Adh-Dhariyat

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

This is the second sūrah, after Sūrat “والصّافات”, that begins with repeated oaths—oaths that are meaningful, thought‑provoking, awakening, and enlightening. Many other sūrahs of the Qur’ān—about which, God willing, discussion will occur in future sections—are of a similar nature. It is noteworthy that these oaths generally serve as a prelude and introduction to the discussion of resurrection (ma‘ād) and the Day of Judgment, except in a few instances where they relate to the question of divine unity (tawḥīd) or other subjects. It is also remarkable that the content of these oaths bears a special relationship with the themes of resurrection, and the Qur’ān, with distinguished eloquence and beauty, presents this important discussion through various methods. In reality, the Qur’ānic oaths—whose number is considerable—constitute one of the manifestations of the inimitability of this heavenly Book and represent some of its most refined and illuminating passages. Each of them will be explained in detail in its appropriate place. At the beginning of this sūrah, God presents five distinct oaths, four of which are interconnected, while one appears separately. He first states: “وَالذَّارِيَاتِ ذَرْوًا” “By the winds that scatter (things) widely,”—that is, winds which drive clouds through the atmosphere and disperse dust, vegetation, and seeds over the surface of the earth. Then He adds: “فَالْحَامِلَاتِ وِقْرًا” “By those which bear heavy burdens,”—referring to the clouds that carry the weight of rain. “And by those which run with ease” (فَالْجَارِيَاتِ يُسْرًا)، referring to ships that move with ease upon the vast and open seas. “And by those which distribute affairs” (فَالْمُقَسِّمَاتِ أَمْرًا)، referring to angels who administer and apportion matters. According to a well‑known narration—transmitted by many exegetes—Ibn al‑Kawā’ once asked ‘Alī عليه السلام regarding the meaning of these expressions while he was delivering a sermon. He replied: “الذاريات ذرواً” refers to the winds; “فالحاملات وقراً” to the clouds; “فالجاريات يسراً” to ships; and “فالمقسمات أمراً” to the angels. There are also other interpretations that can be harmonized with this explanation. For example, “فالجاريات يسراً” may refer to rivers and streams caused by rainfall, and “فالمقسمات أمراً” to provisions distributed through agricultural processes under divine agency. Thus, there is reference to winds, then clouds, then rivers and flowing waters, and finally to the growth of vegetation. These topics bear a close connection with the theme of resurrection that follows, since the revival of dead الأرض through rain is one of the Qur’ānic arguments for the possibility of resurrection. It has also been suggested that all four descriptions may refer collectively to various functions of the winds: the winds that generate clouds, carry them, move them, and disperse rain. Given the generality of the expressions, the verses may encompass all these meanings, though the first interpretation appears most apt. After presenting these four oaths—highlighting the importance of what follows—it states: “إِنَّمَا تُوعَدُونَ لَصَادِقٌ” Indeed, what you are promised is true. Then, for further emphasis: “وَإِنَّ الدِّينَ لَوَاقِعٌ” And surely recompense will occur. Here “الدين” means recompense, as in “مالك يوم الدين,” and thus refers to the Day of Judgment. The first statement encompasses all divine promises regarding resurrection and accountability, while the second emphasizes the certainty of recompense. Subsequent verses continue to elaborate upon “يوم الدين,” and, as noted earlier, the oaths at the beginning of the sūrah have a clear and meaningful connection with these themes. The movement of clouds, the falling of rain, and the revival of dead زمین provide a tangible representation of resurrection within this world. Some commentators have interpreted “ما توعدون” more broadly, to include all divine promises—whether related to the Hereafter, the دنيا, the distribution of sustenance, punishment of wrongdoers, or the success of the righteous. This broader meaning is supported by verses such as: “وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ”. In any case, all divine promises are true, for the breaking of a promise arises either from ignorance or from incapacity—neither of which applies to God, who is All‑Knowing and All‑Powerful. Therefore, His promises are inevitable and certain, and their fulfillment is guaranteed.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

These verses, like the preceding ones, begin with an oath and discuss the اختلافات of the disbelievers regarding the Day of Judgment, along with other matters, including their views about the personality of the Prophet صلى الله عليه وآله وسلم and the question of توحيد. First, it states: “وَالسَّمَاءِ ذَاتِ الْحُبُكِ” “By the sky possessing intricate patterns.” The word “حبك” (plural of “حباک”) in Arabic lexicography carries several meanings, among them: pathways, interwoven patterns, and undulating formations that appear in desert الرمال due to wind, on the surface of water, or within clouds in the sky. Curly hair is also described by this term. Some exegetes have interpreted it in the sense of beauty and adornment, and others as meaning well‑proportioned and ordered structure. Its root implies binding and firmness. It appears that all these meanings converge upon the notion of finely interwoven, harmonious patterns and structures, which can be observed in waves, clouds, sand formations, and hair. As for the application of this meaning to the sky, it may be due to the forms of constellations and the varied arrangements of stars, or due to the beautiful patterns formed by clouds, or even due to the عظیم assemblies of galaxies that appear as if interwoven in complex formations, particularly as observed through telescopes. Given that these meanings do not contradict one another, it is possible that all of them are encompassed within this oath. The Qur’ānic usage elsewhere, such as “وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ”, also indicates the multiplicity and diversity of celestial structures. Furthermore, the root sense of firmness may also allude to the orderly structure and coherence of celestial systems—for example, the relationship between the sun and the planets within the solar system. The next verse presents the response to the oath: “إِنَّكُمْ لَفِي قَوْلٍ مُّخْتَلِفٍ” “Indeed, you are in conflicting speech.” Here it is asserted that the disbelievers are engaged in contradictory statements, and this inconsistency itself indicates the baselessness of their claims. Regarding resurrection, at times they deny it outright; at other times they express doubt; and at yet other times they demand that their forefathers be brought back as witnesses. Likewise, concerning the Prophet, they alternately describe him as a madman, a poet, a sorcerer, or someone instructed by others. Regarding the Qur’ān, they call it “أساطير الأولين,” poetry, magic, or falsehood. This multiplicity of contradictory claims shows that their position lacks a sound foundation. Were their claims grounded in truth, they would remain consistent rather than shifting from one assertion to another. Thus, this statement functions as a rational argument against their positions regarding توحيد, معاد, the Prophet, and the Qur’ān—though, in the context of these verses, the primary focus remains the issue of resurrection. The following verse explains the cause of such deviation: “يُؤْفَكُ عَنْهُ مَنْ أُفِكَ” “They are turned away from it, whoever is turned away.” The term “إفك” signifies turning away or diverting from something, and is also used for falsehood. In this context, it refers to turning away from the truth of resurrection. Thus, those who deviate from rational argument and truth-seeking orientation are the ones who turn away from belief in the Hereafter. This expression may also encompass deviation from all forms of truth—whether the Qur’ān, توحيد, نبوت, or معاد—but the immediate context clearly emphasizes the latter. The next verse strongly condemns those who fabricate baseless claims: “قُتِلَ الْخَرَّاصُونَ” “Destroyed are the conjecturers.” The word “خراصون” refers to those who speak based on conjecture, estimation, and unfounded speculation. By extension, it denotes liars who advance baseless claims—particularly regarding the Hereafter. This expression constitutes a form of condemnation, indicating that such individuals are unworthy of existence. It also establishes a general principle: statements lacking solid evidence and rooted merely in speculation are misleading and deserving of censure. It then describes them: “الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ” “Those who are in a state of deep heedlessness.” The term “غمرة” denotes something that covers and overwhelms—originally referring to abundant water—and is used here for profound ignorance. “ساهون” indicates heedlessness. Together, these terms describe a progression from minor error to deep غفلت and ultimately to complete immersion in ignorance. Such individuals habitually pose the question: “يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ” “When is the Day of Judgment?” The use of the present tense indicates that they persist in this questioning. However, the timing of the Day of Judgment is deliberately concealed, so that individuals remain constantly prepared. Their questioning is not motivated by sincere inquiry but by mockery and evasion. Accordingly, the Qur’ān responds sharply: “يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ” “On the Day they will be tried in the Fire.” “ذُوقُوا فِتْنَتَكُمْ هَذَا الَّذِي كُنتُم بِهِ تَسْتَعْجِلُونَ” “Taste your trial; this is what you were hastening toward.” The word “فتنة” originally referred to testing gold in fire to distinguish the pure from the impure. By extension, it signifies trial, punishment, and affliction. Here, it denotes the torment of the Fire itself. Thus, these verses present a powerful contrast: on one side, baseless conjecture, contradiction, and heedlessness; on the other, the certainty of divine truth and the inevitable realization of the Hereafter.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 19 for tafseer.

See ayat 51 for tafseer.

