Al-Ahqaf

See ayat 3 for tafseer.

See ayat 3 for tafseer.

This Surah is one of the seven Surahs belonging to the “Hawamim” group, each of which begins with the letters “حٰم”. Detailed discussions regarding the disjointed letters (huruf al‑muqatta‘at) in general, and “حٰم” in particular, have already been presented in Surah al‑Baqarah, Surah Al‑‘Imran, Surah al‑A‘raf, and at the beginning of the preceding Hawamim Surahs; therefore, it is not necessary to repeat them here. It suffices to state that these stirring, dynamic, and meaning‑laden Qur’anic verses are composed from simple alphabetical letters such as ḥa and mīm. It is itself a manifestation of divine greatness that such an extraordinary and profound Book has been formed from such simple elements, and even if people were to reflect upon its depths until the Day of Resurrection, they would continue to uncover new meanings. For this reason, it is immediately stated: “تَنْزِيلُ الْكِتَابِ مِنَ اللهِ الْعَزِيزِ الْحَكِيمِ” The revelation of the Book is from God, the Mighty, the Wise. This is the same expression found at the opening of three other Surahs beginning with “حٰم” (al‑Mu’min, al‑Jathiyah, and al‑Ahqaf), indicating that the revelation of such a Book requires an irresistible power and infinite wisdom. After mentioning the “revealed Book” (tadwini kitab), the verse refers to the “cosmic Book” (takwini kitab) and states: “مَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ” We have not created the heavens and the earth and what lies between them except with truth. Just as there is nothing contrary to truth in the revealed Book, so too there is nothing in the created universe that contradicts truth; everything is balanced, harmonious, and in accordance with purpose. As creation has a beginning, it must also have an end; thus, it is further stated: “وَأَجَلٍ مُّسَمًّى” And for an appointed term. When that appointed time arrives, this world will come to an end. Since this universe is founded upon truth and created with purpose, it necessitates the existence of another realm wherein actions are accounted for. Thus, the purposeful nature of creation itself serves as an argument for the reality of the Hereafter; otherwise, creation would be devoid of meaning and inconsistent with justice. Despite the truth of the Qur’an and the purposeful nature of creation, obstinate disbelievers turn away from that of which they are warned: “وَالَّذِينَ كَفَرُوا عَمَّا أُنذِرُوا مُعْرِضُونَ” They continually avoid both the revealed signs and the natural indications that point toward accountability, deliberately turning away so that their inherited beliefs and desire‑driven practices remain unchanged. The term “معرضون”, derived from i‘rad (to turn away), indicates that if they had faced both the textual and cosmic signs, they would have recognized the truth; however, they choose to avoid them in order to preserve their existing assumptions and habits.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

In the preceding verses, the creation of the heavens and the earth was discussed as originating from God, the Mighty and the Wise. The necessary implication of this is that there can be no other object of worship within the universe, for only that being is worthy of worship who is the Creator and Sustainer of the cosmos—and both attributes belong exclusively to Him. In order to complete this argument, the verses under consideration address the Prophet (صلی اللہ علیہ وآلہ وسلم), stating: “قُلْ أَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ” Say to them: have you considered those whom you invoke besides God? Show me what they have created in the earth. “أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ” Or do they have any share in the heavens? Since it is evident—even by their own admission—that idols and other objects of worship have no role in the creation of earthly or celestial beings, the argument follows that such entities cannot be worthy of devotion. If they have neither creative power nor participation in the governance of the cosmos, then why should people turn to them for assistance, blessings, or solutions to their problems? The argument is then strengthened by a demand for evidence: “ائْتُونِي بِكِتَابٍ مِّن قَبْلِ هَذَا أَوْ أَثَارَةٍ مِّنْ عِلْمٍ إِن كُنتُمْ صَادِقِينَ” Bring me a scripture prior to this, or some remnant of knowledge, if you are truthful. Thus, the Qur’an challenges them to provide either: - scriptural evidence (through divine revelation), - rational proof (through creation itself), or - historical or intellectual testimony (through the legacy of earlier knowledge). Since none of these forms of proof are available to support their claims, it becomes evident that their beliefs are rooted in illusion, conjecture, and inherited error. The phrase “مَاذَا خَلَقُوا مِنَ الْأَرْضِ” indicates a rational argument, “ائْتُونِي بِكِتَابٍ” points to revealed evidence, and “أَثَارَةٍ مِّنْ عِلْمٍ” refers to traces of earlier knowledge or transmitted tradition. The following verse further exposes the depth of their misguidance: “وَمَنْ أَضَلُّ مِمَّن يَدْعُوا مِن دُونِ اللهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَامَةِ” Who is more misguided than one who calls upon, besides God, those who will not respond to him until the Day of Resurrection? “وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ” They are unaware of their calls. This indicates that the objects of their worship—whether inanimate idols or other beings—are incapable of responding to their supplications. They neither hear nor comprehend, and remain entirely oblivious. Furthermore, the verse states: “وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ” When people are gathered, they will become their enemies and will deny their worship. Those beings who possess intellect—such as prophets, righteous figures, or angels—will openly repudiate such worship. Even inanimate objects will, by divine will, testify against their worshippers. Thus, the very entities that were treated as objects of devotion will become sources of condemnation. A similar meaning appears elsewhere: “إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءَكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ” If you call upon them, they do not hear your call; and even if they heard, they would not respond (Fatir: 14). Thus, the Qur’an demonstrates that such worship is fundamentally rooted in illusion and misperception. In reality, what they were following was not these so‑called deities themselves, but rather their own desires—since the origin of idolatry lies in the worship of inclination and impulse. This theme is also reflected in the statement of Prophet Ibrahim (علیہ السلام): “إِنَّمَا اتَّخَذْتُم مِّن دُونِ اللهِ أَوْثَانًا مَّوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ” You have taken idols instead of God only for mutual affection in the worldly life; then on the Day of Resurrection you will disown and curse one another (al‑‘Ankabut: 25). Similarly: “كَلَّا سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا” No! They will deny their worship and will be against them (Maryam: 82). Thus, these verses collectively establish that associating partners with God is devoid of rational, textual, and experiential foundation. It neither satisfies reason nor finds support in revelation, and ultimately leads to regret, enmity, and loss in the Hereafter.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

The verses under discussion continue to describe the condition of the polytheists and their response to the divine signs. It is stated: “وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جَاءَهُمْ هَذَا سِحْرٌ مُّبِينٌ” When Our clear signs are recited to them, those who disbelieve say regarding the truth that has come to them: this is manifest sorcery. They could not deny the powerful and immediate effect of the Qur’an upon hearts, yet at the same time they were unwilling to submit to its truth. Therefore, instead of acknowledging its divine nature, they labeled this profound influence as “magic.” In doing so, they implicitly admitted its extraordinary impact while attempting to reinterpret it in a misleading way. The word “الحق” in this context refers most appropriately to the Qur’anic verses themselves, as indicated by the opening of the statement, even though some interpreters have extended it to prophecy, Islam, or other miracles. They did not stop at this accusation, but went further, saying: “أَمْ يَقُولُونَ افْتَرَاهُ” Or they say: he has fabricated it. At this point, God instructs the Prophet (صلی اللہ علیہ وآلہ وسلم) to respond decisively: “قُلْ إِنِ افْتَرَيْتُهُ فَلَا تَمْلِكُونَ لِي مِنَ اللهِ شَيْئًا” Say: if I have fabricated it, then you have no power to protect me against God. This implies that if such a claim were indeed a fabrication, divine justice would immediately expose and punish it—and no one could intervene. The very fact that these revelations continue and are supported by manifest signs demonstrates their truth. As stated elsewhere: “وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ …” Thus, it is inconceivable that a false claimant could present such a Book and remain unpunished by a wise and powerful God. The verse continues: “هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ” He knows best that in which you are engaged. God is fully aware of their accusations, their opposition to revelation, and their attempts to mislead others. Therefore, it is said: “كَفَى بِهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ” He is sufficient as a witness between me and you. God bears witness to the truthfulness of the Prophet’s mission and the falsehood of their claims, and this testimony alone is sufficient. Yet, despite this warning, the door of repentance remains open: “وَهُوَ الْغَفُورُ الرَّحِيمُ” He is the Forgiving, the Merciful. Those who turn back from denial may find forgiveness and be encompassed by divine mercy. The next verse further clarifies the position of the Prophet (صلی اللہ علیہ وآلہ وسلم): “قُلْ مَا كُنتُ بِدْعًا مِّنَ الرُّسُلِ” Say: I am not a new or unprecedented messenger. He is not unique in being chosen from among human beings; previous messengers were also human, lived ordinary lives, and were recipients of revelation. “وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ” And I do not know what will be done with me or with you. This negates independent knowledge of the unseen; the Prophet only knows what is revealed to him. “إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُّبِينٌ” I follow only what is revealed to me, and I am only a clear warner. Thus, the Prophet’s role is defined as transmission of revelation and warning, not independent authority or unrestricted knowledge. This statement also responds to various objections of the polytheists, who questioned his humanity, demanded miracles according to their desires, or expected full knowledge of the unseen. The verse does not contradict other passages indicating knowledge of unseen matters, since those refer to knowledge granted by God, not independent knowledge. Finally, the concluding verse of this section presents a decisive argument: “قُلْ أَرَأَيْتُمْ إِن كَانَ مِنْ عِندِ اللهِ …” Say: consider—if it is from God and you deny it, while a witness from the Children of Israel testifies to something similar and believes, yet you act arrogantly, who is more misguided? The identity of this “witness” has been interpreted in various ways, including that it refers to a learned individual from the People of the Book who recognized the truth and accepted it. The essence of the argument is clear: when evidence is established—through revelation, testimony, and rational signs—yet is rejected out of arrogance, such rejection constitutes the height of misguidance. Thus, these verses collectively expose the contradictions in the position of the disbelievers: their acknowledgment of the Qur’an’s impact, their baseless accusations, and their persistent rejection in the face of clear evidence—all rooted in arrogance and refusal to accept the truth.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

