At-Tur

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

This sūrah is among those that begin with oaths—oaths that articulate a significant reality: namely, the issue of maʿād (resurrection), the rising from graves, and the reckoning of human deeds. The importance of this matter is such that God, in various Qur’ānic passages, swears by numerous sacred realities in order to clarify the عظمت of that Day and its inevitable occurrence. The five oaths that appear at the beginning of this sūrah are expressed in a concise and thought‑provoking manner, such that exegetes have exerted considerable effort in explaining them. It states: “وَالطُّورِ” “By the Mount Ṭūr,” “وَكِتَابٍ مَّسْطُورٍ” “And by a written Book,” “فِي رَقٍّ مَّنشُورٍ” “On an outspread parchment,” “وَالْبَيْتِ الْمَعْمُورِ” “And by al‑Bayt al‑Maʿmūr,” “وَالسَّقْفِ الْمَرْفُوعِ” “And by the raised canopy,” “وَالْبَحْرِ الْمَسْجُورِ” “And by the blazing sea,” “إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ” “Indeed, the punishment of your Lord will surely occur,” “مَّا لَهُ مِن دَافِعٍ” “And there is none to avert it.” The term “Ṭūr” linguistically means “mountain.” However, considering that it is mentioned in ten verses of the Qur’ān—nine of which refer to Ṭūr Sīnā, the mountain where revelation descended upon Mūsā—it appears that in this verse, particularly given the definite article, the same meaning is intended. Thus, in the first instance, the oath is taken by one of the sacred places upon earth where divine revelation descended. Concerning “كِتَابٍ مَّسْطُورٍ,” various interpretations have been proposed: some have understood it to refer to al‑Lawḥ al‑Maḥfūẓ, others to the Qur’ān, others to the record of deeds, and yet others to the Tawrāt revealed to Mūsā. However, in view of its connection with the preceding oath, it most plausibly refers either to the Tawrāt or to the heavenly scriptures in general. The term “رَقّ” originates from “riqqat” (subtlety, fineness), and refers to paper or fine parchment on which writing is inscribed. “مَّنشُورٍ” means “spread out” or “unfolded.” Thus, the oath is taken by a Book written upon an excellent and finely prepared surface and presented in an open and manifest form. With respect to “الْبَيْتِ الْمَعْمُورِ,” diverse interpretations exist. Some understand it as a house in the heavens directly above the Kaʿbah, inhabited by angels engaged in worship. Numerous narrations in Islamic sources support this interpretation. According to one report, seventy thousand angels visit it daily and never return to it again. Others interpret it as the Kaʿbah on earth, which remains continually inhabited by pilgrims and worshippers. Given the Qur’ānic usage of “bayt” for the Kaʿbah, the latter interpretation appears more consistent. As for “السَّقْفِ الْمَرْفُوعِ,” it refers to the sky, described elsewhere as a “protected canopy.” This may allude either to the vast celestial expanse with its stars and heavenly bodies, or to the atmospheric layer surrounding the earth, which serves as a protective barrier against harmful influences. The expression “الْبَحْرِ الْمَسْجُورِ” has been understood in two ways: a “blazing” sea or a “filled” sea. Linguistic and contextual evidence supports the first meaning—namely, a sea that is kindled or heated, as indicated in other Qur’ānic passages that describe the seas becoming inflamed at the approach of the Day of Judgment. Some have interpreted it as the earthly oceans that will be set aflame and burst forth, while others have understood it as referring to the molten materials within the earth’s interior. These interpretations are not mutually exclusive and may both fall within the scope of the expression. Exegetes have not extensively discussed the interrelation of these oaths. However, it appears that the first three oaths are closely connected, all relating to waḥy: Mount Ṭūr as the place of revelation, the written Book as the revealed scripture, and al‑Bayt al‑Maʿmūr as a locus associated with the angels. The latter two oaths relate to āyāt takwīnīyah (cosmic signs), corresponding to the earlier references to āyāt tashrīʿīyah (revealed signs). The “raised canopy” points to the عظمت of the heavens as a sign of tawḥīd, while the “blazing sea” indicates phenomena connected with the events of resurrection. Thus, all five oaths collectively encompass the themes of tawḥīd, nubuwwah, and maʿād. Some exegetes have interpreted these oaths in relation to the life of Mūsā, connecting each element to aspects of his story. However, this interpretation appears unlikely and does not align fully with other Qur’ānic contexts or transmitted reports. The essential connection between these oaths and their intended conclusion becomes clear: these manifestations of divine power in both the cosmic and revelatory realms demonstrate that the One who brought them into being is fully capable of resurrecting the dead and establishing the Day of Judgment. Hence the emphatic declaration: “إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ، مَّا لَهُ مِن دَافِعٍ” “Indeed, the punishment of your Lord will surely occur; there is none to avert it.”

