invite you to faith, but you chose and persisted upon the path of unbelief. According to this interpretation, the clause "idh tud'awna ila al-imani fatakfuruna" serves as the proof for the greatness of divine wrath against them. (Explanatory Note: According to the first interpretation, "idh" is a temporal adverb related to "maqtukum anfusakum," while according to the second interpretation, "idh" is causal and related to "maqt Allah." It is also noteworthy that in the aforementioned verse there are four possible construals of the word "maqt," each of which has been adopted by a different exegete: the first is that both instances are temporally set in the Resurrection; the second is that both are temporally set in this world; the third is that the first is set in this world and the second in the Resurrection; and the fourth is the reverse of this. According to the interpretation presented above, however, the first pertains to the hereafter and the second to this world, or both pertain to the hereafter — reflect carefully.) Both interpretations are sound, but the first appears preferable in several respects. In any case, whatever the circumstances, the sinful people — after witnessing the conditions of the Resurrection and the divine wrath directed against them — shall awaken from a long slumber of heedlessness and shall turn their minds to seeking a remedy. They shall say: "Our Lord, You have caused us to die twice and given us life twice, and through these stages of death and life we have come to understand a great deal. We now confess our sins — is there any way of exit (from Hell, of returning to the world to make recompense for these sins)?" (قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَىٰ خُرُوجٍ مِّن سَبِيلٍ). Indeed, at that point the veils of heedlessness shall be lifted from the eyes and human vision shall be truly opened to reality — and there shall remain no recourse save the confession of sins. The unbelievers used to vehemently deny the ma'ad and the Resurrection in this world and would mock the prophets — peace be upon them — in this regard; but when they behold their successive experience of death and life, no scope for denial shall remain for them. Their repeated emphasis upon the two deaths and the two lives is perhaps intended to convey the following: "O God who possesses the power to cause death and to give life, You also possess the power to send us back to the world so that we may go and make recompense for our deeds."

What is meant here by "being caused to die twice" and "being given life twice"? The exegetes have offered numerous interpretations in this regard, of which only three possibilities merit mention. 1. By the first death is meant the death at the termination of this worldly life, and by the second death is meant the death at the conclusion of the barzakh. By the first giving of life is meant life in the barzakh, and by the second is meant life on the Day of Resurrection. The elaboration of this is as follows: when a person departs from this transient world, a further form of life is granted to him — that very life which, in accordance with بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ (Al 'Imran), is the life of the martyrs; that very life which is the life of the Prophet — peace and blessings of God be upon him and his family — and the Pure Imams — peace be upon them — in which they hear our salutations and respond to them; and likewise that very life which belongs to the rebellious and transgressing individuals such as the family of Pharaoh, who in light of اَلنَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا (al-Mu'min — 46) are subjected to punishment morning and evening. We also know that at the end of this world, when the Trumpet is blown for the first time, not only all human beings but all angels and all those souls of the deceased that exist in "imaginal forms" shall perish — فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ (al-Zumar — 68) — and nothing shall remain save the essence of the Lord of Majesty. (It should be noted that the death and life of the angels and of the souls existing in imaginal forms is entirely different from the death and life of us human beings — this has been elaborated upon in the commentary on verse 86 of Surah al-Zumar.) The position is as follows: we possess one corporeal life and one life in the barzakh. We shall die at the termination of our corporeal life, and others shall bid farewell to their barzakh life at the end of this world. After these two deaths we shall be granted two lives: one life in the barzakh and one life on the Day of Resurrection. A question now arises here — namely, that apart from these two lives we also have a third life in this world, and before coming into this world we also underwent a death, for prior to our coming into this world we were indeed dead. However, if the verse is examined with due care, the answer to this question becomes self-evident — for what existed prior to coming into this world (when we were clay) is termed "mawt" (death), not "imatah" (being caused to die). The worldly life, though it is an instance of "ihya'" (being given life), has not been alluded to by the Holy Quran here, because this particular ihya' was not especially a cause of admonition for the unbelievers. What constituted the cause of their awakening and confession of sins was, firstly, the life of the barzakh and, secondly, the life of the Day of Resurrection — reflect carefully. 2. By the two lives is meant, firstly, the coming to life in the grave for the purpose of responding to certain questions, and secondly, the resurrection on the Day of Judgment; and by the two deaths is meant, firstly, the termination of this worldly life and, secondly, the death in the grave. For this reason, certain exegetes have regarded this verse as a proof of the transient life of the grave. The question now arises: what kind of life is the life of the grave — will it be corporeal, or of the barzakh, or half-corporeal and half-barzakh? There is a particularly extensive discussion on this matter which need not be reproduced here. 3. By the first death is meant the death of the human being prior to coming into this world, for before that he was clay. Accordingly, his first life would be this very worldly life, his second death would occur at the end of this world, and his second life would be on the Day of Resurrection. Those who have adopted this interpretation adduce verse 28 of Surah al-Baqarah in support: كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ How can you disbelieve in God when you were dead and He gave you life, then He shall cause you to die, then give you life again, and then to Him you shall be returned? However, upon even slight reflection it becomes apparent that the verse under commentary speaks of two instances of "imatah" (being caused to die), whereas this verse of Surah al-Baqarah speaks of one "mawt" (death) and one "imatah." (Explanatory Note: Some exegetes have also mentioned the possibility that this verse may be an allusion to the raj'ah. However, if the generality of the verse is considered, it pertains to all unbelievers, whereas the raj'ah lacks the aspect of generality — hence this interpretation is also a matter requiring further discussion.) Of all these interpretations, the first appears the most appropriate. It is also noteworthy that certain proponents of the doctrine of transmigration of souls (tanasukh) have attempted to use this verse as evidence in support of their view, claiming that it indicates the multiple deaths and lives of a human being and the repeated return of a single soul to new bodies in this very world. In reality, however, this verse is itself a living proof of the negation of the doctrine of transmigration — for it restricts death and life to two instances only, whereas those who hold the doctrine of transmigration affirm multiple and successive lives and deaths, maintaining that the soul of a single human being may return to this world by entering new frames and new conceptions on numerous occasions. In any case, it need hardly be stated that this request of the unbelievers — to be taken out of Hell and sent back to the world so that they may, as they imagine, make amends for their dark past — shall by no means be granted. The unacceptability of this request is so evident that it is not even addressed in these verses; only in the subsequent verse is a statement made that takes the form of a proof. It is accordingly stated: this is because when the call was made to the oneness of God you chose the path of denial and disbelief, but when someone was associated as a partner with Him you accepted it and believed in it (ذَٰلِكُم بِأَنَّهُ إِذَا دُعِيَ اللَّهُ وَحْدَهُ كَفَرْتُمْ وَإِن يُشْرَكْ بِهِ تُؤْمِنُوا). Whenever the discourse turned to tawhid, purity, taqwa, and the command of truth, you turned away; and whenever the discourse turned to unbelief, hypocrisy, polytheism, and filth, you were delighted — and therefore your end shall be commensurate with this. The question now arises: what is the connection between this answer and the request to return to the world? If the expressions of the verse are carefully considered, the reality becomes clear — that their conduct of this kind was not transient or temporary; rather, they were perpetually fixed upon this very disposition. Therefore, even if they were now returned to the world, they would do the same again. Their acceptance of faith on the Day of Resurrection would be on account of compulsion, not out of genuine conviction. Furthermore, their past beliefs, deeds, and intentions also require that they remain in Hell perpetually. Return to the world is therefore no longer possible. In any case, this is an assessment of the particular condition of those people into whose very sinews and fibres unbelief, polytheism, and sin had penetrated — who would grimace upon hearing the name of God and express joy upon hearing the name of idols — of whom it is stated in verse 45 of Surah al-Zumar: وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَإِذَا ذُكِرَ الَّذِينَ مِن دُونِهِ إِذَا هُمْ يَسْتَبْشِرُونَ And this condition is not confined to the era of the Prophet — peace and blessings of God be upon him and his family — for in our own age as well there are many who are blind of heart, who recoil from faith, tawhid, and taqwa, yet wherever they detect the scent of unbelief, hypocrisy, and moral dissolution, they descend upon it with alacrity. In certain traditions of the Ahl al-Bayt — peace be upon them — this verse has been interpreted in relation to "wilayah," which some people refuse even to hear mentioned, yet are filled with delight at the names of its opponents. (It is evident that this interpretation identifies one instance of the verse's application and does not confine the entire import of the verse to that instance.) At the close of the verse, in order to render these dark-hearted polytheists utterly without hope for all time, it is stated: all authority of judgment belongs to God, the Most High, the Most Great (فَالْحُكْمُ لِلَّهِ الْعَلِيِّ الْكَبِيرِ). The sole possessor, judge, petitioner, and redresser of this authority of judgment is the Lord Most High and Most Exalted — and since He is "Ali" (of the most elevated station) and "Kabir" (of the most supreme majesty and greatness), He is neither overcome by anyone, nor does any intercession exert an effect upon Him, nor can any ransom, compensation, or the like impede His judgment. He alone is the absolute Sovereign, and everything in the universe other than Him is subject to His command — hence none can disobey His authority or turn away from His judgment.

This is not the first occasion on which we encounter, in the Qur’anic verses, the request of the disbelievers or the inhabitants of Hell to be returned to the world and the rejection of that request; rather, this theme has been stated in numerous places in the Noble Qur’an. In Sūrah al-Shūrā, verse 44, it is stated that the الظالمون, after witnessing the divine punishment, will say: ھل الیٰ مردّ من سبیل — “Is there any way of return?” In verse 58 of Sūrah al-Zumar, concerning sinful and unbelieving individuals, it is stated that when they behold the divine punishment they will say: اَوْ تَقُولَ حینَ تَرَی الْعَذابَ لَوْ اَنَّ لی کَرَّةً فَاَکُونَ مِنَ الْمُحْسِنین — “If only I might return once more, then I would become among the righteous.” In verses 99 and 100 of Sūrah al-Muʾminūn, it is stated that when some people see the angels of death, they make the request: ربّ ارجعون لعلّی اعمل صالحاً فیما ترکت — “My Lord, send me back so that I may perform righteous deeds in what I have neglected.” However, they will be answered with “کلّا” (by no means), or similar words. Thus, the Qur’an intends to convey that the notion, “Even if after death we face a severe consequence, the paths of return and recompense remain open,” is entirely false. The reason for this is clear: according to the law of تکامل و ارتقاء, retrogression and return are impossible in the process of progression. Under this law, just as it is impossible for a newborn to return to the رحم, whether it has completed the مراحلِ ارتقاء in the womb or has been prematurely terminated, so too return is in no circumstance possible. Death, likewise, is a second تولد, through which the human being passes from one realm into another; therefore, the possibility of return is likewise absent there. Moreover, an awakening that arises out of compulsion cannot truly be called awakening; whenever its causes are removed, forgetfulness will return, and such individuals will resume their former conduct. As is observed in this world in many cases, when individuals become گرفتار in hardship, they seek refuge in the لطف و کرم of the Lord of the worlds and enter the door of repentance; yet as soon as the storm of affliction subsides, they immediately forget those circumstances and revert to their former path.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

These verses, in fact, provide rational arguments for the matters that were expressed in the preceding verses in the form of exhortation, admonition, and warning. They contain proofs for the Unity of divine Lordship and the negation of associating partners with Him, as well as of idol worship. First, it is stated: “He is the One who shows you His signs” (ھُوَ الَّذی یُریکُمْ آیاتِہِ). These are the very signs present in the horizons and within the souls, with which the entire universe is filled—marvellous imprints manifest upon the walls and horizons of existence, such clear indications that if one does not reflect upon His essence by observing them, he is merely like an image upon a wall. Then, regarding one of these signs, it is stated: “and He sends down for you sustenance from the sky” (وَ یُنَزِّلُ لَکُمْ مِنَ السَّماءِ رِزْقاً). The life-giving drops of rain, the light of the sun that animates all beings, and the air which constitutes the foundation of life for all animals and plants—all of these descend from the sky. It is known that these three are the most essential means of life, and all else is secondary to them. Some exegetes have interpreted “the sky” as the “unseen realm” (ʿālam al-ghayb) and “the earth” as the “visible realm” (ʿālam al-shuhūd), and have taken the descent of divine sustenance from the sky to mean its descent from the unseen into the seen. However, apart from being contrary to the apparent meaning of the verse, such an interpretation is unnecessary. It is true that revelation and many signs, which constitute spiritual nourishment, descend from the unseen heaven, while rain and sunlight, which constitute physical nourishment, descend from the apparent sky, and these are in harmony with each other. Yet it should not be imagined that the verses under discussion refer specifically to this general concept or to legislative verses. For the expression “یریکم آیاتہ” (“He shows you His signs”) occurs repeatedly in the Qur’an in the sense of the signs of Unity present in the universe. One instance appears in this very Sūrah al-Muʾmin at its conclusion, where, after mentioning the blessings of cattle and ships, it is stated: و یریکم اٰیاتہ فایّ اٰیات اللہ تنکرون — “He shows you His signs; then which of the signs of Allah will you deny?” (Muʾmin 81). Numerous similar verses exist. Fundamentally, the expression “یریکم” (“He shows you”) is appropriate to cosmic signs (āyāt takwīnīyah); as for legislative signs (āyāt tashrīʿīyah), expressions such as “He sent revelation” or “it came to you” are used. In any case, the interpretation by some earlier and contemporary exegetes that these verses refer to “legislative signs” or to both “legislative and cosmic signs” lacks supporting evidence. It is also noteworthy why, among the many great signs of Allah present in the heavens, the earth, and within human beings themselves, the Qur’an here mentions specifically the matter of sustenance. This is because the issue of sustenance is what most occupies human thought, to the extent that at times one bows before idols in order to increase provision or escape poverty. The Qur’an declares that all sustenance is in the hand of God, and the idols can do nothing. At the end of the verse it is stated that, despite such a vast universe filled with innumerable signs, their blind eyes and veiled hearts perceive nothing; only those remember these realities who turn toward God and purify their hearts and souls from sin (وَ ما یَتَذَکَّرُ إِلاَّ من ینیب). In the following verse, the conclusion is drawn: since this is the situation, then call upon God and make the religion sincere for Him (فَادْعُوا اللَّہَ مُخْلِصینَ لَہُ الدِّینَ). Rise, therefore, and, with the chisel of faith, strike down the idols of the polytheists, removing them from thought, culture, and society. Indeed, such action will provoke the obstinate and fanatic disbelievers, but this should not concern you; maintain sincerity in your religion “even though it be hateful to the disbelievers” (وَ لَوْ کَرِھَ الْکافرونَ). In an environment dominated by misguided idol-worshippers, the call of Unity appears dreadful, just as the rising sun is distressing to a flock of bats. Yet do not fear their ignorant and transient reactions; step firmly into the field of action, advance with full courage, and raise the banner of Unity and sincerity everywhere. The subsequent verse describes God with several attributes. It states: He is “the Raiser of درجات” (رفیع الدرجات). He elevates the درجات of His righteous servants, as mentioned in Sūrah al-Mujādilah, verse 11: یَرْفَعِ اللَّہُ الَّذینَ آمَنُوا مِنْکُمْ وَ الَّذینَ اُوتُوا الْعِلْمَ دَرَجات — “Allah raises those among you who believe and those who have been given knowledge in درجات.” He elevates even the درجات of prophets, granting distinction and superiority to those who succeed in trials and attain the highest degree of sincerity. In Sūrah al-Baqarah, verse 235, it is stated: تِلْکَ الرُّسُلُ فَضَّلْنا بَعْضَھُمْ عَلی بَعْض. He has made human beings vicegerents upon the earth and granted each superiority according to capacity, merit, and capability. In Sūrah al-Anʿām, verse 165: وَ ھُوَ الَّذی جَعَلَکُمْ خَلائِفَ الْاَرْضِ وَ رَفَعَ بَعْضَکُمْ فَوْقَ بَعْض دَرَجات. If the previous verse called for sincerity in religion, this verse indicates that God elevates درجات in accordance with that sincerity, for He is “رفیع الدرجات.” This is on the basis of interpreting “رفیع” as “رافع” (One who raises). However, some exegetes have understood “رفیع” in the sense of “مرتفع,” in which case it refers to the exalted and sublime attributes of God; indeed, He is exalted in knowledge and in power, and all His attributes of perfection and beauty are so elevated that even the highest reach of human intellect cannot attain them. Since “رفیع” in the lexicon bears both meanings, the verse may be interpreted in both ways; yet, given that the context concerns the rewarding of righteous servants with elevated درجات, the first meaning appears more appropriate. Nevertheless, the use of a word in multiple meanings is permissible, and both interpretations may be valid, especially in Qur’anic verses whose meanings are expansive. It is then stated: He is the Lord of the Throne (ذوالعرش). The entire universe is subject to His power and dominion, and He has no partner in His sovereignty; this itself indicates that the ranking of درجات according to merit lies solely within His authority. The discussion concerning “ʿarsh” has already been presented earlier, and thus need not be repeated here. As a third attribute, the Qur’an states: God casts the spirit by His command upon whom He wills of His servants (یُلْقِی الرُّوحَ مِنْ اَمْرِہِ عَلی مَنْ یَشاءُ مِنْ عِبادِہِ). This روح is the Qur’an, the مقام of prophethood, and revelation, which—like the spirit within the human body—gives life to hearts. Although exegetes have mentioned several possibilities regarding the meaning of “روح,” the indications in this verse, as well as in verse 2 of Sūrah al-Naḥl and verse 52 of Sūrah al-Shūrā, show that here it signifies revelation, the Qur’an, and divinely ordained duties. Observe Sūrah al-Naḥl, verse 2: یُنَزِّلُ الْمَلائِکَةَ بِالرُّوحِ مِنْ اَمْرِہِ عَلی مَنْ یَشاءُ مِنْ عِبادِہِ اَنْ اَنْذِرُوا اَنَّہُ لا إِلھَ إِلاَّ اَنَا فَاتَّقُونِ. Likewise, in Sūrah al-Shūrā, verse 52, addressing the Prophet Muḥammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam): وَ کَذلِکَ اَوْحَیْنا إِلَیْکَ رُوحاً مِنْ اَمْرِنا ما کُنْتَ تَدْری مَا الْکِتابُ وَ لاَ الْإیمان. The phrase “من امرہ” indicates that even if an angel delivers this روح, it speaks only by God’s command. The expression “علیٰ من یشاء من عبادہ” does not imply that the blessing of revelation is granted arbitrarily; rather, His will is identical with His wisdom. He bestows it upon whom He deems worthy, as stated in Sūrah al-Anʿām, verse 124: اللہ اعلم حیث یجعل رسالتہ. In some narrations from the Ahl al-Bayt (ʿalayhim al-salām), “روح” in this verse has been interpreted as “Rūḥ al-Qudus,” exclusive to the Prophet and the infallible Imams. This does not contradict the earlier explanation, for “Rūḥ al-Qudus” is a sacred and exalted spiritual reality that exists in its most complete form within them, though its reflection may also manifest in others. Whenever “Rūḥ al-Qudus” assists them, extraordinarily significant actions occur. It is also noteworthy that in the preceding verses the descent of rain and physical sustenance was discussed, whereas here the descent of revelation and spiritual sustenance is mentioned. The question then arises: what is the purpose of sending down Rūḥ al-Qudus upon the Prophets, and what is the objective of their arduous and prolonged mission? The final part of the verse answers this: the purpose is to warn people of the Day of Meeting (لِیُنْذِرَ یَوْمَ التَّلاق). On that Day, servants will meet their Lord through inner witnessing; the people of past and future will meet; the leaders of truth and falsehood will meet their followers; the oppressed and the arrogant will meet; the oppressor and the oppressed will meet; human beings and angels will meet—in summary, humanity will encounter the Divine Court of justice together with its deeds, words, and actions. The aim of all heavenly books and divine plans is likewise to warn of this “great Day of Meeting,” and what a remarkable name the Qur’an has chosen for the Day of Resurrection: “یَوْمَ التَّلاق.” (For further details, see Tafsīr Nimūnah, vol. 1, under the commentary on Sūrah al-Baqarah, verse 87.)

