Qaf

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

At the beginning of this sūrah, we once again encounter the disjointed letters, here consisting of the letter “ق” (Qāf). As has been explained previously, one noteworthy interpretation of the disjointed letters (ḥurūf muqaṭṭa‘āt) is that, despite the عظمت of the Qur’ān, it is composed of simple elements such as “alif” and “bā’.” This points to the fact that the One who originated and revealed the Qur’ān possesses infinite knowledge and power, having brought forth such an exalted composition from ordinary and simple elements. Of course, other interpretations of the ḥurūf muqaṭṭa‘āt have also been presented, which may be consulted in the openings of Sūrat al‑Baqarah, Āl ‘Imrān, al‑A‘rāf, and the sūrahs beginning with “ḥā mīm.” Some exegetes have regarded “ق” as an allusion to certain divine names (such as “Qādir” and “Qayyūm”). In many tafsīr works, it has also been suggested that “ق” is the name of a vast mountain that encompasses the entire earth. However, what this mountain might be, or what exactly is intended by it, is not the subject of discussion here. It suffices to note that interpreting “ق” as “Kūh‑e Qāf” appears highly unlikely. Not only is such an interpretation inconsistent with the themes of the sūrah, but the letter “ق” here resembles the other disjointed letters at the beginnings of Qur’ānic chapters. Moreover, if the intent were to swear by a mountain, it would have required the particle of oath, such as in “وَالطُّورِ,” whereas the mere mention of a word without subject, predicate, or oath particle does not yield a coherent meaning. In addition, the written form of the Qur’ān consistently presents “ق” as a single letter, whereas the phrase referring to the supposed mountain would appear as “قاف.” Altogether, these considerations indicate that the mention of this letter among the disjointed letters serves to highlight the majesty of the Qur’ān. Thus, it is immediately followed by an oath: “ق وَالْقُرْآنِ الْمَجِيدِ” “By the Glorious Qur’ān.” The term “مجید,” derived from “مجد,” denotes vast nobility and grandeur. The Qur’ān is characterized by immense dignity and excellence: its outward expression is eloquent and beautiful, its meanings are profound, its laws are elevated, and its program is both formative and life‑giving. As for the purpose of this oath (the muqsim lahu), various interpretations have been offered. However, in light of the subsequent verses, it appears that the intended answer to the oath concerns either the prophethood of the Messenger or the reality of resurrection (al‑ma‘ād). The verse then turns to the objections of the disbelievers, referring to two principal criticisms. First, it states: “بَلْ عَجِبُوا أَن جَاءَهُمْ مُنذِرٌ مِّنْهُمْ فَقَالَ الْكَافِرُونَ هَذَا شَيْءٌ عَجِيبٌ” “Rather, they were astonished that a warner from among themselves had come to them, and the disbelievers said: this is something strange.” This objection—expressing amazement that the Messenger was a human being like themselves—has been repeatedly addressed in the Qur’ān. It was raised not only against the Prophet but against all Prophets. At times, they said: “إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا…” (Ibrāhīm 10), and at others: “مَا هَذَا إِلَّا بَشَرٌ مِّثْلُكُمْ…” (al‑Mu’minūn 33), and even demanded the حضور of an angel: “لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ…” (al‑Furqān 7). In the present verse, the Qur’ān does not directly answer this objection, as it has already done so elsewhere—namely, that even if a messenger were an angel, he would have been sent in human form. Only a human being can serve as a guide for humanity, fully aware of human needs, conditions, and struggles, and capable of providing a practical model. Following this, the disbelievers advance a second objection, concerning the content of the Prophet’s message: “أَ إِذَا مِتْنَا وَكُنَّا تُرَابًا ذَٰلِكَ رَجْعٌ بَعِيدٌ” “Shall we, when we have died and become dust, be brought back again? That return is far‑fetched.” They regarded resurrection as intellectually impossible and even accused the Prophet of falsehood or madness (cf. Saba’ 7–8). This objection was repeatedly raised despite repeated answers. The Qur’ān responds in several ways. First, it refers to divine knowledge: “قَدْ عَلِمْنَا مَا تَنقُصُ الْأَرْضُ مِنْهُمْ وَعِندَنَا كِتَابٌ حَفِيظٌ” “We know what the earth diminishes of them, and with Us is a preserving record.” If their objection concerns the disintegration of the human body, its dispersion into the earth, and the transformation of its elements into dust and vapor—asking who can gather them again—the answer is that Allah, whose knowledge encompasses all things, knows every particle and can reassemble them with ease. If their objection relates to the preservation of human deeds for the Day of Judgment, the answer is that everything is recorded in a “كتاب حفيظ,” that is, a preserved record, referring to the Lawḥ al‑Maḥfūẓ. Nothing in existence is lost—not even human actions, though their forms may change. The Qur’ān then presents a second line of response, addressing the psychological dimension of their denial: “بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ” “Rather, they denied the truth when it came to them.” That is, their rejection is not due to lack of clarity but to willful denial. Therefore, it concludes: “فَهُمْ فِي أَمْرٍ مَّرِيجٍ” “They are in a state of confusion.” At times they call the Prophet mad, at others a poet or a soothsayer. They describe his message as the tales of former peoples, or claim that he is taught by others, or accuse him of sorcery. This inconsistency indicates not sincere confusion but deliberate evasion, as they refuse to remain firm upon a single position. The term “مریج,” derived from “مرج,” signifies a condition of confusion, mixture, and disorder. It denotes a state in which thoughts and positions are unsettled and contradictory.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

