Al-Waqi'ah

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

After the description of these material and spiritual blessings (which will be bestowed upon the Muqarrabīn in the Divine Presence), the discourse turns to the Aṣḥāb al‑Yamīn, that fortunate group whose record of deeds will be placed in their right hand as a sign of success in the Divine trials. Here, the Lord of the worlds points to six of His blessings and states: the blessings mentioned for the Muqarrabīn were seven, whereas these are six, meaning one blessing fewer. First, in expressing the elevation of their rank, He says: “Aṣḥāb al‑Yamīn—what (great) are Aṣḥāb al‑Yamīn!” (وَ أَصْحٰبُ الْيَمِينِ مَا أَصْحٰبُ الْيَمِينِ) (56:27) [cf. the syntactical analysis of this expression under verse 8 of this sūrah]. This is the highest form of praise accorded to them, since such an expression is used when the qualities of something transcend description. In any case, this construction indicates the exalted station of the Aṣḥāb al‑Yamīn. The following verse describes the first blessing granted to this group as follows: “They will be in sidr trees without thorns” (فِي سِدْرٍ مَخْضُودٍ) (56:28). [Exegetical note: The جار و مجرور relates to an implied operator, and the whole serves as the predicate of an omitted subject. The underlying form is: (هُم فِي سِدْرٍ مَّخْضُودٍ)]. In reality, this is the most appropriate description that can be conveyed, in the language of this world, regarding the trees of Paradise. According to certain lexicographers, sidr is a large tree which may reach a height of forty meters, and it is said that it may live for up to two thousand years (its shade is dense and delightful). The only defect of this tree is that it possesses thorns; however, the word makhḍūd derives from the root khaḍd (pattern: majd), meaning “to remove thorns.” Thus, through this expression, the deficiency of the sidr tree is resolved. A report states that when some Qur’ānic expressions became difficult for the Companions, they would say that through the questions of Bedouin Arabs, God benefits us. In brief, one day a desert Arab came to the Prophet (ṣallā Allāhu ʿalayhi wa-ālihi wa-sallam) and said: O Messenger of God, God has mentioned in the Qur’ān a tree that causes discomfort—I cannot understand how such a tree could exist in Paradise. The Prophet replied: Which tree? He said: the sidr, for it has thorns. The Prophet said: Has God not said: (فِي سِدْرٍ مَخْضُودٍ) [cf. Tafsīr Rūḥ al‑Maʿānī, vol. 27, p. 120; Tafsīr al‑Durr al‑Manthūr, vol. 2, p. 156]. This means that its thorns have been removed and replaced by fruit, and such fruit as contains superior nutritional qualities, each differing from the other. The second blessing is that they will live under the shade of ṭalḥ trees: (وَ طَلْحٍ مَنْضُودٍ) (56:29). Ṭalḥ is a green, beautiful, fragrant tree. According to one view, it refers to the banana tree, with broad green leaves and sweet, pleasant fruit. Manḍūd derives from naḍd, meaning “layered or arranged in tiers.” This could refer to the layered arrangement of its leaves or fruits, or both. Some exegetes state that these trees are laden with fruit to the extent that their trunks and branches are concealed beneath them. Others note that since the leaves of sidr are relatively small and those of the banana tree are large, the mention of these two serves as a subtle allusion to all the trees of Paradise lying between them. [cf. Fakhr al‑Rāzī, Tafsīr al‑Kabīr, vol. 29, p. 162]. The third blessing is described as: “and extended shade” (وَ ظِلٍّ مَمْدُودٍ) (56:30). Some exegetes liken this shade to the state between dawn and sunrise (bayn al‑ṭulūʿayn), when shade envelops everything. This interpretation is found in a hadith reported in Rawḍat al‑Kāfī. [cf. Rawḍat al‑Kāfī, as cited in Nūr al‑Thaqalayn, vol. 5, p. 216]. The meaning is that the heat and intensity of the sun will never trouble the inhabitants of Paradise; they will dwell continuously in a vast, pleasant, and serene shade. In the fourth stage, the verse refers to the waters of Paradise: “and flowing water” (وَ مَاءٍ مَسْكُوبٍ) (56:31). Maskūb derives from sakb (pattern: kabk), meaning “to pour forth.” The image is that of water cascading downward like a waterfall, producing pleasing sounds and a delightful sight, thus constituting a blessing of Paradise. Since these trees and flowing waters are always accompanied by various fruits, the fifth blessing is described: “and abundant fruit” (وَ فَاكِهَةٍ كَثِيرَةٍ) (56:32), “neither cut off nor forbidden” (لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ) (56:33). Unlike worldly fruits, which are seasonal and available only for limited periods, these fruits are perpetual and unrestricted. Neither thorns nor height will obstruct access to them, nor will there be any inner impediment preventing their enjoyment. Moreover, the Host of Paradise is God Himself, who neither withholds nor restricts. Thus, no obstacle will exist in their attainment; whatever is desired will be readily available. The next blessing is indicated as: “and elevated couches (or companions)” (وَ فُرُشٍ مَرْفُوعَةٍ) (56:34). Furush (plural of firāsh) denotes anything spread out, and by extension is used metaphorically for spouses. In a well-known hadith, the Prophet (ṣallā Allāhu ʿalayhi wa-ālihi wa-sallam) said: “al‑walad lil‑firāsh wa lil‑ʿāhir al‑ḥajar.” Some exegetes interpret furush literally as couches, but this disrupts the connection with subsequent verses that describe the spouses of Paradise. The subsequent verse further explains: “إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً” (56:35). This indicates a new creation—either referring to believing women of this world who will be recreated in perfect youth and beauty, or to the ḥūr, or both. “فَجَعَلْنَاهُنَّ أَبْكَارًا” (56:36). They are made ever-virgin, a quality that remains permanently, as indicated in exegetical and hadith literature. Further described as: “عُرُبًا أَتْرَابًا” (56:37). They are loving, eloquent, and equally matched in age and beauty. Finally, it is stated: “All this is for Aṣḥāb al‑Yamīn” (لِأَصْحَابِ الْيَمِينِ) (56:38). This indicates that these six blessings are specific to them. The discussion concludes: “A group from the former generations” (ثُلَّةٌ مِنَ الْأَوَّلِينَ) (56:39), “and a group from the later ones” (وَثُلَّةٌ مِنَ الْآخِرِينَ) (56:40). Thullah denotes a large assembled group. Thus, the Aṣḥāb al‑Yamīn include many from earlier communities as well as many from the Islamic ummah. Although those who preceded in faith among this ummah are fewer—owing to the greater number of previous prophets and communities—the first interpretation, that both earlier and later communities are included, is the more accurate view.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

These verses set forth the various kinds of blessings that shall be the portion of the third group — the muqarrabun. They are blessings of which each is more captivating and soul-nourishing than the last, and they may be divided into seven portions. First it is stated: they shall be seated upon arrayed couches joined one to another (عَلَىٰ سُرُرٍ مَّوْضُونَةٍ), reclining upon them, facing one another in love and joy (مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ). "Sururun" is the plural of "sarirٌ," whose root is "surur" — pleasure and delight — meaning couches and thrones upon which persons of blessing shall be seated in joy. (Reference: Mufradat of Raghib, entry "sarr.") "Mawdunah" is from the root "wadn," on the measure of "wazn," whose original meaning is the weaving of a coat of mail — subsequently applied to anything woven whose warp and weft are firm. Here it refers to couches and thrones that shall be closely arranged and joined to one another, or these couches shall possess a particular mode of weaving and shall be fashioned from rubies and sapphires and the like — as a group of exegetes has stated. In any case, the construction of these couches, the place where they shall be spread, the intimate gathering that shall form thereupon, and the wave of joy and happiness that shall surge within it — all of this is beyond every kind of description and praise. In the Holy Quran, the couches of Paradise and the communal gatherings of its inhabitants have been praised most admirably on numerous occasions, indicating that one of the pleasures of Paradise is precisely these gatherings of companionship and affection. As for what the subject of discourse shall be there — no one can tell. Shall they converse about the secrets of creation and make the wonders of God's fashioning the topic of speech? Or shall the discourse concern the principles of divine knowledge and the Most Beautiful Names? Or shall the events that came to pass in this world be the subject of conversation? Or those soul-wearying hardships on account of which they obtained rest and felicity? Or shall there be something else that we in this world lack the capacity to perceive? No one can say. The second blessing is then mentioned: eternally youthful servants — perpetually adorned with the elegance and freshness of youth — shall be engaged in service around them (يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ). The root of "yatafu" is "tawaf," which alludes to their continuous and unceasing service. The expression "mukhalladun," given that all the inhabitants of Paradise are eternal, alludes to their vitality, youth, freshness, and beauty. As for who these youths are, different interpretations exist. First, some exegetes have said these are the children of the people of this world who departed for the realm of non-existence before reaching puberty — and since they performed neither good nor evil, they were granted this station through the grace of God, finding great delight in serving those who are near the divine court. This is transmitted in a tradition from 'Ali — may God honour his countenance. Second, one interpretation holds them to be the children of the polytheists who, being innocent, have been elevated to this station — since the children of the believers shall be with their own parents. Third, a third interpretation states that these are the servants of Paradise whom God has created for this purpose. These beautiful youths shall carry goblets, ewers, and cups filled with the beverages of Paradise's rivers — cups brimming with the pure drink of flowing springs — and shall circulate among the inhabitants of Paradise, giving them to drink: بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ. (Explanatory Note: "Akwab" is the plural of "kawb," meaning a cup or a handled vessel. "Abariq" is the plural of "ibriiq," taken from the Persian "ab-riz," referring to vessels having a handle and a spout. "Ka's" denotes a brimming cup. "Ma'in" is from the root "ma'n" — on the measure of "sahn" — meaning to flow.) But this shall not be a drink that causes loss of senses and intoxication. When those who dwell in Paradise drink of it, they shall suffer neither headache nor stupefaction: لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ. (Explanatory Note: "Yusadda'un" is from the root "suda'" — on the measure of "hubab" — meaning headache. The word is originally from "sad'" — to cleave — for when a person is afflicted with severe pain, the headache causes the sensation that the head is about to split, hence this word is used in that sense. "Yunzafun" is from the root "nazf," whose original meaning is to draw out all the water from a well gradually. It is also used in the sense of intoxication and the loss of reason.) Upon them shall come only a spiritual intoxication — one that is beyond all description — which shall fill their entire being with incomparable pleasure. The fourth and fifth portions of the material blessings of Paradise are then alluded to: the youthful servants shall present before the inhabitants of Paradise every kind of fruit they desire (وَفَاكِهَةٍ مِّمَّا يَتَخَيَّرُونَ). (Explanatory Note: "Fakihatun" and "lahmun" are both coordinated with "akwab," and are thus among the things that shall be presented to the muqarrabun through the "wildan mukhalladun.") And of the flesh of any bird they desire (وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ). The precedence given to fruit over meat is because from a nutritional standpoint fruit is superior and more valuable. Moreover, eating fruit before a meal has a particular quality. It is also apparent from other Quranic verses that the branches of the trees of Paradise shall be fully within the reach of its inhabitants, such that they shall easily obtain and eat every kind of fruit. This applies to the other foods of Paradise as well — but there is no doubt that when the servants bring these blessings and present them before the inhabitants, that shall have an altogether different pleasure. In other words, this is a form of honouring those who dwell in Paradise and a cause of greater splendour in their intimate gatherings. In this world too, even at the finest gatherings, though fruits and other delicacies are within reach of the guests, the host personally presents and introduces these items — which is itself counted as a form of respect. Of the types of meat, since the flesh of birds is superior, only it is singled out. It is also noteworthy that in relation to fruit the word "yatakhayyarun" — they choose — is used, and in relation to meat "yashtahun" — they desire. Some exegetes perceive a difference between these two expressions, but it appears that both are synonymous — the import being that whatever kind of food the inhabitants of Paradise prefer shall be placed at the disposal of their servants. The sixth blessing — pure and chaste spouses — is then alluded to: and they shall have wide-eyed hur as companions (وَحُورٌ عِينٌ). (Explanatory Note: Although some have held "hur 'in" to be coordinated with "ghilman mukhalladun" — such that they too circulate around the inhabitants of Paradise — this meaning is not consonant with the intimate gatherings of the people of Paradise. It appears rather that this is the predicate of an elided subject, the implied reading being "(wa lahum hurun 'inun)" — and they shall have wide-eyed hur.) Like pearls hidden within their shells (كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ). "Hur" is, as stated previously, the plural of "hawra'" — and "ahwar" denotes one whose eye has a fully black pupil with the surrounding whiteness completely clear and translucent. "'In" is the plural of "'ayna'" and "a'yan," carrying the meaning of large eyes — and since the beauty of the human being is largely a matter of the eyes, special emphasis has been placed upon this attribute. Some exegetes have said that the root of "hur" is "hayrah" — astonishment — meaning they are so beautiful that the eyes shall remain lost in wonder upon beholding them. (Reference: Abu al-Futuh Razi, Vol. 11, under the verse under discussion.) "Maknun" means hidden or concealed — here referring to concealment within the shell, for as long as a pearl is within its shell no hand touches it and it remains forever beautiful, pure, and translucent. Beyond this, an allusion may be made to the meaning that they are completely veiled from the eyes of others — no hand has ever touched them and no eye has ever fallen upon them. After setting forth these six material blessings, it is stated: all of this is recompense for the good deeds they performed (جَزَاءً بِمَا كَانُوا يَعْمَلُونَ) — lest the notion arise that all these blessings shall be bestowed upon the inhabitants of Paradise without any reckoning, or that merely claiming faith and righteous action is sufficient for their attainment. That is not the case — rather, continuous sincere action is necessary in order for these divine beneficences to become the portion of the human being. (Note that "ya'maluna" is in the imperfect tense and carries the meaning of continuity and persistence.) The seventh and final blessing, which has a spiritual character, is that in Paradise they shall not hear any vain, meaningless, or sinful speech: لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا. There is neither lie, accusation, nor slander; neither backbiting, mockery, nor hurtful conversation; neither bitter words nor vain, meaningless, and baseless talk. All that exists there is grace and generosity, beauty, dignity and refinement, and purity. How excellent that environment shall be — one in which no evil words are spoken. If one reflects carefully, the greater portion of our dissatisfaction and distress in this worldly life is caused precisely by these vain, meaningless, hurtful, and sinful words that wound and lacerate hearts. It is then further stated: the only thing they shall hear is "peace, peace" (إِلَّا قِيلًا سَلَامًا سَلَامًا). (Explanatory Note: "Salaman" is the object of "qilan," which is a verbal noun analogous to "qawl" — meaning "their speech there is salam." The possibility has also been raised that "salaman" is an attribute of "qilan," or an object or absolute object of an elided verb with the implied reading "yusallimuna salaman." But the first meaning is the best. The second "salaman" serves for emphasis.) This salutation is from God, or from the angels, or from the inhabitants of Paradise themselves toward one another, or from all of these — and the most appropriate interpretation is the last, as other Quranic verses allude to God and the inhabitants of Paradise offering salutation to one another. (References: Ya Sin — 58; al-Ra'd — 24; Yunus — 10.) Indeed, they shall hear nothing but salutation — the salutation and peace of God and His intimate angels, and the salutation and peace they themselves exchange with one another. In those pure and love-filled gatherings, their environment is saturated with salama — peace and wellbeing — and this very meaning prevails over their entire being. Whatever they say revolves around this axis, and the outcome of their general conversation and discourse leads to salam, peace, and purity. Fundamentally, Paradise is "dar al-salam" — the abode of peace and safety — as stated in verse 127 of Surah al-An'am: لَهُمْ دَارُ السَّلَامِ عِندَ رَبِّهِمْ. (Explanatory Note: It should be noted that in إِلَّا قِيلًا سَلَامًا سَلَامًا the exception is a disconnected exception and yields the benefit of emphasis.)