See ayat 17 for tafseer.

These verses and several that follow provide an explanation and interpretation of “یَوْمَ التَّلاق,” which is one of the names of the Day of Resurrection and has already been alluded to in the preceding verses. In these two verses, several characteristics of the Day of Resurrection are described, each more awe-inspiring than the other. First, it is stated: the Day of Meeting is a day on which all people will be manifest (یَوْمَ ھُمْ بارِزُونَ). It is a day when all veils and coverings will be removed. On the one hand, material barriers such as mountains will be eliminated, and, in the words of the Qur’an, the earth will become “قاعاً صفصفاً” (a completely level plain without any unevenness) (Ṭā Hā 106). On the other hand, all human beings will be brought forth from their graves. Further, the inner secrets of all people will be revealed: یَوْمَ تُبْلَی السَّرائِرُ (Ṭāriq 9). The earth will bring out all its hidden burdens: وَ اَخْرَجَتِ الْاَرْضُ اَثْقالَہا (Zilzāl 2). The records of deeds will be opened, and everything within them will become manifest: وَ إِذَا الصُّحُفُ نُشِرَتْ (Takwīr 1). The deeds which a person had sent forth will appear before him in concrete form: یَوْمَ یَنْظُرُ الْمَرْءُ ما قَدَّمَتْ یَداہُ (Nabaʾ 40). The matters that a person used to conceal repeatedly will also be exposed: بَلْ بَدا لَھُمْ ما کانُوا یُخْفُونَ مِنْ قَبْل (Anʿām 28). Moreover, a person’s own limbs, and even the earth upon which he used to commit sins, will bear witness against him and disclose the truth. In summary, on that day all human beings will appear in that عظیم میدان with their entire beings, existence, states, and conditions, and nothing will remain hidden: وبرزوا للہِ جمیعاً (Ibrāhīm 21). What a strange and terrifying scene it will be. One may briefly reflect that if such a condition were to manifest even in this world—where the inner and outer aspects of all people became exposed—what would be the state of humanity, and how would social relations collapse? Indeed, the reality of that world is of this nature, and a person should live in this world in such a manner that, if his inner condition were revealed, he would not be fearful, and his actions and conduct should be such that, if exposed even now, they would not cause him distress. The second characteristic of that day is stated as: nothing of people will be hidden from God (لا یَخْفی عَلَی اللَّہِ مِنْھُمْ شَیْءٌ). Even in this world nothing is hidden from Him, for His infinite existence renders the hidden and the manifest, the unseen and the seen, equal before Him. However, this statement is presented here as an explanation of “یَوْمَ ھُمْ بارِزُونَ” because, on that day, nothing will remain concealed even from ordinary people. The third characteristic is the absolute sovereignty of the Lord, as expressed at the end of the verse: it will be said, “To whom belongs the ملک today?” (لِمَنِ الْمُلْکُ الْیَوْمَ). The response will be: “To Allah, the One, the Subduer” (لِلَّہِ الْواحِدِ الْقَہَّارِ). The verse does not specify who will pose this question or who will respond. Some exegetes state that the question will be posed by God and answered collectively by both believers and disbelievers (Tafsīr Majmaʿ al-Bayān). Others suggest that both the question and the answer will originate from Him (Tafsīr al-Mīzān), while some hold that a divine caller will proclaim the question and answer it himself. However, it appears that this question and answer will not be confined to any single individual; rather, it will be a universal proclamation arising from all levels of existence—Creator and creation, angels and humans, believers and disbelievers, every particle and every aspect of the cosmos—each expressing through its very state: “لمن الملک,” and responding: “للہ الواحد القہار.” Everywhere the آثار of His sovereignty and the signs of His قہاریت will be evident. A small analogy of this can be observed in this world when, upon entering a house, city, or country, the signs of authority of a particular individual are perceptible everywhere, as though all things declare his rulership. Although divine sovereignty prevails over the entire universe even now, on the Day of Resurrection it will manifest in a new and explicit form: no trace of oppressive rulers or tyrannical powers will remain, nor will their deceptive proclamations be heard. The fourth characteristic is that it is the day of recompense and retribution, as stated in the following verse: “Today every soul shall be recompensed for what it has earned” (الْیَوْمَ تُجْزی کُلُّ نَفْسٍ بِما کَسَبَتْ). The fifth characteristic is expressed in the subsequent phrase: “Today no injustice will be done” (لا ظُلْمَ الْیَوْمَ). Injustice cannot occur, for it arises either from ignorance or from incapacity; whereas God’s knowledge encompasses all things and He is absolute in power, authority, and ownership. Moreover, that day is the day of divine judgment, not the day of trial and freedom of action. The sixth and final characteristic is the swift reckoning of deeds, as stated at the conclusion of the verse: إِنَّ اللَّہَ سَریعُ الْحِساب. The speed of reckoning will be such that, according to a ḥadīth, “God will take account of all creatures in the span of the blink of an eye” (baḥawālah: Tafsīr Majmaʿ al-Bayān, under Sūrah al-Baqarah 202). In principle, once the notions of the embodiment of deeds and the persistence of the آثار of good and evil are accepted, the issue of reckoning on that day becomes clear. Just as machines in this world can record results instantaneously, so too does divine reckoning require no temporal duration. The phrase “سریع الحساب,” which occurs repeatedly in the Qur’an, serves to remove the doubt that the accounting of actions performed over thousands of years could not occur swiftly and with ease. Apart from this, the expression also serves as a warning to all humanity that, on that day, no respite will be granted to wrongdoers, unlike in this world where judicial processes may extend over long periods of time before judgment is rendered.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

These verses, in keeping with the preceding ones, form a further link in the chain of descriptions of the Resurrection. In these verses, seven additional attributes and terrifying and dreadful events of the Resurrection are set forth — an account that invites every person of faith to profound reflection and contemplation. It is first stated: warn them of the Day that is near (وَأَنذِرْهُمْ يَوْمَ الْآزِفَةِ). "Azifah" lexically denotes "nearness," and what a remarkable designation this is — employed in place of "Yawm al-Qiyamah" — so that the heedless and uninformed may not say that a vast expanse of time still remains before the Resurrection is established and that there is no need to turn one's attention toward it now, as it is a deferred promise. If we reflect carefully, it becomes apparent that the entire duration of worldly existence amounts to no more than a fleeting moment in comparison with the age of the Resurrection; and since God has not disclosed its precise date even to the prophets and messengers, one must always remain prepared for its advent. The second attribute is: on that Day, on account of extreme fear and dread, hearts shall reach the throats (إِذِ الْقُلُوبُ لَدَى الْحَنَاجِرِ). When a person is caught in extreme difficulty, he feels as though his heart is leaving its place and is about to emerge from the throat. The Arabs express such a condition by the phrase "balaghat al-qulubu al-hanajir," the closest Persian equivalent of which may be "jan ba lab rasidah ast" — the soul has reached the lips. It is self-evident that the heart, which is the centre for the distribution of blood, neither moves from its place nor reaches the throat. It is also possible that "qalb" here is a metaphor for "the soul" — as when it is said "the soul had reached the throat," meaning that the soul was gradually departing from the body with only a little remaining. In any case, on that Day a person shall be overcome by such indescribable terror and agitation on account of the fear of God's severe reckoning, of disgrace before all of creation, and of being subjected to a painful and inescapable punishment. Regarding the third attribute, the Quran states: their entire being shall be filled with grief and sorrow, but they shall be unable to express it (كَاظِمِينَ). "Kazim" is from the root "kazm," whose lexical meaning is "not tying the mouth of a water-filled waterskin." Subsequently, its application was extended to those who are filled with rage but are unable to express it for various reasons. If a person is at some time overtaken by excruciating grief and sorrow but is able to cry out, it is possible that some of his grief may be alleviated and his heart may find some relief — but alas, in that place even crying out and wailing shall not be permitted; in that place the issues shall be the exposure of all hidden secrets, appearance before the court of truth, presentation before the tribunal of the Lord, and the presence of all of God's creation — what benefit then could crying and wailing bring? The fourth attribute is: the wrongdoers shall have no intimate friend (مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ). Those cunning and sycophantic companions who, in the days of power, swarmed like flies around the table of the mighty and, through flattery and obsequiousness, presented themselves as loyal friends, devoted comrades, or hereditary servants — all of them shall be preoccupied with their own affairs, and none shall have any regard for another. In sum, on that Day no person shall have any friend, nor any sympathiser with whom to share the pain of his heart. Concerning the fifth attribute it is stated: nor shall there be any intercessor whose intercession is heeded (وَلَا شَفِيعٍ يُطَاعُ). For even the intercession of the true intercessors such as the prophets and the awliya' shall be contingent upon the permission of the Lord Almighty — and in this way the assumption of the idol-worshippers that their idols shall intercede on their behalf is also negated. At the sixth stage, in the context of the conditions of the Resurrection, a divine attribute is set forth: God knows the treacherous glances of the eyes and whatever is concealed in the breasts (يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ). (Reference: In the clause "ya'lamu kha'inata al-a'yun" there are two grammatical possibilities from the standpoint of syntactic analysis. The first is that "kha'inah" carries a verbal noun meaning — that is, "khiyanah" (treachery), as in "kadhibah" and "laghiyah" whose meanings are "kidhb" and "laghw" respectively. The second is that the attribute precedes the qualified noun and the original form is "al-a'yun al-kha'inah," in which case "kha'inah" would be an active participle.) Indeed, that God who is aware of the hidden movements of the eye and the innermost secrets of the breast shall dispense justice with regard to His creation on that Day — and on account of His true and comprehensive knowledge, the days shall be exceedingly dark for the sinful. In one tradition, when Imam Ja'far al-Sadiq — peace be upon him — was asked concerning this verse, he said: أَلَمْ تَرَ إِلَى الرَّجُلِ يَنْظُرُ إِلَى الشَّيْءِ وَكَأَنَّهُ لَا يَنْظُرُ إِلَيْهِ، فَذَٰلِكَ خَائِنَةُ الْأَعْيُنِ Have you not seen that a person sometimes looks at something while making it appear that he is not looking at it? That is the treacherous glance of the eyes. (Reference: Tafsir al-Safi, under the verse under discussion.) Indeed, a glance of this kind — whether directed toward the honour of women or toward anything else whose viewing is prohibited — cannot remain concealed from that God for whom nothing in the heavens or on earth is hidden, as is stated in verse 3 of Surah Saba': لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ In another tradition it is reported that a companion of the Prophet of Islam — peace and blessings of God be upon him and his family — who was seated in his presence alongside a mortal enemy of Islam, said to the Prophet after that adversary had obtained a guarantee of safe conduct and departed: "Why did you not signal to us before he obtained his safe conduct so that we could have risen and struck off his head?" Whereupon the Prophet said: إِنَّ النَّبِيَّ لَا تَكُونُ لَهُ خَائِنَةُ الْأَعْيُنِ The prophets do not possess treacherous and covert eyes. (Reference: Tafsir al-Qurtubi, Vol. 8, p. 5747, with some abridgement.) The treachery of the eye takes various forms: one form is the furtive glance toward women who are not lawfully one's own, or the attempt to make eye contact with them; another form is the use of the eye to signal in order to find fault with or belittle someone; a third form is the exchange of glances in furtherance of conspiracies and diabolical schemes; and so forth. The reality is that if a person truly believes that on the Day of Resurrection a complete account shall be taken of his glances, thoughts, desires, and their very causes — with full inquiry and questioning regarding each — he would most certainly attain elevated stations of taqwa. How profoundly effective is belief in the ma'ad, in divine oversight, and in the reckoning of the Day of Resurrection in the moral formation of the human soul? It is related that a distinguished scholar, upon completing his advanced studies at the Hawzah-yi 'Ilmiyyah of Najaf al-Ashraf and proceeding to his teacher to bid farewell before returning to his homeland, requested a final piece of counsel — whereupon his teacher said: after all this effort, the final counsel is still the Holy Word of God, and you must never forget this verse: أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَىٰ — Did the human being not know that God sees all things? (al-'Alaq — 14). Assuredly, in the view of a truly sincere believer, this entire universe is in the presence of God and all deeds are performed before Him — and this very realisation is sufficient for the avoidance of sins. The seventh attribute of the Resurrection, which, like the sixth, is expressed as a divine attribute, is stated in the words of the Quran: God shall judge with truth (وَاللَّهُ يَقْضِي بِالْحَقِّ). And those whom they invoke besides Him are incapable of any judgment whatsoever (وَالَّذِينَ يَدْعُونَ مِن دُونِهِ لَا يَقْضُونَ بِشَيْءٍ). Indeed, on that Day the authority of judgment shall belong solely and exclusively to God, and He shall render no judgment other than truth — for a judgment founded upon injustice is either on account of ignorance and lack of awareness, whereas He is fully cognisant of all secrets and mysteries, or it is on account of incapacity or need, and all of these are far removed from His sacred station. It may also be noted in passing that this clause constitutes a proof of "tawhid al-ma'bud" — the oneness of the object of worship — since only that being possesses the capacity to be worshipped in whose hands the ultimate authority of judgment resides. Those idols, therefore, that possess no efficacy in this world and shall be incapable of any judgment on the Day of Resurrection — how could they possess the capacity to be objects of worship? It is also noteworthy that the judgment with truth proceeding from truth carries many and far-reaching meanings that encompass both the realm of creation (takwin) and the realm of legislation (tashri') — just as the expression "qada'" in Quranic verses carries both meanings. In one passage it is stated: وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ Your Lord has decreed that you worship none but Him (Surah Bani Isra'il — 23) — this is legislative judgment (qada' tashri'i). And in another passage it is stated: إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ When He decrees a matter, He merely says to it "Be," and it is (Al 'Imran — 47) — this is creative judgment (qada' takwini). Finally, in emphasis of the preceding verses, the Quran states: God is the All-Hearing, the All-Seeing (إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ). Indeed, this hearing and seeing — in their true sense, namely that all things heard and all things seen are ever-present before Him at all times — is exclusive to His holy essence, and this constitutes an affirmation that His knowledge encompasses all things and that the true recompense of truth belongs exclusively to Him — for one who is not absolutely all-hearing and all-seeing cannot render judgment with truth.

See ayat 22 for tafseer.

The Qur’an, in many of its verses, adopts the method of first mentioning sensitive, fundamental, and universal principles, and then combining them with particular and perceptible instances. In this way, it takes the hand of the human being and leads him to observe past and present conditions for the investigation of these matters. The present verses also follow this same pattern: after mentioning the origin and the return, the severe reckoning of deeds, and the dangerous consequences of rebellion and sin, they invite people to examine the conditions of past communities, including those of Pharaoh and the Pharaohs. First, it is stated: “Have they not travelled through the earth so that they might observe what was the end of those before them?” (اَوَ لَمْ یَسیرُوا فِی الْاَرْضِ فَیَنْظُرُوا کَیْفَ کانَ عاقِبَةُ الَّذینَ کانُوا مِنْ قَبْلِہِم). This is not a compiled history in whose authenticity doubt may arise; rather, it is a living history that proclaims its message in a language beyond words. The ruins of the palaces of the destructive, the destroyed cities of the rebellious, the streets and dwellings of those buried beneath the earth, the decayed bones, and the lofty structures reduced to dust—these are indeed instructive expressions of history, conveying realities without omission. It is then stated: they were a people stronger than these in power and in آثار upon the earth (کانُوا ھُمْ اَشَدَّ مِنْھُمْ قُوَّةً وَ آثاراً فِی الْاَرْض). They possessed such powerful governments, great armies, and advanced material civilizations that, in comparison, the life of the polytheists of Makkah would appear insignificant. The expression “اَشَدَّ مِنْھُمْ قُوَّةً” indicates their political, military, economic, and intellectual strength. The phrase “آثاراً فِی الْاَرْض” may refer to their extensive agricultural development, as also indicated in Sūrah al-Rūm, verse 9: اَوَ لَمْ یَسیرُوا فِی الْاَرْضِ فَیَنْظُرُوا کَیْفَ کانَ عاقِبَةُ الَّذینَ مِنْ قَبْلِھِمْ کانُوا اَشَدَّ مِنْھُمْ قُوَّةً وَ اَثارُوا الْاَرْضَ وَ عَمَرُوحا اَکْثَرَ مِمَّا عَمَرُوحا — “Have they not travelled through the earth so that they might observe the end of those before them? They were stronger than these, and they tilled the land and cultivated it more than these have done.” It may also refer to their great and solid constructions, as in: اَ تَبْنُونَ بِکُلِّ ریعٍ آیَةً تَعْبَثُونَ وَ تَتَّخِذُونَ مَصانِعَ لَعَلَّکُمْ تَخْلُدُونَ — “Do you build upon every elevation a sign in vanity, and construct fortresses as though you will live forever?” (Shuʿarāʾ 128–129). At the end of the verse, the fate of these rebellious nations is summarized briefly: God seized them for their sins, and there was none to defend them against the punishment of God (فَاَخَذَھُمُ اللَّہُ بِذُنُوبِھِمْ وَ ما کانَ لَھُمْ مِنَ اللَّہِ مِنْ واق). Neither the abundance of their manpower, nor their power, grandeur, and vast wealth could protect them. In the Qur’an, the term “اَخْذ” (seizing) frequently appears in the sense of punishment, since one must first seize a person in order to inflict severe punishment. Elaborating upon what has been stated briefly, it is further explained that this painful punishment was because their messengers came to them with clear proofs, yet they rejected them (ذلِکَ بِاَنَّھُمْ کانَتْ تَاْتیھِمْ رُسُلُھُمْ بِالْبَیِّناتِ فَکَفَرُوا). It was not that they were unaware or that their sins were committed without حجّت; rather, prophets came to them repeatedly—as indicated by the expression “کانَتْ تَاْتیھِم”—yet despite this, they did not submit to the divine commands. They extinguished the lamps of guidance, turned away from the compassionate messengers, and at times even martyred them. It was at such a point that God seized them (فَاَخَذَھُمُ اللَّہُ). For He is powerful and severe in punishment (إِنَّہُ قَوِیٌّ شَدیدُ الْعِقابِ). In the context of mercy, He is “ارحم الراحمین,” and in the context of wrath, “اشد المعاقبین.”

See ayat 27 for tafseer.

See ayat 27 for tafseer.

See ayat 27 for tafseer.

See ayat 27 for tafseer.

