Ash-Shura

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

In this sūrah, once again the ḥurūf muqaṭṭaʿāt appear at the beginning, and here they occur in a relatively larger combination, consisting of five letters: “حٰم عسق”. The sequence “حٰم” occurs at the beginning of seven sūrahs of the Qurʾān (al‑Muʾmin, Ḥā‑Mīm Sajdah, al‑Shūrā, al‑Zukhruf, al‑Dukhān, al‑Jāthiyah, and al‑Aḥqāf), whereas in this particular sūrah (al‑Shūrā) the expression “عسق” is appended to it. It has been noted repeatedly that a wide range of interpretations has been offered regarding the ḥurūf muqaṭṭaʿāt, and exegetes have discussed them at length. According to al‑Ṭabarsī, eleven interpretations have been proposed. The most important of these have already been examined in connection with Sūrah al‑Baqarah, Āl ʿImrān, al‑Aʿrāf, and Maryam, while the remaining interpretations were not regarded as sufficiently substantial to warrant detailed discussion. Nonetheless, some additional explanations may be noted, even if they lack definitive proof. One such interpretation suggests that these disjointed letters were intended to silence the disbelievers and attract attention to the Qurʾān. The obstinate polytheists had instructed one another not to listen to the recitation of the Qurʾān; rather, they were to create noise so that others could not hear it. In response, these striking and unusual combinations of letters were introduced at the beginnings of numerous sūrahs (approximately twenty‑nine), drawing attention and preparing the ground for the discourse that followed. Another interpretation, mentioned as a possibility by ʿAllāmah Ṭabāṭabāʾī, proposes a relationship between the ḥurūf muqaṭṭaʿāt and the thematic structure of the sūrahs. It is observed that sūrahs beginning with similar letters often exhibit similarities in content. For instance, sūrahs beginning with “حٰم” are frequently followed by expressions such as “تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ...”, while those beginning with “الر” are followed by statements like “تِلْكَ آيَاتُ الْكِتَابِ...”. Similarly, those beginning with “الم” are associated with phrases such as “ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ”. This suggests a subtle and profound relationship between the letters and the content, possibly discernible through careful comparative study. Another view interprets these letters as symbolic references to divine names or attributes. For example, in this sūrah some have understood “ح” to allude to “رحمن”, “م” to “مجید”, “ع” to “علیم”, “س” to “قدوس”, and “ق” to “قاهر”. While objections have been raised against such interpretations, it may be observed that symbolic abbreviation and allusion are well‑established linguistic practices and need not imply permanent secrecy. Following the ḥurūf muqaṭṭاʿāt, the discourse turns, as is often the case, to revelation: “كَذَلِكَ يُوحِي إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ اللَّهُ الْعَزِيزُ الْحَكِيمُ”. The expression “كَذَلِكَ” refers to the elevated and comprehensive nature of the revelation contained in these verses. The source of revelation is one and the same—God’s knowledge and power—and although the details of revelation may vary according to the developmental needs of humanity, its essential principles remain consistent across prophetic missions. The attributes “العزيز” and “الحكيم” indicate both the power that enables revelation and the wisdom that ensures its harmony with human needs. The continuation of revelation across history is also suggested by the verbal form “يُوحِي”. The verse proceeds: “لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَهُوَ الْعَلِيُّ الْعَظِيمُ”. The comprehensive dominion of God over the heavens and the earth implies His complete knowledge of creation, justifying the necessity of revelation to guide human beings. His exaltation and greatness further indicate that such guidance is not for His benefit, but solely for the well‑being of His creation. The subsequent verse states: “تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِن فَوْقِهِنَّ”. This may be interpreted in two ways: either as an expression of the overwhelming majesty of revelation itself, comparable to the imagery in Sūrah al‑Ḥashr (59:21), or as a reflection of the gravity of attributing partners to God. Both interpretations are not mutually exclusive. The verse continues: “وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِي الْأَرْضِ”. The angels glorify their Lord and seek forgiveness for those on earth. In one interpretation, this refers to their role in supporting believers in fulfilling the demands of revelation; in another, it points to their concern that those mired in error may return to the path of truth. Finally, the verse concludes with the attributes of divine forgiveness and mercy: “أَلَا إِنَّ اللَّهَ هُوَ الْغَفُورُ الرَّحِيمُ”. These attributes underscore the overarching framework within which revelation operates—one of guidance, mercy, and the acceptance of repentance. Thus, the opening verses of the sūrah establish a comprehensive theological framework: the mystery of revelation, the unity and continuity of divine guidance, the majesty of the Qurʾān, the cosmic response to its truth, and the encompassing mercy of God toward His creation.

A question arises here: the phrase “وَ يَسْتَغْفِرُونَ لِمَنْ فِي الْاٴرْض” is expressed in an absolute sense, which appears to indicate that the angels seek forgiveness for all those who dwell upon the earth, whether they are believers or disbelievers. Is such an understanding tenable? The response to this question has already been clarified in Sūrah al‑Muʾmin (40:7), where it is stated: “وَ يَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا” — “they seek forgiveness for those who believe.” This specification indicates that the general expression in the earlier verse is to be understood in a restricted sense. Moreover, the angels are maʿṣūm and therefore do not supplicate for that which is impossible or inappropriate. Consequently, they do not seek forgiveness for those who are not worthy of forgiveness.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

Since the preceding verses contained an allusion to the matter of polytheism, the first of the verses under consideration identifies the fate of the polytheists. It is stated: those who have taken guardians other than God — God preserves the account of their deeds and is aware of their intentions (وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ اللَّهُ حَفِيظٌ عَلَيْهِمْ) — so as to settle their account at the appropriate moment and administer the requisite punishment. The address is then directed toward the Prophet of Islam — peace and blessings of God be upon him and his family — stating: it is not your task to compel them to accept the truth (وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ). Your task is only the conveyance of the prophetic mission and the delivery of God's commands to God's servants. Many similar clauses appear in the Holy Quran, such as: لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ — you have no control over them (al-Ghashiyyah — 22); وَمَا أَنتَ عَلَيْهِم بِجَبَّارٍ — it is not your task to coerce them (Qaf — 45); وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا — We have not sent you as a guardian responsible for their deeds (al-An'am — 107); مَّا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ — the messenger's task is only conveyance and communication (al-Ma'idah — 99). These verses express the reality that the Lord Almighty desires His servants to adopt His path in freedom — for the true value and worth of faith and righteous action exist only when they are embraced without any compulsion, and faith brought about through coercion and deeds performed under constraint carry no genuine value or significance. After this, the matter of revelation is set forth once more. If the preceding verses addressed revelation itself, here the purpose of revelation is explained. It is stated: and in this manner We have revealed to you a Quran in eloquent Arabic and inspired it upon you, so that you may warn the Mother of Cities — Makkah — and those around it (وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا). And that you may warn them of the Day of Gathering about which there is no doubt (وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ) — the day when people shall be divided into two groups: a group in Paradise and a group in the blazing fire (فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ). The expression "kadhaliika" may be an allusion to the fact that just as We revealed to the previous prophets in their own languages, We have similarly revealed to you the Quran in the Arabic language — in which case "kadhaliika" would point toward "wa ila alladhina min qablika." It is also possible that it points toward the subsequent clause, meaning: Our revelation to you is in this manner — the Quran in Arabic and for the purpose of warning. It is true that the clause "fariqun fi al-jannati wa fariqun fi al-sa'ir" indicates that the Prophet's duty encompasses both warning and glad tidings. However, since the effect of warning is particularly profound in the hearts of the ignorant and obstinate, "warning" is mentioned twice in the verse — with the difference that in the first instance the people to be warned are mentioned, and in the second the matter from which they are being warned, namely the Resurrection — the day on which, on account of the gathering of all humanity, humiliation and disgrace shall be severe and painful. (Explanatory Note: It should be noted that "indhaar" is transitive with two objects. In the verse under consideration, the first object is mentioned in the first clause and the second object in the second clause. Sometimes its second object is introduced by "bi" — as in "andhara bidhaliika.") A question arises here: does not the clause "litundhira umm al-qura wa man hawlaha" imply that the purpose of the revelation of the Quran is only the warning of Makkah and its surrounding areas, and if so, does this not conflict with the universal nature of Islam? The answer becomes clear upon attention to one point: the word "umm al-qura" is composed of two words. One is "umm," whose original meaning is the foundation, basis, and beginning of something — a mother is called "umm" because she constitutes the origin and foundation for her offspring. The other is "qura," the plural of "qaryah," meaning any kind of settlement whether urban or rural, large or small — the Quranic evidence for this is abundant. The question then is: why is Makkah called "umm al-qura" — the mother and foundation of all settlements? The traditions explicitly state that in the beginning all the earth was submerged in water and dry land gradually began to emerge from the water — a view that modern science also supports. The same traditions state that the first land to raise its head above the water was the Ka'bah, and then the surrounding land began to emerge, a process referred to as "dahw al-ard" — the spreading out of the earth. From this historical background it becomes apparent that Makkah is the foundation, origin, and starting point of all the settlements on the face of the earth. Therefore, whenever "umm al-qura wa man hawlaha" is said, it refers to all the people of the face of the earth. (Explanatory Note: This expression also appears in verse 92 of Surah al-An'am, and a more detailed discussion has been provided in Tafsir-i Namunah, Vol. 5, in the commentary on that verse.) Moreover, Islam developed progressively: the Prophet — peace and blessings of God be upon him and his family — was first commanded to preach to his closest relatives, as in verse 214 of Surah al-Shu'ara': وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ — so that the foundations of Islam might be strengthened and it might be prepared to grow and spread. Then in the second stage he was commanded to preach and warn the Arab nation, as in verse 3 of Surah Ha Mim al-Sajdah: قُرْآنًا عَرَبِيًّا لِّقَوْمٍ يَعْلَمُونَ — a Quran in Arabic for a people who understand. (Explanatory Note: This is the case when "arabiyyan" is interpreted as "Arabic language"; if interpreted as "eloquent" the meaning would be different.) And in verse 44 of Surah al-Zukhruf: وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ — it is a reminder for you and your people. When the foundations of Islam had become firmly established among this people, the Prophet was then commanded to preach Islam on a broad and universal level, as at the opening of Surah al-Furqan: تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا — blessed is He who sent down the Furqan upon His servant so that he might warn all the worlds. It was pursuant to this command that the Prophet of Islam — peace and blessings of God be upon him and his family — sent letters to kings outside the Arabian Peninsula and invited rulers such as Kisra, Caesar, and the Negus to Islam. It was upon these letters and foundations that his followers after him continued the propagation of Islam and made it known throughout the entire world at the universal level. The question now arises: why is the Day of Resurrection called "yawm al-jam'" — the Day of Gathering? Several interpretations are found. Some exegetes say it is because on that Day souls and bodies shall be gathered together. Others say it is because on that Day the human being and his deeds shall be gathered. Others say it is because on that Day the oppressor and the oppressed shall be gathered. But the apparent sense is that on that great Day all creatures shall be gathered — whether of the first or the last — as stated in verses 49-50 of Surah al-Waqi'ah: قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَّعْلُومٍ. Since the clause "fariqun fi al-jannati wa fariqun fi al-sa'ir" indicates the division of people into two groups, the subsequent verse states: had God willed He would have made them all one community — guiding them to faith by compulsion (وَلَوْ شَاءَ اللَّهُ لَجَعَلَهُمْ أُمَّةً وَاحِدَةً). But what benefit would compulsory faith bring, and how could it serve as the standard of human perfection? True perfection and advancement is what the human being traverses through his own will, choice, and complete freedom. Quranic verses are replete with proofs of human freedom, will, and choice — and fundamentally it is precisely this that distinguishes the human being from other animals. If freedom is taken from the human being, his humanity is taken from him. This is the most supreme distinction and honour God has bestowed upon the human being, and the unlimited path of perfection and advancement has also been opened for him — and this is the immutable and unalterable sunnah of the Lord Almighty. One is astonished that even now some ignorant and uninformed people support the doctrine of determinism (jabr), yet claim to be followers of the prophets. Accepting the doctrine of determinism is tantamount to the negation and denial of the path of all prophets — in that case the concept of obligations and duties would have no meaning, nor would questioning and accountability, nor admonition and counsel, nor indeed reward and punishment. A person could neither revise his deeds nor would remorse and regret carry any meaning, nor would there be any need for repentance and the rectification of past actions. Another important matter is then set forth, and those who are deserving of Paradise and felicity are praised — in contrast to those who shall go to Hell. It is stated: but God admits into His mercy whomever He wills, and for the wrongdoers there is no guardian or helper (وَلَٰكِن يُدْخِلُ مَن يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمُونَ مَا لَهُم مِّن وَلِيٍّ وَلَا نَصِيرٍ). Since the people of Hell are characterised by the attribute of wrongdoing, it becomes apparent that "man yasha'" in the first clause refers to those who are not wrongdoers — and thus the just are the inhabitants of Paradise and the wrongdoers the inhabitants of Hell. It should be noted, however, that in this verse and in many other Quranic verses the word "zalim" carries a broad meaning — not restricted to those who oppress others but including those who wrong themselves or are misguided in their beliefs, for what greater wrongdoing can there be than polytheism and unbelief? Luqman says to his son: يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ — O my son, do not associate anything with God, for polytheism is a great wrongdoing (Luqman — 13). And in another verse: أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ الَّذِينَ يَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ — verily the curse of God is upon the wrongdoers — those who hinder people from the path of God, seek to make it crooked, and do not believe in the hereafter (Hud — 18-19). Regarding the distinction between "wali" and "nasir": some say "wali" is one who assists a person without any request, while "nasir" carries a broader meaning. (Reference: Majma' al-Bayan of Tabrasi, Vol. 8, p. 279, under verse 22 of Surah al-'Ankabut.) There is also the possibility that "wali" refers to a guardian who provides support and assistance by virtue of guardianship and without any request, while "nasir" denotes one who comes to the aid of a person after a request for assistance has been made.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

Since the preceding verses established the reality that none other than God is a wali and helper, the verses under consideration present certain authoritative and firm proofs in support of this reality and in negation of the wilayah of other than God. Accordingly, the first statement is made in the form of astonishment and denial: have they taken guardians other than Him? (أَمِ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ). (Explanatory Note: Zamakhshari in al-Kashshaf, Fakhr al-Din al-Razi in al-Tafsir al-Kabir, and many other exegetes have taken "am" here as a rhetorical negation. Other exegetes, such as Tabrasi in Majma' al-Bayan and Qurtubi in al-Jami' li-Ahkam al-Qur'an, have taken it in the sense of "bal.") Whereas the wali is God alone (فَاللَّهُ هُوَ الْوَلِيُّ). Therefore, if they wish to take any wali and guardian for themselves, they should take God — for the proofs of His wilayah together with His attributes of perfection have already been set forth in the preceding verses: He who is All-Mighty and All-Wise; who is the Possessor, the Most High, and the Most Great; who is All-Forgiving and All-Merciful. These seven attributes just enumerated are themselves the finest proof of the wilayah of the Lord Almighty. A proof is then stated: He it is who gives life to the dead (وَهُوَ يُحْيِي الْمَوْتَىٰ). And since the matter of the ma'ad and the Resurrection is in His hands, and the greatest concern of the human being pertains to the manner of life after death, reliance must be placed upon Him alone and not upon any other. A third proof is then stated: He has power over all things (وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ). This is an allusion to the fact that the fundamental condition for being a "wali" lies in possessing power and being truly and genuinely capable. In the subsequent verse God sets forth the fourth proof of His absolute wilayah: whatever you disagree about, its judgment belongs to God, and He alone can resolve your disagreements (وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ). Indeed, one of the distinguishing characteristics of wilayah is that if a disagreement arises among those living under its banner, it should be resolved through a just decision. Do idols or the satanic figures that have been taken as deities possess such capacity — or is this particular to the Lord Almighty, who is aware of all the means of resolving every kind of disagreement, who is All-Wise, and who possesses the power to enforce His judgment? It is therefore the All-Mighty and All-Wise who must be the sovereign, and none other. Although some exegetes have attempted to restrict the import of "ma ikhtalaftum fihi min shay'" to disagreements regarding the interpretation of the mutashabihat verses or exclusively to legal disputes, the reality is that the import of the verse is broad and encompasses every kind of disagreement — whether concerning divine knowledge and beliefs, legislative injunctions, or legal matters — for human knowledge is limited and inadequate, and disagreements arising among human beings must be resolved through the spring of true knowledge and divine revelation. After enumerating various proofs of the exclusivity of wilayah in the holy essence of the Lord Almighty, the statement is made through the tongue of the Prophet of Islam — peace and blessings of God be upon him and his family: that is God, my Lord, in whom these attributes of perfection are found (ذَٰلِكُمُ اللَّهُ رَبِّي). (Explanatory Note: The word "qul" is implied at the beginning of this clause. Therefore only this clause and the one following it are being uttered through the tongue of the Prophet of Islam. The clause "ma ikhtalaftum fihi min shay'" is a continuation of the statements of the Lord Almighty. Those who have adopted a position other than this do not appear to be correct.) "It is upon Him that I have placed my trust, and toward Him that I turn in all difficulties and adversities" (عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ). It is also noteworthy that the clause "dhaliikumu Allahu Rabbi" is an allusion to the absolute Rububiyyah of the Lord Almighty — that is, a lordship that also encompasses governance and direction. Rububiyyah is of two kinds: first, takwini Rububiyyah, which governs the administration of the universe; and second, tashri'i Rububiyyah, which operates through the ambassadors of the Lord Almighty for the enactment of injunctions and laws and the guidance and instruction of the people. On this basis, the words "tawakkul" and "inabah" that follow are employed — the first indicating the commitment of all affairs to God in the takwini order, and the second indicating that the return in tashri'i matters is also to His essence — reflect carefully. (Reference: al-Mizan, Vol. 18, p. 23.) The subsequent verse may also constitute the fifth proof of the absolute wilayah of the Lord, as well as the proof of fitness and qualification for the station of Rububiyyah and tawakkul and inabah. It is stated: He is the Originator of the heavens and the earth (فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ). "Fatir" is from the root "fatr" — on the measure of "satr" — whose original meaning is to cleave or split something, which stands in contrast to "qatt," which according to some means to cut transversely. It is as if at the moment of creation the dark veil of non-existence is rent asunder and existence emerges from it. It is for this same reason that when the covering of a palm-blossom splits and the spadix emerges from it, it is called "fatr" — on the measure of "shatr." (Explanatory Note: An interesting discussion of the meaning of "fatr" has been provided in Tafsir-i Namunah, Vol. 5, under verse 14 of Surah al-An'am — there is no need to repeat it here.) By "the heavens and the earth" here are meant all the heavens and the earth and all things contained within them — for the creatorship of the Lord Almighty encompasses all of them. The Quran then describes another divine act: "He has made for you, from your own selves, spouses, and spouses also from the livestock, multiplying you thereby" (جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا يَذْرَؤُكُمْ فِيهِ). (Explanatory Note: The pronoun in "fihi" returns either to "tadbir" or to "ja'l azwaj" incidentally. "Yadhra'u" is from the root "dhara'" — on the measure of "zar'" — meaning "creation" and "procreation" — specifically creation of a kind whereby the created being becomes visibly manifest, and this word also carries the meaning of spreading and proliferating.) This is itself among the great signs of the governance, Rububiyyah, and wilayah of the Lord Almighty — that He created for human beings a mate from the human species itself, which on one hand is a means of spiritual tranquility and comfort and on the other a means of the preservation and perpetuation of the human lineage and existence. Although the Quran addresses human beings with "yadhra'ukum" — He multiplies you — the proliferation of progeny extends also to animals and other living beings. But in reality the Lord Almighty, by not gathering all in a single address, has preserved the dignity of humanity — and the address is directed to human beings alone so that the ruling for other beings may be included implicitly. The third quality stated in this verse is: there is nothing like unto Him (لَيْسَ كَمِثْلِهِ شَيْءٌ). In reality, this clause is the foundation of the knowledge of all divine attributes. Without keeping this clause in view, the true nature of any divine attribute cannot be accessed — for the most prominent and dangerous station that the wayfarer on the path of knowledge of God encounters is the "station of tashbih" — where he likens God to the attributes of creatures — and this constitutes the cause of the human being falling into the valley of polytheism. In other words, God is in every respect an unlimited and infinite existence, while everything other than Him is in every respect limited and finite — in duration, power, knowledge, life, will, act, and in every respect — and this is what "tanzih" means: the understanding that the Lord Almighty is free from all the deficiencies of contingent beings. This is why there are many concepts that apply to other than God but whose application to the holy essence of the Lord of Majesty is meaningless. For example, some acts are easy for us and others difficult; some things are near us and others far; some events occurred in the past and others will occur in the present and future; similarly some things are small for us and others great — because our existence is limited and these concepts arise from comparison with other things. But for an existence that is in every respect infinite, encompassing both pre-eternity and post-eternity, the very conception of such meanings is erroneous. The question of near or far is a meaningless matter for Him — all are near to Him. The terminology of difficult and easy has no reality for Him — all acts are easy for Him. The concepts of past and future are meaningless for Him — for Him all is present. It should also be noted that to comprehend these meanings requires profound reflection and the emptying of the mind from all the habits to which it has become accustomed. This is why it is said that the knowledge of the existence of God is easy, but the knowledge of His attributes is difficult. Amir al-Mu'minin 'Ali ibn Abi Talib — peace be upon him — states in Nahj al-Balaghah: وَمَا الْجَلِيلُ وَاللَّطِيفُ وَالثَّقِيلُ وَالْخَفِيفُ وَالْقَوِيُّ وَالضَّعِيفُ فِي خَلْقِهِ إِلَّا سَوَاءٌ Things in His creation — whether great or small, heavy or light, powerful or weak — are all equal, and all are alike before His power. (Reference: Nahj al-Balaghah, Sermon 184.) At the close of the verse another attribute of His holy essence is stated: He is the All-Hearing, the All-Seeing (وَهُوَ السَّمِيعُ الْبَصِيرُ). Indeed, He is both Creator and Governor, both All-Hearing and All-Seeing — and yet He has no likeness, no resemblance, no equivalent. One must therefore take refuge under the shelter of His wilayah and Rububiyyah and cast from the neck the yoke of servitude to other than Him. The final verse among the verses under consideration sets forth three further attributes of the Lord Almighty, each of which presents the matter of wilayah and Rububiyyah in a particular manner. It is first stated: "the keys of the heavens and the earth belong to Him" (لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ). Therefore whatever anyone possesses all belongs to Him, and whatever one wishes to obtain must be sought from Him alone. Not only the keys but the very treasuries of the heavens and the earth are also within His power: وَلِلَّهِ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ — the treasuries of the heavens and the earth belong to God (al-Munafiqun — 7). "Maqalid" is the plural of "maqlid" — on the measure of "aqlid" — meaning a key. This word is used in many contexts as a metaphor for complete and perfect dominion over something — as when it is said "the key to this matter is in my hand," meaning the entirety of the authority to access, conquer, and prevail over it belongs to me. (The origin and particularities of this word have been elaborated in Tafsir-i Namunah, Vol. 19, in the course of the commentary on verse 63 of Surah al-Zumar.) Regarding the subsequent attribute — which is in reality the consequence of the first attribute — it is stated: "He expands provision for whom He wills and restricts it" (يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ). Since the treasuries of the world are in His hand, every person's sustenance and provision is also within His power. He distributes provision according to His will — which manifests from His wisdom and is consonant with the welfare of His servants. Since the bestowal of provision upon all beings is contingent upon knowing and being aware of their needs and many other particularities, the final attribute is stated: He knows all things (إِنَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ). This is precisely what is stated in verse 6 of Surah Hud: وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِي كِتَابٍ مُّبِينٍ There is no creature upon the earth but that its provision is the responsibility of God — He knows its place of dwelling and its place of deposit; all is in a clear Book. In this manner, across four verses, eleven essential and active attributes of God are set forth: His absolute wilayah; the giving of life to the dead; power over all things; the creation of the heavens and the earth; the creation of human pairs and their proliferation; His having no partner; His being the All-Hearing and All-Seeing; His dominion over the treasuries of the heavens and the earth; His being the Provider; and His being All-Knowing of all things. These attributes complement one another in their exposition and are all proofs of His wilayah and Rububiyyah — and consequently constitute the path to the establishment of the oneness of worship (tawhid al-'ibadah).