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.

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.

The matters relating to the Resurrection are generally set forth in the Holy Quran together with great, cataclysmic, and overwhelming events — and this is visible in many of the surahs that discuss the Resurrection. In this Surah al-Waqi'ah, whose central theme is the ma'ad, this is clearly evident from its opening verses. The Lord Almighty states at the very outset: when the great event of the Resurrection comes to pass (إِذَا وَقَعَتِ الْوَاقِعَةُ). (Explanatory Note: "Idha" is in the accusative on account of its adverbial function, and its governing word is "laysa" which appears in the second verse — just as one says "yawma al-jumu'ati laysa li shughlun" — on Friday I have no occupation. The possibility has also been proposed that the governing element is an implied "udhkur" — recall — or the clause "kana kadha wa kadha" (al-Kashshaf, under the verse under discussion), but the first possibility is the most appropriate.) No soul shall be able to deny its occurrence (لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ) — for the events preceding its coming shall be so intense and terrifying that their effects shall be manifest upon every particle of the universe. "Waqi'ah" is in summary an allusion to the occurrence of the Resurrection and the rising of the dead from their graves, and since its occurrence is absolute and certain it has been expressed by this term. Indeed some exegetes have identified "al-Waqi'ah" as one of the names of the Resurrection. The word "kadhibah" has been taken by some exegetes here in its verbal noun meaning — alluding to the fact that the occurrence of the Resurrection shall be so manifest and evident that no room for denial and disagreement shall remain. Other exegetes have interpreted it in its apparent participial meaning, stating that at the occurrence of the Resurrection no denier shall be present. (Explanatory Note: The feminine form of the pronoun is on the basis that the implied reading is "nafsun kadhibah," or incidentally some exegetes have understood the "lam" in "li-waq'atiha" as expressing timing.) In any case, the Resurrection is not only coextensive with the destruction of the universe — as a result of it the condition of human beings shall also be thrown into disarray, as the Lord Almighty states in the subsequent verses: it shall bring low one group and exalt another (خَافِضَةٌ رَّافِعَةٌ). (Explanatory Note: "Khafidatun rafi'atun" is the predicate of an elided subject, the original form being "hiya khafidatun rafi'atun.") The arrogant, the haughty, and the tyrannical who occupied positions of prominence shall be cast down, while the weak, the believing, and the righteous shall be established at the pinnacle of honour. Those who were honoured without cause shall be humiliated, and those who were deprived without reason shall be dignified. One group shall fall into the depths of Hell and another shall take up residence in the highest 'Illiyyin of Paradise — and this is the character of that great and sweeping divine revolution. This is why in a tradition attributed to Imam Zayn al-'Abidin — peace be upon him — we find that he said in interpretation of this very verse: خَافِضَةٌ خَفَضَتْ وَاللَّهِ بِأَعْدَاءِ اللَّهِ فِي النَّارِ، رَافِعَةٌ رَفَعَتْ وَاللَّهِ أَوْلِيَاءَ اللَّهِ إِلَى الْجَنَّةِ — it is khafidah, for by God it shall cast the enemies of God into the fire of Hell, and rafi'ah, for by God it shall elevate the awliya' of God to Paradise. (Reference: Al-Khisal, as cited in Nur al-Thaqalayn, Vol. 5, p. 204.) The Quran then continues its description: this shall be when the earth is shaken with a violent shaking (إِذَا رُجَّتِ الْأَرْضُ رَجًّا). This earthquake shall be so great and intense that the mountains shall break apart and crumble to pieces (وَبُسَّتِ الْجِبَالُ بَسًّا) and scatter in the form of dust (فَكَانَتْ هَبَاءً مُّنبَثًّا). The root of "rajjat" is "rajj" — on the measure of "hajj" — meaning to move intensely; agitation is called "rajrajah." The root of "bassat" is "bass," originally meaning to make flour soft with water. "Haba'" means dust, and "munbathth" means scattered and dispersed. Some exegetes have said that "haba'" refers to the very finest dust suspended in the atmosphere — invisible under ordinary conditions except when sunlight enters through an aperture into a dark place. One ought to consider how severe that earthquake shall be — one that so utterly shatters these great mountains that are proverbially synonymous with firmness — such that they are reduced to scattered dust! And the sound that shall rise on account of that great explosion shall be even more terrifying. In the Quranic verses various expressions have been employed regarding the condition and state of the mountains near the time of the Resurrection, which in reality foretell the mountains exploding in a most dreadful manner through successive stages. Sometimes the Lord Almighty states: the mountains shall be set in motion (وَتَسِيرُ الْجِبَالُ سَيْرًا) (al-Tur — 10). Sometimes: the mountains shall be uprooted (وَإِذَا الْجِبَالُ نُسِفَتْ) (al-Mursalat — 10). Sometimes: they shall be lifted up and in collision with one another reduced to fragments (فَدُكَّتَا دَكَّةً وَاحِدَةً) (al-Haqqah — 14). Sometimes: they shall be transformed into layer upon layer of shifting sand dunes (وَكَانَتِ الْجِبَالُ كَثِيبًا مَّهِيلًا) (al-Muzzammil — 14). Sometimes: they shall be scattered in the form of dust (the verse under discussion). And finally: they shall be dispersed in the atmosphere like carded wool such that only their colour shall be visible (وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ) (al-Qari'ah — 5). Indeed, none but God fully knows what path these events shall take and this cannot be expressed in the moulds of our words — but all these meaningful allusions indicate the greatness of that explosion. After setting forth this great event — namely the occurrence of the Resurrection — the condition of people on that Day is presented. First, the Quran divides them into three groups and states: on that Day you shall become three groups (وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً). It is known that the word "zawj" is used both for the masculine and feminine, and is also applied to things that are in close proximity to one another. Since the different categories of human beings shall be in proximity to one another at the Resurrection, "azwaj" is used for them. Regarding the first group it states: the companions of the right hand — and what are the companions of the right hand! (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ). (Explanatory Note: Regarding the syntactic analysis of this clause there are several possibilities, the most appropriate of which is that "fa-ashab al-maymana" is the first mubtada' and "ma" is an interrogative second mubtada' with "ashab al-maymana" as its khabar, the two together constituting the khabar of the first mubtada', with the "fa" at the beginning serving as a declaratory introduction to the clause.) By "ashab al-maymana" are meant those whose record of deeds shall be placed in their right hand — a circumstance that at the Resurrection shall be the distinguishing mark of the righteous and the believing who attain salvation, as repeatedly alluded to in Quranic verses. Or alternatively "maymana" is derived from "yumn" — meaning felicity and good fortune — in which case the first group consists of the felicitous and fortunate. Given the subsequent verses in which the second group is designated "ashab al-mash'amah" — derived from "shu'm" — this latter interpretation is the more appropriate. (Explanatory Note: Though in the subsequent verse "ashab al-mash'amah" is replaced by "ashab al-shimal.") "Ma ashab al-maymana!" — "What can be said of this fortunate group!" — this expression conveys the reality that the good fortune of these people has no limit, and it is the finest praise that can be uttered of this group — just as one might say: "so-and-so is a human being, and what a human being!" Turning to the second group: the companions of misfortune — and what are the companions of misfortune! (وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ). This shall be a wretched, helpless, and destitute group — people whose record of deeds shall be placed in their left hand, which shall itself be the mark of their wretchedness and their crime. The expression "ma ashab al-mash'amah" here similarly conveys their wretchedness and misfortune. Finally the third group is described: and the foremost — the foremost! (وَالسَّابِقُونَ السَّابِقُونَ). (Explanatory Note: Many possibilities have been proposed regarding the syntactic analysis of this verse and the one following. The first is that the first "al-sabiqun" is the mubtada' and the second is its attribute or emphasis, with "ula'ika al-muqarrabuna" as mubtada' and khabar together constituting the khabar of "al-sabiqun." Some have also proposed that "wa al-sabiquna al-sabiquna" are mubtada' and khabar — as in the well-known verse of Abu al-Najm: "ana Abu al-Najm wa shi'ri shi'ri" — "I am Abu al-Najm and my poetry is simply my poetry" — a truly lofty self-praise. The possibility has also been proposed that the first "al-sabiqun" means those who are foremost in faith and the second "al-sabiqun" means those who are foremost toward Paradise, in which case these would also be mubtada' and khabar.) Those are the ones drawn near to God (أُولَٰئِكَ الْمُقَرَّبُونَ). The "sabiqun" are those who not only take the lead in faith but also excel in human moral qualities — they are the exemplars for people and the imams and leaders of creation, and it is for this reason that they are the intimate servants of the court of the Lord Most High. On this basis, if certain exegetes have related their quality of being "foremost" to obedience to God, the five daily prayers, jihad, hijrah, or repentance, each of them has attended to only one facet of this broad meaning. Otherwise this word encompasses other virtues and blessings as well. And if in Islamic traditions the referent of "al-sabiqun" is sometimes identified as four individuals: 1. Habil; 2. the Believer of the Family of Pharaoh; 3. Habib al-Najjar (each of whom took the lead before his own people); 4. Amir al-Mu'minin 'Ali — peace be upon him — (who was the first among men to embrace faith) — this is an identification