An-Najm

See ayat 4 for tafseer.

See ayat 4 for tafseer.

See ayat 4 for tafseer.

It is noteworthy that the preceding sūrah, Sūrat al‑Ṭūr, concluded with the word “النُّجُوم” (the stars), while this sūrah, Sūrat al‑Najm, begins with the word “النَّجْم”, by which God swears: “وَالنَّجْمِ إِذَا هَوَىٰ” “By the star when it descends.” Regarding the meaning of “النجم” here, numerous interpretations have been advanced by exegetes, each proposing a distinct view. One group understands it as referring to the Qur’ān, since this interpretation is appropriate to the subsequent verses dealing with revelation. According to this view, the term “نجم” is used because the Arabs would describe anything occurring gradually or in stages as “نجوماً” (in installments). Since the Qur’ān was revealed over twenty‑three years, in successive portions, it is referred to as “نجم”. In this case, “إِذَا هَوَىٰ” would signify its descent upon the blessed heart of the Messenger of God صلى الله عليه وآله وسلم. Another group has interpreted it as a specific star, such as “Pleiades (ثریا)” or “Sirius (شعریٰ)”, which were regarded as significant celestial bodies. Yet others have taken it to refer to meteoric streaks (shooting stars) used to repel devils from the heavens, since Arabs also applied the term “نجم” to such phenomena. However, none of these interpretations possesses decisive evidence. The apparent sense of the verse suggests a general reference to all stars in the sky—those عظیم signs of God and among the most remarkable manifestations of His creation. The Qur’ān frequently swears by magnificent cosmic phenomena such as the sun, moon, and other celestial bodies. The emphasis here on their setting, rather than their rising, may be because their setting indicates their temporality and contingency, thereby refuting the beliefs of star‑worshippers. This is similar to the reasoning found in the story of Ibrāhīm عليه السلام: “فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ” “When it set, he said: I do not love those that set.” (al‑Anʿām 76) At the same time, the concept of rising is inherent in the very root of “نجم”, as noted by Rāghib, since it originally denotes something that emerges. Thus, both rising and setting together demonstrate that stars are subject to the laws of creation and are not eternal. The purpose of this oath is clarified in the next verse: “مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ” “Your companion has neither strayed nor gone astray.” The expression “صاحبكم” (your companion) underscores the familiarity of the Prophet among his people, suggesting that his message arises from sincerity and goodwill. The verse negates all forms of deviation, whether intellectual or moral. Some exegetes distinguish between “ضلّ” and “غوىٰ”: the former indicates not finding the path at all, while the latter suggests deviation despite knowing the path. Others interpret “غوىٰ” as ignorance accompanied by corrupt belief. In any case, the verse comprehensively negates all forms of error, deviation, and misguidance attributed to the Prophet. This is further reinforced: “وَمَا يَنطِقُ عَنِ الْهَوَىٰ” “He does not speak out of desire.” The verse emphasizes that the source of his speech is not personal inclination. Since following desire is a major source of misguidance, its negation confirms the truthfulness of his message. It then declares explicitly: “إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ” “It is nothing but revelation sent down.” Thus, the Qur’ān is not a product of human thought but a divine communication. Its internal coherence, depth, and enduring intellectual vitality testify to this fact, especially given that the Prophet صلى الله عليه وآله وسلم emerged from an environment marked by limited literacy and widespread ignorance. Moreover, the statement extends beyond the Qur’ān itself. In light of contextual indications, it also encompasses the teachings and practice of the Prophet, affirming that they are in harmony with divine revelation. A narration reported by al‑Suyūṭī in al‑Durr al‑Manthūr supports this understanding: the Prophet explained that certain actions he undertook—such as instructing the closing or opening of doors leading to the mosque—were not personal decisions but commands of God, after which he recited: “وَالنَّجْمِ إِذَا هَوَىٰ … إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ” This narration indicates that both the words and actions of the Prophet are rooted in divine guidance. In conclusion, these verses establish, with emphasis and clarity, the absolute reliability of the Prophet’s message. They deny every allegation—whether of misguidance, madness, poetry, or fabrication—and affirm that what he conveys is none other than revelation from God.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

After the preceding verses, which discussed the descent of revelation upon the Prophet Muḥammad صلى الله عليه وآله وسلم, these verses turn to the instructor of the revelation. However, at first glance, these verses appear to be surrounded by a degree of ambiguity. Therefore, it is necessary to examine them carefully, with precision and reflection, in order to remove these ambiguities. We shall first present a general explanation of these verses, followed by a more detailed analysis. It states: “عَلَّمَهُ شَدِيدُ الْقُوَىٰ” “He was taught by one mighty in power.” Then, for further emphasis, it adds: “ذُو مِرَّةٍ فَاسْتَوَىٰ” “One endowed with strength and complete authority, who assumed a perfect state.” “وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ” “While he was on the highest horizon.” “ثُمَّ دَنَا فَتَدَلَّىٰ” “Then he drew near, and came even closer.” “فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ” “Until the distance between him and his instructor was the span of two bows or even nearer.” “فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ” “And He revealed to His servant whatever He revealed.” “مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ” “The heart did not deny what it saw.” “أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَىٰ” “Will you then dispute with him about what he sees?” There are two principal interpretations of these verses: one widely held, and the other less common. Before presenting them, it is necessary to clarify certain terms. The term “مِرَّة” (mirrah), as noted by lexicographers, originally implies strength, firmness, and tightly bound cohesion—like a well‑twisted rope—and thus conveys the sense of power and stability. “تَدَلَّىٰ”, derived from “تدلي”, indicates nearness; according to some, it further implies attachment or suspension, like fruit hanging from a branch. “قَابَ قَوْسَيْنِ” literally denotes the distance of two bows. Expressions of this kind serve as metaphors for extreme proximity rather than physical measurement. According to the well‑known interpretation, the instructor referred to in these verses is Jibrīl (Gabriel), the angel of revelation. He would appear to the Prophet صلى الله عليه وآله وسلم in human form, but on two occasions revealed himself in his true form—one of which is described in these verses. However, despite its acceptance among many commentators, this interpretation faces several difficulties: - The pronoun in “فَأَوْحَىٰ إِلَىٰ عَبْدِهِ” clearly refers to God, which suggests a shift inconsistent with attributing the preceding description to Jibrīl. - The expression “شَدِيدُ الْقُوَىٰ” more appropriately applies to God’s absolute power. - The use of “عَلَّمَهُ” elsewhere in the Qur’ān consistently refers to divine instruction rather than angelic mediation. - Certain descriptions—such as the manner of nearness and the kind of seeing mentioned—are more consistent with a direct, profound encounter than with a mediated one. - Numerous traditions from the Ahl al‑Bayt interpret these verses differently, indicating a form of direct, inner witnessing of the Divine rather than a vision of Jibrīl. According to the second interpretation, these verses describe a profound spiritual experience—a form of inner witnessing (shuhūd bāṭinī)—in which the Prophet صلى الله عليه وآله وسلم attained an انتہائی مقام of nearness to God. This witnessing is not physical or sensory, since God is beyond spatial and material limitations. Rather, it is an inner perception of the heart, as expressed by Imām ʿAlī عليه السلام: “لَا تُدْرِكُهُ الْعُيُونُ… وَلَكِنْ تُدْرِكُهُ الْقُلُوبُ بِحَقَائِقِ الإِيمَانِ” “Eyes do not perceive Him through physical vision, but hearts perceive Him through the realities of faith.” Such perception is of two types: - Intellectual understanding through reasoning. - Direct inner witnessing beyond rational inference. The verses indicate that the Prophet reached a supreme level of this second form—twice in his lifetime: once at the beginning of revelation, and again during the Miʿrāj. Expressions such as “قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ” describe not physical proximity, but intensity of spiritual nearness. Likewise, “مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ” confirms that this was a true inner vision, not imagination. This interpretation resolves the conceptual difficulties associated with physical or spatial interpretations and aligns more coherently with the transcendence of God and with transmitted traditions. The Prophet صلى الله عليه وآلہ وسلم himself said when asked: “هَلْ رَأَيْتَ رَبَّكَ؟” “Have you seen your Lord?” He replied: “رَأَيْتُهُ بِفُؤَادِي” “I saw Him with the eye of my heart.” Thus, these verses describe a profound, non‑sensory, spiritual encounter—an ultimate station of قرب—where revelation was received in its most direct and exalted form.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

See ayat 18 for tafseer.

These verses continue the preceding discussion in the same manner concerning the matter of revelation, the Prophet's — peace and blessings of God be upon him and his family — connection with God, and his inner spiritual witnessing. It is stated: once more he saw him in another descent (وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ). "And this witnessing occurred near Sidrat al-Muntaha" (عِندَ سِدْرَةِ الْمُنتَهَىٰ). "That same place near which Jannat al-Ma'wa — the highest Paradise — is located" (عِندَهَا جَنَّةُ الْمَأْوَىٰ). At the time when something enveloped and covered Sidrat al-Muntaha (إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ). These were the events and realities the Prophet had witnessed — "and his eye did not deviate, nor did it transgress and see false imaginings in the garment of truth" (مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ). "He beheld there the great signs and evidences of his Lord" (لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ). As can be observed, the same obscurity that enveloped the preceding verses at the outset has also cast its shadow over these verses — which constitute the second part of those same contents. Hence to clarify the meaning of these verses we shall first explain the individual terms and then cast a glance over their collective import. "Nazlah" means descending on a single occasion — accordingly "nazlatan ukhra" means in another occasion of descent. (Explanatory Note: Some lexicographers and exegetes have interpreted "nazlah" in the sense of "marrah" — once — in which case the word carries no meaning of descent and "nazlatan ukhra" simply means "a second time." It is unclear, however, why they have abandoned the original root of "nazlah," whereas others have preserved it and interpreted it in accordance with our account — reflect carefully.) From this expression it appears that the descent occurred twice and that this episode relates to the second descent. "Sidrah" — on the measure of "hirfah" — according to the general view of exegetes and lexicographers is a tree with dense foliage and shade (a lote tree), and the expression "Sidrat al-Muntaha" refers to this shady, dense-leafed tree situated at the heights of the heavens at the ultimate limit of the ascent of angels, the spirits of the martyrs, the knowledge of the prophets, and the deeds of human beings — the point beyond which the angels of the Lord do not pass, and at which Gabriel too stopped when he reached this place during the journey of the Mi'raj. Although the Holy Quran contains no elaboration regarding Sidrat al-Muntaha, diverse descriptions of it have been set forth in Islamic traditions and narrations — all of which convey the reality that the choice of this expression is in the character of a simile, and that descriptions of such grand events are conditioned by the limitations of our languages and tongues. In a tradition transmitted from the Prophet of Islam — peace and blessings of God be upon him and his family — it is reported that he said: رَأَيْتُ عَلَىٰ كُلِّ وَرَقَةٍ مِنْ أَوْرَاقِهَا مَلَكًا قَائِمًا يُسَبِّحُ اللَّهَ تَعَالَىٰ — I saw upon each leaf of its leaves an angel standing and glorifying God Most High. (Reference: Majma' al-Bayan, under the verses under discussion.) In another tradition transmitted from Imam al-Sadiq — peace be upon him — the Messenger of God — peace and blessings of God be upon him and his family — said: انْتَهَيْتُ إِلَىٰ سِدْرَةِ الْمُنْتَهَىٰ، وَإِذَا الْوَرَقَةُ مِنْهَا تُظِلُّ أُمَّةً مِنَ الْأُمَمِ — I reached Sidrat al-Muntaha and saw that the shade of each of its leaves encompassed an entire community. (Reference: Nur al-Thaqalayn, Vol. 5, p. 155.) These expressions indicate that what is meant is certainly not a tree similar to the trees we see on earth — rather, this is an allusion to a great canopy situated in the proximity of the nearness of the Truth, upon whose leaves the angels glorify God and the righteous and pure souls of various communities find their dwelling in its shade. "Jannat al-Ma'wa" means the Paradise that is an abode of permanent dwelling. (Explanatory Note: "Ma'wa" is originally in the meaning of a place of gathering and joining — and since the dwelling of people in a place is the cause of their joining and gathering together, the word has been used for place of dwelling.) Regarding which Paradise this is, the exegetes differ. Some have taken it as that very everlasting Paradise — "jannat al-khuld" — that awaits all the people of faith and the God-fearing, and they consider its location to be in the heavens, citing verse 19 of Surah al-Sajdah as evidence: فَلَهُمْ جَنَّاتُ الْمَأْوَىٰ نُزُلًا بِمَا كَانُوا يَعْمَلُونَ — for the believing doers of righteous deeds there are the gardens of al-Ma'wa as a welcoming provision in exchange for the deeds they used to perform — for this verse, given the context of the subsequent verse, is unquestionably speaking of the everlasting Paradise. But since in another place it is also stated: وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ — hasten toward the forgiveness of your Lord and toward a Paradise whose breadth equals the heavens and the earth (Al 'Imran — 133) — some have regarded the above meaning as remote, since the apparent sense of the verses under discussion indicates that "jannat al-ma'wa" is in the heavens and is other than the everlasting Paradise whose breadth equals all the heavens and the earth. Hence it has sometimes been interpreted as a particular place of Paradise near Sidrat al-Muntaha that is the dwelling of the elect and the sincere — and sometimes as meaning the Barzakhi Paradise in which the spirits of the martyrs and believers shall temporarily reside. The last interpretation appears most appropriate, and the matters that clearly attest to it include the fact that in many traditions concerning the Mi'raj it has come down that the Prophet saw a group in that Paradise enjoying its blessings — whereas we know that no one enters the everlasting Paradise before the Day of Resurrection, as Quranic verses clearly indicate that the God-fearing shall enter Paradise after the reckoning on the Day of Resurrection and not immediately after death. Similarly the spirits of the martyrs also reside in the Barzakhi Paradise, for they too shall not enter the everlasting Paradise before the establishment of the Resurrection. The verse مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ alludes to the fact that in his witnessing the Prophet's eye did not turn right or left and did not transgress the limit and purpose — and what he saw was pure reality. (For "zagha" is from the root "zaygh" in the meaning of deviation right or left, and "taghha" is from the root "tughyan" in the meaning of transgressing the limit. In other words, when a person in observing something does not attend to the thing itself but looks right or left or away from it, he falls into error.) (Explanatory Note: In Tafsir al-Mizan the first word has been interpreted as "making an error in the manner of observing something" and the second as "making an error in the act of seeing itself" — but no clear proof has been adduced for this distinction, and what appears in the lexicographical works is the same interpretation we have set forth above.) Having completed the interpretation of the individual terms of the verses, we now present their collective interpretation. Here again the same two views found in the commentary on the preceding verses have been presented. Many exegetes have taken the verses as clearly referring to the Prophet's second encounter with Gabriel in his original form — stating that on the descent from the Mi'raj the Prophet saw him again in his original form near Sidrat al-Muntaha, and his eye did not fall into any confusion or error in observing him. The Prophet there witnessed certain great signs of the Truth Almighty — by which is meant either Gabriel's actual form, or the signs of the greatness of the heavens and their wonders, or both. But the same difficulties and admissions we previously set forth against this interpretation remain as they were — indeed, additional ones have been added to them. Among them: the expression "nazlatan ukhra" — in another descent — carries no clear meaning on the basis of this interpretation. But according to the second interpretation, the Noble Prophet — peace and blessings of God be upon him and his family — in another inner spiritual witnessing, on the occasion of the Mi'raj above the heavens, beheld the holy essence of God — in other words, God once more descended upon his pure heart (nazlatan ukhra) and complete witnessing was attained — at a place where from the servant's side the ultimate limit of nearness to God is reached, near Sidrat al-Muntaha, where Jannat al-Ma'wa is located, in a state where Sidrat al-Muntaha was enveloped in veils of light. The Prophet's heart's gaze in this witnessing never fell upon anything other than the Truth and saw nothing besides Him — and there he also witnessed the signs of God's greatness in the horizons and within souls. The matter of inner spiritual witnessing — as has been alluded to previously — is a kind of perception and seeing that resembles neither intellectual perceptions nor sensory perceptions through which a human being perceives by means of the external senses. It may be compared from several aspects to a human being's knowledge of his own existence and his own thoughts and imaginings. The explanation is this: we are certain of our own existence, perceive our own thoughts, and are aware of our own will, desires, and inclinations — but this awareness did not come to us through the method of reasoning nor through the method of external observation. Rather it is a kind of inner spiritual witnessing through which we know our own existence and our own psychology. On the basis of this very epistemic quality derived from inner spiritual witnessing, no kind of error can occur within it — for it proceeds neither through the method of reasoning in whose premises some error might have occurred, nor through the sensory method through which the senses might give rise to error. It is true that we cannot grasp the reality of this witnessing which the Prophet — peace and blessings of God be upon him and his family — achieved in relation to God on that historic night of the Mi'raj — but we have given an analogy as a way of approaching it from a suitable direction, and the Islamic traditions also light our way forward.