After the preceding verses—which discussed ignorant fabricators of falsehood, the deniers of resurrection and the Hereafter, and their punishment—the verses under consideration turn to the description of the God‑fearing believers, their qualities, and their reward, so that through comparison, in accordance with the method of the Qur’ān, the realities may become clearer and more manifest. It states: “إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ” “Indeed, the God‑fearing will be among gardens and springs.” Although, by nature, a garden contains flowing water, its greater beauty and refinement lie in the presence of springs that emerge from within the garden itself and continually irrigate the trees. This is a distinctive feature of the gardens of Paradise: not a single type of spring, but numerous and diverse springs. The use of “في” with “جنّات” clearly indicates that the God‑fearing are within the gardens, whereas with “عيون” it does not mean that they are inside the springs, but rather that they are surrounded by and situated among flowing springs. The verse then points, in a general and comprehensive manner, to other blessings of Paradise: “آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ” “They receive whatever their Lord has granted them.” That is, they accept these divine gifts with utmost eagerness, satisfaction, and joy. The verse further explains that these عظیم rewards are not without cause: “إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُحْسِنِينَ” “Indeed, before this they were among those who did good.” The expression “محسنين” (those who do good) has a broad meaning, encompassing both obedience to God and acts of kindness toward creation. The following verses clarify the nature of their goodness by mentioning three key qualities. First: “كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ” “They used to sleep only a small portion of the night.” The term “يَهْجَعُونَ” refers to nighttime sleep. The verse implies that it was rare for them to spend the entire night in sleep; rather, they would remain awake for a portion of it, engaging in worship and ṣalāt al‑layl. Nights in which they entirely missed such devotion were infrequent. This interpretation is supported by a narration from Imām al‑Ṣādiq عليه السلام, indicating that only a few nights would pass in which they did not rise for worship. Second: “وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ” “And in the pre‑dawn hours they would seek forgiveness.” At a time when most people are asleep and the environment is still and quiet, free from the distractions of worldly activity, these individuals rise and turn to their Lord, engaging in supplication, prayer, and particularly in seeking forgiveness for their sins. The word “أسحار” (plural of “سحر”) refers to the final part of the night—a time associated with hiddenness and calm. Some have interpreted “seeking forgiveness” here as a reference to the night prayer itself, especially the supplications within the witr prayer. Third: “وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ” “And in their wealth there is a due right for the one who asks and the deprived.” The term “حق” here may refer either to obligatory dues (such as zakāt and other prescribed rights) or to additional, self‑imposed acts of generosity. It may include both, given the general nature of the expression. Some commentators, however, have emphasized that it refers to voluntary charity beyond obligatory obligations. The “سائل” is one who requests assistance openly, whereas the “محروم” is a person who, despite need, does not ask—often out of dignity and self‑respect. Such individuals may strive intensely to earn a livelihood but remain deprived, concealing their hardship. Thus, the verse indicates that one should not merely wait for requests, but must actively seek out those who are in need—particularly those who, due to their dignity, do not ask for help. This highlights the importance of preserving the honor and dignity of the needy. The distinction between “سائل” and “محروم” reflects a profound ethical directive: to respond not only to expressed need but also to concealed deprivation. Indeed, as stated elsewhere: “تَعْرِفُهُم بِسِيمَاهُمْ” “You recognize them by their signs.” Even though they remain silent, their condition is discernible to those who are perceptive. Their faces reveal the hidden pain within them. Thus, these verses portray a comprehensive picture of the God‑fearing: individuals devoted in worship, mindful in repentance, and generous in supporting others—whether those who ask or those who silently endure.

In these verses, the characteristics attributed to the muttaqīn (the God‑fearing) and the muḥsinīn (the doers of good) may, in reality, be summarized into two broad categories. The first is attention toward the Creator—particularly at moments that are, in every respect, most suitable for intimate communion (raz‑o niyāz) and inner presence (ḥuḍūr al‑qalb), when the factors of distraction and mental preoccupation are at their minimum; that is, during the final portions of the night. The second is attention toward the needs of others—responding to the requirements of those in need, whether they openly express their need or conceal it. This is precisely the principle to which the Qur’ānic verses repeatedly counsel and exhort. The verses in which prayer (ṣalāt) and almsgiving (zakāt) are mentioned side by side, with emphasis upon both, are indicative of this very meaning. For prayer represents the most significant manifestation of the relationship between the servant and the Creator, while almsgiving constitutes the clearest expression of one’s relationship with fellow human beings.

Arise in the night, for lovers engage in intimate communion during the hours of darkness. Although the night prayer (ṣalāt al‑layl) belongs to the category of supererogatory (nawāfil) and recommended acts, the Qur’ān repeatedly refers to it, which indicates its exceptional importance. Indeed, the Qur’ān considers it a means of attaining the مقام محمود (Sūrat al‑Isrāʾ, 79) and a source of “delight of the eyes,” as mentioned in Sūrat al‑Sajdah (17). Islamic traditions also emphasize profoundly this nocturnal devotion and wakefulness at the time of dawn. In one narration, the Noble Prophet صلى الله عليه وآلہ وسلم, while enumerating acts that serve as expiation for sins, said: “يا علي ثلاث كفارات، منها التهجد بالليل والناس نيام” “O ʿAlī! There are three expiations, among them performing tahajjud at night while people are asleep.” (Reference: Wasa’il al‑Shiʿa, vol. 5, p. 273). In another narration, it is reported from the Messenger of God صلى الله عليه وآلہ وسلم: “أشراف أمّتي حملة القرآن وأصحاب الليل” “The most honorable of my community are the bearers of the Qur’ān and those who stand in worship during the night.” (Reference: Wasa’il al‑Shiʿa, vol. 5, p. 275). In yet another tradition, among the instructions and counsels of the Prophet صلى الله عليه وآلہ وسلم, he repeated four times: “عليك بصلاة الليل” “Adhere to the night prayer and do not abandon it.” (Reference: Wasa’il al‑Shiʿa, vol. 5, p. 277). Furthermore, in the interpretation of the verse “كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ” it is narrated from Imām al‑Ṣādiq عليه السلام: “كانوا أقلّ الليالي تفوتهم لا يقومون فيها” “There were very few nights that passed for them without their rising for worship.” (Reference: Wasa’il al‑Shiʿa, vol. 5, p. 279). Another narration from the Prophet صلى الله عليه وآلہ وسلم states: “الركعتان في جوف الليل أحبّ إليّ من الدنيا وما فيها” “Two units of prayer performed in the depth of the night are dearer to me than the world and all that it contains.” (Reference: Wasa’il al‑Shiʿa, vol. 5, p. 148). Similarly, it is reported that Imām al‑Ṣādiq عليه السلام said to one of his companions, Sulaymān al‑Daylamī: “لا تدع قيام الليل فإن المغبون من حرم قيام الليل” “Do not neglect the rising for night worship, for the one deprived of it is truly at a loss.” (Reference: Bihār al‑Anwār, vol. 87, p. 146). There are numerous other traditions on this subject, containing highly profound expressions. Particularly, the night prayer is described as an effective means for the forgiveness of sins, the awakening of thought and perception, the illumination of the heart, the attainment of sustenance, abundance of provision, and physical well‑being. If all these traditions were compiled, they would form an independent volume. (For reference, see Wasa’il al‑Shiʿa, vol. 5; Mustadrak al‑Wasa’il, vol. 1; and Bihār al‑Anwār, vol. 87.) In this context, detailed discussions have also been presented in Tafsīr‑e Namūnah, vol. 6, p. 653 (under Sūrat al‑Isrāʾ, verse 79), and vol. 9, p. 516 (under Sūrat al‑Sajdah, verse 17), along with related sections.

It is noteworthy that in the preceding verses it is stated that in the wealth of the righteous there is a due right (ḥaqq) for the one who asks and for the deprived. This expression clearly indicates that they regard themselves as indebted to those in need and the deprived, considering them rightful claimants and bearers of entitlement. This is a right that must be discharged under all circumstances, without any sense of favor being conferred—just as one fulfills an obligation owed to any legitimate claimant. As has already been explained, various contextual indications show that this expression is not confined to obligatory almsgiving such as zakāt. Rather, it is related to voluntary forms of charity (infāq), which the God‑fearing regard as a binding duty and a moral debt upon themselves. (Explanatory note: the fact that these verses were revealed in Makkah, the specific attribution of this quality to the people of Paradise, and the traditions transmitted from the Imāms of the Ahl al‑Bayt—in all these respects—serve as indications that the verse refers to forms of giving beyond zakāt.)