of a clear instance and does not restrict the referent of the verse to these alone. (Explanatory Note: The same meaning is transmitted in a tradition from Imam Muhammad al-Baqir — peace be upon him — in Majma' al-Bayan, Vol. 9, p. 215.) In one tradition we find that the Messenger of God — peace and blessings of God be upon him and his family — said: "do you know who shall be in the shade of the grace of the Lord on the Day of Resurrection?" The companions submitted: God and His Messenger know best. He said: أَلَّذِينَ إِذَا أُعْطُوا الْحَقَّ قَبِلُوهُ وَإِذَا سُئِلُوهُ بَذَلُوهُ وَحَكَمُوا لِلنَّاسِ كَحُكْمِهِمْ لِأَنفُسِهِمْ — those who, when they are given their right, accept it, and when asked for a right they convey it to those who deserve it, and they judge in the affairs of people as they judge in their own affairs. (Reference: Tafsir al-Maraghi, Vol. 27, p. 134.) In some traditions the meaning of "al-sabiqun" is given as the sent and non-sent prophets. (Reference: Tafsir Nur al-Thaqalayn, Vol. 5, p. 206.) In one tradition we find that Ibn 'Abbas states: I asked the Messenger of God — peace and blessings of God be upon him and his family — about this verse and he said that Jibra'il said to me: ذَٰلِكَ عَلِيٌّ وَشِيعَتُهُ، هُمُ السَّابِقُونَ إِلَى الْجَنَّةِ، الْمُقَرَّبُونَ مِنَ اللَّهِ بِكَرَامَتِهِ لَهُمْ — this refers to 'Ali and his followers, who are the foremost toward Paradise and are the intimate servants of the divine court by virtue of the honour God accords them. (Reference: Tafsir Nur al-Thaqalayn, Vol. 5, p. 209.) This too is in reality an identification of the clear instances of the above meanings — a meaning that encompasses all the foremost ones of every community and nation. Then in a brief clause, clarifying the exalted station of the muqarrabun, it states: the muqarrabun shall be in the lush gardens of Paradise (فِي جَنَّاتِ النَّعِيمِ). (Explanatory Note: "Fi jannati al-na'im" — the prepositional phrase — may be connected to "al-muqarrabun" or to an elided element functioning as a circumstantial qualifier of "al-muqarrabun," the implied reading being "ka'inina fi jannati al-na'im," or it may be a second predicate.) The import of "jannat al-na'im" encompasses all kinds of material and spiritual blessings of Paradise. Incidentally, it is also possible that this expression alludes to the fact that only the gardens of Paradise are a centre of blessings — unlike the gardens of this world which sometimes become a source of hardship. Just as the condition of the muqarrabun in the hereafter differs from their condition in the world — in the world their exalted station carries with it an aspect of responsibility and accountability, whereas in the hereafter it shall be solely a source of blessing. It should be noted that the nearness intended here is nearness in the spiritual sense, not spatial proximity — for God has no spatial location and is closer to us than we are to ourselves. The subsequent verse, alluding to the distribution of members of earlier communities and of this community, states: a large group from the former peoples (ثُلَّةٌ مِّنَ الْأَوَّلِينَ). And a small group from those of the later era (وَقَلِيلٌ مِّنَ الْآخِرِينَ). "Thullah," as Raghib states in al-Mufradat, originally means a gathered clump of wool, subsequently used in the sense of a company or group. Some exegetes have derived it from "thulla 'arshuhu" — his throne fell and his rule ended — and understand it as "qit'ah" — a portion. Here, given the context of comparison with "wa qalilun min al-akhirin," it carries the meaning of a great multitude. According to these two verses, the greater number of the muqarrabun are from the former peoples and only a small number are from the community of Muhammad — peace and blessings of God be upon him and his family. A question may arise here as to how this situation accords with the incomparably great importance of the Islamic community — for God designates them with the title of "the finest community" stating: كُنتُمْ خَيْرَ أُمَّةٍ (Al 'Imran — 110). The answer to this question becomes clear upon reflection on two points. First, the muqarrabun are the very foremost ones who took the lead in faith. It is established that in the Islamic community in the first era those who took the lead in embracing Islam were few. Among men the first to believe was 'Ali — peace be upon him — and among women the first to believe was Khadijah — peace be upon her. Whereas the multiplicity of the previous prophets, the number of their communities, and the presence of forerunners in each community causes them to be greater in number. Second, numerical quantity is not evidence of qualitative superiority. In other words, though the number of the foremost ones in this community may be fewer, in terms of rank and station they may be far superior and more excellent — just as among the prophets themselves there are differences: تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (al-Baqarah — 253) — We gave some messengers preference over others. It is also necessary to mention that some believers may not belong to the category of those who were foremost in faith, yet may be possessed of other qualities and characteristics that make them equivalent to the foremost ones and equal to the "al-sabiqun" in terms of reward and recompense. This is why in certain traditions Imam Muhammad al-Baqir — peace be upon him — is reported to have said: نَحْنُ السَّابِقُونَ السَّابِقُونَ وَنَحْنُ الْآخِرُونَ — we are al-sabiqun al-sabiqun and we are also al-akhirun. (Reference: Tafsir al-Safi, under the verses under discussion.) And in a tradition Imam Ja'far al-Sadiq — peace be upon him — addressing a group of his followers says: أَنْتُمُ السَّابِقُونَ الْأَوَّلُونَ وَالسَّابِقُونَ الْآخِرُونَ وَالسَّابِقُونَ فِي الدُّنْيَا إِلَى وَلَايَتِنَا وَفِي الْآخِرَةِ إِلَى الْجَنَّةِ — you are the first forerunners and the last forerunners; you are those who in this world took the lead toward our wilayah and in the hereafter shall take the lead toward Paradise. (Reference: Tafsir al-Safi, under the verses under discussion.) It is also worth noting that some exegetes identify "al-awwalun wa al-akhirun" as the early and later generations of the Islamic community — according to which interpretation all the muqarrabun would be from the Islamic community. However, this picture is neither consonant with the apparent meaning of the verses nor with the traditions transmitted in connection with them, which specifically present individuals from former communities as well in the character of forerunners and al-awwalun.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

See ayat 50 for tafseer.

These verses, continuing the earlier discussion, describe in detail the condition and fate of the Aṣḥāb al‑Shimāl (the companions of the left), in contrast with the Muqarrabīn and Aṣḥāb al‑Yamīn, so that the distinct states of all three groups become fully evident. It is stated: “وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ” “And the companions of the left—what are the companions of the left?” This expression serves to emphasize their dreadful condition. Just as a similar formulation is used to highlight the excellence of the righteous, here it underscores the severity of the state of those who receive their records in their left hands, indicating guilt, ظلم, and their destiny in Hell. The verse then points to three principal forms of punishment: “فِی سَمُومٍ وَحَمِیمٍ” “They are in scorching winds and boiling water,” “وَظِلٍّ مِّن يَحْمُومٍ” “And in the shade of black smoke.” Thus, three distinct torments surround them: - A burning, poisonous wind (samūm), - Scalding, boiling water (ḥamīm), - And suffocating, dark smoke (yaḥmūm). The term سموم (from sam) refers to a deadly, penetrating heat that enters the body through its pores, destroying it. حميم denotes intensely boiling liquid, as elsewhere described: “يُصَبُّ مِنْ فَوْقِ رُءُوسِهِمُ الْحَمِيمُ”. يحموم refers to dense, black smoke, and its “shade” is described as: “لَا بَارِدٍ وَلَا كَرِيمٍ” “Neither cool nor beneficial.” Ordinarily, shade provides comfort and protection, but this “shade” offers neither relief nor advantage; rather, it is itself a source of torment. After describing these punishments, the verses summarize the causes of their suffering in three key points: 1. Worldly arrogance and indulgence: “إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُتْرَفِينَ” “Previously they lived in luxury and excess.” The term مترفین refers to those who, due to abundance of blessings, became arrogant, negligent, and rebellious. 2. Persistence in major sins: “وَكَانُوا يُصِرُّونَ عَلَى الْحِنثِ الْعَظِيمِ” “They persisted in grave sin.” Here, الحنث العظيم encompasses major transgressions—interpreted by some as shirk, by others as severe moral corruption, or generally as all great sins. The emphasis is not merely on committing sin, but on persistent insistence upon it. 3. Denial of resurrection: “وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَبْعُوثُونَ” “They used to say: when we die and become dust and bones, shall we truly be resurrected?” They even extended this denial to their forefathers: “أَوَ آبَاؤُنَا الْأَوَّلُونَ” This reflects complete rejection of ma‘ād and the Hereafter, despite observing analogous processes in the natural world where life continually emerges from decay. In response, the Qur’an commands the Prophet (صلی اللہ علیہ وآلہ وسلم) to declare: “قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَّعْلُومٍ” “Say: indeed, the former and the latter shall all be gathered at an appointed time of a known day.” The term “میقات” indicates a fixed and determined time, referring here to the Day of Resurrection when all human beings will be assembled for reckoning. The emphatic structure of the verse—through particles such as إِنَّ and لام التوكيد—underscores the certainty of this event. Thus, these verses establish that: - The denial of resurrection is baseless. - All generations will be gathered simultaneously on a divinely determined day. - The punishments of the hereafter correspond directly to moral and theological failures in this world. In conclusion, the passage presents a comprehensive contrast: - Aṣḥāb al‑Shimāl are characterized by arrogance, persistent sin, and denial of the Hereafter, leading to severe punishment. - Their fate serves as a warning, while their condition stands in stark opposition to the bliss of the righteous.