Exegetes have reported several asbāb al‑nuzūl (occasions of revelation) for the first verse among the verses under discussion: 1. It is said that this verse was revealed concerning Abu Dharr al‑Ghifari, who accepted Islam in Makkah, after which his tribe, Banu Ghifar, also embraced Islam. Since Banu Ghifar was a Bedouin and materially poor tribe, the affluent and urban Quraysh disbelievers remarked that if Islam had been a good and superior matter, such insignificant and lowly people would not have preceded them in accepting it. At that point, this verse was revealed as a response to them. 2. A Roman female slave named Dhī al‑Nīrah was living in Makkah. She accepted Islam upon the invitation of the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم). In reaction, the prominent Quraysh said that if what Muhammad (صلی اللہ علیہ وآلہ وسلم) had brought were truly good, individuals such as Dhī al‑Nīrah would not have preceded them in adopting it. 3. Some Bedouin tribes around Makkah accepted Islam before the urban population. The leaders of Makkah remarked that if Islam were indeed something good, these camel‑herders and shepherds would not have preceded them. 4. Certain sincere but poor individuals, such as Suhaib, Bilal, and Ammar, embraced Islam wholeheartedly. The leaders of Makkah responded by saying: is it possible that the religion of Muhammad (صلی اللہ علیہ وآلہ وسلم) should be a good thing while such people have surpassed us in accepting it? The first four reports may be summarized in a single principle: the call of Islam found widespread acceptance among the poor, the destitute, and the Bedouin, who welcomed it readily. This was due to the absence of vested interests that needed protection, the lack of arrogance, and the relative purity of their hearts compared to the affluent, indulgent classes. Their prompt and enthusiastic acceptance of Islam was, in reality, evidence of the strength and truth of the message. However, the arrogant and self‑satisfied elite interpreted this as a sign of weakness. They argued that if this were a sound and reasonable doctrine, it would not have been adopted first by the socially lower strata, while those who considered themselves the leaders and elites of society would have been at the forefront. It is noteworthy that this flawed mode of thinking continues to exist among arrogant and affluent groups even today. They claim, with a sense of pride, that religion is only for the poor and the needy, and that it corresponds only to their condition, while they themselves belong to a higher stratum. The Qur’an, in these verses, provides a decisive refutation of such assumptions. 5. Another reported occasion of revelation relates to ‘Abdullah ibn Salam and some of his companions who accepted Islam. It is said that certain Jews remarked that if Islam were good, such individuals would not have preceded them. This report is mentioned by Tabarsi in Majma al‑Bayan and by Qurtubi in Tafsir al‑Qurtubi. However, this latter interpretation appears less persuasive for two reasons: - First, the expression “الَّذِينَ كَفَرُوا” is generally used in the Qur’an in an unrestricted sense to refer to the polytheists rather than specifically to the People of the Book. - Second, given the recognized status and scholarly standing of ‘Abdullah ibn Salam among the Jews, it is unlikely that they would dismiss him in such a manner or claim that his acceptance of Islam diminished its value. Thus, the earlier interpretations remain more coherent with the context of the verses.

These verses, as in the preceding discussion, continue to examine the actions, statements, and misguidance of the disbelievers, presenting a critique of their attitude. First, their arrogant and illogical reasoning is highlighted. It is stated: “وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا لَوْ كَانَ خَيْرًا مَّا سَبَقُونَا إِلَيْهِ” Those who disbelieve said concerning the believers: if it had been good, they would not have preceded us in adopting it. Their argument was that those who had accepted faith were mostly poor, socially insignificant, or from rural and marginalized backgrounds; therefore, they assumed that such individuals could not have grasped the truth before them, who regarded themselves as the elite and enlightened members of society. However, they failed to recognize that the deficiency lay within themselves. Their hearts were veiled by arrogance, pride, attachment to wealth, status, and worldly desires. Had they been free from such impediments—had they possessed sincerity and openness like the poor and humble—they too would have recognized the truth and embraced it. Accordingly, the conclusion is conveyed in a subtle yet decisive manner: “وَإِذْ لَمْ يَهْتَدُوا بِهِ فَسَيَقُولُونَ هَذَا إِفْكٌ قَدِيمٌ” Since they did not obtain guidance from it, they say: this is an ancient fabrication. That is, their failure lies not in the message itself but in their refusal to accept it. The Qur’an contains no deficiency in guidance; rather, their rejection leads them to dismiss it as mere myth or ancient falsehood. The term “إفك قديم” parallels other expressions such as “أساطير الأولين” (tales of the ancients). Their persistence in using such accusations indicates a continual pattern of denial. The verse then offers another argument affirming the truth of the Qur’an: “وَمِن قَبْلِهِ كِتَابُ مُوسَى إِمَامًا وَرَحْمَةً وَهَذَا كِتَابٌ مُّصَدِّقٌ” Before it was the Book of Musa, serving as a guide and mercy, and this is a Book confirming it. Thus, the Qur’an is not an isolated phenomenon; it stands in continuity with previous revelation, particularly the Torah, whose teachings and anticipations it confirms. This correspondence itself constitutes evidence of its authenticity. The expression “إمامًا ورحمة” suggests that the earlier revelation not only guided but also embodied divine mercy in nurturing human souls and directing them toward righteousness. Then it is stated that this Book has been revealed in a clear Arabic language: “لِسَانًا عَرَبِيًّا” so that it may be accessible and understandable to its audience. The purpose of its revelation is summarized succinctly: “لِيُنذِرَ الَّذِينَ ظَلَمُوا وَبُشْرَى لِلْمُحْسِنِينَ” to warn those who are unjust and to give glad tidings to those who do good. The term “ظالمين” here encompasses all forms of wrongdoing, including injustice toward others and toward oneself. In contrast, “محسنين” refers to those who combine sound belief with righteous conduct. The next verse clarifies the identity of these muhsinin: “إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ” Those who say: our Lord is God, and then remain steadfast—upon them there shall be no fear, nor shall they grieve. These two expressions summarize the essence of faith and عمل صالح: “رَبُّنَا اللهُ” represents the foundation of correct belief (tawḥīd), “ثُمَّ اسْتَقَامُوا” represents perseverance and steadfastness in practice. Together, they encompass all dimensions of religious commitment. Such individuals are free from fear concerning the future and from grief regarding the past. A similar formulation appears elsewhere: “تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ…” where angels bring them reassurance and glad tidings. Finally, their ultimate reward is described: “أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ خَالِدِينَ فِيهَا جَزَاءً بِمَا كَانُوا يَعْمَلُونَ” They are the companions of Paradise, abiding therein eternally, as a recompense for what they used to do. The term “أصحاب” indicates a permanent association with Paradise and its blessings. The phrase “جَزَاءً بِمَا كَانُوا يَعْمَلُونَ” emphasizes that this reward is granted on account of their deeds, reflecting both divine justice and the reality of human responsibility and freedom.

See ayat 16 for tafseer.