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

After the previous verses—where discussion centered on maʿād (resurrection) and the qualities of the people of Hell and Paradise—the verses under discussion speak about the signs present in the earth and within the human being himself. This is in order, on the one hand, to make them acquainted with the issue of tawḥīd, the knowledge of God, and the recognition of His attributes—which constitute the point of departure toward all الخير—and, on the other hand, to make them aware of His power over resurrection and life after death. For the One who is the Creator of life in all these wonders upon the earth is also capable of renewing life. First, it states: “وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ” “In the earth are signs for those who have certainty.” Indeed, upon this terrestrial sphere there are countless signs of the infinite knowledge, wisdom, truth, and power of God—so numerous that no human lifetime is sufficient to comprehend them all. The size of the earth, its distance from the sun, its rotation upon its axis, and its revolution around the sun, along with the gravitational forces that arise from these motions—perfectly balanced and harmonized—all together provide the conditions necessary for life. Even the slightest alteration in these relationships would disrupt the possibility of life upon the earth. The materials from which the earth is composed, and the various resources on its surface and within its depths that sustain life, are themselves among these signs. Likewise are mountains and deserts, valleys and forests, rivers and springs—each playing a role in sustaining and harmonizing life. The countless species of plants, insects, and animals—each with its own distinct characteristics and wonders—also constitute signs, which astonish anyone who studies disciplines such as geology, botany, and zoology. Within every corner of the earth there are profound mysteries that only careful investigation has revealed, unveiling the greatness of the Creator. The following verse continues: “وَفِي أَنفُسِكُمْ أَفَلَا تُبْصِرُونَ” “And within yourselves—do you not see?” Certainly, the human being is a wonder within existence. All that exists in the macrocosm (ʿālam kabīr) is reflected within this microcosm (ʿālam ṣaghīr), and even more astonishing realities are found within him. Despite possessing intellect, knowledge, creativity, and innovation, the human being began as a small, insignificant drop. Yet once placed in the womb, he undergoes rapid development and transformation, changing form continuously until that small drop becomes a complete human being. Even a single cell within the human body possesses an extraordinarily complex structure. According to specialists, it contains organizational systems comparable to an entire industrial city. The human body itself—including the heart, kidneys, lungs, and the intricate network of vessels extending through the body—represents further signs. Similarly, the senses, such as sight and hearing, are each manifestations of profound divine signs. Above all, the mystery of life itself and the reality of the human soul and intellect remain beyond full comprehension. At this stage, the human being is compelled to glorify God and bow before His greatness. A tradition reports: “من عرف نفسه فقد عرف ربّه” “He who knows himself knows his Lord.” (Safīnat al‑Biḥār, vol. 2, p. 603, under “nafs”). Thus, self‑knowledge is a path to the knowledge of God. The verse “أَفَلَا تُبْصِرُونَ” subtly indicates that these signs surround human beings—within their environment and within themselves—and that only a small opening of the eyes is required to perceive them. The third verse then states: “وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ” “And in the heaven is your provision and what you are promised.” Although some traditions interpret “رزق” here as rain—which is indeed the source of all earthly blessing—the broader meaning includes all forms of sustenance that come from above, such as sunlight and air, which are essential for life. The phrase “مَا تُوعَدُونَ” may refer to the promise of provision, or to Paradise, or to reward and punishment, or more generally to all divine promises. Given its generality, it encompasses all these meanings. There is also a subtle order in these verses: the first concerns the external world (the earth), the second the human self, and the third the sustaining factors of human existence. Finally, the verse concludes with an emphatic oath: “فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَا أَنَّكُمْ تَنطِقُونَ” “By the Lord of the heaven and the earth, indeed it is true, just as surely as you speak.” This expression powerfully affirms the certainty of divine promises—so clear and undeniable that they are likened to the certainty of one’s own speech.

Al‑Zamakhsharī, in Tafsīr al‑Kashshāf, relates from al‑Aṣma‘ī that: (al‑Aṣma‘ī’s name was ‘Abd al‑Malik ibn Qarīb; he lived during the time of Hārūn al‑Rashīd. His memory was extraordinary, and his knowledge of history, Arabic literature, and poetry was extensive. He died in Baṣrah in 216 AH. See al‑Kunā wa al‑Alqāb, vol. 2, p. 37.) “I came out of the mosque of Baṣrah when I suddenly saw a Bedouin Arab mounted on his camel. He approached me and asked, ‘From which tribe are you?’ I replied, ‘From Banū Aṣma‘.’ He then asked, ‘Where have you come from?’ I answered, ‘From the place where the speech of the Most Merciful is recited.’ He said, ‘Recite something for me.’ I recited for him some verses from Sūrat al‑Dhāriyāt until I reached the verse: ‘وَفِي السَّمَاءِ رِزْقُكُمْ’ At that point, he said, ‘That is enough.’ He stood up, slaughtered the camel he had with him, and distributed its meat among those needy persons who were passing by. He broke his sword and bow, cast them aside, and then turned away and departed. Some time later, while I was with Hārūn al‑Rashīd on a pilgrimage to the House of God, I was engaged in ṭawāf when I heard someone calling to me in a low voice. When I looked, I saw that same Bedouin man; he had become emaciated and weak, and his face had turned pale—it was evident that the fire of love had overcome him and rendered him restless. He greeted me and again requested that I recite Sūrat al‑Dhāriyāt for him. When I reached the same verse, he cried out: ‘We have indeed found the promise of our Lord to be true!’ Then he asked, ‘Is there any verse after this?’ I recited the next verse: ‘فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ’ At this, he cried out again, saying: ‘يَا سُبْحَانَ اللهِ! مَن ذا الّذى أغضب الجليل حتى حلف؟ ما صدّقوه بقولِه حتى ألجؤوه إلى اليمين؟!’ ‘Glory be to God! Who is it that angered the Majestic One so that He swore an oath? Did they not believe in His speech that He was compelled to swear?!’ He repeated this statement three times, then collapsed to the ground, and his soul departed.” (Reference: Tafsīr al‑Kashshāf, vol. 4, p. 400).

As has been explained in the interpretation of the verses, some commentators have interpreted the phrase “وَمَا تُوعَدُونَ” as referring to Paradise. Accordingly, they have argued that this verse indicates that Paradise is located in the heavens. However, this interpretation does not appear to be compatible with what is stated in Sūrat Āl‑ʿImrān (133), which describes Paradise as having a vastness comparable to that of the heavens and the earth. Moreover, as already indicated, this interpretation is not definitively established for the phrase “مَا تُوعَدُونَ”; rather, it is possible that it refers to sustenance (rizq) or to punishments that descend from the heavens. Furthermore, although in Sūrat al‑Najm (15) it is stated that “جَنَّةُ الْمَأْوَى” is located near “سِدْرَةِ الْمُنْتَهَى” in the heavens, this does not constitute proof of the aforementioned claim, because “جَنَّةُ الْمَأْوَى” represents only a portion of the gardens of Paradise, and not the entirety of Paradise (reflect carefully).

When the verses of the Qur’ān speak about the signs of God in the universe and the mysteries of creation, they at times state: “لِقَوْمٍ يَسْمَعُونَ” — “for a people who listen” (Yūnus 67). At other times, they say: “لِقَوْمٍ يَتَفَكَّرُونَ” — “for a people who reflect” (al‑Raʿd 3). At times: “لِقَوْمٍ يَعْقِلُونَ” — “for a people who reason” (al‑Raʿd 4). Elsewhere: “لِكُلِّ صَبَّارٍ شَكُورٍ” — “for every one who is greatly patient and greatly grateful” (Ibrāhīm 5). At times: “لِقَوْمٍ يُؤْمِنُونَ” — “for a people who believe” (al‑Naḥl 79). At times it says: “لَآيَاتٍ لِأُولِي النُّهَى” — “signs for those endowed with understanding” (Ṭā‑Hā 54). At times: “لَآيَاتٍ لِلْمُتَوَسِّمِينَ” — “signs for those who perceive insightfully” (al‑Ḥijr 75). And finally: “لَآيَاتٍ لِلْعَالِمِينَ” — “signs for those who possess knowledge” (al‑Rūm 22). In the verses under discussion, it is stated: do you not see that the signs of God—both in the earth and within your own selves—are clear and manifest for those who possess vision. All these expressions clearly indicate that in order to benefit from the countless signs and evidences present throughout the entire cosmos that point toward His Pure Being, a prepared receptive ground is required: a perceptive eye, an attentive ear, an awakened intellect, a conscious heart, and a soul that thirsts for truth and is ready to accept it. Otherwise, it is possible for a person to spend years amidst these signs, yet, like an animal, perceive nothing beyond fodder and pasture.