See ayat 56 for tafseer.

See ayat 56 for tafseer.

See ayat 56 for tafseer.

See ayat 56 for tafseer.

These verses continue the discussion regarding the punishment of the aṣḥāb al‑shimāl (companions of the left) and describe, in vivid terms, their condition and sustenance in Hell. Addressing them in a direct and emphatic manner, it is stated: “ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ” “Then indeed you—O those astray and deniers!” They are described not only as misguided but also as those who actively denied the truth. It is further stated: “لَآكِلُونَ مِنْ شَجَرٍ مِّنْ زَقُّومٍ” “You shall surely eat from a tree of Zaqqum,” “فَمَالِئُونَ مِنْهَا الْبُطُونَ” “And fill your bellies with it.” In earlier verses, their dwelling in Hell was described; here, their food is mentioned. In contrast to the provisions of the people of Paradise, their nourishment is repulsive and tormenting. The term “زقّوم” refers to a detestable and harmful substance—described in exegetical sources as foul, bitter, and injurious—representing the unbearable sustenance of Hell. The expression “فَمَالِئُونَ… الْبُطُونَ” indicates that they will eat it despite its repulsiveness, driven by intense hunger. This leads them to a further torment: extreme thirst. Thus, it is stated: “فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ” “Then upon it, you shall drink scalding water,” “فَشَارِبُونَ شُرْبَ الْهِيمِ” “And you shall drink it like thirsty camels.” The term “الحميم” denotes intensely hot, boiling liquid, while “الهيم” refers to camels afflicted with a disease that causes unquenchable thirst. This imagery conveys that they will drink continuously, yet never be satisfied—rather, their drinking intensifies their suffering. Finally, the verse concludes: “هَٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ” “This is their reception on the Day of Judgment.” The term “نُزُل”, ordinarily used for the hospitality extended to a guest, is employed here in a deeply ironic and severe sense. These are not guests, and this is not hospitality in the true sense; rather, the expression serves as a form of reproach and humiliation, emphasizing the severity of their condition. Thus, a stark contrast is established: - On one side are the people of Paradise, enjoying refined foods, pleasant drinks, and spiritual delight. - On the other are the deniers, subjected to repulsive sustenance and unending torment. This contrast powerfully illustrates the consequences of belief and denial, and the ultimate divergence in the destinies of the two groups.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

See ayat 62 for tafseer.

Continuing the earlier discussion, which concerned those who deny the Day of Resurrection, the discourse in this Surah is fundamentally centered on the issue of the Hereafter, and in these verses various arguments for the Resurrection are employed. The Holy Qur’an presents, in support of this important doctrine, a total of seven arguments that strengthen the foundations of faith and establish firm certainty in the promises made by God regarding the people of the right hand and the people of the left hand mentioned in the preceding verses. In the first stage, the Lord of the Worlds says: “We created you; then why do you not affirm the truth of resurrection?” (نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ). [Explanatory Note: “لولا”, according to technical usage, indicates incitement and encouragement toward performing an action. According to some scholars, it is originally composed of “لم” and “لا”, carrying the meanings of interrogation and negation, later transformed with the addition of the letter mīm and wāw. It is used where a person or group shows reluctance in performing an action, prompting the question: “Why do you not do such-and-such?”] Do you find it strange that after death and after the body has turned to dust, bodily resurrection should occur? Did He not create you from clay in the first instance? Is the principle of analogy not uniform? This argument is essentially similar to what appears in Surah Yā Sīn, verses 78–79, where the Qur’an responds to a polytheist who held a decayed bone in his hand and asked, “Who will give life to these bones when they have decayed?” It says: “وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ، قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ” “He presents for Us an example and forgets his own creation, saying: ‘Who will revive these decayed bones?’ Say: He will revive them Who originated them the first time, and He has full knowledge of all creation.” In the following verse, the Lord of the Worlds points to a second argument, saying: “Have you considered the semen that you emit?” (أَفَرَأَيْتُمْ مَا تُمْنُونَ). [Explanatory Note: Here “رَأَيْتُمْ” is used in the sense of knowledge, not physical sight.] “Is it you who create it through its stages of development, or are We the Creators?” (أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ). Who is it that transforms this insignificant drop each day into a new form and grants it successive stages of creation? Are these astonishing gradual transformations, which have bewildered all intellects, carried out by you or by God? Is it conceivable that the One who possesses power over such repeated acts of creation is incapable of resurrecting the dead on the Day of Judgment? This verse is closely related to Surah al-Hajj, verse 5, where the Almighty says: “يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُمْ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِنْ مُضْغَةٍ مُخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاءُ إِلَىٰ أَجَلٍ مُسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا” “O mankind, if you are in doubt about resurrection, then reflect that We created you from dust, then from a drop of fluid, then from a clinging clot, then from a lump of flesh—formed and unformed—to make clear to you. And We settle in the wombs what We will for a specified term, then We bring you forth as infants…” Apart from this, if we take into consideration the discoveries made by modern scientists regarding this seemingly insignificant drop of fluid, the meaning becomes even clearer. They state that what produces the human semen is a combination of the male sperm and the female ovum. The sperm in male semen is an extremely minute organism visible only under a microscope. A single ejaculation contains between two hundred to five hundred million sperm cells (equivalent to the population of several countries). [Reference: Awwalin Daneshgah, vol. 1 (Embryology section), p. 241]. What is astonishing is that this minute entity, upon combining with the female ovum, develops and ultimately forms the cells of the human body. Despite the fact that all cells are similar and divide rapidly, each one moves to its designated position and forms a specific organ. Cells destined for the hand and foot go to their respective places, as do those of the kidney, ear, and eye. Cells meant for the heart do not go to the kidney, nor do kidney cells go to the heart. Ear cells do not occupy the position of eye cells, nor vice versa. In summary, the semen passes through many complex stages during its embryonic development until it appears in the form of a human child, and all of this occurs under the enduring attribute of Divine creativity. In contrast, human involvement in this entire process is limited to a single moment—the moment of fertilization—and nothing beyond it. Is this not a living proof for the doctrine of Resurrection, that such an Absolute Power is capable of bringing the dead back to life? [Explanatory Note: Further elaboration on this topic has been collected in volume 7 under the commentary of Surah al-Hajj, verse 5.] Thereafter, presenting the third argument, He says: “We have decreed death among you, and We are not to be outstripped” (نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ). Yes, We are never overcome. And if We have decreed death, it is not because We are incapable of granting eternal life, but because We intended that a group among you should pass away and be replaced by another, and ultimately We shall bring you into a new creation in a realm you do not know (عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ). Regarding these two verses, another interpretation exists: the second verse is not an explanation of the first, but rather a continuation of its final part. According to this view, the meaning is that God is never incapable of taking one group and replacing it with another. [Explanatory Note: According to the first interpretation, “عَلَىٰ أَنْ نُبَدِّلَ” is grammatically related to “قَدَّرْنَا”, while according to the second interpretation it relates to “مَسْبُوقِينَ” (reflect carefully).] Regarding “عَلَىٰ أَنْ نُبَدِّلَ أَمْثَالَكُمْ”, two interpretations are also mentioned. The first is the well-known view that it refers to the succession of generations in this world. The second interpretation is that “amthālakum” refers to human beings themselves in the Hereafter, meaning that they will be recreated in a different temporal order with altered characteristics, though this view is less appropriate than the first. In any case, the essential point is that death is being used as an argument for resurrection. This argument may be explained as follows: the Wise Creator, who brings human beings into existence and continuously replaces one generation with another, must have a purpose in doing so. If worldly life were the sole objective, it would have been more appropriate for human life to be eternal rather than brief and burdened with hardship, lacking enduring value. Therefore, the law of death clearly indicates that this world is a passage, not a destination; a bridge, not the final goal. Had it been the ultimate destination, it would have been permanent. “And We shall bring you into a new creation in a realm you do not know” (وَنُنْشِئَكُمْ فِي مَا لَا تَعْلَمُونَ) refers to the creation of human beings in the Hereafter. Since no one has experienced the realm of the Hereafter, its laws and systems remain unknown, and its reality cannot be fully expressed in human language; only a faint outline is accessible to us. Finally, presenting the fourth argument for resurrection, He says: “And indeed you have known the first creation, so why do you not reflect?” (وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ). This argument may be expressed in two ways: one is the analogy of a magnificent, well-constructed building in a vast desert, which would clearly be irrational if built merely for a brief stopover of a small group; such grandeur implies a greater purpose. Similarly, the vastness and majesty of the universe indicate that it cannot have been created merely for the brief worldly life of human beings; otherwise, creation would be purposeless. Rather, it serves as a means for recognizing the Creator, which becomes provision for the next life. The second point is that the signs of resurrection are observed throughout nature: every year, the revival of vegetation from dead earth is witnessed. As stated in Surah Fussilat, verse 39: “إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ” “Indeed, He who gives life to it is the One who will give life to the dead.” Surah al-Hajj, verse 6 also alludes to this meaning.

In our principles of jurisprudence (Usūl al-Fiqh), the issue is raised that legal rulings (aḥkām al-sharʿiyya) cannot be established through analogy (qiyās). For example, one might argue that a woman who experiences menstruation makes up her fasts; therefore, she should also make up her prayers (i.e., according to technical terminology, one should not move from universal to particular by way of analogy between two particulars). Most scholars of Ahl al-Sunnah consider qiyās to be one of the sources of Islamic legislation. However, there is also a group among these scholars who, like us, deny the validity (ḥujjiyya) of qiyās. It is noteworthy that some proponents of qiyās have attempted to derive proof for their position from the verse (وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ), arguing that God is inviting comparison between the “first creation” (نشأة الأولى) and the “hereafter creation” (نشأة الآخرة). However, this argument is peculiar for two reasons: First: What is mentioned in the above verse is a rational argument and a logical form of inference. Since the deniers of resurrection used to ask how God could possibly revive decayed bones, the Qur’an responds by saying that the same Divine power which created you initially is fully capable of recreating you again. In matters of legal rulings, however, speculative analogy (qiyās ẓannī) is entirely different, because we do not have comprehensive knowledge of all the underlying causes and benefits (maṣāliḥ) of rulings. Second: Those who reject qiyās have made an exception for qiyās al-awlawiyya (a fortiori reasoning). For example, the Qur’an says not even to utter the slightest expression of disrespect toward one’s parents. From this, it is understood a fortiori that physical harm to parents is certainly forbidden. The verse under discussion also belongs to this category of a fortiori reasoning and has no connection with the disputed form of speculative qiyās. Initially, nothing existed; God created the earth and matter, and from that clay He created the human being. For the creation of the Hereafter, at least the material (dust) already exists. Therefore, in Surah al-Rum, verse 27, it is stated: “وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ” — “He is the One who initiates creation, then repeats it, and that is even easier for Him.” We conclude this discussion with a tradition: “عَجَبًا كُلَّ الْعَجَبِ لِلْمُكَذِّبِ بِالنَّشْأَةِ الْأُخْرَى وَهُوَ يَرَى النَّشْأَةَ الْأُولَىٰ، وَعَجَبًا لِلْمُصَدِّقِ بِالنَّشْأَةِ الْأُخْرَى وَهُوَ يَسْعَىٰ لِدَارِ الْغُرُورِ.” “How astonishing is the case of the one who denies the Hereafter while witnessing the first creation, and how astonishing is the one who believes in the Hereafter yet strives for the abode of deception (this world).” [Explanatory Note: This tradition is reported in Ruh al-Bayan, Ruh al-Maʿani, al-Qurtubi, and al-Maraği with slight variations, without explicit attribution to the Prophet (peace be upon him). However, its style strongly indicates prophetic origin. In al-Kafi, the first part of this narration is reported from Imam Ali Zayn al-Abidin (peace be upon him).]

