Al-Qamar

See ayat 3 for tafseer.

See ayat 3 for tafseer.

In the first verse discussion has taken place concerning two important matters: first, the coming of the Resurrection — whose advent brings with it a great revolution for this transient world; second, the beginning of the new life — a world whose greatness and vastness is beyond the comprehension and description of those confined within this lowly world. The second event is the miracle of the splitting of the moon, which is both a proof of the omnipotence of God the Almighty over all things and a sign of the truthfulness of His noble Prophet — peace and blessings of God be upon him and his family. "The Hour has drawn near and the moon has split" (اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ). It is noteworthy that the preceding Surah al-Najm concluded with clauses declaring the nearness of the Resurrection: أَزِفَتِ الْآزِفَةُ — and this surah opens with the same meaning and content. This is an emphasis upon the nearness of the Resurrection — even if that nearness amounts to thousands of years by the measure of this world. But bearing in mind the total lifespan of this world and keeping in view that the entire life of this world in relation to the Resurrection is like a moment that passes swiftly, the meaning of this expression becomes clear. According to the view of a group of exegetes, the joint mention of these two events is because the emergence of the Prophet of Islam — peace and blessings of God be upon him and his family — who is God's final prophet, is in principle itself one of the signs of the nearness of the Resurrection. There is a tradition from the Prophet: بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ — my being sent and the Resurrection are like these two (Reference: Tafsir Fakhr al-Razi, Vol. 29, p. 29) — alluding to his two fingers which at that moment were joined to each other. On another side, the splitting of the moon in two is itself a proof of the possibility of the disruption of the system of stars and a small specimen of the great events that shall manifest near the Resurrection — for all the stars including the earth shall break apart and in their place a new world shall come into existence. According to well-known traditions — some of whose narrators have even claimed their being mutawatir — the polytheists came to the Prophet and said: if you speak the truth and are God's prophet, show us the moon split into two. He said: "if I do this, shall you believe?" They said: "yes." It was a night of the full moon. The Prophet supplicated the divine court to do what they desired. Suddenly the moon split into two pieces. The Messenger of God was calling to each person individually, saying: "see this miracle." (Reference: Majma' al-Bayan and other works of tafsir, under the verse under discussion.) There are certain questions connected with this matter — such as: how is it possible for a celestial sphere to cleave and split into two pieces? What effect does such an event have on the earth and the solar system? What is the manner of the movement of the two portions of the moon after the splitting? How is it possible for such an event to occur without any mention of it in world histories? These and other similar questions shall be set forth in detail under the section on points of interest, God willing. The point that must be mentioned here is this: certain exegetes of poor repute, who deny the occurrence of any extraordinary act through the Prophet of Islam other than the Quran — despite the above verse being clear and traditions on this subject being plentifully present in the works of Islamic scholars — find themselves in difficulty regarding how to interpret this extraordinary act. They also wish to discuss this subject in a manner that negates the miraculous dimension of this event. But the reality is that the event of the splitting of the moon occurred as a miracle, and the subsequent verses carry their clear evidence for this. If certain Quranic verses negate any miracle, those are concerned with miracles demanded by pretext-makers who had no intention of accepting the truth and would not bow before it even after its realisation — the miracles that were requested for investigation were performed by the Prophet, and abundant evidence for this exists in the history of his life. The Quran then further states that the obstinate and contentious opponents, when they see any sign or miracle concerning the truthfulness of your propagation, turn away in objection and say: "this is in truth persistent sorcery" (وَإِن يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ). The word "mustamirr" was used because they had witnessed successive miracles from the Prophet of Islam and the splitting of the moon was one link in that chain — they called all of them persistent sorcery, though this accusation was merely a pretext for refusing to accept the truth. Some exegetes have given "mustamirr" the meaning of powerful, just as one says "habl marir" — a strong rope. Some have interpreted it as transient — but the first interpretation is correct. In the subsequent verse an allusion is made to their point of opposition and the ill-omen that manifests as a result of this opposition: "they denied and followed their own desires — and every matter has its resting place" (وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ). Their opposition to the Prophet of Islam, or their denial of his arguments and miracles, and their rejection of the Resurrection, arose from their following of ego-desires. Bigotry, stubbornness, and self-indulgence prevented them from bowing before the truth. The second matter is that obtaining interests without any restriction and becoming polluted with every kind of sin stood in the way of their accepting the call of truth — for accepting the call of truth imposes responsibility. Indeed, it has always been so and shall always remain so — for the greatest obstacle in the path of truth is self-interest. "And every matter has its resting place" (وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ) — meaning every person shall receive the recompense of his deeds: the resting place of the righteous deed of the doers of good, and the resting place of the evil deed of the evildoers. In this interpretation the allusion is to the reality that nothing in this world comes to an end and every good and evil remains until the human being receives its reward or punishment. In the above interpretation there is also the possibility that false accusations cannot permanently conceal the face of truth — every thing moves toward its resting place and it does not take long for the beautiful face of truth and the ugly face of falsehood to be revealed. This is an enduring norm of this world. These interpretations do not conflict with one another and it is possible that all of them are included within the verse's meaning.

Although some short‑sighted commentators insist on interpreting this miracle in such a way that its extraordinary character is no longer preserved, arguing that the above‑mentioned verses refer to future events, to conditions of the Day of Resurrection, or to occurrences that will take place prior to it, there exist numerous Qur’ānic verses that clearly indicate its miraculous nature. Among the evidences they themselves mention is that this miracle has been expressed in the past tense, which indicates that the splitting of the moon (shaqq al‑qamar) has already occurred, just as the sending of the final Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) confirms the nearness of the Resurrection. Furthermore, if the discussion were not about a miracle, then the attribution of sorcery to the Prophet, which appears in the following verse, would have no relevance; likewise, the statement “وَ كَذَّبُوا وَ اتَّبَعُوا أَھْوَاءَھُمْ” reporting their denial would also lack coherence. Apart from this, numerous traditions concerning the occurrence of this miracle are found in Islamic sources, reaching the level of widespread transmission (tawātur) and well‑known report (shuhrah), and therefore cannot be denied. In this regard, we refer to the statements of Fakhr al‑Dīn Rāzī and al‑Ṭabarsī—two well‑known exegetes among Sunnī and Shīʿī scholars respectively: Fakhr al‑Dīn Rāzī states that the majority of exegetes hold that this verse refers to the splitting of the moon, and that authentic reports also indicate this reality. Its وقوع is such that no doubt or hesitation is admissible regarding it. Since the Prophet of Islam (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) has reported it, it must be accepted. As for the notion of the impossibility of division and rejoining (in accordance with the obsolete Ptolemaic model), it is unfounded and has no relation to knowledge, because rational arguments establish that the splitting and rejoining of celestial bodies is possible. Al‑Ṭabarsī, in Majmaʿ al‑Bayān, writes that the exegetes interpret this verse as referring to the miracle of the splitting of the moon that occurred during the time of the Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam). He then mentions, without emphasis, the names of a few dissenters, namely ʿAṭāʾ, Ḥasan, and Balkhī. It has also been reported that Ḥudhayfah al‑Yamānī, a well‑known Companion, narrated the event of the splitting of the moon before a large gathering in the mosque of Madāʾin. No objection was raised against him, despite the fact that many present had lived during the time of the Prophet (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam). This report has been recorded by al‑Durr al‑Manthūr and Tafsīr Qurtubī under the heading of this verse. Even apart from the contextual indications of the verse, the traditions related to it, and the statements of the exegetes, the occurrence of the splitting of the moon cannot be denied. At this point, several questions may arise, to which responses will be presented.

One of the important questions that arise in this discussion is whether the occurrence of a cleft in celestial bodies is in principle possible or not, and whether science supports or contradicts it. From a study of the discoveries of astronomers the answer to this question is not difficult. Their accounts indicate that such events are not only not impossible but that matters of this kind have been observed — and though specific factors were at work in each observation, the cleaving and subsequent rejoining of components of the solar system and other celestial spheres is a possible matter. Several examples are given below: (A) The Formation of the Solar System: All experts have confirmed the theory that all the spheres belonging to the solar system were originally parts of the sun — at some point they separated from it and began revolving in their respective orbits. There is, to be sure, disagreement regarding the causes and factors of this separation. Laplace's theory holds that the cause of this process of separation was the centrifugal force present in the sun's equatorial zone — in that when the sun was in the form of a burning mass of gas (as it still is) and was rotating on its own axis, the speed of rotation in the equatorial zone caused certain portions of the sun to separate from it and scatter into space, thereafter beginning to revolve around the original centre — the sun itself. But subsequent to Laplace, other experts reached a different hypothesis in their investigations — attributing the cause of this separation to the intense tidal forces produced by the passage of a very large star across the surface of the sun. Those who agree with this hypothesis do not consider the sun's rotational velocity at that time to be sufficient for explaining the separation of portions of the sun. In support of this hypothesis they state that the aforementioned tidal forces created enormous waves on the surface of the sun — just as when a very large stone falls into the sea and generates waves — and in this manner portions of the sun fell out one after another and began revolving around the sun itself. In any case, whatever the factor behind this separation, all are agreed that the formation of the solar system came about as a result of "splitting" — inshiqaq. (B) Large Asteroids: These are large celestial stones revolving around the solar system and are sometimes compared to small spheres and planets. They are called "large" because their diameter reaches up to 25 kilometres — though they are generally smaller. Experts hold the view that "asteroids" are the remnants of a great planet that was moving in orbit between Jupiter and Mars and thereafter — due to unknown factors — exploded and broke into pieces. More than five thousand such fragments have so far been identified, and the larger ones have been given names — their volume, mass, and their period of revolution around the sun have also been calculated. Some astronomers attribute particular importance to these asteroids — holding the view that they could be utilised as a first step toward travel to the distant reaches of space.

(c) Shihāb‑i‑thāqib refers to these small celestial stones, which at times are no larger than a little finger. In any case, they revolve at great speed in a specific المدار around the sun. Whenever their trajectory intersects with the مدار of the earth, they move toward the earth. These small stones, due to intense collision with the atmosphere and internal vibration, become extremely heated. They ignite in such a way that flames appear to emerge from them, and we observe them in the sky as a bright, beautiful streak, which is termed a “shooting meteor” (shihāb‑i‑tīr). At times, it is imagined to be a distant star that is falling, whereas in reality it is a small meteor that ignites and is reduced to dust at a relatively close distance. The orbit of these meteors intersects the earth’s orbit at two points. For this reason, during the months of Mordād and Ābān (names of Iranian months), which correspond to the intersection points of the two orbits, meteors are observed in greater numbers. Experts are of the opinion that these are remnants of a comet that, due to unknownوادث, fragmented into pieces.