Among the matters that are governed by a precise and well‑ordered system is the issue of sustenance (rizq), to which the verses under discussion clearly allude. It is true that benefiting from the blessings of life requires effort and striving, and that laziness results in deprivation and helplessness; however, it is equally mistaken to assume that greed, avarice, and improper means increase one’s provision, or that modesty, dignity, and self‑restraint diminish it. Islamic traditions present profound expressions on this subject. In one narration, it is reported from the Messenger of God صلى الله عليه وآله وسلم: “إنّ الرّزق لا يجرّه حرص حريص، ولا يصرفه كره كاره” “Provision does not come through the greed of the greedy, nor is it withheld by the dislike of those who dislike.” (Reference: Nūr al‑Thaqalayn, vol. 5, p. 126). In another narration, Imām al‑Ṣādiq عليه السلام, when asked for an exhortation, replied: “وإن كان الرزق مقسوماً فالحرص لماذا؟” “If sustenance has been apportioned, then why greed?” (Reference: Nūr al‑Thaqalayn, vol. 5, p. 126). These statements do not imply that one should abandon effort altogether; rather, they are intended to restrain those driven by greed and excessive desire, reminding them that provision is decreed and not increased through avarice. It is also noteworthy that numerous traditions identify various factors that attract or hinder sustenance, each of which plays a distinct role. In one narration, Imām al‑Ṣādiq عليه السلام states: “والذى بعث جدّى بالحق نبياً إنّ الله تبارك وتعالى يرزق العبد على قدر المروّة، وإنّ المعونة تنزل على قدر شدّة البلاء” “By the One who sent my grandfather as a Prophet with the truth, God grants provision to a servant according to his dignity (murūʾah), and assistance descends in proportion to the severity of trial.” (Reference: Nūr al‑Thaqalayn, vol. 5, p. 125, ḥadīth 31). In another narration from the same Imām: “كفّ الأذى وقلّة الصخب يزيدان في الرزق” “Refraining from harming others and reducing noise and dispute increase provision.” (Reference: Nūr al‑Thaqalayn, vol. 5, p. 125, ḥadīths 35–37). It is also reported from the Prophet صلى الله عليه وآله وسلم: “التوحيد نصف الدين واستنزل الرزق بالصدقة” “Belief in divine unity (tawḥīd) constitutes half of religion, and bring down sustenance through charity.” (Reference: Nūr al‑Thaqalayn, vol. 5, p. 125, ḥadīths 35–37). Similarly, other practices—such as maintaining cleanliness around one’s dwelling and washing utensils—are mentioned as factors that increase sustenance. Thus, the tradition presents a balanced understanding: effort is necessary, but greed and improper conduct do not increase provision; rather, ethical conduct, dignity, restraint, and reliance upon God are among the true causes associated with the blessing and expansion of sustenance.

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.

After the preceding verses—which emphasized and reinforced earlier discussions—these verses present, in support and confirmation of past themes, an episode from the histories of earlier prophets and nations. The first segment concerns the account of the angels who came to Ibrāhīm in human form in order to execute punishment upon the people of Lūṭ, while also conveying to him the glad tidings of the birth of a son, even though Ibrāhīm himself had reached old age and his wife was both elderly and barren. The granting of this noble son to aged parents serves, on the one hand, as a reaffirmation of what had been stated in earlier verses about the determination of all forms of sustenance; on the other hand, it constitutes a sign of divine power and a further indication of God’s attributes, as already discussed; and, finally, it serves as glad tidings for believing communities—those who are supported by truth—while the subsequent verses, which describe the terrifying punishment of the people of Lūṭ, function as a warning and admonition for disbelieving wrongdoers. The discourse begins by addressing the Prophet: “هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ” “Has the account of the honored guests of Ibrāhīm reached you?” The term “ضَيْف” carries a descriptive sense and may refer to both singular and plural, as evidenced by its qualification with the plural “الْمُكْرَمِينَ.” The expression “مكرمين” (honored) may refer either to their status as angels commissioned by God—since angels are described elsewhere as “عباد مكرمون”—or to the hospitality and honor extended to them by Ibrāhīm, or both. The verses then describe their state: “إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ سَلَامٌ قَوْمٌ مُّنكَرُونَ” “When they entered upon him and said: ‘Peace!’ He replied: ‘Peace’—(you are) an unfamiliar people.” The expression “قوم منكرون” indicates that Ibrāhīm did not recognize them. Although some have suggested that he expressed this inwardly rather than openly, the apparent sense of the verse allows that he addressed them directly while maintaining the norms of hospitality. As a hospitable and generous host, Ibrāhīm immediately proceeded to receive them. Quietly turning to his household, he brought forth a fattened calf: “فَرَاغَ إِلَى أَهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينٍ”. The verb “راغ” signifies acting discreetly or with a hidden intention. This may have been to prevent the guests from declining such generous hospitality. The calf, described as “سمين” (well‑fattened), signifies abundance and excellence in hospitality. In Sūrat Hūd it is further specified as “بعجل حنيذ”, that is, roasted meat. Ibrāhīm placed it before them: “فَقَرَّبَهُ إِلَيْهِمْ”. However, observing that they did not extend their hands toward the food, he said: “أَلَا تَأْكُلُونَ” “Will you not eat?” When he saw that they did not partake, he felt inward apprehension: “فَأَوْجَسَ مِنْهُمْ خِيفَةً”. This reaction is understandable within the cultural context, where sharing a meal signified goodwill and trust; abstention raised suspicion. They reassured him: “قالوا لا تخف”. Then they gave him glad tidings: “وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ” “They gave him the glad tidings of a knowledgeable son.” Although a newborn is not yet “knowledgeable,” the expression refers to his future potential. The majority of exegetes identify this son as Isḥāq, particularly in light of the verse in Sūrat Hūd: “فَبَشَّرْنَاهَا بِإِسْحَاق”. At that moment, Ibrāhīm’s wife approached with astonishment and exclaimed: “فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ” His wife came forward in a cry of astonishment, struck her face, and said: “An old, barren woman!” This exclamation reflects both amazement and joy. The term “صرة” indicates a loud exclamation or cry arising from intense emotion. The angels responded: “قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ” “They said: ‘Thus has your Lord spoken; indeed, He is the All‑Wise, the All‑Knowing.’” Despite her age and barrenness, the divine command is decisive. When God wills a matter, it inevitably comes to pass. The attributes “الحكيم” and “العليم” indicate that God is fully aware of all conditions and acts in accordance with wisdom. If this gift was withheld earlier and granted later, it is by divine wisdom. In Sūrat Hūd, the response is framed differently: “أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ…” The variation in expression reflects different aspects of the same message: there, emphasis is placed on divine mercy and blessing; here, on divine knowledge and wisdom regarding circumstances that, from a human perspective, appeared improbable. Thus, the narrative illustrates both divine قدرت and حکمت, reinforcing earlier themes of رزق, توحيد, and معاد.

It is often the case that certain rigid‑minded individuals confuse generosity and broad‑mindedness with extravagance and waste, and equate miserliness and narrowness with asceticism and piety. The Qur’ān, in the verses above as well as in the verses of Sūrat Hūd, clarifies this reality: that honoring a guest with open‑hearted generosity is a sign of virtue, provided that such hospitality extends its benefit to others as well, in accordance with the practice of noble and generous people. God has never forbidden the enjoyment of the blessings of life, nor has He considered it blameworthy to possess lawful wealth—such as that which Ibrāhīm possessed—when it is used in a manner that benefits others. Despite his abundant wealth, Ibrāhīm عليه السلام never became heedless of the remembrance of God, nor did he develop an undue attachment to it, nor did he ever restrict its benefits solely to himself. The Qur’ān states in Sūrat al‑Aʿrāf (32): “قُلْ مَنْ حَرَّمَ زِينَةَ اللهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُواْ فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ” “Say: Who has forbidden the adornment of God which He has brought forth for His servants, and the good and pure provisions? Say: They are, in the life of this world, for those who believe (though others share in them), and exclusively theirs on the Day of Resurrection. Thus We detail the signs for a people who have knowledge.” A detailed discussion of this topic has already been presented in Tafsīr‑e Namūnah, vol. 4, under Sūrat al‑Aʿrāf, verse 32.

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.

