Al-Jathiyah

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

As has already been stated, this is the sixth Surah that begins with the disjointed letters “حٰم”. Together with the following Surah (al‑Ahqaf), these form a complete group of seven Surahs. The discussion regarding the disjointed letters (huruf al‑muqatta‘at) has already been presented in detail in Surah al‑Baqarah, Surah Al ‘Imran, Surah al‑A‘raf, and likewise at the beginning of the “حٰم” Surahs. The well‑known exegete Tabarsi, at the beginning of this verse, states that the best opinion is that “حٰم” is the name of this Surah. He then, citing some exegetes, writes that naming it “حٰم” indicates that this Qur’an—despite being a miraculous Book—is composed of these simple letters of the alphabet. Indeed, this Book, which is a source of light, guidance, leadership, and an everlasting miracle of the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم), has been formed from these simple letters. This itself is a proof of its greatness—that such an extraordinary Book has emerged from such basic elements. Perhaps for this reason, immediately after mentioning “حٰم,” the greatness of the Qur’an is emphasized: “تَنْزِيلُ الْكِتَابِ مِنَ اللهِ الْعَزِيزِ الْحَكِيمِ” The revelation of the Book is from God, the Mighty, the Wise. The term “عزيز” denotes One who possesses absolute power and is invincible, while “حكيم” refers to One who is fully aware of the hidden realities of all things and whose actions are measured and based on wisdom. Clearly, the revelation of such a Book requires infinite wisdom and boundless power—qualities that belong only to God. It is noteworthy that this exact verse appears at the beginning of four Surahs: three from the “Hawamim” (al‑Mu’min, al‑Jathiyah, and al‑Ahqaf) and one outside them (al‑Zumar). This repetition serves to draw attention to the depth and grandeur of the Qur’an, ensuring that none of its expressions are taken lightly and that comprehension of it is not considered superficial or limited. It is also noteworthy that the term “عزيز” is sometimes used to describe the Qur’an itself, as in: “وَإِنَّهُ لَكِتَابٌ عَزِيزٌ” which means the Qur’an is a powerful, invincible Book (Ha Mim al‑Sajdah: 41). It cannot be overcome, diminished, or invalidated over time. Its truths never decay, and it continually refutes those who attempt to distort it. In other instances, the same term is used to describe the One who revealed the Qur’an, as in the present verse—and both usages are appropriate. The verse then turns to the signs of divine greatness in the horizons (afaq) and within human beings (anfus): “إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّلْمُؤْمِنِينَ” Indeed, in the heavens and the earth are signs for the believers. The grandeur of the heavens, their astonishing order maintained over immense periods, and the structure and wonders of the earth together constitute signs of God. The earth, despite its multiple motions—rotation, revolution around the sun, and movement within the galaxy—remains a place of stability and comfort for living beings. It is neither too rigid nor too soft, but perfectly balanced for habitation and continuity of life. Its resources, beauty, mountains, rivers, and atmosphere all testify to divine wisdom. Yet these signs are truly perceived only by those who possess faith; those who are heedless or arrogant are deprived of their understanding. The verse then proceeds from the cosmic to the human: “وَفِي خَلْقِكُمْ وَمَا يَبُثُّ مِن دَابَّةٍ آيَاتٌ لِّقَوْمٍ يُوقِنُونَ” And in your creation and in what He disperses of creatures are signs for a people who have certainty. Human beings themselves are a microcosm of the universe. Every aspect of their existence—the structure of a single cell, the network of nerves, and the complexity of bodily systems—is filled with signs of divine power. Likewise, the countless species of animals, each with unique characteristics and functions, serve as manifestations of divine wisdom. After these inward and outward signs, the verse mentions three fundamental elements of life: light, water, and air: “وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ … وَتَصْرِيفِ الرِّيَاحِ آيَاتٌ لِّقَوْمٍ يَعْقِلُونَ” The alternation of night and day, the descent of provision (rain) from the sky, and the regulation of winds—all are signs for those who use reason. The alternation of day and night maintains balance in the natural world; constant day or night would result in destruction. Rain sustains life and renews the earth, while winds regulate the atmosphere, facilitate plant growth, and maintain ecological balance. It is noteworthy that three expressions are used in these verses: “للمؤمنين,” “لقوم يوقنون,” and “لقوم يعقلون.” This suggests stages in human understanding—reason, certainty, and faith—each leading to deeper recognition of divine reality. Finally, the concluding verse summarizes the discussion: “تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ … فَبِأَيِّ حَدِيثٍ بَعْدَ اللهِ وَآيَاتِهِ يُؤْمِنُونَ” These are the signs of God which We recite to you in truth. After God and His signs, in what discourse will they believe? The term “تلاوة” (recitation) implies continuous and successive communication. The description “بالحق” refers both to the truth of the content and to the truthfulness of the Messenger (صلی اللہ علیہ وآلہ وسلم) and the revelation itself. Thus, the Qur’anic signs are so evident, reasoned, and compelling that they themselves constitute proof of their own truth and of the One who sent them. If these clear signs do not lead to belief, then nothing else will.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