In any case, fragmentation and rupture of celestial bodies—meaning their splitting and dispersal—is not an unfounded matter, nor is it regarded as impossible according to modern science such that it could be claimed that “miracles are not connected with what is impossible.” All these discussions pertain to inshiqāq (splitting). Given the force of attraction between two separated parts, the restoration of such a division is not inconceivable. Although, according to the ancient cosmological model of Ptolemy, the nine heavens were conceived as layered like the skins of an onion, rotating in such a way that they were interlocked, and thus their breaking apart and rejoining was considered impossible by a group of thinkers. For this reason, those who adhered to this view denied both the “heavenly ascent” (miʿrāj) and the “splitting of the moon.” However, now that the Ptolemaic cosmology has been reduced to the status of imaginative speculation and fable, and no trace of the nine heavens remains, there is no longer any room for such objections. It scarcely requires mention that the phenomenon of shaqq al‑qamar did not occur under ordinary natural causes, but rather as a manifestation of a miracle. Yet since a miracle does not pertain to what is rationally impossible, the purpose here has been to demonstrate the possibility of the phenomenon. Consider this carefully.

Another objection raised by some uninformed individuals against the splitting of the moon is: "if this event had truly occurred with such significance, it would have been recorded in world histories — yet this is not the case." To clarify the reality of this objection, an analysis of the matter is presented. (A) It is noteworthy that the moon is always visible from only half of the earth's sphere and is not visible from the entire earth simultaneously. For this reason the people of half the earth are outside this reckoning — meaning there was no possibility whatsoever for them to see this event. (B) Of the people of this hemisphere, it is possible that half were asleep. Since this matter occurred after midnight, only a quarter of the world's population could have been aware of the event. (C) Even within the visible portion it is quite possible that some specific part of the sky was overcast and the face of the moon was hidden behind clouds. (D) Celestial events attract people's attention only when they involve the intense crashing of lightning — or when they take the form of a total eclipse in which the moon disappears entirely and that too for a prolonged period. This is why without an announcement from astronomers very few people are aware of minor eclipses, and many people remain unaware even of total lunar eclipses. Only those who regularly observe celestial bodies such as the moon from observatories, or those who happen to cast their gaze at the sky, might be aware of such an event and inform a few others. This is why an event in which the moon appeared in split form for a brief period — as was understood at the outset — could not attract the attention of all the world's people, particularly the people of that era who were in principle very little given to attaching importance to celestial bodies. (E) Moreover, the means of recording historical matters and their dissemination were limited in that era — to the point that literate persons were very few and books were only hand-written copies. The conditions of the present era did not exist at that time — when important events spread to all the world with lightning speed through radio, television, and newspapers. If these aspects are kept in view, no surprise should be felt at this event's not being recorded in non-Islamic histories, and this circumstance must not be taken as a negation of the event's occurrence.

There is no disagreement among the transmitters of traditions and the exegetes that the miracle of shaqq al‑qamar occurred before the Hijrah of the Prophet of Islam (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam), during the Meccan period. However, some narrations indicate that this event took place at the very beginning of the Prophet’s mission. (Reference: Bihār al‑Anwār, vol. 71, p. 354, ḥadīth 8) Other narrations suggest that it occurred toward the end of the Meccan period, close to the time of Hijrah, and that it took place at the request of certain truth‑seeking individuals. These individuals came to the Prophet in Madinah and pledged allegiance to him at ʿAqabah. (Reference: Bihār al‑Anwār, vol. 71, p. 352, ḥadīth 1) Some reports also indicate that the reason the Prophet of Islam (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) demonstrated the miracle of the splitting of the moon was that certain people had said: “The effects of magic and sorcery pertain only to earthly matters; we wish to ascertain that the miracles of Muḥammad (ṣallá Allāh ʿalayhi wa-ālīh wa-sallam) are not magic.” (Reference: Bihār al‑Anwār, vol. 71, p. 355, ḥadīth 10) A group of obstinate and prejudiced individuals, upon witnessing this miracle, declared that they would not accept it until caravans from Syria and Yemen arrived and they could question them as to whether they too had observed the event. However, even when the arriving travelers confirmed the occurrence, they still did not embrace Islam. (Reference: al‑Durr al‑Manthūr, vol. 6, p. 133) The final point that is necessary to mention here is that, like many other miracles, this event has been affected by the admixture of historical exaggerations and weak reports, which have obscured its true nature from thoughtful observers. For example, claims such as a fragment of the moon descending to the earth. It is appropriate that such embellishments be separated from this event so that the genuine reality of the miracle does not become distorted.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

After the discussion in the preceding verses concerning a group of unbelievers who denied the Prophet of Islam — peace and blessings of God be upon him and his family — and did not bow before any miracle, these verses came — containing further detail about such individuals and what their state shall be on account of the painful punishment of the Resurrection. The Lord Almighty first states that it is not the case that these people are uninformed — rather, sufficient news has come to them that could cause them to keep their garments free from evils and indecencies (وَلَقَدْ جَاءَهُم مِّنَ الْأَنبَاءِ مَا فِيهِ مُزْدَجَرٌ). There was no deficiency in the propagation of those calling toward God — rather it is their shamelessness: they neither possess listening ears nor the spirit of truth-seeking. They lack even the level of taqwa that would invite them to investigate and reflect upon the divine signs. "Anba'" — news — refers to the news of former communities and peoples who perished through various forms of punishments and chastisements, as well as news of the Resurrection and accounts of the punishments awaiting the unjust and unbelieving that are explicitly set forth in the Quran. It is then further stated: these signs are God's encompassing wisdom and are deeply penetrating admonitions — but these warning things are of no benefit to these stubborn individuals (حِكْمَةٌ بَالِغَةٌ فَمَا تُغْنِ النُّذُرُ). (Explanatory Note: "Hikmatun balighah" is the predicate of an elided mubtada', the implied reading being "hadhihi hikmatun balighah." "Nudhur" is the plural of "nadhir" — warning things — whether they be divine signs or news of former prophets and communities whose voices have reached people's ears. Some have also accepted the possibility that "nudhur" is a verbal noun in the sense of "indhaar" — but the first meaning is more appropriate. Incidentally, "ma" in "ma tughni al-nudhur" is a negative particle, not an interrogative.) The summary is that there is no deficiency in the agent's capacity to act — the deficiency lies in the recipient's receptivity. Otherwise, the news that has come to the former prophets about their communities and the news of the Resurrection that has reached these people — each of them is encompassing wisdom and so penetratingly effective that it could settle in their hearts and minds, provided even a small degree of spiritual attentiveness were present in them. In the subsequent verse it states: now that these people estranged from truth are completely unprepared to accept, leave them to their own state, turn away from them, and seek hearts that are ready (فَتَوَلَّ عَنْهُمْ). And recall that day when those calling toward God shall be calling people toward a terrifying matter — toward the reckoning and the scrutiny of the record of deeds (يَوْمَ يَدْعُ الدَّاعِ لِشَيْءٍ نُّكُرٍ). (Explanatory Note: "Nukr" is the singular — its root is "nakarah" meaning something unfamiliar and terrifying.) Accordingly "yawma yad'u al-da'i" is an independent clause separate from the clause "fa-tawalla 'anhum." Although some exegetes have taken it as the concluding portion of the preceding clause — their view being that when the caller calls on the Day of Resurrection and those people seek to hold onto his garment of intercession, he should turn away from them. But this interpretation is far-fetched. This caller toward God is either God Himself, or His angels, or Israfil who shall blow the trumpet summoning people at the Resurrection, or all of them — exegetes have proposed various possibilities. Bearing in mind verse 52 of Surah al-Isra' — يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ — recall the day when God shall call you from your graves and you shall respond to His call while praising and glorifying Him — the first meaning appears more appropriate, though the subsequent verses have greater consonance with the meaning that the reference is to the angels, the agents of reckoning and recompense. "Shay'in nukr" — an unfamiliar thing — refers either to the meticulous reckoning from God that was unknown to them before the Resurrection, or to the unfamiliar forms of punishment that they never acknowledged, or all of these — for all the standards of the Resurrection shall be unfamiliar and alien to human beings. In the subsequent verse, elaborating further on this, the Lord Almighty states: they shall emerge from their graves with their eyes downcast from the intensity of dread, running in all directions without purpose like scattered locusts (خُشَّعًا أَبْصَارُهُمْ يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ). "Khushu'" is attributed to the eyes because the scene shall be so terrifying that the eyes shall not be able to bear looking at it — hence gazes shall be downcast. The simile of scattered locusts is on account of the resemblance that — unlike other birds which maintain a kind of order and arrangement in flight — locusts maintain no kind of arrangement, moving in disarray and setting off in every direction without purpose. Moreover, on that day they shall be as weak and helpless as locusts. Indeed, these blind-of-heart and heedless people shall be so terror-stricken that like intoxicated individuals they shall turn in every direction and collide with one another, as if unaware of their own existence — as stated in verse 2 of Surah al-Hajj: وَتَرَى النَّاسَ سُكَارَىٰ وَمَا هُم بِسُكَارَىٰ — you shall see people as though drunk, though they are not drunk. This simile in reality carries the same meaning that appears in verse 4 of Surah al-Qari'ah: يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ الْمَبْثُوثِ — recall that day when people shall be like scattered moths. It is then further stated: when after this call these people emerge from their graves, from the intensity of dread they shall be looking with upraised necks toward the calling angels (مُهْطِعِينَ إِلَى الدَّاعِ). "Muht'i'in" is from the root "iht'a'" meaning to look with the neck raised. Some exegetes have taken it in the sense of rushing swiftly toward something or gazing with a fixed stare. Each of these meanings has its possibility in this interpretation — though the first meaning appears more appropriate, since when a person hears a terrifying sound he immediately raises his neck and looks in the direction from which the sound is coming. It is also possible that all these matters are collectively present in the verse — that after hearing the voice of the one calling toward God, they shall raise their necks and with a fixed gaze look toward him, then rush swiftly in his direction and present themselves before the divine court. This is the Day when the dread of the severe events occurring thereon shall engulf their entire being. Hence at the close of this verse: the unbelievers shall say: today is a severe and painful day (يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ). That Day shall indeed be severe — for God confirms this meaning and states in verse 26 of Surah al-Furqan: وَكَانَ يَوْمًا عَلَى الْكَافِرِينَ عَسِيرًا — it shall be a severe day for the unbelievers. From this expression it is felt that that Day shall not be severe for the believers.