Since our knowledge — indeed our entire existence — is limited, we cannot reach the innermost reality and essence of the unlimited Being of the Lord Almighty, for acquaintance with the reality of anything signifies its encompassment. How then can a limited thing encompass an unlimited Being? And just as familiarity with the reality of His essence is difficult, so too is awareness of the attributes of this unlimited Being beyond the capacity of limited persons such as ourselves — for His attributes are the very essence of His Being. Accordingly, whatever we know or understand regarding the essence and attributes of God is only on the basis of a summary knowledge, whose focus is largely upon His effects. Furthermore, our words are fashioned for the fulfillment of the needs of our everyday life and cannot express the unlimited essence and attributes of the truly Real God. Therefore, words such as knowledge and power, life and wilayah, and ownership — which describe His affirmative and positive attributes — carry in reality an altogether different meaning. This is why one sometimes encounters expressions that at first glance appear contradictory and conflicting, yet when carefully examined reveal an entirely different reality. For example, we say that God is "al-Awwal" — the First — and also "al-Akhir" — the Last; "al-Zahir" — the Manifest — and also "al-Batin" — the Hidden; He is with all things, yet not in their company; He is other than all, yet not a stranger to them. If the standards and concepts of these words are applied to limited and contingent beings, one understands that what is first cannot be last and what is manifest cannot be hidden. But when one seeks to consider these words within the horizon of an infinite and unlimited Being, they are all united within Him — for an infinite existence is, despite being first, also last, and despite being manifest, is also hidden. Having grasped this point, one further observation must be made: the most necessary and important thing to keep in mind for the knowledge of His majestic and jalali attributes is that the reality لَيْسَ كَمِثْلِهِ شَيْءٌ — nothing is like unto Him — must always be kept before one. Amir al-Mu'minin 'Ali ibn Abi Talib — peace be upon him — has expressed this very reality with great clarity in the sermons of Nahj al-Balaghah. For example: مَا وَحَّدَهُ مَنْ كَيَّفَهُ، وَلَا حَقِيقَتَهُ أَصَابَ مَنْ مَثَّلَهُ، وَلَا إِيَّاهُ عَنَى مَنْ شَبَّهَهُ، وَلَا صَمَدَهُ مَنْ أَشَارَ إِلَيْهِ وَتَوَهَّمَهُ One who attributed a quality and manner to Him did not affirm His oneness; one who set up a likeness and similitude for Him did not attain the reality of His essence; one who likened Him to anything did not intend Him; and one who pointed toward Him or conceived of Him in imagination did not regard Him as transcendent. (Reference: Sermon 186.) In another passage he states: كُلُّ مُسَمًّى بِالْوَحْدَةِ غَيْرُهُ قَلِيلٌ Every thing other than Him that is designated by the name of unity is few and little. (Reference: Sermon 65.) In brief, in the domain of the divine attributes, one must always proceed with the lantern of لَيْسَ كَمِثْلِهِ شَيْءٌ — nothing is like unto Him — and behold Him in the light of لَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ — none is His equal or like — and the declaration "Subhan Allah" — He is utterly transcendent and pure — in acts of worship and elsewhere is also an allusion to this very reality.

In the expression “لَيْسَ كَمِثْلِهِ شَيْءٌ”, the particle “كاف” functions as a حرف تشبیہ (particle of comparison), indicating resemblance, and together with “مثل” yields the literal sense: “there is nothing like the like of Him.” Owing to this apparent redundancy, many exegetes have regarded the “كاف” as زائدہ (pleonastic), a usage frequently employed in Arabic eloquence for emphasis, and numerous examples of this phenomenon may be found in classical Arabic discourse. However, a more refined interpretation has also been proposed. It is suggested that such expressions are occasionally used in the sense that “persons like you ought not to withdraw from the field,” meaning that individuals possessing such qualities—courage, intellect, and discernment—should not retreat. Accordingly, the meaning of the verse under consideration would be that even the likeness of His likeness can never exist; that is, no being can resemble Him in any sense, particularly one endowed with such infinite knowledge and boundless attributes. It should also be noted that, according to certain linguists, there are several terms conveying meanings akin to “مثل”, although none encompass its full semantic breadth. For instance: The term “ندّ” (of the form “ضد”) is used where resemblance pertains specifically to essence or substance. The term “شبہ” is employed when similarity in quality is intended. The term “مساوی” applies when equivalence in quantity is meant. The term “شکل” is used in relation to similarity in form or measure. By contrast, the term “مثل” possesses a comprehensive and inclusive meaning that encompasses all these aspects. It is for this reason that, when the Qurʾān intends to negate any form of likeness or equivalence in relation to the Divine Essence, it expresses this in the most emphatic manner by stating: “لَيْسَ كَمِثْلِهِ شَيْءٌ” (Mufradāt al‑Rāghib, under the root “مثل”).

(A) Criterion for abundance and restriction of provision: It must always be borne in mind that the expansion of a person’s provision does not necessarily signify that God is pleased with them, nor does the restriction of provision necessarily imply divine displeasure. At times, God tests a person through abundance, placing immense wealth at their disposal; at other times, He tests them through hardship, cultivating their patience, perseverance, and steadfastness. Indeed, there are occasions when the abundance of wealth becomes a source of affliction, depriving its possessor of peace and comfort. As stated in the Qurʾān: “فَلاَ تُعْجِبْكَ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُمْ إِنَّمَا يُرِيدُ اللّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ” Similarly, it is declared: “أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِنْ مَالٍ وَبَنِينَ، نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ بَل لَّا يَشْعُرُونَ”. (B) Determination of provision does not negate effort: The Qurʾānic verses that speak of divine determination of provision should not be interpreted as a justification for abandoning effort. One must not use this as an excuse for laziness and withdrawal from individual or collective endeavor. Such an interpretation would conflict with the many Qurʾānic verses that emphasize striving and effort as the basis of success. The intended meaning is that, despite human effort, outcomes are not always directly proportionate; sometimes efforts fail, while at other times they succeed beyond expectation. This serves as a reminder that behind the apparent system of causes operates the will of the “Musabbib al‑Asbāb” (the ultimate cause). Nevertheless, deprivation resulting from laziness cannot be attributed to God, for He has already made it clear that provision is linked to effort. (C) Provision is not limited to material blessings: The concept of provision (rizq) is not confined to material benefits; it also includes spiritual and moral sustenance. Indeed, in its most authentic sense, provision refers to spiritual endowments. This is reflected in supplications, such as: “اللھم ارزقنی حج بیتک الحرام”, and: “اللّٰھم ارزقنی توفیق الطاعة و بعد المعصیة”, as well as: “اللّٰھم ارزقنی فیہ طاعة الخاشعین”. (D) Increase of provision in the Qurʾān: The Qurʾān identifies certain principles that serve as constructive lessons. For example: “لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ” indicates that gratitude leads to an increase in blessings. Likewise, it encourages active effort: “هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِن رِّزْقِهِ”. Another verse emphasizes the role of piety in expanding provision: “وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ”. (E) Restriction of provision and its educative role: At times, provision is restricted to prevent فساد and excess: “وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ”. (F) Provision belongs solely to God: The Qurʾān emphasizes that provision ultimately comes from God alone, and that one should not seek it from others independently of Him. For example: “هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ” and: “فَابْتَغُوا عِندَ اللَّهِ الرِّزْقَ”. By establishing this principle, the Qurʾān nurtures dignity, independence, and self‑respect in the human being. Detailed discussions on the distribution of provision, the pursuit of livelihood, and the sources of رزق have been presented in Tafsīr Namooneh, vol. 11 (under Sūrah al‑Naḥl, verse 71) and vol. 5 (under Sūrah Hūd, verse 6).

See ayat 14 for tafseer.

Because the preceding verses addressed the issue of shirk, the following verse clarifies the fate of the polytheists. It states: “وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ اللَّهُ حَفِيظٌ عَلَيْهِمْ” — those who have taken others as protectors besides Him, God is vigilant over them. He preserves a record of their deeds and is fully aware of their intentions, so that He may hold them accountable at the appropriate moment and administer the due punishment. The address then turns to the Prophet (ṣallá Allāhu ʿalayhi wa‑ālihī wa‑sallam), stating: “وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ” — you are not responsible for compelling them to accept the truth. Your role is only to convey the message and deliver the divine commands to the people. Similar expressions occur elsewhere in the Qurʾān, such as: “لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ”, “وَمَا أَنتَ عَلَيْهِم بِجَبَّارٍ”, “وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا”, and “مَّا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ”. These collectively indicate that God intends human beings to embrace faith freely and voluntarily, for only such faith and righteous action possess true value; belief imposed by compulsion carries no genuine worth. The discourse then returns to the subject of revelation, now explaining its purpose. It states: “وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا” — thus We have revealed to you an Arabic Qurʾān so that you may warn the Mother of Cities (Mecca) and those around it. It further states: “وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ” — and that you may warn of the Day of Gathering, about which there is no doubt, a day on which humanity will be divided into two groups: “فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ”. The expression “كَذَلِكَ” may refer either to the pattern of revelation sent to previous prophets in their respective languages or to the nature and purpose of this specific revelation. The double emphasis on warning (andhār) reflects its particular effectiveness, especially upon stubborn individuals—first referring to those addressed, and second to the object of warning, namely the Day of Resurrection. The phrase “أُمَّ الْقُرَى” does not restrict the message to Mecca alone. Linguistically, “أم” signifies origin or foundation, and “قرى” denotes settlements in general. Traditions indicate that Mecca, associated with the Kaʿbah, is regarded as the origin point of inhabited land. Thus, the expression encompasses all humanity. Furthermore, the universal nature of Islam developed in stages: initially, the Prophet was instructed to warn his close relatives (“وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ”), then the wider Arab community, and eventually all of humanity, as expressed in “لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا”. This culminated in the Prophet’s outreach beyond Arabia and the subsequent global spread of Islam. The term “يَوْمَ الْجَمْعِ” refers to the Day when all creatures—first and last—are gathered together. The division into two groups reflects their final destinies. The verse then adds: “وَلَوْ شَاءَ اللَّهُ لَجَعَلَهُمْ أُمَّةً وَاحِدَةً” — if God had willed, He could have made them a single community. However, forced faith is devoid of meaning; true spiritual development arises through free will and conscious choice. Human freedom distinguishes humanity from all other creatures, and without it, moral responsibility, reward, punishment, repentance, and ethical development would lose all significance. The verse concludes by stating: “وَلَكِن يُدْخِلُ مَن يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمُونَ مَا لَهُم مِّن وَلِيٍّ وَلَا نَصِيرٍ” — but He admits whom He wills into His mercy, while the wrongdoers shall have no protector or helper. The term “ظالمون” here carries a broad meaning, encompassing those who wrong themselves through disbelief and shirk, as indicated in “إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ”. The distinction between “وَلِيّ” and “نَصِير” may also be noted: “وَلِيّ” refers to a protector who supports without request, whereas “نَصِير” denotes one who provides assistance upon being called.

(1) The term “شَرَعَ”, derived from “شرع” (on the pattern of “زرع”), originally denotes a clear and manifest path. The route leading to a water source—such as a river or canal—is also termed “شریعة”. Subsequently, this expression came to be applied to divine religions and revealed laws, because they constitute the clear and direct path to felicity and well-being, and they serve as the means of attaining the life‑giving waters of faith, piety, reconciliation, and justice. Since water is a fundamental source of purity, cleansing, and life, this term bears a clear correspondence with divine religion, as it performs an analogous function in the spiritual and moral life of human society that water performs in the physical realm (see Lisān al‑ʿArab, Mufradāt al‑Rāghib, and other lexicons under the root “مثل”). (2) In this verse, reference is made to only five prophets—Nūḥ, Ibrāhīm, Mūsā, ʿĪsā, and Muḥammad (ʿalayhim al‑ṣalāh wa‑al‑salām)—because these five are the Ulū al‑ʿAzm messengers. They alone were endowed with comprehensive and independent systems of divine law. Thus, the verse indicates that the principal manifestations of divine law are associated with these five great prophets. (3) Nūḥ (ʿalayhi al‑salām) is mentioned first because he is regarded as the earliest prophet to bring a complete religious system encompassing both devotional and social laws. The prophets prior to him possessed limited and less comprehensive programs (for further detail, see Tafsīr Namooneh, vol. 1, under Sūrah al‑Baqarah 2:213). Accordingly, neither the Qurʾān nor the traditions mention a revealed scripture prior to Nūḥ. (4) The arrangement of the prophets mentioned in this verse is also noteworthy: Nūḥ is mentioned first due to his role as the initiator of a comprehensive sharīʿah; then the Prophet of Islam (ṣallá Allāhu ʿalayhi wa‑ālihī wa‑sallam) is mentioned in recognition of his supreme rank; thereafter Ibrāhīm, Mūsā, and ʿĪsā are mentioned in accordance with their chronological order. (5) A further subtlety lies in the wording: for the Prophet of Islam, the phrase “أوحينا اليك” (We revealed to you) is used, while for the other prophets the term “توصیہ” (commendation or injunction) appears. This distinction may reflect the elevated significance of Islam relative to earlier religious dispensations. (6) At the conclusion of the verse, the principle governing the selection of prophets is expressed through the phrase “من یشاء”—indicating that prophetic selection is based upon intrinsic fitness and capacity. By contrast, with respect to the community, the phrase “من ینیب” is used—meaning those who turn to God, repent, and adopt obedience—thereby clarifying the conditions for divine guidance applicable to all. A ḥadīth qudsī conveys this principle: “من تقرب مني شبراً تقربت منه ذراعاً، ومن أتاني يمشي أتيته هرولة.” — “Whoever draws near to Me by a span, I draw near to him by a cubit; whoever comes to Me walking, I come to him running” (Fakhr al‑Dīn al‑Rāzī, Tafsīr Kabīr, vol. 27, p. 157). It has also been suggested that the notion of divine “اجتباء” (selection) is not confined to prophets alone but extends to those sincere servants who possess the qualification for such proximity. Since one of the central principles emphasized by the Ulū al‑ʿAzm prophets is the avoidance of division in religion, a question arises: what is the origin of religious اختلافات? The subsequent verse answers this by stating that division arose only after knowledge had been conveyed and proof established: “وَمَا تَفَرَّقُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ”. Thus, the cause of division is not ignorance but rather transgression, envy, worldly ambition, and hostility. Hence, it is not religion that produces division; rather, religion historically has been a source of unity—while political manipulation, personal interests, and misuse of religion have generated اختلافات. The term “بغی” fundamentally denotes deviation from moderation and transgression beyond rightful bounds, whether in quantity or quality. It may refer either to commendable excess (such as surpassing justice through generosity) or to blameworthy deviation (such as abandoning truth for falsehood). The verse further states: “وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَبِّكَ إِلَى أَجَلٍ مُسَمًّى لَّقُضِيَ بَيْنَهُمْ” — had it not been for the prior decree granting respite until an appointed term, judgment would already have been passed between them. This reflects the nature of worldly life as a domain of testing, growth, and free action; ultimate resolution is deferred to the Hereafter, which is therefore termed “يوم الفصل”. Finally, the verse describes those who inherited the scripture after earlier communities: “وَإِنَّ الَّذِينَ أُورِثُوا الْكِتَابَ مِن بَعْدِهِمْ لَفِي شَكٍّ مِّنْهُ مُرِيبٍ”. These later individuals, influenced by a corrupted intellectual and social environment, were unable to attain certainty and became engulfed in a skeptical doubt imbued with suspicion. The term “ريب” denotes a form of doubt that is unsettled and produces anxiety, though it may ultimately be resolved. A narration in Tafsīr ʿAlī ibn Ibrāhīm reports that Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) interpreted “أن أقيموا الدين” as referring to the Imam, and “ولا تتفرقوا فيه” as alluding to Amir al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) (Nūr al‑Thaqalayn, vol. 4, p. 567). While the verse is not confined exclusively to this meaning, it indicates that ولایت forms an essential component among the foundational elements of the religion.

In the preceding verses, the discussion centered on disagreement and division among communities arising from rebellion, injustice, and deviation. Accordingly, in the verses under consideration, God commands the Prophet of Islam (ṣallá Allāhu ʿalayhi wa‑ālihī wa‑sallam) to remain engaged in removing such اختلافات and striving to revive the unified religion of the prophets, while maintaining complete steadfastness in this path. It is stated: “فَلِذَلِكَ فَادْعُ” — therefore, call people to the one divine religion and deliver them from division. [Exegetical note: Some interpreters understand the “ل” in “لِذَلِكَ” to imply “إلى” (towards), while others consider it to denote causation. In the first interpretation, “ذَلِكَ” refers to the religion of previous prophets, whereas in the second it refers to the divisions among communities.] The command of steadfastness follows: “وَاسْتَقِمْ كَمَا أُمِرْتَ” — remain steadfast as you have been commanded. The phrase “كَمَا أُمِرْتَ” may indicate either the highest degree of steadfastness or that such steadfastness must conform to divine instructions in all its dimensions, including quantity, quality, duration, and other aspects. Since human desires constitute a major obstacle in this path, a third command is issued: “وَلَا تَتَّبِعْ أَهْوَاءَهُمْ” — do not follow their desires. These desires seek to draw the Prophet toward their interests and inclinations, leading ultimately to division, fragmentation, and discord. Therefore, they must be firmly rejected in order to unite people upon the single دین of God. Every invitation has a starting point, and here the Prophet himself is presented as its point of departure. Thus, a fourth command is given: “وَقُلْ آمَنتُ بِمَا أَنزَلَ اللَّهُ مِن كِتَابٍ” — proclaim that you believe in all the books revealed by God. This reflects a comprehensive affirmation of all divine revelations, recognizing them collectively as advocates of توحید, moral purity, justice, and righteousness. The religion brought by the Prophet is thus understood as the completion and synthesis of all previous revelations. Unlike the People of the Book, who reject one another—where Jews deny Christians and Christians deny Jews—the Prophet affirms all revelations without exception, since their fundamental principles are unified. The establishment of unity requires adherence to justice; hence a fifth command is given: “وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ” — I have been commanded to establish justice among you. This justice extends beyond judicial rulings to encompass social rights and all aspects of communal life. [Exegetical note: Some interpreters have restricted this justice to judicial matters, but no textual evidence necessitates such limitation.] Thus, the verse outlines five fundamental directives: the initiation of the call to truth, the means for its establishment, the avoidance of desires as obstacles, the personal embodiment of the message, and the realization of justice as its ultimate objective. Following these directives, the verse emphasizes points of commonality among all communities: “اللَّهُ رَبُّنَا وَرَبُّكُمْ” — God is our Lord and your Lord; “لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ” — our deeds belong to us and your deeds to you; “لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ” — there is no contention between us and you. Truth has been sufficiently clarified, and ultimate judgment rests with God. “اللَّهُ يَجْمَعُ بَيْنَنَا وَإِلَيْهِ الْمَصِيرُ” — God will gather us together, and to Him is the final return. Thus, all share a common Creator, a common destiny, and a single ultimate Judge; superiority is determined only by ایمان and righteous action. The discussion may be concluded with a comprehensive prophetic statement: “ثلاث منجيات و ثلاث مهلكات، فالمنجيات: العدل في الرضا و الغضب، والقصد في الغنى والفقر، وخشية الله في السر والعلانية، والمهلكات: شح مطاع و هوى متبع، وإعجاب المرء بنفسه.” “Three qualities lead to salvation and three to destruction. The qualities that lead to salvation are: justice in states of pleasure and anger, moderation in wealth and poverty, and consciousness of God in both private and public. The qualities that lead to destruction are: greed that is obeyed, desires that are followed, and self‑admiration.” (Majmaʿ al‑Bayān; Tuḥaf al‑ʿUqūl).

See ayat 18 for tafseer.

See ayat 18 for tafseer.

In the preceding verses, the Holy Prophet was instructed to uphold justice and equity among people, alongside maintaining respect for all revealed scriptures, and to refrain from engaging in any form of dispute with them. In the present verses, these directives are brought to completion, and it is made clear that the truthfulness of the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم) is not in need of any proof. It is stated: those who dispute regarding the One God after His call has been responded to—their argument is invalid and baseless in the sight of their Lord. (وَالَّذِينَ يُحَاجُّونَ فِي اللَّهِ مِن بَعْدِ مَا اسْتُجِيبَ لَهُ حُجَّتُهُمْ دَاحِضَةٌ عِندَ رَبِّهِمْ). And upon them is the غضب of God, because they knowingly oppose Him. (وَعَلَيْهِمْ غَضَبٌ). And on the Day of Judgment there will also be a severe punishment for them. (وَلَهُمْ عَذَابٌ شَدِيدٌ). For such is the outcome of obstinacy and disputation. Here, the phrase "مِن بَعْدِ مَا اسْتُجِيبَ لَهُ" (after His call has been accepted) requires clarification. Exegetes have presented several interpretations in this regard. Some commentators state that it refers to the acceptance of the call by pure-hearted and untainted individuals who, through the guidance of the divine nature (fiṭrah), the contents of divine revelation, and the various miracles of the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم), embraced Islam. Others argue that it refers to the acceptance of the supplication of the Noble Prophet (صلی اللہ علیہ و آلہ وسلم) on the Day of Badr against the enemies of Islam, which resulted in the annihilation of a great force, the loss of their grandeur and prestige, and their disgraceful defeat. Yet others claim that it refers to the acceptance of the supplications of the People of the Book themselves—supplications they made prior to Islam while awaiting the advent of the Prophet (ؐ), describing his signs to others through their scriptures and expressing their faith and attachment to him. However, when Islam appeared and their illegitimate interests came under threat, they rejected it. The most appropriate interpretation is the first, because according to the second interpretation, these verses would have had to be revealed after the Battle of Badr, for which there is no clear evidence. Rather, it appears that all these verses were revealed in Makkah al‑Mukarramah. The third interpretation is also not consistent with the tone of the verse; for in that case it would have been stated, “من بعد استجابوالہ,” meaning after they themselves had accepted his call. Moreover, the phrase "يُحَاجُّونَ فِي اللَّهِ" apparently indicates the discourse of the polytheists regarding God, not that of the People of the Book concerning the Prophet (صلی اللہ علیہ و آلہ وسلم). As for the nature of these false disputes, various opinions exist. Some say it refers to the claim of the Jews that their religion predates Islam, and is therefore superior. Others suggest that since the Prophet advocates unity, he should adopt the religion of Musa (علیہ السلام), which is acceptable to all. However, as previously noted, it appears unlikely that the address in these verses is directed toward the Jews or the People of the Book, because disputation concerning God is more typically associated with polytheists. Therefore, the phrase refers to the baseless and feeble arguments fabricated by the polytheists to justify shirk, such as their claim that idols will intercede for them, or that they merely follow the religion of their forefathers. In any case, those who persist in obstinacy even after the truth has been made manifest are disgraced in the eyes of creation and are deserving of divine غضب in both this world and the Hereafter. Thereafter, one of the proofs of Divine Unity and His greatness is presented, which also contains evidence of Prophethood for those who argue without reason. It is stated: God is the One Who has revealed the Book in truth and also the Balance. (اللَّهُ الَّذِي أَنزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ). The term "حق" is comprehensive, encompassing true knowledge and beliefs, accurate reports, natural and social necessities, and all similar matters, for truth is that which corresponds to objective reality and is not merely mental or imaginary. Similarly, "میزان" here carries a broad meaning. Although linguistically it refers to scales or instruments for weighing, figuratively it denotes every standard of evaluation, the correct laws of God, and even the persons of the Prophet (صلی اللہ علیہ و آلہ وسلم) and the Ahl al‑Bayt (علیہم السلام), for their very existence serves as a معيار distinguishing truth from falsehood. The Balance of the Day of Judgment is likewise an instance of this meaning. Thus, God has sent down upon the Prophet (صلی اللہ علیہ و آلہ وسلم) a Book that is both truth and a criterion for evaluating values. Reflection upon its contents reveals numerous realities—from knowledge and beliefs to its logical mode of reasoning, from social laws to programs designed for moral refinement and the advancement of humanity—all of which testify to its truthfulness. Consider that such profound and elevated teachings, in such depth and grandeur, emerged from an unlettered individual who received no instruction from any person and arose from a most underdeveloped environment; this in itself is a clear proof of the greatness of the Lord of the worlds, the existence of the transcendent realm, and the truth and sincerity of the one who brought this Book. Thus, the aforementioned statement serves as a response both to the polytheists and to the People of the Book. Since the ultimate result of all these matters is the manifestation of truth, justice, and the weighing of deeds on the Day of Judgment, the verse concludes: and what can make you know, perhaps the Hour is near (وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ قَرِيبٌ). That Hour when all will be brought before divine justice, and their deeds will be weighed on the Balance, where even a grain equal to a mustard seed—or less—will be precisely measured and accounted for. The Qur’an then describes the reaction of disbelievers and believers regarding the Day of Judgment: those who do not believe in it seek to hasten it and say, when will this Hour come? (یَسْتَعْجِلُ بِہَا الَّذینَ لا یُؤْمِنُونَ بِہا). They do not speak thus out of love for the Hereafter or longing to meet the Beloved; rather, they do so in mockery. Indeed, if they knew what the Day of Judgment holds for them, they would never utter such words. As for those who believe, they remain fearful while awaiting it, and they know well that it is the truth and will certainly come. (وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ). (Explanatory note: "مشفقون" derives from "اشفاق," meaning a form of affection that includes fear. When used with "من," the aspect of fear predominates; when used with "علیٰ," the sense of care, love, and anticipation becomes dominant. Thus, one says to a friend: "انا مشفق علیک." See Tafsir Ruh al‑Ma‘ani and Mufradat Raghib.) The precise moment of the establishment of the Day of Judgment is hidden from all, including the sent prophets and the nearest angels, so that it may serve as a continual means of training for believers and as a test and completion of proof for deniers. However, there is no doubt regarding its occurrence. From this it also becomes clear how belief in the Day of Judgment and in divine justice—particularly with the awareness that it may occur at any moment—serves as a powerful means of moral training for believers. At the conclusion of the verse, a general declaration is made: beware! those who dispute concerning the Hour are in extreme error. (أَلَا إِنَّ الَّذِينَ يُمَارُونَ فِي السَّاعَةِ لَفِي ضَلَالٍ بَعِيدٍ). For the very system of this world itself indicates that it is a prelude to another world; without it, the creation of this world would be futile and meaningless, which is incompatible with divine wisdom and justice. The expression "ضلال بعید" indicates that sometimes a person loses the path but remains not far from it, such that a little search may lead him back; however, at times the distance becomes so great that finding the path becomes difficult or impossible. It is also noteworthy that it is reported concerning the Prophet (ؐ) that: “A man, during a journey, called out in a loud voice to the Prophet (ؐ): O Muhammad! The Prophet responded in a loud voice: What do you say? He said: متی الساعة (when will the Hour be established?). The Prophet replied: انها کائنة فما اعددت لھا (it is certain to occur, but what have you prepared for it?). He said: حب اللہ و رسولہ (love for God and His Messenger is all that I possess). The Prophet said: انت مع من احببت (you shall be with those whom you love).” (Transliteration: Tafsir Maraghi, vol. 25, p. 32).