These verses present arguments for resurrection (ma‘ād), sometimes through highlighting the infinite power of the Divine, and at other times by drawing attention to the presence of signs of resurrection within this very world. First, they direct the deniers toward the creation of the heavens, stating: “أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ” “Have they not looked at the heaven above them—how We have built it and adorned it, and that it has no rift?” Here, “looking” signifies reflection and contemplation, through which one comes to recognize the عظمت and boundless power of the Creator who has fashioned this vast sky with such striking majesty, beauty, order, and precision. The phrase “وَمَا لَهَا مِن فُرُوجٍ” may either indicate the absence of defect, imperfection, or disharmony—as some exegetes have suggested—or it may refer specifically to the absence of fissures or gaps in the atmospheric sky that surrounds the earth. According to the Qur’ān, it is “سقفًا محفوظًا,” a protected roof (al‑Anbiyā’ 32), which guards the earth from celestial bodies that descend toward it at great speed, burning them before they reach the surface, and also protects against harmful cosmic radiations. Alternatively, if “heaven” is taken in the sense of outer space, then it refers to a vast expanse in which celestial bodies float. A third interpretation has been suggested in relation to the hypothetical concept of “ether,” though this view is not established with certainty and thus is not relied upon. These interpretations, however, are not mutually exclusive. The verses then direct attention to the earth, stating: “وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ بَهِيجٍ” “And the earth We have spread out, and placed in it firm mountains, and caused to grow in it every kind of delightful vegetation.” Here, several manifestations of divine power are highlighted: the formation and expansion of the earth; the creation of mountains, whose interlinked roots stabilize the earth against internal and external pressures and gravitational forces; and the diverse and beautiful vegetation that emerges from it. The expression “مِن كُلِّ زَوْجٍ” may allude either to the principle of pairing in plant life—which was not known as a universal principle at the time of revelation—or to the extraordinary diversity of plant species. The following verse draws a conclusion from these observations: “تَبْصِرَةً وَذِكْرَى لِكُلِّ عَبْدٍ مُنِيبٍ” “This is a means of insight and reminder for every servant who turns back (to Allah).” Thus, the creation is meant to awaken awareness in those who are inclined toward truth. The One who has created the heavens with such magnificence and the earth with such order and abundance is certainly capable of resurrecting the dead. The عظمت of creation itself is a clear indication of the possibility of resurrection. The argument then proceeds through another line of reasoning: “وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُّبَارَكًا فَأَنبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ” “And We send down from the sky blessed water, and thereby bring forth gardens and grains that are harvested.” Here, “جَنَّاتٍ” refers to orchards of fruit-bearing trees, while “حَبَّ الْحَصِيدِ” refers to grains such as wheat and barley, which form the basis of human sustenance. The verse further adds: “وَالنَّخْلَ بَاسِقَاتٍ لَهَا طَلْعٌ نَّضِيدٌ” “And tall palm trees with clustered fruit.” The term “بَاسِقَاتٍ” denotes lofty and elevated trees, while “طَلْعٌ نَّضِيدٌ” refers to their clustered fruit, densely packed and arranged in an orderly manner, particularly when still enclosed within their protective coverings. Finally, it states: “رِزْقًا لِّلْعِبَادِ وَأَحْيَيْنَا بِهِ بَلْدَةً مَّيْتًا كَذَلِكَ الْخُرُوجُ” “A provision for the servants; and We thereby revive a lifeless land—thus is the خروج (resurrection).” Through this vivid example, the Qur’ān reminds humanity that they witness the reality of resurrection every year: barren, lifeless lands, devoid of all signs of life, become animated with the descent of rain. They revive, move, and bring forth vegetation from every corner. This renewal of life in the plant world demonstrates that the Creator is capable of restoring life to what has become inert and lifeless. The occurrence of such phenomena provides the strongest evidence for their possibility: that which happens before one’s very eyes cannot be denied in principle. Thus, by pointing to both the structure of the cosmos and the recurring cycle of life and revival on earth, these verses establish a comprehensive argument for resurrection, appealing both to reason and to observation.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

These verses continue to present the discussions related to resurrection (ma‘ād) in multiple ways. First, for the purpose of consoling the Prophet صلى الله عليه وآله وسلم, it states that it is not only this disbelieving group who has denied you and rejected the substance of your message—particularly regarding resurrection. Rather, before them too the people of Nūḥ, the Aṣḥāb al‑Rass, and the people of Thamūd had likewise denied their prophets: “كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُود”. The people of Thamūd are the well‑known nation of the Prophet Ṣāliḥ, who lived in the region of al‑Ḥijr in northern Ḥijāz. As for Aṣḥāb al‑Rass, the exegetes have differed concerning their identity. A widely held view is that they were a tribe living in the land of Yamāmah, whose prophet was named Ḥanẓalah. They denied him and ultimately threw him into a well—rass being one of the meanings of “well.” Another meaning of the term suggests a barely remaining trace, since little of their history has survived. Some have suggested that they were the people of Shu‘ayb, but since “Aṣḥāb al‑Aykah” are mentioned separately in the following verse—and they refer to the people of Shu‘ayb—this interpretation is unlikely. Others have considered them to be remnants of Thamūd, but this too seems improbable since Thamūd is mentioned independently in the verse. The verse then continues: “وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ” “And ʿĀd, and Pharaoh, and the brethren of Lūṭ…” The expression “brethren of Lūṭ” refers to his people, as the Qur’ān frequently refers to prophets as the “brothers” of their nations. Further, it adds: “وَأَصْحَابُ الْأَيْكَةِ وَقَوْمُ تُبَّعٍ”. Aṣḥāb al‑Aykah refers to the people of Shu‘ayb who lived in a region characterized by dense trees, while Qawm Tubba‘ refers to a group from Yemen, where “Tubba‘” was a title given to their kings. Some reports identify a particular king—As‘ad Abū Karib—as a believer who invited his people toward the path of the prophets, though they opposed him. After mentioning these nations, the verse declares: “كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ” “All of them denied the messengers, and thus My warning was fulfilled.” Although each community denied only its own prophet, their collective denial is described as the denial of “the messengers,” because rejecting one messenger ultimately amounts to rejecting the message common to all. Thus, these nations denied both their prophets and the truths of tawḥīd and resurrection, and in the end they were seized by divine punishment—some through storms, others through floods, lightning, earthquakes, or other forms of torment—until they tasted the consequences of denial. Accordingly, the Prophet is assured that if the present disbelievers persist in their rejection, their fate will be no better. The verses then present another argument for the possibility of resurrection: “أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ…” “Were We incapable in the first creation…?” That is, if the initial act of creation was not beyond divine power, how could the second creation be so? Yet despite acknowledging that Allah created them, they remain in doubt: “بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ” “Rather, they are in confusion concerning a new creation.” In reality, they are caught in contradiction: they accept the first creation but deny the second, even though both are fundamentally alike. Thus, the Qur’ān in these verses establishes the doctrine of resurrection through multiple arguments: through the infinite knowledge of Allah, through His power, through the observable renewal of life in nature, and through reflection upon the initial creation itself. Elsewhere in the Qur’ān, these arguments are repeated and reinforced with additional reasoning. Through its powerful, clear, and compelling style, the Qur’ān presents the doctrine of resurrection in a manner that would suffice for any impartial mind. Were people to free themselves from prejudice, obstinacy, and blind imitation, they would readily recognize that the concept of resurrection is neither complex nor implausible.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