How intensely severe will that Day be, when all causes of fear and terror will surround the criminals. When the records of deeds are placed in their hands, their lament will rise: “يَا وَيْلَتَنَا مَا لِهٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا” “Alas for us! What kind of record is this, that it leaves nothing, whether small or great, without enumerating it” (al‑Kahf: 49). Furthermore, every good or evil deed, whether minor or major, that they have performed will have been recorded and accounted for with the utmost precision: “إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللّٰهُ إِنَّ اللّٰهَ لَطِيفٌ خَبِيرٌ” “If there be a deed the weight of a mustard seed, whether it be in a rock, or in the heavens, or in the earth, Allah will bring it forth; indeed, Allah is Subtle, All‑Aware” (Luqmān: 16). A third matter is that there will be no possibility of making amends there, nor will any excuse be accepted, and there will be no path of return, as it is stated: “وَاتَّقُوا يَوْمًا لَّا تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ” “Fear the Day when no soul shall avail another in the least, neither shall intercession be accepted from it, nor compensation be taken from it, nor shall they be helped” (al‑Baqarah: 48). We also read: “وَلَوْ تَرَىٰ إِذْ وُقِفُوا عَلَى النَّارِ فَقَالُوا يَا لَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ” “If you could see them when they are made to stand before the Fire, they will say: ‘Would that we could be returned, then we would not deny the signs of our Lord, and we would be among the believers’” (al‑Anʿām: 27). Yet such pleas will not be accepted. A fourth matter is that the punishment of God will be so severe that mothers will forget their suckling infants, pregnant women will miscarry, and people will appear intoxicated although they are not intoxicated, but the punishment of God will be intense: “يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى النَّاسَ سُكَارَىٰ وَمَا هُم بِسُكَارَىٰ وَلَٰكِنَّ عَذَابَ اللّٰهِ شَدِيدٌ” (al‑Ḥajj: 2). Thus, the sinners will be so overwhelmed with anxiety and terror that they will wish to ransom themselves from divine punishment by giving away everything they possess: “يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ وَصَاحِبَتِهِ وَأَخِيهِ وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ كَلَّا إِنَّهَا لَظَىٰ” “The criminal will wish to ransom himself from the punishment of that Day by his children, his spouse, his brother, and his kin who sheltered him, and all who are upon the earth altogether, that it might save him. But no! Indeed, it is a blazing Fire” (al‑Maʿārij: 11–15). With all these realities, and with such awe‑inspiring descriptions found in the Qur’an, can it be imagined that that Day will not be severe, painful, and grievous? (May God grant us refuge in His grace and mercy.)

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

It is the established method of the Qur’ān that, after warning the disbelievers and the sinful, it recounts in detail the histories of past communities and their admonitory fate, so as to make them understand that if they persist in their erroneous ways, their end will likewise be the same. In this sūrah as well, following the discussions mentioned in the preceding verses, concise yet meaningful indications are given concerning five earlier communities, the first of which is the people of Nūḥ عليه السلام. The Lord of the worlds states: “كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ” “Before them, the people of Nūḥ denied.” Indeed, they denied Our servant Nūḥ عليه السلام, and said that he was a madman, and thereafter, through various forms of harm, they sought to prevent him from continuing his mission of conveying the message: “كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا وَقَالُوا مَجْنُونٌ وَازْدُجِرَ” At times they would say to him: “قالُوا لَئِنْ لَمْ تَنْتَهِ يا نُوحُ لَتَكُونَنَّ مِنَ الْمَرْجُومِينَ” (al‑Shuʿarāʾ: 116) “If you do not desist, O Nūḥ, you will surely be stoned.” At other times, they would seize him violently, choking him until he collapsed unconscious to the ground; yet when he regained consciousness, he would say: “اللهم اغفر لي لقومي فإنهم لا يعلمون” “O God, forgive my people, for they do not know.” (Reference: Tafsīr al‑Kashshāf, Abū al‑Futūḥ Rāzī, under the relevant verses) In summary, they inflicted upon him whatever harm they could, but he did not abandon his mission of proclamation. It is noteworthy that the verse mentions denial twice: first in a general form and then in detail. The expression “عَبْدَنَا” (Our servant) indicates that this arrogant and rebellious people were not merely opposing Nūḥ, but were in fact opposing Us. The term “وَازْدُجِرَ” is derived from “زجر,” meaning to repel or rebuke loudly; it is used for any action intended to restrain. It is also noteworthy that in this verse “قالوا” appears in the active form, whereas “ازدجر” is in the passive form—perhaps because their actions against Nūḥ عليه السلام were so reprehensible that the Divine Speech refrains even from explicitly attributing them to any particular group. Then it states that when Nūḥ عليه السلام became entirely despairing of their guidance, he supplicated in the Divine presence: “فَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْ” “My Lord! I am overcome; so grant me victory.” They had not overcome him through argument or reasoning, but through injustice, denial, rejection, and various forms of coercion. Thus this people were no longer worthy of remaining, and he sought divine retribution against them. Yes, this great prophet continued to pray for their forgiveness as long as he retained hope for their guidance; but when he became completely hopeless, he invoked a curse upon them. Then, referring vividly and strikingly to the nature of their punishment, it states: “فَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُّنْهَمِرٍ” “We opened the gates of the heaven with pouring water.” The expression “opening the gates of heaven” is a powerful metaphor for torrential rain, as is said colloquially that the heavens have opened and poured forth all their water. The term “مُنْهَمِرٍ” (from “هَمَرَ”) denotes the intense and continuous pouring of water. It is remarkable that some exegetes have noted that after prolonged drought, rain suddenly began—but instead of bringing life, it brought destruction. (Reference: Rūḥ al‑Maʿānī, under the relevant verses) Not only did abundant water descend from the sky, but it also surged forth from the earth: “وَفَجَّرْنَا الْأَرْضَ عُيُونًا” “And We caused the earth to burst forth with springs.” Thus, water from the heavens and the earth joined together in precise measure: “فَالْتَقَى الْمَاءُ عَلَىٰ أَمْرٍ قَدْ قُدِرَ” In summary, water gushed from the earth, rain poured from the sky, and together they formed a vast sea and a great deluge. The Qur’ān then turns attention to the Ark of Nūḥ عليه السلام and states: “وَحَمَلْنَاهُ عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ” “And We carried him upon that which was made of planks and nails.” “دُسُر” (plural of “دِسْر”) refers to nails, by which wood is fastened together. Thus, amidst the overwhelming flood that engulfed everything, God entrusted the salvation of Nūḥ عليه السلام and his companions to a structure of wooden planks and nails—an extraordinary manifestation of divine power. It is further stated: “تَجْرِي بِأَعْيُنِنَا” “It sailed under Our watchful eyes.” The expression “بِأَعْيُنِنَا” signifies special care, supervision, and protection. Then it declares: “جَزَاءً لِمَنْ كَانَ كُفِرَ” “As a recompense for the one who had been denied.” Thus, Nūḥ عليه السلام—like other prophets—was among the great divine blessings whose rejection constituted a grave act of ingratitude. Finally, drawing a conclusion from this عظیم event, it states: “وَلَقَدْ تَرَكْنَاهَا آيَةً فَهَلْ مِن مُّدَّكِرٍ” “We have left it as a sign; is there anyone who will take heed?” All essential lessons are contained within this event, and a thoughtful person can derive complete guidance from it. It then poses a warning: “فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ” “So how were My punishment and My warnings?” In the concluding verse of this passage, it emphasizes: “وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ” “And We have indeed made the Qur’ān easy for remembrance; is there anyone who will take heed?” There is, beyond doubt, no obscurity in the Qur’ān. All the conditions of influence are present within it: its words are eloquent and appealing, its expressions vivid and meaningful, its warnings and glad tidings clear, its narratives grounded in truth, its arguments firm and decisive, its discourse eloquent and powerful. In essence, everything necessary to render speech effective is found within it. Hence, whenever a receptive heart inclines toward it, it experiences its attraction. Throughout the long history of Islam, remarkable testimonies exist to this profound influence of the Qur’ān upon attentive hearts. Yet, if a seed has already lost its vitality, then even if it is planted in the finest soil and irrigated with the purest water under the care of the best cultivators, it will not grow, nor will it produce flowers or greenery.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

The second community whose account appears in this sūrah after the narrative of Nūḥ عليه السلام is the people of ʿĀd. In order to warn and admonish the disbelievers and the guilty, the Qur’ān refers briefly to them in the verses under discussion and states: “كَذَّبَتْ عَادٌ” “The people of ʿĀd also denied their prophet.” The more their prophet Hūd عليه السلام intensified his efforts in preaching and attempted, through various means, to awaken them from their state of heedlessness, the more their misguidance and obstinacy increased. Due to the arrogance born of their wealth and prosperity, and their immersion in desires, they had become deprived of hearing ears and seeing eyes. Ultimately, God subjected them to a painful punishment. Therefore, at the end of this verse, the Lord states in a concise manner: “فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ” “Then how were My punishment and My warnings?” In the following verse, elaborating upon this summary, it is stated: “إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمٍ نَّحْسٍ مُّسْتَمِرٍّ” “We sent upon them a terrible, cold, violent wind on a day of unrelenting misfortune.” The term “صَرْصَرًا” is derived from “صرّ,” meaning to bind or make firm, and the repetition in the form “صرصر” serves to emphasize intensity. It is used for a cold, fierce, scorching, and roaring wind. The term “نحس” originally refers to an intense redness that sometimes appears on the horizon; later, it came to be used for anything ominous, as opposed to what is auspicious. The word “مستمر” may qualify either “day” or “misfortune.” In the first case, it indicates that the events of that day were prolonged, as mentioned in Surah al‑Ḥāqqah, where the punishment lasted for seven nights and eight days. In the second case, it signifies that the state of misfortune continued until they were completely destroyed. Some exegetes have interpreted “نحس” to mean a day filled with dust and debris, because the wind was so laden with particles that people could not see one another. When they first witnessed the approaching storm, they presumed it to be a cloud bringing rain, but soon they realized that it was a violent wind bringing destruction, as stated in Surah al‑Aḥqāf, verse 24: “فَلَمَّا رَأَوْهُ عَارِضًا مُّسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هٰذَا عَارِضٌ مُّمْطِرُنَا بَلْ هُوَ مَا اسْتَعْجَلْتُم بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ” These interpretations are not mutually exclusive; both meanings may be present simultaneously. Then, describing the condition of that violent wind, the Lord states: “تَنزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍ” “It tore people away as though they were trunks of uprooted palm trees.” The term “مُنقَعِر” is derived from “قعر,” meaning the lowest part of something, and thus implies being uprooted from the base. This depiction may refer either to the immense physical strength and large stature of the people of ʿĀd, or to the fact that they had constructed pits and shelters in the earth to protect themselves from the storm. Yet the wind was so powerful that it extracted them from their refuges and hurled them violently. It cast them upon the ground with such force that their heads were severed from their bodies. The term “أعجاز” is the plural of “عجز,” referring to the lower or rear part of something. They are likened to the lower parts of palm trunks because the wind first tore off their heads and limbs, carrying them away, and then flung the remaining bodies like bare trunks. Alternatively, it may indicate that the wind struck them headfirst against the ground, breaking their necks and separating their heads. Thereafter, by way of admonition, it is stated again: “فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ” “Then how were My punishment and My warnings?” Thus, We have dealt in such a manner with those who adopted the path of denial, arrogance, and disobedience. What, then, do you think will be your fate, when you are following the same path? At the conclusion of this account, it is further stated: “وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ” “We have certainly made the Qur’ān easy for remembrance; is there anyone who will take admonition?” Do you possess an eye that can perceive the warnings and admonitions conveyed by God? It is noteworthy that the phrase “فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ” is repeated in the narrative of the people of ʿĀd—once at the beginning and again at the end—perhaps because the punishment inflicted upon this group was more intense and terrifying than that inflicted upon other communities, although all divine punishments are severe.