See ayat 20 for tafseer.

In the preceding verses, there was a discussion of the severe punishment of God, along with the objection raised by the deniers of the Resurrection as to why the Hour does not come swiftly. In the present verses, in the very first verse, His "قہر" is mentioned alongside His "لطف", and in response to the baseless haste of the deniers regarding the Resurrection, it is stated: God is subtle and gracious toward His servants. (اللَّهُ لَطِيفٌ بِعِبَادِهِ). If at one point He warns of severe punishment, on the other hand, He also promises His لطف and favor—such لطف as is unlimited and immensely expansive. Thus, if He does not hasten in punishing the arrogant and ignorant, this too is a manifestation of His لطف and grace. Thereafter, God presents one manifestation of His all‑encompassing لطف, namely, the sustenance granted by Him. It is stated: He provides sustenance to whomsoever He wills. (يَرْزُقُ مَن يَشَاءُ). This does not imply that some are deprived of His provision; rather, it refers to the vastness of sustenance—that He grants abundant provision to whomsoever He wills. As stated in verse 26 of Surah al‑Ra‘d: اللّه يَبسطُ الرِّزقَ لِمَن يَشاءُ وَيَقدِرُ God expands provision for whom He wills and constricts it for whom He wills. Although in a later verse of this very Surah it is stated: وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ If God were to enlarge provision for all His servants, they would transgress on the earth. (Shura/27). It is evident that the concept of "provision" here includes both material and spiritual sustenance, encompassing bodily as well as spiritual needs. When the source of لطف and the Provider is He alone, why then do you turn toward idols which neither provide sustenance nor possess لطف, neither cause harm nor confer benefit? At the end of the verse, it is stated: He is Powerful and Mighty. (وَهُوَ الْقَوِيُّ العَزِيزُ). If He promises provision and grace to His servants, He is also fully capable of fulfilling it; thus, the possibility of His promise being broken does not arise. Attention should also be given to the fact that "لطیف" carries two meanings: one is that already mentioned above, namely, the possessor of لطف and grace; the other is that which denotes awareness of the most subtle and hidden matters. Since His provision for His servants necessitates that He be fully aware of all their needs—whether they are on the earth or in the heavens—He first refers to His لطافت and then mentions His مقام as the Provider. Hence, in verse 6 of Surah Hud it is stated: all moving creatures on the earth have their provision upon God; and thereafter it is stated: وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا He knows their dwelling places and their places of repose. These two meanings are not contradictory; rather, they complement one another. "لطیف" is one who is perfect both in knowledge and awareness, and in grace and benevolence toward His servants. Since God is fully aware of the needs of His servants and fulfills them in the best possible manner, this designation is most appropriate for Him. In sum, the above verse refers to four divine attributes: لطف, provision (رازقیت), power, and might, all of which constitute the strongest evidence of His ربوبیت, for the رب (owner and sustainer) must possess such attributes. In the subsequent verse, through a subtle analogy, the people of the world are likened to farmers in their utilization of divine provision: some cultivate for the Hereafter, while others cultivate for this world. The outcomes of these two forms of cultivation are then clearly stated. Whoever seeks the cultivation of the Hereafter, We shall increase his yield and grant it blessing. (مَن كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ). And those who cultivate only for this world, having in view nothing but this transient worldly existence and its possessions, We shall grant them a portion thereof, but they shall have no share in the Hereafter. (وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِن نَّصِيبٍ). (Explanatory note: Raghib, in Mufradat, writes that the term "حرث" originally denotes sowing seed in the earth and preparing land for cultivation. This meaning has been used repeatedly in the Qur’an. It is unclear why some exegetes have interpreted it as "action" or "deed.") This is an excellent analogy and an elegant metaphor: all human beings are farmers, and this world is a field. Our deeds are its seeds, and divine means are like rain that falls upon them. However, seeds differ: some yield unlimited and eternal harvests, with ever‑flourishing and fruitful plants, while others produce meager yields, short‑lived growth, and bitter results. The expression "یرید" (wants, intends) indicates the diversity of human intentions. This verse elaborates upon the previous one regarding divine provision and blessings: some people utilize these blessings as seeds for the Hereafter, while others seek only worldly benefit. It is noteworthy that regarding the gardeners of the Hereafter, it is stated: "نَزِدْ لَهُ فِي حَرْثِهِ" (We shall increase his cultivation), without stating that they will be deprived of worldly provision. However, regarding worldly cultivators, it is said: "We shall give them some of it," followed by: they shall have no share in the Hereafter. Thus, neither will the world‑seekers fully attain their aspirations, nor will the seekers of the Hereafter be deprived of this world. The difference lies in that the seekers of the world will arrive in the Hereafter empty‑handed, whereas the seekers of the Hereafter will arrive there with abundance. A similar concept is expressed in Surah Bani Isra’il (17:18–19): مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلاَهَا مَذْمُومًا مَّدْحُورًاo وَمَنْ أَرَادَ الْآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُم مَّشْكُورًا That is, whoever desires the immediate (worldly life), We grant him therein what We will, to whom We will; then We appoint for him Hell, wherein he will burn, reproached and rejected. And whoever desires the Hereafter and strives for it as it ought to be striven for, while being a believer—such people, their striving shall be appreciated. The expression "نَزِدْ لَهُ فِي حَرْثِهِ" is consistent with other Qur’anic verses, such as Surah al‑An‘am (6:160): مَن جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا Whoever brings a good deed shall have ten times its like. And Surah Fatir (35:30): لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُم مِّن فَضْلِهِ He will pay them their full reward and increase them from His فضل. In essence, the verse under discussion presents a vivid depiction of the Islamic perspective on worldly life: the world, when sought as an end in itself, is blameworthy; but when regarded as a means toward the Hereafter, it is valued as a field whose fruits will be harvested in the Hereafter. Narrations and other Qur’anic verses reinforce this meaning. For example, in Surah al‑Baqarah (2:261), spending in the path of God is likened to a seed that produces seven ears, each containing a hundred grains, and even more—symbolizing abundant reward in the Hereafter. In a hadith of the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم): و هل تکبّ الناس علی مناخرھم فی النار الاحصائد السنتھم Is there anything that casts people upon their faces into the Fire other than the harvests of their tongues? (Transliteration: Mahjat al‑Bayda, vol. 5, p. 193 (Kitab Afat al‑Lisan)). Amir al‑Mu’minin Ali (علیہ السلام) is reported to have said: ان المال والبنین حرث الدنیا، والعمل الصالح حرث الاٰخرة و قد یجمعھما اللہ لاقوام Wealth and children are the cultivation of this world, while righteous deeds are the cultivation of the Hereafter, and sometimes God combines both for certain people. (Transliteration: al‑Kafi, as cited in Nur al‑Thaqalayn, vol. 4, p. 569). From the above verse it is also understood that effort and striving are necessary for both worlds; neither can be attained without toil and hardship. Just as a seed does not yield produce without effort, it is far better that one nurtures, through hardship, a tree whose fruits are sweet, enduring, and everlasting, rather than one that withers and perishes in autumn. We conclude this discussion with the statement of the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم): من کانت نیتہ الدنیا فرق اللہ علیہ امرہ، و جعل الفقر بین عینیہ، ولم یأیہ من الدنیا الاّ ما کتب لہ، و من کانت نیتہ الاٰخرة جمع اللہ شملہ، و جعل غناہ فی قلبہ، واتتہ الدنیا وھی راغمة Whoever’s intention is the world, God scatters his affairs, places poverty before his eyes, and nothing of the world comes to him except what has been decreed for him. And whoever’s intention is the Hereafter, God brings his affairs together, places richness in his heart, and the world comes to him submissively. (Explanatory note: Tafsir Majma‘ al‑Bayan, under these verses). The well‑known expression among scholars, "الدنیا مزرعة الاخرة" (the world is the cultivation of the Hereafter), is in fact derived from this very statement.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

In Tafsir Majma‘ al‑Bayan, the occasion of revelation (sha’n al‑nuzul) of verses 23 to 26 of this Surah is reported concerning the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم). Its summary is as follows: “When the Prophet of Islam (ؐ) had arrived in Madinah and the foundations of Islam had become firmly established, the Ansar said: let us go to the Messenger of God and submit that if he is facing financial difficulties, then our wealth is at his disposal without any condition. When the Prophet (ؐ) heard their words, the following verse was revealed: قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى — say: I ask of you no reward for it except love for my near ones. The Prophet (صلی اللہ علیہ و آلہ وسلم) recited this verse to them and added that after him they should maintain محبت for his نزدیک ones. Upon hearing this, they returned happily. However, the منافقین began spreading the allegation that this statement had been fabricated by the Prophet (God forbid), attributing falsehood to God, with the intent that after him he might subject them to humiliation before his relatives. Consequently, the following verse was revealed: أَمْ يَقُولُونَ افْتَرَى عَلَى اللَّهِ كَذِبًا… — which served as a response to these people. The Prophet (صلی اللہ علیہ و آلہ وسلم) sent someone to convey this verse to them. Some of them became remorseful, began to weep, and were greatly distressed. Thereafter, another verse was revealed stating: وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ… — and the Prophet (صلی اللہ علیہ و آلہ وسلم) again sent someone to inform them of this verse and to give them the glad tidings that their sincere repentance had been accepted. (Transliteration: Majma‘ al‑Bayan, vol. 9, p. 29).

In verse 14 of this Surah, it was stated that the determination of religion belongs exclusively to the Lord of the worlds, and its propagation is carried out through the Ulul‑‘Azm prophets. In the verses under discussion, the first verse negates such determination by anyone other than God, and makes it clear that no law has any legitimate standing in opposition to divine law. Rather, in principle, the right of legislation belongs solely to God. It is stated: Do they have partners who have legislated for them in religion that for which God has given no permission? (أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُم مِّنَ الدِّينِ مَا لَمْ يَأْذَن بِهِ اللَّهُ). Since the Creator, Owner, and Sustainer of the universe is God alone, the right of legislation also belongs exclusively to Him, and no one has the authority to interfere in this domain without His permission. Thus, whatever stands in opposition to His legislation is false. Immediately thereafter, those who fabricate false laws are warned in a tone of admonition: had there not been a decisive decree granting them respite, the matter between them would already have been settled; the judgment of punishment would have been issued and no respite would have been given to them (وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ). Nevertheless, they should not forget that for the wrongdoers there is a painful punishment (وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ). Here, "كَلِمَةُ الْفَصْلِ" refers to the appointed respite granted by God, so that they may act freely and that the proof may be completed against them. The application of the term "ظالمین" to the polytheists who adopt self‑invented laws in opposition to divine legislation is due to the breadth of the concept of "ظلم," which encompasses every act that is performed out of its proper place. The phrase "عَذَابٌ أَلِيمٌ" apparently refers to the punishment of the Day of Judgment, as this expression is generally used in the Qur’an in that sense, and the subsequent verse also supports this interpretation. The view of some exegetes, such as Qurtubi, who consider it to include both worldly and otherworldly punishment, appears unlikely. Then, further clarifying the punishment of the "ظالمین" in contrast to the reward of the believers, it is stated: on that Day you will see the wrongdoers fearful of what they have earned; yet what benefit is there, for the consequence of their deeds will inevitably befall them (تَرَى الظَّالِمِينَ مُشْفِقِينَ مِمَّا كَسَبُوا وَهُوَ وَاقِعٌ بِهِمْ). But those who have believed and performed righteous deeds shall dwell in the lush and flourishing gardens of Paradise (وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي رَوْضَاتِ الْجَنَّاتِ). "روضات" is the plural of "روضة," which denotes a place abundant in water and vegetation; thus, verdant gardens are called "روضة." From this expression it is understood that the gardens of Paradise are diverse, and the righteous believers shall reside in its finest gardens. This implies that although sinful believers may be forgiven and admitted into Paradise, their مقام will not be within these "روضات." The فضل and grace of God upon the righteous believers is such that whatever they desire will be available to them with their Lord (لَهُم مَّا يَشَاؤُونَ عِندَ رَبِّهِمْ). There is no proportional comparison between their deeds and their reward, for the phrase "لَهُم مَّا يَشَاؤُونَ" reflects this reality. Even more significant is the expression "عِندَ رَبِّهِمْ" (with their Lord), which indicates the boundless لطف and grace of God toward the believers. What greater favor could there be than proximity to God? As is stated regarding the martyrs: بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ (Surah Al ‘Imran 169). And regarding the righteous believers it is stated: لَهُم مَّا يَشَاؤُونَ عِندَ رَبِّهِمْ Thus, at the conclusion of the verse it is declared: that indeed is the great فضل (ذَلِكَ هُوَ الْفَضْلُ الكَبِيرُ). It has been stated repeatedly that these blessings are so vast and great that language and expression are incapable of fully describing them, and for those confined within the material world, even their تصور is difficult. What meanings are encompassed within the phrase "لَهُم مَّا يَشَاؤُونَ عِندَ رَبِّهِمْ"? What will the believers desire, and what will they receive in proximity to God? In principle, when God Himself describes something as "فضل کبیر," it is evident that its عظمت is such that however much one may attempt to conceive of it, the human mind cannot reach its reality. In other words, the مقام of these distinguished servants of God will be so exalted that whatever they will intend shall be immediately provided, as though they reflect the unlimited power of God, Who states: إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ (Yasin 82). What greater excellence could there be than this? The عظمت of this reward is further described in the following verse: it is this which God gives as glad tidings to His servants who have believed and performed righteous deeds (ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ). These glad tidings are given so that, while engaged in obedience and worship, while struggling against their lower desires and striving against enemies, they may endure hardships with joy, and, motivated by this عظیم reward, display greater resolve and strength along the arduous paths of life in pursuit of the pleasure of the Most Generous Lord. Since it might occur to people that the Prophet (صلی اللہ علیہ و آلہ وسلم) would seek compensation from them for conveying the message, he was immediately commanded to declare: say, I ask of you no reward for it except love for my near ones (قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى). The affection for the near relatives (ذوی القربیٰ), as will be explained further, leads to the concept of ولایت and to the leadership and guidance of the Imams from among the family of the Prophet, which in reality represents a continuation of the leadership of the Prophet (صلی اللہ علیہ و آلہ وسلم) and of divine ولایت. Clearly, accepting this ولایت and guidance is akin to accepting the Prophethood and Messengership of the Prophet, and it serves the ultimate سعادت of the individual, the benefit of which returns to the person himself.

With respect to this statement, exegetes have engaged in extensive and detailed discussion. When one approaches their interpretations with an impartial mind, it becomes evident that, due to various pre‑established assumptions and external factors, they have diverged from the primary meaning of the verse and have adopted possibilities that neither correspond to the apparent meaning of the verse, nor to its occasion of revelation, nor to other historical and narrational indications. Approximately four well‑known interpretations have been presented in this regard: 1. As previously indicated, “ذوی القربیٰ” refers to the Ahl al‑Bayt of the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم), and love for them serves as a means of accepting the Imamat and leadership of the Imams (علیہم السلام) and as a guarantee for fulfilling religious obligations. This interpretation has been adopted by many early exegetes as well as all Shi‘a commentators. Numerous traditions supporting this view have been transmitted by both Shi‘a and Sunni sources, to which reference will be made later. 2. According to the second interpretation, the intended meaning is that the reward for the message is that one should love those things which draw one nearer to God. This interpretation, adopted by some Sunni exegetes, does not accord with the apparent sense of the verse. In this case, the meaning would be that “I ask you to love obedience to God and to cultivate His love in your hearts,” whereas it ought to have been expressed as “I ask of you obedience to God,” not merely love of obedience. Furthermore, none among the audience of the verse were devoid of the desire for nearness to God; even the polytheists sought proximity to Him and considered their worship of idols as a means to attain that nearness. 3. According to the third interpretation, the meaning is that, as the reward for the message, one should maintain affection toward one’s own relatives and observe kinship ties (ṣilat al‑raḥim). In this case, however, no clear relationship exists between the message and its supposed reward, for maintaining relations with one’s relatives does not constitute a service to the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم), nor can such an act reasonably be regarded as the reward for his mission. 4. According to the fourth interpretation, the meaning is that you should preserve your relationship with me and safeguard it; this alone constitutes the reward for my message. Since I am related to many of your tribes, you should not cause me harm. This explanation is considered the weakest of all, for the reward of the message is sought only from those who have already accepted the message. If they have accepted his prophethood, then such a request would be redundant, since they would already honor him as the Messenger of God. What need would there be to demand respect based on genealogical or marital relations, when the respect due to prophethood surpasses all other considerations? In fact, this interpretation constitutes a significant error that distorts the meaning of the verse. In order to understand the intended meaning more accurately, it is most appropriate to seek clarification from other verses of the Qur’an. In numerous verses, it is stated that the prophets declared: وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى رَبِّ الْعَالَمِينَ (Shu‘ara: 109, 127, 145, 164, 180). We do not ask you for any reward for the message; our reward lies only with the Lord of the worlds. Similarly, various expressions are found regarding the Prophet (صلی اللہ علیہ و آلہ وسلم): قُلْ مَا سَأَلْتُكُم مِّنْ أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ (Saba 47). Say: whatever reward I have asked of you, it is for your own benefit; my reward is only upon God. قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَاءَ أَن يَتَّخِذَ إِلَى رَبِّهِ سَبِيلًا (Furqan 57). Say: I ask of you no reward for it, except that whoever wills may take a path to his Lord. قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (Sad 86). Say: I ask of you no reward, nor do I impose any burden upon you. When these verses are considered together with the verse under discussion, the conclusion becomes clear. In one instance, the very notion of reward is entirely negated; in another, the reward is defined as adopting the path toward God; in a third, it is stated that whatever reward is requested is solely for the benefit of the recipients themselves. In the present verse, it is stated that love for the near relatives of the Prophet constitutes the reward for the message. This indicates that the requested “reward” is of such a nature that it does not benefit the Prophet himself; rather, its entire benefit returns to the people themselves, and it facilitates their path toward God. From this perspective, no interpretation other than this appears plausible: that the path of the Prophet’s message is to be continued through those divinely guided leaders—his infallible successors—who belong to his household. Since the concept of مودت serves as the foundation of this continuity and connection, it has been explicitly mentioned in the verse. It is noteworthy that, apart from this verse referring to “مودت فی القربیٰ,” the term “القربیٰ” appears in approximately fifteen other places in the Qur’an, consistently meaning “near relatives.” It is therefore unclear why some insist on restricting its meaning in this instance to “nearness to God” while disregarding its clear and consistent Qur’anic usage. Furthermore, at the end of the same verse it is stated: and whoever acquires a good deed, We shall increase therein its goodness; indeed, God is Forgiving, Appreciative (وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ). What greater good could there be than remaining under the banner of divine guides, cultivating love for them, following the principles they have established, seeking clarification from them where ambiguity arises in understanding the divine word, and taking their actions as a معیار, and their persons as exemplars?

