Ad-Dukhan

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

At the beginning of this Surah, as in the preceding four and the following two Surahs—which together form a group of seven—we once again encounter the disjointed letters (حٰم). The interpretation of the disjointed letters (huruf al‑muqatta‘at) has already been discussed in detail earlier. (For further discussion, see Tafsir Nemuneh, transliteration: Tafsir Nemuneh, vol. 1, under the beginning of Surah al‑Baqarah; vol. 2, at the beginning of Surah Al‑‘Imran; and vol. 4, at the beginning of Surah al‑A‘raf.) In particular, regarding “حٰم,” a detailed discussion has already been presented at the beginning of the first Surah among the Hawamim (Surah al‑Mu’min) and then in Surah “Ha Mim Sajdah.” It is also noteworthy that at this point some exegetes have interpreted “حٰم” as an oath. That is, two oaths are mentioned here: one by “حٰم” itself, and another in the subsequent verse by the “clear Book.” These two oaths follow one another and are interconnected: one oath is by the letters “حٰم,” and the other by the sacred Book which has itself taken the form of a scripture composed of such letters. In the second verse of this Surah, as already mentioned, an oath is taken by the Qur’an: “وَالْكِتَابِ الْمُبِينِ” By the manifest Book. A Book whose contents are clear, whose teachings are evident, whose guidance is vital, whose laws are constructive, and whose program is balanced and well‑ordered—a Book that is itself the clearest proof of its own truth. The question then arises: for what purpose is this oath taken? The following verse clarifies this reality by stating that We have indeed sent down the Qur’an—which serves as proof of the truthfulness of the Messenger of Islam (صلی اللہ علیہ وآلہ وسلم)—on a blessed night: “إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ” The word “مباركة,” derived from “بركة,” signifies something beneficial, abundant, and enduring. This “blessed night” is understood by most exegetes to refer to Laylat al‑Qadr. It is a night that is the source of all الخير and the origin of enduring goodness; a night in which, through the revelation of the Qur’an, the destiny of humanity assumed a new direction. It is a night in which the destinies of creation are recorded. Indeed, the Qur’an descended upon the pure heart of the Prophet (صلی اللہ علیہ وآلہ وسلم) during such a decisive night. It is also noteworthy that the verse apparently indicates that the entire Qur’an was revealed on this night. The purpose of this revelation is also indicated within the same verse: “إِنَّا كُنَّا مُنذِرِينَ” Indeed, We have always been warners. It has been Our enduring practice to send prophets and messengers to warn the transgressors and polytheists, and the sending of the Qur’an to the Prophet (صلی اللہ علیہ وآلہ وسلم) represents the final stage of this continuous chain. It is true that the prophets bring both warning (indhar) and glad tidings (bushra); however, since their message is particularly directed toward those engaged in wrongdoing and disbelief, emphasis is placed here on warning.

In the preceding verses—particularly at the beginning of the Surah—the statements of the polytheists regarding the attribution of offspring to God were mentioned; they considered the angels to be daughters of God. Moreover, a few verses earlier, reference was made to ‘Isa (علیہ السلام), his pure doctrine of توحید, and his call toward the worship of the Lord. Therefore, in these verses, another method has been adopted to negate such false beliefs. God thus states: “قُلْ إِن كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ” Say: If the Most Merciful had any offspring, then I would be the first to honor and obey. For my faith and conviction in God are greater than yours, and my knowledge and awareness of Him are superior; thus, I would precede you in honoring and obeying His offspring. Although some exegetes have considered the content of this verse to be complex and have presented various interpretations, some of these interpretations appear unusual. For instance, some have taken “إن” in a negative sense and understood “أَنَا أَوَّلُ الْعَابِدِينَ” to mean that “I am the foremost in worshipping God,” yielding the meaning: “God has no offspring, and I am the first to worship Him.” Others have taken “العابدين” to mean “one who refuses worship,” resulting in the interpretation: if God had offspring, I would not worship such a being. Clearly, such interpretations do not conform to the apparent meaning of the verse. However, upon careful reflection, there is no complexity in this statement. Rather, it represents a compelling rhetorical style used when addressing obstinate and contentious individuals. For example, if someone erroneously claims that a certain person is the most learned, one may respond: if he were truly the most learned, we would be the first to follow him. The purpose of this formulation is to prompt reflection and to draw the individual out of error. Two points require attention here. First, the term “عبادت” does not always denote worship in the strict sense; it may also signify obedience, reverence, and respect, and this meaning is intended here. Second, in Arabic rhetorical usage, such conditional expressions may be employed even in cases that are impossible, in order to engage the opponent on their own terms and demonstrate forbearance in argumentation. Accordingly, the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم) conveys that the notion of God having offspring is untenable; if it were so, he would have been foremost in acknowledging it. After this, another clear argument is presented to refute such claims: “سُبْحَانَ رَبِّ السَّمَاوَاتِ وَالْأَرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ” Glory be to the Lord of the heavens and the earth, the Lord of the Throne, exalted above what they attribute to Him. The One who is the owner and administrator of the heavens and the earth, and the Lord of the Great Throne—what need could such a Being have for offspring? He is infinite and encompasses the entirety of creation; He is the sustainer of all beings. Offspring is needed only by one subject to death who seeks continuity, or by one who, due to weakness or solitude, requires assistance and companionship. The very notion of offspring implies corporeality and limitation within time and space, which are wholly inapplicable to the Divine. The mention of “رَبِّ السَّمَاوَاتِ وَالْأَرْضِ” followed by “رَبِّ الْعَرْشِ” represents the transition from the general to the specific. The term “عرش” has been used for the entirety of the cosmos as the seat of divine sovereignty. It may also refer to the metaphysical realm in contrast to the material cosmos indicated by “السماوات والأرض.” The discourse then adopts a tone of disengagement and warning: “فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّى يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ” So leave them to engage in vain discourse and play until they encounter the Day that has been promised to them. It is evident that this refers to the Day of Judgment, not to the moment of death, since the recompense of actions occurs on that Day. The following verse continues the discussion of توحید, which is both a conclusion and reinforcement of the earlier arguments, and presents seven attributes of God that establish its foundation. First, the beliefs of the polytheists—who held that there were separate deities for the heavens, the earth, and various domains—are negated: “وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الْأَرْضِ إِلَهٌ” He is the One who is God in the heavens and God on the earth. Since His lordship over the heavens and the earth has already been acknowledged, His exclusive right to be worshipped necessarily follows. Neither angels, nor ‘Isa (علیہ السلام), nor idols possess the attribute of lordship; all are created beings, sustained by Him, and themselves engaged in His worship. Then two further attributes are stated: “وَهُوَ الْحَكِيمُ الْعَلِيمُ” He is the Wise and the All‑Knowing. All His actions are founded upon wisdom, and He is fully aware of all things, including the deeds of His servants, whom He recompenses according to His wisdom. Next, His boundless sovereignty and enduring blessings are described: “وَتَبَارَكَ الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا” Blessed is He to whom belongs the dominion of the heavens, the earth, and all that lies between them. The term “تبارك” denotes abundance of goodness and permanence; both meanings apply, since His existence is eternal and He is the source of all الخير. Indeed, true abundance and greatness presuppose permanence; that which is transient cannot be described as truly abundant. Finally, the sixth and seventh attributes are stated: “وَعِندَهُ عِلْمُ السَّاعَةِ وَإِلَيْهِ تُرْجَعُونَ” With Him is the knowledge of the Hour, and to Him you will be returned. Thus, knowledge of the Day of Judgment is exclusively with Him, and all beings will ultimately return to Him. Therefore, if you seek goodness and blessing, it must be sought from Him alone, not from idols or false deities, for they have no authority over your destiny nor any role in your ultimate return.