These verses continue to present discussions related to resurrection (ma‘ād) through various approaches. First, for the consolation of the Prophet صلى الله عليه وآله وسلم, it is stated that it is not only this present group of disbelievers who have denied you and rejected the content of your message—especially concerning resurrection—but that before them as well, the people of Nūḥ, Aṣḥāb al‑Rass, and the people of Thamūd denied their prophets: “كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُود”. The people of Thamūd are the well‑known nation of the great prophet Ṣāliḥ, who lived in the land of al‑Ḥijr in northern Ḥijāz. Regarding Aṣḥāb al‑Rass, the exegetes differ. A widely held opinion is that they were a tribe residing in the region of Yamāmah, whose prophet was named Ḥanẓalah. They denied him and ultimately cast him into a well—since one meaning of “رَسّ” is a well, while another is a faint trace, which may also be appropriate because little remains of this people in historical records. Some have suggested that they were the people of Shu‘ayb, due to the abundance of wells in their region, but this is unlikely since “وَأَصْحَابُ الْأَيْكَةِ” mentioned later refers to that group. Others have considered them remnants of Thamūd, but since Thamūd is mentioned independently, this too appears improbable. Thus, the first interpretation remains the most widely accepted. The verse then continues: “وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ” This includes the people of ‘Ād, Pharaoh, and the brethren of Lūṭ—that is, the people of Lūṭ, as prophets are described as “brothers” of their nations. It further mentions: “وَأَصْحَابُ الْأَيْكَةِ وَقَوْمُ تُبَّعٍ”. “Aykah” refers to dense and abundant trees, resembling a forest, and Aṣḥāb al‑Aykah are understood to be a group among the people of Shu‘ayb living in such a region. As for Qawm Tubba‘, they were a group from Yemen; “Tubba‘” was a title given to the kings of Yemen. Some reports indicate that a particular ruler among them—such as As‘ad Abū Karib—was a believer who called his people toward the message of the prophets, although they opposed him. After referring to these eight groups, the verse declares: “كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ” “Each of them denied the messengers, so My warning was fulfilled.” Although each community rejected only its own prophet, this is expressed as denial of “the messengers,” because rejecting one messenger is tantamount to rejecting all, given the unity of their message. These nations denied both their prophets and the truths of tawḥīd and resurrection, and were ultimately seized by various forms of punishment—storms, floods, lightning, earthquakes, and other calamities—until they tasted the bitter consequence of denial. Thus, the Prophet is reassured that if the present disbelievers persist in their condition, their fate will not differ from that of previous nations. The verse then advances another argument for the possibility of resurrection: “أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ” “Were We incapacitated by the first creation…?” That is, if the initial creation was not beyond divine power, how can the second creation be considered difficult or impossible? Yet, despite acknowledging that Allah is the Creator of humankind, they remain in doubt: “بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ” “Rather, they are in confusion regarding a new creation.” In reality, they are caught in contradiction: they accept the first creation but consider the second creation strange and implausible, even though both are of the same nature. As expressed in the principle: “وَحُكمُ الأمثال فِى مَا يَجُوز وَفِى مَا لَا يَجُوز وَاحِد”. Thus, these verses—together with the preceding passages—establish the doctrine of resurrection through four principal methods: by appealing to the knowledge of Allah, by demonstrating His power, by pointing to the recurring manifestations of revival in plant life, and by drawing attention to the initial act of creation. When one examines other verses of the Qur’ān on this subject, it becomes evident that the same arguments—sometimes supplemented by others—are presented repeatedly in varying forms. Through its compelling, clear, and accessible expressions, the Qur’ān establishes the reality of bodily resurrection in a manner that is both powerful and persuasive. If people were to free themselves from pre‑existing biases, stubbornness, and blind imitation, they would readily recognize that the concept of resurrection is neither complex nor implausible, but rather entirely consistent with reason and observable reality.

Some philosophers have stated that just as extreme distance results in concealment, so too does extreme proximity lead to concealment. For instance, if the sun is placed at a great distance from us, it would not be visible; yet if we were brought extremely close to it, its overwhelming brilliance would likewise prevent us from perceiving it. In this sense, the pure Essence of God is also such that: “يا من هو اختفى لفرط نوره” “O One who is hidden due to the شدت of His نور.” The verses under discussion also express the extreme closeness of God to His servants through a refined metaphor, stating that He is nearer to us than our jugular vein. This closeness arises from our deepest dependence and connection to Him. Even analogies such as describing the universe as a body and God as its soul, or comparing creation to rays and God to the sun, are inadequate to fully convey this proximity. The most precise expression is that of Amīr al‑Mu’minīn عليه السلام in Nahj al‑Balāghah: “مع كل شىء لا بمقارنة وغير كل شىء لا بمزايلة” “He is with everything, but not through juxtaposition; and He is distinct from everything, but not through separation.” Some philosophers have offered another analogy to explain this closeness, likening God to “meaning” (ism) and all created beings to “particles” (ḥarf). Their explanation is that when one says, for example, “face toward the Ka‘bah,” the particle “toward” (bi, ilā, etc.) has no independent meaning unless it is connected with something else. Thus, such particles have no independent significance apart from their relation to a meaningful term. In a similar manner, all created beings have no independent reality in themselves; their existence and continuity depend entirely upon their connection with the Divine. Without that connection, neither their meaning nor their existence remains. This illustrates the utmost closeness between God and His servants, although many remain unaware of this truth. As the poet expresses: “دوست نزدیک‌تر از من به من است وین عجب‌تر که من از وی دورم چه کنم با که توان گفت که دوست در کنار من و من مهجورم” “My friend is nearer to me than my own self, Yet how strange that I remain distant from Him. What shall I do, and to whom can I speak, That He is beside me, yet I remain in separation?” Thus, the discourse emphasizes that divine nearness is not spatial but existential, rooted in the very dependence of all beings upon the Divine Reality.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