The numerous traditions transmitted from the Prophet himself — peace and blessings of God be upon him and his family — in both Shia and Sunni works constitute a clear and articulate witness to the above interpretation of this verse, proclaiming that by "qurba" are meant the close and particular persons of the Prophet of Islam. By way of example: 1. Ahmad transmits in Fada'il al-Sahabah with his chain of narrators from Sa'id ibn Jubayr, who narrates from 'Amir: لما نزلت قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى، قالوا: يا رسول الله! من قرابتك؟ من هؤلاء الذين وجبت علينا مودّتهم؟ قال: علي و فاطمة و ابناهما، وقالها ثلاثاً — when the verse قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى was revealed, the companions submitted: O Messenger of God, who are your close ones whose affection has been made obligatory upon us? He replied: 'Ali, Fatimah, and their two sons — and he repeated this three times. (Explanatory Note: Ihqaq al-Haqq, Vol. 3, p. 2; Qurtubi has also recorded this tradition under this same verse — see Tafsir al-Qurtubi, Vol. 8, p. 5843.) 2. In al-Mustadrak 'ala al-Sahihayn it is transmitted from Imam 'Ali ibn al-Husayn — Zayn al-'Abidin — peace be upon him — that among the address Imam Husayn — peace be upon him — delivered to the people after the martyrdom of Amir al-Mu'minin 'Ali ibn Abi Talib — peace be upon him — is the following: أنا من أهل البيت الذين افترض الله مودّتهم على كل مسلم فقال تبارك وتعالى لنبيه (ص) قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى ومن يقترف حسنة نزدله فيها حسناً فاقتراف الحسنة مودتنا أهل البيت — I am of the household whose affection God has made obligatory upon every Muslim, and the Lord Almighty said to His Prophet: قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى, and by earning a good deed God intends the affection of us the Ahl al-Bayt. (Reference: al-Mustadrak 'ala al-Sahihayn, Vol. 3, p. 172; Muhibb al-Din al-Tabari has also transmitted this tradition in Dhakha'ir al-'Uqba, p. 137, and Ibn Hajar al-Makki in al-Sawa'iq al-Muhriqah, p. 101.) 3. Suyuti in al-Durr al-Manthur, under this same verse, transmits from Mujahid who narrates from Ibn 'Abbas that the Messenger of God — peace and blessings of God be upon him and his family — stated in interpretation of قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى: أن تحفظوني في أهل بيتي وتودّوهم بي — that you preserve my right in respect of my Ahl al-Bayt and love them for my sake. (Reference: Tafsir al-Durr al-Manthur, Vol. 6-7, under this verse.) From this it also becomes clear that another tradition attributed to Ibn 'Abbas — whose import is that the verse means the Prophet's kindred ties with the Arab tribes and that they should not be caused harm — is not established, for as seen above, the contrary is transmitted from Ibn 'Abbas. 4. Ibn Jarir al-Tabari transmits in his tafsir with his chain of narrators from Sa'id ibn Jubayr, and with another chain from 'Amr ibn Shu'ayb, that by this verse is meant: هي قربى رسول الله — the close persons of the Messenger of God. (Reference: Tafsir al-Tabari, Vol. 25, pp. 16-17.) 5. The distinguished exegete the late Tabrasi — may God's mercy be upon him — transmits a tradition from al-Hakim al-Haskani's work Shawahid al-Tanzil. Al-Hakim is counted among the celebrated exegetes and traditionists of the Ahl al-Sunnah. He transmits from Abu Umamah al-Bahili that the Prophet of Islam — peace and blessings of God be upon him and his family — states: إن الله خلق الأنبياء من أشجار شتى، وأنا وعلي من شجرة واحدة، فأنا أصلها، وعلي فرعها، وفاطمة لقاحها، والحسن والحسين ثمارها، وأشياعنا أوراقها... لو أن عبداً عبد الله بين الصفا والمروة ألف عام، ثم ألف عام، ثم ألف عام، حتى يصير كالشن البالي، ثم لم يدرك محبتنا أكبّه الله على منخريه في النار، ثم تلا: قل لا أسألكم عليه أجراً — God created all prophets from various trees, but He created me and 'Ali from a single tree; I am its root, 'Ali is its branch, Fatimah is its means of growth, Hasan and Husayn are its fruits, and our followers are its leaves... Then he said: if a person were to worship God between Safa and Marwah for a thousand years, then another thousand, then yet another thousand, until he became like a worn-out waterskin, yet without attaining love for us, God shall cast him face-down into the fire — then he recited قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى. It is noteworthy that this tradition attained such renown that the celebrated poet Kumayt also alluded to it in his verses, saying: وجدنا لكم في آل حاميم آيةً ... تأوّلها منا تقيٌّ ومعرب — in the Ha Mim surahs we found a verse concerning you [the Ahl al-Bayt] that those among us who practise taqiyyah have interpreted by allusion and those who speak plainly have expounded openly. (Reference: Tafsir Majma' al-Bayan, Vol. 9, p. 29.) 6. Suyuti in Tafsir al-Durr al-Manthur transmits from Ibn Jarir who transmits from Abi Daylam: when 'Ali ibn al-Husayn was brought as a prisoner to the gate of Damascus, a man from the people of Syria said: "al-hamdu lillahi alladhi qatalakum wa ista'salakum" — praise be to God who killed you and uprooted you. 'Ali ibn al-Husayn — peace be upon him — said: have you read the Quran? He said yes. Then he asked: have you also read the Ha Mim surahs? He said no. The Imam said: did you not recite this verse — قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى? The man said: then are you the qurba toward whom the verse points? He replied: yes. (Reference: Tafsir al-Durr al-Manthur, Vol. 6, p. 7.) 7. Zamakhshari in Tafsir al-Kashshaf transmits a tradition that Fakhr al-Razi and Qurtubi have also recorded in their tafsirs. This tradition sets forth with great clarity the station of the Family of Muhammad and the importance of their love. The Messenger of God states: مَنْ مَاتَ عَلَى حُبِّ آلِ مُحَمَّدٍ مَاتَ شَهِيدًا. أَلَا وَمَنْ مَاتَ عَلَى حُبِّ آلِ مُحَمَّدٍ مَاتَ مَغْفُورًا لَهُ. أَلَا وَمَنْ مَاتَ عَلَى حُبِّ آلِ مُحَمَّدٍ مَاتَ تَائِبًا. أَلَا وَمَنْ مَاتَ عَلَى حُبِّ آلِ مُحَمَّدٍ مَاتَ مُؤْمِنًا مُسْتَكْمِلَ الْإِيمَانِ. أَلَا وَمَنْ مَاتَ عَلَى حُبِّ آلِ مُحَمَّدٍ بَشَّرَهُ مَلَكُ الْمَوْتِ بِالْجَنَّةِ ثُمَّ مُنْكَرٌ وَنَكِيرٌ. أَلَا وَمَنْ مَاتَ عَلَى حُبِّ آلِ مُحَمَّدٍ يُزَفُّ إِلَى الْجَنَّةِ كَمَا تُزَفُّ الْعَرُوسُ إِلَى بَيْتِ زَوْجِهَا. أَلَا وَمَنْ مَاتَ عَلَى حُبِّ آلِ مُحَمَّدٍ فُتِحَ لَهُ فِي قَبْرِهِ بَابَانِ إِلَى الْجَنَّةِ. أَلَا وَمَنْ مَاتَ عَلَى حُبِّ آلِ مُحَمَّدٍ جَعَلَ اللَّهُ قَبْرَهُ مَزَارَ مَلَائِكَةِ الرَّحْمَةِ. أَلَا وَمَنْ مَاتَ عَلَى حُبِّ آلِ مُحَمَّدٍ مَاتَ عَلَى السُّنَّةِ وَالْجَمَاعَةِ. أَلَا وَمَنْ مَاتَ عَلَى بُغْضِ آلِ مُحَمَّدٍ جَاءَ يَوْمَ الْقِيَامَةِ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ: آيِسٌ مِنْ رَحْمَةِ اللَّهِ. أَلَا وَمَنْ مَاتَ عَلَى بُغْضِ آلِ مُحَمَّدٍ مَاتَ كَافِرًا. أَلَا وَمَنْ مَاتَ عَلَى بُغْضِ آلِ مُحَمَّدٍ لَمْ يَشُمَّ رَائِحَةَ الْجَنَّةِ Whoever died with love for the Family of Muhammad died a martyr. Know that whoever died with love for the Family of Muhammad died with his sins forgiven. Know that whoever died with love for the Family of Muhammad died in a state of repentance. Know that whoever died with love for the Family of Muhammad died a believer of complete faith. Know that whoever died with love for the Family of Muhammad — the angel of death shall give him glad tidings of Paradise, then Munkar and Nakir shall give him glad tidings. Know that whoever died with love for the Family of Muhammad shall be borne in honour to Paradise as a bride is borne to the house of her husband. Know that whoever died with love for the Family of Muhammad — two doors shall be opened for him in his grave leading to Paradise. Know that whoever died with love for the Family of Muhammad — God shall make his grave a place of visitation for the angels of mercy. Know that whoever died with love for the Family of Muhammad died upon the Sunnah and the community. Know that whoever died with enmity toward the Family of Muhammad shall appear on the Day of Resurrection with written between his eyes: "despairing of the mercy of God." Know that whoever died with enmity toward the Family of Muhammad died an unbeliever. Know that whoever died with enmity toward the Family of Muhammad shall not smell the fragrance of Paradise. (Reference: Tafsir al-Kashshaf, Vol. 4, pp. 220-221; Tafsir Fakhr al-Razi, Vol. 27, pp. 165-166; Tafsir al-Qurtubi, Vol. 8, p. 5843; Tafsir Tha'labi from Jalil ibn 'Abdallah al-Bajali under this same verse, as cited in al-Muraja'at, Letter 19.) It is noteworthy that Fakhr al-Razi, after citing this tradition which the author of al-Kashshaf designates as a "hadith mursal musallam," states: "The Family of Muhammad are those to whom all matters return through him. Those whose connection is most firm and complete shall be counted as his 'al,' and there is no doubt that the connection of Fatimah, 'Ali, Hasan, and Husayn — peace be upon them — with the Messenger of God is the firmest, and this is among the established certainties proven through mutawatir traditions. It is therefore necessary that we regard them as the Family of the Messenger." He then states: "Some people have disagreed regarding the concept of 'al.' Some say the close relatives of the Prophet are his Family, and others say his community is his Family. If we take the word in its first meaning, then the intent is exclusively these noble personalities; and if by it is meant the community — those who accepted his call — even then the close relatives of the Messenger shall be considered his Family. Thus in every respect these personalities are undoubtedly his Family, though whether others are also included is a matter of disagreement." Fakhr al-Razi then cites from the author of al-Kashshaf that when this verse was revealed, people submitted: O Messenger of God, who are your close persons whose love has been made obligatory upon us? The Prophet replied: they are 'Ali, Fatimah, and their two sons. "Thus it is established that these four noble personalities are the Prophet's dhawi al-qurba, and once this is established it is necessary that they be accorded the utmost respect and reverence." Fakhr al-Din al-Razi further states that various proofs attest to this matter: first, the clause إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى whose mode of proof has been explained; second, there is no doubt that the Messenger of God loved Fatimah, of whom he said: فَاطِمَةُ بَضْعَةٌ مِنِّي يُؤْذِينِي مَا يُؤْذِيهَا — Fatimah is a part of me; whatever causes her pain causes me pain — and his love for 'Ali, Hasan, and Husayn is established through mutawatir traditions, and when this is established their love becomes obligatory upon the entire community, since God says وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ (al-A'raf — 158), and also فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ (al-Nur — 63), and also قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ (Al 'Imran — 31), as well as لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ (al-Ahzab — 21); third, supplication for the "al" is a great honour, hence it is present at the conclusion of the tashahhud: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ وَارْحَمْ مُحَمَّدًا وَآلَ مُحَمَّدٍ, and this degree of greatness and reverence is not seen in relation to any other — thus in the light of all these proofs it is established that the love of the Family of Muhammad is obligatory. Fakhr al-Din al-Razi concludes his discussion with the celebrated verses of Imam al-Shafi'i — may God's mercy be upon him: يَا رَاكِبًا قِفْ بِالْمُحَصَّبِ مِنْ مِنًى ... وَاهْتِفْ بِسَاكِنِ خَيْفِهَا وَالنَّاهِضِ سَحَرًا إِذَا فَاضَ الْحَجِيجُ إِلَى مِنًى ... فَيْضًا كَمَا نَظَرَ الْفُرَاتُ الْفَائِضِ إِنْ كَانَ رَفْضًا حُبُّ آلِ مُحَمَّدٍ ... فَلْيَشْهَدِ الثَّقَلَانِ أَنِّي رَافِضِيٌّ O rider, halt at al-Muhassab near Mina — that great gathering place of pilgrims where pebbles for the stoning are collected — and call out to those who are engaged in worship at the mosque of al-Khayf and those who are departing. Call at the hour of dawn when the pilgrims surge toward Mina like the flooding waves of the overflowing Euphrates. Then proclaim aloud: if the love of the Family of Muhammad is called "rafd," then let all jinn and mankind bear witness that I am a Rafidi. (Reference: Tafsir Fakhr al-Razi, Vol. 27, p. 166.) Such is the station and worth of the Family of Muhammad — those to whose garment we hold fast, those whom we have accepted as our guide and leader in matters of religion and worldly life, whom we regard as our uswa hasanah and perfect exemplar, and concerning whom we believe that through their Imamate the continuity of the path of prophethood is preserved. It should be added that beyond the above-cited traditions, Islamic works contain many more traditions on this subject. Sufficing here with these seven traditions for reasons of brevity and adherence to exegetical considerations, it is nonetheless appropriate to note that in certain theological works such as Ihqaq al-Haqq and its extensive commentary, the well-known tradition concerning the interpretation of قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى has been transmitted from more than fifty Sunni works — which indicates how widely known and established this tradition is. The same tradition has also been transmitted in Shia works in many books of hadith through references to the Ahl al-Bayt.

Here, a question arises which has been considered by many, and which the well‑known exegete Alusi has presented in his Tafsir Ruh al‑Ma‘ani in the form of an objection against the Shi‘a. Its analysis follows. The essence of Alusi’s discussion is as follows: “Some Shi‘a have presented this verse as evidence for the Imamate of ‘Ali (علیہ السلام), arguing that the محبت of ‘Ali (علیہ السلام) is obligatory, and whoever’s محبت is obligatory, his obedience is also obligatory; and whoever’s obedience is obligatory is an Imam. From this, they conclude that ‘Ali (علیہ السلام) possesses the مقام of Imamate, and they cite this verse as proof. However, this argument is open to several objections. First, we would accept this verse as evidence of the obligation of محبت only if it is established that the verse refers to the محبت of the Prophet’s relatives. Yet many exegetes have not accepted this meaning, arguing that such an interpretation is not befitting the مقام of Prophethood, since it would imply an accusation that the Prophet seeks personal gain, similar to worldly individuals who undertake an action and then demand benefit for their relatives. Moreover, this would contradict the verse in Surah Yusuf (12:104): ‘وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ’, which states that the Prophet does not ask any reward from them. Second, we do not accept that mere محبت necessarily implies obedience. For example, Ibn Babawayh in his book I‘tiqadat states that the Imamiyya are agreed that محبت for the descendants of ‘Ali is obligatory, yet they do not consider obedience to all of them to be obligatory. Third, we do not accept that whoever’s obedience is obligatory must necessarily be an Imam, that is, the possessor of supreme leadership. For example, a prophet himself is an Imam in his time, yet in the story of Talut, we find that he was made a leader over a group while a prophet also existed at that time. Fourth, the apparent implication of the verse would be that all members of the Ahl al‑Bayt are obligatory to obey, and thus all would be Imams, whereas the Imamiyya do not hold such a belief.” (Transliteration: Tafsir Ruh al‑Ma‘ani, vol. 25, p. 27, under this verse).

Careful reflection upon the contextual indicators present in the Verse of Affection and in other related verses reveals clear answers to several of the objections raised against it. As has already been stated, this affection is not an ordinary or commonplace matter — it is the recompense for prophethood and the reward of the apostolic mission. By its very nature, this affection must be commensurate with prophethood and apostleship in order to qualify as its recompense. Furthermore, other verses indicate — and the Holy Quran itself testifies — that the benefit of this affection is not something that accrues to the Prophet himself; rather, its benefit returns entirely and fully to the believers themselves. In other words, this is a spiritual matter that exercises an effective role in the advancement of the believers' guidance. In this manner, although the apparent sense of the verse conveys nothing beyond the obligation of affection, the contextual indicators adduced for the obligation of this affection clarify the matter of the Imamate — which stands as the support and foundation of the station of prophethood and apostolic mission. Following this brief clarification, the responses to the above-mentioned objection are as follows. First: Alusi states that certain exegetes do not understand this verse as referring to affection for the Ahl al-Bayt. It must be conceded that pre-existing decisions and habitual conventions led them to this approach. For example, some interpret "qurba" as "seeking proximity to God," whereas in every single verse of the Holy Quran in which this word appears it carries the meaning of "close relatives." Or some interpret it as the Prophet's kinship ties with the Arab tribes — an interpretation that completely disrupts the coherence of the verse, for in that case the recompense of apostleship is being sought from those who have already accepted the apostolic mission, and what reason could there be to demand of those who have accepted the prophethood that they refrain from causing harm to the Prophet out of regard for his tribal affiliations? Furthermore, why should the innumerable traditions that interpret the verse in relation to the wilayah of the Ahl al-Bayt — peace be upon them — be left entirely unexamined? It must therefore be acknowledged that this group of exegetes never approached the interpretation of the verse with a clear and unprejudiced mind — for there is nothing inherently complex in the meaning of the verse. From this it also becomes clear that the demand for affection toward the Ahl al-Bayt — peace be upon them — is neither incompatible with the station of prophethood, nor can it be compared by analogy with the methods of those devoted to the world. This meaning is also in complete harmony with verse 104 of Surah Yusuf, which negates every kind of recompense — for the affection for the Ahl al-Bayt is in reality not a recompense from which the Messenger of God himself derives any benefit; rather, the benefit belongs to the Muslims themselves. Second: it is true that ordinary and commonplace affection can by no means serve as proof of the obligation of obedience. However, when one bears in mind that this affection is no ordinary affection but is commensurate with prophethood and apostleship, one becomes convinced that the obligation of obedience is also embedded within it. And it is here that it also becomes clear that the statement of Ibn Babawayh — Shaykh Saduq — does not conflict with this matter. Third: it is true that every obligation of obedience cannot serve as proof of supreme leadership and the Imamate. However, this too must be kept in view — that an obedience whose obligation is presented as the recompense for apostleship cannot befit anyone other than an Imam. Fourth: an Imam in the sense of a leader and guide can be only one person in any era and no more — and therefore the Imamate of all the Ahl al-Bayt simultaneously carries no meaning. Moreover, the relevance of the traditions to the understanding of the meaning of the verse must in any case be kept in view. It is also noteworthy that Alusi himself personally accorded very great importance to affection for the Ahl al-Bayt. A few lines before the above discussion he writes: the truth is that affection for the close persons of the Prophet of Islam is obligatory by virtue of their being his relatives, and the stronger the bond of kinship, the greater the obligation of affection. He then concludes: the effects of this affection manifest themselves through the veneration, respect, and fulfilment of the rights of the Prophet's close persons — whereas some people are remiss in this regard and even regard affection for the Prophet's close relatives as a form of Rafidism. But I do not say this; rather, I say what Imam al-Shafi'i said in his captivating and heartfelt verses. He then cites the above-mentioned verses of Imam al-Shafi'i and states: along with this, it is also my conviction that I am not outside the beliefs of the elders of the Ahl al-Sunnah regarding the companions, and I hold the affection for them to be obligatory as well. (Reference: Ruh al-Ma'ani, Vol. 25, p. 28.)

Fakhr al‑Din al‑Razi, in the course of this discussion, presents a point which he prefers and regards as resolving several apparent contradictions, and Alusi has also cited it in Ruh al‑Ma‘ani under the title of a “subtle point.” The substance of this argument is as follows: On the one hand, the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم) said: “مثل اھل بیتی کمثل سفینة نوح من رکبھا نجٰی” — “The example of my Ahl al‑Bayt is like the ark of Nuh; whoever embarks upon it is saved.” On the other hand, he said: “اصحابی کالنجوم بایھم اقتدیتم اھتدیتم” — “My companions are like stars; whichever of them you follow, you will be guided.” According to this view, humanity is immersed in the ocean of obligations, surrounded by waves of doubts and desires. One who wishes to cross such an ocean requires two things: first, a ship free from defect and flaw; and second, bright and shining stars to determine the course of the ship. When a person boards the ship and keeps his gaze fixed upon the stars, there is hope for salvation. Similarly, it is argued that among the Ahl al‑Sunnah, one who boards the ship of محبت for آل محمد and directs his attention toward the companions, likened to stars, may hope for salvation and felicity in this world and the Hereafter. (Transliteration: Tafsir Fakhr al‑Razi, vol. 27, p. 167). However, it is argued here that this poetic analogy, while outwardly attractive and appealing, is not precise in its application. First, the ark of Nuh (علیہ السلام) served as a means of salvation when the floodwaters had encompassed everything, and it remained in motion continuously. Unlike ordinary ships, its movement was not directed toward a particular destination that required navigation by the stars; rather, the ark itself was the sole locus of salvation. It remained operative until the waters subsided and it came to rest upon Mount Judi, at which point its passengers were delivered. Second, in a narration recorded in the books of Ahl al‑Sunnah, it is reported from the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم): “النجوم امان لاھل الارض من الغرق و اھل بیتی امان لامتی من الاختلاف فی الدین” “The stars are a means of safety for the inhabitants of the earth from drowning, and my Ahl al‑Bayt are a means of safety for my community from اختلاف in religion.” (Transliteration: Mustadrak al‑Hakim, vol. 3, p. 149; reported from Ibn ‘Abbas. Hakim states: “ھٰذا حدیث صحیح الاسناد و لم یخرجاہ”).

In the statement: “وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِيهَا حُسْنًا” (whoever acquires a good deed, We shall increase its goodness for him), the term “اقتراف” is derived from the root “قرف” (on the pattern of “حرف”), which originally denotes removing the excess bark of a tree or peeling the surplus skin from a wound—an act that may at times lead to health and well‑being. Subsequently, the term came to be used in the sense of acquisition or earning, whether good or bad. However, Raghib notes that it is more commonly used in relation to wrongdoing, although in this verse it is employed for a good deed. For this reason, an Arabic proverb states: الاعتراف یزیل الاقتراف The acknowledgment of a sin removes the sin. It is noteworthy that Ibn ‘Abbas and another early exegete, al‑Suddi, are reported to have interpreted “اقتراف حسنة” in this verse as referring to محبت for آل محمد (صلی اللہ علیہ و آلہ وسلم). (Transliteration: Tafsir Majma‘ al‑Bayan, under this verse; Tafsir al‑Safi; Tafsir al‑Qurtubi). In another narration, previously cited from Imam Hasan (علیہ السلام), it is stated: اقتراف الحسنة مودتنا اھل البیت The acquisition of a good deed refers to our محبت—the محبت of the Ahl al‑Bayt. It is evident that such interpretations do not intend to restrict the meaning of “acquiring a good deed” exclusively to the محبت of the Ahl al‑Bayt (علیہم السلام). Rather, the expression retains a broad and general meaning. However, since this phrase appears immediately after the mention of مودّت for ذوی القربیٰ, its most evident and prominent instance in this context is precisely that same مودّت.

As stated at the outset, Surah al‑Shura is Makkan; however, many exegetes hold the view that these four verses (verses 23–26) were revealed in Madinah. As already explained earlier, the occasion of revelation (sha’n al‑nuzul) of these verses itself supports our argument. Likewise, the traditions which indicate that by the Ahl al‑Bayt are meant ‘Ali (علیہ السلام), Fatimah (علیہا السلام), Hasan (علیہ السلام), and Husayn (علیہ السلام) serve as a clear corroboration of this position. This is because it is well known that the marriage of ‘Ali (علیہ السلام) with the noble Lady (سیدہ طاہرہ) took place in Madinah, and according to widely transmitted reports, the birth of Hasan (علیہ السلام) and Husayn (علیہ السلام) occurred in the third and fourth years after Hijrah.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

These verses constitute further links in the chain of the preceding verses concerning apostleship, the recompense of apostleship, affection for the dhawi al-qurba, and the Ahl al-Bayt — peace be upon them. It is first stated that those people do not accept this divine revelation but rather "say that he has fabricated a lie against God — all these things are the product of his own mind which he attributes to God" (أَمْ يَقُولُونَ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا). "Whereas if God willed He would set a seal upon your heart and take from you the capacity to manifest these verses" (فَإِن يَشَاءِ اللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ). In reality this is an allusion to the well-known logical argument that if a person claims prophethood and miracles and clear signs also appear at his hands and through his tongue, and divine confirmation and support is also granted to him, yet he then proceeds to fabricate lies against God — divine wisdom would demand that all those miracles and divine support and assistance be withdrawn from him and that God humiliate and disgrace him, as stated in verses 44 to 46 of Surah al-Haqqah: وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ — had he fabricated falsehoods against Us We would have seized him with full force and then severed his aorta. The exegetes have mentioned other possibilities in the interpretation of this verse as well, but the interpretation set forth above appears the most evident. It is also noteworthy that among the unjust slanders the unbelievers and polytheists directed against the Noble Prophet of Islam — peace and blessings of God be upon him and his family — was the accusation that he had fabricated a lie against God and taken the recompense of his apostleship from his Ahl al-Bayt in the form of affection — as mentioned in the preceding verses. This verse negates that accusation. However, the import of the verse is not confined to this meaning alone, for on the basis of other Quranic verses the enemies of religion and Islam levelled this charge at the Prophet even in connection with the entirety of the Quran and divine revelation, as in verse 38 of Surah Yunus: أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِسُورَةٍ مِّثْلِهِ — they say he fabricated it; tell them to bring a single surah like it. A similar statement with some variation also appears in verses 13 and 35 of Surah Hud and in certain other Quranic verses, all of which attest to the above interpretation. Then by way of emphasis it is stated: God effaces falsehood and establishes truth by His command (وَيَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ). (Explanatory Note: "Yamhu" is in origin "yamhwu" — in which the waw has been elided, as occurs in many words in the Quranic orthography, such as وَيَدْعُ الْإِنسَانُ بِالشَّرِّ (Bani Isra'il — 11) and سَنَدْعُ الزَّبَانِيَةَ (al-'Alaq — 18) — in all such cases the waw is present in contemporary orthography but is generally elided in the Quran.) It is the divine duty, founded upon His wisdom, to manifest truth and to humiliate and disgrace falsehood — so how could He permit anyone to fabricate falsehood against Him and then assist that person and manifest miracles at his hands? And if anyone were to suppose that the Prophet of Islam undertook such a course concealed from the knowledge of God, this would be a grave error — for "He is fully aware of whatever is within the breasts" (إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ). As explained in the commentary on verse 38 of Surah Fatir, in the Arabic language the word "dhat" is not used for the very essence and reality of things — that is the terminology of the philosophers (Reference: see Mufradat of Raghib) — while in Arabic "dhat" carries the meaning of "possessor of." Accordingly the meaning and import of the clause would be that God is fully aware of the thoughts and beliefs that govern these people's hearts and have, as it were, become the possessors of those hearts — and this is a subtle allusion to the sovereignty of thoughts over the hearts and souls of human beings — reflect carefully. And since the Lord Almighty has always kept the path of return open for His servants, and since in many Quranic verses after mentioning the evil deeds of the polytheists and sinners the door of repentance is indicated as remaining open for them, the verse under commentary similarly states after the preceding discourse: He is the one who accepts the repentance of His servants and pardons sins (وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ). But if you make an outward show of repentance while inwardly doing otherwise, do not suppose that this method will remain hidden from the keen and penetrating gaze of the Lord Almighty's knowledge — "He knows whatever you do" (وَيَعْلَمُ مَا تَفْعَلُونَ). It has already been stated in the discussion of the occasion of revelation at the beginning of the preceding verses that after the Verse of Affection was revealed, certain hypocrites and weak-in-faith individuals began to say that these are things Muhammad fabricated against God from his own self — he wants to abase us before his relatives after his own time. Thereupon the verse أَمْ يَقُولُونَ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا was revealed and responded to their objection — and when those individuals became aware of the revelation of these verses, some of them expressed remorse and regret, wept, and became sorrowful, whereupon the verse وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ was revealed — meaning: if those people have truly repented, God has accepted their repentance and forgiven their errors. The final verse in the sequence sets forth in brief clauses the great recompense of the believers and the painful punishment of the unbelievers: God responds to the supplications of those who have believed and performed righteous deeds (وَيَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ). "Rather He increases for them from His bounty and bestows upon them what they did not even think to ask of God" (وَيَزِيدُهُم مِّن فَضْلِهِ). "But for the unbelievers there is a severe punishment" (وَالْكَافِرُونَ لَهُمْ عَذَابٌ شَدِيدٌ). Regarding which supplications of the believers He accepts, different interpretations are found. Some exegetes have restricted it to certain supplications — some say He accepts the supplications of believers on behalf of one another; others say He accepts their acts of worship and obedience; and some exegetes have understood these supplications as referring to the intercession of believers on behalf of their fellow brothers. However, there is no proof for such restriction — rather, the Lord Almighty accepts every kind of supplication from righteous believers, and beyond that bestows through His grace and generosity what never even entered their imagination or conjecture to ask of Him. This is the utmost grace and generosity of God toward the believers. In the interpretation of وَيَزِيدُهُم مِّن فَضْلِهِ there is a tradition of Imam Ja'far al-Sadiq — peace be upon him — transmitted from the Noble Prophet — peace and blessings of God be upon him and his family: الشَّفَاعَةُ لِمَنْ وَجَبَتْ لَهُ النَّارُ مِمَّنْ أَحْسَنَ إِلَيْهِمْ فِي الدُّنْيَا — God shall grant this additional bounty by accepting the intercession of these believers on behalf of those who were good to them in the world but who have become deserving of Hell on account of their evil deeds. (Reference: Tafsir Majma' al-Bayan, under this verse.) The import of this meaningful tradition is not that the additional divine bounty is confined to this alone — this is merely one of its luminous instances.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

The well‑known companion Khabbab ibn al‑Aratt relates that the first verse, “وَلَوْ بَسَطَ اللَّهُ…”, was revealed concerning us. The reason, he explains, was that we had set our sights upon the abundant wealth of the Jewish tribes—Banu Qurayzah, Banu Nadir, and Banu Qaynuqa‘—and we wished that we might possess similar riches. At that point, this verse was revealed, warning us that if God were to expand provision for all His servants, they would fall into transgression upon the earth. (Transliteration: Tafsir Fakhr al‑Razi; Tafsir Abu al‑Futuh al‑Razi; Tafsir al‑Qurtubi, under the relevant verse). In Tafsir al‑Durr al‑Manthur, another narration is reported to the effect that this verse was revealed concerning the Ashab al‑Suffah, because they desired an improvement in their worldly condition. (Transliteration: Tafsir al‑Durr al‑Manthur, vol. 6, p. 8, reported from Hakim, Bayhaqi, and Abu Nu‘aym). (As for who the Ashab al‑Suffah were, God willing, a detailed discussion will be presented at the conclusion of these verses.)