These and the subsequent verses are in reality the elaboration of what was mentioned in summary in the preceding verses concerning the "wrongdoers" and the "muhsinun." The condition of the righteous is set forth first, beginning with the subject of kindness toward parents and gratitude for their sacrifices — which serves as a preamble to gratitude toward the Lord. It is stated: We have enjoined upon the human being that he be good to his parents (وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا). (Explanatory Note: "Tawsiyyah" is ordinarily transitive with two objects — the second object being governed either by "bi" or "ila." Accordingly, "ihsanan" in the above passage cannot function as the second object unless "wassayna" is taken in the sense of "alzamna" — which is transitive with two objects without requiring a preposition — or unless an elided element is posited for the verse, with the implied reading being "wawassayna al-insana bi-walidayhi an yuhsina ihsanan," in which case "ihsanan" would be the absolute object of the elided verb. "Wasiyyah" and "tawsiyyah" carry the meaning of recommendation in general, not confined to matters pertaining to after death, and some exegetes have accordingly interpreted it here as "command, injunction, and decree.") Bearing in mind the priority of the mother's rights, it is then stated: his mother carried him in hardship and gave birth to him in hardship, and the period of his bearing and his weaning is thirty months (حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا). Throughout these thirty months the mother manifests the greatest self-sacrifice and altruism on behalf of her child. From the very first day of the formation of the embryo the mother's condition begins to change and a period of continuous hardship commences. The state of pregnancy vomiting — one of the most severe conditions a mother endures — begins to manifest. (Explanatory Note: In this state the pregnant woman develops a craving for sour and acidic foods.) Physicians state that this condition arises from the nutritional deficiency the mother undergoes on account of her self-sacrifice for her child. As the foetus continues to develop it draws ever increasing material from the mother's body — to the point that this affects her bones and nerves. Sometimes the child deprives the mother even of sleep, food, and rest and comfort; and in the final days of pregnancy even walking and sitting become difficult. Yet such is the mother's heart that she endures all these sufferings and hardships with great fortitude and with the love and hope that very soon her child shall open its eyes upon the world and smile before her. The time of delivery — one of the most difficult moments of a mother's life — arrives, and this is the period when a mother must sometimes risk her own life for the sake of her child. In any case, one grave period passes and another begins: the period of round-the-clock care of a child who is unable to express his own needs. If he is in pain he cannot indicate where it is; if he suffers from hunger, thirst, cold, or heat he cannot describe it — except to begin crying, and the mother must exercise sound judgment and with patience and fortitude attend to each of his needs. The care and cleanliness of the child during this period is an exhausting undertaking; feeding him is also a great act of altruism that comes from the mother's own body. The various ailments that afflict the child during this period constitute yet another difficulty that the mother confronts with great patience and fortitude. The Holy Quran here mentions only the mother's hardships and does not mention the father — not because the father is accorded no importance, for in many of these difficulties the father also shares in the mother's hardship. However, since the mother's share is greater, special emphasis has been placed upon her mention. A question arises here: verse 233 of Surah al-Baqarah specifies a period of full two years for nursing, as stated there: وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ — mothers shall nurse their children for two complete years for those who wish to complete the nursing period. Yet in the verse under commentary the combined period of gestation and nursing is stated to be only thirty months — can the gestation period be six months? Jurists and exegetes, in the light of Islamic traditions, have responded: yes, the minimum period of gestation can be six months and the maximum period of beneficial nursing twenty-four months. Indeed, from ancient physicians such as Galen and Ibn Sina it has been transmitted that they personally observed children born after only six months of gestation. Definitively, from the Quranic expression it can also be understood that whatever amount is reduced from the gestation period is to be added to the nursing period so that both periods together amount to thirty months. The same has been transmitted from Ibn 'Abbas — that if a woman's gestation is nine months she should nurse her child for twenty-one months, and if six months then twenty-four months. The law of nature also requires this, for the deficiency of the gestation period must be compensated during the nursing period. It is then stated: human life continues in this manner until there comes a time when he reaches his full physical strength and enters upon the boundary of forty years (حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً). (Explanatory Note: "Hatta" here serves as a termination point for an elided clause whose implied reading is: "wa 'asha al-insanu wa istamarra hayatuhu hatta idha balagha ashuddahu." Some exegetes take it as the termination of "wassayna" or of the parents' guardianship over their child — both possibilities appear remote, since neither the divine command regarding kindness to parents terminates at forty years nor the parents' care of their child continues for forty years.) Some exegetes understand "bulugh al-ashudd" — reaching the fullest stage — as concurrent with and a confirmation of reaching forty years. But the apparent sense is that "bulugh al-ashudd" is an allusion to physical maturity and "bulugh arbacin sanah" — reaching forty years — is an allusion to intellectual and rational maturity, for it is well known that the human being generally reaches the stage of the perfection of reason at the age of forty. It has also been said that most prophets were entrusted with prophethood at the age of forty. A note on the question of what age constitutes the attainment of physical strength — exegetes hold differing views on this. Some identify it with the well-known age of maturity referenced in verse 24 of Surah Bani Isra'il concerning orphans, while certain traditions explicitly state this to be eighteen years. There is, however, no impediment to this expression carrying different meanings in different contexts, as indicated by the contextual indicators. In a tradition it is stated: إِنَّ الشَّيْطَانَ يَجُرُّ يَدَهُ عَلَى وَجْهِ مَنْ زَادَ عَلَى الْأَرْبَعِينَ وَلَمْ يَتُبْ وَيَقُولُ: بِأَبِي وَجْهٌ لَا يُفْلِحُ — the devil draws his hand across the face of those who reach the age of forty yet do not repent of sins, and says: may my father be sacrificed for this face that shall never prosper (for the light of success is not shining upon the brow of this human being). (Reference: Tafsir Ruh al-Ma'ani, Vol. 26, p. 17.) And from Ibn 'Abbas: مَنْ أَتَى عَلَيْهِ الْأَرْبَعُونَ سَنَةً فَلَمْ يَغْلِبْ خَيْرُهُ شَرَّهُ فَلْيَتَجَهَّزْ إِلَى النَّارِ — whoever reaches forty years and his goodness does not prevail over his evil must prepare himself for Hell. In any case, the Holy Quran continuing the discourse states that when this capable and believing person reaches the age of forty he petitions God for three things. First he says: O Lord, inspire me and grant me the grace to give thanks for the blessings You have bestowed upon me and upon my parents (قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ). (Explanatory Note: "Awzi'ni" is from the root "iza'", which carries several meanings: 1. to guide; 2. to restrain from waywardness; 3. to generate love and affection; 4. to grant grace and ability.) This indicates that at such an age the person of faith on one hand becomes aware of the depth and breadth of the blessings bestowed by God and on the other becomes fully conscious of the services his parents rendered throughout the period that has passed and that brought him to this age — for at such years a person is himself generally a parent and witnesses with his own eyes the exhausting hardships and self-sacrificing services of parents, and involuntarily, while remembering them, gives thanks to God. His second petition is offered in these words: "O Lord, grant me the grace to perform righteous deeds — deeds that please You" (وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ). Finally, the third petition is offered in these words: O Lord, grant lasting rectitude to my children and my family upon the path of reform (وَأَصْلِحْ لِي فِي ذُرِّيَّتِي). The expression "li" — for me — incidentally alludes to the fact that the goodness and betterment of his children should be of a kind whose results also reach him. The expression "fi dhurriyyati" — in my offspring — is stated in absolute form, indicating that goodness and betterment should be permanent and encompass his entire family. It is noteworthy that in the first supplication he includes his parents, in the third his children, but in the second supplication he includes only himself — and a righteous person ought to be thus: if with one eye he looks at himself, with the other he looks at those who have a right over him. At the close of the verse two matters are stated that constitute practical foundations for and support of each other. He says: O Lord, at this age I turn toward You and repent (إِنِّي تُبْتُ إِلَيْكَ). I have reached a stage at which the lines of my life must be fixed and must remain consistent through to the end — yes, I have reached forty years and how wretched for a servant like me not to turn toward You and not to cleanse myself of sins with the water of repentance. He also says: and I am surely among the submitters (وَإِنِّي مِنَ الْمُسْلِمِينَ). In reality these two clauses constitute the support and foundation for those three supplications, and combining them all the meaning becomes: since I have repented and bowed before Your command unconditionally, do You too in Your generosity favour me with these blessings. The subsequent verse explicitly mentions the reward and recompense of this believing, grateful, righteous-acting, and repentant group, setting forth three important recompenses. First it is stated: these are the ones from whom We shall accept the finest of their deeds (أُولَٰئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا). What greater glad tidings could there be than that the great, powerful, and generous Lord accepts the deeds of a weak and humble servant — which, beyond other distinctions, is itself a great honour, an elevated station, and a spiritual blessing. A question arises here: if God accepts all righteous deeds, why does He say "We shall accept the finest of their deeds"? Some exegetes have answered by saying that "the finest deeds" refers to the obligatory and recommended acts — which, in contrast to permitted acts, though they are righteous deeds, do not possess the capacity to be accepted and carry recompense and reward. (Explanatory Note: Tabrasi in Majma' al-Bayan, 'Allamah Tabataba'i in al-Mizan, Fakhr al-Razi in al-Tafsir al-Kabir, and other exegetes have written similarly under this verse.) A second answer is that the Lord Almighty takes the finest of their deeds as the standard of acceptance and through His mercy and grace counts even the deeds of the second degree and lesser importance in the category of the first degree — just as a buyer out of generosity purchases from a seller various grades of commodity at the price of the highest grade. And regarding the grace and kindness of the Lord Almighty nothing that is said is strange. The second divine beneficence toward them is overlooking their sins. It is stated: and We shall overlook their evil deeds (وَنَتَجَاوَزُ عَن سَيِّئَاتِهِمْ). While they shall be among the companions of Paradise (فِي أَصْحَابِ الْجَنَّةِ). (Explanatory Note: "Fi ashabi al-jannah" is connected to an elided element that functions as a circumstantial qualifier of the pronoun "hum," the implied reading being: "hal kawnahum mawjudina fi ashabi al-jannah.") The third divine beneficence toward them shall be that despite their lapses God shall purify them and grant them a place among the righteous and pure who are the intimates of the divine court. Incidentally, from this expression it may also be inferred that "ashab al-jannah" here refers to those intimates of the divine court whose pure garments were never sullied by the dust of sin and disobedience — and these repentant believers, after receiving divine forgiveness, shall be found with them and in a station beneath theirs. At the close of the verse, in confirmation of the above blessings, it is stated: this is the true promise that was made to them (وَعْدَ الصِّدْقِ الَّذِي كَانُوا يُوعَدُونَ). (Explanatory Note: "Wa'da al-sidqi" is the absolute object of an elided verb, the implied reading being: "wa'adahum wa'da al-sidqi alladhi kanu yu'aduna bi-lisan al-anbiya' wa al-rusul.") Why should it not be a true promise? For a broken promise arises either from remorse and ignorance or from weakness and powerlessness — and the Lord Almighty is utterly transcendent and far above all of these.

These verses present the portrait of a believer destined for Paradise. Such a person progresses through stages of development: first attaining physical growth, then intellectual maturity, and ultimately reaching spiritual awareness. At that point, he becomes conscious of the divine blessings bestowed upon him and recognizes the immense sacrifices and efforts of his parents, expressing gratitude for both. He turns in repentance at the appropriate time, rectifies his shortcomings, and devotes himself to righteous action, including the proper upbringing and reform of his offspring. Finally, he submits fully to the command of God, attaining honor and success in both this world and the Hereafter. It is precisely these qualities that lead him to be immersed continuously in the manifold blessings, mercy, and forgiveness of God. A person of Paradise is, in essence, recognized through these attributes.

The expression “We have enjoined upon man” indicates that kindness toward parents is among the fundamental principles of human nature itself. This duty is not limited to religious instruction alone; rather, it is rooted in innate human disposition. Even those who are not adherents of any particular religion instinctively recognize and observe this principle through their natural moral awareness. Accordingly, those who neglect or disregard this عظیم responsibility not only fall short of the standards of a true believer, but they also fail to embody the essential qualities of humanity.

Keeping in view that in such contexts the use of an indefinite form (nakirah) serves to convey magnitude and emphasis, this expression indicates that, under the divine command, one must perform a profound and distinguished act of goodness in serving one’s parents. In other words, the kindness expected in return for their sacrifices is not ordinary, but of a great and elevated character, befitting the significance of this divine injunction.

The detailed mention of the mother's hardships is on account of two reasons: first, those hardships are most evident and prominent; and second, the mother's hardships are of greater significance compared to those of the father. This is why in the Islamic traditions greater emphasis has also been placed upon the mother. In one tradition it is narrated that a man came into the presence of the Noble Prophet — peace and blessings of God be upon him and his family — and submitted: مَنْ أَبَرُّ؟ قَالَ: أُمَّكَ، قَالَ ثُمَّ مَنْ؟ قَالَ: أُمَّكَ، قَالَ ثُمَّ مَنْ؟ قَالَ: أُمَّكَ، قَالَ ثُمَّ مَنْ؟ قَالَ: أَبَاكَ O Messenger of God, toward whom should I show kindness? He replied: toward your mother. He asked: and then toward whom? He replied: your mother. He asked again: and then? He replied: your mother. When he asked for the fourth time, he replied: your father. (Reference: Tafsir Ruh al-Ma'ani, Vol. 26, p. 16.) In another tradition it is narrated that a man carried his elderly mother upon his shoulders and performed the circumambulation of the Ka'bah with her, and in the course of this came into the presence of the Prophet — peace and blessings of God be upon him and his family — and submitted: هَلْ أَدَّيْتُ حَقَّهَا O Prophet, have I thereby discharged my mother's right? He replied: لَا، وَلَا بِزَفْرَةٍ وَاحِدَةٍ No — you have not yet discharged even the right of a single breath. (Reference: Fi Zilal al-Qur'an, Vol. 7, p. 415.)

Respect for parents and the proper upbringing of children have been accorded immense importance, and the verses under discussion clearly allude to all of these aspects. This is because a great human society is constituted from numerous small and interconnected family units, just as a large structure is built from many rooms, and those rooms in turn are constructed from individual stones and bricks. It is evident that the stronger and more cohesive these smaller units are, the more stable and resilient the foundations of society will be. One of the major causes of the disintegration of modern industrial societies is the breakdown of the family structure: children no longer show respect to their parents, parents lack genuine compassion toward their children, and there is no true bond of affection and محبت between husband and wife. In contemporary industrial societies, special institutions have often been established for the elderly, where aged and weak parents reside. These places present deeply distressing scenes, as they are often inhabited by individuals who are considered no longer useful, and their families have effectively abandoned them there. Men and women who devoted their lives to serving society and raising their children for its benefit, when they themselves become dependent and in need of affection and support, are cast aside. They spend their remaining days awaiting death, their eyes fixed upon the door in hope that a familiar face might appear. Yet such visits are rare—perhaps once or twice a year. Truly, when one reflects upon such a condition, life itself becomes burdensome to imagine. These patterns reflect a form of “civilization” grounded solely in material considerations, devoid of faith and spiritual values.