There is no disagreement among Islamic scholars regarding the أصل of the Miʿrāj (Ascension), since Qur’ānic verses—both here and at the beginning of Sūrat al‑Isrāʾ—as well as mutawātir narrations testify to it. At most, some individuals, based on prior assumptions, were unable to accept that the Prophet صلى الله عليه وآله وسلم undertook this journey with both body and soul; therefore, they interpreted it as a purely “spiritual ascent,” analogous to a dream‑like state. However, in the physical ascent of the Prophet صلى الله عليه وآله وسلم, there is neither any rational difficulty nor any objection from the standpoint of contemporary scientific knowledge. A detailed discussion of this has already been presented in the commentary on Sūrat al‑Isrāʾ (cf. Tafsīr Nemūneh, vol. 12, p. 40 ff.). Thus, there is no justification for abandoning the apparent meanings of the verses and the explicit statements of the narrations merely due to a sense of improbability. Moreover, the expressions in the above verses themselves indicate that a group had arisen to dispute and argue against this matter. Historical accounts likewise confirm that the issue of Miʿrāj created a considerable uproar among the opponents. If the Prophet صلى الله عليه وآله وسلم had been claiming merely a spiritual or dream‑like experience, such agitation and controversy would not have emerged over its plausibility.

The attainment by the Prophet صلى الله عليه وآلہ وسلم of inner witnessing (shuhūd bāṭinī) on the one hand, and his observation of the عظمت of God through the external eye while traversing the expanses of the heavens on the other, are both indicated here. This is reflected in the final verse under discussion: “لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ” as well as in the opening verse of Sūrat al‑Isrāʾ: “لِنُرِيَهُ مِنْ آيَاتِنَا”. In addition to this, he acquired knowledge of many other significant realities, including matters related to the angels, the inhabitants of Paradise, the denizens of Hell, and the spirits of the prophets. These insights became a source of inspiration throughout his blessed life in the education and moral development of humanity.

The verses under discussion indicate that the Prophet صلى الله عليه وآلہ وسلم, during the Night of Miʿrāj, passed near Paradise or entered it. Whether this Paradise refers to the eternal Paradise (Jannat al‑Khuld), as maintained by a group of exegetes, or to the intermediate Paradise of Barzakh, which we have preferred, in either case, he observed within it many significant realities concerning the future of humankind. The explanation and elaboration of these matters have been transmitted in Islamic traditions, and, God willing, we shall refer to some of them.

Among the matters that make the traditions of the Mi'raj — and indeed this entire subject — objectionable in the view of some is the presence among them of certain weak and unknown traditions. However, according to the view of the celebrated exegete the late Tabrasi in Majma' al-Bayan, the traditions of the Mi'raj can be divided into four groups. A. Traditions that are definitive and certain on account of their being mutawatir — such as the fundamental matter of the Mi'raj itself. B. Traditions transmitted from reliable sources and containing matters whose acceptance the intellect does not obstruct — such as traditions speaking of the witnessing of many signs of God's greatness in the heavens. C. Traditions whose apparent meaning is in conflict with the principles derived from Quranic verses and established Islamic traditions, but which can nevertheless be reconciled — such as traditions stating that the Noble Prophet saw a group of the people of Paradise in Paradise and a group of the people of Hell in Hell. For these it may be said that what is meant by Paradise and Hell is the Barzakhi Paradise and Hell — one of which is the dwelling of the spirits of the believers and martyrs and the other in which the spirits of the unbelievers and criminals reside. (Explanatory Note: According to certain Quranic verses — for example: إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ — We have adorned the lower heaven with the adornment of stars (al-Saffat — 6) — everything we observe from the world above and all the stars and galaxies are part of the first heaven. On this basis the six other heavens are the worlds above it. Some Quranic verses state that on the Day of Resurrection the God-fearing shall enter Paradise in groups and the unbelievers shall enter Hell in groups (Surah al-Zumar — verses 71, 73). Other verses also attest to this meaning (for example: al-Zukhruf — 70; Maryam — 85-86; al-Dukhan — 47).) D. Traditions containing invalid and baseless contents that are in no way acceptable and whose very contents attest to their unknown provenance — such as traditions claiming that the Prophet saw God with his physical eyes or conversed with Him and observed Him directly. Traditions of this kind and their like are absolutely of unknown provenance — unless they are interpreted in terms of inner spiritual witnessing. Bearing this classification in mind, a brief overview of the traditions of the Mi'raj is presented. From the totality of the traditions it appears that the Noble Prophet of Islam — peace and blessings of God be upon him and his family — undertook this heavenly journey in several stages. The first stage was the journey between the Masjid al-Haram and the Masjid al-Aqsa, to which the first verse of Surah al-Isra' alludes: سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى — Glorified be He who transported His servant by night from the Masjid al-Haram to the Masjid al-Aqsa. According to certain reliable traditions, on the way the Prophet descended with Gabriel upon the land of Madinah and prayed there. (Reference: Bihar al-Anwar, Vol. 18, p. 319.) At the Masjid al-Aqsa too he prayed in the presence of the spirits of great prophets such as Ibrahim, Musa, and 'Isa — peace be upon them — and the Prophet was the imam of the congregation. The Prophet's heavenly journey then commenced from there and he traversed the seven heavens one after another, encountering in each heaven an entirely new scene. In some heavens he encountered prophets and angels, in some he encountered Hell and its inhabitants, and in some he encountered Paradise and its inhabitants — and from each the Prophet stored in his pure soul many precious formative and reformative experiences and witnessed many wonders, each of which was one of the secrets and mysteries of the universe of existence. After his return he would set these forth at appropriate occasions — sometimes explicitly and sometimes in the language of allusion and parable — for the enlightenment of his community, drawing great benefit from them for education and formation. This indicates that one important purpose of this heavenly journey was to benefit from the formative and gnostic results of these precious observations — and the Quran's meaningful expression in the verses under discussion "la-qad ra'a min ayati rabbihi al-kubra" may constitute a brief and veiled allusion to all these matters. As stated previously, the Paradise and Hell that the Prophet observed during the Mi'raj journey — seeing some people in bliss there and others in punishment — were not the Paradise and Hell of the Day of Resurrection but the Barzakhi Paradise and Hell. For according to the verses alluded to previously, the Holy Quran states that the Paradise and Hell of the Resurrection shall be the portion of the righteous and the wicked after the establishment of the Resurrection and the conclusion of the reckoning. Finally the Prophet reached the seventh heaven, where he witnessed many veils of light — the very place where Sidrat al-Muntaha and Jannat al-Ma'wa were located — and the Prophet in this world of pure light and luminosity attained the pinnacle of inner spiritual witnessing and proximity to God and the station of "qaba qawsayni aw adna." God addressed him in this journey with many important commands and utterances, a collection of which has remained preserved for us in the form of "ahadith qudsiyyah" in the Islamic traditions. God willing, in the coming section we shall allude to a portion of these. It is noteworthy that according to the explicit statements of many traditions, in various portions of this great journey the Prophet suddenly saw 'Ali — peace be upon him — at his side, and in these traditions certain expressions appear that attest to the incomparably exalted station of 'Ali after the Noble Prophet. Despite all these traditions of the Mi'raj, there are certain complex and enigmatic phrases whose meanings are not easy to uncover — they constitute what is technically called "mutashabih traditions," meaning traditions whose interpretation must be entrusted to the Infallibles themselves. (For further information concerning the traditions of the Mi'raj see Bihar al-Anwar, Vol. 18, from p. 282 to p. 410.) Incidentally, the traditions of the Mi'raj have also come in detail in the books of the Sunni tradition, and approximately thirty individuals from among their transmitters have narrated the hadith of the Mi'raj. (Reference: Tafsir al-Mizan, Vol. 13, p. 29, under the opening verses of Surah al-Isra', the section on traditions.) The question arises here: how could such a lengthy journey, all these strange and varied events, all this extensive discourse and all these observations take place in a single night or even in less than a night? But attention to one point makes the answer to this question clear. The journey of the Mi'raj was in no sense an ordinary journey to be measured by ordinary standards — neither was the original journey ordinary nor was the Prophet's conveyance ordinary; neither were his observations ordinary nor his discourse; and neither did it employ the limited and small measures of our earthly sphere, nor can the similes used in its description convey the grandeur of the scenes the Prophet witnessed. Everything transpired in an extraordinary manner and in dimensions outside the space and time with which we are acquainted. On this basis it is no wonder that these matters took place within the temporal measures of our earthly sphere in the space of a single night or even less — reflect carefully.