In the preceding verses, reference was made to the painful fate of former nations. Immediately thereafter, these verses mention one of those narratives, presenting the account of Mūsā (ʿalayhi al-salām) alongside Firʿawn, Hāmān, and Qārūn. Although the story of Mūsā (ʿalayhi al-salām) and Firʿawn is recounted in numerous sūrahs of the Qur’an, reflection upon its contents reveals that it is by no means repetitive; rather, in each context a particular aspect of the narrative is highlighted. In the verses under discussion, the principal aim is to present the episode of the believer from Āl Firʿawn, while the remaining narrative serves as a prelude to this central account. First, it is stated: “We indeed sent Mūsā with Our signs and a clear authority” (وَ لَقَدْ اَرْسَلْنا مُوسی بِآیاتِنا وَ سُلْطانٍ مُبین). “To Firʿawn, Hāmān, and Qārūn, but they said: ‘He is a lying sorcerer’” (إِلی فِرْعَوْنَ وَ ہامانَ وَ قارُونَ فَقالُوا ساحِرٌ کَذَّاب). Exegetes have presented various interpretations regarding the distinction between “آیات” and “سلطان مبین.” Some have understood “آیات” as clear rational proofs and “سلطان مبین” as referring to miracles; others have taken “آیات” to indicate the verses of the Tawrāh and “سلطان مبین” as miracles. Some suggest that “آیات” encompasses all the miracles of Mūsā (ʿalayhi al-salām), whereas “سلطان مبین” refers specifically to the most prominent among them, such as the staff (ʿaṣā) and the shining hand (yad bayḍāʾ), which became decisive signs against Firʿawn. Others maintain that “آیات” denotes the miracles themselves, while “سلطان مبین” refers to the overwhelming dominance granted to Mūsā (ʿalayhi al-salām), by virtue of which Firʿawn refrained from killing him and from suppressing his mission. However, none of these interpretations has definitive proof. From other Qur’anic usages, “سلطان مبین” generally denotes a clear and decisive proof that establishes evident dominance, while the term “آیات” is also frequently used for miracles. Accordingly, “آیات” refers to the miraculous signs of Mūsā (ʿalayhi al-salām), whereas “سلطان مبین” signifies his powerful reasoning and irrefutable arguments. Thus, Mūsā (ʿalayhi al-salām) was equipped both with rational argumentation and with miracles that signified his connection to the metaphysical realm. In contrast, his rebellious adversaries possessed no argument other than to label him either a sorcerer or a liar. The accusation of sorcery was directed at his miracles, while the charge of falsehood was directed against his arguments, which further supports this interpretation. This has consistently been the method of the leaders of disbelief: to affix false labels to the truthful proofs of the people of truth—a pattern observable even in the present. It is also noteworthy that three figures are mentioned in this verse, each representing a distinct dimension: Firʿawn symbolizes tyranny and despotic authority; Hāmān represents deceitful political scheming; and Qārūn embodies rebellious and exploitative wealth. Mūsā (ʿalayhi al-salām) was thus commissioned to confront political oppression, corrupt governance, and arrogant economic power, and to establish a social order founded upon justice in political, cultural, and economic domains. However, those whose illegitimate interests were threatened stood firmly against him. The subsequent verse describes some of their schemes: when the truth came to them from Us, instead of accepting it, they resolved to oppose it and said: “Kill the sons of those who believe with him and spare their women” (فَلَمَّا جاءَھُمْ بِالْحَقِّ مِنْ عِنْدِنا قالُوا اقْتُلُوا اَبْناءَ الَّذینَ آمَنُوا مَعَہُ وَ اسْتَحْیُوا نِساءَھُمْ). This formulation indicates that the killing of male children and the sparing of women was not confined to the period before the birth of Mūsā (ʿalayhi al-salām), but continued during his mission as well, as reflected in Sūrah al-Aʿrāf 129, where Banī Isrāʾīl complain: “We were harmed before you came to us and after you came to us.” This reflects a recurrent policy of tyrannical regimes: to eliminate active and capable individuals while preserving those deemed less threatening, in order to maintain control. The Qur’an concludes: “the plots of the disbelievers are nothing but in error” (وَ ما کَیْدُ الْکافِرینَ إِلاَّ فی ضَلالٍ); their schemes, driven by ignorance, ultimately fail, while divine will ensures the triumph of truth over falsehood. As the conflict intensified, Firʿawn resolved to eliminate Mūsā (ʿalayhi al-salām), though it appears that some of his advisors opposed this decision. Thus, the Qur’an states: “Firʿawn said: Leave me to kill Mūsā, and let him call upon his Lord” (وَ قالَ فِرْعَوْنُ ذَرُونی اَقْتُلْ مُوسی وَ لْیَدْعُ رَبَّہُ). This suggests that at least some among his court resisted the idea, possibly fearing the consequences of his extraordinary signs or the repercussions of invoking divine punishment. Other considerations may also have influenced their reluctance, including the possibility that his martyrdom would strengthen his cause and attract greater support. In justifying his intent, Firʿawn presented two arguments: one religious and the other political. He declared: “I fear that he will change your religion or that he will cause corruption in the land” (إِنِّی اَخافُ اَنْ یُبَدِّلَ دینَکُمْ اَوْ اَنْ یُظْہِرَ فِی الْاَرْضِ الْفَساد). From Firʿawn’s perspective, “religion” referred to the system that sustained his authority, while any movement challenging oppression was labeled as “corruption.” This pattern—masking injustice under the guise of protecting tradition or preventing disorder—has been characteristic of oppressive regimes throughout history. In response, Mūsā (ʿalayhi al-salām) declared: “I seek refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning” (وَ قالَ مُوسی إِنِّی عُذْتُ بِرَبِّی وَ رَبِّکُمْ مِنْ کُلِّ مُتَکَبِّرٍ لا یُؤْمِنُ بِیَوْمِ الْحِساب). This statement, delivered with composure and assurance, reflects his firm faith and complete reliance upon God, demonstrating that he remained entirely undaunted by the threats. It also indicates that two qualities—arrogance and denial of the Day of Reckoning—render individuals particularly dangerous. Arrogance leads one to disregard truth and reject guidance, while denial of accountability removes moral restraint, leading to unbounded transgression. The subsequent verses then clarify how, despite these threats, Mūsā (ʿalayhi al-salām) was ultimately delivered from the hands of this arrogant ruler.

See ayat 29 for tafseer.

From this point begins another significant episode in the history of Mūsā (ʿalayhi al-salām) and Firʿawn, which is mentioned exclusively in this Sūrah of the Qur’an: the account of the “believer from the آلِ فرعون.” He was among the close associates of Firʿawn, had accepted the message of tawḥīd brought by Mūsā (ʿalayhi al-salām), yet concealed his faith, considering himself bound to support Mūsā in a strategic manner. When he perceived that Mūsā’s life was endangered due to Firʿawn’s wrath, he stepped forward courageously and, through eloquent and compelling speech, thwarted the plot of assassination. Thus, the first verse in this context states: “A believing man from the آلِ فرعون, who concealed his faith, said: ‘Will you kill a man merely because he says: my Lord…?’” (وَ قالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ یَکْتُمُ إیمانَہُ اَ تَقْتُلُونَ رَجُلاً اَنْ یَقُولَ رَبِّیَ اللَّہ). “Whereas he has brought to you clear proofs from your Lord” (وَ قَدْ جاءَکُمْ بِالْبَیِّناتِ مِنْ رَبِّکُمْ). He argues that the miracles of Mūsā—such as the staff and the shining hand—and his victory over the magicians are evident signs that cannot be denied. The magicians themselves, after witnessing the truth, submitted and believed without regard for threats. Such a person, he suggests, cannot reasonably be described as a sorcerer. He urges them to deliberate carefully and not act hastily, considering the consequences of their actions. He then presents a rational dichotomy: “If he is a liar, then his falsehood will be upon him; but if he is truthful, some of that which he promises will afflict you” (وَ إِنْ یَکُ کاذِباً فَعَلَیْہِ کَذِبُہُ وَ إِنْ یَکُ صادِقاً یُصِبْکُمْ بَعْضُ الَّذی یَعِدُکُمْ). That is, if he is false, his falsehood will ultimately be exposed and its consequence will befall him alone; but if he is truthful, then at least part of the punishment he warns of will inevitably reach them. Therefore, killing him is contrary to عقل and prudence. From this argument he concludes: “Indeed Allah does not guide one who is extravagant and a liar” (إِنَّ اللَّہَ لا یَہْدی مَنْ ھُوَ مُسْرِفٌ کَذَّابٌ). This statement, though bearing a dual implication, is primarily directed at Firʿawn and his people: if they persist in excess and falsehood, they too will be deprived of divine guidance. His repeated emphasis on ربوبیت indicates that Firʿawn or at least a segment among his followers possessed some general acknowledgment of divine Lordship; otherwise, such an argument would have been ineffective within the constraints of تَقِیّہ adopted by this believer. Exegetes have raised two questions here. First, if Mūsā were false, his falsehood would not be limited to himself but would mislead society as a whole. The answer is that the punishment for lying pertains directly to the liar, and divine intervention suffices to prevent broader misguidance. Second, if he were truthful, why mention only that “some” of what he promises would occur? The response is that this may refer specifically to worldly punishment, or it may indicate a minimal concession: even if all his claims are not accepted, the possibility that some may be true is sufficient to warrant caution. In this discourse, the believer of آل فرعون advances several lines of reasoning. First, the intensity of the reaction against Mūsā is unwarranted. Second, Mūsā’s arguments are credible and cannot be dismissed lightly; opposing him entails risk. Third, no action is necessary, for if he is false, God will deal with him, and if he is truthful, then God will deal with his opponents. He continues, addressing them with sincerity and goodwill: “O my people, today sovereignty is yours, dominant in the land; but who will help us against the might of Allah if it comes upon us?” (یا قَوْمِ لَکُمُ الْمُلْکُ الْیَوْمَ ظاھِرینَ فِی الْاَرْضِ فَمَنْ یَنْصُرُنا مِنْ بَاْسِ اللَّہِ إِنْ جاءَنا). This may also imply that while they presently possess authority and power, they should not be deluded by it but rather consider its consequences. His words appear to have had some moderating effect upon Firʿawn’s courtiers, softening their stance. However, Firʿawn interrupted, asserting: “I do not show you except what I see, nor do I guide you except to the path of right conduct” (قالَ فِرْعَوْنُ ما اُریکُمْ إِلاَّ ما اَری وَ ما اَھْدیکُمْ إِلاَّ سَبیلَ الرَّشادِ). Throughout history, tyrants have exhibited this same pattern: regarding their own opinion as absolute truth, denying others the right to express contrary views, and assuming themselves to be the sole possessors of reason. This attitude itself is the clearest manifestation of ignorance and folly.

From the Qur’anic verses it is understood that he was among the آلِ فرعون who had believed in Mūsā (ʿalayhi al-salām) but concealed his faith. Inwardly he cherished love for Mūsā and considered himself bound to defend him. He was a highly intelligent, perceptive, and discerning individual, strong in reasoning and argumentation. At a most critical moment, he came to the aid of Mūsā (ʿalayhi al-salām) and, as is evident from the subsequent verses, saved him from a dangerous plot of assassination. In Islamic narrations and the statements of exegetes, this God-conscious individual has been highly praised. Among the views mentioned is that some exegetes consider him to have been a cousin of Firʿawn, taking the expression “آل فرعون” as indicative of close kinship, since the term “āl” is often applied to near relatives, although it can also include associates and companions. Other exegetes regard him as a prophet of God, identified by the name “Ḥizbīl” or Ḥizqīl. However, this interpretation appears unlikely, since Ḥizqīl is generally counted among the prophets of Banī Isrāʾīl, and the related reports are weak in transmission. It remains possible, though, that another individual bearing a similar name is intended. Some traditions describe him as the خزاندار or custodian of Firʿawn’s treasuries. According to a report attributed to Ibn ʿAbbās, among the people of Firʿawn only three individuals believed in Mūsā (ʿalayhi al-salām): the believer of آلِ فرعون, Firʿawn’s wife, and the person who warned Mūsā before his prophethood that Firʿawn’s courtiers intended to kill him in retaliation for the death of one of their followers (Qaṣaṣ 20). However, there are also indications that, following the encounter between Mūsā and the magicians, a considerable number of people came to believe in him. It appears that the episode of the believer from آلِ فرعون occurred after that event. Some have suggested that the believer from آلِ فرعون was in fact from Banī Isrāʾīl, living among the Egyptians and enjoying their confidence, but this view seems weak, as it does not accord with the expressions “آل فرعون” and “یا قوم” (“O my people”). Nevertheless, his decisive and effective role in the history of Mūsā (ʿalayhi al-salām) and Banī Isrāʾīل remains evident, even though the full details of his life are not entirely known.

"Taqiyyah" — or the concealment of one's inner conviction — is, contrary to what certain people suppose, not a name for weakness, fear, or self-serving opportunism. Rather, it is employed as an effective means of confronting the powerful, the oppressive, and the tyrannical. Discovering the secrets of the enemy is impossible without individuals who avail themselves of the method of taqiyyah. Rendering the enemy heedless so as to strike decisive blows against him is equally impossible unless one's own plans are concealed and taqiyyah is practised. The taqiyyah of the Believer of the Family of Pharaoh was likewise employed in service of the religion of Moses — peace be upon him — and for the protection of his life at the most sensitive, indeed most critical, moments. What could be better than having one's own person present within the ranks of the enemy, so as to obtain thorough intelligence regarding his stratagems and plans, to remain fully informed thereof, and to communicate this to one's allies when the need arises — or even, when necessary, to penetrate the very thought and mind of the enemy so as to frustrate and nullify his schemes and machinations? Had the Believer of the Family of Pharaoh not availed himself of the technique of taqiyyah, could he have rendered services of such magnitude? For this very reason it appears in a tradition of Imam Ja'far al-Sadiq — peace be upon him: اَلتَّقِيَّةُ دِينِي وَدِينُ آبَائِي، وَلَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ، وَالتَّقِيَّةُ تُرْسُ اللَّهِ فِي الْأَرْضِ، لِأَنَّ مُؤْمِنَ آلِ فِرْعَوْنَ لَوْ أَظْهَرَ الْإِسْلَامَ لَقُتِلَ Taqiyyah is my religion and the religion of my forebears. One who has no taqiyyah has no religion. Taqiyyah is the shield of God upon the earth, for had the Believer of the Family of Pharaoh declared his faith openly he would have been killed. (Reference: Majma' al-Bayan, Vol. 8, p. 521, under the verses under discussion.) Particularly in circumstances where the believers are in a minority and are surrounded by a majority that neither comprehends any argument or logic nor possesses the slightest measure of mercy, no sound intellect permits the squandering of one's active energies through the public declaration of one's faith except when a specific and necessary occasion demands it. On the contrary, in such particular circumstances one must conceal one's conviction, consolidate one's energies, and prepare for a decisive strike at the opportune moment. The Noble Prophet himself — peace and blessings of God be upon him and his family — kept his call concealed for several years at the outset of his mission and continued to operate by this very method. When, after a considerable period, the number of his supporters had grown and the central foundation had been firmly established, he then declared the call to Islam openly. Among the other great prophets, Abraham — peace be upon him — may be cited as an example in this regard: notwithstanding that he was a courageous and fearless person, on the occasion of destroying the idols he availed himself of the method of taqiyyah and concealed his plan from the idol-worshippers — had he not done so he would never have succeeded in his objective. The venerable uncle of the Prophet — Abu Talib — did not abandon the practice of taqiyyah until the end of his life; he declared his faith openly on only a few specific occasions, and on other occasions made no explicit declaration, so that he could play an effective role in safeguarding the life of the Prophet of Islam — peace and blessings of God be upon him and his family — and so that the obstinate, merciless, and malicious idol-worshippers could do him no harm. In any case, the notion entertained by certain ignorant and uninformed persons — that taqiyyah is exclusive to the Shia school of thought, or that it is a sign of weakness and falsehood — is entirely baseless and far removed from every kind of logic. Without exception, taqiyyah is present in all religions and schools of thought in one form or another. For further elaboration, the reader is referred to the second volume of Tafsir-i Namunah (Reference: under verse 28 of Surah Al 'Imran) and the eleventh volume (under verse 106 of Surah al-Nahl).

In some traditions of the Prophet Muḥammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam), it is stated: “الصدیقون ثلاث؛ ‘Ḥabīb al-Najjār,’ the believer of Āl Yāsīn who said ‘فَاتَّبِعُوا الْمُرْسَلِینَ اتَّبِعُوا مَنْ لا یَسْئَلُکُمْ أَجْرًا’; and ‘Ḥizqīl,’ the believer of Āl Firʿawn; and ‘ʿAlī ibn Abī Ṭālib,’ and he is the most excellent among them.” “Three individuals are foremost among those who affirmed the (great) Prophets: Ḥabīb al-Najjār, the believer from Āl Yāsīn, who said to the people (of Antioch), ‘Follow the messengers; follow those who ask of you no reward’; and Ḥizqīl, the believer from Āl Firʿawn; and ʿAlī ibn Abī Ṭālib, who is the most superior among them.” This ḥadīth is recorded in both Shiʿi and Sunni sources (baḥawālah: Amālī Shaykh Ṣadūq; al-Ṣawāʿiq al-Muḥriqah by Ibn Ḥajar, chapter 2, section 9). Indeed, these individuals affirmed and believed in the Prophets of God at moments of intense crisis, when the Prophets faced severe trials. They advanced at critical junctures and thus are truly entitled to the designation “ṣiddīq.” They stand at the forefront of those who confirmed the truth of the divine messengers, especially ʿAlī ibn Abī Ṭālib (ʿalayhi al-salām), who devoted his entire life to the service of the Messenger of Islam (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam). He demonstrated exemplary sacrifice and devotion both during the lifetime of the Prophet and after his passing, establishing enduring models of selflessness and commitment that remain exemplary for all time.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