This statement expresses the principle that righteous deeds are actions which lead to the pleasure and approval of God. The phrase “أحسن ما عملوا” (the best of what they performed), which appears in numerous Qur’anic verses, indicates that the boundless grace and generosity of God establishes the highest category of a person’s deeds as the standard at the time of reward and recompense, and all of their actions are accepted accordingly.

The preceding verses addressed those believing people who, through faith, righteous deeds, gratitude for the blessings of truth, and the fulfilment of the rights of parents and children, have set out upon the paths of drawing near to God and benefiting from His particular grace and generosity. But the verses under commentary speak of those who are the exact opposite — the faithless, the ungrateful, and the disobedient toward their parents. It is stated: And the one who says to his parents: fie upon you both! Do you threaten me that I shall be raised on the Day of Resurrection, while many generations have passed before me who died yet were never raised again? (وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَّكُمَا أَتَعِدَانِنِي أَنْ أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِن قَبْلِي). (Explanatory Note: "Wa alladhi qala..." is the mubtada' and according to many exegetes "ula'ika alladhina..." in the subsequent verse is its khabar. There is no contradiction in the mubtada' being singular and "ula'ika" being plural, since the reference is to the genus. It is also possible that the khabar is elided, with the implied reading being: "wa fi muqabili alladhina mada wasfuhum alladhi qala li-walidayhi" — in which case the subsequent verse is independent, just as "ula'ika alladhina nataqabbalu 'anhum..." is independent.) But the parents do not submit before such a headstrong son. They both cry out continually and appeal to God for help, saying: woe to you, O son! Believe, for the promise of God is surely true (وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ). But he remains fixed in his obstinacy and persists in his rebellion, saying with arrogance and utter indifference: this is nothing but the fables of the ancients (فَيَقُولُ مَا هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ). What you say about the ma'ad and the Day of Resurrection and the reckoning — all of it is superstition and the tales of people gone by; I shall never bow my head before any of it. The qualities discernible in this group from this verse are as follows: disrespect and insolence toward parents — for "uff" denotes every filthy and impure thing and is uttered on occasions of expressing contempt and disdain. (Explanatory Note: Mufradat of Raghib. Some lexicographers also hold that "uff" means the dirt and grime that accumulates beneath the fingernail, which is both unclean and contemptible. A further discussion of "uff" appears under verse 23 of Surah Bani Isra'il — see Tafsir-i Namunah, Vol. 12.) Second, they not only disbelieve in the ma'ad and the Day of Resurrection but also mock it and regard it as mythology and superstitious talk. A further quality of theirs is that they have no listening ears and do not bow before truth — rather, their souls are steeped in pride, ignorance, and self-interest. Certainly the compassionate parents' effort is to extract him from the whirlpool of ignorance and set him upon the paths of salvation, so that this beloved child does not become ensnared in God's painful punishment. But he remains continuously fixed in his unbelief and insists upon it, until they are compelled to leave him. Just as the preceding verses contained mention of the recompense of the righteous believers, here the fate of the arrogant and blind-hearted unbelievers is stated. It is declared: these people are included along with the other unbelieving communities of jinn and human beings who passed before them — the decree of punishment has been established against them as well, and they too shall be ensnared in painful punishment and are among the people of Hell (أُولَٰئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ الْجِنِّ وَالْإِنسِ). (Explanatory Note: The clause "haqqa 'alayhimu al-qawl" alludes to the statement God has made regarding the punishment of the unbelievers and sinners, the implied reading being: "haqqa 'alayhimu al-qawl bi-annahum ahl al-nar..." and "fi umamin" functions as a circumstantial qualifier.) For they were all losers (إِنَّهُمْ كَانُوا خَاسِrين). What greater loss could there be than to have squandered the entire capital of one's life and purchased the wrath and anger of God? In the comparative presentation of these two groups — the people of Paradise and the people of Hell — these verses yield the following conclusions. The people of Paradise traverse the stages of their guidance and ascent, while the people of Hell squander their entire capital and sustain loss. They are recognisers of truth and grateful — even toward their parents — while the latter are ungrateful, insolent, and disrespectful — even toward their parents. The former shall be in Paradise among the intimate servants of God, while the latter shall be in Hell among the unbelievers — as the saying goes: every bird of a feather flocks together. When the former stumble into any lapse they immediately repent and bow before truth; while the latter are proud, rebellious, self-seeking, and arrogant. It is also noteworthy that this obstinate group regards its own waywardness as a reflection of the condition of the former nations — and accordingly shall be gathered in Hell along with them. In the final verse of this series, first alluding to the different degrees and stations of these two groups, the Quran states: all shall have degrees corresponding to what they did (وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا). (Explanatory Note: The "min" in "mimma 'amilu" is either of the "nashi'iyyah" type or carries the meaning of causation — i.e., "min ajl ma 'amilu.") It is not at all the case that the people of Paradise or the people of Hell are all upon a single level — rather, they also hold different stations in proportion to the variance in their deeds, the measure of their sincerity of intention, and the scale of their knowledge, and it is precisely here that true justice prevails. "Darajat" is the plural of "darajah," generally denoting steps by which one ascends, while "darakat" is the plural of "darak" — on the measure of "marg" — denoting the steps by which one descends. Hence "darajat" is used for the people of Paradise and "darakat" for the people of Hell. However, in the verse under commentary both are mentioned together, and given the significance of the station of the people of Paradise, "darajat" is used for both — which is technically from the category of "ghalabah" (dominance of the more significant term). (Explanatory Note: "Dark" — with a sukun on the ra' — and "darik" — with a kasrah on the ra' — both mean the utmost depth; sometimes "dark" with a fathah carries the meaning of loss, and "dark" with a sukun also carries the meaning of understanding and perceiving a thing — based on the idea of grasping the reality and depth of something.) It is then stated that the purpose of this is so that God may give them their deeds in full without any reduction (وَلِيُوَفِّيَهُمْ أَعْمَالَهُمْ). This expression is another allusion to the matter of the corporeal embodiment of deeds — that there the human being's own deeds shall be with him. His good deeds shall be a cause of mercy and peace for him, and his evil deeds a cause of affliction, agitation, grief, and punishment. Finally, with emphasis, it is stated: and no injustice shall be done to them (وَهُمْ لَا يُظْلَمُونَ). For they shall encounter only their own deeds — so how can the concept of injustice even arise? Moreover, their "darajat" and "darakat" are well and precisely fixed, and their every smallest righteous or evil deed shall be effective in determining their destiny — so the question of injustice simply does not arise.

It is reported in a narration that Mu‘awiyah wrote to his governor in Madinah, Marwan, instructing him to take allegiance (bay‘ah) from the people for his son Yazid. ‘Abd al‑Rahman ibn Abi Bakr was also present in that gathering. He remarked that Mu‘awiyah intended to act in the manner of Heraclius and Khosrow (the rulers of Rome and Persia), who used to appoint their sons as successors, regardless of their unworthiness or moral corruption. Marwan, addressing the people from the pulpit, exclaimed: “Be silent! You are the one about whom this verse was revealed: ‘وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَّكُمَا’.” At that time, ‘A’ishah was also present. Turning toward Marwan, she replied: “You speak falsely. I know well concerning whom this verse was revealed, and if I wished, I could inform you of his name and lineage. However, the Messenger of God (صلی اللہ علیہ وآلہ وسلم) invoked a curse upon your father while you were yet in his loins; thus, you are the outcome of that curse.” (Tafsir Ruh al‑Janan, Abu al‑Futuh Razi, vol. 10, p. 159; Tafsir Qurtubi, vol. 9, with some variation) Indeed, the fault of ‘Abd al‑Rahman was, firstly, that he held affection for Amir al‑Mu’minin (‘Ali ibn Abi Talib), which was highly displeasing to the Banu Umayyah. Secondly, he strongly opposed the transformation of the caliphate into a hereditary monarchy and regarded the demand for allegiance to Yazid as a policy akin to that of the emperors of Rome and Persia. For this reason, severe attacks were directed against him by the avowed enemies of Islam, namely the Banu Umayyah, and the meanings of Qur’anic verses were distorted in order to target him. The response of ‘A’ishah to Marwan was striking: “God cursed you while you were still in your father’s loins.” This alludes to the verse in Surah Bani Isra’il (17:60): “وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ” (Note: for the interpretation of this verse, see Tafsir Namoona, vol. 12. It should also be noted that Marwan was the son of al‑Hakm, the grandson of Abi al‑‘As, and the great‑grandson of Umayyah.)

See ayat 19 for tafseer.

See ayat 19 for tafseer.

These verses, like the preceding ones, further elaborate upon the punishment of disbelievers and criminals, and they illuminate certain aspects of their physical and spiritual torment. It is stated: “وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُم بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ” On the Day when the disbelievers are presented before the Fire, it will be said to them: you consumed your good things in your worldly life and derived enjoyment from them; therefore today you shall be recompensed with a humiliating punishment, because you used to act arrogantly upon the earth without right and because you persisted in transgression. Indeed, you were immersed in pleasures and knew nothing beyond the enjoyment of material blessings in this world. Out of unrestrained freedom, you denied ma‘ad, so that your hands might remain entirely unrestricted, and in the pursuit of worldly advantages you exercised every form of injustice toward others. Therefore, today you receive the recompense for all those indulgences, for your self‑worship, for your ظلم and arrogance, and for your persistent acts of disobedience and rebellion.

