Fussilat

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

It is related in Islamic traditions that the Messenger of God — peace and blessings of God be upon him and his family — would consistently condemn the idols of the polytheists and recite the Quran before them so that they might come to the path of tawhid, but they would say that these were not the verses of God but rather the poetry of Muhammad — peace and blessings of God be upon him and his family. Some would say that it was "kahanah" — a term applied to claims of knowledge of the unseen said to be obtained through the assistance of jinn. Others would say that these were his engaging orations to which he had given the name Quran. Walid ibn Mughirah was among the prominent figures of the Quraysh, and the Arabs would bring their disputes to him for resolution and seek from him the solutions to their problems. One day Abu Jahl asked Walid: O Abu 'Abd Shams — the kunyah of Walid — what Muhammad — peace and blessings of God be upon him and his family — says: is it sorcery, kahanah, or an oration? Walid replied: first let me hear his words, then I shall tell you what it is. He accordingly came to the Prophet — peace and blessings of God be upon him and his family — who was at that time seated near Hijr Isma'il. Walid said to him: Muhammad, recite some of your verses to me. The Prophet — peace and blessings of God be upon him and his family — replied: these are not verses but the speech of God, which He reveals to His prophets and messengers. He said: whatever it may be, recite. The Prophet of Islam — peace and blessings of God be upon him and his family — began reciting Surah Ha Mim al-Sajdah. When Walid heard بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ he said mockingly: is this the same Rahman who dwells in Yamamah? — alluding to a man by the name of Rahman. The Prophet replied: No, I am invoking God who is al-Rahman and al-Rahim. He then continued the recitation. When he reached verse 13 of the same surah — فَإِنْ أَعْرَضُوا فَقُلْ أَنذَرْتُكُم صَاعِقَةً مِّثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ — Walid, upon hearing this, trembled, and the hair on his body stood on end. He immediately rose from his place and went toward his home, and did not return to the Quraysh thereafter. The Quraysh said to Abu Jahl: it appears that Walid ibn Mughirah has been drawn toward the religion of Muhammad, for he has not returned to us until now — perhaps he has been won over by Muhammad's words and has gone to his house. In any case, the Quraysh became greatly distressed and sorrowful. The following day Abu Jahl went to Walid, and the following exchange took place between them. Abu Jahl: Uncle — for Walid was Abu Jahl's uncle — you have shamed and disgraced us. Walid: Nephew, for what reason? Abu Jahl: You have been captivated by the religion of Muhammad. Walid: I have not been captivated by his religion; I remain upon the religion of my tribe and ancestors. However, I heard from him certain weighty and profound words that made my hair stand on end. Abu Jahl: Were they poetry? Walid: Absolutely not poetry. Abu Jahl: Were they measured orations? Walid: No — an oration is a discourse that is continuous and uniform, but this is a speech that differs from that and is not upon the same measure — yet it has its own particular brilliance. Abu Jahl: Then it must be kahanah. Walid: No, it is not kahanah either. Abu Jahl: Then what is it? Walid: Give me some time to reflect and I shall tell you. The following day people asked him: Walid, to what conclusion has your reflection led? And Abu Jahl said: say then that it is sorcery, for it draws hearts toward itself. It was at this very juncture that certain verses of Surah al-Muddaththir — verses 11 to 30 — were revealed. (Explanatory Note: Bihar al-Anwar, Vol. 17, p. 211. This tradition also exists with some variation in certain other works, among them Tafsir al-Qurtubi, Vol. 8, p. 5782, at the commencement of this surah.) This tradition makes it abundantly clear how captivating and awe-inspiring the verses of this surah are — so much so that they had such a profound effect upon a prejudiced and far-sighted figure of the Arabs. We now proceed to the commentary on the verses. At the commencement of this surah we encounter once again the recitation of the disconnected letters — Ha Mim. This is the second occurrence of such letters at the opening of Quranic surahs. The disconnected letters have been discussed at considerable length on numerous occasions and need not be repeated here. It suffices merely to note that certain exegetes give "Ha Mim" as the name of the surah, while according to others the letter "ha'" is an allusion to "Hamid" and the letter "mim" to "Majid" — both among the most magnificent names of God Almighty. Thereafter, with an allusion to the majesty of the Holy Quran, it is stated: this is a Book revealed from the All-Merciful, the All-Compassionate (تَنزِيلٌ مِّنَ الرَّحْمَٰنِ الرَّحِيمِ). The general mercy and the specific mercy of this God joined together to occasion the revelation of these verses — verses that are a source of mercy for both friend and foe, and that carry special blessings and mercies for the awliya' of God. In reality, the most manifest and distinguishing characteristic of this heavenly Book is that mercy which is infused within the verses of the Quran just as the particles of fragrance are contained within the petals of a flower. It is a mercy for those who tread its path and receive guidance from its teachings. Following the above concise exposition of the Quran, a detailed account is now presented, setting forth five attributes of this heavenly Book — five attributes that portray the true face of the Holy Quran and constitute its living portrait. It is first stated: this is a Book whose verses are luminous and each of whose meanings is set forth in its proper place, fulfilling all the needs of humanity (كِتَابٌ فُصِّلَتْ آيَاتُهُ). (Explanatory Note: "Kitab" is a predicate following a predicate — in that "tanzil" is the predicate of an elided mubtada', and "kitab" is the subsequent predicate thereof.) It is a Book that is both eloquent and articulate (قُرْآنًا عَرَبِيًّا). For a people who are possessed of knowledge and seekers of truth (لِّقَوْمٍ يَعْلَمُونَ). (Explanatory Note: "Li-qawmin ya'lamun" may be related to "fussilat" or alternatively to "tanzil.") The Quran — being both a bearer of glad tidings and a warner, both hopeful and admonitory — gives good news to the righteous and warns the wicked (بَشِيرًا وَنَذِيرًا). But most of them have turned away, and therefore they hear nothing (فَأَعْرَضَ أَكْثَرُهُمْ فَهُمْ لَا يَسْمَعُونَ). Thus the greatest distinction of this heavenly Book is that the various matters pertaining to human needs are set forth in it in such a manner that every person, at whatever level of thought and understanding he may be and at whatever stage of spiritual need, shall benefit in proportion to the extent of his intellectual capacity and in accordance with the degree of his need. Its second great attribute is that it is a comprehensive and complete collection, for it is derived from the root "qara'" whose original meaning is the gathering together of the various parts of discourse. Its third attribute is its particular eloquence and rhetorical excellence, by means of which realities are presented accurately, explicitly, without diminution or addition, in a manner that is both clear and remarkably attractive. Its fourth and fifth attributes are that by virtue of being a bearer of glad tidings and a warner, this Book exercises a profound formative effect: at times its verses so greatly encourage and inspire the righteous and pure that the listener is moved to exultation, and at times they so thoroughly warn and alarm the corrupt and criminal that the hair stands on end. Both of these formative principles are set forth side by side within these very verses. But it is lamentable that the obstinate and prejudiced have no ears with which to hear — they are as if deaf and can hear nothing at all. Their outward ears are sound and intact, but they have lost the capacity for hearing and the power of apprehending realities. And the response of these blind of heart does not end here — for they have always endeavoured to deprive people of the call and preaching of the Noble Prophet — peace and blessings of God be upon him and his family — and to demonstrate that in this land there is no ear receptive to his call, and that therefore his efforts are futile. As is stated in the subsequent verse: they said — your call is such that our hearts are covered with veils, our ears are deaf, and between us and you there is a barrier (وَقَالُوا قُلُوبُنَا فِي أَكِنَّةٍ مِّمَّا تَدْعُونَا إِلَيْهِ وَفِي آذَانِنَا وَقْرٌ وَمِن بَيْنِنَا وَبَيْنِكَ حِجَابٌ). Since the situation is such, you should have nothing to do with us — you do your work and we shall act in accordance with our own beliefs and religion (فَاعْمَلْ إِنَّنَا عَامِلُونَ). Exactly like the foolish and ignorant patient who flees from the life-giving physician and endeavours by every means to keep himself at a distance from him. First they said: it is as though our intellects and thoughts are wrapped in veils through which nothing can penetrate. Note that "akinnah" is the plural of "kinan," meaning a veil — and indeed not merely one: in reality multiple veils of ignorance, prejudice, obstinacy, enmity, blind imitation, and many other matters of this kind had enveloped their hearts. They would also say: not only is our intellect incapable of apprehending anything, but our ears are also deaf — so we cannot hear your words. That is, the principal centre has become non-functional, and its means and instruments are likewise inoperative. And beyond all this, know that it is as if impenetrably thick veils have come between us and you — even if our ears were sound, your voice could not reach them. Why then do you trouble yourself so greatly, cry out, express concern, and engage day and night in preaching? Leave us to our own condition, for here there is no buyer for your wares. You upon your religion, we upon ours. This would be the utmost in shamelessness, impudence, insolence, and foolishness — that a person should flee from truth with the entirety of his being to such a degree. در چشم این سیاه دلان صبح کاذب است — در روشنی اگر ید بیضا کند کسی "Even if someone were to produce light from a radiant hand, in the eyes of these blind-hearted it would still be no more than a false dawn." It is also noteworthy that they did not merely say "wa baynana wa baynaka hijab" — between us and you is a barrier — but added the word "min" as well: وَمِن بَيْنِنَا وَبَيْنِكَ حِجَابٌ — in order to express the greatest possible emphasis, for the addition of "min" renders the meaning as "the intervening distance between us and you has been filled by a veil" — and it is self-evident that a veil that has filled the intervening space must be of very great thickness, and it is only natural that behind a veil of such thickness, speaking can have not even the slightest effect. It is possible that the clause فَاعْمَلْ إِنَّنَا عَامِلُونَ was addressed by the unbelievers to the Noble Prophet — peace and blessings of God be upon him and his family — in order to discourage him: you continue your work and we shall continue our own. It is also possible that by this the unbelievers were issuing a threat to the Prophet — peace and blessings of God be upon him and his family — : do whatever you can, and we too shall expend all our energies against you and your religion. This attitude of theirs expresses the ultimate degree of their obstinacy, stubbornness, and prejudice.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

In keeping with the preceding passages, these verses too address the polytheists and unbelievers and constitute in reality a response to the discourse that was mentioned in the verses before them. In these verses every kind of doubt and uncertainty arising in connection with the call of the Prophet of Islam — peace and blessings of God be upon him and his family — is being dispelled. It is stated: say — I am only a human being like you, and it is continuously revealed to me that your deity is one and only one God (قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ). I do not claim to be an angel, nor do I claim to belong to any race other than the human; I am neither God nor the son of God, but rather a human being from among you — the only difference being that the command of tawhid continues to come to me in the form of revelation. I have not compelled you to accept my religion — these threats you make, that you shall confront me resolutely and oppose me with great force, for what purpose? This is a clear and evident path that I am showing you; beyond this I have no other obligation. The final decision rests in your own hands. Continuing the discourse, it is stated: now that the situation is such, direct all your attention toward that one God alone and seek forgiveness from Him for polytheism and sin (فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ). (Explanatory Note: "Fastaqimu" is from the root "istiqamah" and here carries the meaning of standing upright before something. It is for this reason that it is made transitive with "ila," since it contains within it the meaning of "istawa'.") Then, warning them of the danger, it states: and woe to the polytheists (وَوَيْلٌ لِّلْمُشْرِكِينَ). The subsequent verse, in introducing the polytheists, presents a clause that is unique to this verse alone. It states: those who do not give the zakat and who are disbelievers in the hereafter (الَّذِينَ لَا يُؤْتُونَ الزَّكَاةَ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ). In reality, these unbelievers and polytheists are being identified by two things: firstly, the abandonment of zakat, and secondly, the denial of the ma'ad. This verse has given rise to a detailed discussion among the exegetes, who have mentioned several possibilities in its interpretation. The essential cause of the discussion is as follows: since zakat is counted among the furu' of the religion of Islam, how can the abandonment of zakat serve as evidence of unbelief and polytheism? Some exegetes, adhering to the apparent meaning of the verse, have said that the abandonment of zakat — even if not based upon denial of its obligation — is a sign of unbelief. Others say that the abandonment of zakat is unbelief when it is accompanied by denial of its obligatory nature, since zakat is counted among the essential requirements of religion and one who denies it is an unbeliever. Still others say that "zakat" here carries the meaning of purity and cleanliness, and that "the abandonment of zakat" refers to the failure to cleanse the tablet of the heart from the defilements of polytheism — as also appears in verse 81 of Surah al-Kahf: خَيْرًا مِّنْهُ زَكَاةً — a son more pure than him. However, this interpretation encounters difficulty because the word لَا يُؤْتُونَ — they do not give, they do not render — appears here, which is entirely inconsistent with this meaning. There remains therefore no alternative but to understand "zakat" here as meaning the payment of zakat. A further difficulty also presents itself: zakat acquired its legal status in Madinah in the second year after the Hijrah, whereas these verses are Makkan. Indeed, according to certain eminent exegetes, this surah is the very first surah to have been revealed in Makkah. Consequently, they found themselves compelled to take "zakat" in this context as meaning "every form of expenditure in the path of God," and have accordingly offered this interpretation. Or they were compelled to say that the original injunction of the obligation of zakat had been revealed in Makkah, while the details of its limits, nisab, and prescribed amounts were revealed in the second year after the Hijrah. In any case, what appears closest to the import of the verse is that by "zakat" is meant the same general expenditure, and its abandonment is counted among the signs of polytheism for the following reason: the spending of wealth in the path of God is a sign of selflessness, sacrifice, and love for the divine essence — since wealth is among the most beloved of worldly things to a person, and spending or not spending it in the path of God can constitute a clear indication of faith or polytheism. Indeed, at times some people hold wealth more dear than their own lives — examples of this have been encountered by us in numerous instances in life. In other words, لَا يُؤْتُونَ الزَّكَاةَ signifies failure to spend in the path of God, which is a sign of their failure to believe in God — and it is for this reason that it is mentioned alongside failure to believe in the ma'ad. Or alternatively, what is intended is the non-payment of zakat accompanied by denial of its obligatory nature. A further point that may prove helpful in clarifying the interpretation is that "zakat" occupies a special place among the Islamic injunctions, the payment of which constitutes a sign of acknowledging the Islamic government, while non-payment is generally counted as an uprising, rebellion, and defiance against the Islamic government — and it is well known that an uprising against a rightfully constituted Islamic government occasions unbelief. Evidence for this is found in the event recorded in Islamic history concerning the "ahl al-riddah" — those who apostatised after the death of the Prophet — peace and blessings of God be upon him and his family. These were from the tribes of Banu Tayy, Banu Ghatafan, and Banu Asad, who refused to pay zakat to the agents of the Islamic government and rose in revolt against it. The steadfast Muslims fought against them and subdued them. It is true that at the time of the revelation of this verse the Islamic government had not yet been established, but even so, a general allusion to the above meaning may be present. In the historical sources it is recorded that after the death of the Prophet — peace and blessings of God be upon him and his family — the ahl al-riddah said: أَمَّا الصَّلَاةُ فَنُصَلِّي وَأَمَّا الزَّكَاةُ فَلَا نُعْطِي أَمْوَالَنَا — we pray, but as for zakat we shall not permit our wealth to be confiscated. The Muslims accordingly resolved to wage war against this group, regarding their stance as constituting apostasy. (Explanatory Note: Tafsir Abu al-Futuh, Vol. 10, p. 9, under the verses under discussion.) In the final verse of this sequence, those who possess attributes contrary to those of these miserly and faithless polytheists are introduced and their recompense is mentioned: those who believed and performed righteous deeds — for them is a reward that is perpetual and uninterrupted (إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ). "Mamnun" is from the root "mann," which here carries the meaning of cutting off and diminishment. "Ghayru mamnunin" therefore means "uninterrupted" and "without diminishment." Some exegetes have also understood the word "mannun" — on the measure of "zabun" — from this same root, meaning death; and "reminding someone of one's beneficence" is also derived from this same root, since the first meaning is the cutting off and termination of life, and the second meaning is the cutting off of gratitude for a blessing. (Explanatory Note: See Mufradat of Raghib, under the root "mann".) Some exegetes say that "ghayru mamnunin" here means that no reminder of this reward shall be made to the believers as a mark of beneficence held over them. (However, the first meaning appears more appropriate.)