A narration has been transmitted in the books of ḥadīth, reported from the Prophet of Islam صلی اللہ علیہ وآلہ وسلم through Amīr al‑Muʾminīn ʿAlī, which is extensive and detailed. We present here certain portions of it—those passages that indicate the thematic orientation of that historic night and the manner in which its meanings rise in elevation like the heights of the heavens. At the beginning of the narration, it is stated that during the Night of Miʿrāj, the Prophet صلی اللہ علیہ وآلہ وسلم addressed the Exalted Lord with the question: “يَا رَبِّ! أَيُّ الْأَعْمَالِ أَفْضَلُ؟” “O my Lord! Which actions are the most excellent?” God, the Most High, replied: “لَيْسَ شَيْءٌ عِنْدِي أَفْضَلَ مِنَ التَّوَكُّلِ عَلَيَّ، وَالرِّضَا بِمَا قَسَمْتُ، يَا مُحَمَّدُ! وَجَبَتْ مَحَبَّتِي لِلْمُتَحَابِّينَ فِيَّ، وَوَجَبَتْ مَحَبَّتِي لِلْمُتَعَاطِفِينَ فِيَّ، وَوَجَبَتْ مَحَبَّتِي لِلْمُتَوَاصِلِينَ فِيَّ، وَوَجَبَتْ مَحَبَّتِي لِلْمُتَوَكِّلِينَ عَلَيَّ، وَلَيْسَ لِمَحَبَّتِي عِلْمٌ وَلَا غَايَةٌ وَلَا نِهَايَةٌ.” “Nothing is more excellent with Me than reliance upon Me and contentment with what I have apportioned. O Muḥammad! My love is obligatory for those who love one another for My sake, and My love is incumbent upon those who show compassion for My sake, and upon those who maintain bonds for My sake, and upon those who rely upon Me. And My love has neither measure, nor limit, nor end.” Thus begins a discourse on love—a love that is boundless and expansive, and indeed the order of existence revolves upon this very محور of love. In another passage it is stated: “O Aḥmad! Do not be like children who delight in glitter and color, and when something pleasant and sweet is given to them, they become heedless and forget everything.” At this point, the Prophet صلی اللہ علیہ وآلہ وسلم said: “O Lord! Guide me to an action that will bring me near to You.” He replied: “Make your night like your day, and your day like your night.” He asked: “How?” It was said: “In such a manner that your sleep becomes prayer, and that you do not fill your stomach completely.” In another portion it is stated: “O Aḥmad! My love belongs to the poor and the deprived. Draw near to them and sit close to their company, that I may be near to you, and distance yourself from the wealthy who are devoted to the world, and avoid their gatherings.” In yet another part it is said: “O Aḥmad! Consider the adornments of this world and those attached to it as hateful, and love the Hereafter and its people.” The Prophet asked: “O Lord! Who are the people of the world and the people of the Hereafter?” It was said: “The people of the world are those who eat excessively, laugh excessively, sleep excessively, and grow angry, yet show little gratitude. They neither apologize for wrongdoing nor accept apologies. They are negligent in obedience and bold in sin. Their hopes are long though their end is near, and they do not take account of their deeds. Their benefit to others is little, their speech is much, and they lack a sense of responsibility. Their concern is food and pleasure. They are ungrateful in blessings and impatient in hardship. They regard little service as much, and attribute to themselves what they have not done, and claim what is not their due. They speak constantly of their desires, recall the faults of others, and conceal their virtues.” The Prophet asked: “O Lord! Do they possess any other fault?” He replied: “O Aḥmad! Their ignorance and folly are immense. They do not humble themselves before those from whom they have learned, yet they imagine themselves to be wise, though in the sight of the knowledgeable they are ignorant and foolish.” Thereafter, the qualities of the people of the Hereafter are described: “They are modest; their ignorance is slight and their benefit to others abundant. People find comfort through them, while they themselves endure hardship. Their words are measured. They constantly take account of themselves and thus subject themselves to discipline. Their eyes sleep, but their hearts remain awake. Their eyes weep and their hearts are occupied with the remembrance of God. When others are recorded among the heedless, they are recorded among those who remember. At the beginning of blessings they praise God, and at their end they express gratitude. Their supplications are accepted, their needs fulfilled, and the angels rejoice in their presence… People die once, but they ‘die’ seventy times daily through striving against their own souls and desires…” He continues: “When they stand before Me in worship, they are like a solid structure; their hearts are free of all attachment to creation. By My majesty, I shall grant them a pure life, and at the end of their lives I shall take their souls Myself, open for them the gates of heaven, remove all veils before them, and command Paradise to adorn itself for them.” He further states: “O Aḥmad! Worship consists of ten parts, nine of which are in seeking lawful sustenance. When your food and drink are lawful, you are under My protection.” In another section it is said: “O Aḥmad! Do you know which life is most pleasant and most enduring?” He replied: “O Lord, I do not.” He said: “The pleasant life is that of one who is never heedless of My remembrance, never forgets My favor, is never ignorant of My right, and seeks My pleasure night and day. The enduring life is that in which one acts for salvation, regards the world as insignificant and the Hereafter as great, prefers My pleasure over his own, and constantly seeks My satisfaction… When he does this, I place a special love in his heart. I make his whole being Mine… I open the hearing of his heart so that he hears the unseen realities, and I open his inner sight so that he sees My majesty.” At the end, the narration concludes with these profound words: “O Aḥmad! If a servant were to perform the prayers equivalent to all the inhabitants of heaven and earth, and fast as much as they fast, and abstain from food like the angels, and wear no fine garments—yet if there remains in his heart even a trace of love for the world, desire for position, or attachment to its adornments—he will not dwell in My eternal abode nor be near Me, and I will remove My love from his heart.” “Peace and My mercy be upon you, وَالْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ.” These exalted words, which elevate the human soul toward the heavens and guide it toward the ascension to God, represent only a portion of this ḥadīth qudsī. Moreover, it is certain that beyond what has been conveyed in the sayings of the Prophet صلی اللہ علیہ وآلہ وسلم, there were further discourses, mysteries, and subtle indications on that night of intimacy and nearness—matters beyond the capacity of common hearing and understanding. Thus they remained concealed within the heart and soul of the Prophet صلی اللہ علیہ وآلہ وسلم, known only to a select few among his closest.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

See ayat 23 for tafseer.

After setting forth the discussions connected with tawhid, revelation, the Mi'raj, and the greatness of the One God in the heavens, the Quran now presents the refutation of the polytheism and absurd beliefs of the idolaters concerning their idols. It states: after knowing the greatness of God and His great signs and evidences, tell me — are "Lat" and "'Uzza" still... (أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّىٰ). And similarly "Manat" — their third idol mentioned after these two — can these images be the daughters of God and bring you any benefit or harm? (وَمَنَاةَ الثَّالِثَةَ الْأُخْرَىٰ). (Explanatory Note: Regarding these three idols a detailed discussion shall follow in the section on points of interest, God willing. What is noteworthy here is the expression "thalithah" — third — and "ukhra" — latter — used in connection with the idol Manat. Scholars have put forward a great many interpretations for these two expressions, most of which are unfounded straining. What appears most appropriate is that the importance of these idols in the view of the Arab polytheists follows the very order set forth in the verse — and on this basis Manat occupies the third rank, and its characterisation as "ukhra" is on account of its lateness in rank and station.) Is your share sons and His share daughters? (أَلَكُمُ الذَّكَرُ وَلَهُ الْأُنثَىٰ). Whereas in your view daughters are of lesser value than sons — to the point that when you hear that your wife has given birth to a daughter your face darkens with the intensity of grief and anger. If this is so, then this is an unjust division that you have maintained between yourselves and God (تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰ). (Explanatory Note: "Diza" means deficient, unjust, and unequal.) For you consider God's portion to be inferior to yours. In this manner the Quran mocks their absurdity and ridiculous notions — on one hand you bury daughters alive and regard them as a source of shame and disgrace, while on the other hand you consider the angels to be God's daughters. Not only do you yourselves worship them, but their lifeless statues in the form of idols are so venerable in your sight that you prostrate before them, seek refuge from them in difficulties, and ask your needs of them — this is in truth something laughable and shameful. From this it also becomes clear that at least many of the stone and wooden idols the Arabs worshipped were, in their imagination, the effigies of angels — angels whom they regarded as "rabb al-naw'" and the administrators and governors of the universe of existence, imagining that God bore toward them the relation of father to daughter. When these superstitions are set against another absurdity they entertained regarding daughters, the remarkable contradiction between them becomes one of the best witnesses to the groundlessness of their beliefs and notions. And how excellent that with just a few brief clauses the Quran, drawing a line of invalidity across all of it, exposes their ridicule and absurdity. From this it also becomes clear that the Quran's intent is in no way to accept the Age of Ignorance Arabs' belief in the difference between sons and daughters — rather, it wishes to use this method to present the opponent's own admitted premises against him, which in the terminology of logic is called "jadal." Otherwise, in the logic of Islam there is no difference in terms of human value and worth between sons and daughters, and nor are the angels sons or daughters — nor are they fundamentally the children of God, nor does God fundamentally have children. These are groundless assumptions built upon other groundless assumptions — but it is the best response to prove the weakness and feebleness of the thought and logic of these absurd idol-worshippers. In the final verse under discussion the Quran states categorically: these are nothing but names that you and your forefathers have invented — names that are meaningless and designations without any reality — and God has sent down no proof or argument for this whatsoever (إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ). (Explanatory Note: "Sultan" carries the meaning of dominance and mastery, and living and certain proofs are called "sultan" because they cause mastery over the adversary.) You possess neither a rational argument for this nor any proof through the way of revelation — and this is nothing but a handful of illusions and superstitions and hollow words. Finally it further states: they follow nothing but groundless conjectures and the desires of the ego — and all these imaginary matters are products of conjecture and the ego's desires (إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنفُسُ). (Explanatory Note: In "ma tahwa al-anfus" the "ma" is relative. The possibility has also been raised that it is a verbal noun — though there is no difference in the final result.) "Whereas guidance has come to them from their Lord" (وَلَقَدْ جَاءَهُم مِّن رَّبِّهِمُ الْهُدَىٰ) — but they close their eyes, turn their backs on it, and plunge into the darknesses of these illusions.

The Arab polytheists had many idols; however, among them three idols—Lāt, ʿUzzā, and Manāt—possessed particular importance and fame. Regarding the origin of these names, the identity of the first maker of these idols, their locations, and the tribes that worshipped them, numerous accounts and disagreements exist. Here, we confine ourselves to what is mentioned in Bulūgh al‑Arab fī Maʿrifat Aḥwāl al‑ʿArab. The first well‑known idol selected by the Arabs was the idol Manāt. It was constructed by ʿAmr ibn Luḥayy after he had transferred idol‑worship from Syria to Ḥijāz. This idol was placed near the Red Sea, in the region between Madinah and Makkah. All the Arabs showed it reverence and offered sacrifices to it, though the tribes of Aws and Khazraj held it in particular esteem. In the eighth year Hijrī, which was the year of the conquest of Makkah, when the Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) was on his way from Madinah to Makkah, he sent Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) to destroy it. Some time after the making of Manāt, the Arabs of the Age of Ignorance made the idol Lāt. It was in the form of a four‑sided stone and was placed in the land of Ṭāʾif, at a location where today the minaret to the left of the mosque of Ṭāʾif stands. Its custodians were mostly from the tribe of Thaqīf. When they embraced Islam, the Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) sent Mughīrah, who destroyed it and burned it in fire. The third idol selected by the Arabs of the Age of Ignorance was ʿUzzā. It was situated near Dhāt ʿIrq on the route from Makkah to Iraq, and Quraysh held it in very high regard. They would revere these three idols to such an extent that, while circumambulating the Kaʿbah, they would say: “وَاللَّاتِ وَالْعُزَّىٰ وَمَنَاةَ الثَّالِثَةَ الْأُخْرَىٰ، فَإِنَّهُنَّ الْغَرَانِيقُ الْعُلَىٰ، وَإِنَّ شَفَاعَتَهُنَّ لَتُرْتَجَىٰ.” “Lāt, ʿUzzā, and Manāt, the third and the last—these are the exalted cranes whose intercession is hoped for!” They considered them to be daughters of God (apparently regarding them as representations of angels whom they called the daughters of God). (Reference: Bulūgh al‑Arab fī Maʿrifat Aḥwāl al‑ʿArab, vol. 2, pp. 202–203) It is remarkable that, in naming these idols, they had apparently derived them from the names of God, adding signs of femininity so as to reflect that belief. Thus, “Lāt” originally had the form “al‑Ilāhah,” after which the letter “hāʾ” was omitted, resulting in “al‑Lāt.” According to this explanation, it should be written as “al‑Lāh” with a rounded tāʾ, but because in pause it changes to “hāʾ,” and might be confused with the word “Allāh,” it is written in the form “al‑Lāt.” Similarly, “al‑ʿUzzā” is the feminine form of “Aʿazz,” and “Manāt” is derived from “manā Allāh al‑shayʾ,” meaning something decreed by God. Some consider it derived from “nawʾ,” referring to certain stars which the Arabs believed brought rain upon rising, while others derive it from a root meaning “to shed blood,” because they would pour sacrificial blood before it. (Reference: first interpretation in al‑Kashshāf, second in Bulūgh al‑Arab) In any case, the Arabs held these idols in such high esteem that they named individuals after them, such as ʿAbd al‑ʿUzzā and ʿAbd Manāf. (Reference: Bulūgh al‑Arab, vol. 2, p. 302)