This verse states that on the Day of Judgment the disbelievers will be presented before Hell, and a similar expression appears in Surah Mu’min (40:46) regarding the people of Pharaoh: “النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا” “They are presented before the Fire morning and evening.” On the other hand, in some other Qur’anic verses it is stated that Hell itself will be presented to the disbelievers, as in Surah al‑Kahf (18:100): “وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِلْكَافِرِينَ عَرْضًا” “On that Day We will present Hell to the disbelievers.” Accordingly, some exegetes have said that there are two kinds of presentation. One occurs before the reckoning, at which time Hell will be brought before the disbelievers so that terror and dread may permeate their entire being—this in itself constituting a form of spiritual punishment. The second occurs after the reckoning and after they have been consigned to Hell; at that stage, they themselves will be presented before the punishment of Hell. (Tafsir al‑Mizan, vol. 18, p. 223, under these verses). Some commentators have also suggested that there is a kind of inversion (qalb) in the expression, and that presenting the disbelievers to Hell in reality means the presentation of Hell to the disbelievers, because fire itself does not possess awareness such that it could be presented to someone; presentation is typically applied where the object possesses perception. However, it can be responded that certain Qur’anic verses attribute a kind of awareness and perception to Hell itself, to the extent that it is shown to engage in dialogue with God. For example, God will ask: “هَلِ امْتَلَأْتِ” “Are you filled?” and it will reply: “هَلْ مِن مَّزِيدٍ” “Is there any more?” (See Surah Q (50:30)). In reality, the essence of “presentation” (‘arḍ) lies in removing the barriers between two things to such an extent that one comes into direct proximity or availability with the other. The case of the disbelievers and Hell follows this same pattern: the obstacles between them will be removed. Thus, it can be said both that they are brought before the Fire and that the Fire is brought before them. Both expressions are valid. In this sense, there is no need to interpret “presentation” as equivalent to entry into Hell, as mentioned by Tabarsi in Majma‘ al‑Bayan. Rather, this very act of exposure is itself a painful and terrifying form of punishment, whereby the inhabitants of Hell, prior to entering it, will observe all its aspects directly, behold their dreadful fate, and experience inner torment and regret.

This expression refers to the utilization of worldly pleasures, and the wording “أَذْهَبْتُمْ” (“you have consumed/expended”) conveys the idea that such pleasures and blessings are exhausted through their use. Indeed, benefiting from the blessings of God in this world is not, in itself, something blameworthy. What is blameworthy is that a person becomes so absorbed in these material pleasures that he forgets God and the Hereafter, or that he partakes of them in a sinful, unchecked manner, thereby usurping the rights of others. All such conduct falls under the scope of this condemnation. It is also noteworthy that this particular expression appears in the Qur’an only in this verse, which indicates that if a person refrains from excessive indulgence in worldly pleasures, or utilizes them only to the extent necessary for fulfilling divine duties, then it is as though he has preserved these ṭayyibāt for his Hereafter. However, what generally occurs is that a person consumes these blessings recklessly, like cattle without restraint, exhausting them entirely in this world and proceeding to the Hereafter with no ذخیرہ for it. Rather, he carries with him the burden of sins. In light of this condition, the application of the Qur’anic statement becomes clear: “أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا” In some lexicons, it is reported that this expression means: “أَنفَقْتُمْ طَيِّبَاتٍ مَا رُزِقْتُمْ فِي شَهَوَاتِكُمْ وَفِي مَلَاذِّ الدُّنْيَا، وَلَمْ تُنْفِقُوهَا فِي مَرْضَاتِ اللهِ” “You expended the pure provisions granted to you in the pursuit of your desires and worldly delights, and did not spend them in seeking the pleasure of God.” (Majmaʿ al‑Baḥrayn, under the root “dhahaba”).

Its meaning is broad and encompasses all worldly blessings. Although some exegetes have restricted it specifically to the energies of youth, the reality is that youth represents only one instance within its wider scope.

This humiliating and degrading punishment is the natural consequence of their arrogance on the earth, because divine punishment corresponds precisely to the nature of the sin. Those who displayed pride and arrogance before the creation of God—even before His prophets—and who refused to submit to any rightful law, must inevitably face a punishment marked by humiliation and disgrace.

The verse mentions two of their sins: one is “arrogance on the earth” (غرور / تکبّر) and the other is “فسق” (transgression). It is possible that the first refers to their refusal to believe in the divine signs (āyāt ilāhiyyah), the mission of the prophets (bi‘that al‑anbiyā’), and the Hereafter (qiyāmah), while the second refers to their engagement in various sins. Thus, in essence, the first relates to the neglect and denial of the principles of religion (uṣūl al‑dīn), whereas the second points to the violation and corruption of the practical branches of religion (furū‘ al‑dīn).

This does not imply that there are two categories of arrogance—one justified (ḥaqq) and the other unjustified (bāṭil). Rather, this mode of expression is generally employed for emphasis and intensification, and similar usages are common.

A number of narrations have been transmitted in various sources of ḥadīth and exegesis concerning prominent figures of early Islam, through which support has been drawn for this very verse. In one narration, it is reported that one day ʿUmar came into the presence of the Prophet (صلی اللہ علیہ وآلہ وسلم) at Mashrabat Umm Ibrāhīm (a place near Madinah). He saw that the Prophet (صلی اللہ علیہ وآلہ وسلم) was lying on a mat of palm leaves, with part of his blessed body resting directly on the ground, and a pillow made of palm fibers beneath his head. After greeting him, ʿUmar sat down and said: “You are the Messenger of Allah and the best of His creation, yet Caesar and Khosrow sleep on golden thrones and silk beds, while you are in this condition?” The Prophet (صلی اللہ علیہ وآلہ وسلم) replied: “أولئك قوم أجلت طيباتهم، وَهِىَ وَشيكة الإنقطاع وَإِنَّمَا آخرت لَنَا طَيِّبَاتِنَا” “They are a people whose ṭayyibāt have been brought forward for them in this world, and they are soon to come to an end, whereas our ṭayyibāt have been reserved for us in the Hereafter.” (Majmaʿ al‑Bayān, vol. 9, p. 88). In another narration, it is reported that a particular type of sweet dish was once brought before Imam Muḥammad al‑Bāqir (ʿalayhi al‑salām). He declined to partake of it. When it was asked whether he considered it unlawful, he replied: “I do not consider it unlawful; rather, I fear that my soul may become attached to it and that I may begin to seek it repeatedly.” He then recited the verse: “أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَياتِكُمُ الدُّنْيا وَاسْتَمْتَعْتُمْ بِها” (Tafsīr al‑Burhān, vol. 4, p. 175, under this verse). In another narration, it is reported that Amir al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) once desired roasted liver with soft bread, and this desire remained with him for about a year. One day, he mentioned it to Imam Ḥasan (ʿalayhi al‑salām) while he was fasting. The meal was prepared for him, and when it was brought to him at the time of breaking the fast, a needy person came to the door and asked for something. Amir al‑Muʾminīn (ʿalayhi al‑salām) then instructed: “My son, take this food to him, lest tomorrow, when our record is read, it be said to us: ‘أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَياتِكُمُ الدُّنْيا وَاسْتَمْتَعْتُمْ بِها’.” (Safīnat al‑Biḥār, vol. 2, under the root kabad). These narrations illustrate the practical concern of the early Muslim figures with the implications of the verse—namely, the fear of exhausting worldly blessings at the cost of the Hereafter, and the preference for reserving one’s share of ṭayyibāt for the eternal life.

The Qur’an, after presenting general principles, elucidates them through concrete and noteworthy examples so that those universal truths may become fully apparent. Thus, in this instance, the condition of rebellious, arrogant, and desire‑driven individuals is illustrated through the example of the people of ʿĀd, which serves as a clear and striking case. It is stated: “وَاذْكُرْ أَخَا عَادٍ” “And remind them of the brother of ʿĀd.” The expression “أخ” (brother) reflects the deep compassion, sincerity, and affection of this great prophet toward his people. As is well known, this form of expression is used in the Qur’an for many great prophets, indicating that they were caring and devoted “brothers” to their communities and withheld no form of sacrifice for their guidance. It may also indirectly indicate kinship ties with their respective peoples. It is further stated: “إِذْ أَنذَرَ قَوْمَهُ بِالْأحقاف وَقَدْ خَلَتِ النُّذُرُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ” “When he warned his people in the land of al‑Aḥqāf, while many warners had passed before him and after him.” The term “أحقاف” refers to wind‑formed sand dunes—elongated and irregular ridges of loose sand accumulating in deserts and barren lands. This indicates that the region inhabited by the people of ʿĀd was a vast desert. There are varying views regarding the geographical location of al‑Aḥqāf. Some identify it within the Arabian Peninsula—between Najd, al‑Aḥsāʾ, Ḥaḍramawt, and ʿOmān (I‘lām al‑Qur’ān, p. 94). However, this appears unlikely, since other Qur’anic descriptions (e.g., in Surah al‑Shuʿarāʾ) suggest a region abundant in water and vegetation, which is inconsistent with that identification. Others place it in southern Arabia, near Yemen or along the coasts of the Arabian Sea (Fī Ẓilāl al‑Qur’ān). A further view locates it in parts of Iraq, such as Kūfah or Babylon, while some report that al‑Aḥqāf refers to a mountain in Syria (as cited in the marginal notes to Tafsīr Abū al‑Futūḥ al‑Rāzī, vol. 10, p. 165). In light of the lexical meaning and contextual indications—that the region combined moving sands with resources of water and vegetation—the interpretation placing it in southern Arabia near Yemen appears more plausible. The phrase “وَقَدْ خَلَتِ النُّذُرُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ” refers to prophets who had come before him at both near and distant times. Some were relatively close in time (مِن بَيْنِ يَدَيْهِ) and others were more remote (مِنْ خَلْفِهِ). The core message of this great prophet was: “أَلَّا تَعْبُدُوا إِلَّا اللهَ” “Do not worship anyone except God.” He further warned them: “إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ” “I fear for you the punishment of a great day.” Although “يوم عظيم” often refers to the Day of Judgment, in Qur’anic usage it may also denote severe and dreadful days of worldly punishment experienced by previous nations. Here, the latter meaning is intended, as the subsequent verses describe the devastating destruction of the people of ʿĀd. In response, this obstinate and rebellious people said: “أَجِئْتَنَا لِتَأْفِكَنَا عَنْ آلِهَتِنَا” “Have you come to turn us away from our gods by falsehood?” The term “إفك” denotes falsehood and deviation from truth. They further challenged him: “فَأْتِنَا بِمَا تَعِدُنَا إِن كُنتَ مِنَ الصَّادِقِينَ” “Bring upon us what you threaten us with, if you are truthful.” Their first statement reflects attachment to inherited beliefs and ancestral traditions, dismissing the prophet’s message as deception. Their second statement represents an irrational demand for immediate punishment—a demand no rational person would make, even if uncertain about its reality. Hūd replied: “إِنَّمَا الْعِلْمُ عِندَ اللهِ” “Knowledge rests only with God.” He clarified that the timing and conditions of divine punishment are determined solely by God, not by human demand or prophetic will. His role was simply: “وَأُبَلِّغُكُم مَّا أُرْسِلْتُ بِهِ” “I convey to you what I have been sent with.” He then concluded: “وَلَكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ” “But I see you as a people who are ignorant.” This ignorance was not merely intellectual but characterized by obstinacy, arrogance, and refusal to consider the truth. It led them toward destruction, as they ignored even the possibility that the warnings might be true. When all arguments had been exhausted and they persisted in denial, divine wisdom decreed a destructive punishment. Suddenly, a cloud appeared on the horizon and spread across the sky. Seeing it approaching their valleys, they exclaimed: “هَذَا عَارِضٌ مُّمْطِرُنَا” “This is a cloud that will bring us rain.” The term “عارض” denotes a cloud spreading across the sky, often associated with rain. The people of ʿĀd had long suffered from drought, so they rejoiced at what they believed to be a blessing. However, they were informed: “بَلْ هُوَ مَا اسْتَعْجَلْتُم بِهِ” “No, rather it is that which you sought to hasten.” “رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ” “It is a wind containing a painful punishment.” This destructive wind, sent by divine command, devastated everything: “تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا” “It destroys all things by the command of its Lord.” By morning, nothing remained visible except their dwellings: “فَأَصْبَحُوا لَا يُرَى إِلَّا مَسَاكِنُهُمْ” Their homes stood intact, but their bodies and possessions were swept away by the violent storm. Exegetes describe how the wind uprooted tents, hurled people and animals into the air, and buried them under dunes of sand. According to Surah al‑Ḥāqqah, this storm continued for seven nights and eight days, until the entire community was annihilated. Finally, the Qur’an concludes: “كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ” “Thus do We recompense the criminal people.” This serves as a warning to all who follow similar paths of arrogance, denial, and self‑centeredness: their fate will not differ from that of the قوم of Hūd. Natural forces that ordinarily sustain life—winds, rain, and earth—may, by divine command, become agents of destruction. The wind that normally heralds mercy (“مبشرات بين يدي رحمته”) here became an instrument of annihilation. Such is the severity of a punishment that transforms the very means of life into causes of death.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