In the above verse, the significance of this Islamic obligation is once again highlighted through a striking and forceful expression. Whether zakat is understood in its specific obligatory sense or in a broader sense, its importance remains profound. This is because zakat serves as a crucial and effective means for establishing social justice, combating poverty, bridging class disparities, strengthening the foundations of an Islamic polity, purifying the heart and soul from attachment to worldly wealth, and ultimately attaining nearness to the divine presence. Numerous Islamic traditions articulate the idea that neglecting zakat can bring a person close to the حدود of disbelief. Expressions similar to those in the above verse are frequently found in these narrations. For example: 1. In a narration reported from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām), among the وصایا delivered by the Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) to Imam ʿAlī (ʿalayhi al-salām), it is stated: “…يا علي كفر بالله العظيم من هذه الأمة عشرة، وعدّ منهم مانع الزكاة… ثم قال يا علي! من منع قيراطاً من زكاة ماله فليس بمؤمن ولا مسلم ولا كرامة… يا علي! تارك الزكاة يسأل الله الرجعة إلى الدنيا…” “O ʿAlī, ten categories from this community have disbelieved in the Great God, and among them is the one who withholds zakat… then he said: O ʿAlī, the one who withholds even a qīrāṭ from the zakat of his wealth is neither a believer nor a Muslim, nor does he possess any dignity before God… O ʿAlī, the one who abandons zakat will, at the time of death, ask God to return him to the world…” This corresponds to the divine statement: “حَتّىٰ إِذا جاءَ أَحَدَهُمُ المَوتُ قالَ رَبِّ ارجِعونَ …” (Wasāʾil al-Shīʿa, vol. 6, pp. 18–19; Bāb Thubūt al-Kufr wa’l-Irtidād bi-Manʿ al-Zakāt). 2. In another narration from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām): “إن الله عزوجل فرض للفقراء في أموال الأغنياء فريضة لا يُحمدون إلا بأدائها وهي الزكاة، بها حُقِنَت دماؤهم وبها سُمُّوا مسلمين” “Indeed, Allah has prescribed for the poor a due in the wealth of the rich, and they are not deserving of praise except by fulfilling it, and that is zakat. Through it their blood is protected, and through it they are called Muslims” (al-Kāfī, vol. 2, Bāb Faḍl al-Duʿāʾ). 3. nother well-known statement from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām): “من منع قيراطاً من الزكاة فليمت إن شاء يهودياً أو نصرانياً” “Whoever withholds even a qīrāṭ of zakat, let him die as he wishes—Jew or Christian” (al-Kāfī, vol. 2). The importance of zakat—its philosophy, historical development, and related legal and social dimensions—has been discussed in detail in Tafsīr-e Nemūneh, vol. 4, under the commentary on Sūrah al-Tawbah, verse 60. These narrations collectively demonstrate that zakat is not merely a financial obligation but a central pillar of religious and social life, reflecting faith, obedience, and commitment to divine order. Provide your feedback on BizChat

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

In the above verses, reference is made to the عظمت, knowledge, and power of God through āfāqī signs relating to the creation of the heavens and the earth and the origin of existence. God commands His Prophet (صلی اللہ علیہ وآلہ وسلم) to address the disbelievers and polytheists and question them as to how they can deny such a Supreme Being who is the source of existence of these vast and expansive worlds. In this way, their conscience is shaken and their intellect and awareness are awakened, inviting them to arrive at a judgment themselves. It is stated: “قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ” — “Say: do you indeed disbelieve in the One who created the earth in two days?” “And do you assign to Him equals?” (وَتَجْعَلُونَ لَهُ أَندَادًا). What a great error, and how baseless such reasoning is. “That is the Lord of the worlds” (ذَلِكَ رَبُّ الْعَالَمِينَ). The One who governs these worlds—can He not be the Creator of the heavens and the earth? If He is the Creator of the universe and its administrator, then why are these idols and fabricated deities being equated with Him? Only that Being is worthy of worship in whose control lie creation, governance, ownership, and sovereignty of the entire cosmos. In the following verse, the creation of mountains, the resources of the earth, its blessings, and provisions for sustenance are mentioned: “وَجَعَلَ فِيهَا رَوَاسِيَ مِن فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ” — “He placed firm mountains therein, bestowed blessings within it, and determined its provisions in four days.” “These provisions are proportionate to the needs of those who seek” (سَوَاءً لِّلسَّائِلِينَ). Thus, God has provided for all those who are in need, without deficiency or excess, exactly what is required for them. As stated in Sūrah Ṭāhā (50): “رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى” “Our Lord is He who gave everything its due proportion in creation and then guided it.” Here, “السائلين” may refer specifically to human beings or, in a broader sense, to humans, animals, and plants alike (with the plural form being used by way of predominance). According to this interpretation, not only have human needs been fulfilled, but the requirements of all living beings on earth—both animal and plant—have also been provided, and whatever is necessary for the preservation and continuity of life has been created accordingly.

In the above verses, it is explained that the creation of the earth occurred in two days, while the formation of mountains, the establishment of its blessings, and the provision of nourishment took four days; and at the end of these verses, it is stated that the creation of the heavens took two days, which in total appears to amount to eight days. However, in many other verses of the Qurʾān, the creation of the heavens and the earth is described as having taken six days (that is, six periods) (see Sūrah al-Aʿrāf 54; Yūnus 3; Hūd 7; al-Furqān 59; al-Sajdah 4; Q 38; al-Ḥadīd 4). What is the reason for this apparent difference? Exegetes have provided two types of responses. The first response, which is the more widely accepted, is that the phrase “أَرْبَعَةِ أَيَّامٍ” (four days) refers to the completion of four days, in such a way that the first two days are included within these four. Thus, the earth was created in two days, and in the remaining two days its characteristics and provisions were completed; together with the two days for the creation of the heavens, the total becomes six days (six periods). Such expressions are common in Arabic and Persian usage. For example, it may be said that the journey from here to Mecca takes ten days and from Mecca to Medina fifteen days; in reality, the journey from Mecca to Medina would then be five days, while from here to Mecca it would be ten. According to this interpretation, the verse may be understood as: “وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي تَمَامِ أَرْبَعَةِ أَيَّامٍ” or as indicated in Tafsīr al-Kashshāf: “كُلُّ ذٰلِكَ فِي أَرْبَعَةِ أَيَّامٍ”. If the Qurʾān had not elsewhere explicitly mentioned the total as six days, such an interpretation might not have been acceptable; however, since Qurʾānic verses clarify one another and serve as contextual evidence for each other, this interpretation is well supported. The second response, adopted by a minority of exegetes, is that “أَرْبَعَةِ أَيَّامٍ” does not refer to the initial stages of creation but rather to the four seasons of the year—spring, summer, autumn, and winter—which relate to the growth and provision of sustenance for humans and other living beings. However, this interpretation weakens the cohesion between the verses, since in the context of creation, the term “يوم” clearly denotes stages or periods of origination. Interpreting it here as seasons introduces inconsistency. Moreover, it would imply that only two periods are allocated to the creation of the earth and two to the heavens, while no explicit reference remains to the intervening creation “وَمَا بَيْنَهُمَا”. Therefore, the first interpretation is, in several respects, more appropriate. It should also be noted that the “أَيَّام” mentioned here do not refer to ordinary days, since the concept of day and night did not exist prior to the formation of the heavens and the earth. Rather, they refer to distinct periods or stages of creation, each possibly spanning vast durations. Two further points merit attention. First, the phrase “وَبَارَكَ فِيهَا” apparently refers to the internal resources of the earth—minerals and other materials—as well as its external manifestations, such as vegetation, rivers, and water sources, all of which serve as means of blessing and benefit for living beings. Second, the phrase “فِي أَرْبَعَةِ أَيَّامٍ” pertains not only to “أَقْوَات” (provisions) but also to all three aspects mentioned in the verse: the mountains, the blessings of the earth, and its provisions. Otherwise, some elements would fall outside the scope of the specified periods, which would be inconsistent with the structure of the verses. After describing the creation and development of the earth, the verses turn to the creation of the heavens. It is stated: “ثُمَّ اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ اِئْتِيَا طَوْعًا أَوْ كَرْهًا” “Then He turned to the heaven while it was smoke, and said to it and to the earth: come into being willingly or unwillingly.” They said: “قَالَتَا أَتَيْنَا طَائِعِينَ” “We come willingly.” Then: “فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ” “He completed them as seven heavens in two days.” “وَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا” He ordained in each heaven its command, establishing order and assigning functions to its constituents. “وَ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَ حِفْظًا” “And We adorned the lowest heaven with lamps and provided protection,” preventing intrusion. Finally, it is concluded: “ذٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ” “That is the determination of the Mighty, the Knowing.”

In general, the term “ثم” may at times indicate temporal succession, but it can also denote a sequence in exposition (that is, order of بيان rather than order of occurrence). If it is understood in the first sense (temporal sequence), then the meaning would be that the creation of the heavens took place after the creation of the earth, mountains, minerals, and provisions. However, if it is understood in the second sense (sequence in discourse), then it does not make a difference whether the heavens were created before the earth or after it; rather, in the order of explanation, the earth, its provisions, and its resources—being of direct concern to human beings—are mentioned first, and then the details of the creation of the heavens are presented. The second interpretation is more consistent both with scientific indications and with other Qurʾānic verses. For example, in Sūrah al-Nāziʿāt it is stated: “أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا رَفَعَ سَمْكَهَا فَسَوَّاهَا وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا وَالْجِبَالَ أَرْسَاهَا مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ” “Are you more difficult to create, or the heaven? He constructed it, raised its height and proportioned it, and darkened its night and brought forth its brightness. After that, He spread out the earth, bringing forth from it its water and its pasture, and firmly set the mountains as a provision for you and for your cattle” (al-Nāziʿāt 27–33). From these verses it becomes evident that the spreading of the earth, the emergence of springs, and the growth of vegetation and other provisions—all occurred after the creation of the heavens. If “ثم” were taken in the sense of temporal delay, it would imply that these developments preceded the creation of the heavens, whereas the expression “بعد ذلك” explicitly places them afterward. Therefore, understanding “ثم” as indicating a sequence in discourse is more precise and consistent. The report attributed to Ibn ʿAbbās—that the earth was created before the heavens but its spreading (دحو الأرض) occurred later—does not resolve the issue fully, since the latter part of the verse also refers to the mountains and provisions. Thus, interpreting “ثم” as denoting rhetorical or expository sequence rather than chronological sequence provides a clearer and more coherent understanding of the verses.

It is derived from the root istiwāʾ, which fundamentally denotes balance or equality between two things. However, as noted by certain lexicographers and exegetes, when it is used with the preposition “ʿalā,” it conveys the meaning of “dominance” or “establishing authority over something.” For example: “الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى” “The Most Merciful established His authority over the Throne” (Ṭā Hā, 5). When, however, it is used with the preposition “ilā,” it signifies “intention” or “directing oneself toward something.” As in the verse under discussion: “ثُمَّ اسْتَوَى إِلَى السَّمَاءِ” “Then He directed Himself toward the heaven” (Ḥā Mīm al-Sajdah, 11).

This indicates that the heavens, in their earliest state, existed in the form of “دخان” (smoke). It suggests that the initial phase of the creation of the heavens began from vast masses of gaseous material. This concept is consistent with modern scientific investigations regarding the origins of cosmic formation. Even at present, many celestial bodies are observed to exist in the form of large gaseous or nebular masses.

The statement that God addressed the heaven and the earth, commanding them to come into existence and assume form—“طوعاً او کرھاً”—does not imply that this command was articulated through spoken words. Rather, the “قول” of God here signifies a takwīnī command—that is, His creative will and decree. The expression “طوعاً او کرھاً” indicates the definitiveness and inevitability of the divine intent: the heaven and the earth were bound to assume the form willed for them under all circumstances, whether in a state of compliance or otherwise. In other words, the realization of their existence was not contingent upon choice or resistance; rather, it proceeded necessarily in accordance with the divine will.

They said: ‘We have come in obedience.’” This expression indicates that the material from which the heaven and the earth were formed was, in its ontological and creative nature, entirely subject to the divine will and command. It immediately assumed the forms required of it and did not deviate in the slightest from the divine decree. In any case, it is evident that this “command” and its “execution” are not legislative (tashrīʿī) in nature, but are purely ontological (takwīnī) realities.

He made them seven heavens in two periods.’” This expression refers to two stages in the creation of the heavens, each consisting of vast stretches of time—extending over millions of years—with each stage itself further divisible into multiple phases. It is possible that these two stages correspond to the transformation from layered gaseous formations into a fluid or molten state, and from that molten condition into a solidified form. As noted previously, the term “یوم” (which corresponds to the word “day”) is commonly used in various languages, including Arabic and Persian, in the sense of a “period” or “epoch.” This usage is also prevalent in everyday expression. For instance, one says that “a person experiences a day of failure in life and another day of success,” thereby referring not to literal days but to successive phases of life characterized by failure and achievement. Further elaboration on this concept has been provided in Tafsīr-e Nemūneh, vol. 6, in the discussion of Sūrah al-Aʿrāf, verse 54.

The numeral “(seven)” may here convey a sense of multiplicity (takthīr), that is, We created numerous heavens and countless celestial systems. It is also possible, however, that it denotes an exact numerical value, meaning that the number of heavens is precisely seven. According to this interpretation, the celestial bodies observable to us—whether stars, fixed constellations, or planets—belong, as indicated by the continuation of the verse, to the lowest heaven. In this view, the totality of creation is composed of seven great systems or levels, of which only one is accessible to human perception. The scope of human scientific and investigative capacity has thus far not extended beyond this first heaven. As for the remaining six realms—what they are and of what they consist—their true nature is known only to God. This interpretation appears to be more accurate. Further elaboration may be found in Tafsīr-e Nemūneh, vol. 1, in the commentary on Sūrah al-Baqarah, verse 29.

And He ordained in each heaven its command and established for it the necessary order and regulation.’” This statement indicates that the matter of the heavens does not conclude merely with their creation; rather, within each of them God has brought into existence various beings and created entities, and has established within them a specific and coordinated system of order. Each of these systems, in its respective domain, constitutes an independent sign of divine greatness, knowledge, and power.

And We adorned the lowest heaven with lamps and provided protection.’” This expression indicates that all the visible stars constitute the adornment of the first heaven and appear to human sight like luminous lamps suspended from the canopy of the sky. These stars are not only a source of beauty—whose brilliance attracts the hearts of those who contemplate the mysteries of creation and, through their very existence, proclaim the message of tawḥīd—but they also serve as guiding lights for travelers in dark nights, especially in deserts, enabling them to determine direction and navigate their paths through their illumination. The “شُهُب” (shooting stars), which are observed as rapidly moving luminous streaks in the sky, are depicted as projectiles directed toward the shayāṭīn, thereby serving as a means of protection for the heavens. In this manner, even within the vast and expansive cosmic system, a form of safeguarding is established.

(This is the creation, determination, and measured design of the Mighty and the All‑Knowing God).” This statement, in fact, serves as the completion of the previously mentioned discussion and forms a comprehensive conclusion. It conveys, in its implicit expression, that from the very beginning of creation—through its successive stages of formation, structuring, and organization—everything has come into existence according to a deliberate, well‑ordered, and precisely measured plan. All of this has been arranged by that Originator who possesses boundless knowledge and absolute power. Consequently, reflection upon any aspect of this ordered system leads the human intellect toward recognition of that exalted Being, for every element of creation stands as a distinct sign pointing toward His greatness.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