These verses continue to present scenes related to resurrection (ma‘ād) from different perspectives—depicting the moment of death, the blowing of the trumpet (nafkh al-ṣūr), and the presence of human beings in the gathering of the Hereafter. It first states: “وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ” “And the stupor of death comes with truth.” “سَكْرَةُ الْمَوْتِ” refers to a state resembling intoxication that befalls a person at the onset of death, marked by intense upheaval and turmoil. At times, it may even overcome the intellect, plunging the individual into severe اضطراب and agitation. This is natural, for death is a profound transitional stage. In it, a person must leave behind a world to which he has long been accustomed, together with all his ties and relationships, and enter into a realm that is entirely new and filled with mystery. At this moment, a new perception arises; the impermanence of the worldly life becomes evident, and glimpses of the events beyond death may appear. The result is a state of overwhelming awe and disorientation, similar to intoxication, though not actual drunkenness. Even the prophets and the righteous—despite their serenity—face the intensity of this transition. It is reported that in the final moments of his life, the Prophet صلى الله عليه وآله وسلم would place his hand in water and wipe his face, saying: “لا إله إلا الله,” and adding: “إنّ للموت سكرات” — “Indeed, death has its agonies.” Amīr al‑Mu’minīn ‘Alī عليه السلام presents a vivid portrayal of this condition. He describes how the stupor of death combines with the sorrow of losing all worldly attachments: limbs grow weak, faces grow pale, speech becomes impossible, though perception remains. In this state, the individual reflects upon how his life was spent, how his wealth was accumulated—whether through lawful or doubtful means—and realizes that the consequences of his actions remain with him, while the benefits pass to others. He further warns that if people were to witness what the dead perceive, they would be seized by fear and would submit and obey—but such realities remain veiled, to be unveiled only in due time. The Qur’ān then states: “ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ” “This is what you used to avoid and flee from.” Indeed, most people avoid the thought of death—either because they consider it annihilation rather than a transition to another realm, or because of their attachment to worldly life, or due to the burden of their deeds. Yet escape is futile, for death is a universal destiny. The Qur’ān emphasizes this elsewhere: “أَيْنَمَا تَكُونُوا يُدْرِككُّمُ الْمَوْتُ…” “Wherever you may be, death will reach you…” Despite such clear realities, human beings, driven by غرور and حب الدنيا, often behave as though they will never perish. The verses then move to the scene of the blowing of the trumpet: “وَنُفِخَ فِي الصُّورِ ذَلِكَ يَوْمُ الْوَعِيدِ” “And the trumpet will be blown; that is the Day of the promised warning.” The term nafkh al-ṣūr refers to the second blowing of the trumpet, marking the beginning of resurrection. The first blowing brings the world to an end, while the second revives all people, bringing them forth from their graves to stand for judgment. The word “صور” symbolizes a trumpet or bugle used to summon or assemble, and its use here is metaphorical, indicating the universal call to resurrection. The next verse describes the arrival of individuals in the gathering: “وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ” “And every soul will come, accompanied by a driver and a witness.” The “سَائِق” leads the person toward the divine court, while the “شَهِيدٌ” testifies to his deeds. The most apparent meaning is that these are two angels: one ensuring the individual’s presence, and the other bearing witness to his actions. This does not preclude the presence of other witnesses, such as prophets, bodily faculties, records of deeds, or even time and place. Thus, one angel prevents escape, while the other prevents denial—leaving no possibility of evasion. Then comes the declaration: “لَقَدْ كُنتَ فِي غَفْلَةٍ مِّنْ هَٰذَا فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ” “You were heedless of this; now We have removed the veil from you, and today your sight is sharp.” The veils of this world—hopes, attachments, desires, wealth, power, prejudice, ignorance, and stubbornness—had prevented the individual from perceiving these realities. On that day, these veils are lifted, and the truths of existence become fully manifest. It is a day described as the day of manifestation, witnessing, and disclosure of inner secrets. Perception becomes acute—not merely physical sight, but the insight of the heart. As expressed metaphorically: the truth was never concealed; rather, the dust of worldly distractions obscured vision. When these are removed, reality is seen clearly. Even in this world, those who free themselves from such veils and overcome the dominance of desire can attain a higher degree of insight and awareness. However, in the Hereafter, this unveiling becomes universal and unavoidable. In this way, these verses present a profound sequence: the inevitability and intensity of death, the universal summons of resurrection, the accountability of human beings, and the unveiling of truth—thereby offering a comprehensive and deeply reflective portrayal of the journey from worldly life to the Hereafter.

Commonly, people imagine that death is a matter of non‑existence and signifies annihilation. However, this notion does not accord at all with the meaning presented in the Qur’ān, nor with what rational arguments indicate. From the perspective of the Qur’ān, death is not an annihilative state; rather, it is an existential reality—a انتقال (transition) and passage from one realm to another. For this reason, in many Qur’ānic verses, death is described as “توفی,” meaning the taking back or receiving of the soul by the angels. The expression in the preceding verse, “وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ,” also points to this reality—that the agonies of death come with truth. Furthermore, in some verses, death is explicitly counted among the creations of God: “الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ” (al‑Mulk 2). In Islamic traditions, various expressions have been used to describe the reality of death. In one narration, when Imām ‘Alī ibn al‑Ḥusayn, Imām al‑Sajjād عليه السلام, was asked: “ما الموت؟” (What is death?), he replied: “For the believer, it is like removing filthy, lice‑infested garments, and casting off heavy chains and shackles, and replacing them with the finest garments, the most fragrant scents, the smoothest mounts, and the most delightful dwellings. For the disbeliever, it is like removing splendid garments, leaving familiar abodes, and being replaced with the foulest, roughest clothing and the most terrifying dwellings and the greatest punishment.” In another narration, Imām Muḥammad ibn ‘Alī عليه السلام said: “هو النوم الذي يأتيكم كل ليلة إلا أنه طويل مدته، لا ينتبه منه إلا يوم القيامة!” “Death is like the sleep that comes to you each night, except that its duration is long, and a person does not awaken from it until the Day of Resurrection.” (Reference: Bihār al‑Anwār, vol. 6, p. 55). As has been discussed in relation to barzakh, the post‑death states of individuals differ: some are like those asleep; others—such as martyrs and strong believers—are immersed in blessings; while the wicked are subjected to punishment. Imām Ḥusayn عليه السلام, on the day of ‘Āshūrā, presented a profound description of death to his companions: “صبرًا بني الكرام! فما الموت إلا قنطرة تعبر بكم عن البؤس والضراء إلى الجنان الواسعة والنعيم الدائمة…” “Be patient, O sons of the noble! Death is nothing but a bridge that carries you from hardship and suffering to vast gardens and everlasting نعمت. Who among you dislikes moving from a prison to a palace? But for your enemies, it is like moving from a palace to a prison and punishment…” (Reference: Ma‘ānī al‑Akhbār, p. 289). In another narration, Imām Mūsā ibn Ja‘far عليه السلام described death as a process of purification: “Death is a means of purification; it cleanses the believers of sins and represents the final hardship of this world and the last expiation of their sins. For the disbelievers, it separates them from their blessings and is the final pleasure they receive, as well as the last recompense for any good they may have done.” Thus, according to these teachings, death is not extinction but transformation. It is the conclusion of one stage and the beginning of another. For the believer, it represents liberation, purification, and transition toward higher realities. For the one who has turned away from truth, it marks separation from worldly illusions and entry into a realm of accountability. In summary, the Qur’ānic and traditional perspective presents death as a meaningful and purposeful passage—an essential stage in the journey of human existence—rather than an end to being.