One of the earliest sources of shirk and the worship of two or multiple deities is the diversity of beings in the universe. Narrow‑minded individuals were unable to conceive that these numerous and varied entities present in the heavens and the earth could all be the creation of a single God (for they analogized upon themselves, who are generally capable of mastering only one or a few tasks). Consequently, they posited a separate deity for each category of existence, which they designated as a “rabb al‑nawʿ,” for example: the lord of the sea, the lord of the desert, the lord of rain, the lord of the sun, the lord of war, and the lord of peace. According to their belief, these imaginary deities—whom they sometimes identified with angels—were the rulers of the world. Whenever difficulty arose in any domain, they would seek refuge with the corresponding “rabb al‑nawʿ.” Since none of these entities were perceptible, they fashioned their images and began to worship them. These vain beliefs spread from Greece to other regions and eventually reached the land of Ḥijāz. However, because the Arabs, owing to the legacy of Abrahamic tawḥīd that endured among them, could not deny the existence of Allah, they combined these beliefs. While maintaining belief in God, they also adopted belief in angels, whom they regarded as having a familial (father‑daughter) relationship with God, and considered the idols of stone and wood to be their representations and images. The Qur’ān, in a brief yet comprehensive expression—such as that found in the verses above—declares that these are nothing but meaningless names and labels without any real referent, which you and your forefathers have arbitrarily devised without any evidence or proof. Neither can the so‑called deity of rain, to whom you have assigned a name, perform any function, nor can the imagined deities of the sun, sea, war, or peace accomplish anything. All things originate from God alone, and the entirety of existence is subject to Him. Moreover, the harmony and coordination among these diverse entities constitute the clearest proof of the oneness of their Creator. For if there were multiple deities, not only would such harmony not exist, but the result would inevitably be disorder and فساد in the whole cosmos, as it is stated: “لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا” (الأنبياء: ۲۲)

The sources of idolatry have thus become known to us; however, there are also certain psychological and intellectual roots of idolatry, which have been indicated in the preceding verses, namely unfounded conjectures and the following of base desires. It is a notion or conception that arises among ignorant individuals, which imitators adopt blindly, closing their eyes and ears, and passing it on from one to another. It is then transmitted from generation to generation. Moreover, a deity such as an idol—one that exercises no form of control over its worshippers, and acknowledges neither a hereafter, resurrection, nor reckoning, and admits neither paradise nor hell—grants them complete freedom. They turn to it only in times of difficulty and, in their imagination, seek assistance from it. This perception aligns well with their rebellious inclinations and opens the field for the fulfillment of their desires. In principle, base desire itself is among the greatest and most dangerous idols. It is the very source of the emergence of other idols and the principal factor behind the flourishing of idolatry.

During the course of this discussion—where we historically described the three Arab idols Lāt, ʿUzzā, and Manāt—we noted that they regarded these idols as exalted gharānīq, from whom they expected intercession. (gharānīq, the plural of ghurnūq, on the pattern of mazdūr, refers to a type of water bird, either white or black in color.) Thus, after mentioning the names of these idols, they would sometimes praise them with the phrases: “تلک الغرانیق العلیٰ وإن شفاعتهن لترتجی”. In some books, an absurd account has been narrated at this point, claiming that when the Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) reached the verse “أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى”, he (God forbid) himself added the two phrases: “تلک الغرانیق العلیٰ وإن شفاعتهن لترتجی.” This, it is alleged, caused the polytheists to rejoice, imagining that the Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) had inclined toward their doctrine of idol‑worship. Subsequently, when at the end of the sūrah people were called to prostration, the polytheists too prostrated along with the Muslims. This event supposedly spread widely as news of the conversion of the polytheists, reaching even the Muslim emigrants in Abyssinia, some of whom, overjoyed and reassured, returned to Makkah. (Reference: al‑Ṭabarī, Tārīkh, vol. 2, p. 75 ff.) However, as has been explained in detail in the commentary on verse 52 of Sūrat al‑Ḥajj, this is an unfounded attribution and a disgraceful fabrication, the falsity of which is evident from numerous evidences and contextual indicators. Those who invented this falsehood failed to consider that the Qur’ān itself, in the very verses under discussion, explicitly condemns idol‑worship and characterizes it as an empty illusion and the product of following vain desires. Furthermore, in the subsequent verses, the Qur’ān severely rebukes the beliefs of the idolaters, describing them as signs of disbelief, ignorance, and lack of awareness. It clearly commands the Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) to separate himself from them and to turn away from them. How could it possibly be that those two phrases originated from the Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam), or that the polytheists were so irrational as to hear those phrases yet ignore the following verses that explicitly repudiate idol‑worship, and then rejoice and prostrate at the conclusion of the sūrah? In reality, the fabricators of this story constructed it in a highly unskilled and uninformed manner, without proper reflection. It is possible that, at the moment when the Prophet recited the verse “أَفَرَأَيْتُمُ اللَّاتَ وَالْعُزَّى…”, Satan—or one of the satanic individuals among the assembled polytheists—interjected these two phrases, since they had already become part of their customary expressions through which they praised these idols. In this way, a group may have temporarily fallen into confusion. However, neither the prostration at the end of the sūrah nor any alleged inclination of the Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) toward idol‑worship has any validity. The entirety of Qur’ānic teachings and the biography of the Prophet testify that he never showed even the slightest inclination toward idol‑worship in any form, nor did he ever accept any compromise in this regard. Indeed, the essence of Islam is tawḥīd and “لَا إِلٰهَ إِلَّا اللَّهُ”. Thus, it is inconceivable that the Prophet of Islam (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) would compromise on the fundamental meaning and principle of Islam. Further arguments and evidences on this matter have already been presented in the commentary on verse 52 of Sūrat al‑Ḥajj (vol. 7, p. 584).

See ayat 26 for tafseer.

See ayat 26 for tafseer.

These verses continue setting forth and censuring the absurdity of idol-worship in the same manner, carrying forward the content of the preceding verses. First, describing the groundless desires and expectations the idol-worshippers entertained from their idols, it states: does a human being obtain whatever he desires? (أَمْ لِلْإِنسَانِ مَا تَمَنَّى). Is it possible that these lifeless and worthless bodies could stand in the divine court to intercede for him, or grant him refuge from the difficulties of this world and the next? Whereas this world and the next belong only to God: "so both the hereafter and this world belong to God" (فَلِلَّهِ الْآخِرَةُ وَالْأُولَىٰ). The world of causes revolves upon the axis of His will, and whatever any existent possesses is by the blessing of His being. Intercession too proceeds from Him and the resolution of difficulties lies in His hand of power. It is noteworthy that the hereafter is spoken of first and the world thereafter — for the matter that most occupies human thought is precisely salvation in the hereafter, and the sovereignty of God is more manifest in the next abode than in this one. In this manner the Quran completely dispels the hope of the polytheists in the intercession of idols and in the resolution of difficulties through them, removing from them the pretext: "we worship these idols so that they may intercede for us in the divine court" — وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِندَ اللَّهِ — "and they say: these are our intercessors with God" (Yunus — 18). There is also another possibility in the above two verses — that the human being, through his very failure to attain his desires and wishes, is drawn to recognise the Lord's existence. For in the first verse in the form of a rhetorical question it asks: does a human being attain all his desires? And since the answer to this question is definitively negative — that is, the human being never succeeds in the greater part of his desires and in the technical sense takes them with him to the grave — this very fact indicates that the governance of this world is in Another's hands and only His will holds sway over this universe. Hence the second verse states: "if this is so, then both the hereafter and this world belong to God." This meaning is analogous to what has appeared in the well-known words of 'Ali — peace be upon him: عَرَفْتُ اللَّهَ بِفَسْخِ الْعَزَائِمِ وَحَلِّ الْعُقُودِ وَانْكِسَارِ الْهِمَمِ — I recognised God through the breaking of firm resolves, the remaining incomplete of promises, and the falling short of ambitions. (Reference: Nahj al-Balaghah, Aphorisms, No. 250.) Combining this interpretation with the preceding one is also not remote. For further emphasis upon this matter in the final verse under discussion it is further stated: how many angels are there in the heavens whose intercession shall avail nothing — except after God gives permission for whomever He wills and is pleased with (وَكَم مِّن مَّلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَاءُ وَيَرْضَىٰ). Where the angels of heaven, despite all their greatness, are even collectively unable to intercede unless there is the Lord's permission and pleasure — what then can be expected of these mindless and worthless idols? Where the wings of swift-flying eagles fall away, what can powerless gnats do? Is it not shameful that you say: "we worship these idols so that they may be our intercessors in the divine court"? The expression "kam" — how many — here carries the meaning of universality — meaning no angel can intercede without His permission and pleasure — for this expression is sometimes used in Arabic to mean a multitude, just as the word "kathir" in verse 70 of Surah al-Isra' carries the meaning of universality: وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا — We have preferred them over many of those We have created. Similarly in verse 223 of Surah al-Shu'ara' regarding the satanic forces: وَأَكْثَرُهُمْ كَاذِبُونَ — and most of them are liars — whereas we know they are all liars. (Explanatory Note: In "shafa'atuhum" the plural pronoun, despite "malak" being singular, is on account of attending to the import of the discourse which carries a plural meaning.) As for the difference between "idhn" and "rida'" — permission and pleasure — it consists in the fact that "idhn" is used where someone grants permission for something, and since sometimes a person grants permission while not being inwardly pleased, in the above verse "rida'" has been added after "idhn" for the purpose of emphasis. Although in relation to God the Almighty, "idhn" is not separate from "rida'" and dissimulation carries no meaning in His regard.

Desire and longing arise from the limitation of human capacity and human weakness. Whenever a person becomes attached to something but is unable to attain it, that attachment takes the form of desire and longing. If, however, every object of desire were immediately attainable, and whatever one wished were granted at once, then longing would have no meaning. At times, human aspirations are genuine and originate from an elevated spirit; in such cases, a person surpasses others in knowledge, piety, and character. But often these desires are false, and in contrast to true aspirations, they become a cause of heedlessness, ignorance, and stagnation—for example, the wish for eternal life, the desire to remain forever upon the earth, the ambition to possess all wealth, or to exercise dominion over all people, and similar illusions. For this reason, Islamic traditions encourage the cultivation of noble desires. In one report, the Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) is quoted as saying: “مَن تَمَنَّى شَيْئًا وَهُوَ لِلَّهِ عَزَّ وَجَلَّ رِضًى لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يُعْطَاهُ” “Whoever desires something that entails the pleasure of God, he will not depart from this world until it is granted to him.” (Reference: Bihār al‑Anwār, vol. 71, p. 261, bāb thawāb tamannī al‑khayrāt) Some traditions further indicate that if such a desire is not fulfilled in this world, its reward will nevertheless be granted. (Same reference)

The final verse is among those verses that provide information, through the agency of angels, explaining the possibility of intercession (shafā‘ah), wherein they possess the right of intercession by the permission (idhn) and pleasure (riḍā) of God. The Prophets and the infallible awliyāʾ, by priority (bi-ṭarīq al-awlā), are more entitled to such a right. However, it should not be forgotten that the aforementioned verse explicitly states that this intercession will not occur unconditionally; rather, it is contingent upon the permission and pleasure of God. And since His permission and pleasure are not granted without حجت و کتاب, therefore there must exist a connection between the human being and Him so that He may permit, on his behalf, His نزدیک مقربانِ درگاہ to intercede. This is the point at which the hope of intercession assumes the form of a تربیتی مکتب for the human being and prevents the severance of all his ties with God. [Explanatory Note: The expression "مَن یَشَاءُ" appearing in the above verse may refer either to those human beings for whom God grants permission for intercession, or to those angels whom He grants permission to intercede; however, the first احتمال appears more appropriate.]