In the preceding verses, a compelling discourse on tawhid and knowledge of God has been presented. In these verses a severe warning is now being issued to those obstinate and stubborn adversaries who, despite witnessing all these clear and luminous proofs and signs, flatly refuse to accept them. Warning them in these verses, it is stated: if despite all these clear and evident proofs they turn away, then say to them — I warn you of a thunderbolt like the thunderbolt that struck 'Ad and Thamud (فَإِنْ أَعْرَضُوا فَقُلْ أَنذَرْتُكُمْ صَاعِقَةً مِّثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ). Fear that devastating and terrifying thunderbolts of fire may descend upon you from the sky and bring your shameful existence to an end. (Explanatory Note: In "fa-in a'radu" the "fa'" is a fa' al-tafri', which makes this severe tone a consequence of turning away from the preceding verses of tawhid.) It has already been read at the commencement of this very surah that certain leaders of the Makkan polytheists — among them Walid ibn Mughirah, or according to one narration 'Utbah ibn Rabi'ah — came to the Prophet — peace and blessings of God be upon him and his family — to investigate the Quran and the prophetic call, and posed certain questions. In response, the Prophet recited some of the opening verses of this surah. When he reached the verse under consideration and warned them with a thunderbolt like that which befell 'Ad and Thamud, they trembled to such a degree and were seized by such terror and agitation that they lost the power of speech, rose from their places, and went to their companions and described their state of distress and perturbation. Raghib states in al-Mufradat that "sa'iqah" denotes that terrifying sound which is produced in the atmosphere of the sky, accompanied by fire, death, or punishment — which is why this word is sometimes applied to "death" and sometimes to "fire." And according to the research of contemporary scientists, "sa'iqah" denotes the tremendous electrical charge produced by the positive pole of clouds and the negative pole of the earth, which generally strikes the conical peaks of mountains, trees, elevated places, flat deserts and wastelands, human beings, and animals. The heat of this lightning is so immense that it burns to ashes whatever it strikes, and a terrifying sound and a powerful tremor are produced at that spot. It is known that the Lord Almighty visited certain groups among past peoples with punishment through this means — and it is also noteworthy that despite all the advances of science in the present age, no means has yet been devised by which human beings can prevent this tremendous calamity before it descends. Contemporary humanity is helpless before it. The question now arises: why, among all the other chastised peoples, have 'Ad and Thamud specifically been mentioned? The reason is that the Arabs were thoroughly acquainted with the circumstances of these peoples and had witnessed with their own eyes the ruins that existed in the form of their ancient remains. And since these people were desert-dwelling and nomadic, they were well aware of the dangers of thunderbolts. It is further stated: recall the time when the messengers of God came to them from before them and from behind them and invited them to the worship of the one God (إِذْ جَاءَتْهُمُ الرُّسُلُ مِن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ). The expression "min bayni aydihim wa min khalfihim" may be an allusion to what has already been indicated — namely, that the messengers of God availed themselves of every possible means of guidance and preaching and made every conceivable effort to bring their message home to these dark-hearted people in some manner. It is also possible that this is a reference to those prophets who came to these peoples at different periods and continued to raise the call of tawhid. The question now is: what recompense did these people give for the great efforts of God's prophets, and what answer did they give them? God states: they said — if our Lord had wished He would have sent angels so that they might convey His call to us — not human beings like us (قَالُوا لَوْ شَاءَ رَبُّنَا لَأَنزَلَ مَلَائِكَةً). And since the situation is such, "we certainly do not believe in that with which you have been sent" and do not regard it as being from God at all (فَإِنَّا بِمَا أُرْسِلْتُم بِهِ كَافِرُونَ). The intent of this is not that you are indeed messengers of God but we do not accept your mission — rather, the intent is that you are not messengers at all and are claimants to mission without any foundation, and therefore we absolutely refuse to accept your words. (Hence the clause "ma ursilutm bihi" is either in the form of mockery or intends the sense that you claim to be messengers according to your own assertion.) This is the very same pretext that the Holy Quran has on numerous occasions transmitted from the deniers of the call of the prophets, who expected that a messenger of God should always be an angel — as though a human being is altogether unworthy of this station and rank. As is stated in verse 7 of Surah al-Furqan: وَقَالُوا مَالِ هَٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا — they said: why does this messenger eat food and walk in the markets? Why was an angel not sent down to him so that he might warn the people alongside him? But they were unaware that the guide and leader of humanity must himself be a human being — so as to be familiar with the pain, needs, difficulties, and various problems of life of other human beings, so that he may serve as a model and exemplar for them. Indeed, verse 9 of Surah al-An'am states explicitly: وَلَوْ جَعَلْنَاهُ مَلَكًا لَّجَعَلْنَاهُ رَجُلًا — had We made him an angel We would certainly have sent him in human form. In keeping with its own method, the Holy Quran, after a concise mention of 'Ad and Thamud, proceeds to a detailed account and states: 'Ad were arrogant upon the earth without any right — and every arrogance is wrongful — to the point of saying: who is mightier than us in power? (فَأَمَّا عَادٌ فَاسْتَكْبَرُوا فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَقَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً). It is known that 'Ad were a people who dwelt in the region of Ahqaf in Hadramawt in the south of the Arabian Peninsula. They had no equal in terms of physical strength, material power, and worldly civilisation. They would construct magnificent palaces and firm, impregnable fortresses, and would build their dwellings upon the peaks of mountains and elevated places so as to display their worldly grandeur and glory. They were an exceedingly hard-hearted and bellicose people, and this outward splendour and magnificence had rendered them yet more arrogant — to the point where they came to regard themselves as an unconquerable people and a nation superior to all others. It is for this very reason that they declared rebellion against God and His prophet Hud — peace be upon him — and girded themselves for transgression, rebellion, denial, and rejection. But the Holy Quran, in response to this claim, states: do they not see that the God who created them is mightier than them in power? (أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً). He is not only their Creator but the Creator of the heavens and the earth as well — and in reality no comparison can be drawn between these two powers. How does the insignificant and perishable power compare with the boundless and enduring power that belongs to the essence of truth? What relation does dust bear to the Lord of lords? مَا لِلتُّرَابِ وَرَبِّ الأَرْبَابِ (Explanatory Note: This expression is in reality analogous to "Allahu Akbar," from which it is apparent that God is exalted and elevated above all the beings of the universe. Although these two clauses are in no way comparable, since the Lord Almighty speaks to us in our own language He has employed such expressions.) At the close of the verse it is stated: they used to deny Our signs on account of their baseless thoughts and assumptions (وَكَانُوا بِآيَاتِنَا يَجْحَدُونَ). Indeed, a person of little worth and narrow capacity, when he feels even a small measure of power within himself, turns to rebellion — to the point where he sometimes, on account of his ignorance, comes to confront even God. But the Lord Almighty, with the utmost simplicity and by a single gesture, transforms the very means of their life into the means of their death — as is stated in the subsequent verse concerning this very account of 'Ad: We sent upon them a ferocious, howling, destructive, cold, and violent wind on inauspicious and dust-laden days so that they might taste the punishment of humiliation in this worldly life (فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي أَيَّامٍ نَّحِسَاتٍ لِّنُذِيقَهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا). This strange and violent storm, in the words of the Quran, would lift them from the ground and hurl them back upon it just as a palm tree is uprooted from its trunk and then dashed back upon the ground. (Explanatory Note: See verses 19–20 of Surah al-Qamar and the verses following verse 6 of Surah al-Haqqah.) This ferocious storm continued to blow over them for seven nights and eight days without interruption, making the existence of this arrogant, rebellious, and self-centred people utterly wretched before bringing it to a permanent end — leaving behind nothing save a few ruins of their magnificent palaces and castles and traces of their prosperous existence and wealth. At the close of the verse it is stated: this is the worldly punishment — but "the punishment of the hereafter shall be yet more humiliating" (وَلَعَذَابُ الْآخِرَةِ أَخْزَىٰ). Such a tremendous and painful punishment in this world shall be, in comparison with that punishment, as a single spark before an ocean of fire. Beyond this: "no one shall come to their aid, and they shall receive assistance from no quarter" (وَهُمْ لَا يُنصَرُونَ). Indeed, throughout their lives they endeavoured to present themselves to the world as great and powerful — but the Lord Almighty visited upon them, at the time of their punishment, a humiliating and degrading chastisement in this world and has prepared an abasing punishment for them in the hereafter, so as to disgrace and humiliate such arrogant and rebellious people in both worlds. "Sarsar" — on the measure of "daftar" — is originally from the root "sarr" — on the measure of "sharr" — meaning to bind tightly. It is for this reason that the pouch into which money is placed and whose mouth is tightly sealed is termed "surrah" — on the measure of "turrah." Subsequently its application was extended to violent, cold, howling, and blighting winds. The ferocious wind that destroyed 'Ad most probably possessed all three of these characteristics. "Ayyam nahisat" means ominous and evil days. Some exegetes say this refers to days laden with dust and grit, while others say it means extremely cold days — and all three meanings may be gathered together in these verses. Amir al-Mu'minin 'Ali ibn Abi Talib — peace be upon him — in one of his sermons, presented the account of this very people of 'Ad for the purpose of a moral admonition. This sermon is preserved in Nahj al-Balaghah. He states: وَاتَّعِظُوا فِيهَا بِالَّذِينَ قَالُوا: مَنْ أَشَدُّ مِنَّا قُوَّةً؟ حُمِلُوا إِلَى قُبُورِهِمْ فَلَا يُدْعَوْنَ رُكْبَانًا، وَأُنْزِلُوا الْأَجْدَاثَ فَلَا يُدْعَوْنَ ضِيفَانًا، وَجُعِلَ لَهُمْ مِنَ الصَّفِيحِ أَجْنَانٌ، وَمِنَ التُّرَابِ أَكْفَانٌ، وَمِنَ الرُّفَاتِ جِيرَانٌ Take heed in this world from those who used to say: who is mightier than us in power? Yet they were carried to their graves when they had no power of their own, and were lowered into those graves as uninvited guests — and their tombs were prepared within stone, their shrouds were made of dust, and their neighbours were decayed bones. (Reference: Nahj al-Balaghah, Sermon 111.)

In the above verses, it is stated that the peoples of ʿĀd and Thamūd were destroyed by a “صاعقہ,” whereas the verses under discussion describe their destruction through “صرصر” (a fierce and violent wind). Does this indicate a contradiction between the two descriptions? In response, it is explained that lexicographers and exegetes have identified two meanings of the term “صاعقہ”: one general and the other specific. In its general sense, “صاعقہ” refers to anything that causes destruction and leads to death. As stated in Majmaʿ al‑Bayān: “المهلکة من کل شيء,” that is, anything that brings about destruction. In this sense, there is no contradiction between “صاعقہ” and destructive winds, since both fall under the broader category of causes of annihilation. In its specific sense, “صاعقہ” refers to a powerful fiery strike descending from the sky, which burns and destroys everything it touches. This phenomenon, as explained in the relevant discussion, arises from the interaction of electrical forces between clouds and the earth. Therefore, if “صاعقہ” is understood in its broader, general meaning, it can easily be reconciled with the description of destruction by violent winds. Rāghib, in Mufradāt, further explains that “صاعقہ” has been understood in three senses: death, punishment, and fire. In particular, in the verse: “أَنذَرْتُكُمْ صَاعِقَةً مِثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ” it refers to punishment. He further clarifies that all these meanings converge upon a single underlying concept: a powerful and terrifying occurrence in the atmosphere, sometimes accompanied by fire, sometimes resulting in death, and at other times manifesting as a different form of punishment. Thus, “صاعقہ” denotes the phenomenon itself, while these are its various effects (Mufradāt Rāghib, root ṣ‑ʿ‑q). It is also possible that the قومِ عاد experienced a compound punishment: first, a prolonged period of violent, destructive winds afflicted their settlements, and thereafter, by divine command, a devastating fiery force descended upon them, completely annihilating them. However, in light of other Qurʾānic verses relating to the punishment of قومِ عاد (see Sūrah al‑Dhāriyāt 41; Sūrah al‑Ḥāqqah 6; Sūrah al‑Qamar 18–19), the first explanation—that “صاعقہ” is used in a general sense and encompasses their destruction by violent wind—appears more appropriate.

Some individuals maintain that the days of the year are of two types: auspicious and inauspicious. On the basis of the above verses, they have argued that certain hidden and unrecognized influences exist within nights and days, the effects of which can be observed, although their causes and underlying mechanisms remain obscure to human understanding. However, other exegetes have interpreted the expression “أَيَّامٍ نَّحِسَاتٍ” in these verses as referring specifically to days filled with dust and violent atmospheric disturbance. According to this view, the people of ʿĀd were overtaken by such severe and tempestuous winds that visibility was lost entirely—one could not see one’s own hand nor recognize others. This interpretation is also supported by Sūrah al‑Aḥqāf, verse 24, which states that when the wind approached them, it appeared dark and laden with dust, resembling rain-bearing clouds; yet it was said to them that it was the very punishment they had hastened, a wind carrying a painful torment. Further detailed discussion regarding the concept of “سعد و نحس ایّام” will, God willing, be presented under the commentary on verse 19 of Sūrah al‑Qamar.

See ayat 18 for tafseer.

The preceding verses contained a detailed discussion of the people of ʿĀd. The two verses under consideration now turn to the people of Thamūd. It is stated: “And as for Thamūd, We guided them, but they preferred blindness over guidance” (وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَى عَلَى الْهُدَى). As a result, a humiliating punishment in the form of a ṣāʿiqah overtook them because of their deeds: “So the blast of a disgraceful punishment seized them because of what they used to earn” (فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ بِمَا كَانُوا يَكْسِبُونَ). The people of Thamūd were a community that inhabited the region known as Wādī al-Qurā, located between Madinah and Syria. God had granted them fertile lands and abundant gardens filled with blessings. They engaged extensively in agriculture, exerted great effort and strength, possessed long lifespans, and had powerful physiques. They were highly skilled in constructing durable and advanced structures, to the extent that the Qurʾān states in Sūrah al-Ḥijr (82): they used to carve secure dwellings into the mountains. A great prophet, endowed with compelling arguments and profound compassion, came to them with divine signs. Yet this arrogant and self-conceited community not only rejected his message but also subjected him and the small group of his followers to severe persecution. Consequently, God afflicted them with a disgraceful punishment and destroyed them. In Sūrah al-Aʿrāf (78), it is stated: “فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ” “They were seized by a violent earthquake, and by morning they lay lifeless in their homes.” In Sūrah al-Ḥāqqah (5): “فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ” “As for Thamūd, they were destroyed by an overwhelming force.” In Sūrah Hūd (67): “وَأَخَذَ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ” “The wrongdoing people of Thamūd were seized by a terrible cry, and they lay lifeless in their dwellings.” In the present verses, their punishment is described as “صاعقہ.” At first glance, these varying expressions—rajfah (earthquake), ṭāghiyah (overwhelming force), ṣayḥah (cry), and ṣāʿiqah—may appear contradictory. However, upon reflection it becomes clear that all these expressions refer to a single reality. As previously explained, “صاعقہ” can denote a terrifying sound, which corresponds to “صَيحہ”; it may also be accompanied by fire that annihilates, and such a phenomenon can produce severe seismic disturbances in the earth. Thus, it represents a comprehensive form of destruction. The eloquence of the Qurʾān lies in its presentation of different aspects of a single punishment through varied expressions, thereby intensifying its impact on the human mind. In reality, they were subjected to multiple converging causes of destruction within a single event, each of which alone would have been sufficient to annihilate them—whether a devastating cry, a destructive earthquake, a consuming fire, or a catastrophic ṣāʿiqah. Since a small number of individuals did believe in Prophet Ṣāliḥ (ʿalayhi al-salām), the question may arise as to their fate during this catastrophic punishment: were they also destroyed? The Qurʾān clarifies in the following verse: “وَنَجَّيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ” “We saved those who believed and were God-fearing.” Thus, those who possessed faith and piety were granted salvation, whereas the rebellious group was subjected to punishment due to their disbelief and wrongdoing. Each group thereby serves as a model and a lesson for subsequent generations. Some exegetes have reported that, despite the large population of Thamūd, only a small number—approximately one hundred and ten individuals—believed in Prophet Ṣāliḥ (ʿalayhi al-salām), and God delivered these believers from the impending punishment.

We know that guidance (hidāyah) is of two types: one is hidāyah tashrīʿī, which refers to “irāʾat al-ṭarīq” (showing the path), and the other is hidāyah takwīnī, which means “īṣāl ilá al-maṭlūb” (bringing one to the intended destination). In the verses under discussion, both types of guidance are combined. First, it is stated: “We guided Thamūd.” This guidance corresponds to hidāyah tashrīʿī, or the showing of the path. Then it is said: “They preferred blindness (misguidance) over guidance.” This refers to hidāyah takwīnī, or the actual attainment of the goal. From this perspective, in the first sense, guidance was indeed conveyed—this being the established function of the prophets of God. However, in the second sense, guidance did not materialize in practice, as it depends upon human acceptance and choice. In this case, it was obstructed by that arrogant and rebellious people, because “فَاسْتَحَبُّوا الْعَمَى عَلَى الْهُدَى.” This serves as a clear and compelling proof of human freedom of will and the absence of compulsion in human action. It is, therefore, remarkable that despite the clarity and explicitness of these verses, some exegetes—such as Fakhr al-Dīn al-Rāzī—have inclined toward a deterministic view (jabr), and, through insistence upon their doctrinal stance, have denied the evident implication of the verse, advancing interpretations that are far removed from the standards of careful scholarly inquiry (see Tafsīr al-Kabīr of Fakhr al-Dīn al-Rāzī under these verses).

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

In the preceding verses, attention was directed toward the worldly punishment of arrogant disbelievers and oppressive wrongdoers. In the present passage, however, the focus shifts to their punishment in the Hereafter. The stages of the Day of Resurrection are described in a deeply vivid and stirring manner, portraying the afflictions that will befall the enemies of God. It is first stated: “وَیَوْمَ یُحْشَرُ أَعْدَاءُ اللّٰہِ إِلَی النَّارِ” “And [consider] the Day when the enemies of Allah will be gathered and driven toward the Fire.” They will be assembled in ordered ranks, with the front groups restrained so that those behind may join them, until all are gathered together and then cast into Hell: “فَهُمْ یُوزَعُونَ”. The term “یوزعون” (from the root wazaʿa) signifies restraint or regulation, particularly in the context of keeping groups or ranks together. When they reach it, their own faculties will bear witness against them: “حَتّٰی إِذَا مَا جَاؤُهَا شَهِدَ عَلَیْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ بِمَا كَانُوا یَعْمَلُونَ”. Their hearing, sight, and even their skin will testify to their deeds. These witnesses are remarkable in that they are none other than the person’s own bodily organs—witnesses whose testimony cannot be denied, for they were ever-present with the individual and act in accordance with the divine command. This raises the question of how such testimony will occur. One possibility is that God will endow these organs with perception and speech, enabling them to testify directly—just as, in another instance, speech was granted to a tree in communication with Mūsā (ʿalayhi al-salām). Another possibility is that the آثار of actions, inscribed upon the human being and the world, will manifest outwardly on that Day, revealing all hidden realities. Both interpretations are acceptable, and many exegetes have acknowledged them. It is also conceivable that God will grant these organs full awareness so that they may testify knowingly before Him. They will then turn to their own skin in astonishment and protest: “وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَيْنَا” “Why did you testify against us?” They will recall how they had cared for and protected their bodies, only to find those very organs now turning against them. The response will be: “قَالُوا أَنطَقَنَا اللّٰهُ الَّذِي أَنطَقَ كُلَّ شَيْءٍ” “Allah, who makes everything speak, has caused us to speak.” Thus, it will be made clear that all beings, by divine command, are capable of expressing truth. On that Day, every element of existence will disclose its hidden realities. They will further be told: “وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ” “He is the One who created you the first time, and to Him you will return.” They will be reminded that they never concealed their sins out of fear that their own faculties might testify; rather, they assumed that God was unaware of much of what they did: “وَلَـكِن ظَنَنتُمْ أَنَّ اللّٰهَ لَا يَعْلَمُ كَثِيرًا مِّمَّا تَعْمَلُونَ”. Their error lay in this false assumption, a grave misconception that ultimately led to their destruction: “وَذَلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنتُم بِرَبِّكُمْ أَرْدَاكُمْ فَأَصْبَحْتُم مِّنَ الْخَاسِرِينَ” “This was your assumption regarding your Lord, which ruined you, and so you became among the losers.” Thus, the passage presents a powerful and comprehensive portrayal of accountability: the inevitability of judgment, the exposure of concealed deeds, and the transformation of one’s own being into incontrovertible testimony against oneself.

From the above verses, it becomes clear that سوء ظن (negative assumption) regarding the Divine Being is so dangerous that it can, at times, lead to a person’s destruction and eternal punishment. A clear example of this is the false assumption held by a group of disbelievers who believed that God neither observed their deeds nor heard their speech. It was precisely this mistaken belief that resulted in their downfall and ultimate ruin. In contrast, حسنِ ظن (positive expectation) regarding God becomes a means of salvation in both this world and the Hereafter. As reported in a narration from Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām): “ینبغی للمؤمن أن یخاف الله خوفًا كأنه یُشرِف علی النار و یرجوه رجاءً كأنه من أهل الجنة… إن الله عند ظن عبده، إن خیراً فخیر، وإن شراً فشر” “It is befitting for a believer to fear God as though he were standing at the edge of Hell, and to hope in Him as though he were among the people of Paradise… Indeed, God is in accordance with the expectation of His servant: if he holds a good expectation, then good shall be for him, and if he holds an evil expectation, then evil shall be for him” (Majmaʿ al‑Bayān, under this verse). In another narration reported by Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) from the Prophet Muhammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam): When the last person is being led toward Hell, he will turn his gaze in different directions. God will command that he be brought back. When he is brought, God will ask him: “Why did you look around, and what were you expecting?” He will reply: “O my Lord, I did not have this expectation of You.” It will be said: “What was your expectation?” He will respond: “My expectation was that You would forgive my sins and admit me into Paradise.” God will then say: “يا ملائكتي! لا، وعزّتی وجلالی… ما ظنّ بی عبدی هذا ساعةً من خیرٍ قط، ولو ظنّ بی ساعةً من خیرٍ ما ودعتُه بالنار، أجیزوا لہ کذبہ وأدخلوہ الجنة…” “O My angels! By My might, majesty, and exalted position, this servant never truly held a good opinion of Me for even a moment; for if he had done so, I would not have consigned him to the Fire. Yet accept his statement (despite its falsehood) and admit him into Paradise…” The Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) then said: “No servant holds a good expectation of God except that God responds to him in accordance with his expectation, and this is what is meant by the verse: (وَذَٰلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنتُم)” (Tafsīr ʿAlī ibn Ibrāhīm; cited in Nūr al‑Thaqalayn, vol. 4, p. 544). Thus, these teachings demonstrate that the attitude one adopts toward God—whether positive or negative—has profound consequences. حسنِ ظن leads to mercy, forgiveness, and salvation, whereas بدگمانی leads to loss, deprivation, and ultimately destruction.