In the preceding verses, the discussion revolved around the greatness of the divine signs (ayat Allah). The present verses continue the same theme. It is stated: “هَذَا هُدًى” This Qur’an is guidance. It distinguishes truth from falsehood, illuminates all dimensions of human life, and leads the seekers of truth toward their ultimate مقصد. However, for those who deny the signs of their Lord, there is a painful punishment: “وَالَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ” According to Raghib in Mufradat, the term “رِجز” fundamentally denotes disturbance, trembling, and disorder. It is used for conditions of اضطراب, such as severe illness, affliction, or calamity that produces instability and disruption. The discourse then turns again to the theme of توحید, which was also highlighted in the opening of the Surah, presenting powerful lessons in divine unity and recognition. It is stated that God is the One who has subjected the sea: “اللهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ” It is He who has made the sea subservient to you, so that ships may sail upon it by His command, and that you may seek of His bounty, and perhaps you may be grateful. Who endowed ships with the ability not to sink? Who made water sufficiently submissive for navigation? Who directs the winds that propel vessels and enable their movement? These realities indicate divine power. Maritime transport, from ancient times to the present, remains one of the most significant means of transporting people and goods across vast distances. The purpose of this subjugation is explicitly stated: that human beings may benefit from divine bounty and develop a sense of gratitude toward God. The expression “لتبتغوا من فضله” is often associated with economic activity and the pursuit of sustenance. Then, in a broader and more comprehensive sense, it is stated: “وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ” He has subjected for you everything in the heavens and everything on the earth, all from Him. All elements of the cosmos—sun and moon, wind and rain, mountains and plains, forests and deserts, animals, resources, and hidden treasures—have been placed at the service of human beings. This universal subjugation reflects the dignity and status granted to humanity. The phrase “جميعًا منه” emphasizes that, despite the diversity of creation, everything originates from a single divine source and operates under His command. Thus, if all blessings proceed from Him, why should humans turn toward others? Why should they bow before created beings and neglect the recognition of the true Benefactor? Accordingly, the verse concludes: “إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ” Indeed, in this are signs for a people who reflect. The first verse appeals to human emotions, while this verse appeals to human intellect. God addresses His servants through multiple modes—through feeling, intellect, and reflection—yet the objective remains the same: the awakening of humanity and its guidance toward the divine path. After presenting these rational and cosmological arguments, the discourse shifts to an ethical instruction. Addressing the Prophet (صلی اللہ علیہ وآلہ وسلم), it is stated: “قُل لِّلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ” Tell those who believe to forgive those who do not hope for the Days of God. Believers are instructed to show forbearance and magnanimity toward those who, due to ignorance and distance from divine guidance, display harshness or inappropriate conduct. Such behavior may soften their hearts and potentially draw them closer to faith. This instruction appears in multiple places in the Qur’an, such as: “فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَامٌ” In principle, harshness toward the ignorant often does not yield beneficial results, while dignified tolerance may lead to reflection and guidance—although, in certain circumstances, severity may be necessary. The expression “أيام الله” refers to specific significant days—particularly the Day of Judgment—marked by divine manifestation, justice, and ultimate authority. In some narrations, it is interpreted as referring to key moments such as the Day of Resurrection. The verse concludes with a reminder: “لِيَجْزِيَ قَوْمًا بِمَا كَانُوا يَكْسِبُونَ” So that God may recompense each people for what they used to earn. This may be understood both as a warning to disbelievers and as glad tidings for believers. The final verse states: “مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ” Whoever does righteous deeds, it is for his own benefit; and whoever commits evil, it is against himself; then to your Lord you shall be returned. This formulation, repeated in various places in the Qur’an, clarifies that obedience or disobedience affects not God, who is self‑sufficient, but human beings themselves. The entire system of prophetic guidance and revelation is directed toward human welfare. Thus, the call to faith, righteousness, and moral conduct is ultimately a service to humanity, guiding it toward its own perfection, elevation, and proximity to God.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