It is noteworthy that in the above verses—by implication—and explicitly in Surah al‑Qadr, it is stated that the Qur’an was revealed on Laylat al‑Qadr, and this is deeply meaningful. This is the night in which the destinies of people and their sustenance are decreed, and it is on this very night that the Qur’an descended upon the pure and sanctified heart of the Messenger (صلی اللہ علیہ وآلہ وسلم). Does this not indicate that the destiny and ultimate outcome of human beings are intrinsically connected with the contents of this divine Book, and that there exists a profound relationship between them? Does it not imply that not only the spiritual life of human beings, but also their material life is inseparably linked to it—that their freedom from enemies, their honor, their stability, and the flourishing of their settlements and cities are all dependent upon it? Indeed, the very night in which the decrees of the universe are determined is the night on which it was revealed.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

In the preceding verses, it was explained that if they were seekers of certainty, the means of attaining certainty were abundant and readily available. In the first of the verses under discussion, it is stated that they are not seekers of certainty; rather: “بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ” Rather, they are in doubt, playing with the truth. If they doubt the truth of this divine Book and your prophethood, it is not because the matter is complex; rather, it is because they do not engage with it seriously. Instead, they treat it lightly and dismiss it through mockery. At times, they ridicule it, and at other times, they feign ignorance and occupy themselves with new distractions. The word “يَلْعَبُونَ,” derived from “لعب,” in the view of Raghib in Mufradat, originally refers to saliva that drips from the mouth. Since, in play and amusement, a person does not have a serious or purposeful goal, it is likened to such purposeless dripping. In any case, it is an established reality that serious reflection greatly aids in recognizing truths, whereas a trivial and unserious approach places veils over the face of reality. In the next verse, addressing the Messenger (صلی اللہ علیہ وآلہ وسلم), a warning is delivered to these obstinate deniers: “فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ” So await the day when the sky will bring a manifest smoke. A smoke that will envelop all people: “يَغْشَى النَّاسَ” Then it will be said to them: “هَذَا عَذَابٌ أَلِيمٌ” This is a painful punishment. At that moment, dread and anxiety will encompass their entire being, all veils will be lifted from their eyes, and they will become aware of their grave errors. Turning toward the Divine Presence, they will say: “رَبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مُؤْمِنُونَ” Our Lord, remove the punishment from us; indeed, we are believers. However, their claim is rejected, and it is said: “أَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَاءَهُمْ رَسُولٌ مُّبِينٌ” How can they receive admonition when a clear Messenger had already come to them? A Messenger whose person was manifest and whose teachings, arguments, and miracles were all clear. Yet instead of submitting, believing in the One God, and accepting His commands wholeheartedly, “ثُمَّ تَوَلَّوْا عَنْهُ وَقَالُوا مُعَلَّمٌ مَّجْنُونٌ” they turned away from him and said: he is taught by others and is mad. At times they claimed that a Roman slave instructed him, and that these verses were fabricated from such narratives. The Qur’an responds: “وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ، إِنَّمَا يُعَلِّمُهُ بَشَرٌ … وَهَذَا لِسَانٌ عَرَبِيٌّ مُّبِينٌ” At other times, they alleged that he had lost his mental balance. Then it is stated: “إِنَّا كَاشِفُوا الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ” We will remove the punishment from you for a short period, but you will return again (to your disbelief). Thus, whenever they were afflicted, they would express regret and resolve to change, but once the affliction subsided, they reverted to their previous conduct. In the final verse under discussion, it is stated: “يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنتَقِمُونَ” On the day when We shall seize them with the Great Seizure, indeed We shall take retribution. The word “بطش” signifies seizing with force, and “البطشة الكبرى” indicates the severity and magnitude of that punishment awaiting them. In summary, even if their punishment is temporarily eased or suspended, a severe and unavoidable punishment awaits them. The term “منتقمون,” derived from “انتقام,” denotes the act of administering punishment; in its original sense it does not imply personal vengeance, but rather the just imposition of penalty.

Regarding the meaning of “دخان” (smoke) mentioned in these verses as a sign of divine punishment, exegetes have expressed differing views. Among them, two principal interpretations are noteworthy: The first interpretation refers to the punishment that befell the disbelievers of Quraysh during the time of the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم). The Prophet invoked supplication against them, saying: “اللّهم سنين کسني يوسف” O God, afflict them with years of famine like those in the time of Yusuf (علیہ السلام). Consequently, such a severe drought struck Makkah and its surroundings that people suffered extreme hunger and thirst. In this condition, whenever they looked toward the sky, they perceived it as filled with smoke. The situation became so dire that they were compelled to consume carrion and even the bones of dead animals. They came to the Prophet (صلی اللہ علیہ وآلہ وسلم) and said: “O Muhammad, you command us to uphold kinship ties, yet your own relatives are perishing under these conditions. If this punishment is removed from us, we shall believe.” The Prophet prayed for them, abundance returned, and the affliction was lifted, yet they failed to take admonition and reverted to their prior state of disbelief (Majma‘ al‑Bayan, transliteration: Majma al‑Bayan, vol. 9). According to this interpretation, the “smoke” did not have an objective external existence; rather, due to intense hunger and suffering, their perception of the sky became darkened. Thus, “دخان” is taken metaphorically, indicating a severe and distressing condition. Some exegetes have also stated that in Arabic usage “دخان” is employed metaphorically for widespread calamity. Others have noted that drought and the absence of rainfall cause dust and darkness to fill the atmosphere, which is also described as “smoke.” Accordingly, in this interpretation, “دخان” bears a figurative meaning. The second interpretation holds that “دخان مبین” refers to an actual, dense smoke that will envelop the sky before the end of the world and the قيامت. This smoke will cover the entirety of the heavens and will signify both the end of the worldly order and the beginning of a painful punishment for the wicked. At such a time, the unjust will awaken from heedlessness and will plead for the removal of the punishment and for a return to worldly life, but their request will not be accepted. According to this interpretation, “دخان” is understood in its literal sense, and the content of these verses corresponds to other Qur’anic passages in which the disbelievers, near the time of judgment, seek relief from punishment and a return to the worldly life, only to be denied. However, this interpretation presents a difficulty with respect to the verse: “إِنَّا كَاشِفُوا الْعَذَابِ قَلِيلًا إِنَّكُمْ عَائِدُونَ” because, on the Day of Judgment or at the end of the world, punishment is not lifted so that people might return to disbelief. This difficulty may be resolved by interpreting the statement conditionally, yielding the meaning that if the punishment were to be lifted, they would revert to their former conduct, similar to: “وَلَوْ رُدُّواْ لَعَادُواْ لِمَا نُهُواْ عَنْهُ” Furthermore, interpreting “الْبَطْشَةَ الْكُبْرَى” (the great seizure) as referring to the event of the Battle of Badr appears remote, whereas it corresponds more closely to the punishments of the Hereafter, in terms of its severity and magnitude. Additional support for the second interpretation is found in narrations from the Prophet (صلی اللہ علیہ وآلہ وسلم) describing “دخان” as one of the signs of the approach of the قيامت. For instance, it is reported that a smoke will appear, covering the space between the east and the west for forty days and nights; it will affect the believer mildly, like a cold, but the disbeliever severely. Similar reports are found in sources such as Tafsir al‑Dur al‑Manthur (transliteration: Tafsir al‑Dur al‑Manthur, vol. 6). In narrations transmitted through the Ahl al‑Bayt (علیہم السلام), “دخان” is likewise mentioned among the signs of the end times, alongside other events such as the appearance of the Dajjal and the descent of ‘Isa (علیہ السلام), as recorded in works such as Bihar al‑Anwar (transliteration: Bihar al‑Anwar, vol. 52). From the totality of the discussion, it may be concluded that the second interpretation appears more appropriate.

See ayat 21 for tafseer.

See ayat 21 for tafseer.

See ayat 21 for tafseer.

See ayat 21 for tafseer.