When we state that all people will be brought to trial in the Hereafter, some may imagine a court similar to worldly courts—where individuals stand before a judge with recorded evidence and witnesses, followed by questioning and the issuance of a verdict. However, as has been emphasized repeatedly, the realities of that realm possess a far deeper meaning, the full comprehension of which lies beyond the grasp of those confined to worldly experience. Nevertheless, reflection on Qurʾānic indications and the narrations of the Maʿṣūmīn (ʿalayhim al-salām) allows certain dimensions of that reality to become more evident and provides insight into the عظمت and distinct nature of the court of the Hereafter. For example, when the term “میزانِ عمل” is mentioned, one might initially تصور that deeds will take physical form and be weighed on a scale. However, traditions attributed to the Maʿṣūmīn (ʿalayhim al-salām) indicate that “the معیار of deeds” is embodied in a perfect standard—such as Imam ʿAlī (ʿalayhi al-salām)—meaning that the value of actions and the measure of individuals will be assessed in accordance with their proximity to such a standard of perfection. Thus, the closer a person is to that ideal, the greater the weight of his deeds. Similarly, Qurʾānic verses point to various kinds of witnesses whose presence cannot be conceived within the framework of worldly courts. According to the Qurʾān, the court of the Hereafter will include multiple categories of witnesses: First, the exalted witness above all is God Himself. The Qurʾān declares: “وَمَا تَكُونُ فِي شَأْنٍ… إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا” (Yūnus 61) indicating that God is ever a witness over all actions. Second, the prophets and their successors bear witness. The Qurʾān states: “فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ…” (al-Nisāʾ 41). A tradition in al-Kāfī explains that within every generation an Imam serves as a witness over the Ummah, while the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) is a witness over all. Third, human limbs themselves—such as the tongue, hands, and feet—will testify: “يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ…” (al-Nūr 24). Similarly, other verses indicate that hearing and sight will also testify. Fourth, the body’s skin is explicitly mentioned as a witness. The Qurʾān describes how individuals will question their own skin for testifying against them, and it will respond: “أَنطَقَنَا اللَّـهُ الَّذِي أَنطَقَ كُلَّ شَيْءٍ” (Ḥā Mīm al-Sajdah 21). Fifth, the angels will testify. The Qurʾān states: “وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ” (Q 21), indicating the presence of an angel who drives the soul and another who bears witness. Sixth, the earth itself will testify: “يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا” (al-Zalzalah 4). The very ground upon which actions were performed will disclose its testimony. Seventh, time (zaman) is also described in narrations as a witness. A statement attributed to Imam ʿAlī (ʿalayhi al-salām) explains that each passing day addresses the human being, declaring itself a witness over his deeds and urging him to act خير so that it may testify in his favor (Safīnat al-Biḥār, vol. 2, root y‑w‑m). Thus, the court of the Hereafter is characterized by a comprehensive and all-encompassing system of testimony: God Himself, prophets and their successors, angels, bodily organs, the earth, and even time all function as witnesses. With such a multiplicity of undeniable witnesses, no aspect of human action can remain concealed. The existence of such witnesses raises a profound moral question: how can one remain heedless in the presence of so many observers? Time bears witness, place bears witness, angels bear witness, one’s own limbs bear witness, and above all, the Divine Being bears witness. Is belief in such a reality not sufficient to guide a person toward truth, justice, piety, and inner purification?

See ayat 25 for tafseer.

In the preceding verses, the fate of the aʿdāʾ Allāh (enemies of God) was described, and the two verses under discussion present a detailed account of their painful punishment in both this world and the Hereafter. It is first stated: “فَإِنْ یَصْبِرُوا فَالنَّارُ مَثْوًی لَهُمْ” “If they are patient or not, the Fire will be their abode.” The term “مثوى,” derived from the root thawā, signifies a place of residence or an abiding dwelling. The meaning implied here is that whether they exercise patience or not, it will make no difference—their inevitable destination remains the same: the Fire. This idea is consistent with similar expressions found in the Qurʾān, such as: “اصلوها فاصبروا او لا تصبروا سواء علیکم” (Ṭūr 16) and “سَوَاءٌ عَلَیْنَا أَجَزِعْنَا أَمْ صَبَرْنَا مَا لَنَا مِنْ مَحِیصٍ” (Ibrāhīm 21), both emphasizing that neither patience nor agitation can alter their fate, and that there is no means of escape. The verse further reinforces this inevitability by stating: “وَإِنْ یَسْتَعْتِبُوا فَمَا هُمْ مِنَ الْمُعْتَبِینَ” “Even if they seek to appease, they will not be granted acceptance.” The expression “یستعتبون,” derived from the root ʿitāb, conveys the sense of seeking to remove displeasure or earn pardon. In this context, it indicates that even if they attempt to apologize or seek reconciliation, their efforts will not be accepted, as the opportunity for repentance has already passed. The verse then shifts attention to their punishment in the world, stating: “وَقَیَّضْنَا لَهُمْ قُرَنَاءَ فَزَیَّنُوا لَهُمْ مَا بَیْنَ أَیْدِیهِمْ وَمَا خَلْفَهُمْ” “We assigned to them companions who adorned for them what was before them and what was behind them.” The term “قَيَّضْنَا” suggests the imposition or provision of companions who come to dominate and surround them completely, influencing their perception. These companions—whether demonic or human—distort reality, presenting falsehood as truth and vice versa. As a result, such individuals lose the capacity to distinguish between right and wrong, becoming entirely immersed in corruption. This meaning is reinforced by another Qurʾānic passage: “وَمَنْ یَعْشُ عَنْ ذِکْرِ الرَّحْمٰنِ نُقَیِّضْ لَهُ شَیْطَانًا فَهُوَ لَهُ قَرِینٌ…” (Zukhruf 36–37), which indicates that when individuals turn away from divine remembrance, they are given companions who lead them further astray while creating the illusion of guidance. The phrase “مَا بَیْنَ أَیْدِیهِمْ وَمَا خَلْفَهُمْ” may be interpreted in several ways: - it may indicate that misguidance surrounds them on all sides; - it may refer to both their present and their future; - or it may signify their worldly life and their denial of the Hereafter. The verse continues:“وَحَقَّ عَلَیْهِمُ الْقَوْلُ فِی أُمَمٍ قَدْ خَلَتْ…” “The decree became justified against them among nations that had passed before them.” This indicates that they share the same destiny as previous communities of jinn and humankind who were subjected to destruction due to disbelief and corruption. The passage concludes:“إِنَّهُمْ كَانُوا خَاسِرِینَ” “Indeed, they were among the losers.” These descriptions stand in direct contrast to the condition of steadfast believers described in subsequent verses, whose companions are the angels of God, who grant them reassurance and glad tidings, and declare that they will experience neither fear nor grief. Thus, the passage presents a comprehensive depiction of ultimate loss: the loss of discernment due to corrupt companionship, the loss of opportunity for repentance, and the final loss in the Hereafter.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

In the preceding verses, reference was made to certain communities such as ʿĀd and Thamūd, as well as to corrupt companions and associates who distorted truths. The verses under consideration now turn to the misguided attitudes and deviations of the polytheists of the time of the Prophet Muḥammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam). It has been reported in some narrations that when the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) would recite the Qurʾān in Mecca with a clear and elevated voice—conveying the profound, eloquent, and meaningful words of God—the polytheists of Mecca would attempt to prevent people from listening. They would raise noise, clap their hands, whistle, and recite poetry loudly so that the Prophet’s voice would not be heard (Tafsīr al-Marāghī, vol. 24, p. 125; Tafsīr Rūḥ al-Maʿānī, vol. 24, p. 106). The Qurʾān refers to this practice as follows: “وَ قالَ الَّذینَ كَفَرُوا لا تَسْمَعُوا لِهذَا الْقُرْآنِ وَ الْغَوْا فیهِ لَعَلَّكُمْ تَغْلِبُونَ” “The disbelievers said: do not listen to this Qurʾān and create noise during its recitation so that you may prevail.” This method of opposing truth is both ancient and dangerous, and it persists in even more extensive and complex forms today. Its aim is to divert minds, suppress the voices of truth and justice, and create such an atmosphere of noise and confusion that meaningful messages cannot be heard. The term “الغوا” denotes a wide range of futile, frivolous, and meaningless expressions, indicating the diverse methods used to distract attention. Such strategies may take many forms: - creating noise through instruments, clapping, or disruptive behavior, - narrating baseless or fabricated stories, - presenting narratives driven by desire, emotion, or fantasy, - promoting morally degrading environments, - spreading superficial and sensational literature, - engaging in deceptive politics and agitation, - or initiating endless and fruitless debates among intellectual circles in order to divert attention from fundamental truths. Despite these efforts, the disbelievers did not succeed in overcoming the Qurʾān. Neither they nor their schemes could withstand its message. Instead, they themselves faded away, while the Qurʾān continued to gain prominence, illuminating the world like the midday sun. The following verse warns of a severe consequence for such behavior: “فَلَنُذِیقَنَّ الَّذینَ كَفَرُوا عَذاباً شَدیداً” “We shall surely make the disbelievers taste a severe punishment.” This punishment may occur in this world—through defeat, captivity, or loss—or in the Hereafter, or in both. It is further stated: “وَلَنَجْزِیَنَّهُمْ أَسْوَأَ الَّذی كَانُوا یَعْمَلُونَ” “We shall recompense them for the worst of their deeds.” Their actions—including disbelief, denial of divine signs, and preventing others from hearing truth—represent among the gravest forms of wrongdoing. The emphasis on “أسوأ” may indicate the certainty and severity of punishment, or specifically highlight their attempt to obstruct people from listening to the message of the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam). The phrase “كانوا يعملون” suggests that these were not occasional acts but habitual and persistent behaviors. The Qurʾān further declares: “ذٰلِكَ جَزَاءُ أَعْدَاءِ اللّٰهِ النَّارُ” “This is the recompense of the enemies of Allah: the Fire.” “لَهُمْ فِیهَا دَارُ الْخُلْدِ” “For them therein is an eternal abode.” Their punishment is everlasting because of their persistent denial: “جَزَاءً بِمَا كَانُوا بِآیَاتِنَا یَجْحَدُونَ”. The term “یجحدون” denotes denial despite inner recognition of truth, representing one of the most severe forms of disbelief. In the Hereafter, those disbelievers—overwhelmed by suffering—will seek to identify those who led them astray, desiring retribution: “رَبَّنَا أَرِنَا الَّذَینِ أَضَلَّانَا مِنَ الْجِنِّ وَ الْإِنسِ…” “Our Lord, show us those among jinn and humankind who misled us, so that we may place them beneath our feet and they become among the lowest.” They will express regret, recalling how they were misled, how they were prevented from hearing the truth, and how distractions and fabricated narratives kept them from recognizing the message. They will realize too late that the words of the Prophet carried life-giving truth, yet the opportunity has been lost. The phrase referring to “those who misled us” encompasses both human and jinn forces of misguidance—not specific individuals but entire groups. The desire to trample them reflects the intensity of regret and anger, as those who once held influence and authority become objects of humiliation. Thus, these verses present a powerful moral framework: the deliberate suppression of truth leads not only to individual loss but also to collective ruin, culminating in regret and irreversible consequence.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

In the preceding verses, the Qurʾān presents a common methodological approach: it clarifies meanings by setting two contrasting groups side by side so that their characteristics may be better understood through comparison. Since the earlier verses addressed obstinate disbelievers who persisted in their denial and were warned of painful punishments, the present verses turn to the believers who are firm and steadfast in faith. Correspondingly, God indicates that such people will be granted seven distinct forms of blessing, which stand in contrast to the previously mentioned punishments. It is first stated: “إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا” “Indeed, those who say, ‘Our Lord is Allah,’ and then remain steadfast—upon them the angels descend, [saying]: do not fear and do not grieve.” This is a remarkably comprehensive expression that encompasses all essential virtues. It begins with sincere devotion to God and firm faith in Him, followed by the manifestation of that faith throughout one’s entire life, such that all aspects of conduct are shaped by it. The term “استقاموا,” derived from “استقامة,” signifies remaining firm upon the straight path and persevering in correctness; it may also include the sense of balance and moderation. Many individuals profess devotion to God, yet falter in practice. When confronted with the pressures of desire or the challenges of life, they abandon their commitments, compromising even their professed faith. In contrast, true believers maintain constancy in both word and deed. In this regard, a well‑known sermon of Imam ʿAlī (ʿalayhi al-salām) in Nahj al‑Balāghah provides a clear interpretation of this verse. After reciting it, he said that once a person declares “Our Lord is Allah,” he must remain steadfast upon the Book, adhere to the prescribed path, persist in rightful worship, avoid deviation, refrain from innovation, and not act in opposition (Nahj al‑Balāghah, sermon 176). Similarly, a narration from the Prophet Muhammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) explains that many profess this statement, but only those who remain firm upon it until death truly embody steadfastness (Majmaʿ al‑Bayān). Thus, a person’s true worth lies in the integration of faith and righteous action, encapsulated in the phrase: “قالوا ربنا الله ثم استقاموا.” The verse then proceeds to describe the blessings bestowed upon such individuals. First and second: the angels reassure them with the words “do not fear and do not grieve,” removing anxiety regarding the future and sorrow over the past. Third: “وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ” “And receive good news of the Paradise which you were promised.” Fourth: “نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَ فِي الْآخِرَةِ” “We are your friends in the life of this world and in the Hereafter,” indicating continuous divine support and protection. Fifth: “وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنْفُسُكُمْ” “In it you shall have whatever your souls desire,” referring to the fulfillment of material wishes. Sixth: “وَلَكُمْ فِيهَا مَا تَدَّعُونَ” “And in it you shall have whatever you ask for,” indicating the granting of spiritual aspirations and blessings. Seventh: “نُزُلًا مِنْ غَفُورٍ رَحِيمٍ” “All this as a hospitality from the All-Forgiving, the Most Merciful,” portraying Paradise as divine hospitality extended to honored guests. Collectively, these expressions present a complete and elevated depiction of the مقام of steadfast believers: a life grounded in unwavering faith, culminating in divine companionship, comprehensive reward, and ultimate nearness to God.

These verses, though brief in expression, contain profound and subtle meanings. One important question concerns the timing of the descent of the angels: at what point do angels descend upon steadfast believers? Some exegetes have held that this occurs specifically at the moment of death, when a person transitions from this world to the next. Others have proposed that the angels come at three distinct stages: 1. at the time of death, 2. during burial in the grave, 3. and at the moment of resurrection on the Day of Judgment. However, another interpretation suggests that these glad tidings are not confined to particular moments but are continuous and ongoing. According to this view, angels perpetually communicate these truths to believers in a spiritual manner. Although this assurance becomes more manifest and perceptible at the time of death, in the grave, and on the Day of Resurrection, its presence is not limited to these stages. Since the verse itself does not impose any explicit restriction, this broader interpretation appears more consistent. This is further supported by the statement of the angels in another glad tiding: “We are your friends in the life of this world and in the Hereafter,” which indicates that believers receive this divine reassurance even while they are alive. Such communication does not necessarily occur through audible speech; rather, believers perceive it inwardly—through what may be described as the “ears of the heart.” In moments of hardship and trial, they experience this divine support as an inner sense of tranquility and reassurance. It is true that many narrations interpret these verses in connection with the time of death, yet other narrations extend their meaning to include worldly life as well. By reconciling these traditions, it becomes apparent that the mention of the moment of death represents a clear and prominent instance of a more general reality. Indeed, narrations that appear in the form of exegesis often highlight specific manifestations rather than exhaustively defining the entire meaning. In any case, these are divine assurances conveyed by the angels, which manifest within the hearts and souls of steadfast believers. They provide strength during the turbulent trials of life and enable individuals to remain firm at critical moments where hesitation or deviation might otherwise occur.

A question arises here regarding the distinction between “خوف” (fear) and “حزن” (grief). Many exegetes have explained that “خوف” relates to apprehension concerning future dangers and events, whereas “حزن” is associated with distress arising from unpleasant occurrences of the past. Accordingly, the angels convey to the believers that they should neither fear future events—whether in worldly life, at the moment of death, or on the Day of Resurrection—nor grieve over past actions, nor be distressed about what they leave behind, such as their families in the world. For this reason, it is possible that “خوف” has been mentioned prior to “حزن,” since a believer is generally more concerned about future matters, particularly the proceedings of the Day of Judgment. Some exegetes have also interpreted “خوف” as referring specifically to fear of punishment, while “حزن” denotes sorrow over the loss or deprivation of reward. In both respects, the angels reassure the believers by instilling hope in the mercy and grace of the Lord.

The expression “كُنتُمْ تُوعَدُونَ” (“you were promised”) is highly comprehensive and conveys, within the perception of steadfast believers, the entirety of the attributes of Paradise. That is, Paradise—with all its qualities and perfections—will be granted to them. Its blessings include both material delights, such as ḥūr and palatial dwellings, and exalted spiritual favors of immense value, all bestowed in accordance with their capacities and dispositions. These are such blessings that, as the Qurʾān states, no human being has ever fully known or conceived of them: “فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ” (السجده: 17).

In their fourth glad tiding, the angels introduce themselves as the friends of the believers in both this world and the Hereafter. This presentation, in fact, stands in contrast to the earlier verses, where it was stated that disbelieving and misguided individuals would express regret and dissatisfaction with their misleading patrons and leaders, and in Hell they would desire to take revenge upon those corrupt sources of misguidance.