These verses constitute further links in the chain of the preceding verses concerning apostleship, the recompense of apostleship, affection for the dhawi al-qurba, and the Ahl al-Bayt — peace be upon them. It is first stated that those people do not accept this divine revelation but rather "say that he has fabricated a lie against God — all these things are the product of his own mind which he attributes to God" (أَمْ يَقُولُونَ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا). "Whereas if God willed He would set a seal upon your heart and take from you the capacity to manifest these verses" (فَإِن يَشَاءِ اللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ). In reality this is an allusion to the well-known logical argument that if a person claims prophethood and miracles and clear signs also appear at his hands and through his tongue, and divine confirmation and support is also granted to him, yet he then proceeds to fabricate lies against God — divine wisdom would demand that all those miracles and divine support and assistance be withdrawn from him and that God humiliate and disgrace him, as stated in verses 44 to 46 of Surah al-Haqqah: وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ لَأَخَذْنَا مِنْهُ بِالْيَمِينِ ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ — had he fabricated falsehoods against Us, We would have seized him with full force, then We would have severed his aorta. The exegetes have mentioned other possibilities in the interpretation of this verse as well, but the interpretation set forth above appears the most evident. It is also noteworthy that among the unjust slanders that the unbelievers and polytheists used to direct against the Noble Prophet of Islam — peace and blessings of God be upon him and his family — was the accusation that he had fabricated a lie against God and taken the recompense of his apostleship from his Ahl al-Bayt in the form of affection — as was mentioned in the preceding verses. This verse negates that accusation. However, the import of the verse is not confined to this meaning alone, for on the basis of other Quranic verses the enemies of religion and Islam used to level this charge at the blessed person of the Prophet even in connection with the entirety of the Quran and divine revelation, as stated in verse 38 of Surah Yunus: أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِسُورَةٍ مِّثْلِهِ — they say he fabricated it; tell them to bring a single surah like it. A similar statement, with some variation, also appears in verses 13 and 35 of Surah Hud and in certain other Quranic verses, which constitute witnesses to the above interpretation. Then, by way of emphasis upon this matter, it is stated: God effaces falsehood and establishes truth by His command (وَيَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ). (Explanatory Note: It should be noted that "yamhu" is in origin "yamhwu" — in which the waw has been elided, as occurs in many words in the Quranic orthography, such as وَيَدْعُ الْإِنسَانُ بِالشَّرِّ (Bani Isra'il — 11) and سَنَدْعُ الزَّبَانِيَةَ (al-'Alaq — 18) — in all such cases the waw is present in contemporary orthography but is generally elided in the Quran.) It is the divine duty, founded upon His wisdom, to manifest truth and to humiliate and disgrace falsehood — so how could He permit anyone to fabricate falsehood against Him, and then assist that person and manifest miracles at his hands? And if anyone were to suppose that the Prophet of Islam undertook such a course concealed from the knowledge of God, this would be a grave error — for "He is fully aware of whatever is within the breasts" (إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ). As explained in the commentary on verse 38 of Surah Fatir, in the Arabic language the word "dhat" is not used for the very essence and reality of things — that is the terminology of the philosophers (Reference: see Mufradat of Raghib) — while in Arabic "dhat" carries the meaning of "possessor of." Accordingly, the meaning and import of the clause إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ would be that God is fully aware of the thoughts and beliefs that govern these people's hearts and have, as it were, become the possessors of those hearts — and this is a subtle allusion to the sovereignty of thoughts over the hearts and souls of human beings — reflect carefully. And since the Lord Almighty has always kept the path of return open for His servants, and since in many Quranic verses, after mentioning the evil deeds of the polytheists and sinners, the door of repentance is indicated as remaining open for them, the verse under commentary similarly states after the preceding discourse: He is the one who accepts the repentance of His servants and pardons sins (وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ). But if you make an outward show of repentance while inwardly doing otherwise, do not suppose that this method will remain hidden from the keen and penetrating gaze of the Lord Almighty's knowledge — no! "He knows whatever you do" (وَيَعْلَمُ مَا تَفْعَلُونَ). It has already been stated in the discussion of the occasion of revelation at the beginning of the preceding verses that it is said after the Verse of Affection was revealed, certain hypocrites and weak-in-faith individuals began to say: these are things Muhammad fabricated against God from his own self — he wants to abase us before his relatives after his own time. Thereupon the verse أَمْ يَقُولُونَ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا was revealed and responded to their objection — and when those individuals became aware of the revelation of these verses, some of them expressed remorse and regret, wept, and became sorrowful, whereupon the verse وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ was revealed — meaning: if those people have truly repented, God has accepted their repentance and forgiven their errors. The final verse in the sequence under commentary sets forth in brief clauses the great recompense of the believers and the painful punishment of the unbelievers: God responds to the supplications of those who have believed and performed righteous deeds (وَيَسْتَجِيبُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ). "Rather, He increases for them from His bounty, and bestows upon them what they did not even think to ask of God" (وَيَزِيدُهُم مِّن فَضْلِهِ). "But for the unbelievers there is a severe punishment" (وَالْكَافِرُونَ لَهُمْ عَذَابٌ شَدِيدٌ). Regarding which supplications of the believers He accepts, different interpretations are found. Some exegetes have restricted it to certain supplications — some say He accepts the supplications of believers on behalf of one another; others say He accepts their acts of worship and obedience; and some exegetes have understood these supplications as referring to the intercession of believers on behalf of their fellow brothers. However, there is no proof for such restriction; rather, the Lord Almighty accepts every kind of supplication from righteous believers — and beyond that, He bestows upon them through His grace and generosity what never even entered their imagination or conjecture to ask of Him. This is the utmost grace and generosity of God toward the believers. In the interpretation of وَيَزِيدُهُم مِّن فَضْلِهِ there is a tradition of Imam Ja'far al-Sadiq — peace be upon him — transmitted from the Noble Prophet — peace and blessings of God be upon him and his family: اَلشَّفَاعَةُ لِمَنْ وَجَبَتْ لَهُ النَّارُ مِمَّنْ أَحْسَنَ إِلَيْهِمْ فِي الدُّنْيَا — God shall grant this additional bounty by accepting the intercession of these believers on behalf of those who were good to them in the world but who have become deserving of Hell on account of their evil deeds. (Reference: Tafsir Majma' al-Bayan, under this verse.) The import of this meaningful tradition is not that the additional divine bounty is confined to this alone — this is merely one of its luminous instances.

Two questions arise here. The first question: if the matter of the distribution of provision is as described, why do we observe certain people possessing boundless wealth while perpetrating tyranny and corruption and devastating the world, yet God says nothing to them? The same applies to powerful imperialist governments. Why is this so? In answering this question it is necessary to reflect upon the point that abundance of provision is sometimes itself a means of trial and examination — for in this world every person is put to trial, and that trial is sometimes administered through wealth and affluence. Furthermore, sometimes it is so that through the acquisition of wealth, both the person himself and others come to know that material prosperity is not a cause of true felicity — and in this way it is possible that the human being may turn toward his Creator. The situation currently observable is that we see many societies submerged in every kind of blessing, wealth, and prosperity, yet simultaneously afflicted by various hardships and difficulties — anxiety, killing and plunder, extreme moral dissolution, agitation, and numerous other material and spiritual disturbances have surrounded them. Moreover, sometimes boundless wealth and affluence is itself a form of divine punishment with which the Lord Almighty afflicts certain people. From a distance the lives of such people appear very pleasant and alluring, but if one observes them closely it becomes evident that they are wearied and repelled by their own existence. There are many accounts and narratives of kings in this regard, the recounting of which would extend the discussion at length. The second question: does this not indicate that when a person is already deprived, poor, and indigent, there is no need for him to exert efforts in every direction to seek expansion of provision — since it is possible that the divine wisdom lies precisely in his poverty and destitution? In answering this question too, attention must be directed to the point that the restriction of provision is sometimes the result of the person's own heedlessness, lethargy, and indolence. This kind of deprivation and insufficiency of provision does not accord with the definitive will of God but is rather the consequence of the person's own deeds, which he is observing. Islam, in view of the principles of striving and effort that are set forth in numerous Quranic verses, the Prophetic sunnah, and the conduct of the guiding Imams — peace be upon them — has called all people to pursuit and endeavour. However, when a person fails despite the utmost striving and effort and all the doors of provision are closed upon him, he must then understand that there is certainly some wisdom in this matter. He should therefore not express any kind of agitation, nor utter words of ingratitude out of despair, but while continuing his efforts should remain content with the divine pleasure. It is also worth noting here that the expression "'ibadah" — His servants — is not incompatible with their rebellion and insolence in the case of abundance of provision, for this kind of expression is used for all people — the righteous, the wicked, and the middling alike — as in the Quran: قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ — say: O My servants who have transgressed against themselves, do not despair of the mercy of God (al-Zumar — 53). It is true that God sends down provision with measure so that His servants do not become rebellious — but it is not the case that He deprives them and withholds provision from them entirely. Hence the subsequent verse states: and He it is who sends down the beneficial rain after people have despaired, and spreads forth His mercy (وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُوا وَيَنشُرُ رَحْمَتَهُ). And so it must be — for He is the Wali and the Praiseworthy (وَهُوَ الْوَلِيُّ الْحَمِيدُ). This verse, while setting forth the blessings and mercies of the Lord Almighty, also manifests the signs of tawhid — for the descent of rain occurs pursuant to a precise and orderly system: the sun irradiates the oceans, separates the fine particles of water from the mineral salts, and sends them upward in the form of cloud formations. When the cold upper portion of the atmosphere causes them to merge and combine, the winds carry them upon their shoulders and convey them to the atmosphere above thirsty and arid lands, where through the particular pressure and coldness of the air they are transformed into small drops of rain that descend gently upon the earth and are absorbed into it without causing harm. If one studies this system carefully, the signs of God's knowledge and power become clearly visible within it. He is such a wali and hamid who fulfils the needs of His servants and encompasses them within His mercy. It is also noteworthy that "ghayth" carries the meaning of "beneficial rain" — as many exegetes and certain lexicographers have clarified — while "matar" denotes every rain, whether beneficial or not. This is why the clause وَيَنشُرُ رَحْمَتَهُ — He spreads forth His mercy — follows immediately after. What a beautiful and comprehensive expression — in reviving dead lands, in causing vegetation to grow, in cleansing and purifying the atmosphere, in providing drinking water for human beings and other living creatures, in all these respects He spreads His mercy and causes it to reach all things. If one wishes to truly comprehend the meaning of this Quranic clause, one should after a rainfall, when the sky clears, take a walk in the mountains, forests, or open countryside and behold the manifestations of God's mercy — for His mercy is then performing its wonders in the form of delicacy, beauty, and freshness. The word "ghayth" may have been chosen for this meaning perhaps because it shares a root connection with "ghawth" — meaning rescue and relief — which is why some exegetes have understood the above expression as an allusion to divine relief and the spreading of His merciful embrace after every kind of despair. (Explanatory Note: Raghib states in al-Mufradat that "ghawth" is used on the occasion of providing assistance and "ghayth" for rain: al-ghawth yuqalu fi al-nusra wa al-ghayth fi al-matar.) In the same connection, the subsequent verse once again mentions one of the most important signs of the knowledge and power of the Lord Almighty: and among His signs is the creation of the heavens and the earth and what He has dispersed within them of living creatures (وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَابَّةٍ). All these heavens with such greatness, with so many solar systems and galaxies, with hundreds of millions of great and luminous stars, and with a system whose study plunges the human being into bewilderment; and the earth with its various biological resources, its diverse and multiform vegetation, its flowers and fruits, its various blessings and graces, and its varied beauties — all are signs and tokens of the One God. On another side are the living creatures that move about the heavens and earth — the various kinds of birds, hundreds of thousands of species of insects and small creatures, the different kinds of wild and domestic animals, the crawling and biting creatures, the smallest and most beautiful as well as the largest and most massive fish and other aquatic creatures — and the structure and mode of creation of all these is a source of astonishment and bewilderment. Most important and fundamental of all is the reality of life itself and the secrets and mysteries that govern it, the depths of which millions of scientists have failed to reach even after thousands of years of research and investigation. All of this constitutes the signs of God. It is also noteworthy that "dabbah" applies both to the living thing that is invisible except through a microscope and whose movement is most delicate and hidden, and to those massive animals whose length is tens of metres and whose weight is tens of tons. Every single thing in some form or other is engaged in declaring the transcendence of truth and proclaiming His praise, and through the language of its condition is expressing the greatness of His boundless knowledge and power. At the close of the verse it is stated: and He has the power to gather them whenever He wills (وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَاءُ قَدِيرٌ). (Explanatory Note: According to the author of al-Kashshaf, the word "idha" comes before both the past tense and the present tense verb — وَاللَّيْلِ إِذَا يَغْشَىٰ — though after "idha" the verb is most commonly in the past tense and comparatively rarely in the present tense.) Regarding what is meant by the gathering of all moving creatures in this verse, many exegetes have taken it in the sense of gathering on the Day of Resurrection for reckoning and the recompense of deeds, and those verses in which the Resurrection is also designated "yawm al-jam'" — the Day of Gathering — can be adduced as witnesses to this meaning (such as verse 7 of this same Surah al-Shura and verse 9 of Surah al-Taghabun). However, in this case the question arises: shall all moving creatures be gathered for the Resurrection, including non-human creatures? Indeed, some say that "dabbah" — moving creature — is generally applied specifically to non-human creatures, in which case the difficulty arises of how there can be a resurrection and a reckoning for non-human moving creatures, since they possess neither rational faculty nor the discharge of any obligation. The answer to this question has already been provided in the commentary on verse 38 of Surah al-An'am, which reads: وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ. It has been explained that the system of life of many animals is captivating and bewildering, and what prevents the assumption that these acts express some form of rational consciousness present within them? It is not necessary to attribute all such acts to instinct alone — in which case some form of resurrection and reckoning for them may be conceived. (For further details refer to Tafsir-i Namunah, Vol. 3, in the commentary on verse 38 of Surah al-An'am.) There is also the possibility that in the verse under commentary the word "jam'" stands as the counterpart of "bathth" — that is, "bathth" points to the birth and proliferation of all living and moving creatures, and it is then stated that whenever God wills He shall "gather" them and bring them to extinction. Just as historically various kinds of moving creatures upon the face of the earth have at various times grown in remarkable ways, spread throughout the entire earth, and after a period gathered together and became extinct — their proliferation and expansion is in God's hand, and their gathering and termination is also in His hand. This verse is in reality analogous to those verses in which it is stated that the One who gives life is God and the One who causes death is also He. In this case the matter of resurrection, reckoning, and recompense for animals would not arise in connection with this verse.

From this verse, an important point emerges worthy of careful consideration: the verse appears to indicate the existence of various forms of living beings in the heavens as well. Although scientists have not reached a definitive conclusion on this matter and tend to speak cautiously, suggesting only that it is highly probable that many celestial bodies may host life, the statement “وَمَا بَثَّ فِيهِمَا مِن دَابَّةٍ” clearly expresses that living, moving creatures have been dispersed throughout both the heavens and the earth. Some exegetes have proposed that “فِيهِمَا” refers exclusively to the earth; however, this interpretation appears unlikely, because the dual pronoun naturally refers to both the heavens and the earth. Similarly, interpreting “دابّة” as referring to angels is also implausible, since this term generally applies to material, moving beings, as is evident from its usage in other Qur’anic verses. It is reported from Amir al‑Mu’minin ‘Ali ibn Abi Talib (علیہ السلام): “These stars that are in the heavens are cities like the cities on the earth, each city connected to another by a pillar of light.” (Transliteration: Safinat al‑Bihar, under the entry “Najm,” vol. 2, p. 574, cited from Tafsir ‘Ali ibn Ibrahim). Numerous other narrations have also been reported on this subject (for further detail, see al‑Hay’ah wa al‑Islam). In the preceding verses, the mercy of God had been discussed, and this naturally gives rise to the question: from where do the afflictions and hardships that we encounter originate? The subsequent verse provides the answer: whatever afflictions and misfortunes befall you are due to the actions you have committed yourselves (وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ). At the same time, it must be remembered that this does not constitute the full recompense for those actions, for “He pardons much” (وَيَعْفُواْ عَن كَثِيرٍ).

Several noteworthy points are present in this verse. 1. This verse clearly indicates that the adversities that befall the human being are a form of divine punishment intended to serve as a warning — though with certain exceptional cases that will be alluded to shortly. In this manner one philosophy of painful events and the difficulties of life becomes clear. It is noteworthy that Amir al-Mu'minin 'Ali — peace be upon him — transmits from the Prophet of Islam — peace and blessings of God be upon him and his family: خَيْرُ آيَةٍ فِي كِتَابِ اللَّهِ هَذِهِ الْآيَةُ! يَا عَلِيُّ! مَا مِنْ خَدْشِ عُودٍ وَلَا نَكْبَةِ قَدَمٍ إِلَّا بِذَنْبٍ، وَمَا عَفَا اللَّهُ عَنْهُ فِي الدُّنْيَا فَهُوَ أَكْرَمُ مِنْ أَنْ يَعُودَ فِيهِ، وَمَا عَاقَبَ عَلَيْهِ فِي الدُّنْيَا فَهُوَ أَعْدَلُ مِنْ أَنْ يُثَنِّيَ عَلَى عَبْدِهِ This verse (وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ...) is among the finest verses of the Quran. O 'Ali! Even a scratch that a piece of wood makes upon a person's body, or a stumble of the foot, occurs on account of sins the person has committed. And what God forgives in the world — it is beneath His generosity to return to it on the Day of Resurrection; and what He punishes in the world — it is contrary to His justice to punish for it again in the hereafter. (Explanatory Note: Tafsir Majma' al-Bayan, Vol. 9, p. 31, under this verse; a similar tradition with some variation is also found in al-Durr al-Manthur and Ruh al-Ma'ani under the verses under discussion, and many traditions on this matter exist.) It is as though adversities of this kind both reduce the burden of a person's sins and also restrain him for the future. 2. Although the verse in its outward form is general in scope and encompasses all adversities, as is customary there are exceptions to this generality — such as the adversities and difficulties that befell the Imams or prophets — peace be upon them — which were either for the elevation of their stations or for their examination. Similarly, certain adversities that befall non-infallible persons also have an aspect of examination. Or certain adversities are those that befall the person on account of his own lack of reflection, heedlessness, acting without consulting others, or negligence — in reality such adversities are the natural consequence of the person's own deeds. In other words, when the various Quranic verses and Islamic traditions are assembled together, the conclusion drawn is that the general ruling of this verse becomes specified in certain cases — and this is nothing new. Therefore the objection that some exegetes have raised against this is unnecessary. In brief, there are several philosophies of severe adversity and difficulty that have been alluded to in the discussions of tawhid and divine justice — such as the awakening of aptitudes and capacities in the shadow of adversity, warning regarding the future, divine examination, awakening from pride and heedlessness, and the expiation of sins. However, since most of these are connected with punishment and expiation, the above verses have presented it in general form. This is why there is a tradition that when Imam Zayn al-'Abidin — peace be upon him — was brought to the accursed Yazid's court, Yazid turned to the Imam and said: "ya 'ali, ma asabakum min musibatin fabi-ma kasabat aydikum" — alluding to the claim that the events of Karbala were the result of their own deeds. Imam Zayn al-'Abidin — peace be upon him — immediately responded in these words: كلاّ! ما هذه فينا نزلت، إنما أنزل فينا: "مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ، لِّكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ" فَنَحْنُ الَّذِينَ لَا نَأْسَى عَلَى مَا فَاتَنَا مِنْ أَمْرِ الدُّنْيَا، وَلَا نَفْرَحُ بِمَا أُوتِينَا — "It is not so. This verse was not revealed concerning us; rather, it is another verse that was revealed concerning us, in which it is stated: 'no adversity befalls the earth or your own selves but it was recorded in a Book before We brought it into being — that is easy for God — so that you may not grieve over what has escaped you, nor exult in what He has given you.'" Then the Imam stated: "We are those who do not grieve over whatever of worldly affairs has passed from us, and do not rejoice over what has been given to us." (Reference: Tafsir 'Ali ibn Ibrahim, as in Nur al-Thaqalayn, Vol. 4, p. 580.) The discussion is concluded with the tradition of Imam Ja'far al-Sadiq — peace be upon him — in which when he was asked about the interpretation of the above verse he stated: "Do you suppose that when 'Ali and his Ahl al-Bayt were afflicted by adversities it was on account of their deeds? Whereas they are all the People of Purity, free from every kind of sin!" Then he said: إِنَّ رَسُولَ اللَّهِ كَانَ يَتُوبُ إِلَى اللَّهِ وَيَسْتَغْفِرُ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ مِائَةَ مَرَّةٍ مِنْ غَيْرِ ذَنْبٍ، إِنَّ اللَّهَ يَخُصُّ أَوْلِيَاءَهُ بِالْمَصَائِبِ لِيَأْجُرَهُمْ عَلَيْهَا مِنْ غَيْرِ ذَنْبٍ — the Messenger of God used to repent to God and seek forgiveness a hundred times every day and night, even though no sin issued from him. God has designated certain adversities for His intimate friends so that they may receive recompense for enduring them with patience, even though no sin issues from them. (Reference: Usul al-Kafi, as in Tafsir Nur al-Thaqalayn, Vol. 4, p. 581.) 3. Some people hesitate regarding the interpretation that the adversities referred to in the above verse are worldly adversities — since the world is the abode of action, not of punishment or recompense. However, this is a grave misunderstanding. Numerous verses and traditions attest that sometimes a person observes the consequence of his actions in this very world in the form of punishment or recompense. When it is said that the world is not the abode of punishment or recompense, the intent is that he does not receive in the world all the punishment or recompense for all his deeds — not that he receives no punishment or recompense whatsoever. For those acquainted with the Quranic verses and traditions, the denial of this reality is equivalent to the denial of something self-evident. 4. Sometimes adversities are of a collective nature, arising on account of the collective sins of many people, as in verse 41 of Surah al-Rum: ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ — corruption has appeared on land and sea on account of what people's hands have wrought, so that God may cause them to taste something of what they have done, in order that they may return. It is self-evident that this concerns human societies whose members collectively commit sins and become entangled in difficulties and adversities. And in verse 11 of Surah al-Ra'd: إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ — God does not change the condition of a people until they change what is within themselves. Such verses testify that there is a deep and close connection between human deeds and the natural order of life in the universe — if people conduct themselves in accordance with natural principles and creative laws, the blessings of God shall encompass them, and if they go astray, corruption shall arise in their lives. Sometimes the above situation applies to each individual person, such that whoever commits a sin finds as a consequence that his own body and soul or possessions and attachments become afflicted by some adversity — as stated in the verse under commentary. (Reference: Tafsir al-Mizan, Vol. 18, p. 61.) In any case, some people may suppose they can find a path of escape from this definitive divine law and unavoidable method of operation — and therefore the final verse of this sequence states: you cannot in any way escape the power of God upon the earth (وَمَا أَنتُم بِمُعْجِزِينَ فِي الْأَرْضِ). (Explanatory Note: The word "mu'jizin" is from the root "i'jaz," meaning to render someone incapable. But this same word in many Quranic verses also carries the meaning of escaping from the divine power and punishment — which is the necessary concomitant of its original meaning.) How can you escape from the domain of His power and sovereignty when His authority extends over the entire universe of earth and heavens without any partner? If you believe that anyone shall come to your assistance in this regard, then know that "besides God there is neither a guardian nor a helper for you" (وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ). The distinction between "wali" and "nasir" may consist in the fact that "wali" is that guardian who seeks to bring benefit, while "nasir" is that helper who removes harm; or the distinction may be that "wali" denotes one who defends another in a permanent and ongoing manner, while "nasir" is one who assists by standing shoulder to shoulder in the actual encounter. In reality, the final verse gives concrete form to the weakness and powerlessness of the human being, while the verse preceding it sets forth divine justice and mercy. (Reference: Tafsir Fi Zilal al-Qur'an, Vol. 7, p. 290.)