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

The preceding verses contained a concise reference to divine punishment on the Day of Resurrection, whereas the verses under discussion elaborate and clarify this meaning. First, they describe certain characteristics of the Day of Judgment, and then they depict the nature of the punishment of those who denied and rejected the truth. It is stated: “يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا” “That punishment will come on the Day when the sky (the celestial spheres) will move violently and be brought into fluctuation.” The term “مور” (on the pattern of qawl) is used in language with various meanings. Al‑Rāghib, in Mufradāt, states that it denotes rapid motion, and also refers to dust driven about by the wind. In Lisān al‑ʿArab, it is likewise described as movement and oscillation, including wave‑like motion and turbulence. From the مجموع of these explanations, it becomes evident that “مور” signifies a swift, rotational, and agitated motion accompanied by disturbance and fluctuation. Thus, the system governing the celestial spheres will collapse near the قيامت; they will deviate from their orbits and move in all directions. Thereafter, they will be rolled up and folded, and in their place a new heaven will be established by divine command, as stated in Sūrat al‑Anbiyāʾ 104: “يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ” And in Sūrat Ibrāhīm 48: “يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ”. Other Qur’ānic verses also indicate that the heavens will be rent asunder, displaced, and separated. These expressions collectively point to the total disruption of the cosmic order. It is then stated: “وَتَسِيرُ الْجِبَالُ سَيْرًا” “And the mountains will move.” Yes, the mountains will be uprooted from their places and set into motion; thereafter, according to other Qur’ānic passages, they will be scattered and become like “عِهْنٍ مَّنفُوشٍ” (carded wool), and in their place will appear a flat, barren plain. All of this indicates that the present world, along with all its apparent refuges, will be overturned, and a new world with a new order will replace it. Human beings will then confront the consequences of their deeds. Therefore, the next verse declares: “فَوَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ” “Woe, on that Day, to the deniers.” Since on that Day there will be no refuge, the deniers will be overtaken by an intense terror, which itself is a manifestation of divine punishment. The verses then describe these deniers: “الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ” “Those who are engaged in vain discourse, playing about.” They consider the Qur’ān to be false, describe the miracles of the Prophet صلى الله عليه وآله وسلم as magic, and accuse him of madness. They treat all realities as mere amusement, ridicule them, and oppose the truth through baseless arguments and false accusations. The term “خوض” refers to immersing oneself in false and groundless discussions, originally derived from entering and traversing water. The description continues: “يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا” “On the Day they will be pushed violently toward the Fire of Hell.” They will be driven with harshness and force, and it will be said to them: “هَٰذِهِ النَّارُ الَّتِي كُنتُم بِهَا تُكَذِّبُونَ” “This is the Fire which you used to deny.” And: “أَفَسِحْرٌ هَٰذَا أَمْ أَنتُمْ لَا تُبْصِرُونَ” “Is this magic, or do you not see?” In the world, they used to claim that the message of the Prophet صلى الله عليه وآله وسلم was nothing but magic, alleging that he had obscured their vision and deceived their understanding. Now, when they directly experience the Fire, they are rebuked: is this also magic? It is further said: “اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ” “Enter it and burn in it; whether you endure patiently or not, it is the same for you.” “إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ” “You are only being recompensed for what you used to do.” Thus, it is their own deeds that have returned to them and have become the cause of their suffering. Lamentation, despair, and agitation will avail them nothing. This verse constitutes a renewed emphasis upon the principle of tajassum al‑aʿmāl (the embodiment of actions) and their return to the human being. It also reaffirms the justice of the Lord: the fire of Hell, however severe and painful, is nothing other than the transformed consequence of human actions themselves.

There is no doubt that they will be led toward Hell in a state of humiliation and disgrace, being rebuked and subjected to punishment. However, various expressions of this process are found in different Qur’ānic verses. In Sūrat al‑Ḥāqqah, verses 30–31, it is stated: “خُذُوهُ فَغُلُّوهُ ثُمَّ الْجَحِيمَ صَلُّوهُ” “Seize him, then bind him in chains, and then cast him into the Fire of Hell.” In Sūrat al‑Dukhān, verse 47, it is expressed as: “خُذُوهُ فَاعْتِلُوهُ إِلَى سَوَاءِ الْجَحِيمِ” “Seize him and drag him with force into the midst of Hell.” In numerous verses, the expression of driving or herding is used. For example, in Sūrat Maryam, verse 86: “وَنَسُوقُ الْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًا” “We shall drive the criminals toward Hell, like thirsty camels driven to water.” In contrast, the God‑fearing and the righteous will be led toward Paradise with the utmost honor and dignity. The angels of God will come forward to receive them, the gates of Paradise will be opened for them, and the keepers of Paradise will greet them with peace and welcome, and will give them glad tidings of eternal abode in Paradise (al‑Zumar: 73). Thus, Paradise and Hell are not only manifestations of divine mercy and wrath, but even the manner of entry into each reflects this very distinction.

Although in the preceding verses the immediate addressees of the discourse are the polytheists of the Prophet’s time, it is clear that these verses possess general applicability and include all deniers. This includes even materialist philosophers (scientists) who, immersed in a limited set of incomplete ideas and reflections, treat the realities of existence as mere play and refuse to accept anything beyond what their restricted intellect can grasp. They expect that all realities must be observable within their experimental frameworks, even to the point of attempting to subject the Pure Essence of God to empirical observation; otherwise, they refrain from formally accepting His existence. Such individuals, too, fall under the description: “فِي خَوْضٍ يَلْعَبُونَ” —they are immersed in vain discourse, absorbed in amusement, and plunged into a multitude of baseless conceptions and speculative interpretations. Human intellect, despite all its advancement, is, in comparison to the light of revelation, akin to a lamp set before the radiant sun. This lamp may enable a person to emerge from the dark confines of the material world and open a path toward the transcendent realm; yet it is only in the illumination of the light of revelation that one can truly traverse these realms, and perceive and recognize the boundless universe in its fullness.

See ayat 21 for tafseer.

See ayat 21 for tafseer.

See ayat 21 for tafseer.

See ayat 21 for tafseer.