In the preceding verse, discussion centered on the sakrāt al‑mawt (agonies or stupors of death). As explained earlier, “sakrāt” is the plural of “sakrah,” referring to a state resembling intoxication that overwhelms a person under the intensity of an event. It produces agitation and disturbance, though it is not actual intoxication. It is true that death, for the believers, marks the beginning of a transition into a broader realm filled with divine blessings. Nevertheless, this state of transition is not easy for any human being, because the soul has long been accustomed to the body and has maintained a close attachment to it over many years. For this reason, when Imām Ṣādiq عليه السلام was asked why a person feels pain when the soul departs from the body, he replied: “لأنّه نمى عليها البدن” “Because the body has grown together with it.” (Reference: Bihār al‑Anwār, vol. 6, p. 158). This is similar to the removal of a decayed tooth: although relief follows afterward, the moment of separation is painful. In some Islamic narrations, it is mentioned that there are three days that are especially fearful for a human being: the day of birth, when he enters an unfamiliar world; the day of death, when he observes the realities of the next world; and the day of resurrection, when he enters the gathering and faces conditions unlike those of this world. For this reason, Allah says regarding Yaḥyā (John): “وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا” “And peace be upon him the day he was born, the day he dies, and the day he is raised alive.” (Sūrat Maryam 15). Similarly, ‘Īsā ibn Maryam عليه السلام says: “وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا” “And peace be upon me the day I was born, the day I die, and the day I am raised alive.” (Sūrat Maryam 33). Thus, these narrations and verses indicate that the stages of existence—birth, death, and resurrection—are profound moments of transition, each accompanied by a unique intensity that calls for divine protection and grace.

Not only does the verse under discussion describe sakrāt al‑mawt (the agonies of death) as accompanied by truth, but in many other verses as well, death itself is characterized as حق (truth). For example, in Sūrat al‑Ḥijr (99), it is stated: “وَاعْبُدْ رَبَّكَ حَتّىٰ يَأْتِيَكَ الْيَقِينُ” “Worship your Lord until al‑yaqīn (death) comes to you.” A similar expression also appears in Sūrat al‑Muddatthir. This is because, while a human being may deny many things, he cannot deny this reality: that ultimately death will come knocking at every door and will take everyone with it. Attention to the truth of death serves as a powerful admonition for all human beings—encouraging them to reflect more deeply and seriously, to become aware of the path that lies ahead, and to prepare themselves for it. It is noteworthy that a narration reports that a man came to ‘Umar and said: “I love fitnah, I dislike the truth, and I bear witness to something I have never seen.” ‘Umar had him imprisoned. When this reached ‘Alī عليه السلام, he said: “You have acted unjustly by imprisoning him.” When asked why, he explained: the man loves his wealth and children, which the Qur’ān calls fitnah: “إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ” (Sūrat al‑Taghābun 15). He dislikes death, which the Qur’ān calls حق: “وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ” (Sūrat Q 19). And he testifies to the oneness of God, whom he has not seen. Upon hearing this, ‘Umar said: “لولا علي لهلك عمر” — “Had it not been for ‘Alī, ‘Umar would have perished.” (Reference: Rūḥ al‑Bayān, vol. 9, p. 118). Thus, death is called حق because it is an undeniable, inevitable, and inescapable reality. No matter how much a person may deny or ignore it, it remains certain and inescapable. Reflecting upon this truth not only uncovers the futility of denial but also awakens a sense of responsibility—reminding the human being of the reality of his journey beyond this world and the necessity of preparedness for the Hereafter.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