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

See ayat 67 for tafseer.

These verses present, after mentioning several arguments for ma‘ād, three additional proofs that manifest the limitless power of God within human life. Each of these arguments is connected to one of the fundamental elements of human existence: food (grains and vegetation), water, and fire. These are the primary pillars upon which human life depends—grains constitute the essential component of nourishment, water is the most vital drink, and fire serves as a crucial means for preparation and utility in life. The first argument relates to the creation and growth of crops. It is stated: “أَفَرَأَيْتُمْ مَا تَحْرُثُونَ” “أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ” “Have you considered that which you sow? Is it you who cause it to grow, or are We the growers?” A distinction is made between “تَحْرُثُونَ” (from ḥarth, meaning sowing or cultivating) and “تَزْرَعُونَ” (from zar‘, meaning causing something to grow). Human effort is limited to preparing the soil and sowing the seed, whereas the process of growth—its emergence, development, and fruition—belongs entirely to God. The explanation of this argument lies in the observation that human involvement in agriculture is minimal when compared to the complex process of growth. The seed contains a subtle and intricate system placed within it by God. When it enters a suitable environment, it draws nourishment, sprouts, develops roots and shoots, and eventually grows into a plant or tree bearing fruits or grains. A single seed may yield hundreds or even thousands of grains. Within each plant exists a highly organized structure, comparable to a vast and complex system. Such phenomena reflect a profound power operating beyond human capacity. The verse then develops this argument further by emphasizing human dependence: “لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ” “If We willed, We could make it dry debris, and you would remain in astonishment.” The term “حطامًا” refers to something broken, shattered, or reduced to dry fragments—such as crumbled vegetation. This indicates that despite human effort, the entire crop may be destroyed by forces beyond control, such as destructive winds, calamities, or other عوامل. In such a state, human beings are left in shock and bewilderment: “إِنَّا لَمُغْرَمُونَ” “Indeed, we are burdened with loss.” “بَلْ نَحْنُ مَحْرُومُونَ” “Rather, we are deprived.” This acknowledgment reflects their realization that they are neither independent nor self‑sufficient in producing sustenance. The outcome of their labor lies entirely in the control of divine will. Thus, the argument demonstrates that: - Human beings merely initiate the process, while God brings it to completion. - The transformation of a seed into a fully developed plant is a manifestation of divine creative power. - The same power that brings life from an inert seed is capable of restoring life to the dead. Therefore, the growth of crops serves as a tangible and observable proof of ma‘ād. It shows that life emerges from lifelessness through divine intervention and that the One who initiates this process repeatedly can equally restore human life after death.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

See ayat 74 for tafseer.

The Lord Almighty in these verses of Surah al-Waqi'ah alludes to the sixth and seventh arguments for the ma'ad. These verses set forth the power and authority He possesses over every thing and establish the proof that He has the power to resurrect the dead. First He states: "have you reflected upon the water that you drink?" (أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ). "Did you send it down from the clouds or did We send it down?" (أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ). "Muzn" — on the measure of "huzn" — as Raghib states in al-Mufradat, means clear clouds; some exegetes have taken it to mean rain-bearing clouds. These verses establish a chain of questions in the human conscience and draw acknowledgement from it — in reality saying: have you ever reflected upon this water that is the cause of your life and which you constantly drink? Who is it that commands the sun to shine upon the surface of the sea? Who is it that sends upward toward the sky, in the form of vapours, only the pure sweet water drawn from bitter and salt waters — free from every kind of impurity? Who commands these vapours? Who separates the fragments of clouds from one another and then sends them over the heights of dry and dead lands? Who has granted the upper layers of the air the property that upon cooling they gradually lose the power to hold vapours, resulting in the accumulated vapours descending gently and softly to the ground in the form of drops? If the sun were to stop its work, if the winds ceased to blow, if the upper layers of the atmosphere insisted on retaining the vapours within themselves, if the sky became miserly toward the earth in such a manner that fields and groves could not moisten their lips — you would all perish from the severity of thirst and your animals, gardens, and crops would all wither. So reflect — does He who has the power to provide such blessings for you through such simple means lack the power to resurrect the dead? That itself is a kind of resurrection — bringing dead lands to life is both an argument for the tawhid and greatness of God and an argument for the Resurrection and the ma'ad. If in the above verses reliance has been placed only upon drinking water, it is because of the extreme importance of water for the life of animals and plants. Moreover, the matter of agriculture had already been discussed in the preceding verses, so repetition was not needed. It is noteworthy that the importance and effects of water in human life have not diminished with the passage of time, the emergence of industries, and the advance of human knowledge — quite the contrary, the industrial human being is more dependent upon water. For this reason many great industrial establishments are located only on the banks of large rivers and their functioning is tied to those locations. Finally, the subsequent verse, completing this discussion, further states: "if We wished We would make this sweet and pleasant water bitter and salt" (لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا). (Explanatory Note: In this clause the "lam" has been elided and the implied reading is: "law nasha'u la-ja'alnahu.") "Then why do you not give thanks for this great blessing?" (فَلَوْلَا تَشْكُرُونَ). Indeed, if God had wished He would have permitted the salinity dissolved in water to evaporate together with the water's components and rise with it toward the sky, forming bitter and salt clouds and sending rain drops down carrying the taste of the bitter salt sea — but through His perfect power He did not permit the salty water this liberty. Not only the saline components of water but also harmful, health-damaging, and troublesome bacteria were not given permission to rise to great heights with water vapours and contaminate the rain drops. For this reason rain drops — when the atmosphere is unpolluted — contain the purest, cleanest, and most pleasant water. "Ujaj" is from the root "ajj" — on the measure of "hajj" — originally derived from "ajij" meaning the blazing and burning of fire. That water which burns the mouth on account of its bitterness, saltiness, and heat is called "ujaj." This discussion is concluded with a tradition of the Prophet of Islam — peace and blessings of God be upon him and his family: إِنَّ النَّبِيَّ كَانَ إِذَا شَرِبَ الْمَاءَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي سَقَانَا عَذْبًا فُرَاتًا بِرَحْمَتِهِ وَلَمْ يَجْعَلْهُ مِلْحًا أُجَاجًا بِذُنُوبِنَا — when the Noble Prophet drank water he would say: "praise belongs to God who with His mercy gave us sweet and pleasant water to drink and did not make it salt and bitter on account of our sins." (References: Tafsir al-Maraghi, Vol. 27, p. 148; Tafsir Ruh al-Ma'ani, Vol. 27, p. 129.) Finally in this same series of verses we reach the seventh and final argument. That seventh argument is "the creation of fire." Making fire — the most important of the instruments and means of human life and the most effective agent in all industries — the subject of discourse, God states: "have you ever reflected upon the fire that you kindle?" (أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ). "Was it you who created its tree or did We create it?" (أَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنشِئُونَ). The root of "turun" is "wari" — on the measure of "nafi" — meaning to conceal. The fire that is hidden within fire-making materials — when a spark is struck to bring it out — is called "wari" and "ira'." The clarification is as follows: in our time matches and lighters are used to produce the first spark and kindle fire. Formerly this was done with iron and flint — they were rubbed against each other and a spark emerged. But the villagers of the Hijaz would use two specific kinds of trees that grow in the desert — called "markh" and "'afar" — as fire-making sticks. They would place the first stick on the ground and rub the second over it as with stone and flint, producing a spark. Most exegetes have interpreted this verse in these meanings — that God wishes to show His utmost power through that fire hidden in such trees from which benefit is taken as with matches and flint. He has created fire within the "green tree" — yet water is the life of a tree. How far apart are water and fire! That holy essence which has such power as to preserve water and fire within one another — how could it be incapable of clothing the dead in the garment of life and how could it not resurrect them on the Day of Resurrection? This same argument for the ma'ad also appears in the final verses of Surah Ya Sin: الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ — "He who made fire for you from the green tree so that you kindle fire from it" (Ya Sin — 80). But as elaborated in detail in the tafsir of that verse, this Quranic expression may be an allusion to a more subtle argument — pointing toward the "resurrection" of forces. In other words, the discourse here is not merely about matches and lighters but about those things that serve as fuel — wood and kindling — which when burned furnish all this energy and heat. The scientific clarification is this: it has been scientifically established that the fire we see today when wood burns is the same heat that the trees have absorbed from the sun over a long period and stored within themselves. We think that fifty years of the sun's shining and illumination have been lost in a tree's trunk — but we are heedless that that heat is accumulated within the tree. When the spark of fire reaches dry wood and it begins to burn, the tree returns that heat and light — meaning here a resurrection occurs and dead forces come back to life. And they say to us: that God who has brought about our resurrection has the power to bring about your resurrection too, O human beings. "Turun" — meaning to kindle fire — although most commonly interpreted here as making use of matches and the like, there is nothing preventing it from also meaning fuel, since fire is in any case hidden within it and becomes manifest. These two interpretations are not mutually contradictory — the first meaning is understood by ordinary people and the second, which is more precise, becomes apparent with the passage of time and the advance of knowledge and wisdom. The subsequent verse, emphasising the above discussions, further states: "We have made this fire — which emerges from trees — a reminder for others and a means of sustenance for travellers" (نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِّلْمُقْوِينَ). The emergence of fire from green trees on one hand reminds one of the return of souls to lifeless bodies on the Day of Resurrection, and on the other gives a sense of the fire of Hell. The Prophet of Islam stated: نَارُكُمْ هَٰذِهِ الَّتِي تُوقِدُونَ جُزْءٌ مِّنْ سَبْعِينَ جُزْءًا مِّنْ نَارِ جَهَنَّمَ — "this fire that you kindle is one part of the seventy parts of the fire of Hell." (References: Tafsir al-Qurtubi, Vol. 9, p. 6392; Tafsir Ruh al-Ma'ani, Vol. 27, p. 131.) As for the expression "mata'an lil-muqwin" — it is a brief and meaningful allusion to the worldly benefits of this fire. For "muqwin" has been given two interpretations: first, that it is derived from "qawa" — on the measure of "kitab" — meaning a dry and empty wilderness, and accordingly "muqwin" refers to those who wander in the deserts — and since desert-dwellers are generally poor, this expression has also come in the meaning of the poor. Second, that it is from the root "quwwah" meaning powerful — and accordingly this word is among those used in two contradictory meanings. (Explanatory Note: Note that the word "mata'" is used for every means from which the human being benefits in his life.) It is true that fire and trees — matches and fuel — are a means of benefit for all, but since travellers were specifically in need of these things for warding off cold and cooking food — particularly in the journeys of former times conducted by caravans — reliance has been placed on their mention alone. The benefit of fire for the "powerful" is evident from the vastness of their lives — the abundance of their means and comforts — particularly if this discussion is extended to the present era, where the heat generated by various kinds of fire drives the world of industry and sets the great wheels of factories in motion, and which is also directly or indirectly related to trees. If one day that fire were extinguished, not only would the torch of civilisation be extinguished but the torch of human life would be silenced as well. There is no doubt that fire is one of the most important of human discoveries — yet the source of all its effects is creation itself and the role of human effort in it is negligible. There is also no doubt that from the time fire was discovered, humanity entered a new stage of its civilisation. Indeed, the Holy Quran has alluded to all these realities in this one brief clause in a comprehensive and veiled manner. It is also noteworthy that in the above verse the spiritual benefit of fire is presented first — which was certainly a reminder of the Resurrection — and thereafter its worldly benefit is set forth. This is because the first benefit is of greater importance and indeed holds the status of the original and foundational. In the mention of these three blessings — food grains, water, and fire — a particular order has been maintained that is thoroughly in accordance with natural sequence: first the human being takes the grains used for food, then adds water to them, then places them over fire, cooks them, and renders them fit for use as food. In the final verse under discussion the Lord Almighty, presenting the conclusion, states: "now that this is so, glorify the name of your great Lord and consider Him pure and sanctified" (فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ). (Explanatory Note: The "ba" in "bismi rabbika" may be for making transitive — such that the verb "sabbaha" has been treated as transitive in place of intransitive. Some have also proposed the possibility that the "ba" here is for seeking assistance, or is pleonastic, or is for expressing correspondence — but the first meaning is most appropriate.) Indeed — that God who has created all these blessings, each of which points to His tawhid, power, and greatness and constitutes proof of the Resurrection, is free from every kind of defect and imperfection. He is Lord, He is great, and He is Omnipotent. Although in this clause the address is to the Prophet of Islam alone, it is self-evident without needing to be stated that all human beings are intended.