These verses, in reality, present the conclusion of the preceding discussion in which the painful punishment of the people of ʿĀd had been described. Addressing the polytheists of Makkah, it is stated: “وَلَقَدْ مَكَّنَّاهُمْ فِيمَا إِنْ مَّكَّنَّاكُمْ فِيهِ” “We had established them in matters in which We have not established you.” They were superior to you in physical strength, as well as in wealth and material resources. If physical power, wealth, and worldly means were sufficient to protect a people from divine punishment, then the people of ʿĀd would not have been scattered by the winds like chaff, leaving behind nothing but a few ruined structures. This verse is similar in meaning to the passages in Surah al‑Fajr concerning this same people: “أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ إِرَمَ ذَاتِ الْعِمَادِ الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ” “Have you not seen how your Lord dealt with ʿĀd—Irām of lofty pillars, the like of whom was not created in the lands?” (Fajr 6–8) Or as in Surah Q (50:36): “وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشًا” “How many generations before them did We destroy who were stronger than them in might…” In short, those who were many times stronger than you could not withstand the storm of divine punishment—so what standing do you have? It is then stated: “وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً” “We gave them hearing, sight, and hearts.” They possessed strong faculties of perception, awareness, and understanding. Yet when the punishment descended, their hearing, sight, and intellect availed them nothing: “فَمَا أَغْنَى عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُم مِّن شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللهِ” “Neither their hearing nor their sight nor their hearts benefited them in any way, since they denied the signs of God.” Ultimately, that very thing which they used to mock enveloped them completely: “وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِؤُونَ” Indeed, they were equipped with both material resources and faculties of perception. However, due to their arrogance, obstinacy, and mockery of the prophets, the light of truth did not penetrate their hearts. Their pride and hostility toward truth prevented them from benefitting from the very instruments—hearing, sight, and intellect—that were given for guidance and recognition. Thus, they met the fate already described in the previous verses. Despite their immense power and resources, they were rendered helpless; their lifeless bodies were tossed about by the winds like debris, in utter disgrace. In comparison, you are far weaker and more powerless. It is not difficult for God to seize you for your deeds and subject you to a severe punishment, transforming the very means of life into instruments of destruction. This address is directed not only to the polytheists of Makkah, but to all arrogant, oppressive, and obstinate individuals in every age. Human beings are not the first inhabitants of the earth; numerous communities preceded them, possessing both power and resources. It would be fitting to regard their history as a mirror of admonition and to reflect upon one’s own end within it. The discourse is then intensified with a further admonition: “وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُم مِّنَ الْقُرَى” “We have destroyed the towns around you.” These refer to communities located near the Arabian Peninsula—ʿĀd in the south (al‑Aḥqāf), Thamūd in the north (al‑Ḥijr), the people of Sabaʾ in Yemen, the people of Shuʿayb in Madyan on the route to Syria, and the people of Lūṭ in the same region. All of these were destroyed due to sin, disobedience, and disbelief. Each of these histories serves as a lesson and a living testimony, demonstrating that despite possessing abundant means and opportunities, they failed to awaken. It is further stated: “وَصَرَّفْنَا الْآيَاتِ لَعَلَّهُمْ يَرْجِعُونَ” “We presented Our signs in diverse ways so that they might return.” At times, miracles were shown; at times, blessings were granted; at others, afflictions were sent; sometimes the righteous were praised, and sometimes the wicked were censured; and at times, the destruction of earlier peoples was presented as a warning. Yet arrogance, pride, self‑centeredness, and obstinacy prevented them from accepting guidance. Finally, they are reproached in these words: “فَلَوْلَا نَصَرَهُمُ الَّذِينَ اتَّخَذُوا مِن دُونِ اللهِ قُرْبَانًا آلِهَةً” “Why did those whom they took as gods besides God—seeking nearness through them—not help them?” If those supposed deities had been true, they would have assisted their followers in such critical and perilous moments and saved them from punishment. Their inability to do so is clear evidence of the falsity of such beliefs. It is further stated: “بَلْ ضَلُّوا عَنْهُمْ” “Rather, they vanished from them.” Such powerless and insignificant entities, which neither originate benefit nor provide assistance and disappear at moments of crisis, cannot possibly be worthy of worship. The verse concludes: “وَذَٰلِكَ إِفْكُهُمْ وَمَا كَانُوا يَفْتَرُونَ” “This is the result of their falsehood and what they used to fabricate.” Thus, their destruction, their suffering, and the disappearance of their supposed deities at the moment of need are all the consequences of their fabrications, false beliefs, and baseless claims.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

Various reports have been mentioned regarding the asbāb al‑nuzūl (occasion of revelation) of these verses. Among them, one narration states that: The Messenger of God (ṣallā Allāhu ʿalayhi wa‑ālihi wa‑sallam) traveled from Makkah to the marketplace of ʿUkāẓ in Ṭāʾif, accompanied by Zayd ibn Ḥārithah. The purpose of this journey was to invite people to Islam, but no one accepted his call. Consequently, he returned toward Makkah. During the journey, he reached a place known as Wādī al‑Jinn. At night, he recited the Qur’an. A group of jinn passed by that place, and when the sound of the recitation of the divine Word reached their ears, they listened attentively and said to one another, “Be silent.” When the recitation was completed, they accepted Islam and returned to their people as preachers, inviting them to Islam. Some of them accepted the faith and came with the preachers to the presence of the Prophet (ṣallā Allāhu ʿalayhi wa‑ālihi wa‑sallam), who then instructed them in the teachings of Islam. At this point, the above verses and Sūrah al‑Jinn were revealed. (Tafsīr Nūr al‑Thaqalayn, vol. 5, p. 19, cited from Tafsīr ʿAlī ibn Ibrāhīm, in summarized form). Others have transmitted a similar occasion of revelation from Ibn ʿAbbās. The difference is that, according to this report, the Prophet (ṣallā Allāhu ʿalayhi wa‑ālihi wa‑sallam) was performing prayer and reciting the Qur’an during the prayer when a group of jinn, who were engaged in inquiry and seeking knowledge and were distressed by the cessation of heavenly information, passed by. When they heard the recitation, they said that the cause of the interruption of celestial news was this very matter. They then returned to their people and invited them to Islam. Al‑Ṭabrisī has reported a third sha’n al‑nuzūl in Tafsīr Majmaʿ al‑Bayān. This account is connected with the Prophet’s journey to Ṭāʾif. Its summary is as follows: After the death of Abū Ṭālib, the Messenger of God (ṣallā Allāhu ʿalayhi wa‑ālihi wa‑sallam) faced a period of intense hardship. He traveled to Ṭāʾif in the hope of finding support there, but the leaders of Ṭāʾif strongly rejected him and had him stoned so severely that his blessed feet began to bleed. He, exhausted and wounded, reached an orchard and sat beneath a date‑palm tree, while blood flowed from his feet. This orchard belonged to ʿUtbah ibn Rabīʿah and Shaybah ibn Rabīʿah, two wealthy individuals of Quraysh. When the Prophet (ṣallā Allāhu ʿalayhi wa‑ālihi wa‑sallam) saw them, he became deeply distressed, as he was already aware of their hostility. They sent a tray of grapes to him through their Christian servant named ʿAddās. The Prophet asked him where he was from. He replied, “From Nineveh.” The Prophet said, “From the city of the righteous servant of God, Yūnus (ʿalayhi al‑salām).” ʿAddās asked how he knew about Yūnus. The Prophet replied, “I am the Messenger of God, and God has informed me of him.” Hearing this, ʿAddās recognized the truthfulness of the Prophet, prostrated before God, and kissed his feet. When he returned, ʿUtbah and Shaybah reproached him for his conduct. He replied that the Prophet was a righteous servant of God who had informed him about Prophet Yūnus even in a foreign land. They laughed and warned him not to be deceived. The Prophet (ṣallā Allāhu ʿalayhi wa‑ālihi wa‑sallam) then returned toward Makkah. The only result of this journey was the faith of a single individual. During the journey back, near midnight, he reached a place with a date‑palm tree and began to pray. At that moment, a group of jinn—either from Naṣībīn or Yemen—passed by while he was performing the dawn prayer. They listened to the recitation of the Qur’an and accepted faith. (Majmaʿ al‑Bayān, vol. 9, p. 92; also reported with slight variation in Ibn Hishām, al‑Sīrah al‑Nabawiyyah, vol. 2, p. 63).

