Al-Hadid

See ayat 3 for tafseer.

See ayat 3 for tafseer.

We have already stated that this sūrah begins with tawḥīd and the description of the attributes of the Exalted Lord. The attributes mentioned are twenty in number. These are attributes whose recognition elevates the level of human thought and brings the human being into acquaintance with his Lord. Each one of these attributes contains some aspect of the attributes of majesty and perfection of the Lord of the world, and the more people of thought and insight reflect upon them, the more new realities become available to them. As we hear in a ḥadīth from Imam ʿAlī ibn al-Ḥusayn (ʿalayhi al-salām), when people asked him about divine tawḥīd, he said: "إنّ اللّٰہ عزّ و جلّ علم أنّہ یکون في آخر الزمان أقوام متعمّقون، فأنزل اللّٰہ تعالیٰ قُلْ هُوَ اللّٰهُ أَحَدٌ والآیات من سورة الحدید إلى قولہ عَلِيمٌ بِذَاتِ الصُّدُورِ، فَمَنْ رَامَ وَرَاءَ ذَلِكَ فَقَدْ هَلَكَ۔" “God, Mighty and Majestic, knew that in the last age there would be peoples who would reflect deeply upon issues. Therefore, God Most High revealed Sūrat Qul Huwa Allāhu Aḥad and the opening āyāt of Sūrat al-Ḥadīd up to ʿAlīm bi-dhāt al-ṣudūr. Thus, whoever seeks anything beyond this will perish.” [With reference to: Uṣūl al-Kāfī, according to the transmission of Tafsīr Nūr al-Thaqalayn, vol. 5, p. 231.] From this ḥadīth it becomes clear that through these āyāt, seekers of reality gain access to a major portion of the possible knowledge of God. In any case, the first āyat of this sūrah begins with the glorification of God. It says: “Whatever is in the heaven and the earth always glorifies God, and He alone is the Mighty, who is never defeated, and the Absolutely Wise.” "سَبَّحَ لِلّٰهِ مَا فِي السَّمٰوٰتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ۔" The preceding sūrah ended with the command of glorification, and this sūrah begins with divine glorification. What is worthy of attention is that the sūrahs that begin with the glorification of God and are called Musabbiḥāt include three places where the mention of glorification begins with the past-tense form sabbaḥa — al-Ḥadīd, al-Ḥashr, and al-Ṣaff — and two places where the present-tense form yusabbiḥu is used — al-Jumuʿah and al-Taghābun. This difference in expression may point to the fact that in the past and the future, meaning always, the beings of this world glorify that Most Holy Essence. This glorification had been, has been, and will continue to be. By glorification is meant declaring the essence of God free from every defect and imperfection. [Explanatory note: Tasbīḥ is from the root sabaḥa — on the pattern of masḥ — meaning swift movement in water and air. Tasbīḥ is also swift movement on the path of worship of the Lord. Mufradāt Rāghib.] The testimony of all beings of the world that God is free from all defects and imperfections may be because, in the system of life of all of them, there is such wisdom, order, calculation, and marvel that all of them, through the tongue of their state, remember the Lord, glorify Him, praise Him, and proclaim loudly: “The power and authority of our Lord are unlimited and boundless.” For this reason, at the end of this āyat, the sentence "وَهُوَ الْعَزِيزُ الْحَكِيمُ" appears. Or it may be that all particles of this world possess a kind of perception and awareness, and each, in its own station, glorifies God with the tongue of its state, as mentioned in āyat 44 of Sūrat al-Isrāʾ. See vol. 6. It is also necessary to remember that the word mā used in "سَبَّحَ لِلّٰهِ مَا فِي السَّمٰوٰتِ" contains broad meanings. By it is meant all beings of the world, whether they possess intellect and soul or are lifeless; it encompasses all of them. [Explanatory note: Although tasbīḥ is transitive without a preposition, for example one says shajarah, here it has come with lām, and this may be for emphasis.] After mentioning two attributes of the Lord of the world — ʿizzah and ḥikmah — He presents His ownership, management, and disposal operating in the world of existence, which necessarily involve power. He says: “To God belongs the ownership and sovereignty of the heavens and the earth. He alone gives life and causes death, and He has power over every thing.” "لَهُ مُلْكُ السَّمٰوٰتِ وَالْأَرْضِ يُحْيِي وَيُمِيتُ وَهُوَ عَلٰى كُلِّ شَيْءٍ قَدِيرٌ۔" God’s ownership in the world of existence is not legal or legislative ownership; rather, it