After the account of the angels’ visit to Ibrāhīm and their giving him glad tidings of the birth of Isḥāq, the narrative now turns to the discussion that took place between Ibrāhīm and the angels regarding the people of Lūṭ. The explanation is as follows: after Ibrāhīm was exiled toward the land of Shām, he became engaged in calling people toward God and struggling against all forms of polytheism and idolatry. Prophet Lūṭ, who was also a great prophet, lived during his time, and it is likely that he was deputed by Ibrāhīm to travel to a region of Shām (namely the cities of Sodom) in order to guide the misguided. He came among a sinful people who were tainted not only by polytheism but also by numerous other forms of corruption, among which the most abhorrent was the act of sodomy. Ultimately, a group of angels was commissioned to bring about the destruction of that community, but they first came to Ibrāhīm. From their appearance, Ibrāhīm realized that they had come for some significant mission and not merely to convey the glad tidings of a son, since such a message would have sufficed for a single individual. It was also due to their apparent urgency in departure that he sensed the gravity of their task. Thus, in the first verse it is said: “قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ” He said: “What is your important mission, O messengers?” The angels informed him of their duty and said: “إِنَّا أُرْسِلْنَا إِلَى قَوْمٍ مُّجْرِمِينَ” “We have been sent toward a sinful people.” That is, a people afflicted not only with corrupt beliefs but also with various forms of moral corruption and shameful acts. They further stated that they had been commissioned to rain down upon them stones of clay and destroy them: “لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِّن طِينٍ”. The expression “stones of clay” corresponds to what is described in Sūrat Hūd as “سِجّيل,” a term derived from the Persian “سنگ و گل,” indicating a substance neither as hard as stone nor as soft as clay. This may suggest that the destruction of this criminal population did not require massive stones, but rather particles or stones resembling drops of rain that were sufficient to annihilate them. It then adds that these stones were marked: “مُّسَوَّمَةً عِندَ رَبِّكَ لِلْمُسْرِفِينَ” “Marked by your Lord for the transgressors.” The term “مسرفين” indicates that their sins had exceeded all limits—they had torn apart the veil of modesty and gone beyond all bounds. This description is deeply meaningful in light of the grave moral corruption of the people of Lūṭ. It is possible for a person to fall into sin on occasion, but if one awakens quickly and seeks rectification, it is not difficult to recover. The true difficulty arises when wrongdoing reaches the level of excess and habitual transgression. This expression also implies that such punishment is not confined only to the people of Lūṭ; rather, it stands as a warning for all those who exceed limits. After recounting the mission of the angels, the Qur’ān does not detail here their subsequent visit to Lūṭ and the events that followed, but instead proceeds directly to the final outcome. It states: “فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ” “We brought out those who were believers before the punishment descended.” “فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ الْمُسْلِمِينَ” “But We found therein no house except one belonging to Muslims.” Thus, no righteous individuals were left except the household of Lūṭ. God’s justice does not permit the destruction of the righteous along with the corrupt; even if a single believer remains among thousands of disbelievers, that individual is saved. This theme is also expressed in other places in the Qur’ān, where the family of Lūṭ is saved except for his wife, who remained among the condemned. In the end, God overturned that corrupt community with a devastating upheaval and followed it with a rain of stones, erasing all traces of them. Their remains were buried under debris so that their fate might serve as a lesson for those who would come after. Therefore, the concluding verse of this section states: “وَتَرَكْنَا فِيهَا آيَةً لِّلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ” “And We left therein a sign for those who fear the painful punishment.” This expression clearly indicates that only those who possess readiness to receive guidance and a sense of responsibility will take admonition from these signs and derive lessons from them.

It is a well‑established fact that after migrating from Iraq and the land of Babylon, Ibrāhīm proceeded toward the regions of Shām, and it is said that Lūṭ was with him. However, after some time—engaged in inviting people toward monotheism and combating corruption and disorder—Lūṭ departed toward the city of “Sodom.” “Sodom” was the name of one of the cities inhabited by the people of Lūṭ, located in the region of Shām (in present‑day Jordan), near the Dead Sea. It was a land rich in population, trees, and greenery. However, after divine punishment descended upon that corrupt and shameless people, their cities were destroyed and overturned, and thus they came to be known as “مدائن مؤتفکات” (the overturned cities). Some have held the view that the ruins of these cities have been submerged beneath water, and they claim to have observed certain columns and remnants in parts of the Dead Sea that indicate the remains of those destroyed settlements. It has also been stated in some Islamic commentaries that the phrase “وَتَرَكْنَا فِيهَا آيَةً” may refer to the polluted waters that inundated the sites of those cities. This may suggest that, following severe earthquakes and the splitting of the earth, an opening was created from the Dead Sea toward that afflicted region, causing those cities to be entirely submerged. On the other hand, some have maintained that the cities of the people of Lūṭ did not submerge, and that there still exists a region near the Dead Sea covered with black stones; it is possible that this area marks the location of those cities. It has also been said that the center of Ibrāhīm’s activity was in the city of “Hebron,” which was not far from Sodom. At the time when an earthquake or a destructive blast caused fire to engulf those cities, Ibrāhīm was standing near Hebron and witnessed the smoke rising from that region with his own eyes (reference: excerpt from Qāmūs‑e Muqaddas, Dā’irat al‑Maʿārif Dehkhodā, and al‑Munajjid, section “Aʿlām”). From the مجموع of this discussion, the approximate geographical extent of these cities becomes clear, although the precise details still remain within the realm of uncertainty

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

After narrating the account of the people of Lūṭ and the painful fate they suffered due to their vile and shameful sins, these verses of the Qur’ān further point to the histories of several earlier communities. First, it states: “وَفِي مُوسَى إِذْ أَرْسَلْنَاهُ إِلَى فِرْعَوْنَ بِسُلْطَانٍ مُّبِينٍ” “And in Mūsā there is also a sign, when We sent him to Pharaoh with a clear authority.” The word “سلطان” refers to that which grants dominance or authority; here it signifies either miraculous signs, clear rational proofs, or both—by means of which Mūsā confronted Pharaoh. The expression “سلطان مبين” is frequently used in the Qur’ān to denote a clear and manifest proof. However, Pharaoh neither submitted before the great miracles of Mūsā, which testified to his connection with God, nor did he accept his logical arguments. Instead, due to arrogance and pride, he turned away entirely and said: “سَاحِرٌ أَوْ مَجْنُونٌ” “He is either a sorcerer or a madman.” The word “رُكْن” literally means a pillar or main support; here it may indicate that Pharaoh turned away with all his might and strength. Some have interpreted it as a reference to his forces, meaning that he relied upon his army in rejecting the truth. The Qur’ān then describes the outcome of Pharaoh and his followers: “فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ وَهُوَ مُلِيمٌ” “So We seized him and his armies and cast them into the sea, while he was blameworthy.” The term “مُليم” refers to one who has committed an act deserving blame and reproach. The word “يمّ” denotes a large body of water, including the sea or great rivers. The expression “نبذناهم” (We cast them) signifies not only their destruction, but also that their history itself became a lasting testimony of disgrace, exposing their ظلم and arrogance. The verses then turn to another people: “وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ” “And in ‘Ād there is also a sign, when We sent against them the barren wind.” The wind is described as “عقيم”—barren—because it brought no beneficial rain or growth, but only destruction. It is further described: “مَا تَذَرُ مِن شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ” “It left nothing that it came upon except that it made it like decayed remains.” The word “رميم” refers to decayed bones or worn‑out remnants, indicating the total devastation wrought by this wind. Then the narrative proceeds to the people of Thamūd: “وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّى حِينٍ” “And in Thamūd there is a sign, when it was said to them: enjoy yourselves for a while.” This “while” refers to the three‑day respite mentioned elsewhere in the Qur’ān. Despite repeated warnings from the Prophet Ṣāliḥ, they persisted in rebellion. Thus: “فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنظُرُونَ” “They defied the command of their Lord, so the blast seized them while they were looking on.” The term “الصاعقة” indicates a sudden destructive force, accompanied by a terrifying sound and consuming energy. Their end is described as: “فَمَا اسْتَطَاعُوا مِن قِيَامٍ وَمَا كَانُوا مُنتَصِرِينَ” “They could not even rise, nor were they able to defend themselves.” Thus, they perished helplessly, leaving behind a lesson for others. Finally, the verses briefly mention the people of Nūḥ: “وَقَوْمَ نُوحٍ مِّن قَبْلُ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ” “And the people of Nūḥ before them—we destroyed them, for they were a rebellious people.” The term “فاسقين” refers to those who transgress the limits set by God and fall into disbelief, ظلم, and sin. The phrase “من قبل” suggests that the later nations—such as those of Pharaoh, Lūṭ, ‘Ād, and Thamūd—had knowledge of the fate of the people of Nūḥ but failed to take heed from it, and thus they fell into a similar destiny. In this way, the Qur’ān presents a sequence of historical examples, each illustrating the consequences of arrogance, denial, and فساد, and offering a clear admonition and lesson for those willing to reflect

It is noteworthy that in the preceding and current verses, the histories of five earlier communities are mentioned: the people of Lūṭ, ‘Ād, Thamūd, Pharaoh, and the people of Nūḥ. Among these, the punishments of the first four are described explicitly, whereas the punishment of the people of Nūḥ is not directly mentioned here. Upon closer reflection, it becomes evident that each of these four communities was punished through one of the four well‑known elements. The people of Lūṭ were destroyed through an upheaval of the earth and a rain of stones—thus through the element of earth. Pharaoh and his people were destroyed through water. The people of ‘Ād were punished through a violent wind—air. And the people of Thamūd were seized by a thunderous blast and fire—fire. Although in modern knowledge these are not regarded as simple, indivisible elements—since each is composed of other substances—it cannot be denied that these four constitute the fundamental means sustaining human life. If any one of them were entirely removed, life would become impossible, let alone the absence of them all. Thus, God brought about the destruction of these communities through those very elements that served as the primary means of their existence and survival—an expression of remarkable divine power. As for the people of Nūḥ, if their punishment is not mentioned explicitly here, it is perhaps because their destruction, like that of Pharaoh’s people, occurred through water, and therefore there was no need to repeat it.