It is a common practice among people to designate certain days as auspicious and others as inauspicious. Although there is considerable disagreement regarding the determination of which days are auspicious or inauspicious, the question here is whether this belief is acceptable from Islam's standpoint or not — or whether this view has been derived from Islam. In any case, this view is not rationally impossible. It is possible that the parts of time differ from one another and that there are differences among them — some parts carrying the effects of ill-omen and some carrying the opposite effects. Although we do not possess rational proofs to establish any particular day as inauspicious and any other as auspicious, we can at least say: "this is possible" — but it is not rationally established. If, however, proofs reach us from the Muhammadan shari'ah through divine revelation — which discloses most expansive horizons — there is no impediment for us to accept them and indeed we must accept them. In the Quranic verses there are only two occasions where the inauspiciousness of days is alluded to: one in the verses under discussion, and the other in verse 16 of Surah Ha Mim al-Sajdah where the same people of 'Ad are spoken of — فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي أَيَّامٍ نَّحِسَاتٍ — "We sent upon them a severe cold wind on inauspicious days." (Explanatory Note: It should be noted that "nahisat" in this verse is an attribute of "ayyam" — meaning the aforementioned days are described with inauspiciousness — whereas in the verse under discussion "fi yawmi nahsin mustamirrin" involves the idafa of "yawm" to "nahs" and does not carry an attributive meaning. However, given the contextual indication of the above verse, we should say that here too it is on account of the idafa of the qualified to the attribute.) Conversely, the expression "mubarak" — blessed — also appears in certain Quranic verses, and regarding the Night of Qadr the Lord Almighty states: إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ — "We sent it down on a blessed night" (al-Dukhan — 3). "Nahs" is originally — as stated previously — in the sense of intense redness of the horizon, presenting it in the form of "nahas" — the intense flame of fire that is free from smoke. Subsequently by this analogy it has been used in the sense of "ill-omened and inauspicious." In this way the Quran says nothing beyond an allusive reference to this matter — but in Islamic traditions many traditions concerning auspicious and inauspicious days have reached us. Although many of these traditions and narrations are weak and unworthy of credence, there are nevertheless in these traditions things that are reliable, as the exegetes have also affirmed in the interpretation of the aforementioned verses. The great hadith scholar 'Allamah Majlisi — may God have mercy upon him — has also transmitted many traditions in this connection in Bihar al-Anwar. (Reference: Bihar al-Anwar, Vol. 59, Kitab al-Sama' wa al-'Alam, pp. 1-91 and some beyond.) What can be stated briefly here is as follows: (A) In many traditions auspicious and inauspicious days have been described as being associated with the events that occurred on those days. For example, in one tradition from Amir al-Mu'minin 'Ali ibn Abi Talib — peace be upon him — we learn that a person asked him about the ill-omens attributed to Wednesday, asking which Wednesday it was. He replied: آخِرُ أَرْبِعَاءَ فِي الشَّهْرِ وَهُوَ الْمُحَاقُ وَفِيهِ قَتَلَ قَابِيلُ هَابِيلَ أَخَاهُ... وَيَوْمَ الْأَرْبِعَاءِ أَرْسَلَ اللَّهُ عَزَّ وَجَلَّ الرِّيحَ عَلَىٰ قَوْمِ عَادٍ — "the last Wednesday of the month that falls in the period of muhaq — on that day Cain killed his brother Abel... and on that Wednesday God sent the violent wind upon the people of 'Ad." (Reference: Tafsir Nur al-Thaqalayn, Vol. 5, p. 183, Hadith 25.) For this reason many exegetes, following multiple traditions, consider the last Wednesday of the month as inauspicious and call it "arbi'a' la tadur" — the Wednesday that does not return. In certain other traditions it is found that the first of the month is auspicious because Adam — peace be upon him — was born on that date; similarly the 26th, because God cleaved the River Nile for Moses — peace be upon him — on that date. (Reference: the above source, p. 105.) Or that the third of the month is inauspicious because on that date Adam and Hawwa — peace be upon them — were expelled from Paradise and the garment of Paradise was removed from their bodies. (Reference: Tafsir Nur al-Thaqalayn, Vol. 5, p. 58.) Or that the seventh is blessed because Noah — peace be upon him — boarded his ark on that date and was saved from drowning. (Reference: Tafsir Nur al-Thaqalayn, Vol. 5, p. 61.) There is also a tradition from Imam Ja'far al-Sadiq — peace be upon him — regarding Nawruz, in which he stated: this is the day Noah's ark came to rest upon Mount Judi, Gabriel descended upon the Prophet of Islam — peace and blessings of God be upon him and his family — 'Ali stood upon the Prophet's shoulders and smashed the idols, and the event of Ghadir also occurred on Nawruz. (Bihar al-Anwar, Vol. 59, p. 92.) Such information is common in the traditions, connecting the auspiciousness and inauspiciousness of days to good events and undesired occurrences — particularly the Day of 'Ashura', which the Banu Umayyah considered auspicious on account of their success against the Ahl al-Bayt. In our traditions strong opposition has been expressed to designating this day as blessed, and it has been said that it must not be made a day for storing provisions and wealth — rather, one's affairs should be suspended on that day and one's schedule made practically different from that of the Banu Umayyah. On account of the totality of these traditions some people have interpreted auspicious and inauspicious days in this manner: Islam's purpose is to draw Muslims' attention toward practically associating themselves with these historical events, avoiding undesired occurrences and the people who initiated them. This interpretation may be correct with regard to a portion of these traditions, but certainly not with regard to all of them — for from some among them it appears that a hidden influence is associated with certain days of which we are unaware. (B) This point is worthy of reflection: some people go so far in the matter of auspicious and inauspicious days that before undertaking any work they first set about searching for the auspiciousness or inauspiciousness of days — and in practice neglect many necessary matters and lose many golden opportunities. Or rather than investigating the causes and factors of their own and others' failures and successes and benefiting from the precious experiences of life, they attribute all their failures and successes to the inauspiciousness and auspiciousness of days. This is a form of flight from reality and falling into excess — an unreasonable rationalisation of life's events. This kind of conduct must be strongly avoided and no attention should be paid to things that are popular among the general public. The predictions of astrologers and fortune-tellers must also be disregarded. Only a reliable hadith is a thing that if it establishes any reality, must be accepted with sincerity of heart. Beyond that, all other factors should be disregarded in conducting the affairs of life — persistent striving must be employed and steps taken forward on the path of life. Reliance upon God and seeking help from His grace and generosity is the foremost consideration. (C) Attending to the auspiciousness and inauspiciousness of days not only acquaints the human being's mind with historical events, but also grants the opportunity to seek the intermediary of the Lord Almighty's exalted essence and teaches the lesson of seeking His assistance. This is why we read numerous traditions in which, in connection with those days designated as inauspicious, we are urged to give alms, supplicate, and seek assistance from the Lord Almighty, and we are guided to recite the Holy Quran and place reliance upon God. Only in this way can we achieve success in our striving. Among other matters, we learn in a tradition that a devotee of Imam Hasan al-'Askari — peace be upon him — came to the Imam on a Tuesday, and the Imam said: I did not see you yesterday? He submitted that he did not consider going anywhere on Monday appropriate. In response the Imam stated: مَنْ أَحَبَّ أَنْ يَقِيَهُ اللَّهُ شَرَّ يَوْمِ الِاثْنَيْنِ فَلْيَقْرَأْ فِي أَوَّلِ رَكْعَةٍ مِنْ صَلَاةِ الْغَدَاةِ (هَلْ أَتَىٰ عَلَى الْإِنسَانِ) — "whoever wishes God to protect him from the evil of Monday should recite Surah Hal Ata 'ala al-Insan in the first rak'ah of the morning prayer." Then the Imam recited the verse of that surah that relates to warding off evil: فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا — "God shall protect the righteous from the evil of that Day and shall grant them outward joy and inward happiness." (Reference: Bihar al-Anwar, Vol. 59, p. 39, Hadith 7.) In another tradition a companion of the sixth Imam asked him: is it appropriate in any circumstances to travel on a disliked and undesirable day like Wednesday? The Imam replied: begin your journey with almsgiving and recite Ayat al-Kursi at the time of departure — and then go wherever you wish to go. (Reference: Wahi Nadrak, p. 28.) In yet another tradition a companion of the tenth Imam 'Ali al-Naqi — peace be upon him — relates: I came to the Imam while on the way my finger had been injured, a rider had struck my shoulder as he passed by, and I had been caught in a crowd that had torn my clothing. So I addressed that day saying: "may God protect me from your evil — what an inauspicious day you are!" Upon hearing this the Imam said: "you hold devotion for us yet utter such an inappropriate statement? You blame the day that bears no responsibility." He relates: hearing the Imam's words I collected myself and felt that I had made an error. I submitted: "Master, I seek God's forgiveness for my error and ask His pardon." Then the Imam stated: مَا ذَنْبُ الْأَيَّامِ حَتَّىٰ صِرْتُمْ تَتَشَاءَمُونَ بِهَا إِذَا جُوزِيتُمْ بِأَعْمَالِكُمْ فِيهَا — "what is the fault of the days that you declare them inauspicious, when the reality is that your own baseness of conduct encompasses you?" The man said: "son of the Messenger of God, I forever seek God's forgiveness and repent to Him." The Imam stated: مَا يَنفَعُكُمْ وَلَٰكِنَّ اللَّهَ يُعَاقِبُكُمْ بِذَمِّهَا عَلَىٰ مَا لَا ذَمَّ عَلَيْهَا فِيهِ أَمَا عَلِمْتَ أَنَّ اللَّهَ هُوَ الْمُثِيبُ وَالْمُعَاقِبُ وَالْمُجَازِي بِالْأَعْمَالِ عَاجِلًا وَآجِلًا — "this is of no benefit to you — God punishes you for censuring that which is not worthy of censure. Do you not know that God is the one who rewards and punishes, recompensing deeds both in this world and in the next?" Then he stated: لَا تَعُدْ وَلَا تَجْعَلْ لِلْأَيَّامِ صُنْعًا فِي حُكْمِ اللَّهِ — "do not repeat such a statement and do not attribute to the days effects contrary to God's command." This profoundly meaningful tradition alludes to the fact that if the days have any influence it is in accordance with God's command. Hence one must never hold the belief that they have independent influence, and must never consider oneself independent of the Lord Almighty's grace and generosity. Those events that are generally the expiation of one's wrong deeds and actions must not be attributed to the influence of the days — thereby absolving oneself of responsibility. It is possible that this statement of the Imam is the best way of reconciling the various traditions in this chapter.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

See ayat 32 for tafseer.