In the preceding verses, the obstinacy of the Arab polytheists and their refusal to submit to the truth were discussed. In these verses, an example from earlier communities is presented—those who adopted the same path and consequently became subject to painful punishment and severe defeat—so that, on the one hand, it may provide consolation to the believers, and on the other, serve as a warning and threat to the stubborn deniers. This example is the narrative of Musa and Pharaoh. God states: “وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ” And indeed, before them We tested the people of Pharaoh. The term “فتنا” derives from “فتنہ,” which originally refers to placing gold in fire in order to purify it, and thereafter came to denote all forms of testing and trial. Human life, in its entirety, is encompassed by such tests, for this world is fundamentally a place of trial. The people of Pharaoh, possessing a powerful state, immense wealth, and extensive resources, lived in great splendor. This very grandeur led to arrogance, and they became engaged in various acts of ظلم and wrongdoing. At that time, a noble Messenger came to them: “وَجَاءَهُمْ رَسُولٌ كَرِيمٌ” A Messenger distinguished by noble character, noble rank before God, and noble lineage—and this Messenger was none other than Musa ibn ‘Imran. Musa (علیہ السلام), in a composed, dignified, and sincere manner, addressed them with appeal and gentleness, saying: “أَنْ أَدُّوا إِلَيَّ عِبَادَ اللهِ” That you should render obedience to me, O servants of God. According to this interpretation, “عباد الله” refers to the people of Pharaoh themselves. Although this expression is often used for righteous servants, it is also employed in addressing disbelievers to incline their hearts toward truth. Thus, “أَدُّوا” signifies obedience to divine command and the fulfillment of God's ordinances. Some exegetes have offered another interpretation, suggesting that “عباد الله” refers to Bani Isra’il and that the phrase implies their release from bondage and their being entrusted to Musa (علیہ السلام), similar to: “أَنْ أَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ” However, the wording “أَدُّوا” generally applies to fulfilling obligations rather than handing over persons, making the first interpretation more consistent with the linguistic usage. The verse then continues with Musa (علیہ السلام) declaring: “إِنِّي لَكُمْ رَسُولٌ أَمِينٌ” Indeed, I am a trustworthy Messenger for you. This statement anticipates and refutes the accusations leveled against him by the people of Pharaoh—such as sorcery, ambition for power, or attempts to undermine their political order. He further states: “وَأَنْ لَّا تَعْلُوا عَلَى اللهِ إِنِّي آتِيكُم بِسُلْطَانٍ مُّبِينٍ” That you should not exalt yourselves against God, for I have come to you with a clear proof. Here, “علو” refers to any form of rebellion against God—whether disobedience, harming His Messenger, or claiming divinity. Musa (علیہ السلام) presented both clear miracles and compelling rational arguments. Recognizing the tendency of arrogant powers to resort to false accusations or even violence when their interests are threatened, Musa (علیہ السلام) declares beforehand: “وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَن تَرْجُمُونِ” I seek refuge in my Lord and your Lord lest you stone me. This may indicate both physical harm (such as stoning) and verbal abuse or false accusations, as “رجم” can encompass both meanings. It also demonstrates his unwavering resolve and reliance upon divine protection, reinforcing the morale of his followers and diminishing the confidence of his adversaries. Finally, Musa (علیہ السلام) concludes: “وَإِن لَّمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ” And if you do not believe me, then at least keep away from me. He expresses his certainty that, supported by his clear signs and divine promise, his mission will continue and succeed. Thus, he asks only that they do not hinder his path or obstruct others from receiving guidance. However, it is evident that arrogant and oppressive rulers, when they perceive a threat to their illegitimate interests, do not remain silent or accept such proposals easily. The subsequent verses describe precisely this response.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