In the preceding verses, the discussion revolved around the greatness of the divine signs (ayat Allah). The verses under consideration continue the same theme. It is stated: “هَذَا هُدًى” This Qur’an is a source of guidance. It distinguishes truth from falsehood, illuminates all dimensions of human life, and leads seekers of the path of truth to their intended destination. However, those who disbelieve in the signs of their Lord— “وَالَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ” —for them there is a severe and painful punishment. According to Raghib in Mufradat, the term “رِجز” (pattern: hirṣ) originally denotes disturbance, trembling, and disorder. When a camel is afflicted with illness, it lifts its feet irregularly and hesitantly due to intense weakness; such a state is described as “رِجز” in Arabic. Similarly, plague, severe calamities, intense snowfall, hail, or satanic whisperings are also called “رِجز,” as they all produce agitation, instability, and disorder. Even certain forms of war poetry are called “رجز” (pattern: ‘arḍ) because of their short, closely spaced segments, or because they create agitation and disturbance in the opponent. Thereafter, the discourse turns again toward the doctrine of tawhid, as was also the case in the opening verses of this Surah, where instructive lessons in divine unity and recognition were presented to the polytheists. The Qur’an appeals to their sensibilities, stating: “اللهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ” It is God who has subjected the sea to you so that ships may sail upon it by His command, and so that you may seek His bounty, and perhaps you may give thanks. Who has created in ships the property that they do not sink? Who has made the water sufficiently yielding so that they move easily upon it? Who has directed the winds to blow in an ordered manner across the seas so that ships may travel upon them—or caused the force of steam to substitute for winds, propelling large vessels rapidly? We know that in past and present times, maritime vessels—small and large—have constituted one of the greatest means of transportation, carrying countless people and vast quantities of trade goods across distant regions of the world. Some ships even resemble small cities in their size and capacity. Without these factors, the problems of human transportation could not be resolved so effectively, even though other means of transport also exist and are beneficial. It is also noteworthy that in Surah Ibrahim (verse 32) it is stated: “وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ” He has subjected the ships to you, so that they sail upon the sea by His command. But here the statement is: He has subjected the sea for you, so that ships sail upon it—because in that context the emphasis is upon the subjugation (taskhir) of the sea, whereas here the emphasis is upon the utility of ships. In either case, both operate by God’s command and serve human beings. The purpose of this subjugation is that humans may benefit from divine favor—“لتبتغوا من فضله”—and that their sense of gratitude may be awakened. The term “فلك” (ship) is used both in singular and plural. After mentioning ships, the discourse expands to encompass all of creation: “وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ” He has subjected for you everything in the heavens and everything on the earth—all from Him. He has granted humanity such dignity and worth that the entire universe has been placed at its service. The sun and the moon, wind and rain, mountains and valleys, forests and deserts, animals and minerals—all operate for human benefit. The phrase “جميعًا منه” indicates that despite their diversity, all these things originate from the same source and function under His command. If all blessings come from Him, and He alone is the Creator and Sustainer, then why should human beings turn to others? Why should they bow before weak beings and neglect the true Benefactor? Thus, it is stated: “إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ” Indeed, in this are signs for a people who reflect. The earlier verse appealed to human feelings, while this one appeals to human intellect. God addresses humanity through multiple modes—emotion, intellect, and reflection—all directed toward a single aim: awakening heedless human beings and guiding them to the divine path. Thereafter, an ethical instruction is provided for believers in their interaction with disbelievers. Addressing the Prophet (صلی اللہ علیہ وآلہ وسلم), it is stated: “قُل لِّلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ” Say to those who believe that they should forgive those who do not expect the Days of God. Such people may act harshly due to their distance from faith and divine تربیت. Therefore, believers should respond with dignity and forbearance, so that their obstinacy does not increase and that perhaps their hearts may incline toward faith. A similar instruction appears in Surah al‑Zukhruf: “فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَامٌ” Turn away from them and say, “Peace”—but soon they will come to know. In principle, harshness toward the ignorant seldom produces beneficial results, whereas magnanimity and dignity may lead to their awakening—though in certain cases, firmness and punishment may be necessary. The expression “أيام الله” refers to significant days, such as the Day of Judgment. In narrations, it has been interpreted to include such major events. The verse concludes: “لِيَجْزِيَ قَوْمًا بِمَا كَانُوا يَكْسِبُونَ” So that God may recompense each people for what they used to earn. This may be understood both as a warning for disbelievers and as glad tidings for believers. Finally, it is stated: “مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ” Whoever does righteous deeds does so for himself, and whoever commits evil, it is against himself; then you shall all be returned to your Lord. This formulation, repeated in various Qur’anic contexts, responds to those who question the benefit of obedience or the harm of disobedience. It clarifies that all benefit or harm returns to human beings themselves. Through righteous deeds, a person ascends toward stages of growth and nearness to God; through wrongdoing, he falls into degradation and distance from divine mercy. The sending of prophets and revelation of books is for this very purpose. Thus, all such expressions affirm that the call toward God is, in every respect, a service to humanity itself—not to God, who is independent of all, nor to the prophets, whose reward lies with Him alone. Recognizing this reality is a powerful motive for obedience and avoidance of sin.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