Many people assume that the relationship between human actions and divine punishment or reward operates in the same manner as the relationship between legal violations and penalties in worldly systems. However, it has been repeatedly explained that the connection between human actions and divine law is not merely legislative (تشریعی), but is more closely aligned with ontological (تکوینی) principles. In other words, the punishment for sins is, in most cases, the natural and inherent consequence of human actions themselves, which a person must inevitably experience. The above‑mentioned verses clearly testify to this reality. In this context, numerous traditions are recorded in Islamic hadith literature. A few are cited here to complete the discussion: (1) In Nahj al‑Balaghah, Sermon 178, Amir al‑Mu’minin (علیہ السلام) is reported to have said: “No people have ever been removed from the comfort of blessings except due to sins they committed, for God is not unjust to His servants. If people, when calamities descend upon them and blessings are withdrawn, were to turn to their Lord with sincerity of intention and longing in their hearts, God would restore every lost blessing to them and rectify all their فساد.” (2) In Jami‘ al‑Akhbar, it is also narrated from Amir al‑Mu’minin (علیہ السلام): “Afflictions are a discipline for the wrongdoers, a test for the believers, a means of elevation for the prophets, and a source of honor for the saints.” (Transliteration: Bihar al‑Anwar, vol. 81, p. 198). This hadith clearly supports the previously mentioned exceptions concerning the verse. (3) In al‑Kafi, it is narrated from Imam Ja‘far al‑Sadiq (علیہ السلام): “When a person’s sins increase and he does not possess sufficient deeds to expiate them, God afflicts him with grief so that it may serve as an expiation.” (Transliteration: al‑Kafi, vol. 2, Kitab al‑Iman wa al‑Kufr, Bab Ta‘jil ‘Uqubat al‑Dhanb, Hadith 2). (4) In al‑Kafi, a complete chapter has been devoted to this subject, containing multiple hadiths addressing the acceleration of punishment for sins in this world. (Transliteration: al‑Kafi, vol. 2, Kitab al‑Iman wa al‑Kufr). Even then, these sins are distinct from those which, according to the explicit meaning of the verse, God forgives out of His grace and mercy—such forgiven matters are also numerous in their own place.

It may be supposed by some that, drawing an incorrect conclusion from this Qur’anic principle, one should passively accept every affliction that befalls him, resigning himself before every hardship and unpleasant occurrence, and thus derive from the Qur’an a conclusion contrary to its dynamic and instructive spirit. Such an interpretation would be highly dangerous. The Qur’an never teaches that one should surrender before afflictions, refrain from striving to remove difficulties, or abandon oneself to oppression, suffering, and illness. Rather, it teaches that if, after sustained effort and serious endeavour, hardships still prevail, then one should recognize that some past action may have given rise to consequences whose effects have not yet ceased. In such a case, one should review one’s past conduct, seek forgiveness, undertake self‑reformation, and compensate for one’s shortcomings. It is for this reason that certain traditions regard this verse as among the most significant verses of the Qur’an, for it contains profound educational and moral implications. It lightens the burden of the human being, kindles within the heart and soul the flame of love for the Lord, and keeps alive the lamp of hope.

Those who today visit al‑Masjid al‑Nabawi in Madinah al‑Munawwarah observe, near the Mosque and close to the resting place of the Messenger (صلی اللہ علیہ و آلہ وسلم), an area slightly elevated from the ground, separated from the rest of the mosque by a modest and aesthetically pleasing enclosure. Many people choose this place for prayer and recitation of the Qur’an. This site serves as a memorial of the Suffah (the platform), upon which, by the instruction of the Prophet (صلی اللہ علیہ و آلہ وسلم), a shelter was constructed for those individuals who would arrive in Madinah from outside, having accepted Islam, but possessing no residence or lodging. (Explanatory note: “Suffah,” on the pattern of ghuṣṣah, in linguistic usage refers to a shaded structure with a roof made from palm branches, typically used during the summer.) The details are as follows: the first individual of this kind to embrace Islam and arrive in Madinah without any place of residence was a young man from Yamamah named Julaybib, whose marriage story is well known in Islamic history. He was married to a woman named Zulfa, and this marriage served as a significant challenge to the prevailing class distinctions. Since Julaybib had no residence, the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم) permitted him to spend the night in the mosque. However, as the number of homeless converts increased and many began to reside within the mosque, certain difficulties in its administration arose. Consequently, they were instructed to reside outside the mosque so that it might remain pure and orderly. At the same time, the Prophet (صلی اللہ علیہ و آلہ وسلم) ordered that all doors of the companions’ houses opening into the mosque be closed, except that of ‘Ali and Fatimah (علیہم السلام), and this directive was implemented. At that point, the Prophet (صلی اللہ علیہ و آلہ وسلم) ordered that a shaded area be constructed from palm branches in a designated location so that the poor and homeless Muslims arriving from outside could reside there. The Prophet (صلی اللہ علیہ و آلہ وسلم) himself would personally oversee their welfare, providing them with bread, dates, and other food. Other Muslims also participated in their support, assisting them through zakat and voluntary charity. They actively participated in all military expeditions and engaged in jihad with sincerity and devotion. Several Qur’anic verses were also revealed concerning their virtue, purity, sincerity of heart, and sanctity. Owing to their residence in this sheltered platform, they came to be known as the Ashab al‑Suffah.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

The Holy Quran in these verses once again sets forth the signs of the Lord Almighty and the proofs of tawhid, continuing the preceding discussion in this series. Here those things are mentioned with which the human being has daily dealings in his material life — particularly those who dwell on coasts or undertake sea voyages. It is stated: among the signs of God are the ships that sail upon the surface of the sea like mountains (وَمِنْ آيَاتِهِ الْجَوَارِ فِي الْبَحْرِ كَالْأَعْلَامِ). "Jawar" is the plural of "jariyah," which is a descriptive epithet of "sufun" — the plural of "safinah" meaning ship — and this noun has been elided for the sake of brevity in the expression. Since the verse is specifically describing the motion of ships, this descriptive epithet has been made the particular subject of discourse. The reason that young women in Arabic are called "jariyah" is similarly that the vitality of youth flows within their being. "A'lam" is the plural of "'alam" — on the measure of "qalam" — meaning "mountain." Fundamentally, however, "'alam" means a sign and indicator that gives news of something — such as "'alam al-tariq" (signpost) and "'alam al-jaysh" (banner of the army). If a mountain is called "'alam" it is because it is prominent from a distance, and sometimes a fire would be lit upon its summit so that some landmark would be available for travellers — though the presence or absence of fire plays no role in its designation. In this manner, as in numerous other verses, the Quran here counts the movement of mountain-like ships upon the surface of the sea on account of the ordered winds among the signs of God. If small boats move upon the surface of the water by means of winds, that is no remarkable thing — the remarkable thing is that colossal ocean vessels, carrying large numbers of passengers and cargo, traverse thousands of miles of ocean through gentle wind currents and arrive at their intended destinations. Truly, which Being created these deep and vast oceans with this particular property? Which Being created wood and the other materials of ships in this particular manner such that ships are built from them and sailed upon the surface of water? Which Being commanded the winds to move across the surface of waters and oceans in such an orderly manner that whoever wishes may use them to travel from one point to another? Order and regularity are in every place the mark of intelligence and wisdom, and the same is the case here. If one examines carefully the charts that seafarers possess, one perceives how orderly and systematic the course of the winds is — in those charts the information recorded about the movement of winds shows that their paths run from the North and South Poles toward the equator and from the equator toward the North and South Poles, as well as from coast and land toward the seas and from the seas toward the land, at the sight and understanding of which the intellect is struck with wonder. In the present era, of course, powerful engines are used to propel ships and ocean vessels, driving their propellers and moving them — but even so the winds play a major role in the sailing of these vessels. By way of further emphasis it is stated: if God wills He can calm the winds and the ships will lie motionless upon the surface of the sea (إِن يَشَأْ يُسْكِنِ الرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِ). At the close of the verse the conclusion is stated: in this there are signs for every person who is patient and grateful (إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ). Certainly in this movement of winds, the sailing of ships, the creation of the sea, and the order and harmony governing these matters, there are diverse signs pointing to the holy essence of God. It is known that the movement of winds in its first stage occurs on account of the difference in temperature between two points on the surface of the earth — since heat causes air to expand, it then rises upward, which on one hand creates pressure in the surrounding air that sets it in motion, and on the other, as it rises it yields its place to the surrounding air. Therefore if the Lord Almighty were to withdraw only the property of expansion, stillness and silence would prevail in the atmosphere and the sailing ships would stand motionless upon the surface of the sea. "Sabbar" and "shakur" are both intensive forms — the first carrying the meaning of great patience and the second of great gratitude. The use of these two intensive forms in the verse under commentary and in other Quranic verses (References: Surah Ibrahim — verse 5; Surah Luqman — verse 31; Surah Saba' — verse 19; and the verse under discussion) points toward several subtle matters. First, these two qualities together constitute a living portrait of the reality of faith — for the believer is patient in difficulties and adversities and grateful for blessings. This is why the Prophet — peace and blessings of God be upon him and his family — states: الْإِيمَانُ نِصْفَانِ: نِصْفٌ صَبْرٌ وَنِصْفٌ شُكْرٌ — faith is of two halves: one half is patience and one half is gratitude. (Reference: Tafsir al-Safi, Tafsir Majma' al-Bayan, Tafsir Fakhr al-Razi, and Tafsir al-Qurtubi, under verse 31 of Surah Luqman.) Moreover, reflection and contemplation on the secrets of the system of creation requires both patience and perseverance, and at the same time also gives rise to gratitude toward the true Bestower of blessings. Second, when these two qualities are combined they prepare the human being for the study of these verses — indeed, the study of the secrets of creation is itself a form of gratitude. Third, when a person boards a ship both these qualities are more prominently manifested than at other times — patience in the face of the difficulties and accidents of the sea, and gratitude upon reaching the intended shore. The subsequent verse, in order to highlight this blessing once again, states: "or, if He wills, He shall destroy those ships and their passengers on account of their deeds" (أَوْ يُوبِقْهُنَّ بِمَا كَسَبُوا). As has been read in the preceding verses, the adversities that befall the human being are generally the result of his own deeds. Yet even so the divine grace encompasses the human being: "and He pardons many" (وَيَعْفُ عَن كَثِيرٍ). Were He not to pardon, no one other than His particular and pure servants and the infallible could be saved from His punishment — as stated in verse 45 of Surah Fatir: وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِن دَابَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُّسَمًّى — if God were to take people to task for what they have earned, He would not leave upon it a single creature, but He grants them respite until an appointed term. Indeed, if He wills He can stop the winds so that ships remain stranded in the middle of the oceans; and if He wills He can transform the winds into tremendous storms by which colossal vessels collide with one another and are smashed to pieces, tossed about like straws in the waves of the sea — yet His grace and generosity prevents such things. "So that those who dispute regarding Our verses and gird themselves for opposition and denial may know that there is no refuge for them" (وَيَعْلَمَ الَّذِينَ يُجَادِلُونَ فِي آيَاتِنَا مَا لَهُم مِّن مَّحِيصٍ). (Explanatory Note: According to Zamakhshari in al-Kashshaf, the clause "wa ya'lama alladhina yujadiluna" is in the subjunctive because it is coordinated with an elided causative whose implied reading is "wa li-yantaqima minhum wa ya'lama alladhina yujadiluna" — meaning the purpose is that God exact retribution from this group and the objective is that those who dispute come to know that there is no path of salvation.) For these are people who do not deserve the divine pardon, since they have girded themselves for opposition deliberately and knowingly and continue their contentiousness out of enmity and obstinacy — they are therefore deprived of the grace of God's forgiveness and mercy and have become ensnared in punishment. "Mahis" is from the root "hays" — on the measure of "hayf" — meaning turning back, returning, and withdrawing from something. Since "mahis" is an ism al-makan, it carries the meaning of a place of escape or place of refuge. (Explanatory Note: In Tafsir-i Namunah, Vol. 10, p. 264, this word is cited under the root "mahasa," which requires correction.) In the final verse of this series, addressing all people, it is stated: "whatever you have been given is the transient provision of the life of this world" (فَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا). Lest the world deceive and delude you and you suppose it shall remain with you forever — it is like a current of electricity that passes in a moment, a flame extinguished by a gust of wind, a bubble on the surface of water, and a dust cloud in the path of storms. "But what is with the Lord is better and more enduring for those who believe and place their trust in their Lord" (وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَىٰ لِلَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ). If you are able, exchange the base, limited, and fleeting provision of this material universe for that eternal treasure — for that is your profitable trade and incomparable success. For the blessings of this world are not free of headache — always with every flower there is a thorn and with every sweetness a sting — while the recompense of God is goodness pure and wholly free from every disagreeable thing. Furthermore, the blessings of this world, however great and of whatever kind, are not enduring, while those blessings are permanent and eternal. What reason would allow a person to abandon such a profitable transaction and instead become prey to pride and heedlessness and fall into the deception of the fleeting provisions of the world? This is why verse 38 of Surah al-Tawbah states: أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الْآخِرَةِ إِلَّا قَلِيلٌ — O you who turn away from struggle, have you become content with the life of this world in place of the hereafter? For the provision of the life of this world in comparison with the hereafter is very meagre indeed. Fundamentally, if one reflects upon it, "al-hayat al-dunya" — bearing in mind its descriptive meaning — points to a base and lowly life, and it is self-evident that the means and provision for benefiting from such a life shall be correspondingly paltry. It is for this reason that the great Prophet of Islam — peace and blessings of God be upon him and his family — states: وَاللَّهِ مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا مِثْلُ أَنْ يَجْعَلَ أَحَدُكُمْ أُصْبُعَهُ هَذِهِ فِي الْيَمِّ فَلْيَنْظُرْ بِمَ تَرْجِعُ — by God, the world in comparison with the hereafter is like one of you dipping his finger into the sea and then withdrawing it to see what it has gained. (Reference: Tafsir Ruh al-Bayan, Vol. 3, p. 429, under verse 38 of Surah al-Tawbah.) It is also noteworthy that in this verse the emphasis is placed primarily upon faith in God and reliance upon Him — for the hope of divine recompense and punishment belongs to those who, in addition to faith in God, commit their affairs to Him as well. In contrast to this group are those who, on account of love for the world and attachment to its transient provision, gird themselves for dispute regarding the divine signs and trample upon the realities. Thus this final verse, by virtue of the cause it sets forth, closely corresponds to the first verse in which those who dispute regarding the divine signs were mentioned.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

These verses are a continuation of the discussion in the preceding verses concerning the recompense of God for believers who place their trust in Him. After the qualities of faith and tawakkul — which are qualities of the heart — these verses allude to seven kinds of deeds associated with them. Some of these are negative in aspect and some positive; some are individual and some collective; some material and some spiritual. And these are deeds that constitute the fundamental pillars of a righteous and powerful government and a sound and healthy society. It is noteworthy that these verses were apparently revealed in Makkah, during days when the Islamic society had not yet been formed and the Islamic government had not yet come into being. But from these verses it becomes apparent that even from those days the Muslims were being made aware of correct Islamic understanding through such verses — for during the Makkan period the Prophet of Islam — peace and blessings of God be upon him and his family — was continuously and comprehensively educating them in preparation for the formation of a correct Islamic society in the future. Beginning with reform as the first quality, it is stated: the recompense of God and what is with God is best and most enduring for those who avoid major sins and refrain from indecencies (وَالَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ). (Explanatory Note: According to the view of most exegetes, "alladhina yajtanibuna" is coordinated with "lilladhina amanu" in the preceding verse — though some exegetes have also proposed the possibility that this clause is a mubtada' whose khabar is elided, with the implied reading being: "wa alladhina yajtanibuna... lahum mithlu dhalika min al-thawab." The first meaning, however, appears more appropriate.) "Kaba'ir" is the plural of "kabirah," meaning major sins. As for the criterion of a sin being major — some exegetes have taken this to refer to sins mentioned in the Quran for which the Lord Almighty has threatened punishment, or sins that give rise to a prescribed legal penalty. Some exegetes have said that perhaps this refers to innovations and the creation of doctrinal doubts in people's minds. But as has been previously stated, if one returns to the lexical meaning of "kabirah" it becomes clear that by it is meant every sin that is great and significant from the Islamic perspective — one of the signs of its being great is that the Quran threatens punishment for it. This is why in the traditions of the Ahl al-Bayt — peace be upon them — the "kaba'ir" have also been interpreted as: الَّتِي أَوْجَبَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهَا النَّارَ — those for which the Lord Almighty has prescribed Hell as punishment. (Reference: Tafsir Nur al-Thaqalayn, Vol. 1, p. 473.) Similarly, if the gravity and magnitude of a sin is established through other references, the designation of kabirah also applies to it. "Fawahish" is the plural of "fahishah," meaning extremely evil and reprehensible acts. Its mention after "kaba'ir" is, in technical terms, the mention of the specific after the general. In reality, after informing us that true believers avoid all major sins, the emphasis is now placed upon avoiding evil and shameful sins in order to make their importance clear. In this manner, the first sign of faith in God and reliance upon Him is the avoidance of and abstention from major sins. How can it be that a person claims faith in God and reliance upon Him yet is himself steeped in various kinds of sins and his heart is the abode of Satan? The second quality also carries an aspect of purity and reform and is the mark of control over rage and anger in the most critical situations. God states: they are those who forgive when they are angered (وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ). Not only does the rein of self-control remain in their hands during anger and they do not commit any wrong act, but through forgiveness and forbearance they cleanse their own hearts and the hearts of others from resentments and grudges. This is a quality that does not arise except from genuine faith in God and true reliance upon the Real. It is noteworthy that God does not say they do not become angry — for this is a requirement of human nature and is sometimes even necessary, such as the expression of anger for the sake of God's path and in establishing the rights of the oppressed. Rather, He states that they do not become polluted with sins during their anger and they forgive — as is appropriate. How can a person hope for God's forgiveness while himself being resentful and vengeful and recognising no law when in a state of rage? If one observes that the matter of anger has been particularly emphasised here, it is only because this state is a consuming fire that smoulders within the human being — and many people are incapable of controlling themselves in such a state. But the true believer is never overcome by anger. Imam Muhammad al-Baqir — peace be upon him — states: مَنْ مَلَكَ نَفْسَهُ إِذَا رَغِبَ وَإِذَا رَهِبَ وَإِذَا غَضِبَ حَرَّمَ اللَّهُ جَسَدَهُ عَلَى النَّارِ — whoever controls himself in the face of desire, fear, and anger, God forbids his body to the fire of Hell. (Reference: Tafsir Nur al-Thaqalayn, Vol. 4, p. 583, as in Tafsir 'Ali ibn Ibrahim.) The subsequent verse, alluding to the third through sixth qualities, states: those who have responded to the call of their Lord and accepted His command wholeheartedly (وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ); and have established prayer (وَأَقَامُوا الصَّلَاةَ); and their affairs are conducted through mutual consultation (وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ). (Explanatory Note: The word "shura" is a verbal noun carrying the meaning of consultation. Accordingly, in the above verse some exegetes hold that the word "dhu" should be considered implied, with the clause understood as "amruhum dhu shura baynahum." Or else it should be understood as emphatic hyperbole, since when a "masdar" is cited instead of a "sifah" this meaning is generally conveyed. However, if "shura" carries the meaning of something that is consulted upon, then according to Raghib in al-Mufradat it would carry the meaning of "al-amr alladhi yutashawaru fihi" and no implied word would need to be assumed — reflect carefully.) And they spend from what We have provided them (وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ). In the preceding verse the discussion concerned the believers' distance from sins and their control of rage and anger, while in the verse under commentary different aspects of the reform of their being are addressed. The most important of these is the acceptance of the call of the Lord and the bowing of the head in submission before His command — something in which all good deeds, righteousness, and obedience to the divine command are gathered together, and the believers bow before God's command with their entire being without placing their own will in opposition to His. And so it must be — for after purifying the heart and soul from the effects of sins, which are the greatest obstacles on the path of truth, the stage of bowing in complete submission to Him becomes inevitable. Among the divine commands there are also those that concern matters of the utmost importance and deserve particular identification, and accordingly such matters are mentioned here. The most important among them is prayer. Prayer is the pillar of religion, the connection between the Creator and the created, the cultivator of souls, the ascension of the believer, and the deterrent from evil. After this, an important social and collective matter is set forth — and that is the matter of shura, without which all affairs are deficient. However intellectually powerful a person may be, he thinks about various matters from one or a few angles, so that other angles remain hidden from him. But when matters are presented in a shura and various intellects, experiences, and viewpoints assist one another, matters certainly emerge complete, sound, and largely free of defect and flaw, with a much reduced possibility of error. This is why the Prophet of Islam — peace and blessings of God be upon him and his family — states: إِنَّهُ مَا مِنْ رَجُلٍ يَشَاوِرُ أَحَدًا إِلَّا هُدِيَ إِلَى الرَّشَادِ — whoever consults another person in his affairs is guided to the correct and straight path. It is also noteworthy that the wording of the clause here is such that it indicates this to be part of the believers' permanent conduct — not only do they consult one another in some immediate or temporary matter, but all their affairs are conducted through mutual consultation. And of further interest is that the Prophet — peace and blessings of God be upon him and his family — despite being the complete embodiment of reason and maintaining a constant connection with the source of revelation, would consult the companions in various collective, social, administrative, and military matters and those of peace and war and other important affairs — and would sometimes give precedence to their opinion even when it meant facing difficulties. In this way he established an example for the people — for the blessings of consultation far exceed its possible disadvantages. A detailed discussion of the importance of shura, the conditions of consultation, and the qualities and duties of the consultant has been provided in Tafsir-i Namunah, Vol. 2, in the commentary on verse 159 of Surah Al 'Imran — there is no need to repeat it here. However, a few additional points are mentioned here. (a) Shura applies only to administrative matters and the identification of a subject — not to the divine injunctions, for divine injunctions are connected to the source of revelation and the Book and Sunnah. The expression "amruhum" — their affairs — also conveys this meaning, since the enactment of injunctions is God's affair, not the people's. Accordingly, if certain exegetes such as Alusi have broadened its scope and included within it those injunctions about which no specific text has been revealed, their view is without foundation — particularly when one holds the conviction that in Islam there is no matter about which a specific or general text does not exist, for otherwise the revelation of الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ (al-Ma'idah — 3) would not be correct. (The details and elaboration of this matter should be studied in the books of usul al-fiqh where the invalidity of ijtihad in legislation in Islam is discussed.) (b) Some exegetes say the clause "amruhum shura baynahum" was revealed concerning the Ansar — either because their affairs were conducted consultatively even before Islam, or for that group of the Ansar who came to believe in the Prophet before the Hijrah, pledged allegiance to him at 'Aqabah, and invited him to come to Madinah — since this is a Makkan surah and the above verses also appear to have been revealed in Makkah. Whatever the case, the ruling of the verse is not confined to its occasion of revelation but sets forth a general and broad policy. The discussion is concluded with a tradition of Amir al-Mu'minin — peace be upon him: لَا ظَهِيرَ كَالْمَشُورَةِ وَالِاسْتِشَارَةُ عَيْنُ الْهُدَايَةِ — there is no support like mutual consultation, and seeking advice is the very essence of guidance. (Reference: Wasa'il al-Shi'ah, Vol. 8, p. 425, Chapter 21 of Ahkam al-'Ushrah.) It is also noteworthy that the final quality stated in this verse does not speak only of spending wealth — rather, it speaks of spending from everything that God has bestowed upon the human being, whether wealth, knowledge, reason, thought, or collective experience — spending from each and every one of these. In another characterisation — which is the seventh quality of the true believers — it is stated: they are those who, when injustice befalls them, seek assistance from others rather than surrendering to it (وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ). It is also necessary to clarify that where it is the duty of the oppressed to seek assistance from others in resisting oppression, it is equally the duty of others to provide that assistance — for seeking assistance when no helper is present is futile. In reality, it is the duty of the oppressed to resist injustice and seek assistance from others, and it is incumbent upon all other believers to respond to their cry and come to their aid, as stated in verse 72 of Surah al-Anfal: إِنِ اسْتَنصَرُوكُمْ فِي الدِّينِ فَعَلَيْكُمُ النَّصْرُ — whenever they seek your assistance for the sake of religion, it is obligatory upon you to assist them. The word "yantasirun" is from "intisār" meaning to seek assistance. Some exegetes, however, have taken it in the meaning of "tanasur" — mutual assistance. But if one reflects carefully, in light of the above explanation both yield the same result. In any case, if the oppressed person is incapable of removing injustice alone, he should not remain silent but should stand firm against the oppressor by availing himself of the strengths of others — and it is the duty of all other Muslims to respond positively to his seeking of assistance. However, where the matter of assisting one another is concerned, that assistance must not deviate from the paths of justice and equity to the point of vengeful impulse, resentment, and transgression. This is why the subsequent verse immediately conditions it, with the Lord Almighty stating: the recompense of an evil is an evil like it (وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا). Let it not happen that because injustice has been done to your friends you transgress the limit and become oppressors yourself. Particularly in certain societies — such as the Arab society of early Islam — there was a grave danger of exceeding the limit when responding to injustice, which is why it was necessary to clarify the difference between assisting the oppressed and the impulse of revenge. The question arises here that while it is appropriate to describe the oppressor's act as "sayyi'ah" — an evil — describing the punishment administered to him as a "sayyi'ah" is surely incorrect, since it is certainly not an evil. Why is the word "sayyi'ah" used here? The answer is that if the recompense of injustice in response to the oppressed person's seeking of assistance has been described as "sayyi'ah," it is either because the word is used as a literary parallel — a counterpart — or because in the eyes of the punished oppressor this response constitutes a "sayyi'ah." There is also the possibility that it has been described as "sayyi'ah" because punishment is itself a pain and suffering which is intrinsically an unpleasant thing — even though retribution and punishment for injustice is counted as a good thing. This is analogous to the expression in verse 194 of Surah al-Baqarah: فَمَنِ اعْتَدَىٰ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ وَاتَّقُوا اللَّهَ — whoever transgresses against you, transgress against him in like manner, and fear God (and do not exceed the limit). However, whatever the case may be, this expression may serve as a preamble to the forgiveness mentioned in the subsequent clause — as if the Quran wishes to say: whatever form punishment takes it involves some suffering, and therefore if the opposing party becomes remorseful it is deserving of forgiveness. In such circumstances, act with forgiveness — for "whoever forgives and makes reconciliation, his recompense is with God" (فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ). It is true that outwardly nothing returns in place of lost rights, but what is obtained through forbearance carries far greater benefits than such rights — for it promotes unity in society, removes resentments and grudges from hearts, increases love, cools the impulse of revenge, and allows the community to breathe in peace and tranquility. This is why God Himself bestows its recompense — which is certainly His boundless grace and generosity. And what a beautiful expression — "ala Allah" — as if the Lord Almighty regards Himself as indebted to such persons and declares that their recompense is His responsibility. At the close of the verse it is stated: "God does not love the wrongdoers" (إِنَّهُ لَا يُحِبُّ الظَّالِمِينَ). This clause may be an allusion to the following points. First, the command for forgiveness may be because in the case of retaliation and punishment a person sometimes cannot truly control himself and exceeds the limit — the result being that he is enrolled in the list of wrongdoers. Second, the fact that forgiveness has been commanded does not mean that the wrongdoers are being defended — for God does not love the wrongdoers — but the real purpose is the guidance of the misguided and the strengthening of social bonds. Third, those who are deserving of forgiveness are those who abandon the path of wrongdoing, express regret and remorse over what they have done, and are prepared for self-reform — not such wrongdoers whose forgiveness would only embolden them further. In clearer terms: for every person there are appropriate circumstances and occasions for both forgiveness and punishment. Forgiveness is appropriate where the person possesses the power of retribution and if he forgives it will not be regarded as weakness — such forgiveness carries great benefit: for the successful oppressed person because he forgives with self-control and a clear heart, and for the subdued oppressor because it prepares him for the reform of his soul. Retaliation and punishment are appropriate where the oppressor is still upon his satanic path, the oppressed has not yet been able to consolidate the foundations of his strength, and forgiveness would be regarded as weakness — in such situations the oppressor must receive his punishment. In a tradition the Prophet — peace and blessings of God be upon him and his family — states: إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ مَنْ كَانَ أَجْرُهُ عَلَى اللَّهِ فَلْيَدْخُلِ الْجَنَّةَ، فَيُقَالُ مَنْ ذَا الَّذِي أَجْرُهُ عَلَى اللَّهِ؟ فَيُقَالُ الْعَافُونَ عَنِ النَّاسِ، فَيَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ — when the Day of Resurrection arrives a crier shall call out: whoever's recompense is with God, let him enter Paradise. It shall be asked: whose recompense is with God? The answer shall be: those who forgave people — and they shall enter Paradise without reckoning. (Reference: Tafsir Majma' al-Bayan, under this verse.) In reality this tradition is derived as a conclusion from the final of the verses under commentary — and this is the true and correct path of Islam.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