After the discussions presented in the preceding verses concerning the punishments of the criminals and their painful chastisement, the verses under consideration point to their counterpart—namely, the abundant blessings and the boundless rewards that will be granted to the believers and the God‑fearing—so that, through a clear comparison, the status of each may become evident. It first states: “إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ” “Indeed, the God‑fearing will be in gardens and in نعيم.” The expression “متقين” (the God‑fearing) is used instead of “believers” because it encompasses both faith and righteous action, as indicated in the Qur’ān in Sūrat al‑Baqarah (2): “ذٰلِکَ الْکِتَابُ لَا رَیْبَ فِیہِ ہُدًی لِلْمُتَّقِینَ”. For if a person does not possess a sense of responsibility, awareness, and a spirit of seeking truth—which is a stage of taqwā—he will never strive to investigate the true religion, nor accept Qur’ānic guidance. The terms “جنات” (gardens) and “نعیم” (blessings), both in plural and indefinite form, indicate the diversity and greatness of these gardens and blessings. It then points to the effect of these great blessings upon the souls of the inhabitants of Paradise: “فَاكِهِينَ بِمَا آتَاهُمْ رَبُّهُمْ” “They will be delighted and rejoicing in what their Lord has given them.” Yes, they will be filled with joy, engaged in pleasant interaction with one another, their hearts free from all sorrow, and immersed in complete tranquility and comfort. Particularly significant is the statement: “وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ” “And their Lord will protect them from the punishment of Hell.” This may indicate either an independent blessing in itself or a complementary aspect of their joy—that they rejoice both in the blessings bestowed upon them and in being saved from punishment. The expression “رَبُّهُمْ” in both instances reflects the special grace and nurturing care of God. After this concise indication, the verses proceed to describe in detail the blessings, joy, and delight of the God‑fearing in Paradise. It states: “كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنتُمْ تَعْمَلُونَ” “Eat and drink in satisfaction, because of what you used to do.” The term “هَنِيئًا” indicates that the food and drink of Paradise are free from all undesirable effects. Unlike worldly blessings, they entail no harm, fatigue, or نقصان. Nor is there any effort required to obtain them, nor any fear of their depletion; thus, they are completely delightful and pleasing. The statement of the angels: “enjoy and partake” adds another layer of joy to the experience. Another blessing is described: “مُتَّكِئِينَ عَلَى سُرُرٍ مَّصْفُوفَةٍ” “They will recline upon couches arranged in rows.” Here, they will experience the joy of companionship with fellow believers—an elevated, spiritual delight surpassing many other pleasures. The word “سُرُر” (plural of “سرير”) denotes couches prepared for gatherings of joy, while “مصفوفة” indicates their arrangement in orderly rows, forming assemblies of intimacy and comfort. The expression “متكئين” suggests complete آرام and ease, as reclining is characteristic of those in comfort and serenity. The verse continues: “وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ” “And We shall pair them with ḥūr ‘īn.” This refers to companions characterized by beauty and purity. The terms “حور” and “عين” denote perfection in beauty, particularly of the eyes, and together encompass a comprehensive meaning that includes all companions in Paradise. These blessings represent both material and spiritual rewards. However, divine generosity does not end here; it extends further: “وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِّنْ عَمَلِهِم مِّن شَيْءٍ” “And those who believed, and whose descendants followed them in faith—We shall join their descendants with them, and We shall not diminish anything from their deeds.” This is a profound blessing: that a person may see his believing offspring and relatives with him in Paradise and enjoy their companionship, without any reduction in his reward. The wording suggests that the reference is to mature offspring who adopt the faith and path of their parents. Even if they have deficiencies in action, God may elevate them to the rank of their righteous predecessors out of honor for the latter. It is then emphasized that this does not entail any diminution of reward: “وَمَا أَلَتْنَاهُمْ مِّنْ عَمَلِهِم مِّن شَيْءٍ” “We will not reduce from their deeds anything.” Further clarification is given: “كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ” “Every person is held in pledge by what he has earned.” This means that a person’s deeds remain inseparable from him—they accompany him always, whether good or bad. Thus, the elevation of offspring does not detract from the reward of the righteous. Some have interpreted “رهين” as meaning being held in pledge, implying that every person is bound by his deeds. Others have limited this to the disbelievers. However, a more appropriate interpretation is that it signifies attachment and inseparability—that actions remain with the individual at all times. Thus, the verse affirms that human deeds never depart from a person, and remain with him in every stage and station.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