In the preceding verses, the discussion revolved around the greatness of the divine signs (ayat Allah). The verses under consideration continue the same theme. It is stated: “هَذَا هُدًى” This Qur’an is a source of guidance. It distinguishes truth from falsehood, illuminates all dimensions of human life, and leads seekers of the path of truth to their intended destination. However, those who disbelieve in the signs of their Lord— “وَالَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ” —for them there is a severe and painful punishment. According to Raghib in Mufradat, the term “رِجز” (pattern: hirṣ) originally denotes disturbance, trembling, and disorder. When a camel is afflicted with illness, it lifts its feet irregularly and hesitantly due to intense weakness; such a state is described as “رِجز” in Arabic. Similarly, plague, severe calamities, intense snowfall, hail, or satanic whisperings are also called “رِجز,” as they all produce agitation, instability, and disorder. Even certain forms of war poetry are called “رجز” (pattern: ‘arḍ) because of their short, closely spaced segments, or because they create agitation and disturbance in the opponent. Thereafter, the discourse turns again toward the doctrine of tawhid, as was also the case in the opening verses of this Surah, where instructive lessons in divine unity and recognition were presented to the polytheists. The Qur’an appeals to their sensibilities, stating: “اللهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ” It is God who has subjected the sea to you so that ships may sail upon it by His command, and so that you may seek His bounty, and perhaps you may give thanks. Who has created in ships the property that they do not sink? Who has made the water sufficiently yielding so that they move easily upon it? Who has directed the winds to blow in an ordered manner across the seas so that ships may travel upon them—or caused the force of steam to substitute for winds, propelling large vessels rapidly? We know that in past and present times, maritime vessels—small and large—have constituted one of the greatest means of transportation, carrying countless people and vast quantities of trade goods across distant regions of the world. Some ships even resemble small cities in their size and capacity. Without these factors, the problems of human transportation could not be resolved so effectively, even though other means of transport also exist and are beneficial. It is also noteworthy that in Surah Ibrahim (verse 32) it is stated: “وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ” He has subjected the ships to you, so that they sail upon the sea by His command. But here the statement is: He has subjected the sea for you, so that ships sail upon it—because in that context the emphasis is upon the subjugation (taskhir) of the sea, whereas here the emphasis is upon the utility of ships. In either case, both operate by God’s command and serve human beings. The purpose of this subjugation is that humans may benefit from divine favor—“لتبتغوا من فضله”—and that their sense of gratitude may be awakened. The term “فلك” (ship) is used both in singular and plural. After mentioning ships, the discourse expands to encompass all of creation: “وَسَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ جَمِيعًا مِّنْهُ” He has subjected for you everything in the heavens and everything on the earth—all from Him. He has granted humanity such dignity and worth that the entire universe has been placed at its service. The sun and the moon, wind and rain, mountains and valleys, forests and deserts, animals and minerals—all operate for human benefit. The phrase “جميعًا منه” indicates that despite their diversity, all these things originate from the same source and function under His command. If all blessings come from Him, and He alone is the Creator and Sustainer, then why should human beings turn to others? Why should they bow before weak beings and neglect the true Benefactor? Thus, it is stated: “إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ” Indeed, in this are signs for a people who reflect. The earlier verse appealed to human feelings, while this one appeals to human intellect. God addresses humanity through multiple modes—emotion, intellect, and reflection—all directed toward a single aim: awakening heedless human beings and guiding them to the divine path. Thereafter, an ethical instruction is provided for believers in their interaction with disbelievers. Addressing the Prophet (صلی اللہ علیہ وآلہ وسلم), it is stated: “قُل لِّلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ” Say to those who believe that they should forgive those who do not expect the Days of God. Such people may act harshly due to their distance from faith and divine تربیت. Therefore, believers should respond with dignity and forbearance, so that their obstinacy does not increase and that perhaps their hearts may incline toward faith. A similar instruction appears in Surah al‑Zukhruf: “فَاصْفَحْ عَنْهُمْ وَقُلْ سَلَامٌ” Turn away from them and say, “Peace”—but soon they will come to know. In principle, harshness toward the ignorant seldom produces beneficial results, whereas magnanimity and dignity may lead to their awakening—though in certain cases, firmness and punishment may be necessary. The expression “أيام الله” refers to significant days, such as the Day of Judgment. In narrations, it has been interpreted to include such major events. The verse concludes: “لِيَجْزِيَ قَوْمًا بِمَا كَانُوا يَكْسِبُونَ” So that God may recompense each people for what they used to earn. This may be understood both as a warning for disbelievers and as glad tidings for believers. Finally, it is stated: “مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ” Whoever does righteous deeds does so for himself, and whoever commits evil, it is against himself; then you shall all be returned to your Lord. This formulation, repeated in various Qur’anic contexts, responds to those who question the benefit of obedience or the harm of disobedience. It clarifies that all benefit or harm returns to human beings themselves. Through righteous deeds, a person ascends toward stages of growth and nearness to God; through wrongdoing, he falls into degradation and distance from divine mercy. The sending of prophets and revelation of books is for this very purpose. Thus, all such expressions affirm that the call toward God is, in every respect, a service to humanity itself—not to God, who is independent of all, nor to the prophets, whose reward lies with Him alone. Recognizing this reality is a powerful motive for obedience and avoidance of sin.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