As has been indicated in the preceding verses, God punished the people of ‘Ād through a violent and barren wind. In contrast, Sūrat al‑Ḥijr (22) states: “وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ فَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً” “And We sent the winds as fertilizing agents, and We sent down water from the sky.” Although this verse primarily refers to the fertilization of clouds and the bringing together of conditions necessary for rainfall, it more generally demonstrates the role and significance of winds in sustaining life. Indeed, the function of the winds is to fertilize: they fertilize the clouds, they contribute to the fertilization of plants, and they even play a role in preparing various forms of life for reproduction. However, when these same winds carry the command of punishment, they cease to be agents of life and instead become instruments of destruction. Thus, rather than generating life, they bring about death and annihilation. As stated in Sūrat al‑Qamar (20), regarding the people of ‘Ād: “تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍ” “It tore people away, as though they were uprooted trunks of palm trees.” That is, despite their strong and towering physiques, the wind would seize them, uproot them from the ground, and cast them down violently, so that their bodies were thrown in such a manner that they appeared like uprooted and fallen date palm trunks. Thus, the same element—the wind—which ordinarily plays a vital and constructive role in the continuation of life, became under divine command a force of overwhelming destruction, demonstrating both the balance and the absolute power inherent in the natural order established by God.

See ayat 51 for tafseer.

See ayat 51 for tafseer.

See ayat 51 for tafseer.

After the preceding verses, these passages once again present the grandeur of the divine signs in the created order. In reality, they complete the discussions that appeared earlier in this sūrah (verses 20–21), where reference was made to the signs of God in the earth and within the human being. At the same time, they constitute an indirect proof of divine power over resurrection and life after death. The verse first states: “وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ” “And We built the heaven with power, and indeed We are expanding it.” “And We spread out the earth—how excellent are the preparers!” “وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ” The term “بِأَيْدٍ” signifies power and strength. It points to the absolute and perfect divine ability manifested in the creation of the heavens. The signs of this power are evident both in the عظمت of the heavens and in the precise order governing them. Regarding the phrase “وَإِنَّا لَمُوسِعُونَ,” exegetes have differed in interpretation. Some have understood it as referring to the expansion of provision for creatures, while others have taken it to indicate divine self‑sufficiency, meaning that God’s خزائن are inexhaustible. However, in light of the preceding reference to the creation of the heavens, a more direct meaning appears: that God created the heavens and continues to expand them. Modern observations also point to a continuously expanding cosmos, in which celestial bodies and galaxies are receding from one another. The grammatical structure—employing the nominal sentence with the active participle—conveys continuity and permanence, indicating an ongoing process of expansion. The expression “فَنِعْمَ الْمَاهِدُونَ” regarding the earth is particularly eloquent. The term “مهد” signifies a prepared resting place or cradle. Thus, the earth is described as a place furnished with all the conditions necessary for human life—secure, suitable, and accommodating. Through divine arrangement, the earth has been prepared in such a way that all essential conditions for life are balanced and harmonized. The verse then proceeds to another fundamental aspect of creation: “وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ” “And of everything We created pairs, so that you may take heed.” Many exegetes have understood “pairs” in terms of categories and opposites—such as night and day, light and darkness, male and female. However, the term may be extended more comprehensively to include all forms of duality and complementarity present in the world, including the interplay of opposing forces. This universal pairing and multiplicity serve to point toward a higher unity. The existence of duality in creation indicates that the Creator Himself is free from such multiplicity and is absolutely One. A narration from Imām ‘Alī ibn Mūsā al‑Riḍā عليه السلام expresses this idea, explaining that the existence of opposites—light and darkness, dryness and moisture, hardness and softness—demonstrates that the Creator has no counterpart or equal. The verse that follows draws a direct conclusion from these theological reflections: “فَفِرُّوا إِلَى اللهِ إِنِّي لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ” “So flee toward God; indeed, I am to you a clear warner from Him.” The use of “فِرُّوا” (flee) is deeply expressive. It conveys the idea of escaping from a state of peril toward a place of safety. Thus, human beings are summoned to flee from shirk, ignorance, sin, and spiritual destruction, toward tawḥīd, repentance, and divine mercy. The next verse reinforces this call: “وَلَا تَجْعَلُوا مَعَ اللهِ إِلَهًا آخَرَ إِنِّي لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ” “Do not set up another deity alongside God; indeed, I am to you a clear warner from Him.” The first call invites toward faith in God, while the second emphasizes His وحدانیت, warning against associating partners with Him. Some traditions interpret “fleeing to God” as including acts such as pilgrimage (ḥajj), since such acts draw the human being closer to the realization of tawḥīd and repentance. However, this constitutes one exemplary application among many, for the broader meaning encompasses turning away from all forms of deviation and seeking refuge in divine truth and mercy. In summary, these verses establish a coherent theological progression: Observation of the cosmos and its order, Reflection upon duality leading to recognition of divine unity, And finally, a call to spiritual transformation—fleeing from falsehood toward God.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

As stated in Sūrat al‑Dhāriyāt (51:39), Pharaoh accused Mūsā عليه السلام—who had invited him to belief in the One God and to abandon oppression—of being either a magician or a madman. Similar accusations were also directed by the polytheists toward the Prophet Muḥammad صلى الله عليه وآله وسلم. These perplexing and unjust allegations weighed heavily upon the small number of early believers and caused distress to the Prophet’s spirit. In the verses under discussion, by way of consolation for the Prophet and the believers, it is stated that he is not alone in being targeted by such poisonous accusations: “كَذَٰلِكَ مَا أَتَى الَّذِينَ مِن قَبْلِهِم مِّن رَّسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ” “Thus, no messenger came to those before them except that they said: ‘A magician or a madman.’” The description “ساحر” (magician) was attributed to the prophets because their opponents had no rational answer to their manifest miracles; and “مجنون” (madman) was used because the prophets refused to conform to the prevailing social environment and did not submit to materialistic norms and distinctions. Thus, the Prophet is instructed not to become distressed or sorrowful, but to remain steadfast and increase in patience and perseverance, for such baseless accusations have always been directed against the people of truth. The following verse adds: “أَتَوَاصَوْا بِهِ” “Have they enjoined this upon one another?” That is, do these stubborn disbelieving communities, across different eras, seem to have advised one another to accuse all prophets in the same way? It appears as though they had formed a common strategy outside the bounds of time, consistently repeating such allegations to undermine the influence of the prophets among the people. Then it clarifies the underlying cause of this uniformity: “بَلْ هُمْ قَوْمٌ طَاغُونَ” “Rather, they are a transgressing people.” It is their shared spirit of rebellion and tyranny that leads them to adopt the same pattern of behavior—resorting to false accusations and defamation in order to oppose the truth. Since prophets came with miracles and new divine commands, the most convenient label for their opponents was to accuse them of magic or madness. Thus, their unity of expression arises from their common disposition of defiance. The address then turns again to the Prophet, offering further reassurance: “فَتَوَلَّ عَنْهُمْ” “So turn away from them.” That is, since these rebellious people are not prepared to accept the truth, do not be overly concerned with them. You have fulfilled your duty completely: “فَمَا أَنتَ بِمَلُومٍ” “And you are not blameworthy.” If they do not accept the truth, do not grieve; those whose hearts are suitable and receptive will accept it. This passage echoes other Qur’ānic verses, such as in Sūrat al‑Kahf (6): “فَلَعَلَّكَ بَاخِعٌ نَّفْسَكَ عَلَى آثَارِهِمْ…” “Perhaps you would destroy yourself in grief over them if they do not believe…” This indicates the deep concern and compassion of the Prophet, who was profoundly affected by the rejection of faith by his people. According to exegetical reports, when this verse was revealed, both the Prophet and the believers initially felt sorrow and assumed that this might be the final stage of the matter, perhaps preceding the descent of divine punishment. However, shortly thereafter, the following verse was revealed: “وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ” “And continue to remind, for indeed the reminder benefits the believers.” This brought relief and reassurance, indicating that while some oppose the truth, there are always hearts ready to receive guidance. Even if one group stands in opposition, another group remains eager and receptive, and the Prophet’s words will have a profound effect upon them. Thus, the verses establish a balanced perspective: perseverance in conveying the message, indifference to persistent rejection, and confidence in the eventual impact of truth upon receptive hearts.

Consider a farmer scattering seeds. Some seeds fall upon stone; they will never grow. Others fall upon a thin layer of soil covering hard rock; they may sprout briefly, but because there is no depth for roots, they soon dry up and perish. Some fall upon soil that is deeper, yet within it there are weeds and thorns; these seeds will germinate and take root, but before long the thorns and wild growth will surround them, choke them, and bring them to nothing. Among all these, the most fortunate seed is the one that settles into deep, receptive soil free from obstruction. It quickly sprouts, grows branches and leaves, becomes strong, and ultimately flourishes bearing fruit. The words of truth that proceed from the blessed tongues of the prophets of God and their pure successors are like these seeds. Hearts that are hard like stone never accept them. Hearts that possess only a slight and weak softness may accept them temporarily but soon cast them aside. And those hearts that are initially receptive yet filled with the thorns of desire, base qualities, and passions eventually lose the impact of those truths, as these inner obstacles suffocate their growth. Only those hearts truly receive and cultivate these words—the hearts endowed with a genuine spirit of truth‑seeking and free from such corrupting qualities. These are the hearts of the believers. Hence: “وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ” “Continue to remind, for indeed the reminder benefits the believers.”