The people of Egypt at that time were, to a certain extent, civilised and literate. They had heard from historians about the fate of previous peoples such as the people of Noah, 'Ad, and Thamud. The regions inhabited by those peoples were, moreover, not far removed from their own territory, and they were to a greater or lesser degree acquainted with their painful end. The Believer of the Family of Pharaoh accordingly opposed the plan to kill Moses — peace be upon him. Seeing that Pharaoh was insisting with great determination that he would not desist from killing Moses, this man of faith nevertheless did not lose heart — nor should he have. He therefore devised the stratagem of drawing the attention of this rebellious people to the history and fate of previous nations, in the hope that they might thereby be awakened and reconsider their decision. According to the Quran, he began his address in the following manner. This man of faith said: O my people, I fear for you something like the day of the confederate peoples (وَقَالَ الَّذِي آمَنَ يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُم مِّثْلَ يَوْمِ الْأَحْزَابِ). He then elaborated upon this by saying: I fear for you something like the habitual conduct of the people of Noah, 'Ad, Thamud, and those who came after them (مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ). (Explanatory Note: "Da'b" — on the measure of "darb" — originally means to proceed continuously, and "da'ib" denotes that which continues without cessation. Subsequently its application was extended to any firmly established and permanent habit. Here the word "da'b" in relation to the people of Noah and others is an allusion to the permanent and enduring habit that characterised them — and that permanent habit was polytheism, rebellion, oppression, and unbelief.) On account of your insistence upon the habitual conduct of those peoples — namely polytheism, unbelief, and transgression — you too may fall victim to one of the aforementioned great calamities. Allow me therefore to say that I fear for you a similarly dangerous future. Do you possess any evidence that your conduct and deeds are different from theirs? What, after all, was the offence of those people that they were made to face such a dreadful fate — was it anything other than rising up against the call of the prophets sent by God, denying them, and indeed killing them? But bear in mind that whatever affliction descends upon you shall be the recompense of your own deeds, for "God does not wish any injustice toward His servants" (وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِّلْعِبَادِ). God created His servants through His grace and generosity, bestowed upon them innumerable blessings, and sent His prophets for them — it is the opposition and rebellion of those servants themselves that constitutes the cause of their painful punishment. He then says: O my people, I fear for you the Day when people shall call out to one another (وَيَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ). "Al-tanad" is from the root "nida'" meaning "to call out." (The word is originally "al-tanadi," the ya' having been elided, with the kasrah on the dal indicating this.) It is well-known and established among the exegetes that "Yawm al-Tanad" is one of the names of the Resurrection, and each exegete has offered a separate reason for this designation, these reasons being broadly similar to one another. Some hold that this name derives from the calling out of the people of Hell to the people of Paradise, as the Quran states: وَنَادَىٰ أَصْحَابُ النَّارِ أَصْحَابَ الْجَنَّةِ أَنْ أَفِيضُوا عَلَيْنَا مِنَ الْمَاءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ — the people of Hell shall call out to the people of Paradise: pour upon us some water or some of what God has provided you — whereupon the people of Paradise shall reply: إِنَّ اللَّهَ حَرَّمَهُمَا عَلَى الْكَافِرِينَ — God has forbidden both of these to the unbelievers (al-A'raf — 50). (Explanatory Note: This same meaning is transmitted from Imam Ja'far al-Sadiq — peace be upon him — in the Kitab Ma'ani al-Akhbar of Shaykh Saduq.) Or it is because people shall call out to one another, seeking refuge and assistance from each other. Or it is because the heralds of the plain of resurrection shall proclaim with a loud voice: أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ — verily the curse of God is upon the wrongdoers (Hud — 18). Or it is because when the believers are given their records of deeds they shall cry out with joy: هَاؤُمُ اقْرَءُوا كِتَابِيَهْ — come, read my record of deeds (al-Haqqah — 19); and when the unbelievers are given their records of deeds they shall cry out in anguish: يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ — would that I had not been given my record of deeds (al-Haqqah — 25). This meaning should, however, be viewed in a broader context — for the concept of "Yawm al-Tanad" also encompasses this world, since the meaning of "Yawm al-Tanad" is simply and solely "the day of calling out to one another," and this expression is a sign of extreme helplessness, intense bewilderment, and utter destitution. Whenever a person is trapped in a calamity and his hopes are severed from every direction, he cries out — but there is no one to hear his cry. In this world too there are many "days of tanad" — the day when the divine chastisement descends; the day when a society is beset on all sides by difficulties on account of its sins and errors; the day when crises and calamities seize everyone in their grip and people flee in every direction in search of refuge yet find none, and every person is crying out — that day is the "Yawm al-Tanad." The verse then provides the interpretation of "Yawm al-Tanad": the day when you shall be turning back to flee but shall have no protector from God's punishment; and one whom God has led astray — on account of his own deeds — shall have no guide. Such people go astray from the path of guidance in this world and descend into the veils of ignorance and misguidance — and therefore in the hereafter they lose the path to Paradise and the divine blessings. It is possible that the above passage contains a subtle allusion to the words of Pharaoh when he said: مَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ — I guide you to none other than the path of rectitude and truth (al-Mu'min — 29).

See ayat 35 for tafseer.

In these verses, the discourse of the believer from Āl Firʿawn continues. A general survey of the preceding, present, and subsequent verses indicates that the muʾmin Āl Firʿawn structured his speech in five stages in order to influence the darkened hearts of Firʿawn and his companions and to remove the rust of arrogance and disbelief from them. In the first stage, he adopted a cautious and ambivalent mode of expression, inviting this rebellious and unbelieving people to avoid potential harm. He argued that if Mūsā were lying, his falsehood would be confined to himself, whereas if he were truthful, punishment would befall them; therefore, they should fear God and adhere to caution. In the second stage, he invited them to reflect upon and study the conditions and fate of past nations, urging them to avoid a similar end. In the third stage, as reflected in the present verses, he reminded them of their own historical experience, which was not distant from them and whose connections had not been severed—namely, the matter of the prophethood of Yūsuf (ʿalayhi al-salām), who was among the forefathers of Mūsā. He states: “And indeed, Yūsuf came to you previously with clear proofs” (وَ لَقَدْ جاءَکُمْ یُوسُفُ مِنْ قَبْلُ بِالْبَیِّناتِ). Yet, “you continued in doubt concerning what he brought to you” (فَما زِلْتُمْ فی شَکٍّ مِمَّا جاءَکُمْ بِہِ). This doubt did not arise from any deficiency in his message or lack of clarity in his proofs, but rather from obstinacy and adherence to ego, as they persistently engaged in skepticism. Subsequently, in order to evade responsibility, preserve their pride, and fulfill their desires, they said after his death: “Allah will never send a messenger after him” (حَتَّی إِذا ھَلَکَ قُلْتُمْ لَنْ یَبْعَثَ اللَّہُ مِنْ بَعْدِہِ رَسُولاً). Due to this erroneous approach, divine guidance was withheld from them: “Thus Allah leads astray one who is extravagant and given to doubt” (کَذلِکَ یُضِلُّ اللَّہُ مَنْ ھُوَ مُسْرِفٌ مُرْتابٌ). On the one hand, they exceeded the divine limits through isrāf, and on the other, they adopted a habit of doubt and suspicion in all matters. Both of these tendencies resulted in the withdrawal of divine favor, leaving them in the valley of misguidance. Consequently, if they were to adopt the same attitude toward Mūsā, refusing investigation and inquiry, it was possible that he might indeed be a prophet from God, yet the light of his guidance would fail to illuminate their veiled hearts. The subsequent verse elaborates upon “مسرف مرتاب,” stating: “Those who dispute concerning the signs of Allah without any authority that has come to them” (الَّذینَ یُجادِلُونَ فی آیاتِ اللَّہِ بِغَیْرِ سُلْطانٍ اَتاھُمْ). They oppose divine signs without possessing any rational or transmitted proof, relying instead on conjecture, baseless insinuations, and unfounded pretexts to sustain their مخالفت. Such baseless disputation is described as something that incurs great abhorrence before God and those who believe: “It is most hateful in the sight of Allah and those who believe” (کَبُرَ مَقْتاً عِنْدَ اللَّہِ وَ عِنْدَ الَّذینَ آمَنُوا). For disputation devoid of evidence not only misguides those who engage in it but also leads to the deviation of the general populace, extinguishes the light of truth in society, and strengthens the foundations of falsehood. Finally, the reason for their obstinate refusal to accept the truth is identified: “Thus Allah seals the heart of every arrogant tyrant” (کَذلِکَ یَطْبَعُ اللَّہُ عَلی کُلِّ قَلْبِ مُتَکَبِّرٍ جَبَّارٍ). Arrogance and tyranny originate in the heart and permeate the entire being, coloring all faculties with their influence. Those who, due to arrogance and tyranny, persistently oppose the truth and refuse to accept reality are deprived by God of the spirit of truth-seeking, to the extent that truth becomes bitter to them while falsehood appears pleasing. Through these statements, the believer from Āl Firʿawn fulfilled his role to the fullest extent. As indicated in the subsequent verses, he succeeded in unsettling Firʿawn regarding his decision to kill Mūsā (ʿalayhi al-salām), or at least in delaying it, thereby averting the imminent danger. This was the achievement of that perceptive, wise, and courageous servant of God, who discharged his duty completely—even though, as later verses suggest, this stance placed his own life at risk.

See ayat 37 for tafseer.

Although the words of the Believer of the Family of Pharaoh had such an effect upon Pharaoh's heart that he desisted from killing Moses, he nevertheless did not descend from the heights of his arrogance, did not abandon his diabolical conduct, and was not prepared to accept the truth — for Pharaoh possessed neither the capacity nor the aptitude for this. He therefore continued his diabolical course of action and proposed a new undertaking: the construction of a lofty tower by which to ascend to the heavens so as to bring back "tidings" of the God of Moses — as the verses under consideration set forth. Pharaoh said: O Haman, build me a lofty structure so that I may reach the means and pathways (وَقَالَ فِرْعَوْنُ يَا هَامَانُ ابْنِ لِي صَرْحًا لَّعَلِّي أَبْلُغُ الْأَسْبَابَ) — means and pathways that will carry me to the heavens so that I may learn of the God of Moses, although I am of the opinion that he is a liar (أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَىٰ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُ كَاذِبًا). Indeed, evil deeds of this kind had been made alluring in the sight of Pharaoh and had barred him from the path of truth (وَكَذَٰلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ). But the scheming and machinations of Pharaoh shall result in nothing other than loss and destruction (وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبَابٍ). "Sarh" originally carries the meaning of clarity and luminosity — from which "tasrih" is derived, meaning to make clear and manifest. Subsequently its application was extended to lofty buildings and magnificent towering palaces, since structures of this kind are fully visible and conspicuous. Many exegetes and lexicographers have explicitly affirmed this meaning. "Tabab" signifies loss and destruction. The first question that presents itself here is: what was Pharaoh's objective in this undertaking? Was he in reality so foolish as to suppose that the God of Moses resided in the heavens? Even granting that He did, given the existence of mountains that reach toward the sky, what was the need for this structure — which would have been utterly insignificant in comparison with the height of mountains? And could he have reached the heavens by this means? This appears highly improbable, for Pharaoh, despite his arrogance and haughtiness, was certainly a man of intelligence and political acumen — it was by virtue of this that he had shackled a great nation in his chains and governed it with great force. Accordingly, every word and every move of persons of this kind reflects diabolical conduct and calculation. It is therefore necessary first to analyse and examine this diabolical scheme — what precisely was the intention behind the construction of such a structure? Outwardly it appears that Pharaoh undertook this initiative with several objectives in view. 1. He wished to keep the minds of the people occupied and to divert their attention from the matter of the prophethood of Moses — peace be upon him — and the uprising of the Children of Israel. According to certain exegetes, this structure was erected on an enormously vast expanse of land upon which fifty thousand craftsmen and labourers were set to work. This construction project caused all other matters to be forgotten. As the structure rose higher, people's attention was increasingly drawn toward it; it was the subject of discussion in every place and every gathering as the latest news. It temporarily caused people to forget the victory of Moses — peace be upon him — over the sorcerers, which had been a decisive blow against Pharaoh and his courtiers. 2. He wished to provide partial material and economic relief to the labouring and working class, and to provide employment — even if temporarily — to the idle, so that they might to some degree forget his tyranny and feel an increasing need for his treasury. 3. The plan was that upon the completion of the structure, he would ascend it, look toward the heavens, and perhaps place an arrow in a bow and shoot it — and then descend fully composed and resume his affairs. For it was perfectly evident to Pharaoh that however high his structure might be, it could not exceed one hundred metres, whereas the heavens were many times higher. Furthermore, when one looks toward the sky from the highest point, the view appears exactly the same as from ground level, without any difference whatsoever. It is also noteworthy that Pharaoh, in saying this, in reality retreated to some degree from his confrontation with Moses — for when he said "I wish to investigate the God of Moses" (فَأَطَّلِعَ إِلَىٰ إِلَٰهِ مُوسَىٰ) and simultaneously added "although I am of the opinion that he is a liar," he thereby descended from the station of certainty to the level of doubt and conjecture. It is equally noteworthy that in the verse وَكَذَٰلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبَابٍ, the Holy Quran first identifies the fundamental cause of Pharaoh's deviation — namely, the adornment in his eyes of such vile and evil deeds as arrogance, pride, and egotism. It then sets forth the consequence thereof, which manifested itself in the form of going astray from the path of truth. In the third stage it announces the failure of his schemes. Three comprehensive meanings thus appear in three brief clauses. Undoubtedly, political stratagems of this kind may be effective for a brief period, but a wooden pot cannot be placed on the fire time and again. In certain traditions it is reported that Haman raised this Pharaonic tower to such a height that working at the top became difficult on account of violent winds. The craftsmen and builders came to Pharaoh and said that it was beyond their capacity to continue working at yet greater heights. Scarcely any time had passed after its construction when such a violent and fierce wind arose that it overturned and demolished it entirely. (Reference: Bihar al-Anwar, Vol. 13, p. 125, citing Tafsir 'Ali ibn Ibrahim.) It thus became apparent that all the power and display of might of Pharaoh could not withstand even a single gust of wind.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

In prior discussion, it was stated that the muʾmin Āl Firʿawn presented his discourse in several stages. The present verses represent the fourth stage of his address, in which he adopts a further method: directing them toward the transience of worldly life and the reality of resurrection. Attention to these matters, free from doubt and ambiguity, has a profound effect upon human moral formation. The Qur’an states that the believer said: “O my people, follow me; I will guide you to the path of rectitude” (وَ قالَ الَّذی آمَنَ یا قَوْمِ اتَّبِعُونِ اَھْدِکُمْ سَبیلَ الرَّشادِ). A few verses earlier, Firʿawn had asserted that his own view constituted the path of guidance. By contrast, the believer of Āl Firʿawn, through this statement, effectively responds to and refutes Firʿawn’s claim, warning the audience not to be deceived by his insinuations. He declares that Firʿawn’s strategies will ultimately fail, and that the true path is the one he now presents: the path of taqwā and devotion to God. He continues: “O my people, indeed this worldly life is but a temporary provision, and the آخِرَة is the abode of permanence” (یا قَوْمِ إِنَّما ھذِہِ الْحَیاةُ الدُّنْیا مَتاعٌ وَ إِنَّ الْآخِرَةَ ہِیَ دارُ الْقَرارِ). One may, through various forms of deception, achieve temporary success, disregard truth, commit ظلم, and stain one’s record with the blood of innocents; yet such a condition is fleeting. The duration of worldly life is brief, and death inevitably overtakes all, removing individuals from their lofty dwellings and consigning them beneath the earth. The true and enduring abode lies elsewhere. Beyond the transience of the world, there is also the matter of reckoning, recompense, and justice. It is stated: “Whoever does evil shall not be recompensed except with its like, and whoever does righteousness—whether male or female—while being a believer, such persons will enter Paradise, wherein they shall be provided without measure” (مَنْ عَمِلَ سَیِّئَةً فَلا یُجْزی إِلاَّ مِثْلَہا وَ مَنْ عَمِلَ صالِحاً مِنْ ذَکَرٍ اَوْ اُنْثی وَ ھُوَ مُؤْمِنٌ فَاُولئِکَ یَدْخُلُونَ الْجَنَّةَ یُرْزَقُونَ فیہا بِغَیْرِ حِساب). In this measured discourse, two aspects are highlighted. On the one hand, the justice (ʿadl) of God is affirmed: punishment corresponds precisely to the جرم committed. On the other hand, His boundless فضل and generosity are emphasized: a single righteous deed of a believer may result in reward beyond all measure. This reward is not confined to strict equivalence but transcends ordinary proportion in a manner beyond perception. Simultaneously, the inseparability of ایمان and righteous action is underscored, and it is clarified that, in terms of divine evaluation, no distinction exists between male and female. Thus, within a concise formulation, the speaker conveys that although the worldly provision is insignificant and transient, it possesses the capacity to serve as a means toward immeasurable reward. No enterprise could be more advantageous than this. Implicitly, the expression “مِثْلَہا” indicates that punishment corresponds to the nature of one’s deeds, whereas “بِغَیْرِ حِساب” reflects the boundlessness of divine generosity—since limitation in giving is associated with محدود resources, whereas the خزائن of divine grace are without limit. A question may arise regarding the apparent contrast with the statement: “Whoever brings a good deed shall have ten like it” (من جاء بالحسنة فلہ عشر امثالھا). The answer is that this represents a minimum measure, as other contexts indicate multiplication to far greater degrees, ultimately reaching the level of “بِغَیْرِ حِساب,” the extent of which is known only to God.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

At the fifth and final stage, the muʾmin Āl Firʿawn cast aside all remaining veils and could no longer conceal his faith. He expressed fully what he intended to say, while the people of Firʿawn, as later verses indicate, formed a grave decision regarding him. The indications of the Qur’an show that this arrogant, self‑indulgent, and obstinate people did not remain silent upon hearing his words; rather, they responded by extolling the supposed benefits of shirk and inviting him toward idol‑worship. Thus he exclaimed: “O my people, why is it that I call you to salvation, while you call me to the Fire?” (وَ یا قَوْمِ ما لی اَدْعُوکُمْ إِلَی النَّجاةِ وَ تَدْعُونَنی إِلَی النَّار). He declares that he seeks their felicity while they desire his ruin; he calls them toward the straight path while they seek to divert him from it. Accordingly, he continues: “You call me to disbelieve in Allah and to associate with Him that of which I have no knowledge, while I call you to the Mighty, the Forgiving” (تَدْعُونَنی لِاَکْفُرَ بِاللَّہِ وَ اُشْرِکَ بِہِ ما لَیْسَ لی بِہِ عِلْمٌ وَ اَنَا اَدْعُوکُمْ إِلَی الْعَزیزِ الْغَفَّار). From various Qur’anic passages and the history of Egypt, it is evident that the people of Egypt worshipped idols in addition to venerating the Pharaohs. Thus, the believer from Āl Firʿawn contrasts the invalidity of shirk—unsupported by knowledge and devoid of proof—with the clarity of the path leading to God, characterized by ʿizzah and forgiveness. The expressions “الْعَزیزِ” and “الْغَفَّار” simultaneously evoke fear and hope, while implicitly negating any claim of divinity for idols and tyrants, which possess neither true power nor the capacity to forgive. He further states: “There is no doubt that what you call me to has no claim of invitation in this world or the Hereafter” (لا جَرَمَ اَنَّما تَدْعُونَنی إِلَیْہِ لَیْسَ لَہُ دَعْوَةٌ فِی الدُّنْیا وَ لا فِی الْآخِرَةِ). These objects of worship are devoid of awareness, incapable of initiating any action, lacking speech, messengers, or authority; they neither remove hardship nor inflict it. Thus, he affirms: “Indeed, our return is to Allah” (وَ اَنَّ مَرَدَّنا إِلَی اللَّہِ), Who alone guides humanity and recompenses them for their deeds. He adds: “Indeed, the extravagant are the inhabitants of the Fire” (وَ اَنَّ الْمُسْرِفینَ ھُمْ اَصْحابُ النَّارِ). At this stage, the believer from Āl Firʿawn openly manifested his faith and decisively separated the path of tawḥīd from the polytheistic course of his people. Standing alone, he confronted them with reasoned argument. In his concluding words, he issued a profound warning: “You will soon remember what I say to you” (فَسَتَذْکُرُونَ ما اَقُولُ لَکُم), indicating that when divine wrath manifests, whether in this world or the next, the truth of his words would become evident—though at that time it would be too late. He then declared: “I entrust my affair to Allah; indeed, Allah is All‑Seeing of His servants” (وَ اُفَوِّضُ اَمْری إِلَی اللَّہِ إِنَّ اللَّہَ بَصیرٌ بِالْعِبادِ). This statement reflects both reliance and supplication: despite being surrounded by a powerful and hostile adversary, he neither feared their threats nor was disturbed by their strength or his own seeming isolation, for he had consigned his entire being to the One Who possesses absolute power and complete knowledge of His servants. God, in turn, did not abandon this believing servant. As stated in the subsequent verse: “So Allah protected him from the evils of what they plotted” (فَوَقاہُ اللَّہُ سَیِّئاتِ ما مَکَرُوا). The expression “سَیِّئاتِ ما مَکَرُوا” indicates that the people of Firʿawn devised numerous schemes against him—punishments, torments, and even death—but divine grace rendered them ineffective. Reports suggest that he may have escaped and joined Mūsā (ʿalayhi al‑salām) or concealed himself to avoid their designs; in any case, he was protected from their plots. It is also possible that their schemes included attempts to compel him toward shirk, from which God safeguarded him by preserving his faith and steadfastness upon tawḥīd. In contrast, “a grievous punishment befell the people of Firʿawn” (وَ حاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذاب). The expression “سُوءُ الْعَذاب” indicates the severity and intensity of their punishment. It is further clarified: “the Fire, they are exposed to it morning and evening” (النَّارُ یُعْرَضُونَ عَلَیْہا غُدُوًّا وَ عَشِیًّا), and “on the Day the Hour is established, [it will be said]: admit the people of Firʿawn to the severest punishment” (وَ یَوْمَ تَقُومُ السَّاعَةُ اَدْخِلُوا آلَ فِرْعَوْنَ اَشَدَّ الْعَذابِ). Several points emerge from this passage. First, the mention of Āl Firʿawn encompasses his followers and associates, indicating that their collective fate reflects the consequences of shared wrongdoing. Second, the distinction between being exposed to the Fire “morning and evening” and their entry into “the severest punishment” on the Day of Resurrection demonstrates the difference between the punishment of barzakh and that of the Hereafter. Third, the expressions “غُدُوًّا” and “عَشِیًّا” may signify either continuity or specific recurrent intervals, and such temporal expressions do not contradict the conditions of the intermediate or final states, as similar expressions are found in descriptions of Paradise.