In the preceding verses, two distinct and opposing groups were mentioned: one the group of believers, and the other that of the disbelievers; or one the God‑conscious and the other the criminals. In the present verses, these two groups are placed face to face and compared with one another. In the first verse, it is stated: “أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَنْ نَجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ” Do those who commit evil deeds think that We shall make them like those who believe and perform righteous deeds, such that their life and death will be the same? “سَاءَ مَا يَحْكُمُونَ” How evil is the judgment they make. Is it possible that light and darkness, knowledge and ignorance, righteousness and corruption, faith and disbelief, can be equal? Is it conceivable that unequal causes should produce equal results? Indeed, this is impossible. The believing righteous and the sinful disbelievers are distinct in all respects—their faith or disbelief, their good or evil actions—all of these imprint upon both their life and their death. The term “اجترحوا”, derived from “جرح,” originally refers to a wound inflicted upon the body. Since sin also wounds the human soul, the term came to be used for the commission of sins; by extension, it also refers to any form of acquisition or action. Thus, this verse rejects the notion that faith or sin has no effect upon human existence. Rather, the lives and deaths of these two groups are fundamentally different. Believers, through faith and righteous action, possess a deep inner tranquillity, such that even the most severe trials cannot disturb their روح. In contrast, disbelievers and sinners remain in a constant state of اضطراب and anxiety. Even when they are surrounded by blessings, they fear their loss; and when afflicted, they lack the capacity to endure. As stated: “الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ أُولَئِكَ لَهُمُ الْأَمْنُ وَهُم مُّهْتَدُونَ” Those who believe and do not mix their faith with injustice—for them is security, and they are rightly guided (al‑An‘am: 82). The condition of believers at the time of death is described as follows: “الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ” Those whom the angels take while they are pure, saying, “Peace be upon you; enter Paradise for what you used to do” (al‑Nahl: 32). In contrast, the disbelievers are addressed differently: “الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ…” Thus, between these two groups, there exists a clear distinction in worldly life, at the moment of death, in the intermediate state, and on the Day of Resurrection. The following verse explains this reality further: “وَخَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَلِتُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ” God created the heavens and the earth in truth, so that every soul may be recompensed for what it has earned, and they shall not be wronged. The entire cosmos reflects that it is established upon truth and justice. Under such a system, it is inconceivable that the righteous believer and the sinful disbeliever should be treated equally. Justice does not mean absolute equality; rather, it means that each person receives according to merit and worthiness. In the final verse, another argument is presented for the inequality of believers and disbelievers: “أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ” Have you seen the one who takes his desire as his god? “وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً” And God has left him astray upon knowledge, and sealed his hearing and his heart, and placed a covering over his sight. “فَمَن يَهْدِيهِ مِن بَعْدِ اللَّهِ أَفَلَا تَذَكَّرُونَ” So who can guide him after God? Will you not then reflect? This indicates that when a person abandons divine command and submits instead to his own desires, preferring them over truth, he effectively worships his desires. Worship (‘ibadah) includes obedience, and thus obedience to caprice is a form of idolatry. As stated in narration from Imam Muhammad al‑Baqir and Imam Ja‘far al‑Sadiq (علیهما السلام): “أما والله ما صاموا لهم، ولا صلوا، ولكنهم أحلّوا لهم حرامًا وحرّموا عليهم حلالًا فاتّبعوهم وعبدوهم من حيث لا يشعرون” They did not worship them through prayer or fasting, but when their leaders made lawful what God had forbidden and unlawful what He had permitted, they followed them and thus worshipped them unknowingly (Tafsir Nur al‑Thaqalayn, vol. 2, p. 209). The phrase “وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ” indicates that such individuals knowingly deviate from the path of guidance. Consequently, God withdraws His grace from them, and their faculties of perception are sealed. This is not compulsion, but the result of their own choices; they extinguish the light of guidance within themselves. Indeed, the worship of desires is among the most dangerous forms of deviation. It closes all avenues of mercy and salvation. As reported from the Prophet (صلی اللہ علیہ وآلہ وسلم): “ما عُبد تحت السماء إله أبغض إلى الله من الهوى” No object of worship under the sky is more detestable to God than desire (Tafsir al‑Qurtubi, vol. 9, p. 5987; Tafsir Ruh al‑Bayan; Tafsir Maraghi). Thus, the verse emphasizes human responsibility and freedom of choice: individuals shape their own destiny, either through adherence to truth or by submission to their desires.

As already stated in the preceding narration, the most detestable idol in the sight of God is the idol of self‑desire (hawa al‑nafs) that is worshipped. There is no exaggeration in this statement. Ordinary idols are, in themselves, objects devoid of intrinsic power or significance. However, the idol of human desire is inherently misleading; it draws a person toward various sins, deviations, and forms of misguidance. In summary, it may be said that this “idol” possesses those characteristics that render it the most detestable of all idols. It so adorns evil in the eyes of human beings that they take pride in their wrongful actions, becoming an instance of: “وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا” and regard themselves as doers of good, boasting in what is, in reality, corruption and misguidance.

The most effective avenue for the influence of Satan is obedience to human desires, for so long as Satan does not possess a foothold within the inner being of a person, he cannot implant whisperings within the heart—and that foothold is nothing other than self‑worship (nafs‑parasti). It was precisely this same element that caused Satan himself to fall from his مقام, to be expelled from the ranks of the angels, and to be deprived of proximity to God.

Self‑worship (nafs‑parasti) deprives a person of the capacity for correct perception of realities, which is among the most essential means of guidance, and it places veils over both the intellect and the vision. As indicated explicitly in the verses under discussion following the mention of self‑worship, and as affirmed in numerous other Qur’anic passages, this truth conditions the human ability to recognize and respond to guidance.

Self‑worship (nafs‑parasti) can lead a person—God forbid—to a stage of opposition to God. This is exemplified in the case of the leader of those driven by desire, namely Satan, who met with this fateful outcome. In the matter of prostration before Adam (علیہ السلام), he turned away from divine wisdom and considered it to be without wisdom.