The third people whose life story has been presented briefly in this surah, after the preceding discussions, as a lesson and admonition, is the people of Thamud, who resided in the land of "Hijr" situated to the north of the Hijaz. Their prophet — Salih — peace be upon him — strove with the utmost effort to bring them to guidance, but all his toil was in vain. The Lord Almighty first states: the people of Thamud also denied the divine warning and gave no heed to the fear instilled from God's side (كَذَّبَتْ ثَمُودُ بِالنُّذُرِ). Although some exegetes have taken "nudhur" here in the sense of warning prophets and regarded their denial of Salih as a denial of all the prophets — since the call of all prophets is in harmony — the apparent sense of the verse is that "nudhur" has come as the plural of "indhaar," meaning the instilling of fear, and this is naturally present in every prophet's words. The Lord Almighty then sets forth the reason for their denial, stating: "they said: shall we follow a single human being from our own kind? If we do so we shall be in error and madness" (فَقَالُوا أَبَشَرًا مِّنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَّفِي ضَلَالٍ وَسُعُرٍ). Indeed, pride and arrogance, self-regard and self-conceit were for them a great veil against the intellectual call of the prophets. They said: Salih is a person just like us — there is no reason to follow him; if we do so we shall be in madness and error — what distinction does he possess over us that he should be a guide and we follow him? This is the same objection that misguided communities would most often level at their prophets: "they are persons just like us — how then can they be God's messengers?" A group of exegetes has inferred from the expression "wahidan" that the enemies of Salih meant: "he is an ordinary person, possessing no great wealth and no distinguished lineage." Some have interpreted it as: "he is a solitary individual with no group of his own, whereas a leader must possess a group over which he has authority and by means of which he calls others to himself." A third interpretation is also available — that those people did not contest the numerical singular but contested the specific singular, meaning: "he is a member of our own species and genus, and the human species cannot assume the office of divine apostleship — the prophet should have been from the species of the angels." Combining all three interpretations is possible, but in any case their claim was groundless. "Su'ur" is on the measure of "shatara" — its plural is "sa'ir" — and its meaning is "blazing fire," which is why a frenzied she-camel is called "naqah mas'ura." There is also the possibility that the people of Thamud took this expression from their prophet Salih who used to tell them: "if you do not desist from idol-worship and do not follow my call to truth you shall be in 'dalal wa su'ur' — error and the blazing fire of Hell" — so they replied: "if we follow a mortal like ourselves we shall be in dalal wa su'ur." In any case the mention of "su'ur" in the plural form is for the purpose of continuity and emphasis, whether in the sense of madness or of blazing fire. They further said: "if divine revelation were to descend upon a human being at all, has it come down upon this low person from among us when more well-known, famous, and wealthy individuals could have been found?" (أَأُلْقِيَ الذِّكْرُ عَلَيْهِ مِن بَيْنِنَا). The truth was that the words of the people of Thamud bore great resemblance to those of the polytheists of Makkah, who would at times object: مَا لِهَٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا — why does this messenger eat food and walk in the markets? Why was no angel sent down to be with him as a warner? (Surah al-Furqan — 7). And at times: لَوْلَا نُزِّلَ هَٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ — why was this Quran not sent down upon some great and wealthy man of the two cities, Makkah and Ta'if? (Surah al-Zukhruf — 31). The underlying argument being: if God's messenger is to be a mortal, why should it be a destitute, helpless, and inconsequential mortal? These blind-of-heart, who had apparently been saying the same things throughout all of history — namely, that if someone possesses wealth, belongs to an eminent tribe, is high in rank and position, and is famous, only then can he be God's messenger; how can an ordinary person be a messenger? — whereas the tyrannical and oppressive were mostly precisely from those wealthy and so-called classes. Some exegetes in this commentary have also accepted the view that these people were saying: "has revelation descended only upon this particular person? Why has it not descended upon all of us? What difference is there between him and us?" — as stated in verse 52 of Surah al-Muddaththir: بَلْ يُرِيدُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُؤْتَىٰ صُحُفًا مُّنَشَّرَةً — rather, each person among them expects that scriptures should be sent down to him from the sky. The Lord Almighty then states at the close of the verse: they took this as evidence for their prophet Salih's lying and said: "he is an utter liar, a selfish and arrogant person" (بَلْ هُوَ كَذَّابٌ أَشِرٌ) — for he wants to rule over us, keep everything in his control, and act according to his own pleasure. The root of "ashir" is "'ashar" on the measure of "qamar" meaning a prosperity in which self-indulgence is intermingled. But the Quran in response states: سَيَعْلَمُونَ غَدًا مَّنِ الْكَذَّابُ الْأَشِرُ — tomorrow they shall come to know who the liar and the self-indulgent one is. The day when divine punishment descends and crushes them and reduces them to a handful of dust — with the punishment of the afterlife added to this — they shall then understand what sort of individuals such words befit and which body such clothing fits. It is self-evident that "ghadan" — tomorrow — means the near future, a meaning that is both captivating and subtle. A question may arise here: when these verses were revealed, they had already witnessed their punishment, so there was no longer room to say "tomorrow they shall understand." Two answers may be given: first, God had in reality said this to His prophet Salih conditional upon the coming day, and it is a clear reality that on the day these words were spoken the punishment had not yet descended. Second, "tomorrow" may mean the Day of Resurrection when everything shall be fully exposed before the sight. The first interpretation is more appropriate and more consistent with the subsequent verses. Another question arises: since the people of Thamud had already recognised the truthfulness of Salih before the descent of punishment and had already witnessed his irrefutable miracle, why then are they told "tomorrow they shall understand"? The answer to this question also becomes clear upon attending to one point — that there are several modes of knowing something. Sometimes the opposing party may deny it, but sometimes he reaches a stage where no room for denial remains and everything appears with complete clarity before the eyes. By "knowing" here is meant precisely this ultimate stage of coming to understand. The Lord Almighty then alludes to the narrative of Salih's she-camel — which was a miracle and was sent as attestation to his truthfulness — stating: إِنَّا مُرْسِلُوا النَّاقَةِ فِتْنَةً لَّهُمْ فَارْتَقِبْهُمْ وَاصْطَبِرْ — We shall send the she-camel as a trial and test for them, so watch for their end and be patient. The "naqah" was that same she-camel sent in the character of Salih's miracle. This was no ordinary she-camel but possessed wondrous qualities. According to well-known traditions she emerged from the stone of a mountain in order to be a speaking miracle before those short-sighted, stubborn deniers. "Fitnah" — as stated previously — is originally for testing the purity of gold by casting it into a crucible and melting it in fire, and is applied to every kind of trial and test. It is entirely clear that the people of Thamud were now to be placed in a great trial. Hence in the subsequent verse the Lord Almighty states: We told Salih to inform them that the water of the settlement should be divided between them — one day for the she-camel and one day for the settlement's inhabitants — so that each party should use the water on its appointed day and the other should not interfere (وَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ كُلُّ شِرْبٍ مُّحْتَضَرٌ). (Explanatory Note: "Muhtadar" is derived from the root "hudur." It is a passive participle and "shirb" carries the meaning of a water portion or appointed time. Accordingly "kullu shirbin muhtadarun" means that at every appointed time, whoever has permission shall drink and the other shall not come that day and shall have no right to obstruct.) Although the Quran has not elaborated further on this matter, many exegetes have stated that on the day appointed for Salih's she-camel's drinking she would drink all the water — while others have said that her presence was such that when she approached the water the other animals would flee and not come near her. Hence there was no alternative but to give her the right to water on one day and for the people on the other day — particularly in the circumstances noted by some exegetes that water was very scarce in their settlement, although this meaning is not consistent with verses 146-148 of this surah which indicate that this people lived in a land full of gardens and springs. In any case, this rebellious, stubborn, and self-interested people resolved firmly to put an end to Salih's she-camel — though Salih had already warned them that if they caused the she-camel any harm the divine punishment would swiftly descend upon them. But they paid no heed to this and called to one of their companions — he came for this purpose and hamstrung the she-camel (فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ). By "sahib" here may be meant a chieftain of the people — among them there was a most wicked person named "Qudara ibn Salif." (Explanatory Note: "Qudara" — on the measure of "manara" — was the most repulsive-looking, evil-natured, and most ill-omened of individuals.) His mention appears in history. "Ta'ati" means seizing something or striving for a purpose, and is also used for undertaking important and dangerous tasks, as well as for tasks in which there is great labour or for which payment has been fixed. All these meanings are present in the verse under discussion — for killing the aforementioned she-camel required considerable courage and audacity, the task demanded hardship, and according to normal practice they had also fixed a payment for this work. The root of "'aqar" is "'aqr" on the measure of "zulm" meaning foundation and root. It is noteworthy that the Quran here attributes the killing of the she-camel to a single individual, whereas in Surah al-Shams it is attributed to the entire people: فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنبِهِمْ فَسَوَّاهَا — the people of Thamud hamstrung the she-camel. This is because the one who killed the she-camel did so with the consent of the entire people, representing them all — and it is known that whoever is pleased with another person's deed is a partner in it. (The elaboration of this point has been given under Surah Hud, verse 65, in Vol. 5, under the heading "Doctrinal Solidarity.") Some traditions record that Qudara first drank wine, then in a state of intoxication committed this vile crime. The accounts of the killing of the she-camel and its manner also vary — some say he cut her hamstrings with a sword, others say he first lay in wait for her, then shot an arrow at her, and finally attacked her with a sword. The subsequent verse serves as a preamble for the mention of the terrifying punishment that descended upon this rebellious people. The Lord Almighty states: now see what My punishment and My warning were like (فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ). Then further stating: We sent upon them a single cry, and as a result they became like the dry crumbled stalks gathered in a cattle-pen (إِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ). By "sayhah" here is meant a great sound that rises from the sky — it may be an allusion to a terrifying screech heard in their city, as stated in verse 13 of Surah Ha Mim al-Sajdah: فَإِنْ أَعْرَضُوا فَقُلْ أَنذَرْتُكُمْ صَاعِقَةً مِّثْلَ صَاعِقَةِ عَادٍ وَثَمُودَ — if they turn away say to them: I warn you of a thunderbolt like the thunderbolt of 'Ad and Thamud. "Hashim" is from the root "hashm" on the measure of "khashm," meaning the crushing of weak things — applied to the cut fodder that shepherds reap and store for their sheep, and also sometimes to the dry grass that is trampled underfoot by animals in the pen. "Muhtazir" is from the root "khatr" on the measure of "maghz" meaning to prevent — which is why the enclosure built for sheep and goats that prevents them from going out and protects them from wild animals is called "khatira," and "muhtazir" on the measure of "muhtasib" is the owner of such a pen. The meaning which the verse holds regarding the punishment that descended upon the people of Thamud is most extraordinary and full of import — for the Lord Almighty sent neither armies from the earth nor from the sky to annihilate this rebellious people. With a single heavenly cry — a sound that splits the eardrums — a single great scorching wave that enveloped everything in its path in a vast blaze — no, rather, it ground them up and obliterated them. Their inhabited palaces and dwellings became like sheep pens, and their lifeless corpses became like the cut dry grass trampled underfoot by sheep and goats. This may have been difficult to conceive for people of earlier times, but for the people of this era who are familiar with the effects of waves generated by explosions and blasts — which grind everything within their radius — it is most easily comprehensible. The divine punishment's thunderclap cannot, of course, be measured by the thunderclap of human-made bombs. In light of this reality, the enormity of the calamity that descended upon those people through that thunderbolt can be appreciated. The final verse of the verses presenting the above discussion, at the conclusion of this painful and admonitory narrative, the Lord Almighty once more states: وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ — We have made the Quran easy for reminder and for awakening human beings — is there then anyone who will take heed? The meanings of the Quran are living and clear, its events and narratives speak eloquently through their own condition, and its warnings and threats are heart-shaking and awakening.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