is true and creational ownership. That is, He encompasses everything, and the entire world is in the grasp of His power and under His will and command. For this reason, after it comes the discussion of giving life, causing death, and having authority over every thing. Thus, so far, in these two āyāt, six of God’s attributes have been mentioned. The difference between ʿizzah and power is that ʿizzah generally breaks down defensive arrangements, while power is directed toward producing causes. Therefore, they are counted as two different attributes, although, fundamentally, from the perspective of strength, both are one. Reflect. The issue of giving life and causing death has been mentioned in many āyāt, and in reality these two subjects are such that their complex secrets are not clear and manifest to anyone. No person is fully aware of the reality of life, nor does anyone properly know the reality of death. Rather, what we know about both of them are their effects. It is astonishing that what is closest to us of all things is our life, yet its reality and secrets are most hidden from us. It is worthy of attention that the sentence yuḥyī wa-yumīt appears in the present-tense form, which proves the continuity of death and life through all times. The application of these two is not limited only to the life and death of human beings; rather, it encompasses angels and all other living beings, even grass and straw. It also includes not only the life of this world, but the life of the world of barzakh and the Resurrection. Yes, life and death, in all their forms, are in the grasp of God’s power. After that, while mentioning five more attributes, He says: “He is the First and He is the Last, the Manifest and the Hidden, and He is aware of every thing.” (هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ). The attributes of being First and Last are a very subtle expression of His pre-eternity and everlastingness. For we know that He is the Necessary Existent and unlimited; that is, His existence is from His own essence, not from outside, such that He should have a beginning and come to an end. Therefore, He has been from pre-eternity and will remain until eternity. He is the beginning of the world of existence, and He is the One who will remain after the world’s annihilation. Accordingly, the expressions First and Last are not limited to any particular time and do not indicate any fixed duration. The description Manifest and Hidden is another expression of His existential encompassing of all things. He is more manifest than every thing, because His signs have encompassed every place. And He is more hidden than every thing, because the depth of His essence is not manifest to anyone. Some exegetes have taken the meaning here as: "الأوّل بلا ابتداء، والآخر بلا انتہاء، والظاهر بلا اقتراب، والباطن بلا احتجاب۔" “He is the First without beginning, and the Last without end; Manifest without nearness, and Hidden without being veiled.” Other exegetes present another expression: "الأوّل ببرّه، والآخر بعفوه، والظاهر بإحسانه وتوفيقه إذا أطَعْته، والباطن بستره إذا عصيته۔" “He is First in goodness, and Last because of pardon and forgiveness. If you obey Him, He becomes manifest to you through His kindness and enabling grace; and if you disobey Him, He becomes hidden through covering and concealment.” In summary, He encompasses everything and is the beginning and end, and the manifest and hidden, of the world of existence. Some exegetes have proposed the meaning of ẓāhir here as “dominant” — ẓuhūr in the meaning of ghalabah. In some sermons of Nahj al-Balāghah, there appears a contextual indication for this meaning, where Amīr al-Muʾminīn ʿAlī ibn Abī Ṭālib (ʿalayhi al-salām), concerning the creation of the earth, says: "هُوَ الظَّاهِرُ عَلَيْهَا بِسُلْطَانِهِ وَعَظَمَتِهِ، وَهُوَ الْبَاطِنُ لَهَا بِعِلْمِهِ وَمَعْرِفَتِهِ۔" “He is dominant over it by His authority and greatness, and He has access to its interior through His knowledge and awareness.” [With reference to: Nahj al-Balāghah, sermon 186.] There is no obstacle to combining these two interpretations. In any case, among the results of these matters is the very statement that appears at the end of the āyat: وهو بكل شيء عليم. For the One who was from the beginning and will remain until the end, and who is in the manifest and hidden of the world, is certainly aware of every thing.