Here, it is necessary that we present a few traditions of the Prophet of Islam (peace and blessings be upon him and his family) and Commander of the Faithful, Ali (peace be upon him), related to the above-mentioned verses. 1. Tradition from Imam Ali (peace be upon him): In Tafsir Ruh al-Ma‘ani, a narration is reported from Imam Ali (peace be upon him) that one night, while performing prayer, he recited Surah al-Waqi‘ah. When he reached the verses: “أَفَرَأَيْتُمْ مَا تُمْنُونَ، أَأَنْتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ” he repeated three times: “بَلْ أَنْتَ يَا رَبِّ” — “Rather, You alone are the Creator, O Lord.” And when he reached: “أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ” he again said three times: “بَلْ أَنْتَ يَا رَبِّ” — “Rather, You alone are the true Sower, O Lord.” Then when he recited: “أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُونَ” he again said three times: “بَلْ أَنْتَ يَا رَبِّ” — “O Lord! You alone are the One who sends down rain from the clouds.” After that, when he reached: “أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِؤُونَ” he again repeated three times: “بَلْ أَنْتَ يَا رَبِّ” — “You alone are the One who created the trees that produce fire.” [Reference: Tafsir Ruh al-Ma‘ani, vol. 27, p. 130] This narration shows that it is appropriate for a person to respond to such divine statements in accordance with their implication, as if God Himself is addressing him, so that this reality becomes firmly rooted in his soul, rather than merely remaining a lifeless recitation devoid of reflection. 2. Another tradition of the Prophet (peace be upon him and his family): The Messenger of Allah (peace be upon him and his family) said: “لَا تَمْنَعُوا عِبَادَ اللَّهِ فَضْلَ الْمَاءِ وَلَا كَلَاءً وَلَا نَارًا، فَإِنَّ اللَّهَ تَعَالَى جَعَلَهَا مَتَاعًا لِلْمُقْوِينَ وَقُوَّةً لِلْمُسْتَضْعَفِينَ.” “Do not withhold surplus water from the servants of Allah, nor excess pasture, nor fire. For indeed Allah has made them a means of benefit for travelers and a source of strength for the weak.” [Reference: Tafsir al-Durr al-Manthur, vol. 6, p. 161] 3. Another tradition: It is narrated that when the verse “فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ” was revealed to the Prophet (peace be upon him and his family), he said: “اجْعَلُوهَا فِي رُكُوعِكُمْ” “Place it in your bowing (rukū‘),” meaning: “Say in your rukū‘: Subḥāna Rabbī al-‘Aẓīm wa biḥamdih.” [Explanatory Note: This narration is recorded by al-Ṭabarsī in Majma‘ al-Bayān (vol. 9, p. 224) as a reliable report, and it is also found in Man lā Yaḥḍuruhu al-Faqīh (as cited in Tafsīr Nūr al-Thaqalayn, vol. 5, p. 225), as well as in Tafsir al-Durr al-Manthur, vol. 6, p. 168.]

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

See ayat 82 for tafseer.

Following extensive discussions in the previous verses, which presented seven arguments concerning the Hereafter, these verses turn the discourse toward the significance of the Holy Qur’an. This is because the issues of Prophethood and the revelation of the source (mabda’) and the Hereafter constitute the most important pillars of doctrinal belief after those earlier themes. Moreover, the Holy Qur’an presents profound discussions as a background to the two principles of monotheism (tawḥīd) and resurrection (ma‘ād), and strengthening the status of Prophethood and the descent of the Qur’an is, in fact, equivalent to strengthening tawḥīd and ma‘ād. The discussion begins with a great oath, where it states: “فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ” “I swear by the positions of the stars and their places of rising and setting.” Most exegetes hold that the word “لَا” here is not a negation, but an additional particle used for emphasis, as is found in other Qur’anic oaths concerning the Day of Judgment, the self-reproaching soul (nafs al-lawwāmah), and the Lord of the Easts and Wests. Some other commentators consider “لَا” here to be negative, implying that the subject is too great to require an oath, similar to everyday expressions such as “I do not swear by such-and-such.” However, the first interpretation appears more appropriate, since in the Qur’an God Himself swears by His sacred Essence; it would be illogical to assume that stars are superior to God such that they are not sworn by. Exegetes have offered multiple interpretations of “مواقع النجوم”: 1. The positions of the stars and their orbits and pathways. 2. Their places of rising and setting. 3. The places where stars will fall on the Day of Judgment. 4. The setting points of stars alone. 5. The gradual revelation of the Qur’an in separate portions, since “nujūm” (stars) can also denote something revealed gradually. There is no contradiction between these meanings, and it is possible that all may be included. However, the first interpretation is the most suitable. Modern astronomy confirms that every star has a defined position and a precise orbit governed by the laws of attraction and repulsion, moving according to exact calculations and velocities. Although precise calculations for extremely distant celestial bodies are not always possible, the solar system—comprising the stars closest to us—can be studied with high precision. Its orbital system is so exact that it astonishes the human mind. When we consider that, according to experts, there are nearly one thousand million stars in our galaxy alone, and that there are many other galaxies each with their own structured systems, the grandeur of this oath becomes evident. In the book Allah wa al-‘Ilm al-Ḥadīth, it is mentioned that astronomers hold that these innumerable stars—some visible to the naked eye and many only through telescopes, and some detectable only through special instruments—move in fixed orbits, making collisions or random intersections virtually impossible. Such a collision would be as improbable as two ships moving in different oceans colliding while both are sailing steadily in their own directions. In view of these scientific discoveries, the significance of the oath becomes even clearer. Therefore, the next verse states: “وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ” “And indeed it is a tremendous oath, if only you knew.” The phrase “if only you knew” indicates that human knowledge at that time could not fully comprehend this reality, which itself is regarded as a scientific miracle of the Qur’an. Now it must be seen for what purpose this great oath has been made. The following verse clarifies: “إِنَّهُ لَقُرْآنٌ كَرِيمٌ” “Indeed, it is a Noble Qur’an.” Thus, it responds to the objections of the obstinate polytheists who claimed that the Qur’an was magic, madness, poetry, or inspired by devils. It declares that this is divine revelation, whose majesty is evident in its content and themes. The Qur’an is described as “karīm” (noble), meaning comprehensive excellence and dignity. When attributed to God, “karam” signifies generosity and grace; when attributed to humans, it denotes noble character and virtuous conduct. In this context, it refers to all dimensions of excellence. From every perspective, the Qur’an is noble: in its language, eloquence, themes, and meanings—because it originates from God, the source of all beauty and perfection. Thus: - The Speaker of the Qur’an is noble. - The Qur’an itself is noble. - Its bearer is noble. - And its objectives are noble. Then it adds another attribute: “فِي كِتَابٍ مَكْنُونٍ” “In a hidden and protected Book.” That is, it is preserved in the “Preserved Tablet” (Lawḥ Maḥfūẓ), free from error, alteration, or corruption. The third attribute states: “لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ” “None touch it except the purified ones.” Some exegetes, following traditions from the Imams, interpret this as the prohibition of touching the written Qur’an without ritual purity. Others understand it as referring to pure angels or those who convey revelation to the Prophet. Another interpretation is that only those with spiritual purity can comprehend the deeper truths of the Qur’an, as indicated in: “ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ.” There is no contradiction among these interpretations, and all may be intended simultaneously. The minimum requirement for understanding the Qur’an is purity of intention and truth-seeking, while greater purity leads to deeper comprehension. Finally, the fourth attribute is: “تَنْزِيلٌ مِنْ رَبِّ الْعَالَمِينَ” “A revelation from the Lord of the worlds.” He who is the Sustainer and Master of all beings has revealed this Qur’an upon the pure heart of the Prophet (peace be upon him) for the guidance of humanity. Just as He is the Lord in the realm of creation, He is also the Lord in the realm of legislation. Then it states: “أَفَبِهَذَا الْحَدِيثِ أَنتُمْ مُدْهِنُونَ” “Is it this discourse that you treat with indifference or denial?” That is, instead of accepting this divine message with seriousness and effort, do you treat it lightly or attempt to dismiss it? The word “mudhinūn” derives from “dahn,” meaning oil or softness; thus it can imply softness in attitude, negligence, or even concealment of rejection. The final verse states: “وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ” “And you make your provision (of gratitude) that you deny (it).” That is, instead of being grateful for divine blessings—especially the Qur’an—you respond with denial. Some exegetes interpret this as meaning that their only “share” of the Qur’an is rejection, or that they have turned denial into their habitual conduct. However, the first interpretation aligns more closely with the preceding context and the reported occasion of revelation, which mentions a man attributing rainfall to a star rather than to God, reflecting remnants of pre-Islamic astral belief (anwā’ tradition). It is also reported in some narrations that the Prophet (peace be upon him) explicitly explained this verse as referring to abandoning gratitude and replacing it with denial.

From these four attributes, which have been mentioned in the above verses regarding the Qur’an, it can be concluded that the greatness of the Qur’an is: First, by virtue of its subjects and themes, Second, by virtue of the depth of its meanings, Third, by virtue of its purity, such that none except righteous and pure individuals can gain access to it, And fourth, by virtue of the fact that it possesses an excessively strong educative dimension, since it has been revealed by ربّ العالمین. Each of these four topics requires a detailed discussion, which we have presented under the appropriate verses.