Moses — peace be upon him — employed all the means of guidance to produce an effect in the darkened hearts of those criminals, yet not a particle of effect was produced upon the people of Pharaoh. Every door was knocked upon but nowhere was there any hearing. He therefore despaired of them and saw no path open except to invoke imprecation upon them — for a corrupt people in whose guidance no hope remains has no right to life in the order of creation; for them only one path exists, that the divine punishment descend upon them and annihilate their impure existence from the face of being. Hence in the first verse under commentary it is stated: Moses supplicated to his Lord that these are a criminal and sinful people (فَدَعَا رَبَّهُ أَنَّ هَٰؤُلَاءِ قَوْمٌ مُّجْرِمُونَ). What an excellent imprecation — Moses does not say: O God, do this to them and that; he simply states: these are criminal people and no hope of their guidance remains. God accepted his supplication and as the prelude to the descent of punishment upon the people of Pharaoh and the deliverance of the Children of Israel from that punishment, Moses was commanded: depart with My servants by night, for Pharaoh and his army shall pursue you (فَأَسْرِ بِعِبَادِي لَيْلًا إِنَّكُم مُّتَّبَعُونَ). But do not be troubled — it is necessary that they pursue you so that they may witness the end that awaits them. Moses — peace be upon him — is commanded to depart by night, taking with him the believing servants of God — the Children of Israel who had believed in him — and certain other Egyptians who were ready to believe and had responded to his call, and to reach the bank of the Nile, cross the Nile by miraculous means, and arrive at the Promised Land of Palestine. It is true that Moses and his followers undertook this journey by night, but it is also certain that a movement of such vast numbers could not long remain hidden from the Pharaonians. Perhaps only a few hours had elapsed before Pharaoh's spies had informed him of this great event — or in other words, the "collective escape of the slaves." Pharaoh commanded that they be pursued with a great army. The interesting thing is that all these contents and all of this are conveyed in the above verse in a single most brief clause: إِنَّكُم مُّتَّبَعُونَ — you shall be pursued. What has been omitted here for the sake of brevity has been stated in brief passages in other Quranic verses, such as verse 77 of Surah Ta Ha: وَلَقَدْ أَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَّا تَخَافُ دَرَكًا وَلَا تَخْشَىٰ — We revealed to Moses: depart with My servants by night and open for them a dry path in the sea; you need not fear being overtaken nor dread being drowned. The verses under commentary then state: when you have safely crossed the sea, leave the sea still and open (وَاتْرُكِ الْبَحْرَ رَهْوًا). By the sea in these verses is meant the great River Nile itself. The exegetes and lexicographers have cited two meanings for "rahwan" — on the measure of "sahw": one is "still" and the other is "open," and there is no objection to combining both meanings here. But why was Moses — peace be upon him — given this command? It is a natural matter that Moses and the Children of Israel wanted the two sides of the water to merge immediately once they had crossed, so that this dry path would fill instantly and they could move quickly and safely away from Pharaoh's army toward the Promised Land. But the command they received was not to rush as they crossed the sea and to leave the sea in that very state, so that Pharaoh and his army to the last man would enter it — for the surging waves of the Nile had been commanded to bring about their destruction and ruin. Hence at the close of the verse it is stated: they are a drowned army (إِنَّهُمْ جُندٌ مُّغْرَقُونَ). This is God's definitive and absolute decree concerning those proud and rebellious people — that they must drown in the great River Nile that was the source of their wealth and power and the factor of their life — and this very river must by a single divine command become the cause of their death and annihilation. And so it came to pass: when Pharaoh and his army reached the bank of the Nile, the Children of Israel had already crossed from the other side. Since the appearance of such a path in the middle of the Nile was sufficient to draw even an elementary schoolchild's attention toward it being a great divine miracle, yet pride and arrogance did not allow these blind-hearted people to comprehend this manifest reality and prostrate before God in acknowledgement. Perhaps they assumed that this transformation of the Nile had also occurred by Pharaoh's command, and perhaps it was with this very claim that Pharaoh led his followers onto that river path, until the last of his followers had entered — and when they reached the middle, suddenly the surging waves of the Nile fell upon them like a collapsing structure and drowned them all. One point in these verses that draws attention is their extreme brevity combined with comprehensiveness — the additional clauses that are either understood from the context or from other clauses have been omitted. A detailed narrative is being set forth in three verses or three brief clauses, and those three clauses say only: "Moses supplicated his Lord that these people are criminals"; "he was told to depart with My servants by night, for you shall be pursued"; "leave the sea still and open, for they are a drowned army." Despite the fact that they had not yet drowned, the expression "drowned" is used to indicate the absolute and definitive nature of God's decree. Now comes the question of what admonishing events transpired after the drowning of Pharaoh and the Pharaonians. The Holy Quran in the subsequent verses describes their great wealth in five subjects, which constitute a summary of their entire life and which became the inheritance of the Children of Israel. First it is stated: how many gardens and springs they left behind (كَمْ تَرَكُوا مِن جَنَّاتٍ وَعُيُونٍ). Gardens and springs were the most valuable and important among all their possessions — for the land of Egypt was fertile and productive precisely on account of the Nile. By these springs may be meant the springs that gushed from certain mountains and irrigated the lands, or the large and small canals drawn from the River Nile that passed through their lush and verdant gardens — and it is not remote to apply the word "'ayn" (spring) to these canals. Then it is stated: and cultivated fields and noble and pleasant palaces (وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ). These two were also their important capital — great agricultural production irrigated by the waters of the Nile upon which the entirety of Egypt depended, diverse grain harvests and other agricultural commodities both consumed domestically and exported to other countries, upon whose agriculture the entire economic system of the country rested. The same applies to the lofty palaces and inhabited areas, for these too hold great importance in human life. The "nobility" and preciousness of those palaces is stated from the outward standpoint and from their own perspective — for according to Quranic logic, the splendor of such tyrannical ostentation and the dwellings and palaces that cause heedlessness of God's remembrance do not deserve the attribute of "karim." Some exegetes hold that "maqam karim" refers to the gatherings of festivity and celebration and the platforms upon which eulogists and poets would sit and compose panegyrics in praise of Pharaoh — but the first meaning is more appropriate. Since they possessed, in addition to these four important matters, a great quantity of other means of obtaining blessings, an allusion is made to these in a brief clause: and many other blessings in which they lived in ease and pleasure (وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ). (Explanatory Note 1: "Na'matun" — with a fathah on the nun — means the obtaining of blessings, and with a kasrah means the sending of blessings — this distinction is made by most exegetes and lexicographers, while other exegetes hold that both carry the same meaning and all kinds of important benefit are included in the concept.) (Explanatory Note 2: "Fakihina" sometimes carries the meaning of benefiting from "fawakihi" — fruits — and sometimes the meaning of lighthearted and entertaining speech, and sometimes the meaning of enjoying every kind of pleasure and benefiting from blessings — the last meaning being the most comprehensive of all.) After this it is stated: yes, such was their fate, and We made other people the heirs of all the wealth, sovereignty, and possessions of the Pharaonians (كَذَٰلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ). (Explanatory Note: "Kadhaliika" is the predicate of an elided subject, the implied reading being "al-amru kadhaliika" — and such words are used for emphasis; other exegetes have also cited several other possibilities regarding its syntactic structure.) "Qawman akharin" — other people — refers to the Children of Israel, as explicitly stated in verse 59 of Surah al-Shu'ara'. The word "irth" — inheritance — alludes to the fact that they came to possess all these possessions and riches without any pain, difficulty, or the shedding of heart's blood — just as a person receives an inheritance without any hardship. It is also worthy of mention that from this verse and from a similar verse in Surah al-Shu'ara' it is apparent that after the drowning of Pharaoh and his companions, the Children of Israel returned to the land of Egypt and became the heirs of the inheritance of the Pharaonians, establishing their own government there. The course of events also indicates that Moses — peace be upon him — after the termination of Pharaonic authority and governance in Egypt would certainly not have permitted the country to descend into any kind of political chaos. However, this does not conflict with the explicit Quranic statements that inform us that the Children of Israel, after being freed from the clutches of the Pharaonians, set out toward the Promised Land of Palestine — the events of which are also mentioned in detail in the Holy Quran. For it is possible that some of them, into whose hands the land of Egypt had come, remained there as representatives of Moses — peace be upon him — while many others journeyed toward Palestine. (For further details see Tafsir-i Namunah, Vol. 8, under verse 59 of Surah al-Shu'ara'.) The final verse of this series states: neither the sky wept for them nor the earth, and no respite was granted to them at the time the calamities descended (فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنظَرِينَ). By the sky and earth not weeping for them is perhaps meant their baseness and the absence of any friend or sympathiser for them — for it is the custom of the Arabs that when they wish to indicate the greatness and importance of the station of a person struck by calamity they say: "the sky and earth wept for him and the sun and moon darkened at his loss." The possibility has also been mentioned that this refers to "the weeping of the inhabitants of sky and earth" — for they weep for the believers and the intimates of God, not for tyrants like the Pharaonians. Some exegetes have said that the weeping of sky and earth is literal weeping, manifesting in a form of transformation and particular redness — beyond the redness that occurs at sunrise and sunset. As stated in a tradition: لَمَّا قُتِلَ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ (ع) بَكَتِ السَّمَاءُ عَلَيْهِ وَبُكَاؤُهَا حُمْرَةُ أَطْرَافِهَا — when Husayn ibn 'Ali ibn Abi Talib — peace be upon him — was martyred, the sky wept for him and its weeping was the redness that appeared at its horizons. In a tradition narrated from Imam Ja'far al-Sadiq — peace be upon him: بَكَتِ السَّمَاءُ عَلَىٰ يَحْيَىٰ بْنِ زَكَرِيَّا وَعَلَى الْحُسَيْنِ بْنِ عَلِيٍّ (عَلَيْهِمَا السَّلَامُ) أَرْبَعِينَ صَبَاحًا وَلَمْ تَبْكِ إِلَّا عَلَيْهِمَا، قُلْتُ: وَمَا بُكَاؤُهَا؟ قَالَ: كَانَتْ تَطْلُعُ حَمْرَاءَ وَتَغِيبُ حَمْرَاءَ — the sky wept for Yahya ibn Zakariyya (who was martyred in the most painful manner at the hands of the tyrant of his era) and for Husayn ibn 'Ali — peace be upon them — for forty mornings, and wept for none other than these two. The narrator said: I asked the Imam — what was the weeping of the sky? He said: at sunrise and sunset a particular redness would appear upon it. (Reference: Tafsir Majma' al-Bayan, Vol. 9, p. 65, under this verse.) There is also a tradition narrated from the Prophet of Islam — peace and blessings of God be upon him and his family: مَا مِنْ مُؤْمِنٍ إِلَّا وَلَهُ بَابٌ يَصْعَدُ مِنْهُ عَمَلُهُ وَبَابٌ يَنْزِلُ مِنْهُ رِزْقُهُ، فَإِذَا مَاتَ بَكَيَا عَلَيْهِ — there is no believer but he has a gate in the sky from which his deeds ascend and a gate from which his provision descends; when he dies, both gates weep for him. (Reference: Tafsir Majma' al-Bayan, Vol. 9, p. 68.) There is no contradiction among these traditions — for the matter regarding the martyrdom of Imam Husayn — peace be upon him — and Yahya ibn Zakariyya is of a general character in which all the skies wept for them, while the last tradition indicates a particular and limited aspect. (Reference: A tradition in Tafsir al-Durr al-Manthur presents these traditions collectively — as cited in Tafsir al-Mizan, Vol. 18, p. 151.) In any case, there is no contradiction among these interpretations and all may be combined within the meaning of the verse. What is certain is that neither the eye of the heavens wept over the death of the oppressors and destroyers, nor did the sun grow dim — for they were such base individuals that they had, as it were, no connection with the universe and with humanity. When these strangers to the world were cast away, no one felt the grief of their parting — neither upon the face of the earth, nor in the heights of the heavens, nor in the depths of human hearts. Hence not a single tear was shed by anyone at their death. The discussion is concluded with a tradition of Amir al-Mu'minin — peace be upon him — narrated in connection with these verses. It is recorded that when Amir al-Mu'minin — peace be upon him — was passing through Mada'in, he passed by the remnants of Kisra (the Sassanid kings) and observed those vestiges that were on the verge of collapse. One of his companions recited these lines of poetry by way of moral admonition: جَرَتِ الرِّيَاحُ عَلَىٰ رُسُومِ دِيَارِهِمْ — فَكَأَنَّهُمْ كَانُوا عَلَىٰ مِيعَادِ The winds blow through the remaining traces of their dwelling places — as if they had all been making their way toward an appointed tryst. Amir al-Mu'minin — peace be upon him — said: why did you not recite this verse instead: كَمْ تَرَكُوا مِن جَنَّاتٍ وَعُيُونٍ وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ... فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنظَرِينَ (Reference: Safinat al-Bihar, Vol. 2, p. 531, entry "mawt".)

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

In the preceding verses, reference was made to the drowning and destruction of the people of Pharaoh, the collapse of their glory, power, and dominion, and the transfer of that power to others. In the verses under discussion, attention is directed to the other dimension of this event—namely, the deliverance of Bani Isra’il. It is stated: “وَلَقَدْ نَجَّيْنا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ” Indeed, We delivered Bani Isra’il from the humiliating punishment. They were rescued from severe physical and spiritual torment that had deeply affected their inner being: their male children were killed, their women were kept alive for servitude and exploitation, and they were subjected to forced labor. It is indeed tragic when a people fall under the domination of such ruthless and tyrannical enemies. Thus, by the command of God and through the uprising and mission of Musa (علیہ السلام), this oppressed people was delivered from the grasp of the most brutal tyrants in their history. Hence, it is further stated: “مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِيًا مِّنَ الْمُسْرِفِينَ” From Pharaoh, for he was arrogant and among the transgressors. Here, “عالی” does not denote noble rank, but rather arrogance and overstepping of bounds. Pharaoh’s self‑exaltation was such that he went so far as to claim divinity for himself. The term “مسرف” signifies exceeding limits in every respect—whether in actions or in speech—and is frequently used in the Qur’an for those who have surpassed all bounds in corruption and wrongdoing. In the next verse, another divine favor upon Bani Isra’il is mentioned: “وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ عَلَى الْعَالَمِينَ” And indeed, We chose them, with knowledge, above the worlds of their time. Thus, they were distinguished as a chosen community in their own era—not absolutely over all peoples of all times. However, they did not value this favor; instead, they showed ingratitude and suffered the consequences of their actions. Some have suggested that this distinction reflects certain characteristics uniquely associated with Bani Isra’il, such as the large number of prophets among them. Yet this does not necessarily indicate an absolute superiority; it may also reflect their persistent deviation, which required repeated prophetic guidance. It is therefore plausible that this “selection” signifies not inherent superiority but a form of divine testing—despite foreknowledge that they would misuse these blessings, they were elevated so that they might be tried. The subsequent verse supports this understanding, stating: “وَآتَيْنَاهُم مِّنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُّبِينٌ” And We gave them such signs wherein there was a clear trial. Among these signs were numerous blessings and miracles: clouds providing shade in the desert, the descent of “منّ و سلوى,” the flowing of water from hard rocks, and various other material and spiritual favors. All of these were bestowed as tests, for God tests some through hardship and others through blessing. The account of Bani Isra’il in these verses was likely presented for the benefit of the early Muslim community, so that they might not be disheartened by the strength and number of their enemies. The same God who destroyed the might of Pharaoh and made Bani Isra’il heirs to his dominion is capable of granting victory to them as well. However, just as Bani Isra’il were tested through blessings, so too will others be tested. These verses thus serve as a powerful warning to all communities: when divine favor, success, and prosperity are granted, the door to severe trial is also opened, and it becomes evident how such blessings will be used.