There are many attributes that cannot be combined simultaneously in a single being among human beings or among other created beings. Such attributes are mutually contradictory. For example, if I am the first person in a group, then I certainly cannot be the last person. If I am manifest, I cannot be hidden; and if I am hidden, I will not be manifest. All this is because our existence is limited, and every limited existence cannot be other than what it is. But when the discussion reaches the attributes of God, the attributes take on another form. There, the manifest and the hidden are united. Likewise, the union of beginning and end in one reality is not surprising, because His essence is infinite. The aḥādīth transmitted from the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) himself and from the Imams of the Ahl al-Bayt (ʿalayhim al-salām) contain very attractive explanations on this subject, and their interpretations of the mentioned matters are highly helpful. Among these aḥādīth is one recorded in Ṣaḥīḥ Muslim, in which the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said:(اللّٰھم انت الاول فلیس قبلک شیء وانت الاٰخرفلیس بعدک شیء وانت الظاھر فلیس فوقک شیء وانت الباطن فلیس دونک شیء)۔ “O God, You are the First, such that there is nothing before You; and You are the Last, such that there is nothing after You. Likewise, You are the Manifest, such that there is no being above You; and You are the Hidden, such that nothing beyond You can be conceived.” [With reference to: Tafsīr Qurtubī, vol. 9, p. 6406.] Amīr al-Muʾminīn Ḥaḍrat ʿAlī (ʿalayhi al-salām) says: "لیس لاوّلیّتہ ابتداء ولا لازلیّتہ انقضاء، ھو الاوّل لم یزل والباقی بلا اجل ... الظاھر لا یقال مم؟ والباطن لا یقال فیم"؟ “His firstness has no beginning, and His pre-eternity has no end. He is the First, who has always been, and the Everlasting, for whom no terminating term is fixed. He is so manifest and apparent that it cannot be said from what He became manifest, and He is so hidden and concealed that it cannot be said in what He is hidden.” [With reference to: Nahj al-Balāghah, sermon 163.] Imam Ḥasan Mujtabā (ʿalayhi al-salām) also says in a sermon: "(الحمد للہ الذی لم یکن فیہ اول معلوم ولا آخر متناہ ... فلا تدرک العقول واوھامھا ولا الفکر وخطراتھا ولا الالباب واذھانھا صفتہ فتقول متی؟ ولابدع مما؟ ولا ظاھر علی ما؟ ولا باطن فیما"؟) “Praise belongs to God, whose beginning is not known and whose end is not limited. Intellects and understandings, thoughts and reflections, and minds and perceptions can never comprehend His attributes, so as to say: Since when is He? From what did He begin? Upon what did He become manifest? And in what is He hidden?” [With reference to: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 236.] بہ عقل نازی حکیم تاکے بہ عقل این رہ نمی شود طے بہ کنہ ذاتش خرد برد پے اگر رسد خس بہ قعر دریا “O wise and learned philosopher, how long will you take pride in your intellect? This path cannot be traversed by intellect. Intellect can reach the depth of His essence only if straw and chaff can reach the bottom of the sea.” Rather, it may be said: "خرد بہ ذاتش نمی برد پے وگر رسد خس بہ قعر دریا۔" “Intellect cannot reach His essence, even if straw and chaff were to reach the bottom of the sea.”

See ayat 6 for tafseer.

See ayat 6 for tafseer.