In these verses, there are concise yet striking indications regarding the episode of the people of Lūṭ and the terrifying punishment that descended upon this deviant and shameless group. This is the fourth segment of the account of earlier communities mentioned in this sūrah. The Lord of the worlds first states: “كَذَّبَتْ قَوْمُ لُوطٍ بِالنُّذُرِ” “The people of Lūṭ denied the warnings.” As indicated previously, “نُذُر” is the plural of “إنذار”, meaning warnings and admonitions. The use of the plural form may point to the repeated exhortations of this great prophet, all of which were rejected by that misguided people. It may also refer to the warnings delivered by Lūṭ عليه السلام and the prophets who preceded him, since the call of all prophets conveys one and the same reality. It then, in a brief statement, refers to one aspect of their punishment and the salvation of the family of Lūṭ عليه السلام: “إِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا … إِلَّا آلَ لُوطٍ نَجَّيْنَاهُمْ بِسَحَرٍ” “We sent upon them a violent wind carrying stones, and buried them under that storm of gravel, except for the family of Lūṭ, whom We saved at dawn.” “حاصب” refers to a powerful wind that carries “حصباء” (sand and pebbles). In other Qur’ānic passages, in addition to the earthquake that overturned their towns, there is also mention of a rain of stones. For example, in Surah Hūd (82): “فَلَمَّا جَاءَ أَمْرُنَا … وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنضُودٍ” “Then when Our command came, We turned it upside down and rained upon it stones of hardened clay.” Whether these represent two separate forms of punishment or a single combined phenomenon may be understood as follows: at times, violent winds lift dust, gravel, and debris into the air and then deposit them elsewhere. Thus, it is possible that, by divine command, such a storm raised stones into the air and, following the devastating earthquake, cast them down upon the towns of Lūṭ, burying them completely so that their traces were erased from the face of the earth. (Reference: Tafsīr Nemūneh, vol. 9, under Surah Hūd, v. 82) The verse also indicates that the salvation of the family of Lūṭ occurred at dawn, because the promised punishment was to occur at that time. Therefore, the believing family departed during the latter part of the night—except for the wife of Lūṭ, who separated herself from him—and shortly afterward the punishment commenced, as indicated in Surah Hūd (81). The next verse emphasizes: “نِعْمَةً مِّنْ عِندِنَا كَذٰلِكَ نَجْزِی مَن شَکَرَ” “This was a favor from Us; thus do We reward those who are grateful.” It then clarifies that Lūṭ عليه السلام had already completed the process of delivering the message and warning them of divine punishment, but they responded with doubt and dispute: “وَلَقَدْ أَنْذَرَهُمْ بَطْشَتَنَا فَتَمَارَوْا بِالنُّذُرِ” “بطش” implies a forceful seizing and, by extension, punishment. “تماروا” denotes disputation accompanied by doubt. Not only did they spread doubt among the people, but they persisted in their immoral conduct. When angels in the form of handsome youths came as guests to Lūṭ, this shameless group approached and demanded that he hand over his guests: “وَلَقَدْ رَاوَدُوهُ عَن ضَيْفِهِ” The prophet was deeply distressed and pleaded with them, even offering lawful alternatives, which demonstrates his extreme vulnerability in the face of their corruption. Soon thereafter, they received an initial punishment: “فَطَمَسْنَا أَعْیُنَهُمْ فَذُوقُوا عَذَابِی وَنُذُرِ” “We obliterated their eyes: so taste My punishment and My warnings.” According to some interpretations, their eyesight was completely effaced. This was a preliminary chastisement, yet even then they failed to take heed. Eventually, the final punishment descended. A destructive earthquake overturned their settlements, followed by a rain of stones that buried them entirely. The verse summarizes: “وَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُّسْتَقِرٌّ” “In the morning an abiding punishment overtook them.” The term “مستقر” indicates a firm, decisive, and inescapable punishment. It is then said again: “فَذُوقُوا عَذَابِی وَنُذُرِ” “So taste My punishment and My warnings.” The repetition highlights both the preliminary and the final stages of punishment. Finally, the passage concludes with a repeated emphatic statement: “وَلَقَدْ یَسَّرْنَا الْقُرْآنَ لِلذِّکْرِ فَهَلْ مِن مُّدَّکِرٍ” “We have certainly made the Qur’ān easy for remembrance; is there anyone who will take heed?” The people of Lūṭ took no lesson—neither from warnings nor from the initial punishment. The question remains whether others, upon hearing these Qur’ānic verses, will awaken and turn in repentance.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