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

These verses continue setting forth the same subject as the preceding verses in the context of negating the polytheists' beliefs. First it states: those who do not believe in the hereafter give the angels the name of females (إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ لَيُسَمُّونَ الْمَلَائِكَةَ تَسْمِيَةَ الْأُنثَىٰ). Indeed, such base and shameless speech proceeds only from those who do not hold the belief in reckoning and recompense — for if they believed in the hereafter they would not speak with such boldness about a matter for which they possess not even the slightest proof, while rational arguments in fact indicate that God has no offspring and the angels are not His daughters. The expression "tasmiyat al-untha" alludes to what was set forth in the preceding verses — that these are meaningless names and designations without any reality, or in other words, they amount to nothing beyond a mere name and possess no factual or real existence. Then, alluding to a clear proof of the invalidity of this naming, it further states: they have no knowledge or certainty about this — they follow only groundless conjecture, whereas conjecture can never make anyone independent of the truth and never leads anyone to the truth (وَمَا لَهُم بِهِ مِنْ عِلْمٍ إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا). It is self-evident that "zann" — conjecture — has two different meanings. Sometimes it carries the meaning of groundless surmise, which according to the expressions of the preceding verses is on a par with ego-desire and illusions and superstitions — and this is the meaning intended in the verses under discussion. The second meaning is conjecture that is reasonable and acceptable, which most often accords with reality and forms the basis of the actions of rational people in daily life — such as the testimony of witnesses in a court of law, the statement of experts, the apparent meanings of words, and similar matters. If this kind of conjecture were removed from human life and reliance placed only upon definitive certainty, the system of life would collapse entirely. There is no doubt that this kind of conjecture is not what these verses intend, and the verses themselves contain many indications of this. In other words, the second kind is in reality a form of customary knowledge, not conjecture and surmise. Accordingly, those who use this verse and similar verses to argue for the categorical negation of the probative force of conjecture are not presenting an acceptable argument. It is also noteworthy that in the terminology of jurists and scholars of legal theory "zann" carries the meaning of "i'tiqad rajih" — a preponderant conviction — whereas in the language it has a broad meaning that extends even to illusion and weak probabilities, and the conjecture of the idol-worshippers was of this latter kind. Some absurdity would appear in their minds in the form of a weak probability, the ego-desire would then rise to act upon it and embellish it, while the opposing and more powerful probability would be forgotten — and it would gradually take on the form of an entrenched belief, though it had no foundation whatsoever. Then, in order to show that this group is not one of reasoned argument and logic and that love of the world and forgetting God has plunged them into the pit of these illusions and superstitions, it further states: since this is so, turn away from those who have turned away from Our remembrance and desire nothing but the life of this world and give them no heed, for they are not worthy of discourse (فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا). Some exegetes hold that by "dhikr Allah" the Quran is meant, and sometimes the possibility has been given that rational arguments and proofs leading the human being to God are intended. The possibility has also been raised that it refers to the very remembrance of God that is the opposite of heedlessness. However, the apparent sense is that this expression carries a broad meaning encompassing every kind of turning toward God — whether through the Quran, through rational proof, through the way of the Sunnah, or through the remembrance of the Resurrection. Incidentally, a point also emerges from the verse: there is a connection between heedlessness of God's remembrance and absorption in material things and the glitter of the world — and it is noteworthy that there is a reciprocal causal relation between these two. Heedlessness of God's remembrance drives the human being toward worldliness, just as worldliness causes the human being to become heedless of God's remembrance — and both accompany pursuit of ego-desire. And naturally the superstitions that are consonant with these present themselves before the human being and gradually transform into a fixed belief. It hardly needs mention that the command to turn away from this group does not conflict in any way with the propagation of the prophetic mission, which is the Prophet's primary duty — since warning, propagation, and giving glad tidings are specific to occasions where there is some probability of effect. Where the certainty of no effect exists, one's energies must not be spent in vain — and after completing the proof one should withdraw. It is also noteworthy that this command is not specific to the Prophet but encompasses all those who call toward the path of truth, so that they direct their precious propagational energies toward places where there is hope of effect — but the proud, blackhearted worldly-minded, for whose guidance there is no hope, should be left to their own state after the completion of proof, so that God may render His judgment regarding them. In the final verse under discussion, to further establish the intellectual degradation of this group, it states: "that is the extent of their knowledge" (ذَٰلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ). Their thought reaches its highest point at fabricating the tale of the angels being God's daughters and floundering in the darknesses of illusions and superstitions — and that is the furthest point of their aspiration: to forget God and turn toward the world, selling all their human dignity and worth in exchange for silver and gold. Finally it states: your Lord knows well those who have gone astray from His path and He knows well those who are guided (إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَىٰ). The clause "dhalika mablaghuhum min al-'ilm" may be an allusion to superstitions such as idol-worship and regarding the angels as God's daughters — meaning this group's ultimate knowledge and awareness is precisely these illusions — or it may be an allusion to their worldliness and captivity in material things, meaning their ultimate understanding and consciousness is that they have contented themselves with sleep and food, ease and pleasure, and the transient and perishable goods and glitter of the world. In a well-known supplication transmitted from the Noble Prophet of Islam in the devotional acts of the month of Sha'ban, this appears: وَلَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا وَلَا مَبْلَغَ عِلْمِنَا — O God, do not make the world our greatest preoccupation and the ultimate limit of our knowledge and awareness. (Explanatory Note: This supplication, without the indication that it is connected with the devotional acts of Sha'ban, also appears in Majma' al-Bayan and some other tafsir works under the verse under discussion.) The close of the verse is an allusion to the reality that God knows well both those who are astray and those who are guided — making the former the objects of His wrath and the latter the objects of His grace, and He shall recompense each in the Resurrection according to their deeds.

It is noteworthy that in the above verses, despite affirming knowledge and awareness for those who are world‑worshipping, they are nevertheless regarded as misguided. This indicates that, in the view of the Qur’an, those forms of knowledge whose ultimate and essential aim is solely the acquisition of material gains, without any higher objective beyond that, do not constitute true knowledge; rather, they are deviation and misguidance. It is also striking that all the misfortunes found in the contemporary world—wars, bloodshed, ظلم و ستم, تجاوزات, فسادات, and آلودگیاں—originate from these misguidance‑producing forms of knowledge. The ultimate extent of their knowledge is confined to the life of this world, and the horizon of their vision does not extend beyond animalistic needs and necessities. Indeed, so long as knowledge does not become an instrument for elevated purposes, it is ignorance; and so long as it does not serve as a سرچشمہ for the نورِ ایمان and a means along its path, it constitutes deviation and misguidance.

See ayat 32 for tafseer.

Since the preceding verses contained discussion of God's knowledge regarding those who are astray and those who are guided, the verses under discussion continue that discourse by further stating: "whatever is in the heavens and whatever is in the earth belongs to God" (وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ). Absolute ownership in the universe of existence belongs to Him and absolute sovereignty too belongs to Him — and on this basis the governance of the universe of existence is also in His hands. This being so, no one other than Him is deserving of worship and intercession. His greatest aim and purpose in creating this vast creation is to advance the human being — the choicest flower of the universe of existence — along the path of perfection and ascent through providential and legislative programmes and through the education and formation of the prophets. Hence at the close of the verse, as the consequence of this ownership, He states: "the purpose is to recompense the evildoers for their evil deeds and to reward the righteous for their good deeds with what is finest" (لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَىٰ). (Explanatory Note: The "lam" in "li-yajziya" is "lam al-ghayah" — the lam of purpose — and accordingly recompense and punishment constitute the purpose and goal of creation. Some have taken it as related to the word "a'lam" in the preceding verse and considered the clause "wa lillahi ma fi al-samawati wa ma fi al-ard" a parenthetical — but this possibility appears remote.) Then, praising and describing this group of the righteous, it states: "they are those who avoid major sins and indecencies, except for lapses" (الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ). "Kaba'ir" is the plural of "kabirah." "'Ithm" in origin means that action which keeps the human being away from good and reward — hence it is generally applied to sins. "Lamam" — on the measure of "qalam" — according to Raghib in al-Mufradat means drawing near to sin, and minor sins are also called "lamam." The word is originally from the root "ilmam" meaning to approach something without actually doing it, and is sometimes applied to small and few things as well — its application to minor sins is also on this basis. Exegetes have presented roughly similar interpretations of "lamam" — some interpreting it as "minor sin," some as the intention toward disobedience without actually committing it, and some as "sins of little importance." It has also sometimes been said that "lamam" encompasses every kind of sin, whether great or small, provided it has not become a habit and occurs only occasionally and the person, becoming aware, repents from it. Various interpretations have also appeared in Islamic traditions for this word. In one tradition transmitted from Imam al-Sadiq — peace be upon him — he stated in interpretation of this verse: هُوَ الذَّنْبُ يَلِمُّ بِهِ الرَّجُلُ فَيَمْكُثُ مَا شَاءَ اللَّهُ ثُمَّ يَلِمُّ بِهِ بَعْدُ — this refers to the sin a person falls into, then refrains from for a period as long as God wills, then falls into again — but it is never a permanent practice for him. (Reference: al-Kafi, Vol. 2, Kitab al-Iman wa al-Kufr, chapter on al-Lamam, p. 320.) In another tradition from the same Imam: اللَّمَمُ الرَّجُلُ يَلِمُّ بِهِ الذَّنْبُ فَيَسْتَغْفِرُ اللَّهَ مِنْهُ — lamam is when a person commits a sin and then seeks God's forgiveness for it. (Reference: al-Kafi, Vol. 2, p. 320.) Other traditions have also been transmitted with the same purport. The contextual indications within the verse also attest to the meaning that "lamam" refers to those sins that occasionally occur from a person who then, becoming aware, abandons them — for the exception of "lamam" from "kaba'ir," bearing in mind that the apparent sense of an exception is a connected exception, is a witness to this meaning. Moreover, the Quran in the subsequent clause states: إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ — indeed your Lord is vast in forgiveness — which also evidences that some sin has occurred for which the Lord's forgiveness is required, and not merely intention toward sin or approaching it without committing it. In any case, the intent is that the righteous may have experienced a lapse — sin runs contrary to their nature and disposition, their soul and heart remain ever pure, and impurities are of a transient nature. Hence as soon as they sin they become remorseful and entreat God for forgiveness, as stated in verse 201 of Surah al-A'raf: إِنَّ الَّذِينَ اتَّقَوْا إِذَا مَسَّهُمْ طَائِفٌ مِّنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُم مُّبْصِرُونَ — the God-fearing, when satanic temptations circling around them come to affect them, remember God and thereupon they are restored to sight. A parallel of this meaning also appears in verse 135 of Surah Al 'Imran in the description of the "muttaqin and muhsinin": وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ — they are those who, when they commit an indecency or wrong their own souls, remember God and seek forgiveness for their sins. All of this attests to the interpretation set forth for "lamam." The discussion is concluded here with another tradition of Imam al-Sadiq — peace be upon him — which he gave in answer to a question about the interpretation of the verse under discussion: اللَّمَّامُ الْعَبْدُ الَّذِي يَلِمُّ بِالذَّنْبِ بَعْدَ الذَّنْبِ لَيْسَ مَا سَلِيقَتُهُ أَيْ مِنْ طَبِيعَتِهِ — the perpetrator of lamam is the servant from whom a sin occasionally occurs but whose nature and disposition are not such. (Reference: al-Kafi, Vol. 2, p. 320.) At the close of the verse, for the purpose of emphasising the justice of the Lord in the matter of recompense and punishment, mention is made of His boundless knowledge encompassing all servants and their deeds. He states: "He is most aware of you from the time He created you from the earth and when you were foetuses in the wombs of your mothers" (هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ). (Explanatory Note: "Ajinnah" is the plural of "janin" — meaning the child in the mother's womb.) The creation of the human being from the earth is either with reference to the original creation through the method of Adam — peace be upon him — who was fashioned from clay, or with reference to the fact that all the materials constituting human existence are derived from the earth, which through nutrition participate in the composition of the sperm and thereafter have effect in the developmental stages of the foetus. In any case, the import is: God was aware of all the details of your existence from the very time when the particles of your being were among the particles of the earth's clay, and from the very day when you were an insignificant drop of sperm in the mother's womb, within the dark veils of the womb. In these circumstances, how is it possible that He could be unaware of your deeds? This expression is incidentally a preamble for the subsequent discourse in which He states: "do not commend yourselves and speak of your own purity and outward rectitude, for He knows the God-fearing best" (فَلَا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ). He has no need for your self-introduction nor for the elaboration and detail of your righteous deeds. He is aware of your deeds and the scale of the sincerity of your intentions — indeed He knows you better than you know yourselves and is fully acquainted with your inner qualities and outward deeds. Some exegetes have stated that this verse was revealed concerning a group who, after performing their prayers and fasting, would begin praising themselves and say: "our prayer was of such a kind and our fast was of such a kind!" Thereupon the above verse was revealed and prohibited them from this. (Reference: Ruh al-Ma'ani, Vol. 7, p. 55.)

In these verses, reference is again made to the knowledge of God and its boundless scope; however, this expression is a novel one, for it emphasizes those aspects that belong to the most hidden and most complex states of the human being: 1. The state of the creation of man from خاک, in which even to this day the intellects of expert scholars remain astonished as to how the coming into existence of a living being from a lifeless entity is possible. Such an occurrence has, with certainty and definitiveness, taken place in past times, whether in relation to the human being or other living creatures; yet under what conditions it occurred remains unknown. This issue is so complex and full of mystery that its secrets have, to this day, remained concealed from the knowledge and understanding of humankind. 2. The mysterious transformations of human existence during the embryonic stage likewise constitute one of the most enigmatic states among the conditions of human creation. Although a rudimentary discovery of it has been made by human knowledge and understanding, nevertheless, with regard to the جنین, there still remain numerous mysterious issues and unanswered questions. That Being who is aware of all the secrets of these two states of human existence, of its transformations and changes, and who guides, leads, and nurtures it, how is it possible that He would not be aware of its actions and deeds and would not grant to each individual the recompense that is due to him? Thus, this infinite knowledge is the foundation of His absolute justice (ʿadālat-i muṭlaqah). Provide your feedback on BizChat

Regarding the major sins — to which several Quranic verses allude (Surah al-Nisa' — verse 31, Surah al-Shura — verse 37, and the verses under discussion) — considerable disagreement has arisen both among exegetes on one hand and among jurists and hadith scholars on the other. Some hold all sins to be major, since every sin is great in relation to God Most High. Others have considered the major and minor to be a relative matter, regarding every sin as minor in comparison to a more serious sin and as major in comparison to a lesser one. Some have taken the criterion of a sin being major to be the explicit mention of divine punishment for it in the Quranic text. It has also sometimes been said that every sin for which a prescribed legal penalty is applied is a major sin. But the most sound position is to say — bearing in mind that the expression "kabirah" is indicative of the gravity of a sin — that every sin in which the following conditions are found shall be counted as a major sin: A. Sins with which God has threatened punishment. B. Sins designated as major in the view of the legal authorities and in the language of the traditions. C. Sins counted in the legal sources as greater than those sins which are themselves part of the major sins. D. And finally, sins whose being major has been explicitly stated in reliable traditions. In the Islamic traditions the number of the major sins has been variously reported. In some they are enumerated as seven — the taking of life, disobedience to parents, usury, returning to the abode of unbelief after emigration, accusing chaste women of fornication, consuming the property of orphans, and fleeing from jihad. (Reference: Wasa'il al-Shi'ah, Vol. 11, Abwab Jihad al-Nafs, chapter 46, hadith 1.) In certain other traditions the number is also given as seven but with the difference that in place of the rights of parents the expression "kullu ma awjaba Allahu 'alayhi al-nar" — every sin upon which God has made Hell obligatory — appears. In some other traditions the number is given as ten, in some as nineteen, and in others a considerably larger number is found. (Explanatory Note: For further elaboration see the above source — chapter 46 of Abwab Jihad al-Nafs — where 37 traditions have been cited concerning the determination of the major sins.) The divergence in enumerating the number of the major sins is on account of the fact that not all major sins are equal — some among them are of greater importance, in other words they are "akbar al-kaba'ir" — the greatest of the major sins — and on this basis there is no contradiction among the various reports.