After the eleven attributes that were mentioned in the preceding āyāt concerning the pure essence of the Lord of the world, further attributes are stated in nine āyāt. In the first āyat under discussion, five attributes from among the attributes of beauty and majesty of God are indicated. First, pointing to creatorship, He says: “He is the One who created the heavens and the earth in six days” (هُوَ الَّذِی خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِی سِتَّةِ أَیَّامٍ). The matter of creation in six days has been stated seven times in the Noble Qur’an. The first instance is in āyat 54 of Sūrat al-Aʿrāf and the last instance is in this āyat under discussion, āyat 4 of Sūrat al-Ḥadīd. As we have said before, by yawm in these āyāt is not meant an ordinary day; rather, what is meant is a period, whether that period is short or long, and it may encompass several million years. This is an expression used in Arabic and in other languages as well. For example, it is said: today it is the turn of such-and-such group to rule, and tomorrow it will be the turn of others, meaning that it will be their period. We have presented this matter with evidence and detailed explanation in vol. 6, under āyat 54 of Sūrat al-Aʿrāf. [With reference to: Tafsīr Namūnah, vol. 6, p. 129.] Of course, it was not difficult for God to create the whole world in a single moment. But it is certain that if this had happened, only a very small part of the greatness, power, and knowledge of the Creator and Originator would have been manifested. But if He creates them over several billion years, in different periods and different forms, under organized and determined programs, this carries clearer and more manifest proofs of His power and wisdom. In addition, the gradual nature of the creative process serves as a model for the gradual pace of human development and for not hurrying in attaining different objectives. After that, presenting the issue of sovereignty and the management of the world, He says: “After creating the world, God established Himself upon the throne of governance” (ثُمَّ اسْتَوٰى عَلَی الْعَرْشِ). He always held, and still holds, the reins of governance and the management of the world in His hand. There is no doubt that God is not a body, nor does ʿarsh mean a throne of kingship here. Rather, this expression is a subtle metaphor for God’s absolute sovereignty and the penetration of His management in the world of existence. In language, ʿarsh means something over which there is a roof. Sometimes the roof itself is also called ʿarsh. This word has also come in the meaning of the high thrones of kings, and it is also used as a metaphor for power and authority. For example, in Persian we say, “the foundations of his throne collapsed,” or in Arabic it is said (فلان ثل عرشہ), which is a metaphor meaning that his authority was destroyed. [With reference to further explanations concerning the reality of ʿarsh: Tafsīr Namūnah, vol. 4, Sūrat al-Aʿrāf, āyat 54; Tafsīr Namūnah, vol. 1, Sūrat al-Baqarah, āyat 255.] In any case, contrary to what a group of the uninformed have imagined — that God created this world and then left it to itself — the reality is that He holds the reins of governance and the management of the world in the grasp of His power. The dependence of the systems of this world, indeed of every single thing, upon His essence is such that if He were to withdraw His gracious attention from them for even a single moment and cut off His grace and generosity, “furū rīzand qālibhā” — all forms would collapse, and everything would be ruined and destroyed. If attention is paid to this reality, then it grants the human being such elevation of vision that he sees God everywhere, with every thing, and within his own soul; he feels Him and loves Him. After that, while explaining another branch of His infinite knowledge, He further says: “He knows whatever penetrates into the earth, whatever comes forth from it, whatever descends from the heaven, and whatever ascends into it” (یَعْلَمُ مَا یَلِجُ فِی الْأَرْضِ وَ مَا یَخْرُجُ مِنْہَا وَ مَا یَنْزِلُ مِنَ السَّمَاءِ وَ مَا یَعْرُجُ فِیہَا). Although all these matters are included in the meaning of "وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ", which was part of the preceding āyāt, the explanation and detail of these meanings in this context cause the human being to pay greater attention to the breadth of God’s