The fifth and final people alluded to in this chain of discourse is the people of Pharaoh — but since the story of this people has come in detail in various surahs of the Quran, only a brief yet measured allusion is made here to their admonitory narrative. The Lord Almighty states: Our warnings came one after another to the people of Pharaoh (وَلَقَدْ جَاءَ آلَ فِرْعَوْنَ النُّذُرُ). By "Al Fir'awn" is meant not merely Pharaoh's family and those attached to him, but this word encompasses all his followers. The word "al" is generally used in the sense of household and family, but is sometimes — as stated — also used in a broader sense, and the context of the discourse indicates that here it is used in this broader sense. "Nudhur" — on the measure of "kutub" — is the plural of "nadhir" meaning a warner — whether a human being or an event that warns people, makes them fear their end, and urges them to take precaution. In the first sense the verse may be alluding to Moses and Aaron — peace be upon them — and in the second to the nine miracles of Moses. The subsequent verse indicates that the second meaning is more appropriate here. (Explanatory Note: It should be noted that "nudhur" is both the plural of "nadhir" and also carries a verbal noun or noun-of-action meaning — and since the verbal noun is also applied in the sense of an attribute, both can return to the same meaning.) Lifting the veil from the reaction of the people of Pharaoh before these two great prophets of God and before their warnings and admonitions, the Lord Almighty states in the subsequent verse: they denied all Our signs (كَذَّبُوا بِآيَاتِنَا كُلِّهَا). Indeed, these self-conceited, arrogant, unjust, and tyrannical people denied every single one of God's signs without exception — declaring them to be lies, sorcery, or accidental occurrences. The word "ayat" carries a broad meaning encompassing rational and transmitted proofs as well as miracles — but given the context of verse 101 of Surah Bani Isra'il: وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ — We gave Moses nine clear miracles — it appears that the reference here is to those nine miracles. (Explanatory Note: "The nine miracles of Moses" are discerned from reflection upon various Quranic verses: 1. The staff's transformation into a great serpent — Ta Ha — 20; 2. "Yad al-Bayda'" — the hand of Moses shining like a source of light — Ta Ha — 22; 3. A crushing flood — al-A'raf — 133; 4, 5, 6, 7. Swarms of locusts that descended upon the crops, lice — a kind of plant affliction — frogs that emerged from the Nile and in a short period covered the surface of their lives, and blood — the Nile took on the colour of blood — al-A'raf — 133; 8, 9. Drought and shortage of fruit — al-A'raf — 130 — the details of each of which have been provided under the relevant verses.) If a person is a seeker of truth, witnessing any one of these miracles — and then seeing the affliction removed through the supplication of God's prophet — is sufficient. But when a person becomes utterly obstinate, even if the heavens and earth from head to foot become the signs of God, he remains unaffected. Only the divine punishment coming and crushing such proud minds can avail — and accordingly beneath the verse under discussion we find: We seized them and punished them — the seizing of one who is never overcome and who is powerful and capable (فَأَخَذْنَاهُمْ أَخْذَ عَزِيزٍ مُّقْتَدِرٍ). "Akhadha" means to take hold and seize. Since a criminal is first gripped in the vice before being punished, this word is used as a metaphor for punishment and chastisement. The meaning this narrative carries is unparalleled among all the other stories — for the Pharaonians took the greatest pride and boasted most of all in their power and strength, and this power was renowned everywhere. The Lord Almighty states: We seized them — and seized them firmly and powerfully — so that it might become clear to all that this transient and brief power is entirely hollow before the glory and might of God and amounts to nothing. What is astonishing is that the very River Nile — which was the source of their power, wealth, population, and civilisation — was charged with their destruction. More astonishing still, the most insignificant creatures such as locusts, lice, and frogs were imposed upon them and caused them such distress that they were rendered helpless. After narrating the events of former peoples and the punishment that descended upon rebellious and criminal communities, the Lord Almighty states in the next verse: are your unbelievers better than those unbelievers — or has an amnesty been sent down for you in the heavenly scriptures? (أَكُفَّارُكُمْ خَيْرٌ مِّنْ أُولَٰئِكُمْ أَمْ لَكُم بَرَاءَةٌ فِي الزُّبُرِ). (Explanatory Note: The pronoun in "akffarukum" returns, given the context of "am lakum bara'atun fi al-zubur," to the unbelievers of Arabia.) What difference is there between the people of Pharaoh, Noah, Lot, Thamud, and yourselves? If they were ensnared in storms, earthquakes, and thunderbolts on account of unbelief, rebellion, injustice, and sin — then what argument is there by which you cannot be afflicted by such calamities? Are you better than them? Or is your rebellion, antagonism, and unbelief less than their rebellion, antagonism, and unbelief? That is not the case. How then do you consider yourselves safe from divine punishment — unless an amnesty has been sent down for you in the heavenly books? That claim is certainly false and you possess no proof for it. Or do they say: we are a united, cohesive, and powerful group and we shall take revenge on our opponents and prevail over them (أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُّنتَصِرٌ). (Explanatory Note: Although "nahnu" is a plural pronoun, its predicate "jami'" has come in the singular form, and similarly "muntasir" which is either a second predicate or an attribute of "jami'" — this is because "jami'" though singular in form is plural in meaning.) "Jami'" carries the meaning of "mujamma'" — gathered together — and here refers to a group with a desired objective and the capacity for action. "Muntasir" serves to confirm and emphasise the same meaning — for its root is "intasar" meaning to take revenge, to prevail, and to be victorious. It is noteworthy that the preceding verse was in the form of direct address, whereas the verse under discussion and those that follow speak of the unbelievers in the third person — and this is itself a form of humiliating them, as if they are not worthy of any further divine address. In any case, if they lay such a claim to power, that too is groundless — for the people of Pharaoh, 'Ad, Thamud, and similar groups who were more powerful than they showed not even the slightest resistance before the great tempest of divine punishment — like a straw — how much less this small group that possesses nothing! Then, rejecting their words in the form of a decisive and unambiguous prophecy, the Lord Almighty further states: سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ — they shall know that their assembly shall soon be routed and they shall flee turning their backs. (Explanatory Note: Although "yuwalluna al-adbar" would be appropriate, "yuwalluna al-dubur" has been used instead since this word carries the sense of the genus, which is equivalent to the plural.) It is captivating that the root of "sa-yuhzamu" is "hazm" — on the measure of "jazm" — meaning to press a dry object so hard that it breaks into pieces. Here this is appropriately used in the sense of an army being scattered and thrown into disarray. This expression may also be an allusion to the point that they appear outwardly united and cohesive, but since they are like objects that are dry, they shall be shattered and thrown into disorder under powerful pressure — unlike the believers, who possess within themselves a power that is also centred. "Dubur" means the back and is the opposite of "qibal" meaning the front portion. The word here carries the complete meaning of turning one's back in the field of battle. This prophecy was fulfilled word for word at the Battle of Badr and other battles, and the strong and powerful group of unbelievers fled the battlefield in humiliating defeat. In the final verse on the subject under discussion it is stated: not only is defeat and failure in this world their fate — rather, the Hour is their appointed meeting place, and the punishments of the Hour are more severe and bitter (بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ). In this respect they must prepare themselves to taste the bitterness of defeat in this world as well, and in the hereafter an even more bitter and terrible defeat awaits them. "Adha" is from the root "dahw" and "daha'" meaning a great calamity and momentous event from which there is no escape — the word sometimes also carries the meaning of extreme cleverness, but in the verse under discussion its first meaning is intended. Indeed, they shall face in the Resurrection a situation from which there is no path of escape.

This passage contains a clear prediction possessing the character of a miracle. There is no doubt that, at the time when these verses were revealed in Mecca, the Muslims constituted a very small minority, while the enemy was extremely powerful. Under such circumstances, any prediction of the Muslims’ imminent victory over their opponents could hardly have appeared credible. Yet, after a short period, the Muslims undertook the Hijrah and gradually acquired sufficient strength that, in their first major confrontation with the enemy at the Battle of Badr, they dealt a decisive and formidable blow. This development was wholly unexpected by the disbelievers. Moreover, only a few years had passed after the event of Badr when not only the disbelievers of Mecca, but the entire Arabian Peninsula, had submitted to the Muslims. In this light, is not such a report concerning the unseen future a manifest miracle? It is well known that among the various aspects of the inimitability (iʿjāz) of the Qur’an, one aspect consists in its communication of matters belonging to the unseen. The present verse constitutes a clear example of this.

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.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

See ayat 55 for tafseer.

In these verses, the description continues of the condition that will befall the polytheists and the criminals on the Day of Resurrection, which had been discussed in the preceding verses. The final verse among those earlier passages had established that the Day of Resurrection is their appointed time, and that it is a day of affliction and bitterness—such bitterness as will surpass the sufferings and defeats of worldly life. In the first of the verses under discussion, presenting the cause of this matter, God states: “إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ” “Indeed, the criminals are in error and in flames.” [Explanatory note: As previously indicated in the commentary on verse 24 of this sūrah, “سُعُر” has two meanings: first, it is the plural of “سعیر,” meaning blazing fire; second, it denotes madness, agitation, and excitement resulting from the loss of intellectual balance. In the present verse, it may be understood in either sense. If taken in the second sense, the meaning would be: “They used to say that if we follow a human like ourselves, then we would be in error and madness.” The Qur’an affirms that on the Day of Resurrection they will realize that they were indeed in error due to denial and irrationality.] “يَوْمَ يُسْحَبُونَ فِي النَّارِ عَلَى وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ” “On the Day when they will be dragged into the Fire upon their faces, it will be said to them: taste the touch of Saqar.” “سقر” refers to something that alters the complexion of the body and causes severe torment due to heat or other painful effects; as Hell embodies an intense form of suffering and torment, it is named “Saqar.” The word “مَسّ” means “touch”; hence, the inhabitants of Hell will be told to experience the scorching pain produced by the contact of the Fire. They will be told to taste it, and not to dismiss it as falsehood, superstition, or mere stories. Some exegetes hold that “Saqar” is not the entirety of Hell, but rather a specific region within it, distinguished by extreme heat. According to a narration attributed to Imam Jaʿfar al‑Ṣādiq عليه السلام, Saqar is a valley reserved for the arrogant; when it breathes, it sets all of Hell aflame. (Reference: Tafsīr Ṣāfī, under the verses in question) Since one might imagine that such punishment is excessive in proportion to their sins, the following verse states: “إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ” “Indeed, We have created everything according to measure.” Thus, their worldly support and their punishments in the Hereafter are not arbitrary; rather, everything has been created in accordance with precise determination. Whether the heavens and earth, animate and inanimate beings, the parts of the human body, or the means of life—all are determined with exact measure, as they are the creation of a Wise Creator. Then it states: “وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ” “Our command is but a single command, like the twinkling of an eye.” This indicates not only that divine actions are governed by wisdom, but also that they are executed with decisive power and immediacy. When God wills something, He says “Be,” and it comes to be without delay (indeed, even this expression is only for human comprehension, for divine will and realization are one). Hence, when the Day of Resurrection is decreed, all will be encompassed within it instantaneously; likewise, whenever God wills to punish or afflict, a single command suffices. This serves as a warning to sinners, that God is not only wise but also decisive and absolute in His command; therefore, they must avoid opposition to Him. The next verse again addresses the disbelievers and criminals, drawing attention to the fate of earlier generations: “وَلَقَدْ أَهْلَكْنَا أَشْيَاعَكُمْ فَهَلْ مِنْ مُدَّكِرٍ” “We have destroyed those like you; is there anyone who will take heed?” “Ashyāʿ” is the plural of “shiʿah,” meaning followers or those associated with a group. Here it signifies those similar in conduct and belief. Since their actions resemble those of past nations, there is no reason why their outcome should differ. Therefore, they are urged to awaken and take heed. It is then emphasized that the deeds of past peoples were not obliterated by their death: “وَكُلُّ شَيْءٍ فَعَلُوهُ فِي الزُّبُرِ” “All that they did is recorded in the writings.” “زُبُر” is the plural of “زبور,” meaning a book; here it refers to records of deeds. Further emphasis is given: “وَكُلُّ صَغِيرٍ وَكَبِيرٍ مُسْتَطَرٌ” “Every small and great thing is inscribed.” Thus, the reckoning on that Day will be complete and comprehensive. When the record is presented, they will say: “وَيَقُولُونَ يَا وَيْلَتَنَا مَا لِهٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا” “Alas for us! What is this record that leaves nothing, small or great, without counting it!” (al‑Kahf: 49) “مُسْتَطَر” derives from “سطر” (line), referring to orderly inscription, typically in writing. After warning the sinners, the Qur’an then contrasts them with the righteous: “إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ” “Indeed, the God‑fearing shall be in gardens and rivers.” “نهر” may refer to flowing water, or metaphorically to expansiveness, abundance, and illumination. It may denote literal rivers or the vastness of divine bounty. Finally, the last verse of Sūrat al‑Qamar states: “فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍ” “In a seat of truth, in the presence of a Sovereign, All‑Powerful.” This description contains two key aspects: first, that it is a place of truth, free from any falsehood; second, that it is in nearness to God—spiritual proximity, not physical. The One who is both Sovereign and All‑Powerful possesses all blessings and dominion, and thus will honor His guests fully. It is noteworthy that these verses first describe material blessings (gardens and rivers), then proceed to spiritual reward—the presence of God—so that human understanding may ascend gradually toward higher realities and attain spiritual delight. Expressions such as “مَلِيكٍ مُقْتَدِرٍ” and “مَقْعَدِ صِدْقٍ” indicate the permanence and profundity of this nearness.