The evil of this act is such that it has become proverbial: تَزْكِيَةُ الْمَرْءِ نَفْسَهُ قَبِيحَةٌ — self-commendation is an ugly and reprehensible act. The primary source of this reprehensible act is not knowing oneself — for if a person truly knows himself, recognises his own smallness before the greatness of the Lord, the insignificance of his deeds before the weighty responsibilities upon him, and the immensity of the blessings God has bestowed upon him, then he shall never set foot upon the path of self-praise. Pride and heedlessness, self-aggrandisement, and the notions of the Age of Ignorance are other causes and incentives for this reprehensible act. Since self-praise declares the belief that one has reached perfection, it becomes a cause of lagging behind and stagnation — for the secret of perfection and advancement lies in acknowledging one's own shortcomings and deficiencies and accepting the existence of faults and weaknesses. It is on this basis that the awliya' of God always acknowledged their own shortcomings before divine duties and responsibilities and would forbid people from self-praise and regarding their own deeds as great. In a tradition from Imam al-Baqir — peace be upon him — in interpretation of the verse under discussion "fa-la tuzakku anfusakum," it is stated: لَا يَفْتَخِرْ أَحَدُكُمْ بِكَثْرَةِ صَلَاتِهِ وَصِيَامِهِ وَزَكَاتِهِ وَنُسُكِهِ لِأَنَّ اللَّهَ عَزَّ وَجَلَّ أَعْلَمُ بِمَنِ اتَّقَىٰ — none of you should boast of the abundance of his prayers, fasting, almsgiving, and rites of Hajj and 'umrah, for God Almighty knows best who among you is God-fearing. (Reference: Nur al-Thaqalayn, Vol. 5, p. 165.) Amir al-Mu'minin — peace be upon him — in a letter to Mu'awiyah containing most important matters, states: وَلَوْلَا مَا نَهَى اللَّهُ عَنْهُ مِنْ تَزْكِيَةِ الْمَرْءِ نَفْسَهُ لَذَكَرْتُ ذَاكِرًا فَضَائِلَ جَمَّةً تَعْرِفُهَا قُلُوبُ الْمُؤْمِنِينَ وَلَا تَمُجُّهَا آذَانُ السَّامِعِينَ — had it not been that God has forbidden self-praise, one would enumerate many virtues of which the hearts of the believers are well aware and the ears of listeners do not refuse to hear — by "one" the Imam means himself. (Reference: Nahj al-Balaghah, Letter 28.) A detailed discussion on this subject has also appeared in Vol. 3 under verse 49 of Surah al-Nisa'. It must be clarified here that sometimes necessities demand that a person introduce himself with all the distinctions and qualities that he possesses — for without it sacred aims and objectives are trampled underfoot. There is a great difference between this kind of speech and self-praise and self-commendation. An example of this is the sermon of Imam al-Sajjad — peace be upon him — in the Mosque of Damascus, when he wished to introduce himself and his family and the Ahl al-Bayt to the people of Syria so that the conspiratorial scheme of the Banu Umayyah regarding the martyrs of Karbala's supposed Kharijite character would be foiled and their satanic design reduced to nothing. In one tradition Imam al-Sadiq — peace be upon him — is also reported to have said, when people asked him about self-praise and commending oneself: "at times it becomes necessary on account of certain needs." He then cited in argument two occasions from the speech of the prophets that appear in the Quran — first, Joseph — peace be upon him — who proposed to the 'Aziz of Egypt that he be appointed as the treasurer of the land of Egypt, saying: إِنِّي حَفِيظٌ عَلِيمٌ — I am a knowledgeable and trustworthy keeper (Yusuf — 55). And second, God's great prophet Hud — peace be upon him — who addressing his people stated: إِنِّي لَكُمْ نَاصِحٌ أَمِينٌ — I am a trustworthy well-wisher for you (al-A'raf — 68).

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

Most exegetes have transmitted separate occasions of revelation (shaʾn al‑nuzūl) for the aforementioned verses; however, these occasions of revelation are not mutually harmonious. Among them, the two most well‑known are as follows: 1. It is reported that these verses concern the incident of ʿUthmān. He possessed abundant wealth and used to spend from his property. One of his relatives, a man named ʿAbd Allāh b. Saʿd, said to him: “If this continues to be your condition, a day will come when nothing will remain with you.” ʿUthmān said: “I have committed many sins; therefore, I wish, through this means, to attain the pleasure of God and His pardon and forgiveness.” ʿAbd Allāh said: “If you give me your riding camel along with its equipment, I will take all your sins upon my own neck.” ʿUthmān did so, took witnesses to this agreement, and thereafter refrained from spending. Then the above verses were revealed, strongly condemning this act and clarifying the reality that no person can bear the sin of another upon his shoulders, and that every individual shall receive the outcome of his own striving and effort. [Explanatory Note: This occasion of revelation has been transmitted by Ṭabrisī in Majmaʿ al‑Bayān, and also by other exegetes such as Zamakhsharī in al‑Kashshāf and Fakhr Rāzī in al‑Tafsīr al‑Kabīr. After نقل it, Ṭabrisī further states that this shaʾn al‑nuzūl has been transmitted from Ibn ʿAbbās, Kalbī, and a group of exegetes.] 2. This verse concerns Walīd b. Mughīrah. He came to the Prophet (ṣallā Allāhu ʿalayhi wa-Ālihi wa-sallam) and inclined toward the religion of Islam, whereupon some of the polytheists reproached him and said: “You have abandoned the religion of our forefathers and consider them misguided, and you suppose that they are in the Fire of Hell?” He said: “Indeed, I have become fearful of the punishment of God.” The reproaching person then said: “If you give me a portion of your wealth and return to polytheism, I will take your punishment upon my own neck.” Walīd b. Mughīrah did so, but he did not pay the amount he had undertaken except for a small part of it. Then the aforementioned verse was revealed, condemning his turning away from faith. [Explanatory Note: This shaʾn al‑nuzūl has also been transmitted in Majmaʿ al‑Bayān, al‑Qurṭubī, Rūḥ al‑Bayān, and certain other tafāsīr.]

The preceding verses contained discussion of the fact that God shall punish the evildoers in recompense for their evil deeds and reward the righteous — and since some might suppose that one person is punished in place of another, or that someone takes another's sins upon his own neck, these verses come to negate that illusion and elaborate upon this important Islamic principle that the consequence of every person's deeds returns only to himself. First it states: have you seen the one who turned away from Islam — or from giving — (أَفَرَأَيْتَ الَّذِي تَوَلَّىٰ). "And gave a little — or gave some property — then held back" — under the supposition that another can carry his burden of sins upon his own shoulders (وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰ). (Explanatory Note: "Akda" is originally from "kadyah" — on the measure of "hijrah" — meaning the hardness and rigidity of the earth, and was subsequently applied to miserly and withholding people.) "Does he possess knowledge of the unseen and does he see that others can take his sins upon their shoulders?" (أَعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ). Who has returned from the Day of Resurrection and brought them the news that people can accept a bribe and take others' sins upon their necks? Or who has come from God's side and informed them that God is pleased with this arrangement? Is there any other explanation than that they have fabricated some illusions in their hearts and have entangled themselves in these illusions in order to escape their responsibilities? After this severe objection, the Quran presents a universal principle that has also appeared in other heavenly religions, stating: has the person who has withheld his giving — or faith — on the basis of these imaginary promises and wishes to free himself from divine punishment by paying a little property not been informed of what was revealed in the books of Moses? (أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ). And similarly of what was revealed in the scriptures of Ibrahim — that same Ibrahim who fulfilled his obligation fully (وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ). (Explanatory Note: "Waffa" is from the root "tawfiyah" meaning bestowing and fulfilling completely.) That great prophet who fulfilled all the covenants and pledges of God, discharged the right of his prophetic mission, and was not intimidated by any difficulty, threat, or harm in connection with propagating His religion. That same person who passed through multiple trials — to the point of taking his son to the place of sacrifice by God's command and placing the blade upon his throat — and emerged from all these trials with his head held high, and upon whom God conferred the exalted station of leadership and imamate over creation, as stated in verse 124 of Surah al-Baqarah: وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا — recall when his Lord tried Ibrahim with certain commands and he fulfilled them all, and He said: I have made you an imam and leader for the people. Some exegetes have stated in elaboration of this verse: بَذَلَ نَفْسَهُ لِلنِّيرَانِ وَقَلْبَهُ لِلرَّحْمَٰنِ وَوَلَدَهُ لِلْقُرْبَانِ وَمَالَهُ لِلْإِخْوَانِ — Ibrahim surrendered his self to the fire in God's path, his heart to the All-Merciful God, his son for sacrifice, and his wealth for his brothers and friends. (Reference: Ruh al-Bayan, Vol. 9, p. 246.) "Has he not been informed that in all these heavenly books it has come down that no soul bears the burden of another's sin?" (أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ). "Wizr" is originally derived from "wazr" — on the measure of "khatar" — meaning mountain refuges, and subsequently came to be used for a heavy burden on account of the resemblance it bears to the large stones of mountains. It was then applied to sin as well, since sin places a heavy burden upon the human being's shoulder. "Wazirah" means the human being who bears the burden of sin. (Explanatory Note: "Wazirah" being feminine is because it is an attribute of "nafs" which is elided — and similarly "ukhra" being feminine.) Then for further clarification it states: "has he not been informed that in those heavenly books it has come that the human being shall have nothing except his own striving and effort?" (وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ). (Explanatory Note: In "ma sa'a" the "ma" is a verbal noun particle.) "Sa'y" is originally in the meaning of moving swiftly on a path at a speed not quite reaching running — but generally this word is used in the sense of striving and effort, since in the course of works the human being moves swiftly, whether in good works or evil. It is noteworthy that the verse does not say that the human being's portion is what he has done, but rather the striving and effort he has made — alluding to the fact that what is important is the striving and effort, even if the human being does not temporarily reach his aim and objective, for if his intention is good God shall give him a good recompense — for He is the purchaser of intentions and resolves, not only of accomplished deeds. "And has he not been informed that his striving and effort shall soon be seen?" (وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ). Not only the results of this striving and effort — whether in the way of good or evil — but his very deeds themselves shall be manifest before him on that Day, as stated elsewhere: يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا — the day when every person shall find what good deeds he has done present before him (Al 'Imran — 30). And regarding the witnessing of good and evil deeds on the Day of Resurrection, verses 7-8 of Surah al-Zilzal state: فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ — whoever has done even an atom's weight of good shall see it and whoever has done an atom's weight of evil shall see it. Thereafter he shall be recompensed for his deed with the most complete recompense (ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ). (Explanatory Note: The substitute for the subject of "yujza" is a pronoun returning to "insan" and the pronoun attached to it returns to "'amal" with the omission of the preposition, the implied reading being: "thumma yujza al-insanu bi-'amalihi — aw 'ala 'amalihi — al-jaza'a al-awfa." Zamakhshari in al-Kashshaf says it is possible that the preposition is not implied, since one says "yujza al-'abdu sa'idan" — though it should be noted that generally one says "jazahu Allahu 'ala 'amalihi" and "jazahu Allahu 'amalahu" is not correct. The expression "al-jaza'a al-awfa" may be either a second object of "yujza" or an absolute object.) By "jaza' awfa" is meant a recompense that precisely and exactly corresponds to the deed — though this is not in conflict with the divine additional favour of ten-fold or sometimes thousand-fold recompense in connection with righteous deeds. The interpretation of some exegetes that "jaza' awfa" in relation to good deeds means greater recompense does not appear sound — for this verse encompasses sins as well, and indeed the original discourse of the verse is precisely concerning "wizr" and sin — reflect carefully.