In the fifth glad tiding, the angels inform them that whatever their souls may desire will be granted to them there. Their desire and its fulfillment are, in effect, inseparable. It is known that the expression “تشتهی انفسکم” generally refers to material enjoyments, whereas “ما تدعون” (whatever you ask for) denotes the attainment of spiritual pleasures and divine bestowals. In sum, everything will be present there, whether material blessings or spiritual ones.

As previously noted, the term “نُزُل” refers to provisions or food prepared for the استقبال and hospitality of guests. Some exegetes have further specified that it denotes the initial offerings presented to a guest upon arrival. Regardless of which interpretation is adopted, this refined and evocative expression conveys that the steadfast believers are, in fact, guests of God, that Paradise constitutes the “guest-house of God,” and that its blessings serve as the means of divine hospitality extended to the friends of God.

Contemplation upon the depth of these meanings and the عظمت of the promises made by God through His angels produces in a person an intense inner stirring, as though the soul seeks to ascend, and the entire being inclines toward complete absorption in faith and steadfastness. It was the direct result of such teachings that Islam transformed a small group of unrefined and unlettered Arabs into individuals who established enduring examples of self‑sacrifice, devotion, and altruism of the highest order. Even today, in confronting difficulties and challenges, the lives and examples of such individuals serve as enduring models for guidance and inspiration. At the same time, it must not be overlooked that steadfastness (istiqāmah), like righteous action, is a fruit of the tree of faith. When faith becomes firmly rooted within a person, it itself calls him toward steadfastness. Conversely, perseverance in the path of truth deepens and strengthens faith. Thus, faith and steadfastness mutually reinforce one another and operate in a reciprocal relationship. Other Qurʾānic verses also demonstrate that faith and steadfastness not only yield spiritual blessings but are also a source of material blessings in this world. As stated in Sūrah al‑Jinn (16): “وَأَنْ لَوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا” “Had they remained steadfast upon the path, We would have abundantly provided them with water.” This indicates that adherence to truth and consistency in faith bring about both spiritual elevation and material prosperity.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

In the preceding verses the discussion concerned those who prevented people from listening to the Quranic verses — that is, those who call to misguidance and error. But in these verses the very opposite is the case: those whose speech is the finest are mentioned. It is stated: whose speech can be better than that of one who calls to God, performs righteous deeds, and says that he is among the Muslims (وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ). Although the verse is in the form of an interrogative, it is evident that this is a rhetorical negation — meaning that no one's speech can be better than those who call to God and invite to tawhid; those preachers who furnish practical proof of their verbal preaching through their righteous deeds, and who set the seal of authentication upon their good acts by holding to faith in Islam and submitting before truth. This verse with great clarity designates as the finest speakers those in whom three qualities are found: (a) calling to God; (b) performance of righteous deeds; (c) submission before truth. In reality, such people have firmly grasped not only the three well-known pillars of faith — verbal confession, action with the limbs, and faith of the heart — but also a fourth pillar: the preaching and propagation of truth, through which proof is established on religious foundations and the traces of doubt and uncertainty are removed from the hearts of God's servants. Preachers possessing these four qualities are the finest preachers in the universe. Although certain exegetes have considered these qualities to be specific to the Prophet of Islam — peace and blessings of God be upon him and his family — and some have said that this verse is specific to the mu'adhdhins, the apparent sense is that the import of the verse is broad and concerns all heralds of tawhid in whom these qualities are found. Though its most complete instance is the person of the Prophet of Islam — peace and blessings of God be upon him and his family — particularly bearing in mind the period of the verse's revelation, it then applies to the Pure Imams — peace be upon them — and thereafter to all scholars, intellectuals, and mujahidin in the path of truth, those who discharge the duty of commanding the good and forbidding evil, and preachers of Islam of every class. This constitutes a great glad tiding and an incomparable honour for all such people. Some exegetes have said that in this verse the Prophet's mu'adhdhin, Bilal al-Habashi — may God be pleased with him — is being praised and commended — and this is because he raised the melody of tawhid in a most dark and dreadful era and dedicated his life to its preservation, completing these qualities through firm faith, unparalleled steadfastness, righteous deeds, and adherence to correct Islamic principles. The clause "wa qala innani min al-muslimin" has been interpreted in two ways: the first is that "qala" here is derived from "qawl" in the sense of belief — meaning his conviction in Islam is firm; the second is that "qawl" here carries the sense of verbal utterance — meaning he declares with great pride and openly that he is among the Muslims. The first meaning appears more appropriate, though it is also possible to combine both meanings in the import of the verse. After setting forth the qualities of those who call to God and invite toward Him, the verse clarifies the method of this call, stating: good and evil are not equal (وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ). (Explanatory Note: The "la" in "wa la al-sayyi'ah" is repeated for emphasis of the negation.) While the opponents of truth possess no weapon other than ill-speaking, lies, mockery, ridicule, and every kind of oppression, your weapon in confronting them must be purity, taqwa, truthful speech, and love and gentleness. Schools of misguidance and error consider nothing worthwhile except these weapons, while the school of truth employs only the means mentioned above. Although "hasanah" and "sayyi'ah" carry a broad meaning — every kind of goodness, virtue, excellence, and blessing falling within the concept of "hasanah" and every kind of lapse, evil, misguidance, and punishment within the concept of "sayyi'ah" — in the present verse "hasanah" and "sayyi'ah" refer to what pertains to the method of preaching and propagation. Some exegetes have interpreted "hasanah" as Islam and tawhid and "sayyi'ah" as unbelief and polytheism; others have understood "hasanah" as righteous deeds and "sayyi'ah" as vile acts; and some have said that "hasanah" refers to the elevated qualities of patience, forbearance, and forgiveness, while "sayyi'ah" refers to the base qualities of rage and anger, ignorance and foolishness, sourness and ill-temper, retaliation and revenge. The first interpretation, however, appears the most appropriate. In a tradition of Imam Ja'far al-Sadiq — peace be upon him — he stated in interpretation of the above verse: al-hasanatu al-taqiyyatu wa al-sayyi'atu al-idha'ah — the hasanah is taqiyyah and the sayyi'ah is making something public. This tradition, however, applies to situations where making one's belief known would result in all energies being wasted and all established programmes being rendered futile, with objectives remaining unachieved. (Explanatory Note: For details see Majma' al-Bayan, under these same verses.) Then, in completion of this, it is stated: repel evil with the method that is finest (ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ). Repel falsehood with truth, repel ignorance and ill-temper with forbearance and good character, and respond to their harshness with forgiveness and forbearance. Never respond to evil with evil and wickedness with wickedness — for this is the method of vengeful people, which only increases the harshness of the misguided, rebellious, and obstinate. At the close of the verse, the profound philosophy of this approach is set forth in a brief clause: the result shall be that even the most implacable enemy shall become a true and sincere friend (فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ). The Holy Quran has expressed this same matter in another form in verse 96 of Surah al-Mu'minun: ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ. The most important, most difficult, and most beneficial method of preaching is precisely this approach to propagation — especially when the preaching is directed toward an ignorant and obstinate enemy — and the latest findings of specialists in psychology confirm the same. For one who commits an evil act expects to receive like treatment in return — particularly ill-disposed people, who are themselves of this nature and sometimes repay a single evil with several evils. When they see that the opposing party is not only refraining from repaying evil with evil but is actually responding with good, a storm surges within them and their conscience, under immense pressure, is awakened. A revolution takes place within them; they become ashamed and begin to regard themselves as base — the result being that they become sincerely convinced of the greatness of their opponent. At such a moment resentments and enmities evaporate from the heart and love and warmth take their place. It is evident that this is a prevailing rule and not an absolute one — for in every era there has been a minority that takes undue advantage of this approach, and such people cannot be reformed until they receive a firm and decisive response and are thus brought to abandon their evil conduct. The number of such people is always very small and they must be dealt with firmly. However, it must not be forgotten that such individuals are always in the minority, while the governing principle for the majority is "repelling evil with good." This is why we observe that the Prophet of Islam — peace and blessings of God be upon him and his family — and the infallible leaders always availed themselves of this elevated Quranic method. At the conquest of Makkah, for example, not only the enemies but even the friends expected that the Muslims would exact severe revenge from their opponents; that rivers of blood would flow that day in the land of polytheism, unbelief, and apostasy, the homeland of merciless and hard-hearted enemies. One of the standard-bearers of the Islamic army had even begun to direct this outcry toward Abu Sufyan: ""الْيَوْمُ يَوْمُ الْمَلْحَمَةِ، الْيَوْمُ تُسْبَى الْحُرْمَةُ، الْيَوْمُ أَذَلَّ اللَّهُ قُرَيْشًا"" — today is the day of slaughter, today is the day when the inviolable becomes forfeit, today is the day God has humiliated the Quraysh. But the Prophet of Islam — peace and blessings of God be upon him and his family — declared: ""اذْهَبُوا فَأَنْتُمُ الطُّلَقَاءُ"" — go, for you are free — and forgave them all. Addressing Abu Sufyan, he transformed the slogan of revenge into: ""الْيَوْمُ يَوْمُ الْمَرْحَمَةِ، الْيَوْمُ أَعَزَّ اللَّهُ قُرَيْشًا"" — today is the day of mercy, today is the day God has honoured the Quraysh. (Reference: Bihar al-Anwar, Vol. 21, p. 109.) This very conduct stirred such a storm in the hearts of the polytheists of Makkah that — in the words of the Quran — يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا (al-Nasr — 2): they began to enter Islam in groups and embraced it wholeheartedly. However, according to Islamic history, even so the Prophet — peace and blessings of God be upon him and his family — named certain specific individuals and excluded them from this general amnesty, since they were dangerous criminals who could not be pardoned. Addressing those who were pardoned, he said: ""I shall say to you what Yusuf said to his brothers who had wronged him: لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ يَغْفِرُ اللَّهُ لَكُمْ وَهُوَ أَرْحَمُ الرَّاحِمِينَ — no reproach shall be upon you today; God shall forgive you, and He is the Most Merciful of the merciful"" (Reference: Bihar al-Anwar, Vol. 21, p. 132; al-Yusuf — 29). "Wali" here carries the meaning of friend, and "hamim" originally denotes hot and scalding water — perspiration is called "hamim" on account of its heat, and "hammam" is also named thus for the same reason; and one who is warm-hearted and sincerely affectionate is likewise called "hamim," which is the meaning intended in the verse. It is also noteworthy that God says "ka'annahu waliyyun hamim" — as though he were a warm and intimate friend — which is an indication that even if he is not a genuine friend in the true sense, he shall at least appear so outwardly. Since maintaining this kind of conduct toward adversaries is no easy matter and reaching such a station depends upon deep moral self-cultivation, the Quran in the subsequent verse sets forth in brief and meaningful expression the moral foundations of this kind of conduct and approach toward enemies: and none attains this quality except those who are patient and steadfast (وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا). (Explanatory Note: The pronoun in "yullaqqaha" returns to the quality or injunction understood from the preceding clause.) And none attains this great quality and character except those who possess a great share of faith, taqwa, and ethics (وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ). Indeed, a person must engage in self-cultivation over a long period in order to bring his rage and anger under control. In the shadow of faith and taqwa his soul must become so vast and powerful that it is not easily affected by the harms and afflictions of the enemy, and the fire of revenge does not immediately flare up within him. This requires a dignified soul and an extremely broad breast and great spiritual fortitude — only then does a person arrive at this stage of perfection and humanity, responding to evils with goodness, and advancing on the path of God toward his sacred objectives beyond the stages of forgiveness and forbearance to the station of "repelling evil with good." At this juncture the matter of "sabr" once again presents itself — sabr being the foundation of all elevated moral virtues. (Explanatory Note: Some exegetes have understood "wa ma yullaqqaha illa dhu hazzin 'azim" as referring to the recompense in the hereafter for those noble and forgiving people. However, if it is noted that the verse is setting forth the moral foundations of this great act, the said interpretation appears remote.) And since there are many obstacles in attaining this great objective, and satanic temptations also come in various forms to obstruct the human being, the final verse among those under commentary addresses the Prophet of Islam — peace and blessings of God be upon him and his family — as an exemplar, stating: "whenever a satanic temptation confronts you upon this path, be alert and stand firm against it, commit yourself to God and take refuge under the shelter of His grace — for He is the All-Hearing, the All-Knowing" (وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ). (Explanatory Note: "Nazgh" in the above verse may carry its meaning as a verbal noun; it is also possible that it carries the meaning of an active participle.) "Nazgh" — on the measure of "nazd" — means "to intervene in a matter for the purpose of causing corruption." Satanic temptations are therefore called "nazgh" — and this is essentially because at such moments certain thoughts generally arise in the mind, or so-called pragmatic individuals give counsel of this kind: "people can only be reformed by force"; "blood stains can only be washed with blood"; "showing mercy to dangerous wolves is equivalent to oppression of the sheep"; and so forth — and in this way they wish to implement the formula of "like for like" in every situation and to respond to evil with evil. But the Quran states: let it not be that you fall victim to such temptations and begin to respond with harshness except in specific and exceptional situations — and if such difficult circumstances do arise, seek refuge immediately with God and rely upon Him, for He hears all speech and is well aware of all intentions in the world. The import of the above verse is, of course, very broad, calling for the seeking of God's refuge against all satanic temptations — but what has been stated above constitutes one of its most illuminating instances.

In the above four verses, four distinct stages of discourse are presented concerning the call toward God, as though outlining a structured program of propagation and reform: First is the stage of self‑cultivation, wherein the caller must possess faith and righteous action. Second is the stage of repelling evil with goodness (“دفع السيئة بالحسنة”). Third is the stage of establishing the ethical foundations necessary for implementing this method. Fourth is the stage of removing obstacles from the path and confronting satanic insinuations. The Prophet of Islam (صلی اللہ علیہ وآلہ وسلم) and the Ahl al‑Bayt (ʿalayhim al‑ṣalāh wa‑al‑salām) represented the most perfect embodiment of this comprehensive program. Indeed, the rapid expansion and flourishing of Islam within an environment saturated with ignorance and darkness can be attributed, in essence, to adherence to this method. In contemporary times, specialists in psychology have produced numerous works on influencing others; however, none compare to the profundity and effectiveness of these Qurʾānic directives. This is because many modern approaches are often grounded in superficiality, manipulation, and even deception, whereas the Qurʾānic method is elevated above such practices and is firmly rooted in faith (īmān), piety (taqwā), and fundamental human principles. It is therefore of great significance that Muslims today revive this Qurʾānic methodology, particularly in an era in which the need for Islam is more keenly felt than ever, and employ it to convey its message across the world. It is noteworthy that this very principle is also expressed in the form of a ḥadīth in Tafsīr ʿAlī ibn Ibrāhīm: “أدب الله نبيه فقال، ولا تستوی الحسنة ولا السیئة ادفع بالتی ھی احسن … قال ادفع السیئة من أساء الیک بحسنتک، حتى یکون الذی بینک وبینہ عداوة کأنه ولی حمیم.” “God instructed His Prophet, saying: good and evil are not equal, therefore repel evil with that which is better. That is, respond to the one who has wronged you with goodness, so that the one between whom and you there is enmity may become as though a devoted and intimate friend” (Nūr al‑Thaqalayn, vol. 4, p. 549).

In the path toward human felicity and the attainment of divine pleasure, there exist certain arduous and difficult stages—critical points at which Satan lies in ambush. At such junctures, if a person attempts to proceed alone, success is not possible. Rather, one must seek support from the grace and mercy of God, relying upon His help and placing complete trust (tawakkul) in Him in order to traverse these perilous paths. Indeed, the more intense the storms become, the greater should be one’s reliance and confidence in God, and the more one should seek refuge under the canopy of His mercy. A narration relates that an individual spoke ill of another in the presence of the Prophet (ṣallá Allāhu ʿalayhi wa‑ālihī wa‑sallam), while being filled with anger. Upon hearing this, the Prophet said: “إِنِّي لَأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ الْغَضَبُ، أَعُوذُ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ” — “I know a phrase that, if he were to utter it, his anger would depart: ‘أَعُوذُ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ.’” The man responded: “أَمَجْنُونًا تَرَانِي؟” — “Do you consider me to be mad?” Thereupon, the Prophet recited the Qurʾānic verse: “وَأَمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللّٰهِ” — “And when a prompting from Satan incites you, then seek refuge in God” (Rūḥ al‑Maʿānī, vol. 24, p. 111). This demonstrates that the storms of anger arise from satanic insinuations, just as the storms of base desires originate from similar whisperings. In al‑Khiṣāl of al‑Ṣadūq, it is reported that Amīr al‑Muʾminīn (ʿalayhi al‑salām) instructed the believers in numerous matters of religious and worldly benefit, among which he said: “إِذَا وَسْوَسَ الشَّيْطَانُ إِلَى أَحَدِكُمْ فَلْيَسْتَعِذْ بِاللّٰهِ وَلْيَقُلْ آمَنْتُ بِاللّٰهِ مُخْلِصًا لَهُ الدِّينَ” — “When Satan whispers to any one of you, let him seek refuge in God and say: ‘I believe in God, devoting my religion sincerely to Him’” (Nūr al‑Thaqalayn, vol. 4, p. 551). Thus, reliance upon God, remembrance of Him, and seeking His refuge constitute the essential means by which one confronts inner turmoil, overcomes satanic influence, and successfully advances along the path of spiritual and moral perfection.

See ayat 39 for tafseer.

See ayat 39 for tafseer.