The statement “إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ”, despite its brevity, unveils an important reality of the world of creation—a reality that governs the entire realm of possibility. It signifies the precise determination of measure in all things throughout the universe. As human knowledge advances, it becomes increasingly aware of this fine and exact determination. This precision in measurement is not limited to terrestrial beings alone; rather, it is also operative in the vast celestial spheres. For example, it is observed that with the aid of electronic computation, hundreds of specialized experts have been able, through highly exact scientific calculations, to land upon specific regions of the lunar sphere. Yet, during the few days in which a spacecraft traverses the distance between the earth and the moon, the entire situation undergoes change. The moon both rotates upon its axis and revolves around the earth, causing its position to shift completely. Even within a single moment of the spacecraft’s journey, the earth itself is rotating upon its axis while simultaneously moving around the sun. Nevertheless, all of these various motions occur according to a system of computation so precise that not even the slightest variation arises. Thus, despite extremely complex calculations, astronauts have become capable of landing in precisely designated regions. Experts in astronomy are likewise able to predict, many years in advance, both total and partial lunar and solar eclipses for specific parts of the earth. All these observations point to the extraordinary precision of calculation within this vast world. Even among small living beings—such as tiny ants—the organization of their bodies, veins, and muscles is so precise as to astonish the human mind. When we turn to even smaller entities, such as microbes, viruses, and amoebae, the precision and exactness of this calculation reach their highest degree. At this level, even a thousandth of a millimeter, and indeed even smaller than that, is fully subject to exact measurement. If one proceeds further into the realm of the atom, all customary standards of measurement must be abandoned. At this level, the subjects of calculation become so minute that they transcend the scope of ordinary human comprehension. These determinations are not limited merely to quantities; structural and compositional qualities are likewise encompassed within these precise scales. Even the system governing the requirements of the human soul—its tendencies, inclinations, and impulses—operates within a framework that can be measured and regulated. Indeed, the entire network of human individual and collective desires—such that even a slight disturbance within it would disrupt both personal and social life—is governed by finely tuned standards. Within the natural world, there exist beings that both oppose one another and serve as checks upon one another. Predatory birds feed upon smaller birds, yet they do not transgress to the extent that they destroy their entire source of sustenance. As a result, they enjoy long lifespans. These predatory birds lay relatively few eggs, and their offspring are limited in number, often living solitary lives. If, along with such long lifespans, their reproductive rate were high, all smaller bird species would eventually be eradicated. The scope of this subject within the realms of animal and plant life is vast. Its study enables one to become more deeply acquainted with the depth and profound significance of “إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ.”

It is possible that the verse under discussion and those resembling it may create the mistaken impression that if God created every thing with measure, quantity, and reckoning, then our actions too are His creation — and accordingly we possess no free will whatsoever. But as stated previously, although our actions and deeds are in accordance with God's will and decree and never fall outside the scope of His power and will, He has decreed that we are free agents in our own actions, and it is on this basis that He holds us responsible and accountable. If we were entirely without free will in our actions, legal obligation and responsible accountability would have no meaning remaining. That we possess no freedom in our actions is contrary to divine decree. In contrast to the excess of the Jabrites, another group falls into deficiency and extremism — they are called "Qadarites" or "Mufawwidah." They say with complete explicitness that our actions are in our own hands and God has no role in our deeds. In this manner they have limited the domain of divine sovereignty, regarded themselves as independent, and taken the path of polytheism. The reality is that considerable insight is required to grasp the point between these two principles of tawhid and divine justice. If we take the meaning of tawhid to be that the Creator of every thing — including even our actions — is God and that we possess no free will in our deeds, we shall become deniers of divine justice — for in that case God has made sinners compelled and without agency, yet shall also punish them. Conversely, if we take the meaning of justice to be that God does not intervene in our actions at all, we have removed Him from His sovereignty and have thereby fallen into the pit of polytheism. "Amr bayn al-amrayn" — the matter between the two matters — is a middle line, the straight path, and the correct belief. We must hold the belief that we are free agents, but this free agency of ours is also from God's will — whenever He wills He can remove our agency. This is the doctrine of the school of thought of the Ahl al-Bayt — peace be upon them. It is noteworthy that in connection with the verses under discussion, numerous traditions censuring both the above-mentioned sects have appeared in the works of both the Sunni and Shi'a. Among these traditions is one in which the Noble Prophet — peace and blessings of God be upon him and his family — stated: صِنْفَانِ مِنْ أُمَّتِي لَيْسَ لَهُمْ فِي الْإِسْلَامِ نَصِيبٌ: الْمُرْجِئَةُ وَالْقَدَرِيَّةُ، أُنْزِلَتْ فِيهِمْ آيَةٌ فِي كِتَابِ اللَّهِ: إِنَّ الْمُجْرِمِينَ فِي ضَلَالٍ وَسُعُرٍ — "two groups of my community have no share in Islam: the Jabrites and the Qadarites; concerning them a verse was revealed in God's book: 'indeed the criminals are in error, madness, and blazing flames.'" (Reference: this tradition in Tafsir Ruh al-Ma'ani is transmitted from al-Bukhari, al-Tirmidhi, Ibn Majah, Ibn 'Adiyy, and Ibn Mardawayh on the authority of Ibn 'Abbas — Vol. 27, p. 81; a parallel tradition has been transmitted by al-Qurtubi in his tafsir, Vol. 9, p. 6318.) "Murji'ah" is from the root "irja'" meaning to delay and defer — it is a term applied to the Jabrites, for they pay no heed to divine commands and take the path of disobedience, believing themselves to be compelled, or holding the belief that the final outcome of those who commit major sins is unclear and they defer it to the Day of Resurrection. (Reference: Majma' al-Bahrayn, entry "raja'.") In a tradition from Imam al-Baqir — peace be upon him — it is found: نَزَلَتْ هَٰذِهِ فِي الْقَدَرِيَّةِ: ذُوقُوا مَسَّ سَقَرَ، إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ — these verses were revealed concerning the Qadarites; on the Day of Resurrection it shall be said to them: "taste the touch of Hell, for We created every thing with measure and reckoning." (Reference: Nur al-Thaqalayn, Vol. 5, p. 186.) (This is an allusion to the fact that "measure and reckoning" means We have determined a specific punishment for every sin — this being another interpretation of the verse. Or it means: you who denied divine decree and considered yourselves capable of everything, removing God from the domain of your actions — now witness the power of God and taste the punishment of your deviation.)

We know that between a "complete cause" — 'illat-i tammah — and its effect there is no temporal interval of any kind. Hence in the terminology of the philosophers, the priority of the cause over its true effect is understood as "priority of rank" — taqaddum-i rutbi. And regarding God's will in relation to the matter of creation and origination — which is the clearest, or indeed the uniquely exclusive, instance of the complete cause — this meaning is even more apparent. Therefore if the verse "and Our command is but one" (وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ) has been interpreted through the word "kun" — Be — it is on account of the constraint of expression, for the word "kun" is itself a compound — consisting of the letters "kaf" and "nun" — and requires a moment of time. Even the "fa" in "fa-yakun" — and it is — generally denotes a kind of temporal sequence, and that too is on account of the constraint of expression. Then "like the twinkling of an eye" (Explanatory Note: "Lamh" — on the measure of "mash" — is originally in the meaning of a lightning flash, and is also used in the sense of a swift glance.) — the simile of "the blink of an eye" — when in verse 77 of Surah al-Nahl the Lord Almighty speaks of the divine command regarding the Resurrection and likens it to a blink of the eye, He further states: أَوْ هُوَ أَقْرَبُ — "or it is even closer than a blink of the eye." In any case, this discourse about time is in accordance with our everyday expressions and is on account of the fact that the Quran speaks to us in our own language — otherwise God and His commands are transcendent above time. Incidentally, the expression "wahidah" — one — may be an allusion to the fact that a single command is sufficient and there is no need for repetition — or it alludes to the fact that His command makes not the slightest difference between small and great, minor and major, even extending to the creation of all the expansive heavens. Fundamentally, small and great, difficult and easy are among the measures of our limited thought and insignificant power — where the discourse concerns infinite power, these concepts entirely dissolve and everything appears of a single colour and a single form. Reflect carefully. A question arises here: if the import of the above clause is that all things come into existence instantaneously, this is not compatible with the observable fact that the events of the world occur gradually. The answer to this question becomes clear upon attending to one point: His command everywhere is a single word swifter than a blink of the eye — but the content and subject of the command differs. If He has commanded the foetus in the mother's womb to complete its developmental period in nine months, it shall not be a single moment more or less. His immediacy consists in the fact that it is completed precisely within that period. And if He has commanded the earth to rotate on its axis once in twenty-four hours, His command is equally inexorable. In other words, His command requires no kind of time to take effect — it is the content and subject of the command that, on account of the gradual nature of the material world and in view of the law of the nature and movement of physical things, accepts time for itself.

It is noteworthy that Sūrat al‑Qamar begins with a warning marked by fear, anxiety, and the nearness of the Resurrection, and concludes with the absolute tranquility and peace that the true believers attain “فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُقْتَدِرٍ”. The process of moral and spiritual training is precisely of this nature: it begins with fear and disturbance, and culminates in complete serenity and repose. It gathers scattered thoughts, disciplines rebellious desires, removes the causes of misguidance and destruction arising from inner fear and agitation, and ultimately grants the human being the honor of intimacy with the Lord of the worlds in the eternal proximity of His grace and mercy. In reality, reflection upon the fact that the Lord of the universe is the uncontested Owner and Absolute Sovereign of existence, and awareness that He is endowed with power whose efficacy permeates all things, bestows upon the human being an unparalleled state of inner peace and reassurance. Some exegetes have reported that the two sacred names “Malīk” and “Muqtadir” possess a profound and powerful effect in relation to the acceptance of supplications. In connection with this subject, a narrator relates that he entered the mosque believing it to be morning, whereas in reality part of the night still remained. There was no one else present, and he was entirely alone. Suddenly, he perceived a movement behind him and became frightened. He then saw an unfamiliar voice calling out: “O one whose heart is filled with fear! Do not be afraid, and say: اللَّهُمَّ إِنَّكَ مَلِيكٌ مُقْتَدِرٌ، مَا تَشَاءُ مِنْ أَمْرِكَ يَكُونُ. Thereafter, ask for whatever you wish.” The narrator states that he recited this brief supplication, and thereafter nothing remained for which he supplicated God except that it was fulfilled. (Reference: Rūḥ al‑Maʿānī, vol. 27, p. 83) O God! You are Malīk and Muqtadir—grant us the success that we may, under the shade of faith, righteous action, and piety, abide in the مقامِ صدق within the sphere of Your mercy. O Lord! We believe that the Day of Resurrection is terrifying, bitter, and grievous for the sinners, and on that Day our hope rests only in Your grace and benevolence. O Sustainer! Grant us an awakened spirit and an attentive intellect, so that we may take lessons from the conditions of past peoples and not follow the path that led them to destruction.