The religions revealed by God, which command opposition to tyrants and despots, were, at their inception, presented through only a handful of individuals. Had these individuals regarded their small numbers and the large presence of hypocrites as evidence against the truth of their cause, these religions would never have succeeded. The foundational principle governing such an approach is that expressed by Amīr al-Muʾminīn ʿAlī ibn Abī Ṭālib (ʿalayhi al‑salām) in his statement: “ایھا الناس لا تستوحشوا فی طریق لقلۃ اھلہ” “O people, do not feel dismayed on the path of truth due to the small number of its followers” (baḥawālah: Nahj al-Balāghah, khuṭbah 201). The believer from Āl Firʿawn represents an exemplar of this school and a traveler upon this path. Through his conduct, he demonstrated that a resolute individual, endowed with firm faith and determination, can unsettle even the designs of tyrannical rulers and rescue a great prophet of God from a grave danger. The historical account of this courageous, perceptive individual indicates that those who uphold the truth must act with careful deliberation. When circumstances require, one should openly express faith so that the call may reach far and wide; but when conditions are not conducive, it may become necessary, in light of immediate and long-term objectives, to conceal one’s faith. Taqiyyah is of this nature: refraining, for a limited period, from openly expressing one’s beliefs in order to safeguard higher and legitimate aims. Just as it is necessary to be equipped with outward means in confronting an adversary, it is equally indispensable to be armed with logical and intellectual argumentation, for its effect is often far greater than that of external force. The achievement of the believer from Āl Firʿawn through the weapon of rational argument, under those specific conditions, was something that no physical force could have accomplished. In any case, the account of the believer from Āl Firʿawn demonstrates that God never leaves such believing individuals alone; rather, when they are surrounded by danger, He grants them refuge within His grace and favor. It is also necessary to clarify that, according to some narrations, the believer from Āl Firʿawn was ultimately martyred. However, the Qur’an states that God protected him from the evil designs of the people of Firʿawn. This protection refers to safeguarding him from deviation in belief, ensuring that he was not led into disbelief or shirk (baḥawālah: al-Maḥāsin al-Barqī; Tafsīr Nūr al-Thaqalayn, vol. 4). Thus, although they attacked and killed him, the divine protection consisted in preserving his faith and saving him from being misled in matters of religion.

“Tafwīḍ” denotes entrusting one’s affairs to God and relying upon His essence. Its significance is sufficiently indicated by the statement of Amīr al-Muʾminīn ʿAlī ibn Abī Ṭālib (ʿalayhi al‑salām): “الایمان لہ اربعة ارکان، التوکل علی اللہ، وتفویض الامر الی اللہ عزوجل، والرضاء بقضاء اللہ، والتسلیم لامر اللہ” “Faith has four pillars: reliance upon God (tawakkul ʿalā Allāh), entrusting one’s affairs to Him (tafwīḍ al‑amr ilā Allāh ʿazza wa‑jall), contentment with His decree, and submission to His command.” (baḥawālah: Bihār al-Anwār, vol. 68, p. 341). Imām Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) states: “المفوض امرہ الی اللہ فی راحة الابد، والعیش الدائم الرغد، والمفوض حقاً ھو العالی عن کل ھمة دون اللہ” “The one who entrusts his affairs to God attains eternal peace and a life of enduring felicity; and the one who truly entrusts his affairs to God rises above every concern other than Him.” (baḥawālah: Safīnat al-Biḥār, vol. 2, p. 387). Rāghib al‑Iṣfahānī, in his work Mufradāt, explains that tafwīḍ literally means “to return” or “to refer back.” Thus, entrusting one’s affairs to God signifies committing them to Him, not abandoning effort or striving altogether; such an interpretation would amount to a distortion of meaning. Rather, tafwīḍ implies that a person exerts full effort and diligence in carrying out his responsibilities, and when confronted with severe difficulties and obstacles, he neither becomes distressed nor loses composure, nor abandons effort; instead, he continues striving while entrusting the ultimate outcome to God. Although tafwīḍ resembles tawakkul in meaning, it represents a stage beyond it. The essence of tawakkul is to appoint God as one’s agent, whereas tafwīḍ signifies the absolute surrender of affairs to Him. For it may occur that a person appoints an agent yet still exercises oversight, whereas in tafwīḍ no such supervision remains; rather, everything is entirely consigned to God.

“Barzakh,” as is evident from its very designation, is an intermediate state between this world and the next. In comparison to the extensive discussion of resurrection in the Qur’an, relatively little has been said about barzakh. For this reason, certain aspects of it remain obscure, and its characteristics and details are not fully known. In reality, detailed knowledge of the conditions of barzakh is not central to foundational doctrinal matters; consequently, the Book of God provides only limited elaboration on this domain. Nevertheless, the Qur’an explicitly affirms the existence of the عالمِ برزخ, even though it does not enter into its particulars. Among the verses that indicate the reality of barzakh are those under discussion, which state that prior to the establishment of the قیامت, the آلِ فرعون are presented before the Fire morning and evening, and this punishment can be understood as nothing other than the “عذاب برزخ.” Furthermore, the verses that speak of the continued life of the martyrs after death, as well as their specific and limitless rewards, also serve as clear evidence of the blessings of barzakh. In addition, there is a ḥadīth of the Prophet Muḥammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam): “ان احدکم اذامات عرض علیہ مقعدہ بالغداة والعشی،ان کان من اھل الجنة فمن الجنة، وان کان من اھل النار فمن النار، یقال ھٰذ امقعدک حیث بیعثک اللہ یوم القیامة” “When one among you dies, his abode is shown to him morning and evening. If he is among the people of Paradise, then [it is shown] from Paradise; and if he is among the people of the Fire, then [it is shown] from the Fire. It is said to him: this is your dwelling place until Allah raises you on the Day of Resurrection.” This ḥadīth has been recorded in the collections of both al-Bukhārī and Muslim (baḥawālah: Tafsīr al-Ṭabarsī, al-Durr al-Manthūr, and al-Qurṭubī, under these verses; also Ṣaḥīḥ Muslim, vol. 4). Imām Jaʿfar al-Ṣādiq (ʿalayhi al-salām) states: “ذالک فی الدنیا قبل یوم القیامة لان فی نار القیامة لایکون غدو و عشی، ثم قال ان کانوا یعذبون فی النار غدوًّا و عشیًّا ففیھا بین ذالک ھم من السعداء، لا ولکن ھٰذا فی البرزخ قبل یوم القیامة الم تسمع قولہ عزوجل: ویوم تقوم الساعة ادخلوا اٰل فرعون اشد العذاب” “This (occurs) in the world prior to the Day of Resurrection, for in the Fire of قیامت there is no morning and evening. If they were punished only morning and evening in the Fire, then in between they would be among the fortunate; rather, this pertains to the barzakh before the Day of Resurrection. Have you not heard the statement of God: ‘And on the Day the Hour is established [it will be said]: admit آلِ فرعون into the most severe punishment’?” (baḥawālah: Tafsīr Majmaʿ al-Bayān, vol. 8). The Imām does not deny the continuity of punishment in the Hereafter; rather, he indicates that the specification of “morning and evening” pertains to the state prior to قیامت. The subsequent clause of the verse, which explicitly refers to the Day of Resurrection, serves as evidence that the earlier statement concerns the condition of barzakh. A more detailed discussion of عالمِ برزخ and its evidences has been presented in Tafsīr Nimūnah, vol. 14, under the commentary on Sūrah al-Muʾminūn, verse 100.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

Since the Believer of the Family of Pharaoh had drawn the attention of Pharaoh's people toward the Resurrection and the punishment of Hell, the verses under consideration carry this thread of discourse forward and recount the wrathful exchanges of the people of Hell in the midst of the fire. It is first stated: consider the moment when people shall dispute with one another in the fire of Hell, and the weak shall say to those who were arrogant — we were your followers, will you then take from us some portion of the fire? (وَإِذْ يَتَحَاجُّونَ فِي النَّارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيبًا مِّنَ النَّارِ). (Explanatory Note: Some hold that the pronoun in "yatahajjun" refers to the family of Pharaoh, but the contextual indicators within the verses indicate that the meaning of the verse is broader and encompasses all unbelievers.) By "the weak" are meant those who possessed neither sufficient knowledge nor freedom of thought, but blindly followed the ringleaders of unbelief whom the Quran designates as "the arrogant" (al-mustakbirun). There is no doubt that these followers shall know at that point that their leaders are themselves caught in punishment and are utterly incapable of defending them even in the slightest — so why then shall they seek refuge with them and request that some portion of the punishment be shared? Some exegetes have said this is because in this world they had been accustomed, whenever they fell into a severe difficulty, to take refuge under the mantle of those leaders — and so in that world too they shall do the same thing unconsciously. The better answer, however, is that this constitutes a form of mockery, cursing, and reproach directed at those leaders, so that they may come to know that all their claims were hollow and far removed from reality. (Explanatory Note: "Taba'an" is the plural of "tabi'," although some hold it may be a verbal noun, and the application of a verbal noun to persons characterised by a quality is a well-established usage — meaning that the people of Hell intend to say that they were not merely followers but were the very embodiment of following.) It is noteworthy that it is reported of Amir al-Mu'minin 'Ali — peace be upon him — that on one of the days of Ghadir he delivered a sermon in which, alongside calling the people to divine tawhid, he drew their attention to obedience to those whose obedience God had commanded. After reciting the aforementioned verse he said: أَفَتَدْرُونَ الِاسْتِكْبَارَ مَا هُوَ؟ هُوَ تَرْكُ الطَّاعَةِ لِمَنْ أُمِرُوا بِطَاعَتِهِ، وَالتَّرَفُّعُ عَلَى مَنْ نُدِبُوا إِلَى مُتَابَعَتِهِ، وَالْقُرْآنُ يَنْطِقُ مِنْ هَٰذَا كَثِيرًا، إِنْ تَدَبَّرَهُ مُتَدَبِّرٌ زَجَرَهُ وَوَعَظَهُ Do you know what arrogance (istikbar) is? It is the abandonment of obedience to those whose obedience has been commanded, and the elevation of oneself above those toward whose following one has been summoned. The Holy Quran speaks of this in many places, such that if a person reflects upon it with care, it admonishes and restrains him from transgression. The Imam — peace be upon him — intended by these vivid and clear expressions to warn those who, on the day of Ghadir, had set aside the testament of the Noble Prophet — peace and blessings of God be upon him and his family — and followed others instead. (Reference: Misbah al-Shaykh, as cited in Tafsir Nur al-Thaqalayn, Vol. 4, p. 526.) In any case, the arrogant shall not remain silent in response to this question, but neither shall they give any reasoned reply — rather, they shall give an answer that is the mirror of their helplessness and wretchedness. As the Holy Quran indicates in the subsequent verse, the arrogant shall say: we and you alike are (burning) in this fire and are suffering the same consequences. God has judged between His servants (with justice) (قَالَ الَّذِينَ اسْتَكْبَرُوا إِنَّا كُلٌّ فِيهَا إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ). Had we been able to resolve your difficulty, we would have resolved our own first — but nothing is within our power here; we can neither remove the punishment from you nor from ourselves, nor can we even take upon ourselves any portion of your punishment. It is also noteworthy that in verse 21 of Surah Ibrahim, the arrogant reply to the weak by saying: لَوْ هَدَانَا اللَّهُ لَهَدَيْنَاكُمْ سَوَاءٌ عَلَيْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِن مَّحِيصٍ Had God guided us (to the path of deliverance from punishment), we would have guided you as well; but whether we cry out in anguish or bear it with patience, it is all the same — there is no escape for us. It is evident that there is no contradiction between these two responses; rather, they complement each other. When all their hopes are severed from every quarter, they shall turn with outstretched hands toward the keepers of Hell, and in the words of the Quran, those in the fire shall say to the keepers of Hell: supplicate your Lord to relieve us of the punishment for one day (وَقَالَ الَّذِينَ فِي النَّارِ لِخَزَنَةِ جَهَنَّمَ ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِّنَ الْعَذَابِ). (Explanatory Note: "Khazanah" is the plural of "khazin," meaning guardian and keeper.) Knowing that the divine punishment is not something to be lifted entirely, their sole request shall be that the punishment be suspended for just one day — one day's respite would suffice them to breathe a sigh of relief and to be refreshed for a brief moment. But the keepers of Hell shall say: did your prophets not come to you with clear proofs — was the argument not sufficiently established for you? (قَالُوا أَوَلَمْ تَكُ تَأْتِيكُمْ رُسُلُكُم بِالْبَيِّنَاتِ). They shall reply: "Indeed, they did" (قَالُوا بَلَىٰ). Whereupon the keepers of Hell shall say: then supplicate whatever you wish, but know that the supplication of the unbelievers shall not reach any destination but shall be lost and perish along the way (قَالُوا فَادْعُوا وَمَا دُعَاءُ الْكَافِرِينَ إِلَّا فِي ضَلَالٍ). You yourselves acknowledge that the messengers of God came to you with clear proofs but you paid them no heed and became unbelievers — therefore whatever supplication you now make shall be in vain, for God does not accept the supplication of the unbelievers. Certain exegetes have stated regarding the interpretation of this final clause that what is meant is: supplicate yourselves, for we cannot supplicate without the permission of God — and this is an allusion to the fact that since such permission has not been granted to us, you must fully understand that the doors of salvation have been closed against you. It is true that on the Day of Resurrection the unbelievers shall become believers, but this faith shall not reduce in any measure the effects of their unbelief — and so they shall remain unbelievers as before.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

As noted in the preceding verses, reference was made to mutual disputes among the inhabitants of Hell, wherein they would neither be able to assist one another nor receive assistance from others. Prior to that, the account of the muʾmin Āl Firʿawn—a courageous believer and champion of freedom—was presented, along with his reception of divine support. In the present verses, therefore, a general principle is articulated concerning the support granted to the prophets and the believers in both this world and the Hereafter. It is stated: “إِنَّا لَنَنْصُرُ رُسُلَنا وَ الَّذینَ آمَنُوا فِی الْحَیاةِ الدُّنْیا وَ یَوْمَ یَقُومُ الْاَشْہادُ” “Indeed, We shall surely support Our messengers and those who believe, in the life of this world and on the Day when the witnesses arise.” This support is emphatically affirmed in multiple forms and is presented as unconditional. Accordingly, it manifests in various ways: success in argument and reasoning, victory in battle, the destruction of adversaries through divine punishment, and assistance through unseen support that strengthens the hearts and fortifies the روح. At this point, a distinctive expression is encountered regarding the Day of Judgement: “یوم یقوم الاشھاد” (“the Day when the witnesses arise”). The term “اشھاد,” the plural of “شاہد” or “شہید,” denotes witnesses. A question arises as to the identity of these witnesses. Various interpretations have been offered, which may be collectively reconciled: First, they may refer to the angels who observe human deeds; Second, to the prophets who bear witness over their communities; Third, to angels, prophets, and believers together, all of whom serve as witnesses to human actions. The inclusion of human limbs among these witnesses appears less suitable in this context, as the specific phrasing “یوم یقوم الاشھاد” suggests an assembly in which witnesses stand forth publicly. This expression highlights the Day of Judgement as a عظیم gathering, where honor and disgrace will reach their utmost degree. The prophets and believers will be supported and elevated, while their dignity will be publicly affirmed. In contrast, humiliation and misfortune will be the lot of the disbelievers and the unjust, as stated in the following verse: “یَوْمَ لا یَنْفَعُ الظَّالِمینَ مَعْذِرَتُھُمْ وَ لَھُمُ اللَّعْنَةُ وَ لَھُمْ سُوءُ الدَّارِ” “On that Day, the excuses of the wrongdoers will not benefit them; for them is the curse and for them is an evil abode.” Their apologies, even in the presence of witnesses, will be of no avail, and disgrace will overwhelm them in that unparalleled gathering. Secondly, they will be distanced from divine mercy, as the term “لعنة” signifies removal from mercy. Thirdly, they will be subjected to severe physical punishment, confined within the torment of Hell, wherein they will encounter the worst of abodes.

A question arises at this point: if God has emphatically promised support to His prophets and the believers, why does history show that many prophets and believers were killed at the hands of disbelievers, or faced severe hardship, or even suffered military defeat? Does this imply, God forbid, a failure of the divine promise? The answer becomes clear upon reflection on an important principle: many people possess a very limited معیار of thought and evaluate “success” only within that restricted framework. They consider success merely as the defeat of an enemy and the attainment of temporal political authority. Such individuals neither recognize success in achieving the higher purpose nor in the triumph of a divinely guided mission. They assign no value to the fact that a martyr becomes an enduring model for present and future generations, nor do they consider the attainment of honor among seekers of truth and the رضا of the Creator as success. For those whose perspective remains confined to such narrow criteria, no adequate answer can be given. However, when the horizon of thought is broadened and authentic human values are taken into account, the true meaning of the verse becomes evident. At this juncture, Sayyid Qutb, in his work Fī Ẓilāl al-Qurʾān, presents a profound observation that serves as an apt illustration. Referring to the example of Imam Ḥusayn (ʿalayhi al-salām), he writes that Ḥusayn, in that momentous and tragic scene of Karbala, attained martyrdom. Was this a victory or a defeat? From a superficial and limited viewpoint, it may appear as a defeat; however, from the standpoint of deeper reality and a broader intellectual horizon, it constitutes a tremendous success. The pure hearts of humanity are moved by every martyr; feelings of love, dignity, and sacrifice are stirred within them, and this is precisely what Ḥusayn (ʿalayhi al-salām) accomplished. This is a matter upon which all Muslim traditions—both Shīʿī and Sunnī—are in agreement, and even a great number of non-Muslims acknowledge it. Many martyrs, even if they had lived for centuries, could not have rendered such profound service to their cause, nor could they have instilled enduring human values or awakened as many people through words as effectively as they did through their sacrifice. Indeed, the final words and sermons that they inscribed through their blood remain ever alive and continue to inspire and awaken subsequent generations. Their influence persists across all eras, casting its اثر over the entirety of history (Fī Ẓilāl al-Qurʾān, vol. 7, p. 189). It may be further added that this reality is observable in lived historical experience. Every year, during the month of Muḥarram, the آثار of the life of Imam Ḥusayn (ʿalayhi al-salām) and his companions are witnessed anew. Their sacrifice continues to inspire great transformative movements. Throughout history, and even in recent times, one can observe how their message has mobilized vast numbers of people against oppression and tyranny. Generations trained upon the principles of sacrifice and devotion draw their lessons from the school of Ḥusayn (ʿalayhi al-salām), demonstrating that moral and spiritual victory far transcends temporary material defeat. Thus, the enduring influence and continuing efficacy of the sacrifice of Imam Ḥusayn (ʿalayhi al-salām) and his companions—after more than thirteen centuries—constitutes a clear manifestation of true success.