It is so ominous, painful, and perilous that at times a single moment of self‑indulgence in desire can lead a person to a lifetime of regret and remorse. In some cases, a momentary submission to desire can destroy and obliterate the results of an entire lifetime of righteous deeds. For this reason, Qur’anic verses and Islamic narrations have strongly emphasized this matter and warned against it. As it is stated in a well‑known حديث of the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم): “إِنَّ أَخْوَفَ مَا أَخَافُ عَلَى أُمَّتِي الْهَوَىٰ وَطُولَ الْأَمَلِ؛ أَمَّا الْهَوَىٰ فَإِنَّهُ يَصُدُّ عَنِ الْحَقِّ، وَأَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ” “The two matters that I fear most for my community are the following of desires and prolonged hopes; for desire turns one away from the truth, and prolonged hopes cause one to forget the Hereafter.” (Bihar al‑Anwar, vol. 70, pp. 75–77) In another tradition, Amir al‑Mu’minin ‘Ali (علیہ السلام) was asked: “أي سلطان أغلب وأقوى؟” “Which authority is the most dominant and powerful?” He replied: “الهوى” “Desire.” (Bihar al‑Anwar, vol. 70, pp. 75–77) In another narration, Imam Zayn al‑‘Abidin (علیہ السلام) relates that God says: “وَعِزَّتِي وَعَظَمَتِي، وَجَلَالِي وَبَهَائِي، وَعُلُوِّي وَارْتِفَاعِ مَكَانِي، لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَاهُ إِلَّا جَعَلْتُ هَمَّهُ فِي آخِرَتِهِ، وَغِنَاهُ فِي قَلْبِهِ، وَكَفَفْتُ عَنْهُ ضَيْعَتَهُ، وَضَمِنْتُ السَّمَاوَاتِ وَالْأَرْضَ رِزْقَهُ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَةٌ” “By My Might, My Greatness, My Majesty, My Splendor, and the exaltation of My rank, no servant gives preference to My will over his own desires except that I direct all his concerns toward the Hereafter, place contentment in his heart, protect him from loss, guarantee his sustenance through the heavens and the earth, and the world comes to him in submission.” (Bihar al‑Anwar, vol. 70, pp. 75–77) In another حديث, Imam Ja‘far al‑Sadiq (علیہ السلام) states: “إِحْذَرُوا أَهْوَاءَكُمْ كَمَا تَحْذَرُونَ أَعْدَاءَكُمْ، فَلَيْسَ شَيْءٌ أَعْدَى لِلرِّجَالِ مِنِ اتِّبَاعِ أَهْوَائِهِمْ وَحَصَائِدِ أَلْسِنَتِهِمْ” “Beware of your desires as you would beware of your enemies, for there is no greater enemy to a person than the pursuit of desires and the consequences of what is uttered by the tongue.” (Bihar al‑Anwar, vol. 70, p. 76) In a final narration reported from Imam Ja‘far al‑Sadiq (علیہ السلام), he says: “إِنِّي لَأَرْجُو النَّجَاةَ لِهَذِهِ الْأُمَّةِ لِمَنْ عَرَفَ حَقَّنَا مِنْهُمْ، إِلَّا لِأَحَدِ ثَلَاثَةٍ: صَاحِبِ سُلْطَانٍ جَائِرٍ، وَصَاحِبِ هَوًى، وَالْفَاسِقِ الْمُعْلِنِ” “I hope for the salvation of those in this community who recognize our حق, except for three types: one who aligns himself with an unjust ruler, one who follows his desires, and one who openly commits sin.” (Bihar al‑Anwar, vol. 70, p. 76) Many verses and traditions exist on this subject. We conclude this discussion with a meaningful incident, presented in the form of a report of occasion of revelation (sha’n‑e nuzul), which serves as a living testimony to this point. One exegete relates: One night, Abu Jahl was performing circumambulation (tawaf) of the Ka‘bah with Walid ibn Mughira. During the circumambulation, he began speaking about the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم). Abu Jahl said: “By God, I know well that he speaks the truth.” Walid replied: “Be quiet—how do you know he is truthful?” Abu Jahl responded: “We used to call him al‑Sadiq and al‑Amin in his childhood and youth. Now that his intellect has reached perfection, how can we call him a liar or betrayer? I say again: he speaks the truth.” Walid then said: “If that is so, why do you not affirm him and believe in him?” Abu Jahl replied: “Do you want the women of Quraysh to say that I submitted out of fear before the nephew of Abu Talib? By Lāt and ‘Uzzā, I will never follow him.” At this point, the verse was revealed: “وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ” (Tafsir Maraghi, vol. 25, p. 27)

See ayat 25 for tafseer.

In these verses, a new discussion is introduced concerning those who deny tawḥīd. More specifically, reference is made to a particular group among them—the Dahriyyah—who entirely denied the existence of a wise Creator in the cosmos, whereas most polytheists outwardly acknowledged God but regarded idols as intermediaries. It is stated: “وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا” They said: there is nothing but our worldly life; some of us die and others live, replacing them, and thus the continuity of human existence proceeds. “وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ” And nothing destroys us except time. Thus, they denied both ma‘ad (resurrection) and mabda’ (origin)—the first statement indicates the denial of the Hereafter, and the second the denial of a Creator. Although parallel formulations appear elsewhere in the Qur’an—for example in Surah al‑An‘am (29) and Surah al‑Mu’minun (37)—those passages primarily reflect denial of resurrection, whereas here both doctrines are rejected together. Their emphasis, however, lay chiefly on denying the Hereafter, since they feared it more intensely and recognized that its acceptance would necessitate a transformation of their way of life. The phrase “نَمُوتُ وَنَحْيَا” has been interpreted in several ways by exegetes. The most appropriate interpretation is that older generations pass away while new individuals are born to replace them, thereby sustaining the cycle of life. Other interpretations include rearrangement of the phrase to indicate continuous living and dying, or a reference to differing states among individuals, but the first explanation remains the most suitable. In general, the belief that time (dahr) or the movement of celestial bodies governs the universe was characteristic of certain materialist thinkers in earlier periods. They attributed all events to temporal processes or the motion of the heavens. Even some philosophical traditions considered celestial bodies as possessing rational capacities and viewed them as responsible for cosmic order. However, such ideas gradually diminished with the advancement of knowledge. It became evident that these notions lacked objective foundation, and that the governance of the cosmos is attributed to a higher reality. When adherents of such views encountered misfortune, they would curse “time,” attributing their suffering to it. Similar expressions can even be found in literary traditions, where “time” or the “heavens” are blamed for human afflictions. In contrast, it is reported from the Prophet (صلی اللہ علیہ وآلہ وسلم): “لا تسبّوا الدهر فإنّ الله هو الدهر” Do not revile time, for God is the disposer of time (Majma‘ al‑Bayan, vol. 9, p. 78). This indicates that “time” itself is merely an expression; the true administrator of the universe is God. Another report expresses the same idea more explicitly: “يؤذيني ابن آدم يسب الدهر، وأنا الدهر! بيدي الأمر، أقلب الليل والنهار” The son of Adam harms Me when he reviles time, for I am the disposer of time; in My hand is the command, and I alternate the night and the day (Tafsir Qurtubi, vol. 9, p. 5091). Thus, “dahr” may be understood in two senses: one as “time” or the cosmic order imagined by materialists, and the other as “people of the age,” whose actions and injustices have often been the subject of complaint. In either case, the ultimate governance belongs solely to God. The Qur’an responds to these unfounded claims with a concise yet comprehensive statement: “وَمَا لَهُم بِذَٰلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ” They have no knowledge of this; they follow nothing but conjecture. A similar formulation appears in Surah al‑Najm (28): “وَمَا لَهُم بِهِ مِنْ عِلْمٍ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا” They have no knowledge of it; they follow nothing but conjecture, and conjecture is of no avail against truth. These expressions demonstrate that such beliefs are based not on knowledge or evidence, but on speculation and assumption. The following verse then addresses their evasive arguments regarding resurrection: “وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ مَّا كَانَ حُجَّتَهُمْ إِلَّا أَن قَالُوا ائْتُوا بِآبَائِنَا إِن كُنتُمْ صَادِقِينَ” When Our clear verses are recited to them, their only argument is that they say: bring back our forefathers, if you are truthful. They claimed that if resurrection were true, their ancestors should be revived so that they might testify to it. This argument, however, is weak and unfounded. The Qur’an presents numerous rational indications for resurrection: the creation of human beings from dust, the transformations within the womb, the vast creation of the heavens and the earth, and the revival of the earth after rainfall. These phenomena provide clear indications of the possibility of life after death. Moreover, their demand for the return of the dead is not genuine inquiry but mere pretext. Even if such an event were to occur, they would likely attribute it to illusion or magic, just as they rejected previous signs. Thus, their so‑called “argument” is not a proof but merely an expression of obstinacy and denial, revealing that their موقف rests on conjecture rather than knowledge.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