These verses, in reality, constitute a continuation, elaboration, and reinforcement of the preceding discussion concerning seeking assistance, punishing the oppressor, and the principle of forgiveness. Their purpose is to affirm that taking retribution from an oppressor is the حق of the مظلوم, and no one has the right to obstruct this. At the same time, if the oppressed person gains power over the oppressor and chooses patience and restraint, refraining from retaliation, this constitutes a great virtue. First, it is stated: whoever seeks redress after having been wronged—there is no reproach against such people (وَلَمَنِ انتَصَرَ بَعْدَ ظُلْمِهِ فَأُوْلَئِكَ مَا عَلَيْهِم مِّن سَبِيلٍ). No one has the right to prevent such an individual, nor to blame, censure, or punish him. Rather, there should be no hesitation in assisting the oppressed, for seeking help is their established right, and supporting the مظلوم is a duty of every conscientious and justice‑oriented person. Blame and punishment, however, are reserved only for those who ظلم others and commit injustice upon the earth without right (إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ). In addition to receiving punishment in this world, they will also face a painful torment in the Hereafter (أُوْلَئِكَ لَهُم عَذَابٌ أَلِيمٌ). The expressions "يَظْلِمُونَ ٱلنَّاسَ" and "وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ" differ in meaning. Some exegetes interpret the former as referring to oppression, and the latter to arrogance and transgressive self‑assertion; others understand the first as ظلم in general and the second as rebellion or violation of legitimate order. The term "بغی" originally signifies striving to obtain something, but it is most often used in contexts of تجاوز—encroachment upon the rights of others or violation of divine limits. Thus, while "ظلم" may carry a more specific sense, "بغی" encompasses a broader range of unjust transgression. The phrase "بغير الحق" serves as an emphatic reinforcement, clarifying the illegitimacy of such actions. In the concluding verse of this section, the principle of patience, endurance, and forgiveness is once again emphasized, demonstrating that although retaliation is a legitimate right, it does not negate the higher virtue of pardon. It is stated: whoever is patient and forgives, indeed this is among the firm resolves of affairs (وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الْأُمُورِ). The expression "عزم الامور" refers to matters that require firm resolve and determination, or to acts that are of such significance that they are established by divine command and not subject to abrogation. The mention of "صبر" prior to "غفران" is notable, for without patience, forgiveness is not possible; one who lacks control over the self remains inclined toward revenge. It must also be emphasized that forgiveness and pardon are commendable only when the مظلوم possesses the power to retaliate yet willingly refrains, and when such forgiveness yields a positive moral effect upon the ظالم. If pardon is imposed upon the oppressed or emboldens the oppressor in wrongdoing, such forgiveness is neither desirable nor praiseworthy. Certain narrations interpret these verses as alluding to the قیام of Imam Mahdi (عجل اللہ فرجہ) and the establishment of justice through retribution against oppressors. However, as has been explained previously, such interpretations represent specific instances (مصداق) of the broader meaning and do not restrict the general scope of the verse. (Transliteration: Tafsir Nur al‑Thaqalayn, vol. 4, p. 585).

See ayat 46 for tafseer.

See ayat 46 for tafseer.

In the preceding verses, the discussion centered upon the wrongdoers, the oppressive, and the transgressors; in the present verses, their ultimate fate and certain aspects of their punishment are described. First, they are described as such astray individuals who possess no guardian or protector. It is stated: whoever God leaves in misguidance, for him there will be no protector thereafter (وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِن وَلِيٍّ مِّن بَعْدِهِ). For those acquainted with Qur’anic expressions regarding guidance and misguidance, it is evident that neither guidance is imposed nor misguidance enforced by compulsion; rather, both arise directly from human conduct. At times, a person performs actions that result in the withdrawal of divine توفیق, the extinguishing of the light of guidance within the heart, and abandonment in the darkness of error. This is entirely consistent with human اختیار. Just as one who, through excessive indulgence in intoxicants, falls into various illnesses has brought about his own harmful consequence, so too here. Since God establishes the causal order of events, the results are attributed to Him. This constitutes one of the painful punishments of such ظالمین. It is then stated: you will see the wrongdoers, when they witness the punishment, overcome with remorse, saying, is there any way of return in order to rectify these sins? (وَتَرَى الظَّالِمِينَ لَمَّا رَأَوُا الْعَذَابَ يَقُولُونَ هَلْ إِلَى مَرَدٍّ مِّن سَبِيلٍ). The Qur’an repeatedly mentions the request of disbelievers and wrongdoers for return. At times, this plea occurs near death, as in Surah al‑Mu’minun (99–100): حَتَّى إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ When death comes to one of them, he says: My Lord, return me so that I may perform righteous deeds in what I have left behind. At other times, this demand occurs on the Day of Judgment when they are brought before the Fire, as in Surah al‑An‘am (27): وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يَا لَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ Were you to see them standing before the Fire, they would say: would that we were returned, that we would not deny the signs of our Lord and would be among the believers. However, their request, in whatever form it may appear, is rejected, for all avenues of return have been closed. This is an irrevocable divine decree. Just as a human being cannot return from old age to youth, from youth to childhood, or from childhood to the womb, so too a reverse return from the Barzakh or the Hereafter is entirely impossible. The subsequent verse describes another punishment: on that Day, you will see them presented before the Fire in a state of utter humiliation, lowering their heads and casting furtive glances toward it (وَتَرَاهُمْ يُعْرَضُونَ عَلَيْهَا خَاشِعِينَ مِنَ الذُّلِّ يَنظُرُونَ مِن طَرْفٍ خَفِيٍّ). A condition of fear and اضطراب will dominate their entire being, and humiliation will encompass them completely. There will be no trace of arrogance, defiance, or oppression; they will simply look sideways at the Fire, unable to gaze at it directly. This is the state of one who is intensely terrified—compelled to observe the object of fear repeatedly, yet unable to look at it fully, and so he resorts to glancing from the corner of the eye. Some exegetes interpret “طرف خفی” as looking with partially opened eyes, due to extreme fear and weakness, rendering them incapable of fully opening their eyes. If such is their condition prior to entering the Fire, what will be their state once they enter it and become subject to its torment? The final punishment mentioned here is the severe reproach and painful condemnation expressed by the believers. As stated at the conclusion of the verse: the believers will say that indeed the true losers are those who have lost themselves and their families on the Day of Resurrection (وَقَالَ الَّذِينَ آمَنُوا إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ). What greater loss can there be than for a person to lose his very being and then be separated from his family, while enduring divine punishment along with the anguish of separation? Then it is declared: behold, the wrongdoers are in enduring punishment (أَلَا إِنَّ الظَّالِمِينَ فِي عَذَابٍ مُّقِيمٍ). This is a punishment with no end and no fixed term, consuming both the inner and outer aspects of their being. It is not unlikely that these words are those of the believers of perfect faith, foremost among them the prophets, the Imams, and the righteous servants of God, who—being free from sin and elevated in status—are entitled to speak thus. Having themselves endured ظلم at the hands of such oppressors, they are justified in pronouncing such a judgment. It should also be noted that, contextually, those described as subject to “enduring punishment” are disbelievers, as indicated in other Qur’anic passages such as: وَالْكَافِرُونَ هُمُ الظَّالِمُونَ The disbelievers are indeed the wrongdoers. The following verse further confirms this, stating that they will have no protectors or helpers to assist them or to avert divine punishment (وَمَا كَانَ لَهُم مِّنْ أَوْلِيَاءَ يَنصُرُونَهُم مِّن دُونِ اللَّهِ). Having severed their connection with the pure servants of God—prophets and saints—in this world, they will likewise have no support in the Hereafter. Material powers will have become ineffective, leaving them alone in divine punishment. To emphasize this meaning, it is again stated: whoever God leaves in misguidance, for him there is no path to salvation (وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِن سَبِيلٍ). In the earlier verses, the absence of a “ولی” (protector) was mentioned; here, the absence of a “سبیل” (path) is emphasized. For reaching a مقصد requires two elements: a path and a guide—yet such misguided individuals are deprived of both.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

In contrast to the preceding verses, which described some of the painful, terrifying, and dreadful aspects of the fate of the disbelievers and wrongdoers, the present verses address all people, warning them to accept the call of their Lord and adopt the path of truth before they are overtaken by such a grievous end. It is stated: respond to your Lord before a Day comes for which there shall be no reversal from God (اسْتَجِيبُوا لِرَبِّكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا مَرَدَّ لَهُ مِنَ اللَّهِ). The phrase “مِنَ اللَّهِ” may be understood either as “from the side of God,” meaning that no return has been decreed by Him, or as “in opposition to God,” indicating that none has the power to reverse His decree and bring anyone back. If it is imagined that on that Day there might exist some refuge apart from divine mercy, or some protector besides Him, this is an illusion. For it is stated: on that Day, you shall have no refuge to which you may turn for protection from the divine punishment, nor any defender to support you (مَا لَكُم مِّن مَّلْجَإٍ يَوْمَئِذٍ وَمَا لَكُم مِّن نَّكِيرٍ). The expression “یوم لا مردّ لہ من اللہ” refers to the Day of Resurrection, not to the moment of death. It emphasizes that no one can act contrary to divine will in that regard. All conceivable means of escape from punishment are negated here. Among the possible means that might be imagined are: returning to the world to rectify past deeds; finding a refuge to shield oneself; or relying on a helper or defender. Through the three clauses contained in the verse, all such possibilities are categorically denied. Some exegetes have interpreted “وَمَا لَكُم مِّن نَّكِيرٍ” to mean that on that Day you will be unable to deny your sins, because the evidence will be so overwhelming; however, the earlier interpretation appears more congruent with the context. In the following verse, the address shifts to the Prophet (صلی اللہ علیہ و آلہ وسلم), offering him consolation: even if they turn away from you, do not grieve, for We have not sent you as a guardian over them (فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا). Your responsibility is only to convey the message (إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ), whether they accept it or not. Continue to discharge your duty and establish the proof; those whose hearts are receptive will believe, while others may turn away, and for that you are not accountable. A similar idea has already been expressed earlier: وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ. Thereafter, the condition of believing and turning‑away individuals is described: when We cause human beings to taste mercy from Us, they rejoice in it (وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا); but when a misfortune befalls them because of what their hands have sent forth, then indeed the human being is ungrateful (وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنسَانَ كَفُورٌ). Although gratitude is required, people often fail to awaken through divine blessings, neither recognizing nor fulfilling the obligations of obedience to the true Benefactor. Nor do they awaken from heedlessness through punishments resulting from their own sins, nor does the prophetic call affect them. From a legislative perspective, guidance is conveyed through the دعوت of the prophets; from an ontological perspective, it is sometimes manifested through blessings and sometimes through hardships. Yet for those whose hearts are blind, neither is effective—the fault lies entirely with them, and the Prophet (صلی اللہ علیہ و آلہ وسلم) has fulfilled his responsibility by conveying the message. The expression “إذا أذقنا” (when We cause to taste) is used here for mercy, and elsewhere in the Qur’an for punishment. This may indicate that, however great worldly blessings or afflictions may seem, they remain insignificant compared to those of the Hereafter; or it may suggest that such individuals become intoxicated with even minor blessings and fall into despair at slight hardships. It is noteworthy that God attributes blessings to Himself, as they arise from His mercy, while afflictions are attributed to human beings, as they are the result of their actions. The term “الإنسان” here refers to unrefined human nature—those whose understanding is limited and whose روح is deficient. To underscore that all blessings and mercy in the world originate from God, it is stated: to God belongs the dominion of the heavens and the earth; He creates what He wills (لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَخْلُقُ مَا يَشَاءُ). All are dependent upon His provision; thus, arrogance in times of prosperity and despair in times of hardship are both unwarranted. A clear example of this is given: He grants daughters to whom He wills, and grants sons to whom He wills (یَهَبُ لِمَنْ یَشَاءُ إِنَاثًا وَیَهَبُ لِمَنْ یَشَاءُ الذُّکُورَ); or He grants both sons and daughters, and makes whom He wills barren (أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا وَيَجْعَلُ مَن يَشَاءُ عَقِيمًا). Thus, people are divided into four categories: those who have only sons; those who have only daughters; those who have both; and those deprived of both. Remarkably, neither in earlier times nor in the modern scientific age has anyone gained absolute control over this matter. The precedence of “إناث” over “ذکور” in the verse highlights the value accorded by Islam to daughters and serves as a corrective to erroneous attitudes that regard daughters unfavorably. The use of “یهب” emphasizes that both sons and daughters are divine gifts, and distinguishing between them in value is unfounded. The term “یُزَوِّجُهُمْ” here does not refer to marriage but to combining both types (male and female) for some individuals. In conclusion, this is not limited to offspring alone—rather, all matters are subject to divine will. He is the One whose knowledge and power operate together; thus it is stated: indeed, He is All‑Knowing, All‑Powerful (إِنَّهُ عَلِيمٌ قَدِيرٌ).

Some exegetes have cited an occasion of revelation for this verse, the summary of which is as follows: a group of Jews came to the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم) and said: “Why do you not speak directly with God? Why do you not see Him with your own eyes? If you are truly a prophet, then just as Musa (علیہ السلام) spoke with God and saw Him, you too should do the same. We will not believe in you until you perform such an act.” Upon hearing this, the Prophet (صلی اللہ علیہ و آلہ وسلم) replied: “Musa (علیہ السلام) never saw God.” At that point, the aforementioned verse was revealed, clarifying the modes through which the prophets establish communication with God. (Transliteration: Tafsir Qurtubi, vol. 8, p. 5873).

As indicated at the beginning of the Surah, the primary emphasis throughout it is upon the subject of revelation (waḥy) and Prophethood. The Surah opens with the discussion of revelation and concludes with the same theme. While the preceding verses referred to divine blessings in general, the present verses turn to the most significant of all blessings granted to humanity and the highest of divine favors—namely, revelation and the modes through which the prophets communicate with God. It is first stated that it is not befitting for a human being that God should speak to him directly (in a manner implying physical encounter), for He is transcendent above corporeality and material form; rather, this communication occurs through revelation cast into the heart in a subtle and concealed manner (وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا). Alternatively, it occurs from behind a veil (أَوْ مِن وَرَاءِ حِجَابٍ), as in the case of Musa (علیہ السلام), who spoke with God upon Mount Tur and heard responses, though these communications took place through created sound manifestations, and he did not see God, for He is beyond visibility. Or it occurs by sending a messenger, who conveys the divine message (أَوْ يُرْسِلَ رَسُولًا), just as the Angel of Revelation, Jibra’il (امین), would descend upon the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم). In such instances, the messenger conveys, by divine permission, whatever God wills to reveal (فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ). Thus, the modes of divine communication with His servants are confined to these three forms, for He is exalted and wise (إِنَّهُ عَلِيٌّ حَكِيمٌ). His transcendence precludes direct sensory perception, and all His actions proceed in accordance with wisdom and precise order. This verse offers a clear response to those who, out of ignorance, assume that revelation implies direct vision of God or physical discourse with Him. Rather, it presents, in concise and carefully chosen terms, the true nature of revelation. From the verse as a whole, it may be deduced that the communication between the prophets and God is limited to these three modes: 1. Revelation cast into the heart (ilqā’ fī al‑qalb): This occurred with many prophets, such as Nuh (علیہ السلام), as indicated in: فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا (المؤمنون: 27). 2. Communication from behind a veil: As in the case of Musa (علیہ السلام), for about whom it is stated: وَكَلَّمَ اللّهُ مُوسَى تَكْلِيمًا (النساء: 164). Some exegetes have also included true dreams under the scope of “من وراء حجاب.” 3. Communication through a messenger: As in the case of revelation delivered by Jibra’il, as indicated in: قُلْ مَنْ كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللّهِ (البقرہ: 97). It should be noted that revelation to the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم) was not confined to a single method but occurred in multiple forms within these general categories. Furthermore, revelation by way of inner inspiration sometimes occurred during wakefulness and at other times through true dreams, such as the vision granted to Ibrahim (علیہ السلام) concerning the sacrifice of Isma‘il (علیہ السلام), although some classify this under “من وراء حجاب.” Although the principal categories of revelation are limited to the three mentioned in the verse, each includes several subsidiary forms. For instance, revelation through an angel is said to have occurred in the following ways: 1. The angel would not appear visibly but would convey the message inwardly to the Prophet. As reported: “إِنَّ رُوحَ الْقُدُسِ نَفَثَ فِي رُوعِي …” 2. The angel would appear in human form, addressing the Prophet directly, as Jibra’il is reported to have appeared in the form of Dihyah al‑Kalbi. 3. Revelation would sometimes occur accompanied by a sound resembling the ringing of a bell, which was the most intense form experienced by the Prophet; during it, physical strain would become evident even under normal conditions. 4. On rare occasions, Jibra’il appeared in his original form, as created by God; this occurred only twice during the Prophet’s lifetime. Thus, the verse provides a comprehensive exposition of the modes of revelation, demonstrating both the transcendence of God and the structured manner in which divine communication takes place.