In the above verses, reference has been made to three fundamental principles of Islam which were also recognized as established doctrines in earlier divine scriptures: (a) Every individual is responsible and accountable for his own sins. (b) In the Hereafter, each person’s share is only that which he has striven for. (c) God will recompense every individual fully in accordance with his deeds. In this manner, the Qur’an draws a line of invalidation over many superstitions and false beliefs that exist among the general population or have, at some point, taken the form of doctrinal assumptions within certain religions. By this method, the Qur’an not only refutes the belief held by the Arab polytheists during the Age of Ignorance—that one person could bear the burden of another’s sins—but also rejects the well‑known doctrine prevalent among Christians, that God sent His son, the Messiah, into the world so that he might be crucified, endure suffering, and bear the burden of the sins of sinners upon himself. Similarly, it condemns the reprehensible practices of certain clerical groups who, during the medieval period, sold indulgences and certificates of entitlement to Paradise, and who, even in later times, have continued the notion of the forgiveness of sins in such a manner. The logic of reason likewise demands that every person is responsible for his own actions and will benefit only from his own deeds. This Islamic doctrine compels human beings to strive and exert effort in righteous actions, rather than seeking refuge in superstition or attempting to place the burden of their sins upon others. It encourages avoidance of wrongdoing; and if a lapse occurs, it directs the individual to return, repent, and make amends for what has passed. The effect of this educational doctrine upon human beings is fully evident and undeniable, just as the harmful effects of the destructive beliefs of the Age of Ignorance are also clear to all. It is true that these verses primarily speak of striving for the Hereafter and witnessing its reward therein; however, their scope also encompasses worldly life. In this sense, believers are not to remain passive, waiting for others to act on their behalf or to resolve the difficulties of society. Rather, they must themselves rise with determination and engage in effort and struggle. From these verses, a juridical principle in matters of punishment and judgment may also be derived: penalties are to be imposed only upon the actual perpetrators of wrongdoing, and no person may assume the punishment of another.

As has been explained, these verses—by contextual indication from what precedes and follows—refer to human striving for the Hereafter. Nevertheless, since this principle rests upon a firmly established rational rule, its implication can be generalized, extending also to worldly efforts, as well as to worldly rewards and punishments. However, this does not support the interpretation advanced, under the influence of socialist thought, by some who argue in an arbitrary manner that the meaning of the verse is that ownership is acquired solely through labor. On this basis, they attempt to invalidate the laws of inheritance, muḍārabah, and leasing or rental agreements. It is noteworthy that such individuals claim adherence to Islam and even cite Qur’ānic verses in support of their arguments, whereas the law of inheritance is among the definitive principles of Islam. Similarly, zakāt and khums are established, although neither the heir has exerted effort in acquiring the property of the deceased, nor the recipients of khums and zakāt have done so. The same applies to bequests and vows, all of which are explicitly recognized in the Qur’ān. In other words, this is a general principle, yet, as with most principles, exceptions also exist. For example, the rule that a son inherits from his father is a general principle; however, if the son is the murderer of his father or renounces Islam, he is deprived of inheritance. Likewise, the principle that each person receives the result of his own effort [this principle appears in the story of Mūsā and Shuʿayb in Surah al‑Qaṣaṣ, verse 27] holds true; yet there is no impediment to transferring this right, in accordance with contractual arrangements such as leasing—which itself is a Qur’ānic principle—or through bequest and vow, both of which are also established in the Qur’ān.

The following questions arise at this point, which require clarification: First, if the share of every human being in the Hereafter is only the result of his own effort and striving, then what is the meaning of intercession (shafāʿah)? Second, in Sūrat al‑Ṭūr, verse 21, regarding the people of Paradise, it is stated: “وَأَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ” that is, “We shall join their offspring with them,” although the offspring themselves have not exerted any effort in this regard. Furthermore, it is reported in Islamic traditions that when a person performs righteous deeds, the benefit of those deeds may also reach his descendants. The answer to all these questions may be expressed in a single statement: the Qur’ān teaches that a human being has no entitlement beyond what he himself has striven for; however, this does not prevent the Lord from bestowing favors upon worthy individuals out of His grace and bounty. Deserved right (istihqāq) is one concept, whereas gracious bestowal (tafaḍḍul) is another. Just as God grants reward for good deeds tenfold, sometimes a hundredfold, or even thousands of times over. Moreover, intercession, as has been explained in its proper place, is neither arbitrary nor unconditional; rather, it also requires a form of striving and the establishment of a spiritual connection with the intercessor. Similarly, regarding the joining of the offspring of the inhabitants of Paradise with them, the Qur’ān itself clarifies in the same verse: “وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَانٍ” that this occurs in the case where their offspring follow them in faith. Hence, even in such cases, a form of alignment and participation—namely, faith—is necessary, and the matter does not contradict the principle of individual responsibility and striving.

“Ṣuḥuf” is the plural of “ṣaḥīfah”, which originally denotes anything broad and extended; thus, the face is also referred to as “ṣaḥīfat al‑wajh.” Subsequently, the term came to be applied to the pages of a book. By “Ṣuḥuf of Mūsā” in the above verse is meant the Torah itself, and “Ṣuḥuf of Ibrāhīm” likewise refers to his revealed scripture. Al‑Ṭabarsī, in Majmaʿ al‑Bayān, in the commentary on Sūrat al‑Aʿlā, reports a narration from the Noble Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam), the summary of which is as follows: Abū Dharr asked: “How many prophets were there?” He replied: “One hundred and twenty‑four thousand.” He then asked: “How many of them were messengers?” He replied: “Three hundred and thirteen; the rest were prophets.” (A messenger is one who is specifically commissioned to convey and warn, whereas the term prophet is more general.) It was then asked: “Was Ādam a prophet?” He replied: “Yes. God spoke to him and created him with His own power.” He then asked: “How many books did God reveal?” He replied: “One hundred and four books: ten scrolls upon Ādam, fifty scrolls upon Shīth, thirty scrolls upon Idrīs, ten scrolls upon Ibrāhīm (making a total of one hundred scrolls), and the Torah, the Gospel, the Psalms, and the Qur’ān.” (Reference: Majmaʿ al‑Bayān, vol. 10, p. 476; also cited in Rūḥ al‑Bayān, vol. 9, p. 246.)

It is noteworthy that, in the present Torah, a similar content to the verse under discussion is also found in the Book of Ezekiel, as it states: “The soul that sins, it shall die; the son shall not bear the burden of the father’s sin, nor shall the father bear the burden of the son’s sin.” (Reference: Book of Ezekiel, chapter 18, page 20) The same meaning, specifically with regard to killing, is also found in the Torah in Deuteronomy:“The fathers shall not be put to death for the children, nor shall the children be put to death for the fathers; each person shall perish for his own sin.” (Reference: Torah, Deuteronomy, chapter 24, verse 16) However, it should be noted that the complete teachings of the earlier prophets are not fully available to us at present; otherwise, we would have found many more statements affirming this principle.

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.

See ayat 49 for tafseer.

See ayat 49 for tafseer.

These verses are the manifestation of those divine attributes that clarify both the matter of tawhid and the matter of the ma'ad. Continuing the preceding discussions in these verses regarding the recompense of deeds, it states: "has the human being not been informed that in the scriptures of Moses and Ibrahim it has come that all matters return to and terminate in your Lord?" (وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ). Not only is reckoning, reward, punishment, and recompense in the hereafter in His hand of power — but even in this world the chain of causes and effects terminates in His holy essence, all the administrations of this world arise from His governance, and ultimately the support and the beginning and end of the universe of existence is the holy essence of God. In certain traditions Imam al-Sadiq — peace be upon him — in the interpretation of this verse states: إِذَا انْتَهَى الْكَلَامُ إِلَى اللَّهِ فَأَمْسِكُوا — when the discourse reaches God's essence, be silent. (Reference: Tafsir 'Ali ibn Ibrahim, as cited in Nur al-Thaqalayn, Vol. 5, p. 170.) That is, do not discourse about His essence, for intellects are bewildered before it and cannot reach it — and reflecting upon an unlimited essence is impossible for limited intellects, since whatever comes into your thought would also be limited, and it is impossible that God should be limited. This interpretation is, of course, another reading of the verse that does not conflict with what we have stated, and both can be combined within the verse's meaning. Then, to further clarify His sovereignty in the matter of lordship and the termination of all the affairs of this world in His holy essence, it states: "He it is who causes laughter and causes weeping" (وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ). (Explanatory Note: Although these verbs are in the past tense form, they convey a future meaning.) "And He it is who causes death and gives life" (وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا). "And He it is who created the two pairs — male and female" (وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَىٰ). "From a drop of sperm when it is emitted and falls in the repository of the womb" (مِن نُّطْفَةٍ إِذَا تُمْنَىٰ). These few verses are truly a comprehensive statement and excellent elaboration of the matter of the termination of all affairs in the lordship and governance of the Lord — for it states: your death and life are in His hands, the continuation of the lineage through the mode of creating pairs is also by His governance, and similarly all the events that come to pass in human life are from Him. He causes laughter and weeping, He causes death and gives life — and in this manner the thread of life from beginning to end terminates in His holy essence. In a tradition the meaning of "laughing and weeping" in this verse has been extended and its interpretation set forth as: أَبْكَى السَّمَاءَ بِالْمَطَرِ وَأَضْحَكَ الْأَرْضَ بِالنَّبَاتِ — God causes the sky to weep with rain and the earth to laugh with vegetation. (Reference: Nur al-Thaqalayn, Vol. 5, p. 172.) Some poets have expressed this content in their verses: إِنَّ فَصْلَ الرَّبِيعِ فَصْلٌ جَمِيلٌ تَضْحَكُ الْأَرْضُ مِنْ بُكَاءِ السَّمَاءِ "The season of spring is a beautiful season, for the earth laughs from the weeping of the sky." It is noteworthy that of all human actions emphasis has been placed upon laughter and weeping — for both of these qualities are specific to the human being and among other living creatures have no existence at all, or are very rarely present. The reaction and transformation that occurs in the human body during laughter and weeping, and their connection with spiritual changes, is most complex and astonishing — and collectively this can be a clear sign of the Lord's governance. This is in addition to the correlation these two acts — laughter and weeping — have with the matter of life and death. In any case, the termination of all matters in God's governance and lordship bears no conflict with the human being's free will and freedom of choice — since free will and choice are also from Him and return to Him. After mentioning these matters connected to the Lord's lordship and governance, the matter of the ma'ad and Resurrection is presented, stating: "has the human being not been informed that in the preceding scriptures it has come that bringing the other world into existence is incumbent upon God?" (وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَىٰ). "Nash'ah" means creation and the nurturing and development of something — "nash'ata ukhra" is nothing other than the Resurrection. The expression "'alayhi" — it is incumbent upon God — is because He gave freedom to His servants, and during this period obedient and disobedient, oppressor and oppressed individuals came into being, and none of them received in this world the full recompense and punishment they deserved — hence the requirement of His wisdom demands a "nash'at thaniyyah" so that justice may be administered. Moreover, a wise Being cannot create this vast and expansive world, with all its discomforts and adversities, for a few days of life — hence in all certainty it shall be a preamble to a vast life that is the value of this vast programme. In other words, if the other life did not exist, the creation of this world could not reach its original aim and purpose. It is also noteworthy that God has given this promise to His servants as a definitive promise, and the truthfulness of His word demands that His promises be fulfilled. Then further stating: "and He it is who enriches and grants lasting and enduring capital" (وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ). God has not only removed the needs and requirements of the human being in material respects through His grace and generosity — He has also granted him lasting and enduring capital. For in the spiritual life as well, the needs of human beings in the domain of education, formation, and perfection have been attended to through sending prophets and messengers, sending down heavenly books, and bestowing spiritual gifts and blessings. "Aghna" is from the root "ghina'" in the sense of freedom from need, and "aqna" is from the root "qinyah" — on the measure of "jizyah" — meaning those capitals and properties that the human being stores and preserves. (Reference: Mufradat of Raghib, entry "qana".) Accordingly, "aghna" attends to present needs and requirements while "aqna" refers to the bestowal of stored blessings — which in material terms are like gardens and properties and in spiritual matters are like the pleasure and satisfaction of God, which constitutes the greatest everlasting capital. There is another interpretation that takes "aghna" as the opposite of "aqna" — meaning that wealth and poverty are both in His hand of power — the parallel of which appears in verse 26 of Surah al-Ra'd: اللَّهُ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ — God extends provision for whom He wills and restricts it. However, this interpretation is not consistent with what appears in the lexicographical sources, and the above verse cannot serve as its witness. Finally in the last verse under discussion it states: "has the human being not known that in the preceding scriptures it has come that He is the Lord of Shi'ra — the star Sirius?" (وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ). The specific mention of "the star Shi'ra" — apart from the fact that this star is the most luminous of the stars in the sky, generally appearing near the constellation of Jawza' — "Orion" — at dawn and completely drawing attention to itself — is on account of the fact that a group of Arab polytheists used to worship it. The Quran states: why do you worship Shi'ra? Worship the Lord who created it. Incidentally, it should be noted that there are two stars in the sky bearing the name Shi'ra — one appears in the southern direction and is accordingly called "Shi'ra al-Yamaniyyah" — since Yemen is in the south of the Arabian Peninsula — and the other "Shi'ra al-Shamiyyah" which rises to the north. But it is the well-known "Shi'ra al-Yamaniyyah" that is meant here. Further discussions regarding the excellent characteristics of this star shall appear in the section on points of interest.