A further question arises here — namely, that the aforementioned verses state that "on the Day of Resurrection the offering of excuses shall avail the wrongdoers nothing," whereas verse 36 of Surah al-Mursalat states: "on that Day they shall not be permitted to offer excuses at all" (وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ). How can these two verses be reconciled with each other? For the answer, attention must be directed to two points. The first is that the Day of Resurrection shall have various stages whose conditions and circumstances shall differ from one another — at certain stages the tongue shall cease to function and the hands, feet, and other limbs shall begin to speak and bear witness, while at other stages the tongue shall be released and the person shall speak. (Verse 65 of Surah Ya Sin is a witness to the first situation, while the preceding verses of the surah under commentary — which address the disputations and protests of the people of Hell — are a witness to the second situation.) The second point is that a person sometimes speaks but derives no benefit from speaking, and his words are entirely futile — in such a situation it is as though he has said nothing at all. Accordingly, the clause "they shall not be permitted to offer excuses" may also be an allusion to the fact that their excuse-making shall be without avail. The Holy Quran then, by presenting an example of divine assistance and support for the prophets and their victory over their enemies, states: We gave Moses guidance and made the Children of Israel the inheritors of the heavenly Book — the Torah (وَلَقَدْ آتَيْنَا مُوسَى الْهُدَىٰ وَأَوْرَثْنَا بَنِي إِسْرَائِيلَ الْكِتَابَ). The guidance that the Lord Almighty granted to Moses — peace be upon him — carries broad meanings encompassing the station of prophethood and revelation, the heavenly Book of the Torah, the guidance granted to him for the discharge of his duties, and the miracles placed at his disposal. The expression of "inheritance" in relation to the Torah is employed on the basis that this Book was transmitted from generation to generation among the Children of Israel, and if they had wished, they could have benefited from it without any hardship — just as benefit is derived from ordinary inheritance without any effort. But they squandered this great blessing of God. The subsequent verse states: this heavenly Book was a source of guidance and admonition for those possessed of intellect (هُدًى وَذِكْرَىٰ لِأُولِي الْأَلْبَابِ). (Explanatory Note: "Hudan wa dhikra" may be a maf'ul lahu, and it is also possible that it is a verbal noun in the sense of a hal — that is, "hadiyan wa mudhakkiran li-uli al-albab." Some others have mentioned further possibilities such as badal or the predicate of an elided mubtada' — but those possibilities do not appear appropriate.) The difference between "guidance" and "dhikra" is that "guidance" pertains to the beginning of a matter, while "tadhakkur" is employed as a reminder in relation to those matters that a person has previously heard, believed in, and subsequently forgotten. In other words, the heavenly Books are both the initiators of guidance and the means of its continuation. In both stages of guidance, however — whether at the outset or in continuity — only "ulu al-albab," that is, those possessed of thought and intellect, can benefit — not those devoid of reason and understanding, the obstinate, the prejudiced, and those who make no use of their eyes and ears. In the final verse of this sequence, three important injunctions are issued in the name of the Prophet of Islam — peace and blessings of God be upon him and his family — which are in reality of general application and intended for everyone, even though the address is directed specifically to him. It is first stated: be patient, for the promise of God is absolutely true (فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ). Be patient in the face of the obstinacy and stubbornness of enemies. Be patient in the face of the ignorance, lethargy, negligence, and hurtfulness of certain uninformed friends. Be patient at moments of carnal desire, rebellious passion, and wrath. In sum, the secret of your success at all stages lies solely and entirely in patience and steadfastness. Know that the promises God has made regarding your victory and that of your community shall most certainly be fulfilled — and it is faith in the truth of the divine promise that grants you steadfastness in continuing your mission and remaining active therein, and renders the endurance of every kind of severe hardship easy for you and your community. In the Holy Quran, the Prophet — peace and blessings of God be upon him and his family — is commanded to observe patience on numerous occasions: sometimes in absolute terms, as in the verse under consideration and in certain other verses, and sometimes in specific terms, as in verse 39 of Surah Qaf: فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ. And in another passage: "Be patient with those of your companions who, though outwardly poor, call upon their Lord morning and evening and worship Him, and do not separate yourself from them" (al-Kahf — 28). Whatever successes were attained by the Prophet of Islam — peace and blessings of God be upon him and his family — and the believers of early Islam were the result of this very patience and steadfastness. Today too, victory against a multitude of enemies and innumerable difficulties is impossible without it. The second injunction states: and seek forgiveness for your sin (وَاسْتَغْفِرْ لِذَنبِكَ). It is beyond doubt that the Noble Prophet — peace and blessings of God be upon him and his family — being infallible, did not commit any sin. However, as has been noted, expressions of this kind appear in the Holy Quran in relation to the Prophet and other prophets on account of a relative consideration — for there are certain acts that for ordinary human beings count as acts of worship and virtue, but that are termed "sins" by the standards of the prophets, since حَسَنَاتُ الْأَبْرَارِ سَيِّئَاتُ الْمُقَرَّبِينَ — the good deeds of the righteous are the sins of the intimates of God. Even a moment's heedlessness, or the abandonment of what is more preferable, is not appropriate for them; and on account of their elevated station and lofty knowledge they must be free and pure from such matters — and if such things are at some time attributed to them, they seek forgiveness for them. Some, however, hold that what is intended here is seeking forgiveness for the sins of the community, or for the sins committed by people against the Prophet — peace and blessings of God be upon him and his family. Or that the istighfar here is a devotional istighfar — but this possibility appears remote. In the final injunction of this sequence it is stated: and glorify and praise your Lord in the evening and the morning (وَسَبِّحْ بِحَمْدِ رَبِّكَ بِالْعَشِيِّ وَالْإِبْكَارِ). "Ashi" denotes the period between the decline of the sun and sunset, and "ibkar" denotes the period between the break of dawn and sunrise. It is also possible that "ashi" and "ibkar" are references to these two specific times of day — morning and evening — when a person is disposed toward the praise and glorification of the Lord Almighty, for he is either not yet engaged in his worldly occupations and tasks, or has already concluded them. It is also possible that this carries the meaning of the continuation of praise and glorification throughout all the hours of night and day, in the same manner as when one says "attend to it morning and evening" — meaning attend to it always. Some exegetes have understood this praise and glorification as a reference to the morning and afternoon prayers, or to the five daily prayers — but the import of the verse is broader than this, and the prayers may constitute merely one instance of its application. In any case, these three injunctions collectively constitute the most comprehensive principles of self-purification and the means of preparing oneself for the attainment of great success under the grace and generosity of God, and are the provisions for the journey toward the realisation of great objectives. First, the manifestation of patience and forbearance in the face of difficulties and obstacles; then the purification and cleansing of the heart from sin and every form of corruption; and then the adornment of the heart with the remembrance of God — and an adornment through the praise and glorification of the Lord, which signifies regarding God as free and transcendent from every defect and shortcoming and praising and extolling Him for His beauty and perfection. Although praise and glorification are directed toward the Creator, their reflection also falls upon the creation, purifying it from defects and adorning it with the attributes of perfection.

See ayat 59 for tafseer.

See ayat 59 for tafseer.

See ayat 59 for tafseer.

In the preceding verses, mention was made of threats directed toward disbelievers who were arrogant and obstinate. In the present verses, the Lord once again consoles His Messenger (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) and explains the underlying causes of the opposition and disputation of the disbelievers and polytheists against the truth. It is first stated: “إِنَّ الَّذینَ یُجادِلُونَ فی آیاتِ اللَّہِ بِغَیْرِ سُلْطانٍ اَتاھُمْ إِنْ فی صُدُورِھِمْ إِلاَّ کِبْر” “Those who dispute concerning the signs of Allah without any authority that has come to them—there is nothing in their hearts except arrogance.” The term “مجادلہ,” as previously noted, refers to contentious argumentation devoid of sound reasoning, while the expression “بِغَیْرِ سُلْطانٍ اَتاھُمْ” emphasizes the absence of any valid proof. The word “سلطان” denotes a decisive and authoritative argument capable of establishing dominance over an opponent, and the phrase “اَتاھُمْ” indicates that true proof is that which is granted by God, particularly through revelation. The “آیات اللہ” that they dispute include the verses of the Qurʾān, prophetic miracles, and doctrines relating to the origin and return (مبدأ و معاد). At times they labeled these as magic, madness, or “اساطیر الاوّلین.” The verse thus demonstrates that the root cause of such disputation is arrogance and self-conceit. Arrogant individuals consider themselves self-sufficient and disregard others, thereby clinging to false beliefs and rejecting truth even when it is manifest. The phrase “إِنْ فی صُدُورِھِمْ” indicates exclusivity, suggesting that arrogance is the primary cause of this behavior; otherwise, it would not be possible for someone to persist in falsehood without any evidence. Here, “صدور” refers to the inner faculty—encompassing intellect, spirit, and consciousness. Some exegetes have interpreted “کِبْر” as envy, suggesting that their opposition to the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) arose from jealousy of his spiritual and social rank. While linguistically “کِبْر” does not directly mean envy, arrogance often entails envy, as arrogant individuals desire all blessings for themselves and resent their presence in others. It is then stated: “ماھم ببالغیہ” “They will never attain it.” Their aim is to assert superiority, dominate others, and impose their will, yet they will achieve nothing but humiliation. Neither will their arrogance be realized, nor will their baseless disputation succeed in replacing truth with falsehood. The verse concludes with an instruction: “فَاسْتَعِذْ بِاللَّہِ إِنَّہُ ھُوَ السَّمیعُ الْبَصیرُ” “So seek refuge in Allah; indeed, He is the All-Hearing, the All-Seeing.” God hears their unfounded claims and observes their schemes and actions. This directive applies not only to the Prophet but to all who follow the path of truth, teaching them to seek divine refuge in times of conflict and turmoil. The opposition of the disbelievers also extended to denial of the Hereafter. Thus, the following verse presents a clear argument: “لَخَلْقُ السَّماواتِ وَ الْاَرْضِ اَکْبَرُ مِنْ خَلْقِ النَّاسِ وَ لکِنَّ اَکْثَرَ النَّاسِ لا یَعْلَمُونَ” “The creation of the heavens and the earth is greater than the creation of humankind, yet most people do not know.” The One who created the vast cosmos is certainly capable of resurrecting the dead; their denial is, therefore, a manifestation of ignorance. This ignorance is identified as another cause of false disputation, following the earlier mention of arrogance. Since arrogance itself arises from ignorance and lack of self-awareness, the two are closely intertwined. A further contrast is drawn: “وَ ما یَسْتَوِی الْاَعْمی وَ الْبَصیرُ” “The blind and the seeing are not equal,” “وَ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ لاَ الْمُسیءُ” “Nor are those who believe and act righteously equal to the evildoer.” This contrast distinguishes between knowledge and ignorance, and between righteousness and wrongdoing. Those who perceive reality recognize both their own limitations and the greatness of creation, while the ignorant fail to comprehend either, leading to arrogance and moral deviation. Finally, the passage affirms the certainty of the Hereafter: “إِنَّ السَّاعَةَ لَآتِیَةٌ لا رَیْبَ فیہا وَ لکِنَّ اَکْثَرَ النَّاسِ لا یُؤْمِنُونَ” “Indeed, the Hour will surely come; there is no doubt in it, but most people do not believe.” The repeated emphasis—through “إِنَّ,” “لام,” and “لا رَیْبَ”—underscores the certainty of the Day of Judgment. The term “ساعة” denotes a decisive moment, reflecting both the sudden وقوع of the event and the swift reckoning. The refusal to believe in the Hereafter does not arise from obscurity of evidence, but rather from attachment to desires and the pursuit of unrestrained freedom. Such inclinations, coupled with prolonged worldly ambitions, prevent individuals from reflecting upon and accepting the reality of accountability.

Some exegetes have cited a particular occasion of revelation for the first of the above verses, stating that certain Jewish groups used to say that a figure referred to as “مسیح دجال” would soon emerge, and that they would support him so that he might subdue Muhammad and his companions, thereby delivering them from their hands and enabling them to live in ease (Majmaʿ al-Bayān, vol. 8, p. 528, under these verses). This statement may be interpreted in two ways. One possibility is that they intended to refer to the ظهور of ʿĪsā (ʿalayhi al-salām) and his triumph over the “دجال,” aligning this expectation with their own position and attempting—God forbid—to apply the description of “دجال” to the Prophet Muhammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam). Another interpretation is that they were indeed awaiting the appearance of the “دجال” and regarded him as belonging to their own community. As noted by Raghib in Mufradāt and Ibn Manzur in Lisān al-ʿArab, the term “مسیح” is applied both to ʿĪsā (ʿalayhi al-salām) and to the “دجال.” In the case of ʿĪsā, the term is explained either by his extensive travels or by his practice of touching the sick and, by God’s permission, healing them. In relation to the “دجال,” the designation is sometimes attributed to a characteristic feature associated with him. It appears more likely that, following successive defeats after the emergence of Islam, the Jewish groups became distressed and agitated, and thus turned their hopes toward the appearance of a deceptive figure, anticipating that he would enable them to oppose the Prophet and his followers and secure relief from their circumstances. Alternatively, they may have been awaiting the coming of ʿĪsā (ʿalayhi al-salām). As suggested in Qāmūs-i Muqaddas, not only Christians but also Jewish groups anticipated his appearance, believing that he would confront the “دجال” and overcome him, and they sought to relate this expectation to the advent of Islam. In any case, some exegetes have taken this reported occasion of revelation as an indication that this verse and the one following it were revealed in Madinah, in contrast to the remainder of the sūrah, which is considered Makkan. However, since the report itself is not firmly established and its meaning contains ambiguity, drawing such a conclusion cannot be regarded as definitive.

See ayat 63 for tafseer.

See ayat 63 for tafseer.

See ayat 63 for tafseer.

In the preceding verses, mention was made of threats directed toward disbelieving, arrogant, and prideful individuals. In the present verses, however, the Lord—out of His grace and benevolence—opens the doors of His mercy for those who repent. It is first stated: “وَ قالَ رَبُّکُمُ ادْعُونی اَسْتَجِبْ لَکُم” — “Your Lord has said: call upon Me so that I may respond to you.” Many exegetes have interpreted “دعا” here in its established sense of supplication and calling, and likewise “اَسْتَجِبْ لَکُم” as referring to acceptance and response. Numerous narrations reported under this verse regarding supplication and its reward also support this interpretation. However, some other commentators, following the well‑known exegete ʿAbdullāh ibn ʿAbbās, have proposed that “دعا” here signifies affirmation of divine unity and the worship of the Lord, that is, “worship Me and acknowledge My unity.” Nevertheless, the first interpretation appears more appropriate. In any case, several important points may be derived from this verse. First, supplication is beloved to God and is in accordance with His own will. Second, following supplication, a promise of acceptance has been given; however, it is understood that this promise is conditional rather than absolute. Only that supplication will be accepted in which the conditions of the supplication itself, the supplicant, and the object being requested are fulfilled. This subject has already been discussed in detail under the heading of the philosophy and essential meaning of supplication in the commentary on Sūrah al‑Baqarah, verse 186 (Tafsīr-e Nemūneh, vol. 1), and therefore need not be repeated here. Third, supplication in itself constitutes a form of worship, as indicated by the use of the term “عبادتی” in this very verse. In the same context, those who refrain from supplication are strongly warned: “إِنَّ الَّذینَ یَسْتَکْبِرُونَ عَنْ عِبادَتی سَیَدْخُلُونَ جَھَنَّمَ داخِرین” “Indeed, those who act arrogantly toward My worship will soon enter Hell in humiliation.” The term “داخرین,” derived from “دخور,” signifies abasement and disgrace, indicating that such humiliation will be the consequence of their arrogance and pride.