After the preceding verses described various aspects of the blessings of Paradise, the verses under discussion continue this theme by indicating five further categories of نعمت. Taken together, they make it clear that everything necessary for comfort, pleasure, delight, and happiness will be provided for the people of Paradise. First, two types of sustenance are mentioned: “وَأَمْدَدْنَاهُم بِفَاكِهَةٍ وَلَحْمٍ مِّمَّا يَشْتَهُونَ” “We shall provide them with abundant fruits and meat, of whatever they desire.” The expression “أمددناهم” (from imdad) signifies continuity, increase, and perpetual provision. The fruits and foods of Paradise are not like those of this world, which diminish through consumption or vary with seasons. Rather, they are everlasting, continuous, and unchanging. The phrase “مِمَّا يَشْتَهُونَ” indicates that the inhabitants of Paradise will possess complete freedom in choosing the type, quantity, and quality of food they desire. Next, it refers to their delightful drinks: “يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ” “They will exchange among themselves a cup in which there is neither idle talk nor sin.” These beverages are described as pure, pleasant, invigorating, and spiritually uplifting. They do not intoxicate or impair reason, nor do they lead to frivolous speech or sinful conduct. Rather, they produce clarity of mind and both physical and spiritual delight. The word “يتنازعون” here signifies mutual exchange rather than conflict. The term “كأس” refers specifically to a cup filled with drink, not an empty vessel. Then the fourth blessing is mentioned: “وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ” “Youths will circulate among them, as though they were hidden pearls.” These attendants are described as possessing extraordinary beauty, purity, and brilliance, like pearls concealed within their shells. The expression “يطوف عليهم” indicates their constant readiness to serve, not out of necessity but as a further honor for the people of Paradise. Each believer will have attendants assigned to him, and they themselves will derive satisfaction from serving. Another blessing is the complete peace and emotional fulfillment experienced by the people of Paradise. The verses describe how they will sit together and recall their past lives: “وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ” “They will turn to one another, questioning one another.” They will say: “إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ” “Indeed, we were formerly among our families in a state of fear.” Despite living in the apparent security of their homes, they were inwardly apprehensive—fearful of divine accountability, of falling into error, or of worldly trials leading them astray. They were concerned for themselves, their families, and the possibility of divine punishment. Then they will acknowledge: “فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ” “But God was gracious to us and protected us from the scorching punishment.” They will recognize that their salvation was due to divine favor and mercy. Reflecting upon their past hardships in comparison with their present state will increase their appreciation of divine blessings, making their joy even more profound. Finally, they will say: “إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ” “Indeed, before this we used to invoke Him; surely He is the Most Kind, the Most Merciful.” In the Hereafter, they will perceive the reality of divine attributes more deeply than ever. They will recognize how, despite their shortcomings, God treated them with immense kindness and encompassed them in His mercy. Thus, the scenes of Paradise and the Day of Resurrection become manifestations of divine names and attributes. By witnessing these realities, the believers gain a fuller understanding of divine mercy, generosity, wisdom, and justice.

The word “يَتَسَاءَلُونَ”, derived from the root “سؤال”, means “to question one another.” It indicates that the inhabitants of Paradise will ask one another about their past conditions. They will recall their former states and inquire about the experiences of their companions, because remembering those matters—namely, deliverance from all hardships and afflictions, and the attainment of these abundant blessings—is itself a source of delight. This is analogous to a person who returns from a perilous journey and, upon reaching a state of safety and security, sits among companions and recounts past experiences, rejoicing in mutual deliverance.

“مشفقین”، derived from the root “اشفاق”، as stated by Rāghib in Mufradāt, signifies a state of attentiveness accompanied by fear. When it is used with the preposition “مِن”، the sense of fear becomes more prominent; when it is used with “فِي”، the sense of care and concern is more evident. This term originates from the root “شفق”، which refers to a light that is mixed with darkness. It is therefore necessary to consider what exactly they feared in the world and toward what they directed their concern and attention. Three interpretations may be identified here, all of which can be reconciled, as there is no contradiction among them: Fear of God, along with attention toward their own salvation. Fear regarding the deviation of their family members, along with concern for their تربیت. Fear of enemies, along with attentiveness to their own protection against them. However, with attention to the subsequent verse—particularly the phrase “فَمَنَّ اللّٰهُ عَلَیْنَا وَوَقَانَا عَذَابَ السَّمُومِ” (“God bestowed favor upon us and protected us from the scorching punishment”)—the first meaning appears more appropriate.

The expression “فِي أَهْلِنَا” here carries a broad meaning and encompasses children, spouses, and companions alike. It indicates that, in principle, a human being feels the greatest sense of security within such a circle of close relations; thus, if one feels fear and anxiety even among them, then the condition in other circumstances is self‑evident. It is also possible that this expression refers to individuals who were situated within non‑believing households, to the extent that they even feared those around them. Yet despite this, they remained steadfast, placing their trust in divine grace, demonstrating perseverance, and refraining from becoming like them.

The term “سَمُوم” refers to a type of heat that penetrates the pores of the body (the minute openings on the surface of the skin), causing pain or even destruction. Likewise, “بادِ سموم” denotes a wind of this nature, and “عذابِ سموم” signifies a punishment of the same kind. The application of the word “سَمّ” (poison) to lethal substances is also based on this very characteristic—namely, their ability to permeate the entire body.

The term “بَرّ”, as stated by Rāghib in Mufradāt, originally signifies “land” (in contrast to the sea and rivers). Subsequently, it came to be applied to individuals whose good deeds are abundant and expansive. This exalted designation is most fitting for the Pure Essence of God, whose goodness and beneficence have encompassed all beings in existence.

As has been explained, these verses—and those preceding them—collectively present fourteen distinct aspects of the blessings of Paradise: - The gardens of Paradise (جنات) - Its manifold blessings (نعیم) - Joy and gladness - Security from the punishment of Hell - Eating and drinking in complete satisfaction - Reclining upon adjoining couches - Companions from the حورالعین - The joining of believing offspring with their forebears - Various kinds of delightful fruits - Various kinds of meat - Freedom to choose whatever one desires - Cups filled with pure drink - Attendants like hidden pearls - Finally, gatherings of companionship in which past experiences are recalled and present bliss is deeply appreciated A portion of these blessings pertains to material dimensions, while another portion primarily reflects spiritual realities. Nevertheless, even these do not exhaust the fullness of Paradise. What has been described represents only a single aspect among its vast and unlimited material and spiritual نعمت.