In the above-mentioned āyat, we have read that none touches the Qur’an except the purified people, and we have stated that the “mass” in this āyat has been interpreted both as outward touching and as spiritual touching. The two interpretations are not mutually contradictory; rather, both are included within the general meaning of the āyat. In the first part, in the narration of the Ahl al-Bayt, it is transmitted from Ḥaḍrat Abū al-Ḥasan Imam ʿAlī ibn Mūsā al-Riḍā (ʿalayhi al-salām): المصحف لا تمسہ علی غیر طھر ولا جنبا ولا تمس خطہ ولا تعلقہ ان اللہ تعالیٰ یقول: لایمسہ الّا المطھرون۔ “Do not touch the Qur’an without wuḍūʾ, and do not touch it in the state of janābah either; and in that state, do not touch its writing, and do not wear it as a ḥamāʾil, because God Most High has said: none touches it except the purified people.” [With reference to: Wasāʾil al-Shīʿah, vol. 1, p. 269, ḥadīth 3. According to this ḥadīth, in the above āyat the negation is an allusion to prohibition.] This same meaning is transmitted in another ḥadīth from Imam Muḥammad Bāqir (ʿalayhi al-salām), with a slight difference. [With reference to: Wasāʾil al-Shīʿah, vol. 1, p. 270, ḥadīth 5.] It has also appeared in the sources of the Ahl al-Sunnah, and has also been transmitted through different chains, that the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said:"لایمس القراٰن الّا طاھر۔" “Let none touch the Qur’an except a purified person.” [With reference to: this ḥadīth is transmitted in al-Durr al-Manthūr from the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) through the intermediaries of ʿAbd Allāh ibn ʿUmar, Muʿādh ibn Jabal, and Ibn Jazm, vol. 6, p. 162.] Concerning spiritual “mass,” it is transmitted from the Noble Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), through Ibn ʿAbbās, that he (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said:"انہ لقراٰن کریم فی کتاب مکنون قال: عنداللہ فی صحف مطھرۃ لایمسہ الّا المطھرون قال: المقربون۔" “This is the Noble Qur’an, which is in a hidden book (lawḥ maḥfūẓ), in purified pages with God, and none touches it except the purified people. By the purified people are meant the muqarrabīn.” [With reference to: al-Durr al-Manthūr, vol. 6, p. 162.] This point is also demonstrated by reason, because although the Noble Qur’an is for the guidance of all people, we know that there were many people who used to hear the Qur’an from the blessed lips of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), and used to see this pure water of reality at the fountainhead of revelation; but since they were victims of prejudice, hostility, and obstinacy, they did not derive any benefit from it. But those people who purified themselves a little, and came toward it with the impulse for truth and the spirit of investigation, attained guidance. On this basis, the greater the degree of human purity and taqwā in a person, the deeper the meanings he will be able to obtain from the Noble Qur’an. Therefore, this āyat applies from both the bodily and the spiritual aspects. Without needing to be stated, this matter is clear: the person of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), the Imams Maʿṣūmīn, and the angels brought near are its clearest instances, and they understand the realities of the Qur’an best.

See ayat 87 for tafseer.

See ayat 87 for tafseer.

See ayat 87 for tafseer.

See ayat 87 for tafseer.

Among the other sensitive moments that plunge the human being into the deepest reflection is the moment of ihtidhar — the concluding moment of human life. This is the moment when the matter passes beyond human control and the people standing nearby watch the one in the throes of death with helpless despair — like a candle whose life has ended and which is slowly going out. He is taking leave of life. At that moment no one can save him. Indeed, the complete helplessness of the human being becomes manifest in these sensitive moments — not only in former times but in the present era as well, despite all the facilities of treatment, the wretchedness of the dying person's condition is just as apparent as in earlier periods. The Holy Quran, in completing the discussions of the ma'ad and in answering the deniers and rejecters, as it were paints a picture of this moment and states: "why then, when the soul reaches the throat, are you not able to bring it back?" (فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ). (Explanatory Note: The verse contains an elision that is drawn from the preceding verses — the implied reading being: fa-lawla idha balaghat al-hulquma la tarji'unaha wa la tamlikuna shay'an. The verb here being feminine is because it returns to "nafs.") "And you are at that moment looking on and can do nothing" (وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ). The addressees here are the close relatives of the dying person. On one hand they shall witness his wretched condition, on the other they shall feel their own helplessness and powerlessness — and shall also see that life and death are in God's hands and that no one has any authority. They are also aware that their own end shall be the same. (Explanatory Note: The possibility proposed by some exegetes that the addressee here is the dying person himself appears very remote, for the subsequent verse makes clear that the addressees are his relatives and those sitting around him.) The Lord Almighty then further states: "whereas We are closer to him than you, and Our angels who are ready to take his soul are also closer to him than you — but you cannot see" (وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَٰكِن لَّا تُبْصِرُونَ). We know well what is passing over the soul of the dying person and what turmoil is stirring in the depths of his existence — and it is We who have issued the command for the taking of his soul at a definite time. But you see only his outward condition and are unaware of the transition from one abode to another and the storms that are raging at that moment. On this basis the meaning of this verse is God's closeness to the dying person. Some exegetes have proposed that what is meant is the closeness of the angel who takes the soul — but the first interpretation is more consistent with the apparent sense of the verse. In any case, not only at this moment but in every condition, God is closer to every person than we are to each other — indeed He is closer to the person than the person is to himself — though we are far from Him on account of our heedlessness. The manifestation of this reality at the moment of death is clearer and more evident than at all other moments. Then for further emphasis and to highlight this reality He further states: "if you are not to receive recompense for your deeds" (فَلَوْلَا إِن كُنتُمْ غَيْرَ مَدِينِينَ) — "then bring it back, if you are truthful" (تَرْجِعُونَهَا إِن كُنتُمْ صَادِقِينَ). This helplessness of yours is proof that the master of life and death is someone else and that recompense and punishment are in another's hands — and He is the One who causes death and gives life. "Madinin" is the plural of "madin" from the root "din" meaning recompense. Some have given its meaning as "marbubin" — meaning: if you now have no master and are yourselves the masters of your own affairs, then bring it back. This itself is evidence that you are subject to someone other than yourselves.

In reality, the intended discourse of these āyāt is to explain God’s authority over the matter of death and life, so that through it a bridge may be built to the issue of maʿād. At this point, the choice of death and the agony of dying is because of the manifestation of man’s complete helplessness and weakness, despite all the authority that he imagines for himself. It is not improper that we should turn our attention to certain tyrannical people whose moment of death came at the height of their power and authority, so that the depth of these āyāt may become more manifest. Masʿūdī has narrated in Murūj al-Dhahab a story concerning Maʾmūn and his army’s war with Rome, the summary of which is as follows: When Maʾmūn was returning from the battlefield, he reached a spring named Badīdūn, which is well known in the region of Qushayrah. For the purpose of resting, he encamped there. The purity, coolness, and brightness of the water of that spring made him very pleased, and in the same way he became very happy with the greenery, freshness, and cheerfulness of that region. He ordered that trees be cut and a bridge be made over the spring, and that a roof be made over it from wood and leaves. He began to rest there while the water was passing beneath his feet. The water was so clear and transparent that he threw a dirham into the water; it reached the bottom of the water, but the inscription engraved on it could be read clearly. The water was so cold that no one could put his hand into it. In the meantime, a fish, which was quite large, perhaps approximately the size of one hand, appeared. The fish was exactly like a piece of silver. Maʾmūn said: “Whoever catches it and brings it to me, I will give him a sword as a reward.” A servant came forward and caught it. When he brought the fish into Maʾmūn’s presence, the fish began to move, slipped from the servant’s hand, fell outside, and fell into the water like a piece of stone. Because of its fall, a little water splashed onto Maʾmūn’s throat, chest, and shoulders, and his special garment became wet. The servant entered the water again, caught the fish, wrapped it in a handkerchief, and placed it before Maʾmūn while the fish was still moving. Maʾmūn said: “Roast it red immediately!” In the meantime, Maʾmūn suddenly began to tremble from cold, and his condition became such that he could not walk two steps. Several quilts were placed over him, but he still continued to shiver. He was crying out: “Cold! Cold!” A fire was lit for him, yet he found no relief. During this time, the fish was roasted and brought for him, but he could not even taste it. When his condition became worse, Bakhtīshūʿ and Ibn Māsawayh, both of whom were royal physicians, were summoned. At that time Maʾmūn was in the state of death-agony. Bakhtīshūʿ took one of his hands, and Ibn Māsawayh took the other hand, and they examined his pulse, which was completely irregular and was announcing his death. In this condition, he was sweating in a special way, a sweat that was sticky like oil. Both physicians were absorbed in diagnosing him. Both of them acknowledged that they had not studied any such illness. In any case, the situation as it stood was announcing his death. When Maʾmūn’s condition became even worse, he began to say: “Take me to a high place from where I can see my army.” By that time evening had arrived. He was taken to a high place. From there, when he saw the tents of his soldiers and the many fires that the army had lit in its encampment, he said: يَا مَنْ لَا يَزُولُ مُلْكُهُ، ارْحَمْ مَنْ قَدْ زَالَ مُلْكُهُ۔ “O God whose kingdom never declines, have mercy on the one whose kingdom is declining!” After that, he was lifted and brought back, and laid upon the bed, and a man was seated near him to prompt him with the shahādatayn. Since Maʾmūn’s hearing had grown weak, that man raised his voice, whereupon Ibn Māsawayh said: “Do not cry out and do not raise your voice. By God, at this moment he cannot distinguish between God and Mānī!” At that moment Maʾmūn opened his eyes. The pupils of his eyes had become so red that they had never been like that before. He wanted to deal with Ibn Māsawayh with his hand, but he had no power to do so. At that very moment, his soul departed. [With reference to: Murūj al-Dhahab, according to the transmission of Safīnat al-Biḥār, vol. 1, p. 44.] It is possible that his illness had already existed, or, according to some historians, that whoever drank the water of that spring would fall ill. It is possible that the fish had poisonous effects. Whatever the case may have been, his rule and power came to an end within a few moments, and the champion and commander of great battlefields was compelled to kneel before death. At that moment, no one could take any step for him, nor could anyone at least take him to his original destination, that is, to his home. In the lap of history there are many such instructive stories.

The expression of the soul reaching the throat, which has occurred in the preceding āyāt — فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ — is an allusion to the final moments of life. Perhaps its source is that most of the bodily organs, such as the hands, feet, and so on, cease to function before the remaining organs at the time of death, while the throat is the organ that ceases to function last. In āyat 26 of Sūrat al-Qiyāmah, we read:"كَلَّا إِذَا بَلَغَتِ التَّرَاقِيَ۔" “The disbelievers will never believe, until the soul reaches their tarāqī, that is, the collarbone.” Tarāqī are the bones that surround the sides of the throat.

See ayat 96 for tafseer.

See ayat 96 for tafseer.

See ayat 96 for tafseer.

See ayat 96 for tafseer.

See ayat 96 for tafseer.

See ayat 96 for tafseer.

See ayat 96 for tafseer.

See ayat 96 for tafseer.