These verses continue to depict another scene from the events of resurrection (ma‘ād) and the Day of Judgment—an awe‑inspiring and deeply unsettling scene in which a person’s close associate (qarīn) presents his deeds openly, and the divine command for punishment is issued. It first states: “وَقَالَ قَرِينُهُ هَذَا مَا لَدَيَّ عَتِيدٌ” “And his companion will say: this is what I have prepared and preserved.” The term qarīn here is subject to differing interpretations among exegetes. However, the majority have held that it refers to the angel who accompanied the human being in the world, charged with recording his deeds and later testifying to them before the divine court. This interpretation is supported by the preceding verses, which mention that each person comes with a “سَائِقٌ” and a “شَهِيدٌ,” and also accords with the tone of this verse and those that follow. Some have suggested that qarīn refers to Satan, since in certain Qur’ānic passages this term is applied to the devil as the companion of the sinner. According to this view, the meaning would be that Satan declares: “I have brought him to this state and prepared him for Hell.” However, this interpretation does not align well with the surrounding context, nor with the subsequent verse in which the qarīn denies forcing the individual into misguidance: “قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ وَلَكِن كَانَ فِي ضَلَالٍ بَعِيدٍ”. A third interpretation—that qarīn refers to friends or companions in this world—is even less supported and lacks contextual evidence. The verse then addresses two agents—presumably the angels associated with the recording of deeds—and declares: “أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ” “Cast into Hell every obstinate disbeliever.” The term “عنيد” (from ‘inād) refers to arrogance, self‑willed opposition, and refusal to accept the truth. Regarding the dual form in “أَلْقِيَا,” most commentators understand it as referring to two angels—one who leads (سائق) and another who bears witness (شهيد). Other interpretations exist, such as addressing the keepers of Hell or using dual form for emphasis, but the first view best aligns with the context. The following verse elaborates further on the characteristics of such individuals: “مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ” “One who persistently prevents good, transgresses, and is steeped in doubt.” Here: منّاع denotes one who excessively obstructs الخير. معتد refers to one who transgresses limits—against both others and divine law. مريب indicates one who is filled with doubt or causes doubt in others. The next verse adds another critical trait: “الَّذِي جَعَلَ مَعَ اللهِ إِلَهًا آخَرَ” “Who set up another deity alongside Allah.” Thus, these verses enumerate six interrelated attributes: persistent disbelief, arrogance, obstruction of good, transgression, fostering doubt, and, ultimately, shirk—the root cause underlying all these deviations. The passage then portrays another scene: the dispute between humans and Satan on the Day of Judgment. The sinner attempts to place blame upon Satan, but Satan responds: “رَبَّنَا مَا أَطْغَيْتُهُ وَلَكِن كَانَ فِي ضَلَالٍ بَعِيدٍ” “Our Lord, I did not compel him into transgression; rather, he was himself in far‑reaching misguidance.” This corresponds to what is stated elsewhere: “فَلَا تَلُومُونِي وَلُومُوا أَنفُسَكُمْ” “Do not blame me; blame yourselves.” Satan does not deny his role in invitation (da‘wah), but he denies coercion. Human beings, therefore, acted by their own اختيار. The Qur’ān then records the divine response: “قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ” “Do not dispute before Me; I had already conveyed warning to you.” This indicates that both humanity and Satan were fully informed beforehand of the consequences, and divine proof (ḥujjah) had been completed against them. It further declares: “مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِّلْعَبِيدِ” “My word is not subject to change, and I am not unjust to My servants.” This affirms both the certainty of divine وعد و وعيد and the absolute justice of God. The use of “ظلام” (an intensive form) underscores that even the slightest ظلم is incompatible with His nature. Finally, a striking scene is described: “يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ وَتَقُولُ هَلْ مِن مَّزِيدٍ” “The Day We ask Hell: have you been filled? And it will say: is there any more?” Two interpretations have been offered: - either this is a rhetorical negation, meaning that it has been filled completely, - or it expresses an ongoing demand for more, reflecting the overwhelming number of the condemned or the شدت of punishment. The question arises how Hell is addressed and responds. Explanations include: - figurative speech (language of state), - real perception in the Hereafter, where all entities possess a form of awareness, - or that the address is directed to the keepers of Hell. In any case, the verse conveys the عظمت and terror of that scene, emphasizing that divine warnings are real and inevitable. Thus, these verses collectively depict: - the unveiling of human deeds, - the inevitability of justice, - the invalidity of excuses, - and the absolute certainty of recompense. They serve as a profound warning, urging reflection and moral preparedness before that decisive moment arrives.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

Considering that the themes of this sūrah generally revolve around the issue of resurrection (ma‘ād) and related matters, and that in the preceding verses there was discussion of obstinate disbelievers being cast into Hell, the severity of their punishment, and the qualities that led them toward it, the verses under discussion now present another scene: the dignified entry of the God‑fearing into Paradise, along with references to the diverse نعمت of Paradise and the qualities that place a human being among its inhabitants—so that, through comparison, the truths may become clearer and more evident. It first states: “وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ” On that Day, Paradise will be brought near to the God‑fearing, and it will not be distant from them. The expression “أُزْلِفَت” is derived from “زلفیٰ” (on the pattern of كبرىٰ), meaning nearness and proximity. It is noteworthy that the verse does not say that the God‑fearing will be brought near to Paradise; rather, it says that Paradise will be brought near to them. This is a concept that is not easily conceivable in the context of this world, but since the laws of the Hereafter differ fundamentally from those of this world, it is not surprising that, in honor of the pious believers, God will bring Paradise toward them rather than taking them toward it. In Sūrat al‑Shu‘arāʾ (90–91) it is stated: “وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ وَبُرِّزَتِ الْجَحِيمُ لِلْغَاوِينَ” Paradise will be brought near to the God‑fearing, and Hell will be made manifest to the misguided. This represents the utmost divine grace toward the believing servants, beyond which nothing greater can be conceived. The phrase “غَيْرَ بَعِيدٍ” also serves as further emphasis. In essence, the verse refers to events of the Day of Resurrection, although it is expressed in the past tense (أُزْلِفَت), since definite future events are often described in such a form. Some, however, have interpreted it as referring to the present world, suggesting that Paradise is already near to the pious—but in light of the surrounding verses describing the scene of resurrection, this interpretation appears unlikely. The verse then elaborates on the qualities of the people of Paradise: “هَذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ” This is what you were promised—for every one who continually turns back (to God) and preserves (His commands). Two attributes are mentioned here: “أوّاب” and “حفیظ”. “أوّاب” (from أوب) means one who frequently returns—either through repentance from sins or through continual return to obedience. As an intensive form, it indicates that such individuals quickly return to God whenever anything distances them from Him. “حفیظ” means one who safeguards—whether it be God’s covenant, His laws, avoidance of sin, or remembrance and rectification of faults. Given its general expression, it most appropriately includes all these meanings. Continuing these descriptions, the next verse adds two further qualities: “مَنْ خَشِيَ الرَّحْمَنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُّنِيبٍ” One who feared the Most Merciful unseen and came with a turning heart. Fear in the unseen indicates that even without seeing God, they believe through reflection and reasoning, accompanied by a deep sense of responsibility. It may also imply that they refrain from sin not only publicly but also in solitude. This خشیت leads to a قلب منیب—one constantly turned toward God, repenting and remaining steadfast in this state until the end of life. It is then said: “ادْخُلُوهَا بِسَلَامٍ” Enter it in peace. That is, a state of complete safety from all forms of harm, grief, and punishment—both physical and spiritual. Then: “ذَلِكَ يَوْمُ الْخُلُودِ” This is the Day of eternity—perpetual bliss and everlasting existence in Paradise. After these glad tidings, it is further stated: “لَهُم مَّا يَشَاؤُونَ فِيهَا” They shall have whatever they desire therein, “وَلَدَيْنَا مَزِيدٌ” and with Us is more. This indicates that not only will every conceivable blessing be available to them, but also additional favors beyond human imagination. Thus, the divine reward far exceeds human deeds and expectations—it is an expression of pure grace. Thereafter, to conclude the discussion, attention turns back to the fate of former disbelievers: “وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشًا…” How many generations before them did We destroy—more powerful than them—who had traversed lands extensively. Is there then any escape? “هَلْ مِن مَّحِيصٍ” This serves as a warning: even those stronger and more numerous were destroyed due to disbelief and ظلم. Hence, reflection upon their history is essential. Finally, the concluding verse states: “إِنَّ فِي ذَلِكَ لَذِكْرَى لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ” Indeed, in this is a reminder for one who has a heart, or one who listens attentively while being present. Here, “قلب” refers to intellect and understanding. Thus, two groups benefit from such admonitions: those who possess independent rational insight, and those who attentively listen to guidance with presence of mind. This is similar to Sūrat al‑Mulk (10): “لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ…” Thus, guidance is accessible either through independent reasoning or through attentive listening. At least one of these faculties is necessary for attaining truth.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