See ayat 58 for tafseer.

See ayat 58 for tafseer.

One of the most important questions that every individual asks is: “Why have we been created, and what is the purpose of human creation and of our coming into this world?” The above verses provide a concise yet deeply meaningful response to this fundamental and perennial question. They also complete the discussion mentioned in the final verse of the previous passages regarding the reminder given to the believers, since this is among the most essential principles that the Prophet صلى الله عليه وآله وسلم is to follow. At the same time, the meaning of “fleeing toward God,” which was mentioned in the preceding verses, also becomes clarified. It states: “وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ” “I did not create the jinn and mankind except that they should worship Me.” There is no need on My part from them: “مَا أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَا أُرِيدُ أَن يُطْعِمُونِ” “I do not seek from them any provision, nor do I desire that they should feed Me.” “إِنَّ اللهَ هُوَ الرَّزَّاقُ ذُوالْقُوَّةِ الْمَتِينُ” “Indeed, it is God who provides sustenance to His servants, and He is the Possessor of strength and power.” These few verses, despite their brevity, unveil a reality that all seekers of knowledge desire to understand, and they introduce us to a عظیم مقصد. The explanation is that every wise and rational agent acts with a purpose in view. Since God is the most Knowing and the most Wise—indeed incomparable to any being—the question arises: why did He create human beings? Was there some deficiency that was fulfilled through their creation? Or was there some need or requirement that led Him to create them? Whereas it is known that His existence is absolutely perfect in every aspect, infinite, and self‑sufficient (ghanī bi‑dhātihi). Thus, according to the first premise, it must be accepted that there was a purpose; and according to the second premise, it must be accepted that this purpose did not pertain to His own essence. Consequently, this purpose must relate back to creation itself, serving as a means of the perfection of creatures. On the other hand, the Qur’ān presents multiple expressions concerning the purpose of human creation. In one place it states: “الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا” (al‑Mulk 2) “He created death and life in order to test you as to who among you is best in deed.” Here, the testing of human beings in terms of حسن عمل (excellence of action) is presented as a purpose. In another verse: “اللهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ... لِتَعْلَمُوا أَنَّ اللهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا” (al‑Ṭalāq 12) God’s creation is described as a means for human beings to come to knowledge of His power and encompassing knowledge. In another passage: “وَلِذَلِكَ خَلَقَهُمْ” (Hūd 118–119) “For that mercy He created them.” According to this, divine mercy is presented as the primary objective of human creation. However, the verses under discussion explicitly emphasize the concept of ʿubūdiyyah (servitude), presenting it as the fundamental purpose of the creation of jinn and humankind. A careful reflection shows that there is no contradiction among these verses. Some of these purposes are preliminary, others intermediate, and others final outcomes. The primary objective is ʿubūdiyyah. Knowledge, testing, and trial are stages along the path that lead to servitude, while divine mercy is its result. Thus, it becomes clear that all human beings have been created for the worship of God. The essential question, however, remains: what is the reality of “worship”? Is it limited to outward acts such as bowing, prostration, standing, sitting, prayer, and fasting? Or does it refer to a deeper reality—though formal acts of worship undoubtedly retain profound importance? To answer this, one must examine the terms “عبد” and “عبودیت.” In linguistic terms, “عبد” refers to a being wholly belonging to its Master—whose will follows the will of the Master, whose desires are subordinate to the Master’s desire, who possesses nothing independently, and who shows no negligence in obedience. In other words, “عبودیت” signifies the utmost degree of humility before the One worshipped. Thus, only that Being deserves worship who has bestowed the greatest favors and benefactions—and that is none other than God. Accordingly, ʿubūdiyyah represents the highest stage of human perfection and proximity to God. It is complete submission before His essence, unconditional obedience, and absolute compliance in all stages. In its most complete form, servitude entails that a person considers nothing apart from the true Object of worship—absolute perfection—does not walk any path except His path, forgets everything besides Him, and ultimately even becomes oblivious of the self. This is the primary purpose of human creation. To reach this goal, God has established the field of trial and has endowed human beings with knowledge and awareness. Its ultimate and true outcome is for the human being to immerse himself in the ocean of divine mercy.

The phrase “مَا أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَا أُرِيدُ أَن يُطْعِمُونِ” in reality points to the absolute independence of the Lord from every individual and from everything. If He has invited His servants to His own ʿubūdiyyah (servitude), it is not so that He may derive any benefit from them; rather, contrary to the customary relationship among human beings, He wishes to bestow generosity and grace upon them. This is because, among humans, masters would take servants in order that they might work for them, procure income and sustenance, or perform household tasks such as providing food and attending to various needs; and in all such situations, the benefit ultimately returned to the masters. Such arrangements arise from human dependence and need. However, all of this is entirely inapplicable to God. Not only is He absolutely self‑sufficient, but He is the One who, through His grace and benevolence, fulfills the needs and requirements of all. Indeed, He alone is the Provider (al‑Razzaq) of all.

The term “متین”, derived from “متن”, originally denotes the firm and strong muscle located on both sides of the spinal column, which strengthens the human back and enables it to bear heavy pressure. By extension, it has come to signify complete strength and power. Accordingly, its use after the expression “ذُوالْقُوَّةِ” serves as an emphasis: “ذُوالْقُوَّةِ” points to the أصل of divine power, whereas “متین” indicates the perfection and firmness of that power. When it occurs alongside the term “الرَّزَّاقُ”, which itself is an intensive expression, it affirms that God possesses absolute strength, authority, and capacity in providing sustenance to His servants. He provides for them regardless of where they are—whether in the vast expanses of the universe, the depths of the seas, within valleys, on mountain summits, inside stones, or in any location within the celestial spheres. He delivers sustenance to each according to their need; all are gathered at the table of His bounty and beneficence. Therefore, if He has created them, it is not due to any need or necessity. Rather, it is solely out of His special grace and His desire to bestow benefaction.

Although it is clearly established from Qur’ānic verses that human beings are superior to the group of the jinn, nevertheless in the verse above their mention precedes that of human beings. Apparently, this is because their creation occurred prior to the creation of humanity, as indicated in Sūrat al‑Ḥijr (27): “وَالْجَآنَّ خَلَقْنَاهُ مِن قَبْلُ مِن نَّارِ السَّمُومِ” “And the jinn We created before (the creation of humankind) from scorching fire.”

As has already been explained, it is rare to find a person who has not asked himself or others this question: what is the goal and purpose of our creation? People come into existence, some depart from this world, and then fall into everlasting silence—what is the purpose of this coming and going? Indeed, if human beings did not live upon this terrestrial sphere, what نقصان would arise in the universe? What deficiency would occur? Should we determine why we have come and why we depart? And if we wish to know this, do we possess the capacity to uncover it? This question gives rise to many other inquiries that occupy human thought. If this question is posed by materialists, it appears that they have no answer, because matter and nature, in themselves, possess neither intellect nor consciousness, and thus no purpose can be ascribed to them. Consequently, some have become content with the belief that creation is purposeless and futile. How regrettable and distressing it is that human beings establish precise objectives and carefully ordered plans for every aspect of their lives—whether education, profession, health, or exercise—yet consider life as a whole to be meaningless and without purpose. It is therefore unsurprising that among such individuals, when they reflect deeply on this question, they become weary of a life perceived as futile and purposeless, and may even incline toward self‑destruction. However, when a God‑believing individual considers this question, he does not experience such confusion or distress. On the one hand, he knows that the Creator of the universe is Wise; therefore, His creation must possess a definite wisdom, even if it is not fully understood. On the other hand, when he observes even the smallest parts of his own being, he perceives purpose and meaning within each—whether in the heart, brain, nerves, or even in seemingly insignificant details such as fingernails, eyelashes, fingerprints, and the structure of the hands and feet. How short‑sighted it would be to acknowledge purpose in all these details yet deny purpose to the totality of life. It is akin to affirming that each building in a city has a purpose, but denying that the city itself has any purpose. Or to suppose that an engineer constructs a vast building—designing every room, courtyard, window, and decoration with careful intent—yet builds the entire structure without any overall objective. Such reflections assure the believing individual that creation has a عظیم مقصد, and therefore one must strive, through reason and knowledge, to discover it. It is remarkable that those who deny purpose in creation, when they engage in the natural sciences, diligently seek the purpose and function of every phenomenon, conducting years of research until they uncover its role. Yet, when they reach the question of human creation, they declare that it has no purpose at all—an astonishing contradiction. Belief in divine wisdom, combined with the meaningful structure of the human being, firmly establishes that human creation has a significant purpose. One must therefore seek and understand this goal as far as possible. Several premises can illuminate this path: First, human actions are always directed toward purposes that fulfill needs or remove deficiencies. Since human existence is limited, actions are performed to achieve completion. However, God is unlimited and possesses no deficiency. Therefore, His actions cannot be aimed at fulfilling a need within Himself; rather, their purpose must lie in the perfection of creation. Thus, creation is an outpouring of divine grace—a manifestation of generosity that nurtures beings from نقص to کمال. Human worship and servitude represent stages in this process of development. Second, it may be asked: if creation aims at bestowing grace and guiding human beings toward perfection, why were they not created perfect from the outset? The answer is that perfection cannot be imposed by compulsion. It must be attained through free choice and deliberate effort. Just as an act of charity only produces ethical and spiritual growth when performed voluntarily, human perfection requires conscious action and moral decision. Thus, divine commands, teachings, and guidance—delivered through reason and through prophets—serve to illuminate the path, while the journey itself must be undertaken by human beings through their own اختیار. Third, a further question arises: if the purpose of creation is human perfection and proximity to God, then what is the purpose of that perfection? The answer is that perfection itself is the ultimate end (ghāyat al‑ghāyāt). Just as in worldly pursuits the final aim—such as a fulfilling life—cannot be reduced beyond a certain point, so too spiritual perfection and closeness to God are ends in themselves. Fourth, as expressed in the well‑known report: “كنت كنزاً مخفياً فأحببت أن أعرف فخلقت الخلق لكي أعرف” The meaning is that the recognition of God by creation is itself a means of their perfection. Knowledge of God is the path through which human beings advance toward completeness. Fifth, from all the foregoing, it becomes clear that worship (ʿibādah) signifies walking the path of the divine will, entrusting one’s being to Him, filling the heart with His love, and adopting His attributes. Thus, when worship is presented as the ultimate purpose of creation, it corresponds in reality to human perfection. Therefore, the true human being—the complete human—is the genuine servant of God.