In these verses, as indicated in the occasions of revelation, the acceptance of faith by the jinn in the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم) and the Divine Book is described in detail, in order to make the polytheists of Makkah aware of the fact that even a seemingly distant group of jinn came to believe in this Prophet—who is human and lives among you—whereas you persist firmly in your disbelief and remain constantly prepared to oppose him. A detailed discussion concerning the nature of the jinn and their characteristics will, God willing, be presented in the exegesis of Surah al‑Jinn. Here, attention is confined to the verses under discussion. The narrative of the people of Hūd served as a powerful warning for the polytheists of Makkah, and the account of the jinn’s acceptance of faith constituted another form of admonition. It is first stated: “وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِّنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآن” “And recall the time when We directed toward you a group of the jinn, so that they might attentively listen to the Qur’an.” The term “صَرَفْنَا”, derived from the root ṣarf, means to turn or transfer something from one state to another. This expression may indicate that previously the jinn used to listen secretly (istirāq al‑samʿ) to heavenly news, but after the advent of the Prophet’s mission they were prevented from doing so and were instead directed toward the Qur’an. The word “نفر”, according to Raghib in Mufradāt, denotes a group of individuals capable of traveling together. Linguistically, it is commonly said to refer to a group of three to ten persons, while others extend it to groups of up to forty individuals. It is then stated: “فَلَمَّا حَضَرُوهُ قَالُوا أَنصِتُوا” “When they came before it, they said: be silent.” This occurred when the Prophet (صلی اللہ علیہ وآلہ وسلم) was reciting the Qur’an during the night or at the time of the dawn prayer. The term “أنصتوا”, from the root inṣāt, means to remain silent and listen attentively with full concentration. When the light of faith illuminated their hearts and they recognized the truth of the Qur’anic verses, it is stated: “فَلَمَّا قُضِيَ وَلَّوْا إِلَى قَوْمِهِم مُّنذِرِينَ” “When it was finished, they returned to their people as warners.” This has been the consistent method of those who seek faith: they search for truth, and when they come to recognize it, they convey it to others and invite them toward it. The following verse describes the manner of their preaching after returning to their people—a message that is concise, balanced, and meaningful. They said: “يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَى” “O our people, we have heard a Book revealed after Musa.” This Book possesses specific characteristics. The first is that it confirms the previous divine scriptures and is in harmony with their teachings: “مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ” “Confirming what came before it.” The second characteristic is that it guides toward the truth: “يَهْدِي إِلَى الْحَقِّ” It presents clear signs recognizable to any person who reflects with reason and natural disposition. Its third characteristic is that it guides to the straight path: “وَإِلَى طَرِيقٍ مُّسْتَقِيمٍ” The distinction between guidance to truth and guidance to the straight path appears to be that the former relates to beliefs, while the latter refers to the correct practical system of life. The statements “أُنزِلَ مِن بَعْدِ مُوسَى” and “مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ” indicate that this group of jinn already believed in previous scriptures, particularly the Torah, and were seekers of truth. The absence of explicit mention of the Gospel does not imply their ignorance of it; rather, the Torah is highlighted as the foundational scripture, even for the Christians, who derive many of their legal rulings from it. They continued their call: “يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللهِ وَآمِنُوا بِهِ” “O our people, respond to the caller of God and believe in him.” They then described the results of this response: “يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُجِرْكُم مِّنْ عَذَابٍ أَلِيمٍ” “He will forgive your sins and grant you protection from a painful punishment.” The term “يُجِرْكُم”, derived from ījār, conveys the meanings of granting refuge, protection, and deliverance from harm. The expression “داعي الله” refers to the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم), who calls people toward God. Their emphasis on forgiveness and protection from punishment reflects the primary concerns of their audience—fear of sin and of the consequences of the Hereafter. Regarding “مِن ذُنُوبِكُمْ”, some exegetes regard “من” as redundant for emphasis, indicating the forgiveness of all sins, while others consider it partitive, referring to specific categories of sin. The more appropriate interpretation is that of emphasis, implying comprehensive forgiveness. In the final verse of this passage, the concluding exhortation of these jinn preachers is presented: “وَمَن لَّا يُجِبْ دَاعِيَ اللهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ” “And whoever does not respond to the caller of God cannot escape (His power) on earth.” “وَلَيْسَ لَهُ مِن دُونِهِ أَوْلِيَاءُ” “And he will have no protectors besides Him.” “أُولَٰئِكَ فِي ضَلَالٍ مُّبِينٍ” “Such people are in manifest error.” There can be no clearer misguidance than for a person to oppose the truth, the Messenger of God, and ultimately God Himself—while there is no refuge anywhere in the universe apart from Him, nor any place outside His dominion to which one may escape. As has been stated repeatedly, the term “معجز” in such contexts signifies the inability to evade punishment or escape divine retribution. The phrase “فِي الْأَرْضِ” indicates that wherever one may go upon the earth, it remains within the sovereignty of God. The heavens are not mentioned because both jinn and human beings ultimately dwell upon the earth.

As has already been noted, a detailed discussion concerning the jinn, their mode of existence, and related matters will, God willing, be undertaken in the exegesis of Surah al‑Jinn. Here, only what can be inferred from the verses under discussion is that they are a creation endowed with intellect and consciousness, and the performance of divine obligations is incumbent upon them. They exist in two groups: believers and disbelievers, and they are sufficiently familiar with the divine call. What is particularly noteworthy in these verses is the method of propagation adopted by this group of jinn among their people. After coming into the presence of the Prophet (صلی اللہ علیہ وآلہ وسلم), listening to the Qur’anic verses, and comprehending their meanings, they immediately resolved to undertake the reform of their community and proceeded directly to it. First, they affirmed the truth and authenticity of the Qur’an and established this claim through three arguments. Then they generated a sense of eagerness toward it, conveying the glad tidings that faith in this heavenly Book leads to salvation from the punishment of the Hereafter. This served, on the one hand, to emphasize the reality of ma‘ād and, on the other, to redirect attention from transient worldly values toward the enduring and essential values of the Hereafter. In the third stage, they warned their people of the dangers of rejecting faith, admonishing them through a combination of rational argument and sincere concern, and alerting them to the consequences of deviating from this path—namely, “ضلال مبین” (clear misguidance). This method of preaching is effective for every individual and every community.

The verses cited above, along with those of Surah al‑Jinn, clearly indicate that this group of jinn was profoundly captivated upon hearing the Qur’anic verses. There is no indication that they demanded any additional miracle from the Prophet (صلی اللہ علیہ وآلہ وسلم). They confined themselves to three observations: 1. That the Qur’an is in harmony with the signs and teachings of the previous divine scriptures. 2. That it calls toward the truth. 3. That its guidance is directed toward a straight and rightly‑ordered way of life. In light of these three elements, they attained certainty regarding the truthfulness of the Qur’an. Indeed, this is the reality: reflection upon the contents and teachings of the Qur’an itself renders one independent of all other forms of proof. A Book that has been presented by an individual who had not received instruction from any human source, yet contains such profound themes—pure doctrines, refined beliefs, uncompromising monotheism, firm and coherent laws, powerful arguments, a constructive and well‑grounded program, and clear and elevated exhortations—presented in a most compelling and beautiful manner, constitutes in itself the strongest proof of its truth and authenticity. Thus, like the sun, its very emergence is sufficient proof of itself (āftāb āmad dalīl‑e āftāb).

See ayat 35 for tafseer.

See ayat 35 for tafseer.

These verses—which form the conclusion of Surah al‑Aḥqāf—address the doctrine of ma‘ād (resurrection). Earlier passages in the Surah had already spoken of tawḥīd, the greatness of the Qur’an, and the proof of the Prophethood of the Messenger of Islam (صلی اللہ علیہ وآلہ وسلم). In its concluding section, the Surah turns to the question of resurrection, thereby completing the three fundamental doctrinal principles. It is first stated: “أَوَلَمْ يَرَوْا أَنَّ اللهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ” “Have they not seen that the God who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead? Indeed, He has power over all things.” The creation of the heavens and the earth, with their diverse and multifaceted forms of existence, is itself a sign of His absolute power, since whatever can be conceived has been brought into existence by Him. How, then, could it be possible that He would be incapable of restoring human beings to life? This constitutes a compelling and decisive argument for the possibility of resurrection. In principle, the strongest proof for the possibility of anything is its actual occurrence. The emergence of living beings from lifeless matter, which is continually observed, provides clear evidence that the restoration of life is within divine power. Numerous verses of the Qur’an present this argument, including that found in Surah Yā Sīn (36:81). The following verse portrays, in vivid form, the painful punishment awaiting those who denied the Hereafter: “وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ” “On the Day when the disbelievers are presented before the Fire…” At times, Hell will be presented before the disbelievers, and at other times, the disbelievers will be presented before Hell, each instance carrying its own distinct purpose, as has been previously indicated. When they are brought before Hell and behold its blazing, towering, and terrifying flames, they will be addressed: “أَلَيْسَ هَذَا بِالْحَقِّ” “Is this not the truth?” Can they still deny the reality of resurrection, divine judgment, and recompense? Can they still claim that these are mere fables of earlier peoples? Left with no alternative, they will confess: “قَالُوا بَلَى وَرَبِّنَا” “They will say: Yes, by our Lord!” At that point, it will be said: “قَالَ فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ” “So taste the punishment for what you used to deny.” They will thus witness these realities with their own eyes and acknowledge them, but this acknowledgment will avail them nothing. It will only intensify their inner anguish, regret, and moral suffering. In the concluding verse of this Surah, the Messenger (صلی اللہ علیہ وآلہ وسلم) is instructed, in light of these themes of resurrection and punishment: “فَاصْبِرْ كَمَا صَبَرَ أُوْلُوا الْعَزْمِ مِنَ الرُّسُلِ” “Therefore, be patient as the messengers of firm resolve were patient.” The Prophet is reminded that he is not alone in facing opposition and hostility. All the messengers endowed with firm resolve encountered similar hardships and responded with steadfastness and endurance. Nūḥ (علیہ السلام) preached for hundreds of years, yet only a few believed in him, while others subjected him to ridicule and harm. Ibrāhīm (علیہ السلام) was cast into the fire. Mūsā (علیہ السلام) was threatened with death, and his heart was burdened by the rebellion of his people. ʿĪsā (علیہ السلام) faced severe persecution and plots against his life, though God saved him. Thus, throughout human history, such trials have been faced by the messengers, and without patience, perseverance, and steadfast resolve, these challenges cannot be overcome.