See ayat 36 for tafseer.

See ayat 36 for tafseer.

In the preceding verses, a portrayal was given of the life of Pharaoh and his people, along with a reference to the outcome of their disbelief and denial. Now, once again, the statements of the polytheists are mentioned, and their doubts regarding the hereafter (ma‘ad), which had already been referred to at the beginning of the Surah, are restated in different words. It is said: “إِنَّ هَؤُلَاءِ لَيَقُولُونَ” Indeed, these people say: “We have only one death, and we shall not be resurrected”: “إِنْ هِيَ إِلَّا مَوْتَتُنَا الْأُولىٰ وَمَا نَحْنُ بِمُنشَرِينَ” The pronoun in “هي” has been interpreted differently by exegetes. Some consider it to refer to “death” (موتة), in which case the meaning becomes that there is no death except our first death. Others understand it to refer to the ultimate outcome or end (عاقبة), in which case the meaning is that our end is nothing but this first death. In either case, the essential meaning remains unchanged. They thus deny resurrection, life after death, and the concepts of punishment, reward, Paradise, and Hell, claiming that nothing of what is proclaimed has any reality and that there is no question of resurrection at all. A question arises here as to why they emphasize only the “first death.” Their intention, however, is to deny any further existence after death. In other words, they assert that there is only one death, after which everything ends—there is neither a second life nor any subsequent death. This meaning is similar to that expressed in: “وَقَالُوا إِنْ هِيَ إِلاَّ حَيَاتُنَا الدُّنْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ” After this, their argument is quoted. They say, presenting what they consider to be evidence: “فَأْتُوا بِآبَائِنَا إِن كُنتُمْ صَادِقِينَ” Bring back our forefathers, if you are truthful, so that they may testify to your claim. According to some exegetes, this statement was made by Abu Jahl, who addressed the Messenger (صلی اللہ علیہ وآلہ وسلم) and said: if you are truthful, then bring back your ancestor Qusayy ibn Kilab so that we may ask him about life after death. It is evident that such statements were merely evasions and pretexts. The divine order is not such that the dead are brought back into this world to testify about the next. Moreover, even if such an event were to occur, they would find another pretext and attribute it to magic or deception. This attitude is consistent with their repeated demands for miracles, which, even when shown to them, they continued to deny.

In the preceding verses, a portrayal was given of the life of Pharaoh and his people, along with a reference to the outcome of their disbelief and denial. Now, once again, the statements of the polytheists are mentioned, and their doubts regarding the hereafter (ma‘ad), which had already been referred to at the beginning of the Surah, are restated in different words. It is said: “إِنَّ هَؤُلَاءِ لَيَقُولُونَ” Indeed, these people say: “We have only one death, and we shall not be resurrected”: “إِنْ هِيَ إِلَّا مَوْتَتُنَا الْأُولىٰ وَمَا نَحْنُ بِمُنشَرِينَ” The pronoun in “هي” has been interpreted differently by exegetes. Some consider it to refer to “death” (موتة), in which case the meaning becomes that there is no death except our first death. Others understand it to refer to the ultimate outcome or end (عاقبة), in which case the meaning is that our end is nothing but this first death. In either case, the essential meaning remains unchanged. They thus deny resurrection, life after death, and the concepts of punishment, reward, Paradise, and Hell, claiming that nothing of what is proclaimed has any reality and that there is no question of resurrection at all. A question arises here as to why they emphasize only the “first death.” Their intention, however, is to deny any further existence after death. In other words, they assert that there is only one death, after which everything ends—there is neither a second life nor any subsequent death. This meaning is similar to that expressed in: “وَقَالُوا إِنْ هِيَ إِلاَّ حَيَاتُنَا الدُّنْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ” After this, their argument is quoted. They say, presenting what they consider to be evidence: “فَأْتُوا بِآبَائِنَا إِن كُنتُمْ صَادِقِينَ” Bring back our forefathers, if you are truthful, so that they may testify to your claim. According to some exegetes, this statement was made by Abu Jahl, who addressed the Messenger (صلی اللہ علیہ وآلہ وسلم) and said: if you are truthful, then bring back your ancestor Qusayy ibn Kilab so that we may ask him about life after death. It is evident that such statements were merely evasions and pretexts. The divine order is not such that the dead are brought back into this world to testify about the next. Moreover, even if such an event were to occur, they would find another pretext and attribute it to magic or deception. This attitude is consistent with their repeated demands for miracles, which, even when shown to them, they continued to deny.

See ayat 39 for tafseer.

See ayat 39 for tafseer.

In the preceding verses, reference was made to the drowning and destruction of Pharaoh and his people, along with the collapse of their power, glory, and dominion, and the transfer of their authority to others. In the verses under discussion, attention is directed to the other aspect of this event—namely, the deliverance of Bani Isra’il. It is stated: “وَلَقَدْ نَجَّيْنا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ” Indeed, We delivered Bani Isra’il from the humiliating punishment. They were rescued from severe and distressing physical and spiritual suffering that had penetrated deeply into their being. Their sons were killed, their daughters were kept alive for servitude and exploitation, and they were subjected to forced labor. Such was the painful fate of a people who had fallen into the grasp of a brutal and tyrannical enemy. Through the mission and uprising of Musa (علیہ السلام), by divine command, this oppressed nation was freed from the cruelest tyrants of its history. Accordingly, the verse continues: “مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِيًا مِّنَ الْمُسْرِفِينَ” From Pharaoh, for he was arrogant and among the transgressors. Here, “عالی” denotes not a legitimate elevation of rank, but rather an excessive desire for superiority and transgression. Pharaoh’s arrogance had reached such an extent that he claimed divinity for himself. The term “مسرف” refers to exceeding limits in every form, whether in action or speech, and is used in the Qur’an for those who surpass all bounds in wrongdoing and corruption. The next verse highlights another divine favor granted to Bani Isra’il: “وَلَقَدِ اخْتَرْنَاهُمْ عَلَى عِلْمٍ عَلَى الْعَالَمِينَ” And indeed, We chose them, with knowledge, above the peoples of their time. Thus, they were granted distinction within their own era, not in an absolute sense across all times. However, they failed to appreciate this blessing and instead engaged in ingratitude, eventually facing the consequences of their actions. Although some exegetes have considered this distinction to signify certain unique qualities—such as the large number of prophets among them—this does not necessarily establish inherent superiority. It is equally possible that their repeated deviation necessitated repeated prophetic guidance. Accordingly, this divine selection may reflect not an intrinsic merit but rather a test. Despite knowing that they might misuse these blessings, they were elevated so that they might be tried. This interpretation is supported by the following verse: “وَآتَيْنَاهُم مِّنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُّبِينٌ” And We gave them such signs in which there was a clear trial. These included numerous divine signs and blessings: the shading clouds in the deserts, the descent of “من و سلوى,” the flowing of water from rocks, and many other material and spiritual favors. All of these were means of trial, for God tests some through hardship and others through blessings. The account of Bani Isra’il in these verses appears to be directed toward the early Muslim community, so that they might not be discouraged by the strength and multitude of their adversaries. The same God who destroyed the power of Pharaoh and caused Bani Isra’il to inherit his dominion is capable of granting similar success to them. However, just as Bani Isra’il were tested through divine favor, so too will others be tested. These verses thus function as a profound warning to all communities: whenever divine grace, prosperity, and success are granted, a significant test accompanies them, revealing how such blessings will be utilized.