After presenting the preceding verses and the various arguments they contain regarding resurrection (ma‘ād), these verses point to one of the proofs for the possibility of resurrection. They then instruct the Prophet صلى الله عليه وآله وسلم to exercise patience and perseverance and to engage in the glorification (tasbīḥ) and praise (ḥamd) of the Lord, so that by means of this approach he may render the obstructions of the opponents ineffective. First, it states: “وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُغُوبٍ” “We created the heavens and the earth and whatever is between them in six days (stages), and no fatigue or weariness touched Us.” The term “لغوب” means exhaustion and weariness. It is evident that a being whose power is limited, if it undertakes a task beyond its capacity, becomes fatigued. However, in the case of a being whose power is unlimited and whose energy is infinite, such notions have no meaning. Therefore, the One who is capable of creating these immense heavens and the earth—with all their stars, planets, spheres, and galaxies—without any fatigue, is certainly able to resurrect human beings after death and clothe them once again with the garment of life. Some exegetes have reported an occasion of revelation for this verse, stating that certain Jews believed that God created the heavens and the earth in six days (the six days of the week), and then rested on the seventh day. Based on this, they even considered certain postures of sitting to be inappropriate except for God. The above verse was revealed to refute such absurd notions (reference: Tafsīr Durr al‑Manthūr, vol. 6, p. 110). However, this occasion of revelation does not prevent the verse from also addressing the issue of the possibility of resurrection. At the same time, it constitutes a proof of divine unity and of God’s knowledge and power—the One who created the heavens and the earth with all their wonders, and the countless living beings, mysteries, and systems they contain. Reflecting even upon a small part of this creation guides one toward the power of the Creator, whose hand has set this vast cosmos in motion and spread the light of life everywhere. The creation of the heavens and the earth in six “days” has been mentioned repeatedly in the Qur’ān (e.g., in Sūrat al‑A‘rāf 54; Yūnus 3; Hūd 7; al‑Sajdah 4; al‑Ḥadīd 4; al‑Furqān 59). The word “yawm” in Arabic, like “day” in many languages, can denote a period or epoch rather than a literal twenty‑four‑hour day. Thus, the verse signifies that creation occurred in six stages or periods. Thereafter, following the presentation of various proofs and scenes of the Day of Resurrection, since a group of people persists in obstinacy and refuses to accept the truth, the Prophet is addressed: “فَاصْبِرْ عَلَى مَا يَقُولُونَ” “So be patient over what they say.” Indeed, only through patience and perseverance can these difficulties be overcome, the plots of enemies undone, and their unjust accusations endured. Since patience requires strength and support, and the best support is remembrance of God and connection with the source of knowledge and power, the verse continues: “وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ” “And glorify your Lord with praise before the rising of the sun and before sunset.” “And during part of the night glorify Him, and after the prostrations as well” (وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ). This continuous glorification is like life‑giving rain upon the soil of the heart, watering it, revitalizing it, and strengthening resolve against stubborn opponents. As for what is meant by glorifying God at these four times—before sunrise, before sunset, during the night, and after prostrations—there is considerable اختلاف among exegetes. Some have considered these expressions to refer to the five daily prayers, while others have interpreted them as referring to recommended prayers (nawāfil). According to one well‑known interpretation: “before sunrise” refers to Ṣalāt al‑Ṣubḥ (morning prayer), “before sunset” refers to Ṣalāt al‑Ẓuhr and al‑‘Aṣr, “during the night” refers to Ṣalāt al‑Maghrib and al‑‘Ishā’, “after prostrations” refers to the supererogatory prayers performed after obligatory prayers, particularly after Maghrib. Ibn ‘Abbās accepted this interpretation, though he extended “after prostrations” to all supererogatory prayers following the obligatory ones. Another narration from Imām al‑Ṣādiq عليه السلام explains the verse as remembrance in words: reciting ten times in the morning and evening the formula: “لا إله إلاّ الله وحده لا شريك له، له الملك، وله الحمد، يحيي ويميت، وهو على كل شيء قدير.” This interpretation does not contradict the previous one; rather, both may be encompassed within the verse’s meaning, given the breadth of the concept of tasbīḥ. It is noteworthy that a similar instruction appears in Sūrat Ṭā‑Hā 130: “وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ… لَعَلَّكَ تَرْضَىٰ” indicating that such acts of worship bring tranquility to the heart and strengthen a person in the face of hardship. Finally, although various interpretations exist, the most appropriate understanding is that these verses encompass both formal acts of worship and broader forms of remembrance, all of which nourish the soul, bring serenity, and enable steadfastness in the path of truth.