See ayat 34 for tafseer.

See ayat 34 for tafseer.

See ayat 34 for tafseer.

See ayat 34 for tafseer.

See ayat 34 for tafseer.

It is narrated that the Quraysh gathered in Dār al‑Nadwah in order to deliberate upon preventing the mission of the Prophet صلى الله عليه وآله وسلم, which they regarded as a grave threat to their illegitimate interests. (Explanatory note: Dār al‑Nadwah was the house of Quṣayy ibn Kilāb, a well‑known ancestor among the Arabs, where assemblies were convened and consultations held on important matters. This house was situated near the Kaʿbah, its door opening toward it, and it had served as a central council from the time of Quṣayy ibn Kilāb. See Sīrah Ibn Hishām, vol. 2, p. 124, and vol. 1, p. 132.) A man from the tribe of Banū ʿAbd al‑Dār proposed: “We should wait for his death, for he is, after all, a poet, and he will soon pass away just as Zuhayr, al‑Nābighah, and al‑Aʿshā (three poets from the pre‑Islamic period) passed away. When they died, their influence came to an end; similarly, the influence of Muḥammad صلى الله عليه وآله وسلم will cease with his death.” Having said this, they dispersed. Subsequently, the verses in question were revealed, responding to them. (Reference: Tafsīr Marāghī, vol. 27, p. 31.)

After the preceding verses described the blessings of Paradise and the rewards of the God‑fearing, and earlier passages outlined the painful punishment of the dwellers of Hell, the first verse under discussion derives a conclusion from these themes. It states: “فَذَكِّرْ” “So continue to remind.” This is because the hearts of truth‑seeking individuals become more receptive upon hearing such descriptions, and the time has come to clearly present the message of truth to them. This expression indicates that the primary purpose of mentioning both punishment and reward is to spiritually prepare people for accepting reality. Indeed, any speaker seeking influence must adopt this method to enhance the effectiveness of speech. The verses then turn to the false accusations made against the Prophet صلى الله عليه وآله وسلم by obstinate opponents: “فَما أَنتَ بِنِعْمَةِ رَبِّكَ بِکاهِنٍ وَلا مَجنُونٍ” “By the favor of your Lord, you are neither a soothsayer nor a madman.” A “کاہن” was regarded as someone who claimed knowledge of unseen matters, often asserting contact with jinn. Such figures were common in the pre‑Islamic period, and among the well‑known examples were Shiqq and Satīḥ. In reality, they were clever individuals who misused their intellect, misleading people through fabricated claims. Islam strictly forbids such practices, emphasizing that knowledge of the unseen belongs to God alone, except for what He discloses to prophets and chosen individuals. The Quraysh employed these accusations as a means to divert people from the Prophet. At times they called him a soothsayer, at other times a madman—despite the contradiction inherent in these claims, since a soothsayer presupposes intelligence while madness negates it. The combination of these accusations reflects the incoherence of their opposition. The verses then mention another accusation: “أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيبَ المَنُونِ” “Or do they say: he is a poet, for whom we await the misfortune of death?” They assumed that, like the poets Zuhayr, al‑Nābighah, and al‑Aʿshā, his influence would disappear with his death. Thus, they reassured themselves that his message would eventually fade away. The term “المَنُون” derives from the root “مَنّ”, which conveys the meanings of diminution and cutting off. It came to be used for death because it reduces numbers and terminates continuity. At times it is also applied to the passage of time or the succession of day and night. The word “ریب” denotes doubt or uncertainty whose reality becomes manifest later. When associated with death (“ریبُ المَنُون”), it refers to the uncertainty of its timing rather than its occurrence. Some exegetes have interpreted it as “the vicissitudes of time” or as a state of disturbance preceding death, but these meanings ultimately converge with the notion of uncertainty. In response, the Qur’ān delivers a decisive and threatening reply: “قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُم مِّنَ المُتَرَبِّصِينَ” “Say: wait; indeed, I am with you among those who wait.” That is, you await my death, while I await the fulfillment of divine promise. You rely on conjecture, while I rely upon divine support. The Qur’ān then reproaches them: “أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا أَمْ هُمْ قَوْمٌ طَاغُونَ” “Does their intellect command them to do this, or are they a transgressing people?” Here “أحلام” refers to intellect. The verse questions whether such irrational accusations could stem from sound reasoning. The conclusion is that they arise not from intellect, but from rebellion and arrogance. The term “حلم” also conveys self‑control and restraint, qualities associated with عقل. At times it is even used for dreams, suggesting that their claims resemble confused and incoherent imaginings. A further accusation is mentioned: “أَمْ يَقُولُونَ تَقَوَّلَهُ بَلْ لَا يُؤْمِنُونَ” “Or do they say: he has fabricated it? Rather, they do not believe.” “تَقَوَّلَهُ” means to invent speech without basis. This accusation—that the Qur’ān is fabricated—was one of the central claims of the disbelievers. The Qur’ān responds with a powerful challenge: “فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِن كَانُوا صَادِقِينَ” “Let them produce a discourse like it, if they are truthful.” This is an amr taʿjīzī—a command intended to demonstrate incapacity. It invites them to produce something comparable to the Qur’ān, thereby exposing their inability. This challenge (taḥaddī) is a clear demonstration of the Qur’ān’s miraculous nature. This challenge is not confined to the Prophet’s time; it extends to all individuals in every age who claim that the Qur’ān is of human origin. Despite the passage of centuries, no one has been able to meet this challenge, even though substantial resources have been devoted to opposing it. This enduring inability stands as a living testimony to the divine origin of the Qur’ān. One exegete has observed that the Qur’ān possesses a distinctive and profound influence. Anyone who encounters it senses a unique force within its expressions—a quality that penetrates the human being. Whether this influence arises from its words, its depth of meaning, its luminous reflections, or a combination thereof, it is something beyond ordinary linguistic expression. This subtle yet powerful effect is felt even before one consciously analyzes its miraculous aspects, prompting deeper reflection and discovery. Thus, the Qur’ān’s challenge remains open, and its inimitability continues to affirm its divine source.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