In the Qur’an, the word “تُبَّع” occurs only in two places: first in these verses, and secondly in Surah Qaf, verse 14, where it is stated: “وَأَصْحَابُ الْأَيْكَةِ وَقَوْمُ تُبَّعٍ كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ” “The people of the thicket (the people of Shu‘ayb) and the people of Tubba‘—each of them denied the messengers, so My warning was justified against them.” As stated earlier, “تُبَّع” was a general title for the kings of Yemen, just as the rulers of Persia were called “Kisra,” those of the Turks “Khaqan,” the rulers of Egypt “Pharaoh,” and the emperors of Rome “Caesar.” The kings of Yemen were called “تُبَّع” either because people followed them, or because they followed one another in succession upon the throne. It appears that the Qur’an is not referring to all such kings, but rather to a particular ruler, just as it specifically refers to a particular Pharaoh contemporaneous with Musa (علیہ السلام). Some narrations state that his name was As‘ad Abu Karb. Certain exegetes hold that this ruler himself was a truth-seeking and believing individual. They argue this on the basis that in both Qur’anic references, the condemnation is directed at his people rather than at him personally. A narration from the Prophet (صلی اللہ علیہ وآلہ وسلم) supports this view: “لَا تسبوا تُبّعا فإنّه قد أسلم” “Do not insult Tubba‘, for he had accepted faith.” (Majma‘ al‑Bayan, transliteration: Majma al‑Bayan, vol. 9) In another report, Imam Ja‘far al‑Sadiq (علیہ السلام) states: “إن تبعا قال للأوس والخزرج كونوا هاهنا حتى يخرج هذا النبي، أما أنا لو أدركته لخدمته وخرجت معه” “Tubba‘ said to Aws and Khazraj: remain here until this Prophet appears. As for me, if I were to reach his time, I would serve him and join his cause.” (Majma‘ al‑Bayan) Another narration relates that when Tubba‘ approached Madinah during one of his military campaigns, he intended to destroy it so that the Jews might not remain there. However, a Jewish scholar informed him that this land would become the place of migration of a Prophet from the descendants of Isma‘il. After hearing descriptions of this Prophet, Tubba‘ abandoned his plan and refrained from harming the city. It is also narrated that he instructed some of his followers—particularly among Aws and Khazraj—to remain in that region so that when the promised Prophet appeared, they might support him, even leaving a written testament expressing his own belief. According to historical accounts, Tubba‘ was among the great rulers of Yemen who extended his authority as far as India and brought many regions under his control. During one of his expeditions, he reached Makkah and intended to demolish the Ka‘bah, but he became afflicted with an illness that physicians could not cure. A learned man accompanying him informed him that the cause of his illness was his evil intention regarding the Ka‘bah. Consequently, Tubba‘ abandoned his plan, vowed to honor the Ka‘bah, and upon recovery, covered it with a cloth. This act of covering the Ka‘bah is also reported in other historical traditions. In any case, the historical details concerning the kings of Yemen (the Tubba‘ rulers) are not entirely clear. There is ambiguity regarding their number and the duration of their rule, and differing reports exist. What is found in Islamic narrations—whether exegetical, historical, or transmitted through hadith—primarily concerns the particular ruler mentioned in the Qur’an.

See ayat 42 for tafseer.

See ayat 42 for tafseer.

The verses under consideration are in reality the conclusion of the preceding verses concerning the ma'ad, in which the existence of the Resurrection had been argued through reference to the wisdom underlying the creation of this universe. In the first verse the conclusion is drawn from that argument: the Day of Separation — Yawm al-Fasl — is the appointed hour for all of them (إِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ أَجْمَعِينَ). How compelling is the designation of the Day of Resurrection as "Yawm al-Fasl" — the Day on which truth shall be separated from falsehood, the ranks of the righteous shall be distinguished from the wicked, and the human being shall be separated even from his closest friends. That Day is the appointed time for all criminals. (Explanatory Note: Regarding the referent of the pronoun in "miqatuhum," exegetes have mentioned several possibilities — some return it to all human beings and some specifically to the peoples alluded to in the preceding verses, namely the people of Tubba' and the oppressive nations before them. The first meaning appears more correct.) An elaboration of this Day of Separation is then provided: on that Day no person shall respond to another person's cry, no friend shall be able to render his friend even the slightest assistance, and no reinforcement shall reach them from anywhere (يَوْمَ لَا يُغْنِي مَوْلًى عَن مَّوْلًى شَيْئًا وَلَا هُمْ يُنصَرُونَ). Indeed, that shall be the Day of Separation — when the human being shall be separated from everything except his own deeds. "Mawla," in whatever sense it is taken — whether friend or guardian, patron or close relative, neighbour or helper — shall be incapable of resolving even an ordinary difficulty in the tribulations of the Resurrection. "Mawla" is from the root "wala'" whose meaning is a mutual connection between two things between which there is no stranger — and this meaning has numerous instances, which appear in the lexicographical works as various meanings of this word, since all of them share a common foundation. (Explanatory Note: Many meanings of "mawla" are cited in the lexicographical works — some authorities have listed more than twenty-seven: 1. Lord; 2. paternal uncle; 3. cousin; 4. son; 5. nephew; 6. one who emancipates; 7. one who is emancipated; 8. servant; 9. owner; 10. subordinate; 11. one who has received a blessing; 12. partner; 13. one bound by agreement; 14. friend; 15. neighbour; 16. guest; 17. son-in-law; 18. close relative; 19. one who bestows blessings; 20. one who is lost; 21. guardian; 22. most appropriate; 23. master; 24. one who holds affection; 25. helper; 26. one with primary authority; 27. administrator — Al-Ghadir, Vol. 1, p. 362.) There not only shall friends be unable to respond to one another's cries and relatives be unable to untie each other's knots, but all plans shall prove futile, all stratagems shall backfire, and all arrows shall miss their marks — as stated in verse 46 of Surah al-Tur: يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا وَلَا هُمْ يُنصَرُونَ — that Day their stratagems shall solve none of their difficulties and no assistance shall be rendered to them. What is the difference between "la yughni" and "la hum yunsarun"? The best view on this is that the first clause alludes to the fact that no person individually and by himself shall be able to resolve any difficulty for another on that Day, while the second clause alludes to the fact that all together shall also be unable to resolve each other's difficulties — for "nasr" (assistance) is applied to the situation where a person comes to another's aid and helps him so that both together may overcome difficulties. There shall be only one group excepted on that Day, as stated in the subsequent verse: except those upon whom God has mercy, for He is the All-Mighty, the All-Merciful (إِلَّا مَن رَّحِمَ اللَّهُ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ). There is no doubt that this divine mercy is not unconditional — it shall encompass only those believers who have performed righteous deeds and, if any lapse issued from them, it did not reach the extent of severing their connection with God. Such people shall be attached to the garment of divine grace, benefiting from His ocean of generosity and abundance, drinking from His spring of mercy, and deserving of the intercession of His awliya'. From this it also becomes clear that the negation of every kind of friend, wali, and companion on that Day is not incompatible with the matter of intercession — for intercession too shall not be obtained without the permission and command of the Lord Almighty. It is also of great interest that the attributes of God's being "All-Mighty" and "All-Merciful" are mentioned together — the first indicating that God is possessed of limitless power and is unconquerable, and the second pointing to His boundless mercy. Most importantly, despite possessing power He is also the possessor of mercy. In certain traditions transmitted from the Ahl al-Bayt — peace be upon them — "illa man rahima" is understood as referring to the successor of the Messenger — Amir al-Mu'minin 'Ali ibn Abi Talib — peace be upon him — and his followers. (Reference: Tafsir Nur al-Thaqalayn, Vol. 4, p. 629.) It is evident that the purpose of such traditions is to set forth a clear instance of the meaning of the verse.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