As Raghib al-Isfahani states in his work al-Mufradat, the original meaning of "wahy" is "a swift indication — whether through enigmatic speech, through sound devoid of verbal composition, through bodily members such as the hand, eye, and head, or through writing." From these expressions it can be well understood that two things are concealed within "wahy": indication and swiftness. This is why this word was chosen for the enigmatic and swift communication of the prophets with the unseen world and the divine essence. In the Holy Quran and the traditions of the infallibles — peace be upon them — the word "wahy" has been used in different meanings: sometimes in relation to the prophets, sometimes in relation to other human beings, sometimes in relation to the mutual communications of human beings, sometimes in relation to the enigmatic mutual communications of the satanic forces, and sometimes in relation to animals. The most comprehensive discussion on this matter is the discourse of Amir al-Mu'minin 'Ali ibn Abi Talib — peace be upon him — delivered in response to a person's question about "wahy." In this discourse the Imam — peace be upon him — divided wahy into seven categories: 1. Wahy of apostleship and prophethood, as in the Holy Quran: إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُودَ زَبُورًا — "We have revealed to you as We revealed to Noah and the prophets after him, and as We revealed to Abraham, Ishmael, Isaac, Jacob, the Tribes, Jesus, Job, Jonah, Aaron, and Solomon, and We gave David the Psalms" (Surah al-Nisa' — 163). 2. Wahy in the sense of ilham and guidance, as in the Holy Quran: وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ — "your Lord inspired the bee" (Surah al-Nahl — 68). 3. Wahy in the sense of indication and gesture, as in the Holy Quran: فَخَرَجَ عَلَىٰ قَوْمِهِ مِنَ الْمِحْرَابِ فَأَوْحَىٰ إِلَيْهِمْ أَن سَبِّحُوا بُكْرَةً وَعَشِيًّا — "Zakariyya came out from the place of worship to his people and gestured to them that they should glorify God morning and evening" (Surah Maryam — 11). 4. Wahy in the sense of divine decree and ordering, as in the Holy Quran: وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا — "God decreed and ordered the affairs of each heaven" (Surah Ha Mim al-Sajdah — 12). 5. Wahy in the sense of command, as in the Holy Quran: وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي — "and when I commanded the disciples: believe in Me and My messenger" (Surah al-Ma'idah — 111). 6. Wahy in the sense of falsehood, as in the Holy Quran: وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا — "and thus did We appoint for every prophet an enemy — the satanic forces of humankind and jinn — who secretly convey to one another embellished and deceptive speech" (Surah al-An'am — 112). 7. Wahy in the sense of information and communication, as in the Holy Quran: وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ — "and We made them leaders who guided by Our command, and We communicated to them the performance of good deeds" (Surah al-Anbiya' — 73). (Reference: Bihar al-Anwar, Vol. 18, p. 254.) It should be noted that among these seven categories there are some that admit of further sub-divisions, by virtue of which the instances of the use of "wahy" in the Book and Sunnah would become more numerous. This is why Taflisi in his work Wujuh al-Qur'an has enumerated ten categories of wahy, and some scholars have stated even more than ten. However, from one perspective, an overall conclusion may be drawn from the various contexts in which "wahy" and its derivatives are used: from the Lord Almighty, wahy is of two kinds — first, tashri'i wahy (legislative revelation), and second, takwini wahy (creative revelation). Tashri'i wahy is that which was sent down upon the prophets — peace be upon them — and was the connection between them and God through which they received the divine injunctions, commands, and realities. Takwini wahy, in reality, consists of those particular creative instincts, aptitudes, conditions, and laws that God has appointed within the various beings of the universe.

Much has already been said regarding the nature of وحی; however, since this mode of communication is subtle and mysterious, lying beyond the confines of ordinary human perception, all such explanations ultimately fall short of presenting the reality in a fully precise and clear manner. In some instances, these interpretations even lead to misconceptions. In truth, whatever needed to be conveyed about the essence of وحی has already been expressed concisely and elegantly in the verse under discussion. Despite extensive efforts by scholars, no definitive explanatory model has been reached. Nevertheless, it is appropriate at this point to present some of the interpretations proposed by both classical and modern philosophers concerning وحی. A. Interpretation of certain classical philosophers Some classical philosophers, based on elaborate preliminary assumptions, held that revelation (وحی) consists in the intense connection of the prophet’s soul with what they termed the “Active Intellect” (عقل فعال), whose influence extends to both “common sense” (حسّ مشترک) and imagination (خیال). They explained this through the following framework: The human soul possesses three faculties: حسّ مشترک (perception of sensory data), قوہ خیال (imaginative representation of particulars), and قوہ عقل (apprehension of universals). They accepted the Ptolemaic cosmological system of celestial spheres, attributing to these spheres immaterial souls guided by higher intellects (عقول), thereby positing a hierarchy linking celestial bodies with intelligible realities. Human souls, in order to actualize their capacities and grasp truths, must receive emanation (فیض) from the Active Intellect, conceived as the tenth intellect and the source of intellectual actualization. The stronger the human soul, the greater its connection with this Active Intellect, enabling it to acquire knowledge more rapidly and fully. Accordingly, they concluded that the prophet, possessing an exceptionally powerful soul, establishes an intense connection with the Active Intellect, thereby receiving universal truths. The imaginative faculty, in turn, translates these into sensory forms—such as hearing articulated speech or perceiving a figure—while the faculty of حسّ مشترک renders these as externally perceived experiences. Thus, prophetic revelation is interpreted as an internal cognitive‑imaginative process of extraordinary intensity. Critical evaluation This explanation rests upon premises—such as the Ptolemaic cosmology—that have been abandoned and lack empirical or rational support. Moreover, it is inconsistent with the explicit statements of the Qur’an, which describes وحی as a form of communication originating from God, manifesting through inner inspiration, angelic mediation, or auditory perception created by divine act. Reducing revelation to a function of imagination and sensory‑cognitive faculties contradicts these Qur’anic descriptions. A fundamental flaw in this perspective is that it reduces the prophet to the level of an exceptional intellectual genius, differing from others only in degree, not in kind. In contrast, revelation constitutes a distinct mode of knowledge altogether, qualitatively different from ordinary intellectual cognition. B. Interpretation of modern philosophers Certain modern thinkers interpret وحی as a manifestation of “subconscious” or “inner consciousness.” According to this view, the prophet’s extraordinary psychological depth and moral sensitivity produce profound insights, which are then expressed as religious teachings. Revelation is thus understood as an internal experiential state emerging from the depths of the human psyche. Modern encyclopedic discussions—such as those referenced in twentieth‑century works—indicate that although earlier European thought dismissed revelation as a relic of pre‑scientific belief, later investigations into psychological and spiritual phenomena revived interest in the subject. However, even within this revived discourse, revelation is often reduced to a psychological phenomenon rather than a metaphysical communication from a transcendent source. Critical evaluation This interpretation remains largely hypothetical and lacks compelling evidence. It portrays prophets as individuals of exceptional genius and moral insight, rather than as recipients of communication from a transcendent reality. The underlying limitation lies in the attempt to interpret revelation solely through empirical or psychological frameworks, thereby excluding any dimension that transcends ordinary experience. Such an approach inevitably leads to denial of realities that lie beyond sensory verification. C. The theory of intellectual genius Some thinkers go even further, attributing revelation entirely to the intellectual brilliance and genius of prophets, asserting that they formulated ethical and social systems based on insight into human needs. This view effectively denies Prophethood as a distinct reality and reduces it to human intellectual creativity. Critical evaluation Such interpretations amount to a direct negation of Prophethood as described in religious tradition, and they implicitly attribute fabrication to the prophets (which is categorically rejected). In conclusion, the interpretations offered by both classical and modern philosophical approaches fail to adequately explain the reality of وحی. They are, in essence, speculative constructs shaped by philosophical presuppositions. Since they attempt to confine all knowledge within the limits of human cognition, they overlook the possibility of a mode of knowledge originating beyond the human domain—a reality that the Qur’an explicitly affirms.

There is no doubt that we are not fully acquainted with the connection of wahy and its reality — for it is a kind of perception that lies beyond the boundaries of our perceptions, and a kind of connection that is outside the means of our recognition. In short, the world of wahy is for us an unknown world, transcending our comprehension. Truly, how does an earthly human being establish connection with the Origin of the universe? And how does the eternal, everlasting, and infinite Creator establish connection with His limited and contingent creation? And at the time of the descent of revelation, how does the prophet become certain that this connection is from God? These are all questions to which we have no answers, and to insist upon them is also out of place. What comes to our minds here, and what is also worthy of discussion, is the very existence or possibility of this kind of enigmatic connection. We therefore say: there is no proof that negates the possibility of this matter — on the contrary, we observe in the universe many enigmatic connections that we are incapable of explaining, and such connections prove that there exist perceptions and communications above and beyond our senses and ordinary channels of connection. It would be appropriate to clarify this with an example. Suppose you live in a city in which all the inhabitants are congenitally blind — but among all these people you alone possess the faculty of sight. In this city all the people possess four senses (if the five outward human senses — the five external faculties — are accepted), and only you possess all five. You continually observe new and different events in this city with your own eyes and convey these observations to the inhabitants. But they all wonder: what is this mysterious fifth sense whose scope of operation is so vast? And however much you might explain the nature of the faculty of sight and describe its mode of operation in detail, it would be futile — nothing would be understood by them except the most vague and shadowy conception. On one hand, they would be unable to deny it either — for they are perceiving its various effects — and on the other, they would be unable to make any definitive judgment about the reality of sight — for throughout their entire lives they have not employed the faculty of sight for a single moment. We do not say that wahy is a "sixth sense" — rather, we say it is a kind of perception and connection with the unseen world and the holy essence of God. Since we are deprived of this kind of perception and connection, we cannot comprehend this reality as it truly is. We believe in its existence only on account of its effects. We know only this much: that great and magnificent persons came to humanity with a call whose meanings are far beyond the reach of human thought. They called people toward the religion of God and brought with them certain miracles that were beyond human capacity — though what these do establish is that those prophets had a connection with the unseen world. The effects are apparent but the reality of the matter is hidden. Have we lifted the veil from all the secrets of the universe, and do we deny wahy only because we are incapable of comprehending its reality? For we are still incapable of understanding and explaining the mysterious ways of animals. Has the mysterious life of those migratory birds been illuminated for us — birds that sometimes travel a distance of eighteen thousand kilometres from the South Pole to the North Pole on an annual basis? We have not to this day been able to discover how they identify direction, how they recognise the path correctly, and how they cover such vast distances by day and night, in light and darkness — whereas if we were to undertake such a journey without technical instruments and the assistance of a guide, we would be lost without covering even one percent of the distance. This is a mystery that knowledge and learning, science and technology, have not yet uncovered. Similarly, vast schools of fish dwell in the depths of the oceans and generally travel thousands of miles to return to their original birthplace for the purpose of laying eggs. How do they find their original birthplace with such ease? Enigmatic realities of this kind are boundless in our world, and it is precisely these enigmatic realities that prevent us from denying and negating wahy — and that bring to mind the saying of Shaykh al-Ra'is Ibn Sina: كُلُّ مَا قَرَعَ سَمْعَكَ مِنَ الْغَرَائِبِ فَضَعْهُ فِي بُقْعَةِ الْإِمْكَانِ، مَا لَمْ يَذُودَكَ عَنْهُ قَاطِعُ الْبُرْهَانِ If you hear of wonders, do not immediately deny them — rather, place them in the domain of the possible, as long as no conclusive proof prevents their acceptance. Now let us examine what efforts the materialists have made to deny the matter of wahy.

Whenever the subject of revelation (waḥy) is raised, certain materialist thinkers hastily respond that such a concept is incompatible with scientific principles. However, when they are asked to specify precisely in what manner it contradicts scientific principles, they confidently assert that anything not established through scientific verification cannot be accepted. According to their view, only that which is confirmed through empirical experimentation is worthy of acknowledgment. They further argue that even prior to examining the phenomenon of revelation itself, scientific investigation into the human body and mind has not yet identified any hidden faculty capable of connecting human beings to a metaphysical realm. Consequently, they claim that no such faculty can be assumed to exist. They add that the prophets belonged to the same human species as other individuals; therefore, it seems implausible, in their view, to attribute to them a mode of perception or cognition that transcends ordinary human awareness and understanding.

Materialist thinkers adopt this approach not only with regard to the question of revelation (waḥy) but consistently apply the same attitude to all metaphysical issues. In responding to this misunderstanding, it should be emphasized that the domain of empirical knowledge—by which they primarily mean experimental and scientific knowledge—is confined to the material world. The standards and instruments of such sciences consist of laboratories, telescopes, microscopes, and clinical or post‑mortem facilities, and all research is conducted within this limited scope. These sciences, through their instruments and methods, neither affirm nor negate realities beyond the material domain, because their very capacity is restricted to the objects for which they are designed. Scientific tools are effective only within their proper field and are inadequate when applied outside it. For example, if one attempts to observe bacteria using a telescope designed for stellar observation, they will not be seen; yet this does not justify denying the existence of microbes. Similarly, if one tries to observe a distant celestial body through a microscope, it will not appear; but this does not imply its nonexistence. In essence, every field of knowledge requires its appropriate instruments. The understanding of metaphysical realities cannot be achieved through material instruments but rather through sound rational inquiry. It is through rigorous intellectual reasoning that broader dimensions of reality may be apprehended beyond the confines of material observation. Those who attempt to extend scientific judgment beyond its proper domain are, in fact, neither true scientists nor philosophers, but merely superficial claimants to knowledge. From a practical standpoint, it suffices to observe that certain great individuals have appeared in human history and have conveyed teachings that transcend ordinary human capability. These teachings and their آثار indicate a profound connection with a reality beyond the material world. While the exact nature of this connection may remain beyond complete human comprehension, the essential point is not its full conceptual explanation, but the recognition that such a connection indeed exists.

Numerous traditions concerning the nature of revelation (waḥy) are recorded in Islamic sources, indicating that the prophets maintained a profound and mysterious connection with the source of revelation. A number of these reports may be cited for illustration: 1. The differing states of the Prophet during revelation Certain narrations indicate that when revelation descended upon the Messenger of God (صلی اللہ علیہ و آلہ وسلم) through the mediation of an angel, his condition would remain outwardly composed and stable. However, when the connection occurred directly, he would experience an intense weight and gravity, sometimes leading even to a state resembling unconsciousness. Shaykh al‑Ṣaduq, in his work al‑Tawhid, narrates from Imam Ja‘far al‑Sadiq (علیہ السلام) that he was asked: “What was that state of unconsciousness which sometimes overtook the Messenger of God (صلی اللہ علیہ و آلہ وسلم) at the time of revelation?” The Imam replied: “This occurred when there was no intermediary between him and God; it was at such moments that God manifested Himself directly to him.” (Transliteration: Bihar al‑Anwar, vol. 18, p. 256, citing Tawhid al‑Ṣaduq). 2. The manner of Jibra’il’s descent When Jibra’il (علیہ السلام) would descend upon the Prophet (صلی اللہ علیہ و آلہ وسلم), he would approach with the utmost humility and respect. Imam Ja‘far al‑Sadiq (علیہ السلام) states: “Whenever Jibra’il came to the Prophet, he would sit before him like a servant, and he would never enter without seeking permission.” (Transliteration: Bihar al‑Anwar, vol. 18, p. 256, citing ‘Ilal al‑Shara’i‘). 3. Recognition of Jibra’il Another narration indicates that the Prophet (صلی اللہ علیہ و آلہ وسلم) recognized Jibra’il through divine توفیق and inner perception. As Imam Ja‘far al‑Sadiq (علیہ السلام) states: “The Messenger of God recognized that Jibra’il was from God only through divine توفیق.” (Transliteration: Bihar al‑Anwar, vol. 18, p. 256). 4. The physical intensity of revelation A further report, attributed to ‘Abd Allah ibn ‘Abbas, describes the physical experience of the Prophet during revelation: “Whenever revelation descended upon the Messenger of God, he would feel intense pain; his head would become heavy, and he would experience a great burden. This is what is referred to in the Qur’an: ‘إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا’. It is also reported that Jibra’il descended upon him many thousands of times.” (Transliteration: Bihar al‑Anwar, vol. 18, p. 261). These reports collectively illustrate that revelation was not an ordinary psychological or intellectual process, but rather an extraordinary experience characterized by profound spiritual intensity, varying modes of perception, and a direct or mediated connection with the divine source.

See ayat 53 for tafseer.

As noted earlier, after the general discussion of revelation (waḥy) in the preceding verse, the present verse turns specifically to the revelation received by the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم) and states: just as We revealed to the previous prophets through various means, so too We have revealed to you a “روح” from Our command (وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا). The expression “كَذَلِكَ” may indicate that all the modes of revelation mentioned previously are encompassed here—sometimes through direct divine communication, sometimes through the mediation of an angel, and sometimes through forms resembling auditory perception, as also indicated in earlier discussions and narrations. A question arises concerning the meaning of “روح” in this verse. Two principal interpretations have been offered by exegetes: First, that “روح” refers to the Qur’an itself, since it is the source of life for the heart and the spirit. This interpretation has been adopted by the majority of classical and later commentators. It is also supported by Raghib, who states that the Qur’an is called “روح” because it is the cause of eternal life. This meaning is fully consistent with various contextual clues within the verse, including the reference to revelation and the terminology employed throughout. Although in other Qur’anic passages the term “روح” is used in different senses, the present context strongly supports the interpretation that it refers to the Qur’an. Second, it has been suggested that “روح” refers to “روح القدس,” that is, a great angel, possibly greater in rank than Jibra’il and Mika’il. According to this interpretation, “أَوْحَيْنَا” would carry a meaning similar to “أَنْزَلْنَا,” that is, We sent down this exalted being upon you. Some narrations lend support to this view; however, given the internal evidence of the verse, the first interpretation appears more appropriate, and those narrations may be understood as referring to a deeper or inner dimension of the verse. The verse continues: you did not know what the Book was, nor faith, but We made it a light by which We guide whom We will from among Our servants (مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَنْ نَّشَاءُ مِنْ عِبَادِنَا). This indicates that prior to revelation, the Prophet (صلی اللہ علیہ و آلہ وسلم) was not acquainted with the detailed contents and teachings of the Qur’an; however, this does not in any way imply a lack of faith or معرفت of God. Rather, it refers specifically to the absence of prior knowledge of the revealed Book in its complete form. Historical reports and the well‑known statement of Amir al‑Mu’minin ‘Ali (علیہ السلام) in Nahj al‑Balaghah support the view that the Prophet was under divine guidance even before Prophethood. The verse then affirms: indeed, you guide to a straight path (وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُّسْتَقِيمٍ). This Qur’an is not only a light for the Prophet but for all humanity, guiding them to the صراط مستقیم. It is a mercy and a means of life for those who respond to it, as also expressed elsewhere: “قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ”. Finally, the nature of this straight path is clarified: the path of God, to whom belongs whatever is in the heavens and the earth (صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ). There can be no path straighter than that which leads to the Creator of existence, nor any سعادت greater than that which culminates in nearness to Him. The concluding statement of the Surah reinforces this reality: behold, to God all matters return (أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ). This declaration serves both as glad tidings for the righteous and as a warning for the wrongdoers: all beings must ultimately return to Him. It also establishes that revelation must originate from God alone, since He is the ultimate source and end of all affairs. Through this, the conclusion of the Surah harmoniously corresponds with its opening, both centered upon the theme of divine revelation and guidance.

There is no doubt that prior to the commencement of his Prophethood, the Prophet of Islam (صلی اللہ علیہ و آلہ وسلم) neither prostrated before any idol nor deviated, even in the slightest degree, from the path of Divine Unity. However, the question arises: under which religious framework did he practice at that time? On this issue, scholars have expressed differing views. Some maintain that he followed the religion of ‘Isa (علیہ السلام), since at that point the only formally established and legally un-abrogated religion was that of Jesus Christ. Others hold that he adhered to the Abrahamic tradition, on the basis that Ibrahim (علیہ السلام) is regarded as the patriarch of the prophets and that the Qur’an itself refers to Islam as the “millah of Ibrahim,” as in the verse: “مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ.” A further group of scholars have expressed suspension of judgment, arguing that although the Prophet must have followed a divinely guided path, the precise designation of that path is not explicitly known. While each of these positions has some supporting considerations, none of them can be regarded as definitive. A fourth perspective appears more coherent: namely, that the Prophet (صلی اللہ علیہ و آلہ وسلم) followed a divinely ordained, specific program appointed for him by God, distinct in its form, until the formal revelation of Islam. This interpretation is supported by the well‑known report in Nahj al‑Balaghah, already cited earlier, in which it is stated that from his earliest years, God assigned to him a عظیم angel who continually guided him along the path of moral excellence and virtue. Such a continuous guidance strongly suggests a special, divinely tailored mode of conduct specific to his person. A further corroboration lies in historical evidence: there is no record that the Prophet participated in the religious practices of the Jews or Christians, nor did he ever attend their places of worship. Similarly, he never joined the polytheists in idol‑worship. Rather, he consistently maintained commitment to monotheism, upholding moral principles and devotion to God in an exemplary manner. According to Allamah Majlisi, numerous narrations indicate that from the earliest stages of his life, the Prophet was supported by روح القدس, and that his actions were guided through this divine assistance. This suggests an ongoing connection with divine guidance even prior to the formal declaration of Prophethood. Allamah Majlisi himself advances the view that the Prophet possessed the مقام of Prophethood prior to the official proclamation of his رسالت. According to this view, communication with the unseen occurred through various means—sometimes through angelic discourse, sometimes through the hearing of voices, and sometimes through true dreams. At the age of forty, the command to declare the Message publicly was given, and the Qur’an and Islam were then revealed in their complete and formal form. He supports this position through several arguments, many of which align with the considerations already discussed. In summary, although the precise formal designation of the Prophet’s pre‑mission religious framework remains a matter of interpretation, the evidence strongly indicates that he was divinely guided, continuously supported, and firmly established upon the path of توحید and ethical perfection, in a manner uniquely appointed by God for him.

In light of the foregoing discussion, a question arises: if this is the nature of the Prophet’s (صلی اللہ علیہ و آلہ وسلم) faith and actions prior to the declaration of Prophethood, then why does the verse state: “مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ” (you did not know what the Book was, nor faith)? Although this question has been addressed to some extent in the preceding explanation of the verse, it is appropriate to elaborate further for clarity. The intent of the verse is that prior to the revelation of the Qur’an and the formal establishment of Islam, the Prophet (صلی اللہ علیہ و آلہ وسلم) was not acquainted with the detailed contents, injunctions, and comprehensive teachings of this revealed Book. As for the term “الإيمان,” since it appears in conjunction with “الکتاب,” and in light of the subsequent expressions in the verse, it becomes evident that it refers specifically to faith in the detailed contents of the revealed scripture, rather than to faith in its absolute and universal sense. Consequently, there is no contradiction between this verse and the established understanding of the Prophet’s pre‑Prophetic ایمان, nor can it serve as any support for those who, ignoring historical realities, seek to deny his prior faith altogether. Some exegetes have also offered additional explanations in response to this question, among which the following are noteworthy: First, that “الإيمان” does not refer solely to inner belief, but in its Islamic usage encompasses conviction of the heart, affirmation by the tongue, and action by the limbs; thus, the verse may be understood within this broader framework. Second, that “الإيمان” here refers specifically to belief in Prophethood (رسالت) alongside توحید. While the Prophet (صلی اللہ علیہ و آلہ وسلم) was certainly a monotheist before the declaration of his mission, he had not yet been commanded to affirm his own Prophethood in the formal and explicit sense that followed revelation. Third, that the expression pertains to those elements of faith that cannot be attained through rational reflection alone, but require divine communication—such as many detailed aspects of the Hereafter. Fourth, that an implied phrase may be understood in the verse, rendering its meaning as: “you did not know how to call people to faith” (مَا كُنتَ تَدْرِي كَيْفَ تَدْعُوا الْخَلْقَ إِلَى الْإِيمَانِ). While each of these interpretations has been proposed with some justification, the interpretation most consistent with the context and wording of the verse is the first explanation: namely, that the verse negates not the Prophet’s essential ایمان, but rather his prior knowledge of the revealed Book and the detailed content of the faith as later presented in the Qur’an.

In the phrase “لَكِن جَعَلْنَاهُ نُورًا…” (but We made it a light), the referent of the pronoun has been understood in different ways. Some exegetes have held that it refers specifically to the Qur’an, while others have suggested that it denotes the نورِ ایمان, the divine light of faith. However, the more appropriate interpretation is that the pronoun refers collectively to both the Qur’an and ایمان, since both ultimately converge upon a single underlying reality. For this reason, the use of a singular pronoun is justified in this context. O Lord, illuminate our hearts permanently with the light of ایمان and guide us toward that which leads to goodness and felicity. O God, grant us such dignity of spirit and patience that we do not fall into transgression in times of blessing nor lose heart in the face of hardship and trial. O Sustainer, on that Day when the wrongdoers and the arrogant wander in confusion without refuge, and the believers remain secure under Your protection and care, admit us among the sincerely faithful. Āmīn yā Rabb al‑‘Ālamīn.