In reality, with these verses a new section of this surah commences, containing an exposition of tawhid, the ma'ad, prophethood, and the greatness of the Quran — and this reality is a luminous instance of "da'wah ila Allah" in contrast to the polytheists' call toward idols. The discourse begins with the matter of tawhid and, calling the people toward God through cosmic signs, states: the night, the day, the sun, and the moon are among the signs of the Lord (وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ). (Explanatory Note: It should be noted that these verses are among those upon whose recitation or hearing prostration becomes obligatory.) The night is a means of rest and repose, while the brightness and luminosity of the day is a cause of movement and activity. Together these two drive the wheel of human life in an orderly and systematic manner. Were either of them absent from the other, or were one significantly longer than the other, all living creatures would perish. This is why the region of the earth upon which nights equal to fifteen days occur is in no way habitable for any creature — for in its cold and dark nights all things freeze solid, and in its burning and scorching days everything is reduced to ashes. The survival of a creature like the human being there is therefore impossible. The sun is the source of all material blessings in our solar system — it is the luminous lamp of light, warmth, movement, activity, the descent of rain, the growth of vegetation, and the beauty and adornment of fruits — and through its tides it brings about boundless blessings. It is for this reason that certain people began to prostrate before these two luminous lamps of the sky. In reality, they had begun to worship causes without seeing the One who necessitates causes in the world of causation and without attaining knowledge of Him. This is precisely why the Quran immediately states: do not prostrate before the sun and the moon but prostrate before God who created them, if it is Him you worship (لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ). (Explanatory Note: In "khalaqahunna" the feminine plural pronoun returns to al-layl wa al-nahar wa al-shams wa al-qamar. According to scholars of Arabic literature and exegetes, the feminine plural pronoun of non-rational beings sometimes also returns to non-plural non-rational nouns. Some hold that the pronoun returns to "ayat," which is also a feminine plural of non-rational nouns. Others propose that it returns to the sun and the moon according to their genus — as if it refers to all the stars regarding which they held the belief that they possess intellect and consciousness.) Why do you not seek the source, centre, and spring of these blessings? Why do you not prostrate before that sacred threshold? Why do you worship a creation that is itself a captive of the laws of creation — that has both rising and setting, both ascent and decline, and has always been the locus of change and transformation? One must seek that Being who is both the creator of laws and sovereign over them — in whom there is neither setting nor decline and change and transformation cannot reach His most exalted essence. Since the sun and the moon are part of the natural world, in this manner a branch of polytheism and idol-worship is negated, and all people are given the message: trace the creator of these creatures; do not stop at the known but seek the First Cause. In reality, this verse employs the uniform order prevailing over the sun, moon, night, and day to argue for the oneness and uniqueness of the Lord Almighty, and identifies His creatorship and sovereignty as the necessary corollary of His worship. The clause "in kuntum iyyahu ta'buduna" is in reality an allusion to the point that if you intend to worship God, abandon the worship of other than Him and do not associate anything with His worship — for His worship can never be combined with the worship of others. The Quran then states that if this rational argument also fails to affect their thoughts and intellects and they nonetheless persist in the worship of idols and fictitious deities, forgetting the true object of worship — "and if they display arrogance regarding the worship of God, then do not be troubled, for the angels in proximity to the Lord glorify Him night and day and never grow weary of His worship nor show any fatigue" (فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ). (Explanatory Note: "La yas'amuna" is from the root "sa'amah," meaning to grow weary of continuous work. Additionally, "fa-in istakbaru" is a conditional clause whose apodosis is elided; the implied reading is: "fa-in istakbaru min 'ibadat Allahi wa tawhidihi la yadurruhu shay'an.") If an ignorant and uninformed group does not prostrate before His holy essence, what of it? This vast universe is filled with angels in proximity to Him who are perpetually engaged in ruku', sujud, praise, and glorification — and moreover, that holy essence has no need even of the worship of those angels; rather, it is they who need His worship. For every honour and perfection in this world of contingency exists under the shelter of servitude to Him. As stated previously, the above verse is among the prostration verses. The question arises: does the obligation arise at "ta'buduna" at the conclusion of the first verse, or at "wa hum la yas'amuna" at the conclusion of both verses? The Sunni jurists disagree on this — some, including al-Shafi'i and Malik, have preferred the first view, and some, including Abu Hanifah and Ahmad ibn Hanbal, the second. But according to the scholars of the Imamiyyah, in light of the statements of the Imams of the Ahl al-Bayt — peace be upon them — the place of prostration is "ta'buduna," and the Quranic prostration is obligatory at that point. لَا إِلَهَ إِلَّا اللَّهُ حَقًّا حَقًّا، لَا إِلَهَ إِلَّا اللَّهُ إِيمَانًا وَتَصْدِيقًا، لَا إِلَهَ إِلَّا اللَّهُ عُبُودِيَّةً وَرِقًّا، سَجَدْتُ لَكَ يَا رَبِّ تَعَبُّدًا وَرِقًّا، لَا مُسْتَنْكِفًا وَلَا مُسْتَكْبِرًا، بَلْ أَنَا عَبْدٌ ذَلِيلٌ خَائِفٌ مُسْتَجِيرٌ (Reference: Wasa'il al-Shi'ah, Vol. 4, p. 884, Chapter 46, second hadith from the chapters on the recitation of the Quran.) The Quran then returns once again to verses containing tawhid, which is a prelude to the matter of the ma'ad. If the preceding verse addressed the sun, moon, and celestial signs, here terrestrial and earthly signs are mentioned. It is stated: among His signs is that you see the earth humble, dry, and motionless — yet when We send down life-giving drops of rain upon it, it stirs and begins to grow (وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ). How vast the distance between the lifeless, dry, and dead earth and all these manifestations and diverse expressions of life! What power is it that, by sending down a few drops of rain, generates such dynamism and life in the dead earth? All of this is one of the signs of God's boundless knowledge and infinite power and one of the indications of His generous and munificent existence. From this clearest of all issues of tawhid — namely the issue of life, whose secrets remain hidden from many great thinkers — the matter of the ma'ad is then elegantly derived. It is stated: surely that Being who gave life to this dead earth shall also give life to the dead on the Day of Resurrection (إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ). Indeed, "He has power over all things" (إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ). The proofs of His power are manifest everywhere, and you witness His signs with your own eyes every year — why then do you express doubt and uncertainty regarding the ma'ad and consider it impossible? How afflicted you are with ignorance, heedlessness, and inattentiveness. "Khashi'ah" is from the root "khushu'" and originally denotes that humility and submissiveness in which the aspect of reverent courtesy is kept in view. The use of such an expression in relation to dry land is in fact a form of metaphor. Indeed, when the earth is dry and deprived of water it is devoid of every kind of vegetation and flowers and fruits — exactly like a humble and submissive person or a lifeless corpse. But as soon as rain falls upon it, it too begins to acquire new life and dynamism and growth commence within it. "Rabat" is from the root "rabw" — on the measure of "ghuluww" — meaning increase and growth; and "riba" (usury) is also from this same root, because the usurer takes back his loan with an increase and addition above the principal. "Ihtazzat" is from the root "hazz" — on the measure of "hazz" — meaning "powerful motion." A detailed discussion of the proof for bodily resurrection through the analogy of vegetation has been provided at the conclusion of the eighteenth volume of Tafsir-i Namunah at the end of Surah Ya Sin.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

The preceding verses addressed the signs and tokens of the Lord Almighty; these verses now warn those who distort the signs of tawhid and render people heedless and misguided. God states: those who introduce distortion into Our signs shall not be hidden from Us (إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا). They may mislead people and they may conceal their evil deeds, hiding themselves from the sight of others — but they cannot conceal even a small portion of their conduct from Us. "Yulhiduna" is from the root "ilhad," which is originally derived from "lahd" — on the measure of "'ahd" — and "lahd" denotes the cavity made within the grave on one side for the placement of the deceased. Subsequently, every act that departs from the middle path and falls into excess or deficiency came to be called "ilhad." "Shirk, idol-worship, unbelief, and irreligion" are also termed "ilhad" for this reason. By "ilhad in the divine signs" is meant the casting of doubts and suspicions into the proofs of tawhid and the ma'ad that were set forth in the preceding verses under the heading "wa min ayatihi" — or all divine signs are intended, whether of the creative order (takwini) or the legislative order (tashri'i), as they have been revealed in the Holy Quran and the heavenly books. This verse also pertains to the materialist and atheist schools of thought worldwide in the present era, which continue to divert the people of the world from tawhid and the ma'ad — sometimes saying that religion is a product of ignorance and fear, sometimes claiming that economic factors gave rise to religion, and sometimes attributing the origin of religion to other material factors. The Holy Quran, setting forth all these matters with a clear and explicit comparison in the same discourse, states: "is one who is cast into the fire better, or one who shall step onto the plain of the Resurrection on the Day of Judgment under the shelter of faith, in complete peace and security?" (أَفَمَن يُلْقَىٰ فِي النَّارِ خَيْرٌ أَمَّن يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ). Those who kindled the fire of doubt and corruption and reduced the faith of people to ashes shall themselves on that Day become fuel for the fire, while those who provided peace and security for the world of humanity under the shelter of faith must be accorded an environment of the utmost tranquility and serenity on the Day of Resurrection. Shall our deeds not assume physical form on that Day? Although certain exegetes have identified the referents of this portion of the verse as Abu Jahl and Hamzah and 'Ammar ibn Yasir in contradistinction, it is evident that this constitutes merely an application of one instance — the import of the verse is broad and can encompass them and others as well. It is also noteworthy that the word "ilqa'" (being cast) is used in relation to the people of Hell, which is evidence that they shall have no autonomy there of their own, while the expression "ya'ti" (coming) is used in relation to the people of Paradise, which is evidence of their dignity, freedom of will, and the choice of peace and security. Furthermore, Paradise — in which there shall be security from the punishment that exists in Hell — ought to stand as the counterpart to Hell: this is an allusion to the fact that on that Day the most important matter shall be this very peace, tranquility, and security. When one despairs of guiding someone and leaves him to his own affairs, saying "do as you please," in this very verse they too are addressed in these terms: do as you please (اعْمَلُوا مَا شِئْتُمْ). But you must know that "God sees what you do" (إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ). It is evident that this command does not signify permission for their freedom of action or the necessity of performing any act; rather, it is a warning to them that no word of truth has any effect upon their ears. This is a meaningful threat in which the promise of punishment is simultaneously present — for the preservation of the account and the vigilance over deeds serves precisely this purpose. In the subsequent verse, instead of tawhid and the ma'ad, the subject of discourse is the Quran and prophethood, and the obstinate and prejudiced unbelievers are warned once more: those who disbelieved in this dhikr — this reminder and admonisher (the Holy Quran) — when it came to them shall not be concealed from Us (إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ). The Quran is designated "dhikr" because it first and foremost awakens and admonishes the human being, and provides a complete elaboration and detailed exposition of those realities that the human being has discovered in summary through God-given natural disposition (fitrah). This kind of expression has also appeared in other verses of the Holy Quran, among them verse 9 of Surah al-Hijr: إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ — We Ourselves have sent down this dhikr and reminder and We shall most certainly preserve it. Thereafter, in order to set forth the greatness of the Holy Quran, it is stated: verily this is an invincible Book (وَإِنَّهُ لَكِتَابٌ عَزِيزٌ) — a Book the like of which is beyond anyone's capacity to produce, and over which no one can prevail. It is a peerless Book whose logic is firm and clear, whose proofs are solid and conclusive, whose expressions are coherent and profound, whose teachings are principled and fruitful, and whose injunctions and decrees are in every era consonant with the genuine needs of humanity. Another clear attribute and greatness of this Book is then set forth: no falsehood can approach it from before it or from behind it (لَا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ) — for it is revealed from the All-Wise, All-Praiseworthy (تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ). He is a God all of whose acts are grounded in wisdom and are possessed of the utmost perfection and correctness — which is why He is deserving of all praise and glorification. Regarding "la ya'tihi al-batilu..." the exegetes hold various opinions, of which the most comprehensive is that no falsehood of any kind, in any respect, and by any means, can approach the vicinity of the Quran. There is no contradiction in its meanings; nothing contrary to it is found in previous knowledge and books; and future scientific discoveries shall not contradict it. No person can nullify its truths or ever abrogate them. There is no contradiction, and none shall appear, in its knowledge, laws, counsels, and reports. Not a single verse — indeed not a single word — has been reduced from it, and nothing has been added to it. In other words, the hands of those who would introduce distortion have not reached and shall not reach its elevated garment. In reality, this verse is another expression of verse 9 of Surah al-Hijr: إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ — We have sent down the Quran and We shall preserve it. (Explanatory Note: Zamakhshari has adopted this interpretation in summary form in al-Kashshaf, and 'Allamah Tabataba'i in al-Mizan uses similar wording. Many exegetes, however, have restricted the word "batil" to a specific instance, taking it in the sense of Satan, a distorter, falsehood, and so forth. A tradition narrated from Imam Muhammad al-Baqir and Imam Ja'far al-Sadiq — peace be upon them — states: أَنَّهُ لَيْسَ فِي أَخْبَارِهِ عَمَّا مَضَى بَاطِلٌ وَلَا فِي أَخْبَارِهِ عَمَّا يَكُونُ فِي الْمُسْتَقْبَلِ بَاطِلٌ — neither in its accounts of what has passed is there any falsehood, nor shall there be in its accounts of what is to come (al-Bayan, under the verses under discussion). It is clear that all of these are instances of the broad import of this verse — reflect carefully.) From what has been stated it follows that the clause "min bayni yadayhi wa la min khalfihi" is a metaphor for its universality and comprehensiveness — meaning that from no direction and in no manner has falsehood and corruption approached it, and neither can it. Some exegetes, however, have taken this as a metaphor for "the present" and "the future" — which is in reality one instance of its first, broader meaning. Raghib states in al-Mufradat that "batil" is the opposite of "haqq." Scholars have sometimes cited one instance of it — such as shirk, Satan, perishable existents — and a sorcerer or a courageous and powerful fighter is sometimes called "batil" because he nullifies his opponent, drives him from the field, or kills him. In any case, the apparent sense of the verse is absolute, and the concept of "batil" cannot be restricted to any specific instance. The final portion of the verse — "tanzilun min hakimin hamid" — is in reality a clear and luminous proof that falsehood cannot gain access to it in any form or manner, for falsehood can only reach what has been uttered by a human being, by one who possesses limited knowledge and a defined degree of perfection. But one whose knowledge and wisdom are unlimited, who is the possessor of all perfections in their totality, and whose perfections render Him deserving of praise and glorification — where can contradiction, conflict, and inconsistency be found in His speech? Neither can it be abrogated nor nullified; neither can the hand of distortion reach it, nor can it conflict with the realities of previous knowledge and books, nor can it conflict with scientific discoveries of the present and future. In any case, this verse is among those clear verses that negate every kind of distortion and addition or reduction in the Quran. (For further details on the absence of distortion in the Holy Quran, see Tafsir-i Namunah, Vol. 11, under verse 9 of Surah al-Hijr — إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ — where various proofs are set forth and questions arising in this connection are answered.)

It may be asked here that the term bāṭil ordinarily signifies that which is opposed to truth (ḥaqq), whereas you and other exegetes have interpreted it here in the sense of mubṭil (that which invalidates or nullifies). The answer to this question may be obtained by considering a subtle and precise point: the Qurʾān does not state that bāṭil will not come into existence after this heavenly Book; rather, it states that no bāṭil “comes to it” (note the pronoun in يأتيه). The meaning of this expression is that nothing can approach it in such a way as to invalidate or nullify it. Reflect upon this carefully.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