In the preceding verses, the discussion concerned “يوم الفصل”—the Day of Separation. In these verses, however, a glimpse is presented of the terrifying and horrifying punishment of the inhabitants of Hell, which in reality constitutes a continuation of the previous discussion. It is stated: “إِنَّ شَجَرَةَ الزَّقُّومِ” The tree of Zaqqum— is the food of the sinful: “طَعامُ الْاَثِيمِ” These are the very people who will eat from this bitter, foul‑tasting, foul‑smelling, and deadly tree. As has been mentioned in the commentary on Surah al‑Saffat (verse 42), according to exegetes and lexicographers, “زقوم” refers to a plant that is bitter, unpleasant in taste, and foul‑smelling, with small leaves, found in the region of Tihamah in the Arabian Peninsula, and known to the polytheists. It is a plant whose sap is extremely bitter and causes swelling if it touches the body (see Majma‘ al‑Bayan; Tafsir Ruh al‑Bayan; Tafsir Ruh al‑Ma‘ani). Some exegetes consider the original meaning of “زقوم” to be “swallowing forcibly” (Lisan al‑Arab, under the root “زقم”), while others interpret it as signifying any detestable food of the people of Hell (Mufradat Raghib, under the root “زقم”). It is reported that when this term was revealed in the Qur’an, the polytheists of Quraysh mocked it, saying that such a plant did not exist in their land. An African present there claimed that in his language “زقوم” meant “dates and butter.” Abu Jahl, in mockery, ordered a servant to bring dates and butter, prepared a mixture, and said: “This is Zaqqum from which Muhammad frightens us,” while eating it and ridiculing the message (see Tafsir Qurtubi, vol. 8, p. 5529). It should also be noted that in Arabic usage, the term “شجرة” may refer either to a tree in the strict sense or more generally to a plant. The word “أثيم,” derived from “إثم,” refers to one who is deeply immersed in sin; here it denotes the obstinate, transgressing disbelievers. It is further stated: “كَالْمُهْلِ يَغْلِي فِي الْبُطُونِ” Like molten metal, it will boil in their bellies— “كَغَلْيِ الْحَمِيمِ” like the boiling of scalding water. According to many exegetes and lexicographers, “مُهل” signifies molten metal, while some have understood it as the sediment of oil or clarified butter, which is likewise repugnant; however, the first meaning appears more suitable. “حميم” denotes intensely boiling water. Thus, when this food enters their bodies, it generates intense heat and boils within them like scalding liquid; instead of providing nourishment, it becomes a source of torment and suffering. Then it is said that the angels appointed over Hell will be commanded: “خُذُوهُ فَاعْتِلُوهُ إِلَى سَوَاءِ الْجَحِيمِ” Seize him and drag him into the midst of Hell. The term “فاعتلوه,” derived from “عتل,” signifies seizing, dragging, and casting down, as is done with rebellious criminals. “سواء” indicates the middle, where the punishment is most intense and the flames envelop from every direction. It is then said: “ثُمَّ صُبُّوا فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ” Then pour over his head the punishment of boiling liquid. Thus, they will be burned both internally and externally: Hellfire will surround them from all sides, and boiling liquid will be poured over them. After these painful physical punishments, they will also be subjected to severe psychological torment. It will be said to them: “ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ” Taste (this), indeed you are the one (who used to consider yourself) mighty and noble. You were the one who, in worldly life, oppressed the weak, exhibited arrogance, and demanded esteem and superiority. Now you shall taste the consequences of your deeds, which have become manifest before you. As you once inflicted suffering upon others, so now you are consumed inwardly and outwardly by the fire of divine wrath and boiling torment. It is reported that the Prophet (صلی اللہ علیہ وآلہ وسلم) once said to Abu Jahl: “أولى لك فأولى” “Woe to you, woe!” Abu Jahl responded arrogantly that neither he nor anyone else could harm him, and that he was the most powerful and respected person in Makkah. This verse reflects that very arrogance, as he will be addressed in Hell with the words: “Taste (this), you who claimed to be mighty and noble.” (see Tafsir Maraghi, vol. 25, p. 135; Tafsir Ruh al‑Ma‘ani; Tafsir Kabir of Fakhr al‑Din Razi). Finally, it is said: “إِنَّ هَذَا مَا كُنتُم بِهِ تَمْتَرُونَ” This is that which you used to doubt. The Qur’an repeatedly presented arguments for the reality of the Hereafter: it pointed to the revival of the earth after its lifeless state, to the ease with which God can resurrect the dead, and to the fact that the One who created in the first instance can recreate again. Yet despite these clear proofs, they failed to listen and reflect.

We are aware, according to the explicit statements of the Qur’an, that ma‘ad possesses two dimensions: one corporeal and the other spiritual. It is therefore natural that reward and punishment should likewise encompass both aspects. Accordingly, both are indicated in the verses and narrations. However, since the general public tends to focus more on the bodily dimension, greater elaboration and explanation has been provided regarding physical reward and punishment; nevertheless, there are by no means few references to spiritual reward and punishment as well. A clear example of this may be observed in the preceding verses, in which, after describing certain painful bodily punishments, meaningful indications are given concerning the spiritual punishment of arrogant and rebellious wrongdoers. In other Qur’anic verses as well, there are references to spiritual rewards. For example, in Surah al‑Tawbah, verse 72, it is stated: “وَرِضْوَانٌ مِّنَ اللهِ أَكْبَرُ” “The pleasure and approval of God is greater (than all rewards).” In Surah Ya‑Sin, verse 58, it is stated: “سَلَامٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ” “For them is peace, a word from a Merciful Lord.” In Surah al‑Hijr, verse 47, it is stated: “وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُّتَقَابِلِينَ” “We shall remove whatever rancor is in their hearts; they will be as brothers, seated upon thrones facing one another.” It is evident that the spiritual pleasures of the Hereafter will also be vast and immeasurable, beyond full description. For this reason, the Qur’anic verses generally allude to them only briefly. Conversely, spiritual punishments are reflected through expressions of humiliation, reproach, rebuke, regret, and sorrow, an example of which has already been observed in the above verses.

See ayat 57 for tafseer.

See ayat 57 for tafseer.

See ayat 57 for tafseer.

See ayat 57 for tafseer.

See ayat 57 for tafseer.

Since the preceding verses described the painful punishment of the inhabitants of Hell, these verses enumerate the blessings and rewards of the people of Paradise, thereby making the contrast between the two even more evident. The reward of the people of Paradise is summarized in seven categories: First, it is stated: “إِنَّ الْمُتَّقينَ فی مَقامٍ اَمینٍ” Indeed, the God‑conscious will be in a secure station. It is noteworthy that “أمین” is mentioned as a quality of the place itself, as though the very abode of Paradise will be trustworthy and will never bring about any harm or anxiety for its inhabitants. Such expressions are generally employed for emphasis and intensification. Thus, they will face no distress or unease; they will be entirely safe from afflictions, sorrows, and the influences of Satan and tyrannical forces. Second, the Qur’an describes another blessing: “فِي جَنَّاتٍ وَعُيُونٍ” They will dwell in gardens and springs, surrounded on all sides by lush gardens and flowing water. The use of “جنّات” (pl. of garden) may indicate the multiplicity and درجات (levels) of Paradise, as its gardens are not all identical. Third, their garments are mentioned: “يَلْبَسُونَ مِن سُندُسٍ وَإِسْتَبْرَقٍ مُّتَقَابِلِينَ” They will wear fine silk (sundus) and thick brocade (istabraq), sitting facing one another. “Sundus” refers to delicate, soft silk, while “istabraq” denotes thick, luxurious silk fabric. These expressions indicate the diversity and elegance of their attire. Since Paradise is free from extreme heat and cold, these garments are not for protection but for adornment and honor. Their sitting face‑to‑face signifies mutual affection, equality, and the absence of any form of rivalry or superiority; their gatherings will be filled with sincerity, purity, and spiritual harmony. Fourth, their spouses are mentioned: “كَذَلِكَ وَزَوَّجْنَاهُم بِحُورٍ عِينٍ” Thus it is, and We shall pair them with Hūr ‘Īn. “Hūr” refers to those whose eyes possess intense contrast between the whiteness and the blackness, and “‘Īn” denotes large, beautiful eyes. Since beauty is most prominently reflected in the eyes, special emphasis is placed on this feature. Fifth, it is stated: “يَدْعُونَ فِيهَا بِكُلِّ فَاكِهَةٍ آمِنِينَ” They will call for every kind of fruit in security. They will have access to whatever fruit they desire, without any difficulty or effort. Unlike the world, where obtaining fruit involves effort and limitations, in Paradise all fruits will be readily available, close at hand, and free from any harm or نقصان. Sixth, the permanence of these blessings is emphasized: “لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولیٰ” They will not taste death therein except the first death. Thus, there will be no fear of separation or loss; the permanence of their enjoyment removes any anxiety regarding its end. The Qur’an expresses this perpetuity in various forms elsewhere, such as “خالدين فيها” and “عطاء غير مجذوذ.” Seventh, it is stated: “وَوَقَاهُمْ عَذَابَ الْجَحِيمِ” And He will protect them from the punishment of Hell. This completes their felicity, as they will be entirely free from any fear of punishment or loss. It also indicates that even if some minor faults existed, God’s mercy has encompassed them. Finally, summarizing all these blessings, it is stated: “فَضْلًا مِّن رَّبِّكَ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ” This is a فضل from your Lord, and that indeed is the great success. Although the righteous performed many good deeds in the world, these immeasurable and eternal rewards far exceed their deeds. They are ultimately the result of divine grace, for even their ability to perform good actions was enabled by God’s guidance, intellect, revelation, and support. Thus, attaining such blessings and arriving at this مقام is itself the true “الفوز العظيم”—the supreme success arising from the grace and mercy of God.