Numerous traditions have been transmitted from the Prophet Muhammad (PBUH & His Pure Progeny) and the Imams of the Ahl al-Bayt (ʿalayhim al-salām) that clearly demonstrate the importance of supplication (duʿāʾ). For example: 1. In one narration, the Prophet Muhammad (PBUH & His Pure Progeny) states: “الدعاء هو العبادة” “Supplication is worship itself” (Majmaʿ al-Bayān, vol. 8, p. 528). 2. In another narration, a companion of Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām) asked him: “What do you say about two individuals who enter the mosque: one engages more in prayer (ṣalāh) and the other in supplication—who is superior?” The Imam replied: “Both are good.” The questioner said: “I know that both are good, but which is superior?” The Imam said: “اكثرهما دعاء… هي العبادة الكبرى” “The one who supplicates more is superior. Have you not heard the statement of Allah: ‘ادعونی استجب لکم…’? Supplication is the greatest form of worship” (Majmaʿ al-Bayān, vol. 8, p. 529). 3. Imam Muḥammad al-Bāqir (ʿalayhi al-salām) was asked which act of worship is superior. He replied: “ما من شیء افضل عند اللہ من ان یسئل ویطلب مما عندہ…” “There is nothing more excellent in the sight of Allah than that He be asked and that His bounty be sought. And nothing is more detestable to Him than one who arrogantly refrains from His worship and does not ask from Him” (al-Kāfī, vol. 2, Bāb Faḍl al-Duʿāʾ wa’l-Ḥath ʿalayh, p. 338). 4. In another narration from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām): “ان عند اللہ عزوجل منزلة لا تنال الا بمساٴلة…” “With Allah there are stations that cannot be attained except through asking. If a servant refrains from supplication, he will not be given anything. Therefore ask, so that you may be given, for no door is knocked upon persistently except that it is eventually opened” (al-Kāfī, vol. 2, Bāb Faḍl al-Duʿāʾ wa’l-Ḥath ʿalayh, p. 338). 5. In some traditions, supplication is considered even superior to the recitation of the Qurʾān. It is reported from the Prophet Muhammad (PBUH & His Pure Progeny), Imam Muḥammad al-Bāqir, and Imam Jaʿfar al-Ṣādiq (ʿalayhim al-salām): “الدعاء افضل من قراءة القراٰن” “Supplication is superior to the recitation of the Qurʾān” (Makārim al-Akhlāq; cited in Tafsīr al-Mīzān, vol. 2, under Qurʾān 2:186). From a concise analytical perspective, the key insights derived from these narrations are as follows: First, supplication guides the human being toward the معرفة of Allah, which is the greatest asset of any individual. Second, supplication leads a person to recognize his dependence upon Allah, humbles him, and removes arrogance and pride, which are the root causes of misguidance, misery, and disputation concerning divine signs. Third, through supplication, a person attributes all blessings to Allah and develops a bond of love with Him, thereby strengthening the relationship between the servant and the Lord. Fourth, the one who supplicates considers himself in need of divine grace and therefore feels obligated to obey divine commands. Fifth, since the acceptance of supplication is conditional—requiring sincerity, purity of heart, repentance from sins, and assistance to those in need—the individual engages in self-discipline and moral refinement. Sixth, supplication instills hope, prevents despair, and encourages further effort and striving. However, an important principle must be noted: supplication is not a substitute for effort. According to the narrations, supplication is associated with situations in which a person has exerted effort to the fullest extent and then turns to Allah for what lies beyond his capacity. If a person abandons effort and relies solely upon supplication, such supplication will not be accepted. In this regard, Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām) states: “اربعة لا تستجاب لهم دعوة…” “Four types of people whose supplications are not accepted: A man who sits in his house and says, ‘O Allah, provide me sustenance,’ and it is said to him: ‘Did I not command you to seek livelihood?’ A man who prays against his wife while he has been given the authority to regulate the matter. A man who wastes his wealth and then asks Allah for provision, and it is said: ‘Did I not command moderation and proper management?’ A man who lends money without witnesses and then prays for its return, and it is said: ‘Did I not command you to take witnesses?’” (al-Kāfī, vol. 2, Bāb man lā yustajāb lahū duʿāʾ). From this, it becomes clear that failure to employ proper means and effort is one major cause of non-acceptance of supplication. Likewise, another factor is that a person may not correctly discern what truly benefits or harms him; thus he asks repeatedly for something that is not in his best interest. In such cases, divine mercy withholds the request in this world and instead reserves its benefit for the Hereafter. For example, just as a sick child may request harmful food, yet a compassionate guardian withholds it for his well-being, similarly Allah, in His mercy, may not grant certain supplications immediately, preserving a greater benefit for the servant. Thus, according to Qurʾānic teachings and the narrations of the Ahl al-Bayt (ʿalayhim al-salām), supplication is a comprehensive spiritual process that integrates effort, humility, awareness, and trust in divine wisdom.

In certain traditions numerous sins are identified that constitute impediments to the acceptance of supplication, among them: evil intention, delaying the performance of prayer, foul speech, consuming unlawful food, and abstaining from charitable giving in the path of God. (Reference: Ma'ani al-Akhbar, as cited in Tafsir Nur al-Thaqalayn, Vol. 4, p. 453, and Usul al-Kafi.) This discussion is concluded with the following meaningful utterance of Imam Ja'far al-Sadiq — peace be upon him — as transmitted by the late Tabrasi in his work al-Ihtijaj: أَنَّهُ سُئِلَ أَلَيْسَ يَقُولُ اللَّهُ ادْعُونِي أَسْتَجِبْ لَكُمْ؟ وَقَدْ نَرَى الْمُضْطَرَّ يَدْعُوهُ وَلَا يُجَابُ لَهُ، وَالْمَظْلُومَ يَسْتَنْصِرُهُ عَلَى عَدُوِّهِ فَلَا يَنْصُرُهُ. قَالَ: وَيْحَكَ مَا يَدْعُوهُ أَحَدٌ إِلَّا اسْتَجَابَ لَهُ، أَمَّا الظَّالِمُ فَدُعَاؤُهُ مَرْدُودٌ إِلَى أَنْ يَتُوبَ، وَأَمَّا الْمُحِقُّ فَإِذَا دَعَا اسْتَجَابَ لَهُ وَصَرَفَ عَنْهُ الْبَلَاءَ مِنْ حَيْثُ لَا يَعْلَمُهُ، أَوِ ادَّخَرَ لَهُ ثَوَابًا جَزِيلًا لِيَوْمِ حَاجَتِهِ إِلَيْهِ، وَإِنْ لَمْ يَكُنِ الْأَمْرُ الَّذِي سَأَلَهُ الْعَبْدُ خَيْرًا لَهُ إِنْ أُعْطِيَهُ أَمْسَكَ عَنْهُ Someone asked him: does God not say "Call upon Me and I shall answer you," yet we see the distressed person supplicating Him and receiving no answer, and the wronged person seeking His aid against his enemy yet receiving no assistance? The Imam replied: Woe upon you — there is no one who calls upon Him without God answering his supplication. As for the wrongdoer, his supplication is rejected until he repents; as for the one who is in the right, when he supplicates, God answers him and averts affliction from him in a manner he is not aware of, or stores up for him an abundant reward for the day of his need; and when the matter that the servant has requested is not good for him should it be granted, God withholds it from him. (Reference: Tafsir al-Safi, under the verses under discussion.) Since supplication and petition to God is a branch of knowledge of Him, the subsequent verse addresses those realities that elevate the level of a person's knowledge of God and sets forth one of the conditions of the acceptance of supplication — the fulfilment of which strengthens the hope of acceptance. It is accordingly stated: God is He who made the night for you so that you may rest therein (اللَّهُ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ). This is because, firstly, the darkness of night compels a person to bring his daytime activities to a close, and secondly, this same darkness constitutes the cause of rest for the body, soul, and nerves — whereas light is the means of movement and activity. It is for this very reason that the verse immediately thereafter states: and He made the day illuminating (وَالنَّهَارَ مُبْصِرًا) — so as to brighten the biological environment of the human person and prepare him for activity. It is also noteworthy that "mubsir" carries the meaning of "seeing," and the attribution of this quality to the day is in reality a form of emphasis and hyperbole intended to convey that it renders people capable of sight. (Explanatory Note: Concerning the secrets and philosophy of light and darkness and of day and night, discussion has been provided in Tafsir-i Namunah, Vol. 16 under verse 71 of Surah al-Qasas, Vol. 15 under verse 86 of Surah al-Naml, and Vol. 8 under verse 67 of Surah Yunus, respectively.) It then adds: God is indeed the possessor of grace and bounty toward mankind, although most people do not give thanks (إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ). This precisely ordered system of day and night and the alternate coming and going of light and darkness constitutes an instance of the Lord Almighty's grace and bounty toward His servants and is an effective factor in the life of humanity and all other things. Had there been no light, life and movement would not exist; had there been no alternating darkness, the intensity of light would exhaust and enfeeble all living beings and would scorch and incinerate vegetation. Yet most people pass by these great blessings of creation with indifference and do not offer thanks for them. By grammatical convention, in the second instance "al-nas" should have been replaced by a pronoun — "wa lakin aktharuhum la yashkurun" — but the repetition of "al-nas" in place of the pronoun is as if pointing to the fact that ingratitude is the very nature of the (untrained) human being, as is also stated in verse 34 of Surah Ibrahim: إِنَّ الْإِنسَانَ لَظَلُومٌ كَفَّارٌ — man is indeed most unjust and most ungrateful. (Reference: Tafsir al-Mizan and Tafsir Ruh al-Ma'ani, under the verses under discussion.) However, if a person possesses seeing eyes and a discerning heart that perceive the table of blessings that the Lord Almighty has spread everywhere and the immeasurable rain of mercy that has reached every place, his tongue shall spontaneously break forth in praise and gratitude toward God, and he shall regard himself as lowly and insignificant before the majesty and mercy of God and as indebted to His mercy. (Reference: On the meaning of "shukr" and its varieties, a detailed discussion has been provided in Vol. 10 of Tafsir-i Namunah, under verse 7 of Surah Ibrahim.) The subsequent verse commences with the tawhid of the Lord's Rububiyyah and concludes with His tawhid of creatorship and Rububiyyah. It is accordingly stated: He who has bestowed all these blessings upon you is that very God who is your Lord and Sustainer (ذَٰلِكُمُ اللَّهُ رَبُّكُمْ). He is that God who is the Creator of all things (خَالِقُ كُلِّ شَيْءٍ). None other than He is worthy of worship (لَا إِلَٰهَ إِلَّا هُوَ). In reality, the boundless blessings of God testify to His being the Lord and Administrator; and His being the Creator of all things is a further proof of His uniqueness in Rububiyyah, for it is the Creator of things who is their owner and sustainer. We know that the creatorship of the Lord Almighty does not mean that He created all the beings of the universe and then withdrew — that is by no means the case. Rather, at every moment His grace reaches every single thing in the universe, and such creatorship is absolutely inseparable from His Rububiyyah. It is evident that such a being alone is worthy of worship. It is for this reason that the clause "khaliq kulli shay'" is analogous to a proof for "dhaliikumu Allahu rabbukum," and "la ilaha illa huwa" is analogous to the consequence thereof — reflect carefully. At the close of the verse it is stated: how then are you turned away from the path of truth? (فَأَنَّىٰ تُؤْفَكُونَ). (As has been noted previously, "tu'fakun" is from the root "afk," whose meaning is to deviate and turn away from the path of truth — and if contrary winds are termed "mu'tafikat" it is for this very reason, and falsehood is termed "ifk" because it deviates from the exposition of truth.) And why do you worship idols while abandoning the One God without partner? Note that "tu'fakun" appears in the passive voice — meaning "you are turned away from the path of truth" — as if the idol-worshippers are so devoid of will and agency that no independent will or agency of their own operates in this matter. The final verse in the sequence under commentary appears in the form of an elaboration and emphasis of the preceding themes. It is stated: those who deny the verses of God are turned away from the path of truth in the same manner (كَذَٰلِكَ يُؤْفَكُ الَّذِينَ كَانُوا بِآيَاتِ اللَّهِ يَجْحَدُونَ). "Yajhadun" is from the root "jahd," whose original meaning is the denial of something that one holds in one's heart — that is, a person may hold a conviction regarding something yet simultaneously negate it, or hold the conviction of the negation of something yet affirm it verbally. Miserly and stingy people are termed "jahd" since they generally present themselves as destitute; and "ard jahdah" denotes a land in which very little vegetation grows. (Reference: Mufradat of Raghib, under the root "jahd.") Other lexicographers have defined "jahd" and "juhud" as follows: اَلْجُحُودُ الْإِنكَارُ مَعَ الْعِلْمِ — juhud is denial accompanied by knowledge. (Reference: The author of Lisan al-'Arab transmits this definition from Jawhari.) The concept of "jahd" therefore conceals within it a form of obstinacy and enmity in the face of truth. It is self-evident that the only outcome for one who confronts realities with these characteristics can be nothing other than deviation from the path of truth — for as long as a person is not a seeker of truth, desirous of truth, and submissive before realities, he cannot arrive at truth and reality. It is for this reason that self-purification is required as a prior condition for attaining truth — and this is what is termed "taqwa before faith," to which the Holy Quran alludes in Surah al-Baqarah: ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ In this heavenly Book there is no doubt — it is a source of guidance for the God-fearing.

See ayat 66 for tafseer.

See ayat 66 for tafseer.

In these verses, as in the preceding ones, reference is again made to the عظیم نعمتوں of God bestowed upon His servants. A number of these blessings are described in detail in order, first, to deepen awareness among human beings, and second, to cultivate within them a sense of hope, so that they may become worthy of supplication and attain the نعمت of its acceptance. It is also noteworthy that, whereas the earlier verses referred to temporal blessings such as night and day, these verses turn to spatial blessings, namely the earth as a place of stability and the sky as a structure overhead. It is stated: “Allah is He Who has made the earth for you a place of settlement” (اللَّہُ الَّذی جَعَلَ لَکُمُ الْاَرْضَ قَراراً). The earth has been endowed with all the conditions necessary for tranquility and stability: firmness, equilibrium, harmony with human physical and spiritual needs, and abundance of accessible resources. It is further stated: “and the sky as a structure” (وَ السَّماءَ بِناءً). This expression likens the sky to a protective canopy encompassing the earth. In its broad sense, the “sky” refers to the surrounding atmosphere, which envelops the earth like a tent, moderating solar radiation and shielding life from harmful celestial influences. Without this protective system, life on earth would not endure. The discourse then shifts from cosmic signs to inward signs: “and He has formed you and perfected your forms” (وَ صَوَّرَکُمْ فَاَحْسَنَ صُوَرَکُم). Human form is characterized by balance, proportion, and functional design, distinguishing it from other creatures and enabling a wide range of activities. This physical configuration, together with the faculties of perception and manipulation, renders human life both versatile and purposeful. Some exegetes interpret “صُوَرَکُم” in a broader sense, encompassing both external form and internal capacities, including intellect and aptitude. The fourth blessing is the provision of pure sustenance: “and provided you with good things” (وَ رَزَقَکُمْ مِنَ الطَّیِّبات). The term “الطَّیِّبات” denotes all that is pure and wholesome, including food, clothing, habitation, companionship, and even refined speech. These are created in a pure state, though human action may alter their purity. After enumerating these four fundamental blessings—two related to the cosmos and two to the human being—the verse concludes: “That is Allah, your Lord” (ذالکم اللہ ربکم), followed by: “So blessed is Allah, the Lord of the worlds” (فَتَبارَکَ اللَّہُ رَبُّ الْعالَمینَ). Thus, the giver of these manifold نعمتوں is alone worthy of lordship and worship. The subsequent verse presents the concept of divine unity in a different form by emphasizing the exclusivity of true life: “He is the Living” (ھُوَ الْحَیّ). His life is intrinsic, absolute, and eternal, unlike the contingent and transient life of creation. Accordingly: “there is no deity except Him” (لا إِلٰہَ إِلاَّ ہُوَ). Therefore, it is stated: “so call upon Him, making the religion purely for Him” (فَادْعُوہُ مُخْلِصینَ لَہُ الدِّینَ). The passage concludes with: “All praise belongs to Allah, the Lord of the worlds” (الْحَمْدُ لِلَّہِ رَبِّ الْعالَمینَ), which serves as a model for grateful acknowledgment of divine نعمتوں. Finally, the discourse is brought to completion by addressing the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam): “Say: I have been forbidden to worship those whom you call upon besides Allah, when clear proofs have come to me from my Lord” (قُلْ إِنِّی نُہیتُ اَنْ اَعْبُدَ الَّذینَ تَدْعُونَ مِنْ دُونِ اللَّہِ لَمَّا جاءَنِی الْبَیِّناتُ مِنْ رَبِّی), and: “I have been commanded to submit to the Lord of the worlds” (وَ اُمِرْتُ اَنْ اُسْلِمَ لِرَبِّ الْعالَمین). Thus, the passage establishes a coherent progression: recognition of divine blessings, affirmation of divine life and unity, exclusive devotion, and final submission.

See ayat 68 for tafseer.

In continuation of the verses concerning tawḥīd, these passages once again present certain “انفسی آیات,” describing the successive stages of human creation. The purpose of this exposition is twofold: first, to manifest the grandeur of divine power and lordship, and second, to highlight the magnitude of divine favors bestowed upon human beings. Thus it is stated: “He is the One who created you from dust, then from a drop, then from a clot; then He brings you forth as a child; thereafter you reach your strength, then you become old, though some of you are taken before that, so that you may reach an appointed term, and that perhaps you may understand” (ھُوَ الَّذی خَلَقَکُمْ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ یُخْرِجُکُمْ طِفْلاً ثُمَّ لِتَبْلُغُوا اَشُدَّکُمْ ثُمَّ لِتَکُونُوا شُیُوخاً وَ مِنْکُمْ مَنْ یُتَوَفَّی مِنْ قَبْلُ وَ لِتَبْلُغُوا اَجَلاً مُسَمًّی وَ لَعَلَّکُمْ تَعْقِلُون). The first stage is the creation from dust, which either refers to the creation of the first human, Ādam (ʿalayhi al‑salām), or, more generally, to the origin of all human beings, since all forms of nourishment that constitute the human body ultimately derive from the earth. The second stage is that of the nuṭfah (drop), which pertains to all humanity after Ādam and Ḥawwāʾ. The third stage is that of the ʿalaqah (clot), representing a stage of development within the womb. Subsequent stages—though not detailed in this verse but alluded to in others—include further embryonic development, formation of limbs, and the emergence of sensation and movement. The next stage mentioned is birth, followed by the attainment of mature strength (bulūgh al-ashudd), which is often associated with the completion of physical development. This is succeeded by the stage of decline leading to old age, and finally the termination of earthly life, which marks the transition to the eternal realm. Notably, the earlier stages are expressed using “خَلَقَکُمْ,” indicating processes entirely beyond human agency, whereas the later stages employ “لِتَبْلُغُوا” and “لِتَکُونُوا,” suggesting conditions that may, to some extent, be influenced by human conduct. Thus, lifestyle and actions may accelerate or delay the onset of ضعف or even death. This distinction reflects the precision of Qur’anic expression. The use of the term “یُتَوَفَّی” for death indicates that death is not annihilation but the taking of the soul, signifying انتقال rather than extinction. This linguistic usage reflects the Qur’anic view of death as a transition to a form of continued existence. Moreover, the phrase “وَ مِنْکُمْ مَنْ یُتَوَفَّی مِنْ قَبْل” indicates that death may occur at any stage prior to the completion of these phases. The conjunction “ثُمَّ” between stages indicates sequence with interval, whereas the use of “وَ” before the final stage suggests that death is not necessarily contingent upon reaching old age, as many individuals depart earlier in life. The concluding verse emphasizes two of the most profound manifestations of divine power: life and death. It states: “He is the One who gives life and causes death” (ھُوَ الَّذی یُحْیی وَ یُمیت). Life, in its diverse forms—from the smallest organism to the largest creature—displays remarkable variation, and death likewise manifests in various ways. Each instance of life emerging from non-living matter and returning to non-life constitutes a profound sign of divine wisdom. Despite the apparent complexity of these processes, they present no difficulty to divine power. Thus, it is declared: “When He decrees a matter, He only says to it: ‘Be,’ and it is” (فَإِذا قَضی اَمْراً فَإِنَّما یَقُولُ لَہُ کُنْ فَیَکُون). This expression signifies that the realization of all creation is immediate upon divine will, underscoring the absolute efficacy of His command.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

See ayat 76 for tafseer.