We have previously explained, through two approaches, the objective of human creation: first, through the interpretation of Qur’ānic verses, and second, through philosophical reasoning. Both approaches have led us to the same conclusion. Now it is appropriate to present this decisive matter through a third approach—namely, Islamic traditions. Reflection upon the following narrations grants a deeper and more profound insight into this issue. In one narration, it is reported from Imām Mūsā ibn Ja‘far عليه السلام that people asked about the meaning of the Prophet’s statement: “اعملوا فكلّ ميسّر لما خلق له” “Act, for everyone is prepared for that for which he has been created.” The Imām replied: “إنّ الله عزّ وجلّ خلق الجنّ والإنس ليعبدوه، ولم يخلقهم ليعصوه، وذلك قوله عزّ وجلّ: وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ، فيسّر كلّ لما خلق له، فويل لمن استحبّ العمى على الهدى.” “Indeed, God, Exalted and Glorious, created the jinn and human beings so that they may worship and obey Him; He did not create them so that they might disobey Him. This is what He has stated: ‘وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ.’ Since He created them for obedience, He has also made the path toward that purpose easy and accessible. Therefore, woe to the one who prefers blindness over guidance.” (Reference: Tawḥīd Ṣadūq, as cited in al‑Mīzān, vol. 18, p. 423). This narration indicates in a meaningful way that because God created human beings for the purpose of perfection and development, He has provided all the necessary means—both in the realm of creation (takwīn) and legislation (tashrī‘)—and has placed them at their disposal. In another narration, it is reported from Imām al‑Ṣādiq عليه السلام that Imām al‑Ḥusayn عليه السلام addressed his companions and said: “إنّ الله عزّ وجلّ ما خلق العباد إلّا ليعرفوه، فإذا عرفوه عبدوه، فإذا عبدوه استغنوا بعبادته عن عبادة من سواه.” “Indeed, God, Exalted and Glorious, did not create the servants except that they may know Him; when they know Him, they will worship Him; and when they worship Him, they will become independent of the worship of others besides Him.” (Reference: ‘Ilal al‑Sharā’i‘ Ṣadūq, as cited in the same source). Thus, these narrations present a profound sequence: knowledge of God leads to worship, worship leads to liberation from all false attachments, and this process constitutes the path of human perfection and fulfillment of the purpose of creation.

Another question that arises here is this: if God created His servants for the purpose of worship, then why do some groups adopt the path of disbelief? Is it possible that the divine will stands in opposition to its own objective? Those who raise this objection have confused ontological will (irādah takwīnīyah) with legislative will (irādah tashrīʿīyah), and have mixed the two together. The objective of worship was not imposed in a compulsory or coercive manner; rather, this worship and servitude was to be realized through will and choice. In such a case, the objective manifests in the form of preparing the conditions. For example, when someone says, “I built this mosque so that people may perform prayer,” the meaning is that he has prepared it for that purpose—not that he will compel people to pray. The same applies in other contexts: when a school is established for education, a hospital for treatment, or a library for study. Similarly, God has prepared human beings for obedience and servitude. He has provided all means and instruments—internally, through reason, emotions, and faculties, and externally, through prophets, revealed books, and legislative programs. It is clear that these provisions are available equally for both believers and disbelievers. The believer makes use of them, while the disbeliever does not. For this reason, in a narration from Imām al‑Ṣādiq عليه السلام, when he was asked about the interpretation of the verse “وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ”, he replied: “خلقهم للعبادة” “He created them for worship.” The narrator asked: “خاصّة أم عامّة؟” “Is this limited to a specific group or does it include all people?” The Imām replied: “عامّة” “All people.” (Reference: Bihār al‑Anwār, vol. 5, p. 314, ḥadīth 7) In another narration from the same Imām, it is reported that when he was asked about this verse, he said: “خلقهم ليأمرهم بالعبادة” “He created them so that He may command them to worship.” (Reference: Bihār al‑Anwār, vol. 5, ḥadīth 5) This indicates that the objective was not to compel them into servitude and worship, but rather to prepare the conditions for it—and this applies universally to all human beings. (Explanatory note: from what has been presented above, it becomes clear that the definite article in “الإنس” and “الجن” denotes generality (istighrāq), encompassing all individuals, and not merely a particular category, as has been suggested in some interpretations.)

See ayat 60 for tafseer.

The above two verses, which constitute the concluding verses of Sūrat al‑Dhāriyāt, in fact present a kind of summary of the various themes discussed throughout the sūrah—particularly those verses that addressed the fate of earlier communities such as the people of Pharaoh, the people of Lūṭ, ‘Ād, and Thamūd, as well as the preceding passages that discussed the purpose of creation. It states that, now that it has become clear that the polytheistic and sinful community has deviated from the true purpose of creation, they should understand that they too have a destined share of divine punishment, a share similar to that which befell earlier nations: “فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا مِّثْلَ ذَنُوبِ أَصْحَابِهِمْ”. Thus, they should not hasten it, nor repeatedly demand why divine punishment does not descend upon them if it is indeed true: “فَلَا يَسْتَعْجِلُونِ”. The description of this group as “ظلم” (wrongdoing) is because shirk and disbelief constitute the greatest form of injustice. The essence of injustice is to place something where it does not belong, and assigning idols the مقام of God is among the clearest examples of this. Therefore, they deserve the same fate as previous polytheistic communities. The word “ذَنُوب” originally refers to a large bucket with a long rope used in drawing water from wells in earlier times. Since such buckets were sometimes distributed among groups to divide water shares, the term came to signify a portion or share. In the present context, it denotes a considerable share. A question arises as to whether this verse refers to punishment in this world or in the Hereafter. Some exegetes have favored the latter view, while others consider it to imply worldly punishment. Based on contextual indications, it appears that it refers to worldly punishment, since disbelievers frequently demanded immediate punishment, which is typically associated with this world. Moreover, the phrase “مِثْلَ ذَنُوبِ أَصْحَابِهِم” clearly refers to earlier nations mentioned in the same sūrah, each of whom experienced destruction in this world. At this point, another question emerges: if this refers to worldly punishment, why was it not fulfilled for all of them? Two answers are provided: First, the punishment was indeed fulfilled for some individuals, such as Abū Jahl and others during events like the Battle of Badr. Second, the condition for such punishment was persistence in disbelief without repentance; when many accepted Islam, especially at the time of the conquest of Makkah, this condition no longer applied. The final verse completes the warning of worldly punishment with a warning of punishment in the Hereafter: “فَوَيْلٌ لِّلَّذِينَ كَفَرُوا مِن يَوْمِهِمُ الَّذِي يُوعَدُونَ” “Woe to those who disbelieved, because of that Day which they were promised.” Just as the sūrah began with emphasis on resurrection, it concludes with renewed emphasis upon it. The term “وَيْل” in Arabic denotes destruction, ruin, or severe wretchedness, and is used to express intense condemnation. Numerous supplicatory expressions follow: O God! Protect us, through Your grace and mercy, from the punishment and humiliation of that great Day. O Lord! Grant us the ability to be receptive and to attain the honor of Your servitude. O Sustainer! Do not subject us to the painful fate of those nations who denied Your prophets and Your signs or turned away from them. Awaken us from the sleep of heedlessness before time slips away. Āmīn yā Rabb al‑ʿālamīn.