Since the unbelievers of Makkah had embarked upon a formidable confrontation with the religion of Islam and with the Prophet himself — peace and blessings of God be upon him and his family — and the preceding verses contained proofs of tawhid together with an account of their ilhad, unbelief, and denial of the divine signs, the first of these verses under commentary was revealed to console the Noble Prophet — peace and blessings of God be upon him and his family — and to teach steadfastness and firmness to those Muslims who faced the intense pressure of the enemy. It is first stated: the unjust attributions directed toward you are the same as were directed toward the prophets before you (مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ). If they call you a sorcerer, they said the same to the prophets before you; if they call you a liar, those prophets were not safe from that slander either. In sum, neither is the invitation to tawhid and the true religion on your part a new thing, nor is their slander and denial new. Therefore, discharge your duty with steadfastness and pay no heed whatsoever to their words. Some exegetes have mentioned the possibility that this clause means the matters communicated to you from God are the same as those communicated to the prophets before you. (Explanatory Note: This interpretation is cited as one possibility in Majma' al-Bayan and in the Tafsir al-Kabir of Fakhr al-Razi, though both prefer the first interpretation.) However, bearing in mind the subsequent clauses and forthcoming verses, the first interpretation appears more correct. At the close of the verse it is then stated: surely your Lord is possessed of forgiveness and painful punishment (إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَذُو عِقَابٍ أَلِيمٍ). Mercy and forgiveness are for those who accept the Quran, and painful punishment is for those who deny it, slander it, and gird themselves for opposition. In reality this clause constitutes glad tidings and encouragement for the believers and a warning and threat for the unbelievers. The precedence given to "maghfirah" over "'iqab" is, as in other instances, evidence of the precedence of mercy over wrath — as appears in the supplication: يَا مَنْ سَبَقَتْ رَحْمَتُهُ غَضَبَهُ (Reference: Du'a' al-Jawshan al-Kabir, Section 19, clause 8). The subsequent verse addresses the strange and peculiar pretexts of these prejudiced and obstinate people — namely, their claim that the Quran ought to have been revealed in a foreign language so that they might have accorded it greater importance and non-Arabs might have benefited from it more. Their apparent purpose was that the common people should be unable to understand it, so that they would not even need to say: لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ (Ha Mim al-Sajdah — 26) — do not listen to this Quran and make noise to render it ineffective. (Explanatory Note: In the Tafsir al-Kabir it is stated: the occasion of revelation of this verse has been transmitted as follows — that the obstinate unbelievers said, as a pretext: if only this Quran had been revealed in a foreign language it would have been better.) At this very point the Holy Quran responds to them by stating: had We made it a foreign-language Quran, they would certainly have said — why are its verses not made clear? This discourse is so complex — it is beyond our comprehension (وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ). They would also say: "how strange — a foreign-language text and an Arab prophet?" (أَأَعْجَمِيٌّ وَعَرَبِيٌّ) — or: "a foreign-language book and an Arab people!" Now that this Book has been revealed in the Arabic language and all people can understand its meanings and contents well and reach the depth of the Quran's call and message, they still loudly proclaim "do not listen to this Quran and create noise to prevent people from hearing it." In sum, they are so spiritually diseased that they objected to every plan and programme devised, advancing every manner of pretext. If it were in Arabic they called it sorcery and magic; if it were in a foreign language they declared it beyond their comprehension; if it were composed of a mixture of Arabic and foreign language they would call it unsuitable. (Explanatory Note: Some exegetes have translated the clause "a'ajamiyyun wa 'arabiyyun" in the sense of a mixture of foreign and Arabic languages.) It should be noted that "a'jami" is from "ujmah" — on the measure of "luqmah" — meaning lack of eloquence and ambiguity in speech; "ajam" denotes non-Arabs because the Arabs did not understand their language well; and "a'jam" denotes one who cannot express meanings correctly, whether Arab or non-Arab. Accordingly, "a'jami" is "a'jam" with the ya' al-nisbah attached. The Quran then addresses the Noble Prophet — peace and blessings of God be upon him and his family — and states: say — this heavenly Book is a guidance and a healing for those who have believed (قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ). "And those who do not believe — in their ears is deafness" and they cannot comprehend it (وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ). "And on account of blindness they cannot see it" (وَهُوَ عَلَيْهِمْ عَمًى). (Explanatory Note: Some exegetes have interpreted the above clause as meaning "the Quran becomes a cause of the lack of discernment of such people." However, Raghib in al-Mufradat and Ibn Manzur in Lisan al-'Arab give the meaning of "'amiya 'alayhi" as "ishtabaha hatta sara bi-l-idafa ilayhi ka-l-a'ma" — the matter becomes so obscure to him that he is, relative to it, as if blind. The correct meaning is therefore the one stated in the main text.) "They are like those who are called from a distant place" (أُولَٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ) — and it is known that such people neither hear nor see. Indeed, to find the path and reach the desired destination, light alone is not sufficient — a seeing eye is also necessary. Similarly, for the acquisition of knowledge, it is not enough merely for a learned and eloquent preacher to be present — listening ears are also an absolute necessity. There is not the slightest doubt about the delicacy of raindrops and their life-giving efficacy, but: در باغ سبزه روید و در شوره زار خس — in a garden vegetation grows, but in saline and brackish land only weeds. Those who came to the Quran in search of truth found guidance and healing from it; the cures for their moral and spiritual ailments were obtained from the Quranic dispensary; and they then set out, with the light of Quranic guidance illuminating their path, moving swiftly toward the abode of the Beloved. But what could the obstinate, bigoted, prejudiced, and eternal enemies of truth and reality — who had girded themselves for opposition to the prophets from the very first day — gain from it? They were like blind and deaf persons dwelling in a remote and distant land, such that their deafness and blindness was, as it were, multiplied manifold. Some exegetes have transmitted that in Arabic parlance, one who understands something is addressed as "anta tasma'u min qarib" — you hear from nearby — while one who does not understand is addressed as "anta tunada min ba'id" — you are called from afar — meaning that even if you hear the murmur you cannot comprehend its import. (Reference: Tafsir al-Qurtubi, under this verse.) A detailed discussion of how the Holy Quran is a remedy and cure for humanity's most profound pain and sorrow has been provided in Tafsir-i Namunah, Vol. 12, in the commentary on verse 82 of Surah Bani Isra'il. The subsequent verse was revealed to console and reassure the Prophet of Islam — peace and blessings of God be upon him and his family — and the early Muslims, stating that he should not be troubled by the obstinacy, denial, and pretexts of this intractable people — for this is their time-honoured method: "We gave Moses the heavenly Book and disagreement arose over it — some accepted it and some denied it" (وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ). If you observe that We do not hasten the punishment of these obstinate and intractable enemies, it is only because the requirements of the purpose of moral formation demand that they be free and that the establishment of proof be as complete as possible. "Had a word not previously gone forth from your Lord the matter would have been decided between them" and divine punishment would very swiftly have overtaken them (وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِيَ بَيْنَهُمْ). This divine decree was for the purpose of human guidance and the completion of proof. This has been the method with former peoples and it continues in your community as well. But they have not yet accepted this reality and are in doubt about your Quran — a doubt intermingled with misgiving (إِنَّهُمْ لَفِي شَكٍّ مِّنْهُ مُرِيبٍ). "Murib" is from the root "rayb," meaning doubt intermingled with ill-presumption. They not only doubt your words but also claim that they contain contrary indications that give rise to misgiving. Some exegetes have mentioned the possibility that the final clause concerns the Jews and the Book of Moses — meaning that this people still harbours doubt about the Torah — but this meaning appears remote, and the first interpretation therefore appears preferable. (Explanatory Note: Note that this verse is identical to verse 110 of Surah Hud which has already been cited.) In the final verse under discussion, the Holy Quran sets forth a universal principle regarding human deeds — namely, that the believers benefit from the Quran while the faithless are deprived of the divine spring of grace. This principle recurs repeatedly in the Quran and constitutes the conclusion and completion of this discussion. It is stated: "whoever performs righteous deeds, the benefit thereof is for himself, and whoever does evil, the harm thereof is upon himself, and your Lord is by no means unjust to His servants" (مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا وَمَا رَبُّكَ بِظَلَّامٍ لِّلْعَبِيدِ). Accordingly, if they do not believe in this Book and this great religion, they can cause no harm to God nor to you — for good and evil return to those who perform them, and those people shall themselves taste the sweet or bitter fruit of their own deeds.

“وَ مَا رَبُّکَ بِظَلَّامٍ لِلْعَبِیْدِ” constitutes a clear and compelling proof in support of human freedom of choice and volition. This statement establishes that God does not punish anyone without just cause, nor does He increase punishment without reason. All of His actions are founded solely upon justice, since the roots of ظلم and wrongdoing lie in deficiency, need, or the pursuit of selfish desires—none of which apply to the Divine Essence, which is wholly free from all such attributes. The use of the intensive form “ظَلَّام” (one who commits excessive injustice) may indicate that even a single act of unjust punishment, if attributed to God, would constitute an immense ظلم, especially given that no such expectation can be entertained regarding Him. Some have also suggested that, given the vast multiplicity of His creation, even the slightest injustice toward each individual would cumulatively result in such an expression being applicable. These two interpretations are not mutually exclusive. In any case, these clear Qurʾānic statements decisively reject the doctrine of determinism (jabr), which functions as a justification for wrongdoing, an endorsement of corruption, and a means of evading moral responsibility. Through such expressions, the Qurʾān affirms that each individual is accountable for his or her own actions and that the consequences of every deed ultimately return to the one who performs it. For this reason, when Imam al‑Riḍā (ʿalayhi al‑salām) was asked by one of his companions: “Does God compel His servants to commit sins?” he replied: “No; rather, He grants them freedom and gives them respite so that they may repent.” When asked further, “Does He impose upon His servants obligations that exceed their capacity?” the Imam responded: “How could He do so, when He has said: ‘وَ مَا رَبُّکَ بِظَلَّامٍ لِلْعَبِیْدِ’?” The Imam then continued, narrating from his father Mūsā ibn Jaʿfar, from Jaʿfar ibn Muḥammad: “من زعم أن اللہ یجبر عبادہ علی المعاصی أو یکلفہم ما لایطیقون، فلا تأکلوا ذبیحتہ، ولا تقبلوا شھادتہ، ولا تصلوا ورائہ، ولا تعطوہ من الزکوٰة شیئاً.” “Whoever claims that God compels His servants to commit sins or burdens them with what they cannot bear—do not eat from his slaughter, do not accept his testimony, do not pray behind him, and do not give him anything from zakāt.” (ʿUyūn Akhbār al‑Riḍā; cited in Nūr al‑Thaqalayn, vol. 4, p. 555). This narration also implicitly indicates that the doctrine of determinism entails taklīf mā lā yuṭāq (imposing obligations beyond capacity). For if a person is compelled to commit a sin and yet is prohibited from committing it, such a situation would necessarily constitute an impossible obligation.

Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) states: “وَايْمُ اللّٰهِ! مَا كَانَ قَوْمٌ قَطُّ فِي غَضِّ نِعْمَةٍ مِنْ عَيْشٍ فَزَالَ عَنْهُمْ إِلَّا بِذُنُوبٍ اجْتَرَحُوهَا، لِأَنَّ اللّٰهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ.” “By God! No people have ever lost the ease and blessing of their livelihood except due to sins they committed, for God is not an oppressor of His servants.” He then continues: “وَلَوْ أَنَّ النَّاسَ حِينَ تَنْزِلُ بِهِمُ النِّقَمُ، وَتَزُولُ عَنْهُمُ النِّعَمُ، فَزِعُوا إِلَى رَبِّهِمْ بِصِدْقٍ مِنْ نِيَّاتِهِمْ، وَوَلَهٍ مِنْ قُلُوبِهِمْ، لَرَدَّ عَلَيْهِمْ كُلَّ شَارِدٍ، وَأَصْلَحَ لَهُمْ كُلَّ فَاسِدٍ.” “If, when afflictions befall them and blessings are removed from them, people were to turn to their Lord with sincere intentions and with hearts filled with longing for Him, He would restore to them whatever had been lost and rectify all that had been corrupted for them.” (Nahj al‑Balāghah, khuṭbah 188). From this statement, it becomes clear that there exists a profound and intrinsic connection between sin and the loss of blessings.

There is no doubt that the Arabic language is among the richest and most self‑sufficient of the world’s languages. However, the greatness of the Qurʾān does not lie merely in the fact that it is in Arabic; rather, it is in Arabic because, as a general principle, God has sent every prophet in the language of his people so that, in the first stage, that community might comprehend and accept the message, and thereafter the religion could expand through them. Nevertheless, individuals driven by sophistry and pretext would, like children, put forward a new and irrational objection each day. Through their contradictory and immature arguments, it became evident that they were not genuinely seeking the truth. At times, they would question why the Qurʾān had been revealed in Arabic, suggesting that it would have been better if it had been revealed entirely, or at least partially, in a non‑Arabic language so that others might benefit from it. In reality, their intention was quite different: they wished to deprive the Arab populace of the profound and compelling influence of the Qurʾān. Had such a demand been fulfilled, they would then have raised an opposite objection, claiming inconsistency—that the Prophet is Arabic‑speaking while the Book is in a non‑Arabic language. In this manner, they continually resorted to pretexts to obstruct others from the path of truth. In principle, the act of fabricating excuses is itself indicative that a person is troubled by something else, which he does not wish to disclose, and therefore shifts the discussion to unrelated issues. In this case, their real concern was that the masses were being irresistibly drawn toward the Qurʾān, and their own interests were being threatened. Consequently, they employed every possible means to extinguish the light of Islam. With this, the commentary of the twenty‑fourth juzʾ is brought to completion.

See ayat 48 for tafseer.

The final verse of the preceding section addressed the matter of the return of good and evil deeds to those who perform them, and contained an incidental allusion to the recompense and punishment of the Day of Resurrection. Here the response is given to the question raised by the polytheists: when will this Resurrection you speak of occur? In these verses the Holy Quran first responds to their question by stating that knowledge of the time of the Resurrection belongs exclusively to God — "its knowledge returns only to Him" (إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ). Neither any sent prophet nor any proximate angel is acquainted with it — nor ought they to be, so that all people may regard its occurrence as possible at every moment and so that this state of anticipation may preserve a particular effect among all those bearing moral responsibility. It is then stated that not only knowledge of the time of the Resurrection is exclusive to God — the knowledge of the outward and inward secrets of this universe and the existents of the world belongs to Him as well: "no fruit emerges from its covering, no female conceives or delivers, except with His knowledge and awareness" (وَمَا تَخْرُجُ مِن ثَمَرَاتٍ مِّنْ أَكْمَامِهَا وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِ). (Explanatory Note: The "min" in "min thamaratin," "min untha," and "min shahid" is redundant and serves the purpose of emphasis.) Every sperm that is formed and comes to fruition in the world of vegetation, the animal kingdom, and humanity does so only by the command of the Lord Almighty and in accordance with His knowledge and wisdom. "Akimam" — on the measure of "kumam," on the measure of "jinan" — is the plural of "kumm," meaning the covering that conceals the fruit; "kumm" — on the measure of "qumm" — denotes the sleeve that covers the hand; and "kummah" — on the measure of "qubbah" — denotes the cap that covers the head. (Reference: Mufradat of Raghib.) Tabrasi states in Majma' al-Bayan that when a person wraps himself in his garment, one says "takammama al-rajulu fi thawbihi." Fakhr al-Razi states in his tafsir that "akimam" denotes the covering that is over the fruits; and some exegetes have interpreted it as "wi'a' al-thamarah" — the vessel of the fruit. (Reference: Tafsir al-Mizan and Tafsir al-Maraghi.) It is apparent that all these interpretations return to a single meaning — for among the most delicate and important matters in this universe is the formation of the sperm in the womb and its parturition, and the Holy Quran has placed particular emphasis upon precisely this, whether in the animal kingdom or the plant kingdom. Indeed, it is God alone who knows in which womb a sperm shall form, when it shall form, and when it shall come to birth; which fruit shall become fruitful and when it shall emerge from its covering. It is then stated that those who deny the Resurrection or mock it: "on the Day when the Resurrection occurs, God shall call out to them: where are the partners you attributed to Me? They shall say: O Lord, we declare to You that none among us bears witness to this" (وَيَوْمَ يُنَادِيهِمْ أَيْنَ شُرَكَائِي قَالُوا آذَنَّاكَ مَا مِنَّا مِن شَهِيدٍ). (Explanatory Note: "Adhnaka" is from the root "idhan," meaning declaration. The clause "wa yawma yunadihim" relates to an elided term; the implied reading is: "udhkur yawma yunadihim..." — recall the day He calls out to them. Another possibility in the interpretation of this clause has also been mentioned — namely, that none among us today bears witness to the existence of Your partner — and they shall all deny it.) Everything we used to say was baseless and unfounded — the product of ignorance, lack of knowledge, and blind imitation. Today it has become clear to us that all these were false and groundless claims. At that point they shall realise that the deities they used to invoke before are no longer to be seen anywhere: "they have all vanished and been utterly annihilated" (وَضَلَّ عَنْهُم مَّا كَانُوا يَدْعُونَ مِن قَبْلُ). The spectacle of the Resurrection shall be so terrifying for them that all memory of the idols shall be erased from their sight and minds — those very deities before whose thresholds they used to bow, for whom they used to sacrifice, at whose altar they would even stake their lives when necessary, and whom they regarded as their refuge and solver of difficulties in days of hardship — all of them shall vanish like a mirage. Indeed, "on that Day they shall come to know that there is no refuge and no path of escape available to them" (وَظَنُّوا مَا لَهُم مِّن مَّحِيصٍ). "Mahis" is from the root "hays" — on the measure of "hayf" — meaning to turn back, to turn away, and to separate oneself from something. Since "mahis" is an ism al-makan, it also carries the meaning of a "place of escape" and "place of refuge." (Reference: In Tafsir-i Namunah, Vol. 10, p. 264, this word is cited under the root "mahasa," which requires correction.) "Zannu" is from the root "zann," which lexically carries a broad meaning — sometimes used for certainty and sometimes for conjecture. In the present verse it carries the meaning of certainty, for on that Day they shall become certain that there is neither any path of escape from the divine punishment nor any way of salvation.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

The preceding verses discussed the condition of the polytheists and their ultimate fate. In contrast, the verses under consideration depict the state of weak‑faith or faithless individuals, presenting a vivid portrayal of the disposition of such short‑sighted and narrow‑minded people. It is first stated: “لَا يَسْأَمُ الْإِنسَانُ مِن دُعَاءِ الْخَيْرِ” — the human being does not tire of seeking good, wealth, and the blessings of life. The furnace of his greed and desire remains perpetually aflame. No matter how much is bestowed upon him, he still asks for more—“هَلْ مِن مَّزِيدٍ”—and is never satisfied. However, when adversity touches him and worldly blessings are withdrawn—when hardship, poverty, and deprivation overtake him—he falls into despair and utter hopelessness: “وَإِن مَّسَّهُ الشَّرُّ فَيَؤُوسٌ قَنُوطٌ”. Here, “insān” refers to the unrefined human being whose heart has not been illuminated by the knowledge of God, faith in Him, and awareness of accountability in the Hereafter. Such a person remains trapped within material existence and lacks the elevated vision to perceive realities beyond the material world or to appreciate higher moral values. When worldly blessings are abundant, he becomes joyful, proud, and heedless; when they recede, he becomes despondent and broken, devoid of any inner refuge or sustaining light of hope. The term “دعاء” in this context signifies seeking or requesting, rather than merely calling or invoking. Accordingly, “لَا يَسْأَمُ الْإِنسَانُ مِن دُعَاءِ الْخَيْرِ” means that the human being never becomes weary of demanding good and benefit for himself. Regarding the expressions “يَؤُوسٌ” and “قَنُوطٌ,” exegetes have offered varying interpretations. Some consider them synonymous, serving for emphasis; others distinguish between them, suggesting that “يَؤُوسٌ” denotes inward despair, while “قَنُوطٌ” reflects the outward manifestation of that despair. Still others interpret “يَأَسَ” as despair of good and “قَنُوطٌ” as despair of divine mercy. However, the broader Qurʾānic usage indicates that the two terms are closely aligned in meaning. The subsequent verse highlights the arrogance of such individuals when they receive blessings after hardship: “وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِنَّا مِن بَعْدِ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِي” — if We grant him favor after affliction, he claims that it is due to his own merit. This attitude mirrors that of Qārūn, who declared: “إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ عِندِي” (Qaṣaṣ 28:78). Such arrogance may even lead to denial of the Hereafter: “وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً” — and even if it were to occur, he assumes that he will receive better therein: “وَلَئِن رُّجِعْتُ إِلَىٰ رَبِّي إِنَّ لِي عِندَهُ لَلْحُسْنَىٰ”. This mentality is also reflected in the account of the arrogant companion in Sūrah al‑Kahf (18:35–36). The Qurʾān warns such individuals: “فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا عَمِلُوا وَلَنُذِيقَنَّهُم مِّنْ عَذَابٍ غَلِيظٍ” — they will be fully informed of their deeds and subjected to severe punishment. A similar pattern is described elsewhere: when hardship is removed, the individual becomes boastful and forgetful, assuming that adversity will never return (Hūd 11:10). Another aspect of this condition is described: “وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ” — when blessed, he turns away in arrogance; “وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاءٍ عَرِيضٍ” — but when afflicted, he engages in extensive supplication. The expression “نَأَىٰ بِجَانِبِهِ” conveys withdrawal in pride, while “عَرِيضٌ” denotes abundance. A similar depiction appears in Sūrah Yūnus (10:12), where the human being calls upon God in distress in every posture but quickly forgets once relief comes. Such is the habitual state of one devoid of faith and taqwā: arrogance in prosperity and despair in adversity. In contrast stand those of firm faith—“رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللّٰهِ” (Nūr 24:37)—who remain balanced and steadfast in both hardship and ease. They understand that trials awaken awareness and blessings test gratitude. The use of expressions such as “أَذَقْنَا” and “مَسَّهُ” indicates that even minor changes in circumstance can drastically alter the state of such unstable individuals. Their reactions resemble the proverbial fluctuation described as becoming sour with one grape and sweet with another. Thus, one of the most significant signs of genuine faith in God is breadth of spirit, elevation of perspective, composure in difficulty, and moderation in prosperity. As Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) supplicates: “نسئل الله سبحانه أن يجعلنا وإياكم ممن لا تبطره نعمة، ولا تُقصر به عن طاعة ربه غاية، ولا تحلّ به بعد الموت ندامة وكآبة.” “We ask God to make us and you among those whom blessings do not render arrogant, whom no objective prevents from obedience to their Lord, and who are not overtaken by regret after death” (Nahj al‑Balāghah, khuṭbah 64). Finally, the verse turns to the obstinate deniers and employs a rational argument based on prudence: “قُلْ أَرَأَيْتُمْ إِن كَانَ مِنْ عِندِ اللَّهِ ثُمَّ كَفَرْتُم بِهِ مَنْ أَضَلُّ مِمَّنْ هُوَ فِي شِقَاقٍ بَعِيدٍ” “Say: consider, if it truly is from God and yet you reject it, who is more astray than one in far‑reaching opposition?” This mode of argument addresses those who resist rational proofs. It suggests that even if one does not fully accept the truth of revelation, one must consider the possibility of its truth and the grave consequences of rejecting it. This approach is also reflected in the method of the Ahl al‑Bayt (ʿalayhim al‑salām), as illustrated in a report concerning Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) and Ibn Abī al‑ʿAwjāʾ, wherein the Imam presented a similar argument: if the denier is correct, both parties are safe, but if the believer is correct, then the denier faces loss while the believer attains salvation. This reasoning underscores the principle of precaution (dafʿ al‑ḍarar) and the rational necessity of considering ultimate consequences.