In these verses, once again emphasis is placed upon those who engage in contentious disputation regarding the آیات الٰہی and refuse to submit before the proofs of prophethood and the دعوت of the prophets. The verses present a vivid depiction of the ultimate fate of such individuals. It is first stated: “Have you not seen those who dispute concerning the signs of Allah—how they are turned away?” (اَ لَمْ تَرَ إِلَی الَّذینَ یُجادِلُونَ فی آیاتِ اللَّہِ اَنَّی یُصْرَفُونَ). This disputation, grounded in obstinacy, blind imitation, and baseless prejudice, causes them to deviate from the straight path, for truth becomes manifest only when the spirit of sincere inquiry is present. The interrogative form addressed to the Prophet indicates that any impartial observer would be astonished that, despite such clear signs, they continue to turn away from the truth. It is then clarified: “They are those who denied the Book and that with which We sent Our messengers” (الَّذینَ کَذَّبُوا بِالْکِتابِ وَ بِما اَرْسَلْنا بِہِ رُسُلَنا). In this sūrah, the phrase referring to disputation concerning the divine signs appears repeatedly, indicating that the primary object of their denial is the evidence of prophethood and the contents of the revealed scriptures, which encompass teachings of توحید and معاد. The repeated use of “یجادلون” (in the imperfect tense) signifies continuity, indicating that such individuals persistently resort to argumentation in order to justify their corrupt beliefs and actions. They are warned: “Soon they will come to know” (فَسَوْفَ یَعْلَمُون). Their fate is then described: “When the shackles will be upon their necks and the chains—by which they will be dragged” (إِذِ الْاَغْلالُ فی اَعْناقِھِمْ وَ السَّلاسِلُ یُسْحَبُونَ), “into boiling water, then into the Fire they will be set ablaze” (فِی الْحَمیمِ ثُمَّ فِی النَّارِ یُسْجَرُونَ). The imagery conveys extreme humiliation and suffering, corresponding to their worldly arrogance and self-imposed bondage to prejudice and desire. In addition to this physical punishment, they will suffer a psychological and spiritual torment. They will be asked: “Where are those whom you used to associate?” (ثُمَّ قِیلَ لَھُمْ اَیْنَ ما کُنْتُمْ تُشْرِکُونَ). They will respond in utter humiliation: “They have vanished from us” (قالُوا ضَلُّوا عَنَّا). At this point, they either admit that their former objects of worship were nothing but illusions, or, in desperation, deny their prior conduct altogether. In either case, their claim to knowledge collapses, and they recognize that what they had considered truth was merely conjecture and delusion. It is then stated: “Thus Allah leads astray the disbelievers” (کَذلِکَ یُضِلُّ اللَّہُ الْکافِرین), meaning that their persistent denial and arrogance veil their understanding, causing them to deviate in both this world and the next. The cause of their affliction is identified: “This is because you used to rejoice unrightfully in the land and were exultant” (ذلِکُمْ بِما کُنْتُمْ تَفْرَحُونَ فِی الْاَرْضِ بِغَیْرِ الْحَقِّ وَ بِما کُنْتُمْ تَمْرَحُونَ). Their joy stemmed from injustice, oppression, and indulgence in sinful pleasures. Such farḥ—distinguished from praiseworthy joy—is rooted in arrogance, heedlessness, and attachment to desires, which ultimately lead to estrangement from truth. Accordingly, they are told: “Enter the gates of Hell, abiding therein” (ادْخُلُوا اَبْوابَ جَہَنَّمَ خالِدینَ فیہا), “and evil indeed is the abode of the arrogant” (فَبِئْسَ مَثْوَی الْمُتَکَبِّرین). This conclusion reaffirms that arrogance is the principal source of their downfall, serving as a barrier between them and the acceptance of truth. The reference to “gates of Hell” suggests either multiple levels or categories of punishment, or different avenues corresponding to various forms of sin. Both interpretations indicate the diversity and severity of consequences awaiting those who persist in denial and arrogance.

See ayat 78 for tafseer.

In the preceding verses, reference was made to the obstructionism, arrogance, and denial of the disbelievers with respect to the divine signs. In the two verses under consideration, consolation is provided to the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam), and he is instructed to adopt patience and forbearance in the face of these difficulties. It is first stated: “So be patient; indeed, the promise of Allah is true” (فَاصْبِرْ إِنَّ وَعْدَ اللَّہِ حَق). The promise of victory and success given to him, as well as the warning of painful punishment for the arrogant deniers, are both true and will inevitably be fulfilled. Therefore, the opponents of the truth should not imagine that any delay in punishment implies escape from divine retribution. It is stated: “Whether We show you part of what We have promised them, or We take you in death, to Us they will be returned” (فَإِمَّا نرِیَنَّکَ بَعْضَ الَّذی نَعِدُھُمْ اَوْ نَتَوَفَّیَنَّکَ فَإِلَیْنا یُرْجَعُونَ). The responsibility of the Prophet is confined to conveying the message clearly and establishing the proof, so that receptive hearts may be illuminated and no pretext remains for the opponents. He is not required to concern himself with whether punishment is hastened or delayed. At the same time, this statement implicitly serves as a warning to the disbelievers that they may be seized by divine punishment at any moment, just as their counterparts met their fate in earlier circumstances such as Badr, and many will face recompense in the Hereafter. Further consolation is provided by reference to earlier prophets: “And We certainly sent messengers before you; among them are those whose stories We have related to you, and among them are those whose stories We have not related to you” (وَ لَقَدْ اَرْسَلْنا رُسُلاً مِنْ قَبْلِکَ مِنْھُمْ مَنْ قَصَصْنا عَلَیْکَ وَ مِنْھُمْ مَنْ لَمْ نَقْصُصْ عَلَیْک). All of them encountered similar opposition from obstinate and arrogant people, yet ultimately truth prevailed and falsehood was overcome. It is then clarified: “No messenger could bring a sign except by the permission of Allah” (وَ ما کا نَ لِرَسُولٍ اَنْ یَاْتِیَ بِآیَةٍ إِلاَّ بِإِذْنِ اللَّہ). Miracles are not subject to arbitrary demand nor do prophets act according to the whims of their opponents; rather, such signs appear when required for the manifestation of truth and the guidance of people. A further warning is issued: “When the command of Allah comes, judgment will be made in truth, and there the followers of falsehood will be lost” (فَإِذا جاءَ اَمْرُ اللَّہِ قُضِیَ بِالْحَقِّ وَ خَسِرَ ھُنالِکَ الْمُبْطِلُونَ). At that moment, the doors of repentance will be closed, and no plea will avail. Those who followed falsehood will realize that they have lost everything and gained nothing but punishment. In essence, whether this refers to the decisive punishment in this world or the final judgment of the Hereafter, the outcome remains the same: the خسارہ of the adherents of falsehood becomes manifest.

Many exegetes, in connection with these verses, have discussed the number of prophets and have transmitted various narrations on this subject. According to a well-known report, the number of prophets is one hundred and twenty-four thousand. Other narrations indicate a total of eight thousand, of whom four thousand were from Banī Isrāʾīl and four thousand from among others (baḥawālah: Tafsīr Majmaʿ al-Bayān). In a narration transmitted from Imām ʿAlī al-Riḍā (ʿalayhi al-salām), attributed to the Prophet Muḥammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam), it is stated: “خلق اللہ عزوجل مأة الف نبی و اربعة و عشرین الف نبی، انا اکرمھم علی اللہ ولا فخر، و خلق اللہ عزوجل مأة الف وصی و اربعة و عشرین الف وصی، فعلی اکرمھم علی اللہ و افضلھم” “God created one hundred and twenty-four thousand prophets, and I am the most honored among them before God, though I take no pride in this; and God created one hundred and twenty-four thousand successors, and ʿAlī is the most honored and the most excellent among them.” (baḥawālah: Bihār al-Anwār, vol. 11). In another narration, Anas ibn Mālik relates from the Prophet: “بعثت علی اثر ثمانیة آلاف نبی، منھم اربعة آلاف من بنی اسرائیل” “I was sent after eight thousand prophets, among whom four thousand were from Banī Isrāʾīل” (baḥawālah: Bihār al-Anwār, vol. 22). These narrations can be reconciled on the basis that the latter refers to a particular group of major prophets, as also indicated by al-ʿAllāmah al-Majlisī. Another report relates that Abū Dharr asked the Prophet about the number of prophets, and he replied: one hundred and twenty-four thousand; when asked about the number of messengers, he stated that they were three hundred and thirteen (baḥawālah: Bihār al-Anwār, vol. 11). Similarly, a narration identifies five as the ulu al-ʿazm prophets: Nūḥ, Ibrāhīm, Mūsā, ʿĪsā, and Muḥammad (ʿalayhim al-ṣalāt wa al-salām) (baḥawālah: Bihār al-Anwār, vol. 11). Numerous other reports support the figure of one hundred and twenty-four thousand prophets, indicating that this is not based on a solitary report but is corroborated by multiple narrations across Islamic sources. It is also noteworthy that the names of twenty-six prophets are explicitly mentioned in the Qur’an: Ādam, Nūḥ, Idrīs, Ṣāliḥ, Hūd, Ibrāhīm, Ismāʿīl, Isḥāq, Yūsuf, Lūṭ, Yaʿqūb, Mūsā, Hārūn, Shuʿayb, Zakariyyā, Yaḥyā, ʿĪsā, Dāwūd, Sulaymān, Ilyās, al-Yasaʿ, Dhū al‑Kifl, Ayyūb, Yūnus, ʿUzayr, and Muḥammad (ʿalayhim al‑ṣalāt wa al‑salām). In addition, there are prophets whose identities are indicated implicitly without explicit naming, such as the prophet referred to in “و قال لھم نبیھم” (Baqarah 248), often identified as Samuel, and the figure mentioned in Baqarah 259, regarding whom differences of opinion exist (some identifying him as Irmiyāʾ, others as al‑Khiḍr or ʿUzayr). Likewise, al‑Khiḍr is referred to in Kahf 65: “فوجدا عبداً من عبادنا,” and the asbāṭ of Banī Isrāʾīل are described as recipients of revelation in Nisāʾ 163. Thus, while twenty-six prophets are mentioned explicitly by name, the total number of prophets alluded to in the Qur’an is considerably greater. Finally, some narrations indicate that God sent prophets among all peoples, including those of African origin. It is reported from ʿAlī (ʿalayhi al-salām): “بعث اللہ نبیاً اسود لم یقص قصتہ” “God sent a black prophet whose account has not been related.” (baḥawālah: Tafsīر Majmaʿ al-Bayān; also cited in al-Kashshāf). This indicates the universality of divine guidance, extending to all nations, whether or not their stories are preserved in scriptural narrative.

See ayat 81 for tafseer.

See ayat 81 for tafseer.

In these verses, once again the power of God and His expansive blessings upon humankind are presented, with a portion of these نعمتوں described in detail in order that, first, people may become fully aware of His greatness, and second, that a sense of gratitude may be awakened within them, which itself serves as a means of معرفت الٰہی. It is stated: “Allah is He Who has created for you the cattle, so that you may ride upon some of them and from them you eat” (اللَّہُ الَّذی جَعَلَ لَکُمُ الْاَنْعامَ لِتَرْکَبُوا مِنْہا وَ مِنْہا تَاْکُلُونَ). Certain animals serve primarily as sources of food, such as sheep and goats, while others provide both transportation and nourishment, such as camels, which function as the “ships of the desert” and as a source of sustenance. The term “الأنعام,” originally denoting camels, was subsequently extended to include cattle and sheep as well. Its derivation from “نعمة” reflects the fact that livestock constitute one of God’s great blessings for human beings. Even in the modern era, despite the availability of advanced technological means of transport, there remain regions—such as deserts and mountainous terrains—where only these animals serve as viable وسائل of travel and transport. Moreover, the characteristics of these animals, particularly their capacity for domestication and submission, constitute a sign of divine power. Despite their strength, animals such as camels can be guided even by a child, illustrating a remarkable aspect of their created nature. In addition to riding and food, numerous other benefits are derived from them, as indicated in the verse: “And for you therein are various benefits” (وَ لَکُمْ فیہا مَنافِع). Humans benefit from their milk, wool, hides, and other products, and even their waste is utilized in agriculture. In essence, every aspect of their existence is beneficial. The use of the indefinite form “منافع” conveys the breadth and multiplicity of these فوائد. It is further stated: “and that you may attain through them a need within your hearts” (وَ لِتَبْلُغُوا عَلَیْہا حاجَةً فی صُدُورِکُمْ), which may refer to transport of goods or broader personal purposes such as travel, migration, or other human necessities. Then it is added: “and upon them and upon the ships you are carried” (وَ عَلَیْہا وَ عَلَی الْفُلْکِ تُحْمَلُون), indicating that both terrestrial and maritime وسائل of transport have been provided, enabling humans to reach their destinations with ease. Ships and vessels, despite their weight, are enabled to float upon water, and the winds are regulated in such a manner as to facilitate navigation. Finally, emphasis is placed upon reflection: “And He shows you His signs; so which of the signs of Allah will you deny?” (وَ یُریکُمْ آیاتِہِ فَاَیَّ آیاتِ اللَّہِ تُنْکِرُون). These signs encompass both external and internal realities—creation, life, death, the heavens and the earth, and the provision of sustenance. The multiplicity and clarity of these signs render denial difficult to justify. The reasons for denial are identified as follows. First, adherence to unchecked desires, which obscures the recognition of truth. Second, blind imitation of predecessors, particularly forefathers. Third, preconceived notions and judgments formed without proper inquiry, which prevent impartial examination of truth. Thus, despite the clarity of divine signs, these عوامل—desire, imitation, and unexamined belief—impede human perception and lead to denial.

See ayat 85 for tafseer.

See ayat 85 for tafseer.

See ayat 85 for tafseer.

These verses, which form the concluding passage of Sūrah al‑Muʾmin, in reality constitute a summary of the entire sūrah and the essence of the preceding discussion. After presenting numerous signs in the horizons and within the selves, and offering subtle and compelling exhortations regarding the Hereafter and the عظیم عدالت of قیامت, the Qur’an now issues a powerful yet reasoned warning to obstinate deniers and arrogant disbelievers, clearly depicting their ultimate fate. It first states: “Have they not travelled through the earth so that they might observe what was the end of those who preceded them?” (اَ فَلَمْ یَسیرُوا فِی الْاَرْضِ فَیَنْظُرُوا کَیْفَ کانَ عاقِبَةُ الَّذینَ مِنْ قَبْلِھِمْ). If they doubt the authenticity of documented histories, they cannot deny the evidence of ruined palaces, decayed remains beneath the earth, and devastated cities—manifest signs that proclaim their realities without ambiguity. “These were people greater than them in number, stronger in power, and more significant in آثار upon the earth” (کا نُوا اَکْثَرَ مِنْھُمْ وَ اَشَدَّ قُوَّةً وَ آثاراً فِی الْاَرْضِ). Their numerical strength is evident from their burial remains, and their power and legacy from the monumental آثار they left behind. The expression “آثاراً فی الارض” may indicate their developed agriculture or their great architectural constructions across mountains and plains. Yet despite all this, “what they used to acquire did not avail them at all” (فَما اَغْنی عَنْھُمْ ما کا نُوا یَکْسِبُونَ). Their immense power vanished in an instant: palaces collapsed, structures were destroyed, and mighty armies perished like leaves in a storm or were engulfed by overwhelming forces. If such was the fate of powerful civilizations, what reliance can weak opponents place upon their limited means? The subsequent verse explains their response to divine guidance: “When their messengers came to them with clear proofs, they rejoiced in what they had of knowledge” (فَلَمَّا جاءَتْھُمْ رُسُلُھُمْ بِالْبَیِّناتِ فَرِحُوا بِما عِنْدَھُمْ مِنَ الْعِلْمِ). This “knowledge” refers to the limited and often erroneous conceptions in which they took pride—whether speculative doubts, worldly expertise, or philosophical reasoning through which they deemed themselves independent of revelation. Thus, they dismissed prophetic knowledge and mocked divine warnings, and consequently: “that which they used to ridicule encompassed them” (وَحاقَ بِھِمْ ما کا نُوا بِہِ یَسْتَہْزِؤُن). When punishment became manifest, their stance changed: “When they saw Our might, they said: We believe in Allah alone and reject what we used to associate” (فَلَمَّا رَاَوْا بَاْسَنا قالُوا آمَنَّا بِاللَّہِ وَحْدَہُ وَ کَفَرْنا بِما کُنَّا بِہِ مُشْرِکین). However, such faith was of no benefit: “their ایمان did not avail them when they saw Our might” (فَلَمْ یَکُ یَنْفَعُھُمْ إیمانُھُمْ لَمَّا رَاَوْا بَاْسَنا). At that stage, repentance is no longer accepted, for it arises from compulsion rather than choice. This constitutes a universal divine law: “سُنَّتَ اللَّہِ الَّتی قَدْ خَلَتْ فی عِبادِہِ.” The passage concludes: “There the disbelievers were at a loss” (وَ خَسِرَ ھُنالِکَ الْکافرون). Ultimately, it became evident that their supposed wealth was mere arrogance, their perceived knowledge an illusion, and their entire existence was squandered in misguidance leading only to punishment. Thus, Sūrah al‑Muʾmin concludes in a manner consistent with its opening: beginning with the condition of arrogant disbelievers and ending with the clear articulation of their painful fate.

As elaborated in the foregoing discussion, this sūrah identifies arrogance (takabbur) and pride as the fundamental sources of deviation, misguidance, and ultimate ruin. Arrogance may arise from various causes: at times from wealth and material prosperity, at times from numerical or military strength, and at times from limited knowledge that is nevertheless misconceived as comprehensive understanding. A striking illustration of this phenomenon can be observed in the modern era among materially advanced societies, following the expansion of science and technology. It is evident that one of the influential factors behind the rejection of religion and the promotion of atheistic schools of thought has been intellectual pride. Certain scientists, having uncovered aspects of the secrets of nature, became so intoxicated with their knowledge that they assumed that reality is confined to what falls within the scope of their understanding; whatever lies beyond it was deemed nonexistent. Since they did not perceive God within laboratories or observatories, they proceeded to deny His existence. This intellectual arrogance expanded to such an extent that religion, revelation, and the teachings of the prophets were regarded as products of human ignorance or fear. It was asserted that, with the advancement of science and knowledge, such beliefs were no longer necessary. This outlook went even further, proposing a division of human history into successive stages: the mythological age, the religious age, the philosophical age, and finally the scientific age. At the same time, the presence of distortions and superstitious elements within certain religious traditions—particularly associated with ecclesiastical authorities—provided reinforcement for these misguided conclusions. Thus, under the influence of this erroneous perspective, the teachings of religion and prophets were regarded as obsolete and excluded from human life. However, this state of intellectual intoxication did not endure. Various factors collectively contributed to the eventual collapse of this unfounded worldview. On the one hand, the First and Second World Wars demonstrated that scientific and technological advancement had not brought about human felicity; rather, it had brought humanity closer to unprecedented destruction. On the other hand, the spread of social and moral disorder, widespread suffering, large‑scale violence, psychological affliction, and various forms of exploitation revealed that scientific progress alone cannot provide solutions to fundamental human problems; indeed, its misuse often exacerbates them. Furthermore, numerous unresolved questions within scientific inquiry have led humanity to recognize its own limitations, revealing vast domains beyond present comprehension—whether at the macrocosmic or microcosmic levels. This recognition of limitation has, in many cases, compelled thinkers to reconsider the need for prophetic guidance. As a result, a significant number of intellectuals have sought refuge in the teachings of revelation and have turned to prophetic traditions for solutions to profound human concerns. In some contexts, this has been accompanied by a renewed interest in religious life and ethical teachings. In this process, Islam has emerged with its distinctive, integrated, and comprehensive teachings, presenting a coherent framework that combines rationality, spirituality, and ethical guidance. There is the hope that, before the manifestation of divine retribution, this awakening may become widespread, leading to the eradication of arrogance and pride, and preventing humanity from once again incurring loss and ruin. O God, protect us from pride, arrogance, obstinacy, and self‑centeredness, for these are the causes of human destruction and disgrace. O Lord, awaken humanity before the severity of Your power becomes manifest, and guide them back toward the compassionate teachings of Your prophets. O Sustainer, grant that we be among those who take admonition from the fate of others, so that our own end may not become a lesson for others. Ameen, O Lord of the worlds.