knowledge. Yes, He is aware of what penetrates into the earth and is absorbed into it: all drops of rain, the waves of floods, the seeds of plants that are scattered upon the earth by the wind or through insects and penetrate into it, the roots of trees as they descend into the depths of the earth in search of water and nourishment, and all kinds of insects that make homes inside the earth. Yes, He is aware of all of these. He is aware of the blades of grass that put their heads out from the earth, the springs that appear and break through the heart of soil and stone, the minerals and treasures, the human beings created from this soil, the volcanoes that emit flames from within the earth, the gases and vapors that rise from the earth, and the gravitational waves that rise from within it. God is aware of all of these, of each part and every particle of them. Likewise, whatever descends from the heavens — from raindrops to the life-giving rays of the sun, from the groups of angels to the powerful writings of revelation and heavenly books, from the light of this world to meteors and those wandering stones and pebbles that are absorbed into the earth — He knows the realities of all of them. Likewise, whatever ascends toward the heavens — whether angels, the spirits of human beings, the deeds of servants, different kinds of supplications, various birds and vapors, clouds, or other things besides them, whether we know them or do not know them — all are manifest and evident before the court of His knowledge. If we think a little in this regard, that every moment billions of different beings enter into the earth or ascend toward the heavens, and that they are beyond limit and count, and that no one other than God can count them, then we can become aware of the breadth of the Lord’s knowledge. Finally, concerning the fourth and fifth attributes, while relying upon a sensitive point, He says: “He is with you wherever you may be” (وَھُوَ مَعَکُمْ أَیْنَ مَا کُنتُمْ). Since this is so, He knows whatever you do: "وَاللّٰہُ بِمَا تَعْمَلُونَ بَصِیرٌ۔" How could He not be with us, when not only in our existence but also in our continued existence, at every moment, we are in need of Him and take help from Him? He is the spirit of the world of existence, the soul of the world; indeed, He is better and higher than every thing. When we were lying in some corner in the form of a particle of dust, and then when we were a fetus in the mother’s womb, He was with us. He remained with us throughout life, and in the world of barzakh also He is with us everywhere. In such circumstances, how could it be possible that He be unaware of us? In reality, the feeling that He is with us everywhere not only gives us grandeur and dignity, but also grants trust and assurance to our souls, creates courage and bravery, and, in addition, gives us a severe sense of responsibility, because He is present, seeing, and watching everywhere. This sense of His nearness is a great lesson in rectifying one’s state. Yes, this belief is a fundamental cause of taqwā, purity, and success for the human being, and the secret of human greatness and nobility is also hidden within it. It is a reality that He is always with us everywhere. This is not a metaphor or figurative expression. Rather, it is a reality that is pleasing to the heart, awakening to the intellect, and nourishing to the soul; and while it creates awe in our hearts, it also gives us a sense of responsibility. For this reason, in a ḥadīth transmitted from the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), he said: "إِنَّ مِنْ أَفْضَلِ إِیمَانِ الْمَرْءِ أَنْ یَعْلَمَ أَنَّ اللّٰہَ تَعَالٰی مَعَہُ حَیْثُ کَانَ۔" “One of the highest degrees of a person’s faith is that he should know that wherever he may be, God Most High is with him.” [With reference to: al-Durr al-Manthūr, vol. 6, p. 171.] In another ḥadīth we find that Ḥaḍrat Mūsā (ʿalayhi al-salām) asked: "أَیْنَ أَجِدُکَ یَا رَبِّ"؟ “My Lord, where shall I find You?” (قَالَ: یَا مُوسَی إِذَا قَصَدْتَ إِلَیَّ فَقَدْ وَصَلْتَ إِلَیَّ). “He said: O Mūsā, when you turn toward Me, then you have reached Me.” [With reference to: Rūḥ al-Bayān, vol. 9, p. 351.] In principle, this being-with of God with the servant is so subtle and precise that every thinking and believing human being understands it according to the flight of his thought and the feeling of his faith, and becomes aware of its depth. After His sovereignty and management, the discussion reaches His sovereignty over the entire world of existence. He says: “To Him belongs the dominion of the heavens and the earth”: "لَہُ مُلْکُ السَّمٰوٰتِ وَالْاَرْضِ۔" At the end, pointing to the issue of return, He says: “And to Allah all matters return.” (وَإِلَی اللّٰہِ تُرْجَعُ الْاُمُوْرُ). Yes, when He is our Creator, Owner, Sovereign, and Manager, and He is with us everywhere, then certainly the return of all of us and of all our affairs will also be to Him. We are travelers toward His station of love. Carrying the burden of hope and other powers upon our shoulders, we set out from the station of nonexistence and traversed this whole path to the realm of existence. We are from Him and we shall return to Him, for He is our beginning and our end. What is worthy of attention is that in the preceding three āyāt precisely this same description had been stated: "لَہُ مُلْکُ السَّمٰوٰتِ وَ الْاَرْضِ۔" This repetition may be because there the discussion concerned only the death and life of living beings, while here the scope of the discussion is broader, and now the discussion is that all matters return to Him. First there is an introductory statement concerning God’s power over every thing: that every thing returns to Him. Both matters are necessitated by the fact that the earth and the heavens are both God’s possession. The expression al-umūr, which appears in the plural form, shows that not only human beings but all beings are moving toward Him, and this is a movement in which there is no halt at any station. In view of this situation, its meaning is not limited only to the return of human beings to Him for the Day of Resurrection, although the subject of maʿād is especially connected to the human being. In the last āyat under discussion, pointing to two further attributes, He says: “He causes the night to enter into the day and the day to enter into the night” (یُوْلِجُ الَّیْلَ فِی النَّہَارِ وَ یُوْلِجُ النَّہَارَ فِی الَّیْلِ). [Explanatory note: “Yūlij” is from the root īlāj, which itself is taken from the root wulūj. Wulūj means entering and penetrating, and īlāj means causing to enter and causing to penetrate.] Yes, gradually He decreases one and increases the other. He changes the length of night and day, the change that accompanies the four seasons throughout the year, together with all the blessings hidden in these seasons for the human being. There is another interpretation of this āyat as well: at sunrise and sunset, there is never a sudden transformation in the order of light and darkness, so that various difficulties should not arise for human beings and other living beings. Rather, this situation occurs gradually, and He gradually transfers beings from the light of day to the darkness of night and from the darkness of night to the light of day. He announces the arrival of night and day well in advance so that all people may prepare themselves for this change. Combining both interpretations within the meaning of the āyat entails no scholarly difficulty. At the end, He further says: “And He is aware of that which governs the hearts” (وَہُوَ عَلِيمٌ بِذَاتِ الصُّدُورِ). Just as the life-giving rays of the sun and the light of day penetrate the depths of night’s darkness and illuminate every place, in the same way the Lord’s knowledge penetrates all sides and aspects of the human heart and soul and makes all its secrets clear and illuminated. What is worthy of attention is that in the preceding āyāt the discussion was that God is aware of our actions: "وَاللّٰہُ بِمَا تَعْمَلُونَ بَصِيرٌ۔" Here the discussion is that He is aware of our intentions, our beliefs and actions, and all our thoughts: "وَھُوَ عَلِيمٌ بِذَاتِ الصُّدُورِ۔" The word dhāt, as we have already indicated, does not come in Arabic in the meaning of essence and reality; that is a terminology of the philosophers. In language, this word means the possessor of something. Therefore, dhāt al-ṣudūr is an indication of those intentions and beliefs that possess the hearts of human beings and govern them. Reflect. How good it would be if the human being acknowledged all these attributes of God from the depths of his heart and soul and regarded Him as aware of his actions, intentions, and beliefs. After this awareness, is it possible for a person to depart from the path of obedience and servitude and choose the path of evil?