It is not the first occasion on which the Qur’ān enjoins patience and perseverance in the face of hardships and in dealing with obstinate and hostile opponents. The Qur’ān repeatedly impresses this essential principle upon both the Noble Prophet صلى الله عليه وآله وسلم and the general body of believers. Numerous experiences also confirm that victory and success belong to those who consistently uphold patience and steadfastness. In a ḥadīth, it is reported that Imām al‑Ṣādiq عليه السلام said to one of his companions—who perhaps became restless under the difficult conditions of that time: “عليك بالصبر في جميع أمورك” “It is incumbent upon you to maintain patience in all your affairs.” He then added that God, exalted be He, sent Muḥammad صلى الله عليه وآله وسلم and commanded him to exercise patience, forbearance, and tolerance. He remained patient even when people directed many unfounded accusations against him. When his heart became constricted, God revealed the verse: “وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ” “We know that your breast is constricted by what they say; so glorify the praise of your Lord and be among those who prostrate.” (Sūrat al‑Ḥijr 97–98). Despite this, they continued to deny him and hurled accusations at him from every side, causing him grief and sorrow. Thereupon, God revealed further words of consolation: “قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لاَ يُكَذِّبُونَكَ وَلَكِنَّ الظَّالِمِينَ بِآيَاتِ اللهِ يَجْحَدُونَ وَلَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ فَصَبَرُوا عَلَى مَا كُذِّبُوا وَأُوذُوا حَتَّى أَتَاهُمْ نَصْرُنَا” “We know that what they say grieves you; yet they do not truly deny you, but it is the wrongdoers who reject the signs of God. Messengers before you were also denied, yet they remained patient over what they were denied and harmed, until Our help came to them.” (Sūrat al‑An‘ām 33–34). The Imām further relates that the Prophet صلى الله عليه وآله وسلم prepared himself for patience and endurance. However, when matters exceeded all limits and they went so far as to insult the Divine, the Prophet declared: I have endured what was said against myself, my household, and my status, but I cannot remain patient when my Lord is insulted. At that point, God revealed this verse under discussion: “وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا…” “We created the heavens and the earth and all that is between them in six stages…” This implied that just as creation was carried out without haste or weakness, you too should not act hastily; rather, remain patient in the face of their words. At this stage, the Prophet maintained patience under all circumstances, until he ultimately triumphed over his enemies. (Reference: Uṣūl al‑Kāfī, as cited in Nūr al‑Thaqalayn, vol. 5, p. 117).

See ayat 45 for tafseer.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

See ayat 45 for tafseer.

Considering that these verses constitute the concluding section of Sūrat Qāf, and, like the other verses of the sūrah, revolve around the theme of resurrection (ma‘ād) and the Day of Judgment, they present another dimension of this subject—namely, the blowing of the trumpet and the raising of the dead from their graves. It states: “وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِيبٍ” “Listen carefully, and await the Day when the caller will call from a place near.” “يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ذَلِكَ يَوْمُ الْخُرُوجِ” “The Day when they will hear the cry in truth—that is the Day of خروج (emergence).” Although the address in “وَاسْتَمِعْ” is directed to the Prophet, it is clearly intended to encompass all human beings. The command to “listen” may imply attentive انتظار (waiting), for one who anticipates a عظیم and terrifying event remains constantly alert. Alternatively, it may signify attentive listening to the divine discourse itself concerning the call of resurrection. As for the caller (munādī), it may be understood as the Divine Being; however, a stronger interpretation holds that it refers to Isrāfīl, who will blow the trumpet. Although his name is not explicitly mentioned in the Qur’ān, references to him occur through indirect expressions. The phrase “مَّكَانٍ قَرِيبٍ” indicates that the sound will spread in such a manner that it will be perceived as though it were issuing from near each individual—without reliance on any instruments or intermediaries—so that all will hear it directly. This cry is not the first blast that ends worldly existence, but rather the second blast, which inaugurates resurrection and gathering. Thus, the second verse serves as an explanation of the first: it describes the moment when people emerge from their graves and rise from the earth. To clarify the identity of the ultimate authority in this عظیم tribunal, the verse continues: “إِنَّا نَحْنُ نُحْيِي وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ” “We alone give life and cause death, and to Us is the final return.” The act of giving life refers to the initial creation, while causing death refers to the end of worldly life. The phrase “وَإِلَيْنَا الْمَصِيرُ” points to resurrection and return on the Day of Judgment. Thus, just as the first life and death are in divine control, so too is the re‑creation and final return. It further elaborates: “يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا” “The Day when the earth will split open above them, and they will come forth swiftly.” The term “سِرَاعًا” emphasizes the rapidity with which they will emerge. The verse concludes: “ذَلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ” “That gathering is easy for Us.” Clearly, for the Creator of the heavens and the earth and all that lies between them, the resurrection of the dead is a simple matter. Difficulty arises only for limited power; for the One whose power is infinite, all things are equally easy. Some narrations state that the first to be resurrected and enter the میدانِ محشر will be the Prophet Muḥammad صلى الله عليه وآلہ وسلم, accompanied by ‘Alī عليه السلام (reference: Kitāb al‑Khiṣāl, as cited in Nūr al‑Thaqalayn, vol. 5, p. 119). In the final verse of the sūrah, God consoles the Prophet once more in the face of obstinate opposition: “نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ” “We know best what they say.” “وَمَا أَنتَ عَلَيْهِم بِجَبَّارٍ” “You are not appointed as a compeller over them.” Your responsibility is not coercion, but the conveyance of the message, invitation to truth, and admonition. Hence, it concludes: “فَذَكِّرْ بِالْقُرْآنِ مَن يَخَافُ وَعِيدِ” “So remind, by means of the Qur’ān, those who fear My warning.” According to Tafsīr al‑Qurṭubī (vol. 9, p. 6198), Ibn ʿAbbās reports that some people requested the Prophet to warn them; whereupon this verse was revealed, emphasizing that the Qur’ān itself suffices as a comprehensive means of admonition. Indeed, every part of the Qur’ān evokes the reality of the Hereafter: it recounts the fate of past peoples, describes the delights of Paradise and the punishments of Hell, and portrays the events of the Day of Judgment and the divine court of justice. The image it presents—of the earth splitting open, lifeless dust coming to life, the dead rising, and being driven toward the divine court amidst overwhelming fear—is profoundly awe‑inspiring. Over time, graves will have merged, containing multiple generations—some righteous and others not—intermingled in the earth. Thus, this reflection culminates in supplication: that human beings may be among those who heed divine warning, derive guidance from the Qur’ān, and attain safety and success in the final abode. Āmīn yā Rabb al‑‘ālamīn.