These verses continue the preceding argumentative discussion in the same manner against those who deny the Quran, prophethood, and the power of the Lord. These are verses that all begin with "am" — which here serves as interrogative — and set forth an excellent chain of "eleven consecutive questions" as an argument (in the form of rhetorical interrogation), closing off all avenues of escape before the opponents in increasingly clear terms, hemming them in through these brief and penetrating expressions until they are brought into so confined a position that one bows one's head in acknowledgement before the greatness and elegance of this method. Beginning first with the matter of creation and origination, it states: Were they created without any cause, or are they their own creators? (أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ). (Explanatory Note: Other possibilities have been given in the interpretation of this verse — among them, that the meaning of the verse is: were they created without purpose or goal, having no programme or responsibility? Although this meaning has been adopted by a group of exegetes, attention to the second clause "am hum al-khaliqun" makes it clear that what is intended is as stated above — namely, were they created without any cause or reason, or are they their own cause?) This brief and concise expression in reality points toward the well-known "cosmological argument" set forth in philosophy and kalam for the proof of God's existence, which runs as follows: the world in which we live is undoubtedly contingent — for it is in a constant state of change and transformation, and whatever is in a state of change and alteration is contingent, and what is contingent cannot be eternal and pre-existent. Now the question arises: if the world is contingent, it cannot be free of five possibilities: 1. It came into existence without any cause or reason. 2. It is itself the cause of its own existence. 3. The effects of the world are the cause of its existence. 4. This world is the effect of a cause that is itself the effect of another cause, extending in an infinite chain. 5. This world is the creation of the Necessarily Existent God, whose being derives from His own holy essence. The invalidity of the first four possibilities is established because: — The existence of an effect without a cause is impossible — otherwise every thing could come into existence under any circumstances whatsoever, whereas this is not the case. — The second possibility, that something brings itself into existence, is also impossible, for its import is that it would exist prior to its own existence, and this is the combination of two contradictories. — Similarly the third possibility — that the creations and effects of the human being are its creator and cause — is manifestly invalid, for from it circular reasoning necessarily follows. — And the fourth possibility — the perpetual chain of causes and effects extending to infinity — is also unacceptable, for an infinite number of effects is ultimately an effect and requires a creator who brought it into existence. Can an infinite series of zeros form a number? Can light emerge from infinite darkness? Can independence from need arise from infinite need and poverty? On this basis there is no path remaining except accepting the fifth possibility — the creatorship of the Necessarily Existent Being. And since the primary pillar of this argument is precisely the negation of the first and second possibilities, the Quran has contented itself with this. One now sees what argument is concealed within this brief expression. The subsequent verse, setting forth another question concerning a claim of a lower order, states: Or did they create the heavens and the earth? (أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ). If they came into being not without cause and are not themselves the cause of their own existence, then are they the Necessarily Existent and creators of the heavens and the earth? And if they are not the origin of the universe, has God entrusted the matter of creating the heavens and the earth to them, making them a creation that itself holds the command of creation? They could certainly never make such an absurd claim — hence at the close of this it further states: rather they are obstinate and simply do not wish to believe (بَلْ لَا يُوقِنُونَ). They are indeed in search of some pretext to flee from faith. And if they do not claim these things and have no share in the matter of creation, then: are the treasuries of your Lord in their possession? (أَمْ عِندَهُمْ خَزَائِنُ رَبِّكَ). (Explanatory Note: "Khaza'in" is the plural of "khazinah" — meaning the source and centre of something that has been gathered and stored there for its protection and to keep it beyond the reach of others. The Holy Quran states: وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ — the treasuries of every thing are with Us and We send it down only in a known and measured amount (Surah al-Hijr — 21).) So that they may bestow prophethood, the blessing of knowledge and wisdom, or other provisions upon whomever they wish and withhold from whomever they wish? Or is the matter of governing the world entrusted to them and do they have dominion and authority over all things? (أَمْ هُمُ الْمُصَيْطِرُونَ). They can certainly not claim to be the Lord's treasurers, nor do they hold any dominion over the governance of this world — for their weakness and helplessness before a calamity, a disease, or some petty harmful creature, and their need and dependence for the most basic necessities of life, is the best evidence for the negation of such powers from them. It is solely the whims of the ego, love of status, self-interest, bigotry, and obstinacy that have inclined them to deny the realities. "Musaytirun" alludes to the "lords of the species" — arbab al-anwa' — which was part of the superstitions and nonsense of the ancients. Their belief was that each species of the world — whether humans, animals, or plants — has a particular manager and overseer, whom they called the "rabb al-naw'" of that species, while they gave God the title of "rabb al-arbab." This polytheistic belief is rejected in Islam's view, and in the Quranic verses the management of all the world is assigned exclusively to God, whom we address as "rabb al-'alamin." This word is originally derived from "satr" — meaning the rows of words in writing — and "musaytir" denotes one who has dominion over a matter and gives it line and direction, just as a writer has dominion over the lines of his composition. (Note that this word is written both with a "sad" and with a "sin," both having the same meaning, although the well-known Quranic orthography uses the "sad.") It is established that none of the polytheists of the Age of Ignorance who denied the prophethood of the Prophet — peace and blessings of God be upon him and his family — nor anyone else, ever claimed any of the above five matters. Hence the subsequent verse presents another stage by stating: Or do they claim that revelation descends upon them, or do they possess some ladder by which they ascend above the heavens and listen to the secrets of revelation through it? (أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ). And since it was possible that they might claim knowledge of heavenly secrets, the Quran immediately demands proof from them, stating: whoever among them makes such a claim and says — I ascend to the sky and listen to the divine secrets — let that claimant of theirs bring a clear and manifest proof (فَلْيَأْتِ مُسْتَمِعُهُم بِسُلْطَانٍ مُّبِينٍ). They would certainly be incapable of saying even a single word and would never produce any proof for this. (Explanatory Note: "Sullam" — on the measure of "khurram" — means a ladder, and sometimes every kind of means and intermediary. Regarding what they claimed to hear, the exegetes