In the preceding verses, after describing the contrasting states of the believers and the disbelievers, and the consequences of their respective actions, these verses respond further to the objections of those who deny both mabda’ (origin) and ma‘ad (resurrection), particularly the Dahriyyah whose claims were previously mentioned. Thus, it is first said: “قُلِ اللهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَى يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ” Say: it is God who gives you life, then causes you to die, then gathers you on the Day of Resurrection, about which there is no doubt. Since they denied both God and the Hereafter, this statement addresses both aspects. First, the issue of life is emphasized: they could not deny the existence of life itself or the emergence of living beings from non‑living matter. This reality itself constitutes a clear indication of a transcendent intelligence and power. The extraordinary system of life, the complexity of creation, and the intricate order of the universe—before which human intellect stands amazed—cannot arise without a being possessing knowledge and power. For this reason, in various Qur’anic verses, the phenomenon of life is presented as a sign of divine unity. Moreover, the One who is capable of granting life initially certainly possesses the power to restore life again. The phrase “لَا رَيْبَ فِيهِ” does not merely indicate the possibility of resurrection, but its certainty. It may also point to divine justice: in this world, not every rightful person receives full recompense, nor is every oppressor adequately punished. Therefore, the existence of a final judgment is necessary for the realization of justice. However, since many people fail to reflect upon these realities, the verse concludes: “وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ” But most people do not know. Another argument for ma‘ad is then presented: “وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ” To God belongs the dominion of the heavens and the earth. The One who possesses complete sovereignty over the universe certainly has the power to resurrect the dead. Thus, it is stated: “وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَخْسَرُ الْمُبْطِلُونَ” On the Day when the Hour is established, the followers of falsehood will be in loss. They will have squandered their capital—the life, intellect, and abilities given to them—and instead of benefiting from them, they invested in what brings regret and loss. The term “يَخْسَرُ” (from khusran) refers to the loss of capital. While material loss is often considered significant, the real loss is that of faith and moral capital. The verse then depicts a vivid scene of the Day of Judgment: “وَتَرَى كُلَّ أُمَّةٍ جَاثِيَةً” You will see every community kneeling. Each group will appear before the divine tribunal in a state of humility and submission. This posture may indicate readiness for judgment, weakness, fear, or total submission. Then it is said: “كُلُّ أُمَّةٍ تُدْعَى إِلَىٰ كِتَابِهَا الْيَوْمَ تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ” Every community will be called to its record; today you will be recompensed for what you used to do. This “book” refers to the record of deeds, in which every action—great or small—is recorded: “لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا” The expression suggests not only individual records, but also collective records for communities. It is further stated: “هَذَا كِتَابُنَا يَنطِقُ عَلَيْكُم بِالْحَقِّ” This is Our record, which speaks against you in truth. “إِنَّا كُنَّا نَسْتَنسِخُ مَا كُنتُمْ تَعْمَلُونَ” Indeed, We were recording what you used to do. This indicates that human actions themselves constitute a kind of living record, which is preserved and presented on the Day of Judgment. The final stage is then described: “فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُدْخِلُهُمْ رَبُّهُمْ فِي رَحْمَتِهِ” Those who believed and did righteous deeds—their Lord will admit them into His mercy. The expression “رَبُّهُمْ” reflects divine care and grace, and the use of “رحمت” instead of “جنة” indicates the व्यापक and encompassing nature of divine mercy. “ذَلِكَ هُوَ الْفَوْزُ الْمُبِينُ” That is the clear success. This success encompasses both salvation from punishment and entry into divine mercy. Finally, regarding the disbelievers, it is said: “وَأَمَّا الَّذِينَ كَفَرُوا أَفَلَمْ تَكُنْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَاسْتَكْبَرْتُمْ وَكُنتُمْ قَوْمًا مُّجْرِمِينَ” As for those who disbelieved—it will be said: were not My signs recited to you, and yet you were arrogant and became a people of sin? Notably, the emphasis here is not merely on disbelief, but also on arrogance (istikbar) and persistent wrongdoing. The reproach itself constitutes a profound punishment—greater than many physical torments—because it exposes their failure and ingratitude before God. Thus, the verse demonstrates that divine punishment is preceded by clear guidance; without the sending of messengers and revelation of signs, punishment would not occur. This itself is an indication of divine mercy. In summary, the greatest afflictions of this group were their arrogance toward divine truth and their persistent immersion in sin—both of which led them to ultimate loss and deprivation.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