We have read in the preceding verses that the people of Paradise will not taste death except the first death. In this regard, three questions arise. The first question is: what is meant by “الموتة الأولى” (the first death)? If it refers to the death that marks the end of worldly life, then why does the verse state that the people of Paradise will not taste any death except this first death, whereas they have already tasted it before? In such a case, the past tense would seem more appropriate than the present tense. In response to this question, some exegetes have interpreted “إلا” in “إِلَّا الْمَوْتَةَ الْأُولَىٰ” as meaning “after.” According to them, the verse would mean: “They will not taste any death after the first death.” Others have suggested that there is an implied clause, namely: “إِلَّا الْمَوْتَةَ الْأُولَىٰ الَّتِي ذَاقُوهَا” “Except the first death which they have already tasted.” Accordingly, this would be an instance of disconnected exception (istithna’ munqati‘), because the people of Paradise will not experience that death in Paradise; rather, they experienced it previously. The second question is: why is only the first death mentioned, whereas it is commonly understood that human beings experience two deaths—one at the end of worldly life and another at the end of the intermediate state (barzakh)? Various answers have been proposed, but none appears entirely satisfactory. It is more appropriate to say that the life and death of barzakh do not resemble ordinary life and death. The life of the Hereafter, according to bodily resurrection, bears a resemblance to worldly life in several respects, though at a higher and more exalted level. Therefore, it is said to the people of Paradise that the death they experienced in this world is sufficient; they will not experience death again. Since the life and death of barzakh do not share this same character, they are not mentioned here. The third question is: why is the absence of death specifically mentioned concerning the people of Paradise, whereas the inhabitants of Hell will also not die? The eminent scholar Tabarsi, in Majma al‑Bayan, provides a concise answer: as for the inhabitants of Hell, every moment of their existence will resemble death; they will, as it were, continuously die and live. Therefore, there is no benefit in reminding them of the absence of death. In any case, the expression “لَا يَذُوقُونَ” (they will not taste) indicates that even the slightest trace of death will not occur for the people of Paradise. It is reported in a narration that Imam Muhammad al‑Baqir (علیہ السلام) said that on the Day of Resurrection God will say regarding certain inhabitants of Paradise: “وَعِزَّتِي وَجَلَالِي، وَعُلُوِّي وَارْتِفَاعِ مَكَانِي، لَأُعْطِيَنَّهُمْ الْيَوْمَ خَمْسَةَ أَشْيَاءٍ … إِنَّهُمْ شَبَابٌ لَا يَهْرَمُونَ، وَأَصِحَّاءُ لَا يَسْقَمُونَ، وَأَغْنِيَاءُ لَا يَفْتَقِرُونَ، وَفَرِحُونَ لَا يَحْزَنُونَ، وَأَحْيَاءُ لَا يَمُوتُونَ” “By My might, My majesty, My exaltation, and the elevation of My مقام, I shall grant them five things: they will be young and will never grow old; they will be healthy and will never fall ill; they will be rich and will never be needy; they will be joyful and will never be sorrowful; they will be alive and will never die.” Then he recited the verse: “لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ” (Tafsir Nur al‑Thaqalayn, vol. 4, p. 634, citing Usul al‑Kafi).

See ayat 59 for tafseer.

As previously noted, Surah al‑Dukhan begins with a reference to the greatness, depth, and profound nature of the Qur’anic verses, and it concludes with these verses, which describe the deep effect of the Qur’an. In this way, the beginning and the end of the Surah are brought into harmony, and the intervening section serves to reinforce the Qur’anic exhortations and admonitions. It is stated: “فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ” Indeed, We have made this Qur’an easy in your tongue so that they may take heed. Although its contents are deep and profound, its dimensions vast and comprehensive, its meanings are presented in such a simple and fluent manner that they are understandable for all people and beneficial for every class. Its parables are elegant, its analogies natural and accessible, its narratives authentic and instructive, its arguments clear and firm, and its expression concise yet rich in meaning. At the same time, it possesses a sweetness and attraction that penetrates to the hearts, awakening the heedless and drawing the receptive toward reflection. Some exegetes have offered another interpretation of this verse, suggesting that it refers to the ease with which the Prophet (ṣallā Allāhu ‘alayhi wa-ālihī wa-sallam), despite not having studied under any teacher, recited these profound and meaningful verses that are the result of divine revelation and miracle. However, the first interpretation appears more appropriate. In reality, this verse resembles the repeatedly stated verse in Surah al‑Qamar: “وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ” We have certainly made the Qur’an easy for remembrance; so is there anyone who will take heed? However, despite possessing all these qualities, there remain those who are unwilling to submit before the truth. Therefore, in the final verse, they are warned in decisive terms: “فَارْتَقِبْ إِنَّهُم مُّرْتَقِبُونَ” So wait; indeed, they too are waiting. The Prophet (ṣallā Allāhu ‘alayhi wa-ālihī wa-sallam) is thus instructed to await the fulfillment of the divine promise of victory over the disbelievers, while they wait—according to their assumption—for his failure. The outcome will reveal which of these expectations is correct. Accordingly, this verse does not imply that the Prophet (ṣallā Allāhu ‘alayhi wa-ālihī wa-sallam) should abandon his mission of conveying the message and cease his efforts. Rather, it is a form of warning and admonition intended to awaken an obstinate people.

The term “ارْتَقِب” is derived from the root “رقبة” (pattern: ṭalabah), which originally means “neck.” Since a person who is waiting raises his neck repeatedly in anticipation, the word came to be used in the sense of waiting or expecting something. The verses under discussion clearly indicate that the Qur’an is not confined to any particular class or group; rather, it is revealed for general comprehension, reflection, and admonition. Therefore, those who render the Qur’an obscure by confining it within layers of ambiguity and inaccessible interpretations—claiming that its understanding is limited to a specific group, and even that group fails to comprehend it—are, in reality, unaware of the true spirit of the Qur’an. The Qur’an ought to be present in every sphere of life: in cities and villages, in individual and collective life, in primary schools and universities, in mosques and even on the battlefield. Its presence is necessary everywhere, because God has made it simple, accessible, and clear so that all people may understand it. Similarly, this verse also refutes the approach of those who have reduced the Qur’an merely to recitation and the technicalities of pronunciation, focusing solely on articulation and rules of pause and continuity. While attention to such aspects has its place, the ultimate purpose of the Qur’an lies in its meanings, not merely in its words. The Qur’an itself declares that it is a Book of admonition—an admonition that generates movement and transformation. In a narration attributed to Imam Ja‘far al‑Sadiq (علیہ السلام), it is stated: “لَوْ لَا تيسيره لما قدر أحد من خلقه أن يتلفظ بحرف من القرآن، وإنه لكلام من لم يزل ولا يزال” If God had not made the Qur’an easy, no one among His creation would have been able to utter even a single letter of it; for it is the speech of One who has always been and will always be (Tafsir Ruh al‑Bayan, vol. 8, p. 433). O God! Place us among those who take admonition from Your great and incomparable speech—the Noble Qur’an—and harmonize their lives with it in every respect. O God! Grant us the tranquility and assurance that You bestow upon the God‑fearing, and strengthen our hearts amidst the storms of events. O Lord! Your blessings are countless, Your mercy immeasurable, and Your punishment severe. Our deeds are not sufficient to make us deserving of Your mercy or to protect us from Your punishment. Therefore, bestow upon us that grace which You have promised to the God‑conscious; otherwise, we are in no way worthy of entering Your eternal Paradise.