differ: some have interpreted it as referring to revelation; some as the attributions they levelled at the Prophet — such as calling him a poet or madman — or the partners they attributed to God; and some as meaning the negation of prophethood from the Prophet. Combining these meanings is also not remote, though the first is the most evident.) Then further stating: is the improper attribution they make regarding the angels — that they are the daughters of God — acceptable? Does God have daughters for His share and sons for yours? (أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ). This alludes to the fact that one of their false beliefs and notions was that they harboured intense aversion toward daughters, and if they received news that their wife had given birth to a daughter their face would darken with the intensity of grief and shame — yet despite this they called the angels the daughters of God. If they have some connection with the world above and are acquainted with spiritual secrets, is this their sample of revelation — these ludicrous superstitions and shameful beliefs? It is self-evident that girls and boys have no difference between them from the standpoint of human value and worth, and the expression of the above verse is in reality in the category of arguing against the opponent by the logic of their own false belief. The Quran has emphasised the negation of this absurd belief in numerous verses and brings them to account regarding it. (Explanatory Note: As to why the people of the Age of Ignorance considered the angels to be God's daughters while themselves abhorring daughters, and the excellent arguments the Quran marshals against them, these are set forth mostly in Vol. 11 onwards under verse 57 of Surah al-Nahl and in Vol. 19 onwards under verse 149 of Surah al-Saffat.) Then descending one more stage from this level, it alludes to another matter that could serve as their pretext, stating: or do you ask them for some recompense in exchange for conveying the prophetic message — a heavy burden placed upon their shoulders? (أَمْ تَسْأَلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ). "Maghram" — on the measure of "maktab" — is from the root "ghurm," in the sense of a loss that befalls a person without cause, and "gharim" is used for both the creditor and the debtor. "Muthqal" is from the root "athqal" in the sense of burden, hardship, and heavy load — the meaning of the clause would accordingly be: do you demand compensation from them for conveying the prophetic message, which they are unable to pay, and for this reason they do not believe? This meaning has appeared repeatedly in the Holy Quran not only concerning the Prophet of Islam but concerning many prophets — that among the first things the prophets said was: "we demand no recompense or reward from you for conveying the divine call" — so that their matchlessness might also be established and the absence of any greed or desire, and so that no pretext would remain for those seeking pretexts. Then again questioning them, it states: or do they possess the secrets of the unseen and write from it? (أَمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ). They claim that the Prophet is a poet and they are waiting for his death and the dissolution of his thread of life, after which everything shall be finished and his call shall be consigned to oblivion — as the polytheists' statement has been set forth in the preceding verses: "yatarabbasuona bihi rayba al-manun." Where did they come to know that they would remain alive after the Prophet's death? Who informed them of this unseen? There is also the possibility that the Quran is saying: if you claim to possess knowledge of the unseen and to have knowledge of the divine commands and to be independent of the Quran and the religion of Muhammad — peace and blessings of God be upon him and his family — this is a mighty lie. (Explanatory Note: A group of exegetes has interpreted "ghayb" here as "Lawh al-Mahfuz" — the Preserved Tablet — and some have said this is an allusion to the claims some polytheists held, saying: "if there is to be a Day of Resurrection we shall have an exalted station with God." But these interpretations bear little relevance to the meaning of the preceding verses and their interconnection with one another.) Then setting forth another possibility, it states: if none of these matters is the case, they have devised satanic plots to remove the Prophet or to rise up in opposition to his religion. They must know that the unbelievers shall be overcome before the divine plan and God's plan is far superior to their plan: or do they wish to devise a plot — yet the unbelievers are themselves the ones who shall be outplotted (أَمْ يُرِيدُونَ كَيْدًا فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ). (Explanatory Note: "Kayd" — on the measure of "sayd" — denotes a kind of stratagem and contrivance, used sometimes for good stratagems but most commonly in a negative context. This word has also appeared in the senses of deception and trickery, striving and effort, and warfare.) The above verse according to this interpretation is analogous to verse 54 of Surah Al 'Imran: وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ. A group of exegetes has also accepted the possibility that this means their plots shall ultimately turn against themselves, as stated in verse 43 of Surah Fatir: وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ — evil plots afflict only those who devise them. There is no obstacle to combining both interpretations. It is possible that this verse has another relationship with the preceding verse — namely that the enemies of Islam used to say: "we are waiting for Muhammad's death." The Quran states that the matter cannot be outside one of two situations: either your claim is that he shall die a natural death before you — in which case this implies you have knowledge of the unseen — or, if your intent is that he shall be finished through your plots, know that God's plan is far superior and your plots shall ensnare yourselves. And if you suppose that by gathering in the Dar al-Nadwah and levelling accusations of soothsaying, madness, and poetry against the Prophet you shall be able to prevail over him, this is your delusion — for God's power is above all powers and He has guaranteed the safety, salvation, and success of His Prophet for the propagation of this universal call. Finally in the last question it asks them: or do they suppose they have some supporter and helper — that they have some deity other than God? (أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ). Then further stating: He is glorified and exalted far above what they associate with Him (سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ). No one therefore has any power to support them. In this manner eleven remarkable, consecutive, and unrelenting questions are directed at them — receding them stage by stage from their claims, descending step by step, closing before them all avenues of escape, and encircling them completely. How captivating are the arguments of the Quran and how excellent its questions and manner of cross-examination — such that if anyone possessed the spirit of truth-seeking and truth-seeking within them, they would bow their head in submission before it. It is noteworthy that in the final verse no argument has been set forth for the negation of other deities and sufficiency has been found in the single clause "subhana Allahi 'amma yushrikun." This is because the invalidity of claiming divinity for idols fashioned from stone and wood, or any other creation with its inherent needs and deficiencies and weaknesses, is far too evident and clear to require elaboration and discussion. Moreover, in other verses arguments for the refutation of this subject have been advanced repeatedly.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