These āyāt are a kind of combination of the opening and closing āyāt of this sūrah. These āyāt depict the change in a person’s condition when he is at the threshold of death: how some people depart from the world with utmost ease, tranquility, comfort, and joy; while there is another group who give up their lives in a state of extreme anxiety and terror because of the scene of the fire of Hell that appears from afar. First He says: “As for the person upon whom the state of dying comes, if he is among the muqarrabīn” (فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ), then he is in utmost comfort and ease; he will be given a place in a paradise filled with blessings (فَرَوْحٌ وَ رَيْحَانٌ وَ جَنَّةُ نَعِيمٍ). “Rūḥ,” on the pattern of “qawl,” as the scholars of lexicon have said, originally means “breathing,” and “rayḥān” refers to fragrant grass or anything fragrant. Thereafter, this word came to be used for every thing that is a cause of life and comfort, just as “rayḥān” is used for every kind of blessing and joy-giving provision. On this basis, “rūḥ wa-rayḥān” encompasses all the means of man’s comfort and divine blessing and bounty. In other words, it may be said that “rūḥ” is an indication of all those matters that deliver man from hardships so that he may breathe in ease. As for “rayḥān,” it is an indication of those blessings that man obtains after deliverance from hardships. Islamic exegetes have proposed numerous interpretations for these two words, probably more than ten interpretations. Sometimes they have said that “rūḥ” means mercy and “rayḥān” refers to every nobility and excellence. Sometimes they have said that “rūḥ” refers to salvation from the fire of Hell and “rayḥān” to entry into Paradise. Sometimes by “rūḥ” they have meant kashf al-kurūb, the removal of distresses, and they have interpreted “rayḥān” as ghufrān al-dhunūb, the forgiveness of sins. Sometimes “rūḥ” has been counted as anẓar ilā wajh Allāh, the vision of Allah, and “rayḥān” as istimāʿ kalām Allāh, listening to the speech of Allah; and many other such interpretations have been given. But as we have said, all of these are instances of that comprehensive meaning which has been mentioned in the interpretation of the āyat. What is noteworthy is that after the mention of “rūḥ wa-rayḥān,” the discussion of “Jannat Naʿīm” is brought in between, which may be an indication that “rūḥ wa-rayḥān” will be obtained by the believer at the time of death, in the grave and barzakh, and in Paradise. As it is transmitted in a ḥadīth from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām) that, in the interpretation of this āyat, he said: "فأما إن كان من المقربين فروح وريحان يعني في قبره وجنة نعيم يعني في الآخرة۔" “But if he is among the muqarrabīn, then for him there is rūḥ wa-rayḥān in his grave, and Jannat Naʿīm means in the Hereafter.” [With reference to: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 228, ḥadīth 103, 104.] [Explanatory note: “Rūḥ” may be the predicate of an omitted subject, and the implied expression would be (فجزائہ روح); or it may be a subject whose predicate is omitted, and the implied expression would be (فلہ روح). The whole sentence “fa-rūḥ...” is the apodosis of “ammā,” and the conditional “in” is made needless of a second apodosis because of this apodosis. Reflect on this.] After that, the Lord of the world says: “But if he is from the second group, namely the aṣḥāb al-yamīn — those righteous and virtuous men and women whose records of deeds will be given into their right hands as a sign of success and acceptance” (وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ). Then it will be said to him: “Peace be to you from your friends who are among the aṣḥāb al-yamīn” (فَسَلَامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ). In this way, the angels who seize the soul will convey the greeting of his friends to him at the time of taking the soul, as we have read in āyat 26 of this Sūrat al-Wāqiʿah in praise and description of the people of Paradise: "إِلَّا قِيلًا سَلَامًا سَلَامًا۔" There is another possibility in the interpretation of this āyat, and that is that this salām is from the angels, who will say to him: “Peace be upon you, O one who is among the aṣḥāb al-yamīn!” That is, for your honor, distinction, praise, and description, it is sufficient that you have been placed in their ranks. [Explanatory note: On this basis, there are two implied elements in the āyat, in this form: (یقال لہ سلام انک اصحاب الیمین). But according to the first interpretation, there is only one implied element: (یقال لہ).] In other Qur’anic āyāt as well, the salām of the angels to the believers at the time of death has been mentioned. For example, in āyat 32 of Sūrat al-Naḥl, where the Lord of the world says: "الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ۔" “Those whose souls the angels take while they are pure; they say to them: Peace be upon you. Enter Paradise because of the deeds you used to perform.” This expression of “salām” is highly meaningful, whether the salām is from the angels or from the aṣḥāb al-yamīn. It is a salām that is the sign of “rūḥ wa-rayḥān” and of every kind of safety, tranquility, comfort, and blessing. [Explanatory note: Concerning these greetings of salām that will be bestowed upon the people of Paradise, a detailed discussion has already passed in vol. 18, p. 420, under āyat 58 of Sūrat Yā-Sīn.] This point is also worth remembering: the expression “aṣḥāb al-yamīn” — those whose records of deeds will be given into their right hands — is because, generally, a person performs his important and skillful actions with the right hand. Therefore, the right hand is a symbol of skill, ability, and success. In a ḥadīth transmitted from Imam Muḥammad Bāqir (ʿalayhi al-salām), he said under this āyat: "هم شيعتنا ومحبونا۔" “They are our Shīʿah and those who love us.” [With reference to: Tafsīr Burhān, vol. 4, p. 285.] After that, we take up the third group as the subject of discourse, those who were mentioned at the beginning of the sūrah as “aṣḥāb al-shimāl.” The Lord of the world says: “But if he is among the denying, misguided ones” (وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ), then his hospitality and reception will be from the boiling, poisonous water of Hell (فَنُزُلٌ مِنْ حَمِيمٍ). [Explanatory note: “Nuzul” is the predicate of an omitted subject, and the implied expression is: (فجزائہ نزل من حمیم); or it is a subject whose predicate is omitted, and the implied expression is: (فلہ نزل من حمیم).] And after that, his fate is that he will enter Hell (وَتَصْلِيَةُ جَحِيمٍ). Yes, at the arrival of death, they will taste the initial punishments descending from God, and in the grave and barzakh the bitter tastes of the punishments of the Resurrection will fall to their share. Since the discussion concerns the muḥtaḍar, the one at the point of death, it is appropriate that “فَنُزُلٌ مِنْ حَمِيمٍ” should be about the punishment of barzakh, while “وَتَصْلِيَةُ جَحِيمٍ” is an indication of the punishment of the Resurrection. This meaning has been transmitted in several narrations from the Imams of the Ahl al-Bayt (ʿalayhim al-salām). [With reference to: Nūr al-Thaqalayn, vol. 5, p. 229.] What is noteworthy is that the deniers and the misguided have been mentioned together. The first of these relates to the denial of the Resurrection, the One God, and the prophethood of the Prophet; and the āyat may also be indicating this: that among the misguided there are also such weak, ignorant, and incapable individuals who do not bear hostility toward the truth and are not afflicted with obstinacy, so it is possible that Allah’s grace and mercy may be upon their condition. But such deniers who bear hostility toward the truth and are obstinate, their portion will be the very same as has been described above. “Ḥamīm” means boiling water, or hot and poisonous winds. The root of “taṣliyah” is “ṣalī,” on the pattern of “saʿī”; it means burning and entering into fire. As for the transitive form, “taṣliyah,” which has a transitive meaning, it comes only in the meaning of burning. At the end of this discussion, He further says: “This indeed is the truth of certainty” (إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ). Now that the matter is like this, “glorify the name of your great Lord, and regard Him as free from every imperfection” (فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ). It is well known among the exegetes that ḥaqq al-yaqīn is of the kind of explanatory annexation. That is, whatever has been said concerning the three groups — the muqarrabīn, the aṣḥāb al-yamīn, and the deniers — is the very reality, truth, and certainty. There is also the possibility that, since certainty has several degrees, its highest degree is ḥaqq al-yaqīn: real certainty that is complete and free from every kind of doubt and uncertainty. [Explanatory note: According to this interpretation, the annexation of ḥaqq to yaqīn is for specification and emphasis. Some have understood it as belonging to the category of annexing the qualified noun to its adjective, and have said that (الیقین الحق), the certainty that is truth, is meant.] From what we have said, it has also become clear incidentally that the word “hādhā” in this āyat is an indication of the conditions of the three groups that have just been mentioned. Some have proposed the possibility that it is an indication of all the subjects and themes of Sūrat al-Wāqiʿah, or an indication of the whole Qur’an, but the first interpretation is more appropriate. This point is also noteworthy: the expression “فَسَبِّحْ” — “so glorify” — with the fāʾ of consequence, points to this truth: that whatever has been said concerning these three groups is pure justice. Therefore, on this basis, regard your God as pure and free from every kind of oppression and injustice. Or it means that, if you wish not to be afflicted with the wretched condition of the third group, then consider God pure and free from every kind of shirk and injustice, which are among the necessary consequences of denying the Resurrection. Many exegetes have written under the final āyat that after its revelation the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said: اجعلوھا فی رکوعکم — place it in your rukūʿ. That is, say: “subḥāna rabbī al-ʿaẓīm.” And when سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى was revealed, he said: اجعلوھا فی سجودکم — place it in your sajdah. That is, say: “subḥāna rabbī al-aʿlā.” [With reference to: Tafsīr Abū al-Futūḥ Rāzī, Rūḥ al-Maʿānī, Rūḥ al-Bayān, Qurtubī, al-Durr al-Manthūr, and Tafsīr Marāghī, under the āyat under discussion.] In the interpretation of āyat 74 of this same sūrah as well, we have transmitted narrations similar to this narration from the exegetes.

The above āyāt are among those āyāt that indicate the world of barzakh, because, as we have already said in the interpretation of these āyāt, when a person reaches the threshold of death and becomes prepared to transfer to the other world, he will encounter one of the following states: he will receive God’s blessings; Allah’s grace and mercy will be upon his condition; he will receive the recompense of his deeds; and he will be joined with rūḥ wa-rayḥān. Or he will receive painful punishments, and divine chastisement will descend upon him. The indications present in the āyat show that one part of these matters relates to the Resurrection and another relates to the grave and barzakh; and this itself is counted as a proof for the existence of that world. In a ḥadīth transmitted from the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), it is stated that the first thing of which the believer will be given glad tidings at the time of death is rūḥ wa-rayḥān; and they welcome him into the Paradise filled with blessings. God has forgiven all those who accompanied your funeral procession, has confirmed what they testified concerning you, and has accepted their prayer for your forgiveness. [With reference to: Tafsīr al-Durr al-Manthūr, vol. 6, p. 166.] In another ḥadīth, Amīr al-Muʾminīn Ḥaḍrat ʿAlī (ʿalayhi al-salām) says that when a human being reaches the station of the last day from among the days of this world and the first day from among the days of the Hereafter, his wealth, children, and deeds will appear before him in embodied form. He will say to his deeds: “I was completely indifferent regarding you, even though you were burdensome upon me. Now what news do you have concerning me?” His deed will say to him: “I am your companion in the grave and on the Day of Resurrection, until both I and you are presented in the presence of the Lord of the world.” After that, the Imam further said: “If he is a friend of God, his deed will come in the form of a very fragrant human being, in a state of extreme beauty, wearing very attractive clothing, and will say: ‘May there be glad tidings for you of tranquility and comfort, blessing and bounty, and a Paradise filled with blessings. You will be welcomed.’ That person will ask: ‘Who are you?’ He will reply: ‘I am your righteous deed. I will go with you from the world toward Paradise.’” [With reference to: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 228, ḥadīth 106.] Concerning the world of barzakh, we have written in greater detail under āyat 100 of Sūrat al-Muʾminūn. [With reference to: Tafsīr Namūnah, vol. 8, pp. 168–178.] O Lord, count us among the muqarrabīn, the aṣḥāb al-yamīn, and Your sincere awliyāʾ; and at the time of death, honor us with the blessings of rūḥ wa-rayḥān and Jannat Naʿīm. O God, the punishment of the Resurrection is such a painful punishment that no one has the strength to bear it; and Yours are countless mercies and immense bounties, which no person will deserve through his deeds. On that Day, our only capital will be Your grace and mercy. O Lord God, awaken us before the coming of the Great Resurrection and death, which is the Lesser Resurrection, so that we may prepare ourselves for the great journey that lies before us. Āmīn, Yā Rabb al-ʿĀlamīn.