The identity of the Ulū al‑ʿAzm prophets has been interpreted in various ways by exegetes, and before examining these views, it is essential to understand the meaning of “ʿazm” itself, since “أُولُوا الْعَزْم” signifies “those endowed with determination.” The term “ʿazm” refers to a firm and resolute intention. Raghib, in his work Mufradāt, defines it as: “عزم القلب على إمضاء الأمر” — the firm resolve of the heart to carry out an action. In the Qur’an, “ʿazm” is sometimes used in the sense of patience, as in: “وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الْأُمُورِ” “Whoever is patient and forgives, indeed that is among matters requiring great resolve.” (Shūrā 43) At other times, it is used in the sense of fulfilling a covenant, as in: “وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا” “We had already taken a covenant from Adam, but he forgot, and We did not find in him firm resolve.” (Ṭāhā 115) However, in view of the fact that those prophets who brought new sharīʿah and a new religious system were confronted with greater hardships and trials—and faced them with exceptional firmness and determination—such prophets are designated as Ulū al‑ʿAzm. The verse under discussion appears to refer to this meaning. Implicitly, this also indicates that the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihi wa-sallam) is among them, since the Qur’an commands him to show patience as the Ulū al‑ʿAzm among the messengers showed patience. Some exegetes have interpreted “ʿazm” or “ʿazīmah” to mean “law” or “sharīʿah,” but this interpretation arises from contextual association; linguistically, the word does not carry the meaning of sharīʿah. According to this understanding, the phrase “من الرسل” contains “min” in a partitive sense, indicating a specific group of distinguished prophets—those endowed with a revealed law. Reference to these prophets appears in Surah al‑Aḥzāb (33:7): “وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنكَ وَمِن نُّوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ” “And when We took from the prophets their covenant, and from you, and from Nūḥ, and Ibrāhīm, and Mūsā, and ʿĪsā son of Maryam…” Here, after mentioning all prophets collectively, these five eminent prophets are singled out, indicating their distinction. Similarly, in Surah al‑Shūrā (42:13), it is stated: “شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا … وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى” “He has prescribed for you of the religion what He enjoined upon Nūḥ… and what We enjoined upon Ibrāhīm, Mūsā, and ʿĪsā…” Numerous narrations in both Shīʿī and Sunnī sources affirm that the Ulū al‑ʿAzm are these five prophets. A report from Imam Muḥammad al‑Bāqir and Imam Jaʿfar al‑Ṣādiq (ʿalayhimā al‑salām) states: “منهم خمسة: أولهم نوح، ثم إبراهيم، ثم موسى، ثم عيسى، ثم محمد (ص)” “Among them are five: Nūḥ, then Ibrāhīm, then Mūsā, then ʿĪsā, then Muḥammad (ṣ).” (Majmaʿ al‑Bayān, vol. 9, p. 94) Another narration from Imam Zayn al‑ʿĀbidīn (ʿalayhi al‑salām) states: “منهم خمسة أولوا العزم من المرسلين: نوح وإبراهيم وموسى وعيسى ومحمد (ص)” When asked why they are called Ulū al‑ʿAzm, he replied: “لأنهم بعثوا إلى شرقها وغربها وجنها وإنسها” “Because they were sent to the entire East and West, and to both jinn and humankind.” (Bihār al‑Anwār, vol. 11, p. 85) Another report from Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) states: “سادة النبيين والمرسلين خمسة وهم أولوا العزم من الرسل… نوح وإبراهيم وموسى وعيسى ومحمد” “The leaders of all prophets and messengers are five, and they are the Ulū al‑ʿAzm… Nūḥ, Ibrāhīm, Mūsā, ʿĪsā, and Muḥammad.” (Kāfī, vol. 1, Bāb Ṭabaqāt al‑Anbiyāʾ) A similar view is also attributed to Ibn ʿAbbās in Tafsīr al‑Durr al‑Manthūr. Some exegetes, however, have interpreted Ulū al‑ʿAzm as those prophets who were commanded to engage in struggle against their enemies, while others have suggested that their number is 313, and still others have considered all prophets as Ulū al‑ʿAzm, viewing “من” as explanatory rather than partitive. Nevertheless, the first interpretation is the most well‑established and is supported by numerous Islamic traditions. After this, the Qur’an states: “وَلَا تَسْتَعْجِلْ لَهُمْ” “And do not hasten (the punishment) for them.” For the Day of Resurrection is near, and that which they seek to hasten will soon be seen by them with their own eyes. On that Day, they will face severe punishment and will come to recognize their errors. In comparison to the Hereafter, the duration of worldly life is extremely brief: “كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِّن نَّهَارٍ” “On the Day they see what they were promised, it will be as though they had remained only an hour of a day.” This brevity may be perceived either because the eternal life of the Hereafter renders worldly life negligible, or because worldly life passes swiftly, or because its results are limited and insignificant compared to the Hereafter. At that time, they will be filled with regret, but it will avail them nothing, for all avenues of return will have been closed. It is reported that the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihi wa-sallam) was asked: “How long is the interval between this world and the Hereafter?” He replied: “غمضة عين” “The blink of an eye.” Then he recited: “كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ…” (Rawḍat al‑Wāʿiẓīn, cited in Nūr al‑Thaqalayn, vol. 5, p. 25) Thus, the expression “ساعة” does not refer to a literal hour but to the extreme brevity of worldly existence. It is then stated: “بَلَاغٌ” “This is a conveyance (message).” That is, this Qur’an—or this warning and admonition—is a universal message for all people, especially those who have deviated from servitude to God and become absorbed in the fleeting attractions of worldly life. Finally, in a profound and admonitory question, it is stated: “فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ” “So are any destroyed except the rebellious people?”

The lives of the great prophets of God—particularly the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم)—were marked by profound patience and steadfastness in the face of severe trials, overwhelming storms of opposition, and extremely burdensome hardships. Keeping this reality in mind, those who tread the path of truth must draw lessons from such experiences, for such difficulties are inherent to it. We are accustomed to viewing the early stages of Islamic history from the illuminated vantage point of its later triumphs. Observing the past from the window of the present often alters the perception of events. However, we must endeavor to imagine those days when the Prophet (صلی اللہ علیہ وآلہ وسلم) stood alone, with no visible sign of success on the horizon. Obstinate enemies were determined to eliminate him, and even close relatives such as Abu Lahab were among his foremost adversaries. He would travel from tribe to tribe among the Arabs, inviting them to Islam, yet none responded positively. Stones would be cast at him until his blessed body would bleed, yet he remained steadfast in his mission. Economic, social, and political boycotts were imposed upon him and his companions so severely that all avenues were blocked. Some among them departed this world due to hunger, while others succumbed to illness. His companions were subjected to such torture and oppression that it left deep marks upon their hearts and souls. The Prophet (صلی اللہ علیہ وآلہ وسلم) endured days so severe that language and expression cannot adequately convey them. When he journeyed to Tāʾif to invite its people, they not only rejected his call but stoned him so mercilessly that blood flowed from his feet. They incited the ignorant to insult and abuse him, forcing him to seek refuge in a garden, where he sat beneath a tree and turned to his Lord in supplication: “اللّهُمّ إلَيْك أَشْكُو ضَعْفَ قُوّتِي ، وَقِلّةَ حِيلَتِي ، وَهَوَانِي عَلَى النّاسِ، يَا أَرْحَمَ الرّاحِمِينَ! أَنْتَ رَبّ الْمُسْتَضْعَفِينَ وَأَنْتَ رَبّي ، إلَى مَنْ تَكِلُنِي؟ إلَى بَعِيدٍ يَتَجَهّمُنِي ؟ أَمْ إلَى عَدُوّ مَلّكْتَهُ أَمْرِي؟ إنْ لَمْ يَكُنْ بِك عَلَيّ غَضَبٌ فَلَا أُبَالِي․․․” “O God! To You I complain of my weakness, my lack of means, and my humiliation before the people. O Most Merciful of the merciful! You are the Lord of the oppressed, and You are my Lord. To whom do You entrust me? To one distant who will treat me harshly? Or to an enemy to whom You have granted authority over me? If You are not displeased with me, then I do not care…” (Sīrat Ibn Hishām, vol. 2, p. 61). At times, they would call him a magician; at other times, they would label him mad. Sometimes dust and refuse were thrown upon his head; at other times, conspiracies were formed to assassinate him, surrounding his house with drawn swords. Yet, despite all these hardships, he never abandoned patience and perseverance. Ultimately, he tasted the sweet fruit of this endurance. His religion spread not only throughout the Arabian Peninsula but across the East and the West. Today, the call to prayer is heard every morning and evening across the four corners of the world and all five continents—an enduring proclamation of his victory and success. This is the true meaning of: “فَاصْبِرْ كَمَا صَبَرَ أُوْلُوا الْعَزْمِ مِنَ الرُّسُلِ” This is the method of confronting the forces of evil and falsehood, the way to overcome them, and the path to realizing the grand objectives of God. How, then, can those who seek comfort hope to achieve great aims without patience, endurance, and the bearing of hardship? How can the Muslims of today hope to prevail against enemies bent on their destruction without drawing guidance and lessons from the authentic path of the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم)? Muslim leaders, in particular, are bound to adopt this model, as stated by Amir al‑Muʾminīn (ʿalayhi al‑salām): “إنَّ الصّبْر على ولاة ألأمر مفروض لقول الله … فَاصْبِرْ كَما صَبَرَ أُولُوا الْعَزْمِ مِنَ الرُّسُلِ… ولقوله: لَقَدْ كانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَة” “Patience and steadfastness are obligatory upon leaders because God said to His Prophet: ‘Be patient as the Ulū al‑ʿAzm messengers were patient,’ and He made this obligatory also upon His devoted servants, as He said: ‘Indeed, in the Messenger of God you have an excellent example.’” (Nūr al‑Thaqalayn, vol. 5, p. 23, citing Iḥtijāj al‑Ṭabrisī). O Lord! Grant us also this great blessing, this heavenly gift—patience, endurance, and steadfastness in the face of hardships. O Sustainer! Grant us the success to preserve and uphold the light of guidance that Your Ulū al‑ʿAzm messengers—especially the Seal of the Prophets (صلی اللہ علیہ وآلہ وسلم)—have illuminated upon the path of humanity through immense suffering. O Lord! We know that all enemies of truth have united and spare no effort in their opposition. Grant us greater patience and steadfastness than theirs, so that we do not falter in the face of these countless challenges, and that we may successfully navigate the turbulent trials—something that is impossible without Your help and boundless grace. Āmīn yā Rabb al‑ʿĀlamīn. The exegesis of Surah al‑Aḥqāf is concluded.