In the verses under discussion, the opening statement elaborates upon what had previously been mentioned in a concise manner, providing a further explanation of the arrogance (istikbar) of the disbelievers in the face of divine signs and the دعوت of the prophets. It is stated: “وَإِذَا قِيلَ إِنَّ وَعْدَ اللهِ حَقٌّ وَالسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُم مَّا نَدْرِي مَا السَّاعَةُ إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ” When it was said that the promise of God is true and that the Hour is without doubt, you replied: we do not know what the Hour is; we only conjecture, and we are not certain. The expression “مَا نَدْرِي مَا السَّاعَةُ” (we do not know what the Hour is) does not indicate genuine ignorance of the concept of resurrection. Rather, it reflects arrogance, indifference, and a dismissive attitude. Had they possessed a genuine desire for truth, the reality of the Day of Resurrection—supported by numerous evidences—would have been manifest to them. Thus, their doubt was not due to lack of evidence, but rather the result of pride, obstinacy, and deliberate opposition. It is also possible that such statements were made in mockery and ridicule. The following verse describes their punishment in a manner distinct from worldly retribution: “وَبَدَا لَهُمْ سَيِّئَاتُ مَا عَمِلُوا” The evils of what they did will appear before them. Their misdeeds will take on a manifest and representative form, standing before them as a constant source of torment. “وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِءُونَ” That which they used to mock will encompass them. The term “حاق” conveys the meaning of something surrounding, descending upon, and fully encompassing them. The most severe aspect of their punishment is expressed in the divine address: “وَقِيلَ الْيَوْمَ نَنسَاكُمْ كَمَا نَسِيتُمْ لِقَاءَ يَوْمِكُمْ هَذَا” And it will be said: today We forget you, as you forgot the meeting of this Day. This “forgetting” does not imply actual neglect or loss of knowledge, for such a concept is inapplicable to God. Rather, it is a figurative expression indicating complete disregard, abandonment, and deprivation of divine mercy—similar to human speech where one says, “forget him,” meaning to withdraw all attention and favor. This expression also reinforces the principle of correspondence between action and consequence: their neglect of the Hereafter leads to their being abandoned on that Day—a profoundly painful and comprehensive loss. The discourse continues: “وَمَأْوَاكُمُ النَّارُ وَمَا لَكُم مِّن نَّاصِرِينَ” Your abode is the Fire, and you shall have no helpers. Their plight is explained further: “ذَٰلِكُم بِأَنَّكُمُ اتَّخَذْتُمْ آيَاتِ اللهِ هُزُوًا وَغَرَّتْكُمُ الْحَيَاةُ الدُّنْيَا” This is because you took the signs of God in mockery, and worldly life deceived you. Arrogance and mockery are closely related: those intoxicated by worldly pride often belittle others and treat the divine message with ridicule. Worldly wealth, power, and temporary successes lead such individuals into heedlessness, causing them to ignore the دعوت of the prophets altogether. The verse concludes: “فَالْيَوْمَ لَا يُخْرَجُونَ مِنْهَا وَلَا هُمْ يُسْتَعْتَبُونَ” Today they will not be removed from it, nor will any excuse be accepted from them. Thus, there remains no path of escape: no exit from the Fire, no helper, and no accepted plea. The Surah then concludes with a comprehensive affirmation of tawhid and divine attributes. It is stated: “فَلِلَّهِ الْحَمْدُ رَبِّ السَّمَاوَاتِ وَرَبِّ الْأَرْضِ رَبِّ الْعَالَمِينَ” All praise belongs to God—the Lord of the heavens, the Lord of the earth, and the Lord of all the worlds. The term “ربّ” encompasses the meanings of ownership, governance, nurturing, and sustaining. All forms of beauty and goodness ultimately refer back to God. It is then stated: “وَلَهُ الْكِبْرِيَاءُ فِي السَّمَاوَاتِ وَالْأَرْضِ” To Him belongs majesty and greatness in the heavens and the earth. Reflection upon creation reveals the traces of this grandeur. Finally, it is declared: “وَهُوَ الْعَزِيزُ الْحَكِيمُ” He is the Mighty, the Wise. Thus, the attributes of knowledge, power, majesty, lordship, and praiseworthiness are brought together, forming a comprehensive picture of the divine. The Surah, which begins with the attributes “العزيز الحكيم,” concludes with the same, thereby framing all its teachings within the divine qualities of power and wisdom.