The discussions presented in these verses, in reality, point to the meaning that all forms of governance and management in this universe ultimately return to His pure essence. From the issue of death and life to the complex creation of the human being from an insignificant drop, and likewise the various events that occur in human life—events that cause sorrow or joy—all of these proceed from Him. The most radiant stars in the heavens are under His command and His lordship, and the prosperity and independence of human beings upon the earth also return to His pure essence. Likewise, the “نشأة آخرت” (the stage of the Hereafter) is also by His command, for it too represents a new life in continuation of existence. This exposition, on the one hand, clarifies the principle of divine unity (tawḥīd), and on the other, affirms the doctrine of resurrection (maʿād) and the Day of Judgment. For the One who created the human being from an insignificant embryo within the رحم is fully capable of granting him a new life. In other words, all of these matters express God’s tawḥīd al‑afʿāl (unity of divine action) and tawḥīd al‑rubūbiyyah (unity of divine lordship). Indeed, all movement, vitality, and all melodies in existence proceed from Him.

This star — as stated — is the most luminous of all the stars in the sky and is known as "Shi'ra al-Yamaniyyah," since it appears in the southern direction and Yemen is situated in the south of the Arabian Peninsula, hence this name was given to it. A group of Arabs — such as the tribe of Khuza'ah — considered it sacred and used to worship it, holding the belief that it was the origin of all beings on the face of the earth. The Quran's emphasis that "God is the Lord of Shi'ra" is intended to awaken this group and those like them to the fact that they confused the created with the Creator and placed the one that is governed in the position of the one who governs. This remarkable star — called the king of the stars on account of its extraordinary luminosity — possesses many wonders, some of which are alluded to below. Bearing in mind that in that era these realities regarding Shi'ra had not yet been discovered, the Quran's bringing this subject to the fore is most meaningful. (A) According to research conducted at the world's well-known observatories, the immense heat existing on the surface of Shi'ra has been measured at up to 120,000 degrees Celsius — whereas the surface temperature of our sun's sphere is considered to be only 6,500 degrees, indicating the enormous difference in heat between the star Shi'ra and the sun. (B) The specific mass of this star is approximately 50,000 times heavier than water — meaning that one litre of water from there would weigh the equivalent of 50 tons on Earth — whereas among the planets of our solar system, the one with the greatest specific weight does not exceed 6 times the weight of water. Despite this description, one must consider what extraordinary element this strange star is composed of to be so heavy. (C) The star Shi'ra in our era appears in winter, but in the era of the ancient Egyptian astronomers its appearance used to occur near the beginning of summer. It is a very great sphere, 20 times the volume of the sun, and its distance from us is enormously greater than the distance from the earth to the sun — this distance has been calculated as one million times greater than the sun's distance. We know that the speed of light is 300,000 kilometres per second and that the sun's light reaches us in 8 minutes and 13 seconds, while its distance from the moon is 15 million kilometres. But without surprise — the first ray of Shi'ra reaches us approximately 10 years later, so you may now calculate yourself what distance that entails. (D) Alongside Shi'ra al-Yamaniyyah there is another star, one of the mysterious and enigmatic stars of the sky. It was first discovered by a learned scholar named Bessel, and this was in the year 1844 CE. But in 1862 it was established through the telescope that the orbital period of this star around the original star is 50 years. (References: Da'irat al-Ma'arif al-Islamiyyah, entry "Shi'ra"; Farhang-namah, entry "Sutarah"; Da'irat al-Ma'arif-i Farsi-yi Musahib, entry "Shi'ra".) All of this indicates how profoundly meaningful the Quran's expressions are and what truths lie hidden in even its smallest statements — truths that if not fully manifest on the day of its revelation have become clear as time has passed.

In a tradition it is narrated that the Noble Prophet — peace and blessings of God be upon him and his family — passed by a group that was engaged in laughter. He said: لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَبَكَيْتُمْ كَثِيرًا وَلَضَحِكْتُمْ قَلِيلًا — if you knew what I know, you would weep much and laugh little. When the Prophet had passed from that place, Gabriel descended upon him and submitted: إِنَّ اللَّهَ هُوَ أَضْحَكَ وَأَبْكَى — both laughter and weeping are from God alone. The Prophet returned to them and stated that he had not gone forty steps when Gabriel came to him and said: go back to them and tell them: إِنَّ اللَّهَ أَضْحَكَ وَأَبْكَى. (Reference: Tafsir al-Durr al-Manthur, Vol. 6, p. 130.) This is an allusion to the fact that it is not necessary for a person of faith always to be weeping. Weeping out of fear of God and out of dread of sins has its proper place — and laughing at times of joy and happiness also has its place — for all of this is from God alone. In any case, these expressions bear no conflict with the human being's essential free will and freedom of choice — for the purpose of this statement is to set forth the Cause of causes and the Creator of these emotions and feelings. And if elsewhere — in verse 82 of Surah al-Tawbah — it is stated: فَلْيَضْحَكُوا قَلِيلًا وَلْيَبْكُوا كَثِيرًا جَزَاءً بِمَا كَانُوا يَكْسِبُونَ — let them laugh little and weep much, as recompense for what they used to do — this relates to the hypocrites, as the preceding and subsequent verses attest. It is also noteworthy that at the opening of the surah an oath was taken by the star when it sets: وَالنَّجْمِ إِذَا هَوَىٰ — and here reference is made to the Lord of Shi'ra. When we place these two verses side by side with each other, it becomes clear why Shi'ra cannot be a deity — for it too has setting and disappearance and is captive in the grip of the laws of creation.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

These verses continue the same themes that were conveyed in the previous scriptures, namely the Scrolls (ṣuḥuf) of Ibrāhīm and Mūsā. The preceding verses presented ten propositions in two sections: the first concerned the responsibility of every individual for their own deeds, and the second addressed the ultimate return of all matters to God. In the verses under discussion, a single theme is presented, namely the punishment and painful destruction of four communities. This serves as a warning to those who turn away from earlier commandments and do not believe in the origin (mabdaʾ) and the resurrection (maʿād). (Explanatory note: it should be noted that all these eleven points begin with “أَنَّ”: the first at verse 38, “أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ”, and the last, “وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ”.) First, it states: “وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ” “And that He destroyed the first people of ‘Ād.” The description of ‘Ād as “الأُولَىٰ” (the former) may refer either to their antiquity—since among the Arabs, anything ancient is sometimes described as “ʿādī”—or to the existence of two peoples named ‘Ād in history, the well‑known one being the earlier ‘Ād, whose prophet was Hūd عليه السلام. It then adds: “وَثَمُودَ فَمَا أَبْقَىٰ” “And Thamūd—He did not leave any of them remaining.” Next, regarding the people of Nūḥ, it states: “وَقَوْمَ نُوحٍ مِّن قَبْلُ” “And the people of Nūḥ before them,” “إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ وَأَطْغَىٰ” “Indeed, they were the most unjust and the most rebellious.” This is because Nūḥ عليه السلام preached to them for a longer period than any other prophet, yet only a small number accepted his message. They were extreme in their idolatry, denial, and persecution of him. The fourth community is that of Lūṭ, indicated in the verse: “وَالْمُؤْتَفِكَةَ أَهْوَىٰ” “And the overturned cities—He cast them down.” This refers to the cities of the people of Lūṭ, which were overturned, whether by a violent upheaval or, according to some traditions, by the act of Jibrīl عليه السلام uprooting them and casting them down. It then states: “فَغَشَّاهَا مَا غَشَّىٰ” “And covered them with whatever covered them.” This expression conveys the enormity and intensity of the punishment—namely, a rain of stones that overwhelmed and buried those settlements. Although the people of Lūṭ are not mentioned explicitly by name here, the term “المؤتفكة” is used elsewhere in the Qur’ān for them, and the broader Qur’ānic context confirms this interpretation. In conclusion, turning again to the blessings mentioned earlier, the verse asks in a rhetorical, negating manner: “فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَىٰ” “So which of your Lord’s favors will you dispute?” Does one doubt the blessing of life? Or of creation? Or the justice whereby no soul bears the burden of another? Or the mercy by which God has protected people from the fate of earlier nations? Or the blessings of revelation, prophethood, faith, and guidance? Although the addressee here appears to be the Prophet صلى الله عليه وآلہ وسلم, the meaning is general and directed primarily to all people. The term “تَتَمَارَىٰ” denotes disputation accompanied by doubt, while “آلاء” refers to blessings or favors. Even the accounts of punishment, though not in themselves blessings, become manifestations of divine favor in that later generations are preserved from such destruction and guided through the lessons they convey.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

After the preceding verses, which described the destruction of earlier communities due to their ظلم and طغیان, the verses under discussion turn their address to the polytheists, disbelievers, and the deniers of the Prophet’s message. They state: “هٰذَا نَذِيرٌ مِّنَ النُّذُرِ الْأُولَىٰ” “This (Prophet or this Qur’ān) is a warner like the former warners.” The meaning of this statement is that the mission of Muḥammad صلى الله عليه وآله وسلم and his heavenly Book, the Qur’ān, are not unprecedented phenomena; rather, there have been many precedents in earlier times. Therefore, why should this be a cause of astonishment for you? Some exegetes have also suggested that “هٰذَا” may refer to the accounts mentioned in the preceding verses concerning the destruction of earlier nations, since they too function as warnings. However, the first two interpretations appear more appropriate. In order to draw the attention of the polytheists and disbelievers to the imminent danger facing them, it further states: “أَزِفَتِ الْآزِفَةُ” “The approaching one has drawn near.” That is, the Day of Resurrection is near; prepare yourselves for reckoning and recompense. The expression “الآزفة” is used because of the nearness and the constriction of time, as the root “أَزِفَ” implies both proximity and urgency. This designation also appears in Sūrat al‑Muʾmin (18). A similar meaning is expressed elsewhere: “اقْتَرَبَتِ السَّاعَةُ” “The Hour has drawn near.” (Sūrat al‑Qamar 1) Considering the brevity of worldly existence, the nearness of the Resurrection is comprehensible—especially as the death of each individual constitutes the beginning of his “minor resurrection.” It is then stated: “لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ” “There is none besides God who can remove it.” The pronoun refers to the approaching calamity, and “كَاشِفَةٌ” signifies one who can remove hardship. Thus, no one except God can avert or alleviate the terrors of that Day. Sovereignty and authority belong to Him alone. If you seek salvation, you must turn to Him; if you desire peace, you must believe in Him. The discourse continues: “أَفَمِنْ هٰذَا الْحَدِيثِ تَعْجَبُونَ” “Do you then wonder at this discourse?” This may refer to the Resurrection, to the Qur’ān, or to the narratives of earlier nations—all of which serve as warnings. It then reproaches them: “وَتَضْحَكُونَ وَلَا تَبْكُونَ” “And you laugh, and do not weep?” “وَأَنتُمْ سَامِدُونَ” “While you remain heedless and distracted.” Here “سَامِدُونَ” conveys indulgence in frivolity, arrogance, and heedlessness. There is no place here for laughter and neglect; rather, it is a time for reflection, repentance, and awareness. The call is thus to return to God and seek refuge in His mercy. Finally, after extensive arguments affirming tawḥīd and rejecting shirk, the sūrah concludes: “فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا” “So prostrate to God and worship Him.” If you desire to follow the straight path, prostrate only to Him, to whom all existence ultimately returns. And if you wish to avoid the fate of earlier الأمم who were destroyed due to disbelief and tyranny, then worship Him alone. It is reported in numerous traditions that when the Prophet صلى الله عليه وآلہ وسلم recited this sūrah and reached this verse, both believers and disbelievers who were present fell into prostration. According to one narration, only Walīd ibn al‑Mughīrah did not perform full prostration, instead placing a handful of earth to his forehead. There is nothing surprising in this, for the powerful tone of the sūrah, its intense warnings, its moving message, and the state of revelation itself had such a deep and penetrating effect that it momentarily removed the veils of stubbornness and allowed the light of tawḥīd to influence hearts. If one recites this sūrah with attentiveness and inward presence, it produces such an impact that, upon reaching the final verse, one is compelled to bow in prostration before God. It should also be noted that this verse is among those verses for which prostration is required upon recitation. Its imperative form clearly indicates this obligation. Historically as well, this sūrah is regarded among the earliest in which such a verse was revealed. O God! Illumine our hearts with the lights of recognition, so that we may not worship anything besides You nor prostrate before any but You. O Lord! Grant us from Your best gifts—Your pleasure and satisfaction. O Sustainer! Grant us insight, that we may take lessons from the fate of past tyrannical nations and avoid following their path. Āmīn yā Rabb al‑ʿālamīn.