A question may arise here: in the above verses it is stated, “وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاءٍ عَرِيضٍ” — when adversity touches the human being, he makes extensive supplications; yet in Sūrah Banī Isrāʾīl (17:83) it is said: “وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا” — when hardship affects him, he becomes despairing. Similar meanings are also expressed in other verses. The apparent question, therefore, is: prolonged supplication indicates hope, whereas other verses describe the human being as despairing — how are these two states to be reconciled? In response, some exegetes have divided people into two categories: one group becomes completely despairing in the face of hardship, while the other persists in supplication and lamentation (Rūḥ al‑Bayān, vol. 8, p. 280). Others have suggested that the despair mentioned refers to losing hope in ordinary, material means, which does not contradict turning toward God in supplication (al‑Mīzān, vol. 17, p. 428). In light of the context of the verses — which concern individuals whose reliance upon apparent causes collapses and who then turn toward God — this interpretation appears more plausible. A further interpretation is that “ذُو دُعَاءٍ عَرِيضٍ” does not necessarily refer to sincere supplication directed toward God, but rather to loud lamentation, cries, and expressions of distress. As support for this, reference is made to the verse: “إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا، إِذَا مَسَّهُ الشَّرُّ جَزُوعًا” — the human being has been created anxious; when adversity befalls him, he becomes excessively agitated (Sūrah al‑Maʿārij). It is also possible to understand these as two successive psychological states within the same individuals of limited spiritual capacity. At the initial stage of hardship, they raise their voices in intense pleading, lamentation, and apparent supplication. However, before long, despair overtakes them entirely, extinguishing hope, and they fall into silence and dejection.

See ayat 54 for tafseer.

These are the final two verses of Sūrah Ḥā‑Mīm Sajdah, in which two fundamental themes are addressed that, in reality, summarize the entire discourse of the sūrah. The first verse concerns tawḥīd (or the Qurʾān), and the second pertains to maʿād (the Hereafter). In the first verse, it is stated: “سَنُرِیهِمْ آیاتِنا فِی الْآفَاقِ وَ فِی أَنفُسِہِمْ حَتَّی یَتَبَیَّنَ لَہُمْ أَنَّہُ الْحَق” — “We shall soon show them Our signs in the horizons and within themselves, until it becomes clear to them that He is the Truth.” The creation of the sun, the moon, and the stars, and the precise order governing them; the formation of animals, plants, mountains, seas, and rivers, with their countless and astonishing phenomena; and the diverse and enigmatic beings of the universe—each of which continues to reveal new aspects over time—are all manifestations of divine truth and are referred to as the āyāt āfāqiyyah (cosmic signs). Similarly, the creation of the human body, the astonishing structure of the mind, the organized functioning of the heart, veins, tissues, and bones, the formation of the embryo, its development in the womb, and above all the profound mysteries of the human soul—each of these represents a dimension of the āyāt anfusiyyah (inner signs), constituting a vast field of knowledge pointing toward the Creator. Although such signs have already been shown to a significant extent, the use of the present tense in “سَنُرِیهِمْ” indicates continuity, suggesting that the unveiling of divine signs is an ongoing process. Even if one were to live for thousands of years, new manifestations of these signs would continually appear, for the mysteries of creation are inexhaustible. All sciences related to nature and humanity—whether anatomy, physiology, psychology, or the study of natural phenomena—serve, in essence, as open books of divine knowledge, unveiling the wisdom, power, and creative order of the universe. Indeed, a lifetime may be devoted to a single branch of knowledge, yet one often concludes with the recognition that what has been learned only reveals the depth of what remains unknown. The verse then concludes with a profound and comprehensive statement: “أَوَلَمْ یَکْفِ بِرَبِّکَ أَنَّہُ عَلَیٰ کُلِّ شَیْءٍ شَہِیدٌ” — “Is it not sufficient that your Lord is a witness over all things?” This statement indicates that the entire tapestry of existence bears testimony to divine unity, as though the signs of His oneness are inscribed upon all aspects of creation. One interpretation of this verse centers upon tawḥīd and the manifestation of divine signs within the cosmos and the self. Another interpretation relates it to the miraculous nature of the Qurʾān, suggesting that the unfolding victories of Islam and its intellectual influence across regions serve as signs confirming the truth of the revelation. However, contextual considerations render the first interpretation more fitting. The final verse of the sūrah addresses the root cause of the misguidance of the disbelievers: “أَلا إِنَّهُمْ فِی مِرْیَةٍ مِّن لِقَاءِ رَبِّهِمْ أَلا إِنَّهُ بِکُلِّ شَیْءٍ مُحِیطٌ” — “Indeed, they are in doubt concerning the meeting with their Lord; indeed, He encompasses all things.” Because they lack belief in accountability, reward, and punishment, they fall into every form of wrongdoing. Their hearts are veiled by heedlessness and arrogance, and their neglect of the meeting with God has caused their decline from the heights of human dignity. The term “مِرْیَة” denotes a state of wavering or doubt even after forming an opinion, reflecting deep uncertainty and hesitation. Ultimately, the verse affirms that God encompasses all things in knowledge and authority, and therefore all actions, intentions, and utterances are fully known to Him and preserved for the final judgment. Although some interpreters have understood this verse in relation to tawḥīd, the expression “لِقَاءِ رَبِّهِمْ” is most commonly employed in the Qurʾān as a reference to the Hereafter, rendering the interpretation related to maʿād more appropriate.

It is well known that philosophers have given particular importance to two major proofs in discussions of tawḥīd: first, the Burhān al‑Naẓm (argument from order), and second, the Burhān al‑Ṣiddīqīn (the proof of the truthful ones). The Burhān al‑Naẓm, as its name indicates, is the argument that draws attention to the order, harmony, and structure of the universe, and through them leads to recognition of the knowledge and power of its Origin. The Qurʾān is replete with references to this clear and evident proof, repeatedly pointing to the heavens and the earth, the realm of life, and the diverse beings of existence as signs (āyāt) of truth. Through these, pathways are opened toward knowledge of the Divine. This form of argument is accessible to all levels of understanding: the learned and the unlearned, each according to their capacity, may benefit from it and perceive its indications. The Burhān al‑Ṣiddīqīn, on the other hand, is a proof through which one arrives at the Divine Essence directly from the Divine Essence itself. In this mode of reasoning, the existence of God is not established through contingent beings or created entities; rather, His very being serves as the proof of His being. It is thus expressed in formulations such as “یا من دلّ علی ذاته” (Duʿāʾ al‑Ṣabāḥ, attributed to ʿAlī) and “شَهِدَ اللّٰهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ” (Āl ʿImrān 3:18), where the Divine is both witness and object of testimony. This is a subtle and complex philosophical point, the depth of which cannot be fully appreciated except by those who possess familiarity with its intellectual foundations. It is not the purpose here to elaborate upon it in detail, as its proper exposition belongs to specialized works of philosophy. Rather, the aim is to note that some exegetes have understood the phrase “سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاق” as an allusion to the Burhān al‑Naẓm and the chain of causality, while the statement “أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَى كُلِّ شَيْءٍ شَهِيدٌ” has been interpreted as an allusion to the Burhān al‑Ṣiddīqīn. However, within the verse itself, there is no explicit contextual indication that necessitates such a philosophical distinction.

One must never entertain the notion that the Lord Almighty encompasses things in the manner that the atmosphere encompasses the terrestrial globe — for an encompassment of that kind would be evidence of His limitation. Rather, the Lord Almighty's encompassment of all things is of the most subtle and refined kind, and it consists in the dependence of all existents upon His holy Being in their very existence. In other words, nothing in this entire universe possesses independent and self-subsistent existence except for one holy Essence, and the existence of all other contingent beings is sustained by and attached to His Essence in such a manner that if this connection were to be severed for even a single moment, the entire universe would be annihilated. This encompassment is the very reality referred to in the words of Amir al-Mu'minin 'Ali — peace be upon him — in the first sermon of Nahj al-Balaghah. The Imam states: مَعَ كُلِّ شَيْءٍ لَا بِمُقَارَنَةٍ وَغَيْرُ كُلِّ شَيْءٍ لَا بِمُزَايَلَةٍ He is with every thing, yet not in proximity to it; He is other than every thing, yet not separated from it. And perhaps this is the very reality that Imam Husayn — peace be upon him — expressed in his celebrated, meaning-laden, and content-rich Du'a' al-'Arafah: أَيَكُونُ لِغَيْرِكَ مِنَ الظُّهُورِ مَا لَيْسَ لَكَ حَتَّى يَكُونَ هُوَ الْمُظْهِرَ لَكَ؟ مَتَى غِبْتَ حَتَّى تَحْتَاجَ إِلَى دَلِيلٍ يَدُلُّ عَلَيْكَ؟ وَمَتَى بَعُدْتَ حَتَّى تَكُونَ الْآثَارُ هِيَ الَّتِي تُوصِلُ إِلَيْكَ؟ عَمِيَتْ عَيْنٌ لَا تَرَاكَ عَلَيْهَا رَقِيبًا! وَخَسِرَتْ صَفْقَةُ عَبْدٍ لَمْ يَجْعَلْ لَهُ مِنْ حُبِّكَ نَصِيبًا O Lord, could the other existents possess a mode of manifestation that You do not possess, such that they should be the ones to manifest You? When have You been hidden that You should stand in need of a proof to indicate Your existence? And when have You been distant that the traces in the universe should guide us toward You? Blind is the eye that does not see You as its ever-watchful guardian! And at a loss is the transaction of that servant in whose portion no share of love for You has been placed. (Explanatory Note: Excerpt from Du'a' al-'Arafah. This celebrated supplication is recorded in the well-known books of supplications among the devotional acts of the Day of 'Arafah.) A poet says: کے رفته‌ای ز دل که تمنا کنم تو را — کے گشته‌ای نهفته که پیدا کنم تو را با صد هزار جلوه برون آمدی که من — با صد هزار دیده تماشا کنم تو را When have you departed from my heart that I should long for the sight of you? And when have you been concealed from me that I should seek you out? You have manifested yourself with a hundred thousand glories, And I behold you with a hundred thousand eyes.

We may deny everything, but we can never deny the orderly and astonishing system that exists within us and around us in this universe. It sometimes occurs that a specialist and expert investigates the mysterious structure of the eye, the brain, or the heart and studies the books written on the subject — and yet still acknowledges that a great deal of research remains to be done in this field. Nor must one forget that the knowledge of today's researchers is, from a historical perspective, the distilled outcome of the continuous studies of millions of scholars and scientists over the ages. In this manner, wherever we look and at whatever we gaze, the signs of the limitless power and knowledge of the Most High are visible beyond it. Every shoot that sprouts from the earth raises its head with the language of its condition declaring وَحْدَهُ لَا شَرِيكَ لَهُ, and every particle whose interior is cleaved reveals a sun shining within it. Confining ourselves to this and setting aside the important and complex matters of this world, it appears better to analyse the simpler matters that concern our own selves. Among the luminous proofs of the existence of this great and transcendent Origin, two examples appear fitting to present here. It is surely known that in the sole of every human foot there exists a particular kind of cavity or arch which generally does not appear to be of any great consequence. But when one learns that at the time of special medical examinations for military enlistment, individuals in whose feet this kind of arch is absent are not accepted for service or are assigned to office duties rather than being sent to the front, one comes to understand how significant this feature — which we ordinarily overlook as a trivial matter — is for human existence. Its absence causes a person to tire very quickly upon standing and renders him incapable of the sustained walking or running indispensable for military performance. This compels the acknowledgement that the entire order of this universe is precisely measured and governed by a calculation — including even the arch of the sole of the foot. Springs of fluid are continuously flowing in the human eyes and mouth through most delicate and minute apertures, operating uninterruptedly throughout an entire lifetime. Were they absent, the human being would possess neither the capacity for sight nor the ability to speak, chew, and swallow food. In other words, without these two apparently small but extraordinarily important features, human life would have been impossible. If the surface of the eye were not perpetually moistened, the rotation of the eyeballs would become painful and indeed impossible — and when the eyelids close, they would abrade that surface; indeed, the very movement of the eye would be rendered entirely inoperative. If the tongue, throat, and mouth were not moistened, speech would become impossible and the swallowing of food would be out of the question. One will have experienced that when a person's mouth or throat becomes dry, not only speaking but even breathing becomes difficult — let alone eating food or swallowing it. One may imagine for oneself what would become of the human being if this moisture were to be completely cut off. The interior of the nose must also be kept moist so that the constant inflow and outflow of breath may continue with ease. It is also of interest that the fluid that exits through the tear ducts and enters the nasal passage — referred to as surplus fluid — is the very means by which the nose is kept perpetually moist. And if it were supposed that one day the fluid of the eye were to flow in a torrent across the face from these fine apertures rather than being drawn through them, a person's face would become disfigured and most unsightly. Were the equilibrium of the tear-spring disrupted by any alteration in the absorptive capacity of these apertures, the same situation would arise. The salivary ducts have a similar condition: if the saliva is insufficient, the tongue, mouth, and throat become dry; and if it is excessive, speech becomes difficult and fluid runs from the mouth. The composition of the fluid of the eye is such that it is saline in taste and provides complete protection for the delicate and refined surface of the eye. Whenever dust or any other particle enters the eye, that fluid automatically begins to flow and does not cease until it has expelled the foreign matter. The composition of saliva, by contrast, is such that it has no taste of its own, so that the flavour of food may be fully appreciated — and the presence of saline compounds within it is an effective factor in the digestion of food. If one were to reflect upon the physical and chemical aspects of these two springs and contemplate the precision, benefit, and blessing of their measured and calculated system, one would become convinced that the order of this universe cannot be the result of blind and deaf "chance." The study of even this single verse pertaining to the human self — which is outwardly but a small sign — reveals to us that the existence of the Almighty Lord is true: سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ Imam Ja'far al-Sadiq — peace be upon him — in the celebrated tradition known as Tawhid al-Mufaddal, which is replete with the cosmic and personal signs of the Lord Almighty, makes a meaningful allusion to this very point: أَيْ مُفَضَّلُ! تَأَمَّلِ الرِّيقَ وَمَا فِيهِ مِنَ الْمَنْفَعَةِ، فَإِنَّهُ جُعِلَ يَجْرِي جَرَيَانًا دَائِمًا إِلَى الْفَمِ، لِيَبُلَّ الْحَلْقَ وَالْهَاةَ فَلَا يَجِفَّ، فَإِنَّ هَذِهِ الْمَوَاضِعَ لَوْ جُعِلَتْ كَذَٰلِكَ كَانَ فِيهِ هَلَاكُ الْإِنْسَانِ، ثُمَّ كَانَ لَا يَسْتَطِيعُ أَنْ يُسِيغَ طَعَامًا إِذَا لَمْ يَكُنْ فِي الْفَمِ بَلَّةٌ تُنَفِّذُهُ، تَشْهَدُ بِذَٰلِكَ الْمُشَاهَدَةُ O Mufaddal, reflect upon saliva and the benefits it contains — it has been made to flow perpetually into the mouth in order to keep the throat and the uvula, which plays an important role in swallowing food, perpetually moist and prevent them from drying out. For if these organs were to become dry, the human being would perish. And fundamentally, if there were no moisture in the mouth, a person could not swallow food. Experience and observation attest to this very thing. (Reference: Bihar al-Anwar, Vol. 3, p. 77.) Beyond the human body, the human soul is also a treasury of wonders that has left all scholars and thinkers astonished and bewildered. In this universe there exist hundreds of millions of such clear signs, all declaring with a single voice: إِنَّهُ الْحَقُّ Here we too join our voice to that of Sayyid al-Shuhada' — peace be upon him — and say: عَمِيَتْ عَيْنٌ لَا تَرَاكَ O Lord, blind is the eye that does not see You.