After the foregoing discussion, which in the preceding verses addressed the polytheists and obstinate deniers—an argument that clearly illuminated the truth for any seeker of reality—these verses now unveil their prejudice and stubbornness. It is stated that they are so obstinate that even if they were to see with their own eyes a fragment of heavenly stones descending as divine punishment, they would still say: “وَإِنْ يَرَوْا كِسْفًا مِنَ السَّمَاءِ سَاقِطًا يَقُولُوا سَحَابٌ مَرْكُومٌ” “If they were to see a fragment from the sky falling, they would say: ‘It is but a piled‑up cloud.’” The term “كِسْف” refers to a piece or fragment of something, and in this context it indicates a fragment of heavenly stones. “مَرْكُوم” denotes something heaped or layered upon itself. Those who are so obstinate as to deny even manifest sensory realities—calling falling stones layers of cloud—demonstrate clearly their condition when confronted with higher, metaphysical truths. Sin, caprice, obstinacy, and arrogance obscure the horizon of perception to such an extent that one eventually begins to deny even what is directly observable. The verse then continues: “فَذَرْهُمْ حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ” “So leave them until they meet their Day on which they shall be struck down.” The expression “يُصْعَقُونَ” derives from “صَعْق”, meaning destruction or being struck down, originally associated with the ṣāʿiqah. Thus, they are to be left until the day when they encounter the beginning of their punishment. The command “فَذَرْهُمْ” is a threatening directive, indicating that insistence upon guiding such incorrigible individuals should be abandoned. It does not negate the general obligation of conveying the message, nor does it conflict with later instructions regarding struggle; rather, it pertains specifically to those who are beyond receptivity. The further description of that Day is given: “يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا وَلَا هُمْ يُنصَرُونَ” “The Day when their schemes will avail them nothing, nor will they be helped.” Their plots, strategies, and inventions will be of no benefit, and there will be no helper to assist them against divine judgment. It is also clarified: “وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ” “And indeed, for those who have done wrong there is a punishment before that, but most of them do not know.” Thus, they should not imagine that punishment is confined to the Hereafter; rather, forms of divine chastisement also occur in this world—whether through calamities, deprivation, or defeat—unless repentance intervenes. The verse concludes that most of them remain unaware, while a minority may recognize the truth but persist in denial due to obstinacy. The Prophet is then instructed: “وَاصْبِرْ لِحُكْمِ رَبِّكَ” “And be patient for the command of your Lord.” He is urged to maintain steadfastness in the face of accusations—whether being called a soothsayer, madman, or poet—and to remain firm despite their persistent rejection. The reassurance follows: “فَإِنَّكَ بِأَعْيُنِنَا” “Indeed, you are under Our watchful gaze.” This expression conveys both complete knowledge and comprehensive divine protection. Awareness of such constant divine oversight grants strength, resolve, and a heightened sense of responsibility. The instruction continues: “وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ” “And glorify with praise your Lord when you rise.” This can refer to rising for night prayer, rising for obligatory prayer after sleep, or rising from gatherings—indicating that remembrance of God should accompany all such transitions. Further, it is stated: “وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ” “And during the night, glorify Him, and at the retreat of the stars.” These expressions point particularly to acts of devotion during the late night and at the approach of dawn. Such times possess a special purity, free from distraction, and are uniquely conducive to sincerity and spiritual حضور. Acts of worship at these moments deepen inner tranquility, strengthen resolve, and prepare the individual for enduring opposition. They are the times most distant from ostentation and closest to genuine devotion. The passage concludes with supplicatory reflections: O God, grant steadfastness and perseverance in the face of trials. O Sustainer, illuminate hearts with Your remembrance and strengthen them through Your mercy. O Lord, enable adherence to the path of Your Messenger, and grant the grace to conclude life in accordance with his Sunnah. Āmīn yā Rabb al‑ʿālamīn.