We know that philosophers and theologians have divided the attributes of God into two parts: 1. Attributes of Essence — those that describe His majesty and beauty. 2. Attributes of Action — those that describe the acts that proceed from His blessed essence. In these six āyāt that appear at the beginning of this sūrah, which, according to the ḥadīth, should be called “the āyāt of those who possess deep insight,” twenty attributes from among the attributes of essence and action are mentioned. From God’s knowledge, His power, wisdom, pre-eternity, and everlastingness, to His creatorship, management, ownership, and sovereignty over all beings, they are discussed in them. His encompassing every thing and His presence everywhere are also mentioned in them, and that too with expressions that give them still greater depth. Paying attention to these attributes, believing in them, and trying to light even a small flame of awareness of them within our own existence serve as the best aid for our gradual development and for advancing on the path of God. In a ḥadīth transmitted from Barāʾ ibn ʿĀzib, he says: I said in the presence of Ḥaḍrat ʿAlī (ʿalayhi al-salām): یَا أَمِیرَ الْمُؤْمِنِینَ! أَسْأَلُکَ بِاللّٰہِ وَرَسُولِهِ، أَلَا خَصَصْتَنِي بِأَعْظَمِ مَا خَصَّکَ بِهِ رَسُولُ اللّٰہِ (PBUH & His Pure Progeny) وَاخْتَصَّهُ بِهِ جِبْرَئِیلُ، وَأَرْسَلَهُ بِهِ الرَّحْمٰنُ؟ فَقَالَ: إِذَا أَرَدْتَ أَنْ تَدْعُوَ اللّٰهَ بِاسْمِهِ الْأَعْظَمِ، فَاقْرَأْ مِنْ أَوَّلِ سُورَةِ الْحَدِیدِ إِلَىٰ آخِرِ سِتِّ آیَاتٍ مِنْهَا: "عَلِیمٌ بِذَاتِ الصُّدُورِ"، وَآخِرِ سُورَةِ الْحَشْرِ، یَعْنِي أَرْبَعَ آیَاتٍ، ثُمَّ ارْفَعْ یَدَیْکَ فَقُلْ: "یَا مَنْ هُوَ هَکَذَا، أَسْأَلُکَ بِحَقِّ هَذِهِ الْأَسْمَاءِ أَنْ تُصَلِّيَ عَلَىٰ مُحَمَّدٍ وَأَنْ تَفْعَلَ بِي کَذَا وَکَذَا مِمَّا تُرِیدُ"، فَوَاللّٰهِ الَّذِي لَا إِلٰهَ غَیْرُهُ لَتَنْقَلِبَنَّ بِحَاجَتِکَ إِنْ شَاءَ اللّٰهُ۔ “O Amīr al-Muʾminīn, I ask you by God and His Messenger (PBUH & His Pure Progeny): will you not single me out with the greatest thing with which the Messenger (PBUH & His Pure Progeny) singled you out, and with which Jibrīl singled him out, and with which al-Raḥmān sent him?” Ḥaḍrat ʿAlī (ʿalayhi al-salām) said: “When you wish to call upon God by His Greatest Name, recite the first six āyāt of Sūrat al-Ḥadīd, up to "عَلِيمٌ بِذَاتِ الصُّدُورِ", and after that recite the last four āyāt of Sūrat al-Ḥashr. Then raise both your hands and say: "یَا مَنْ ھُوَ ھٰکَذَا" — O God who is such as this. I call upon You by the right of these names: send blessings upon Muḥammad (PBUH & His Pure Progeny) [With reference to: Tafsīr al-Durr al-Manthūr, vol. 6, p. 171] and fulfill such-and-such need of mine. After that, say whatever you wish. By the God besides whom there is no deity, God willing, your need will be fulfilled.” This single ḥadīth is sufficient to show the greatness of these āyāt and the importance of their subjects and contents. But it must not be forgotten that the Greatest Name of God is not merely words; embodying these attributes in one’s character and adopting them is also necessary.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

After mentioning some proofs of God’s greatness in the world of existence, and His attributes of majesty and beauty that become a cause of returning to Allah, these āyāt draw the conclusion and invite all people to faith and action. First, He says: “Believe in Allah and His Messenger (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam)” (آمِنُوا بِاللّٰہِ وَرَسُولِہِ). This invitation to reflection is a general invitation to reflection that includes all human beings. It directs the believers toward a more perfect and firmly rooted faith, and directs the non-believers toward the principle of faith. It is an invitation to reflection supported by proof, and its evidences have already appeared in the preceding āyāt containing the proof of tawḥīd. After that, attention is drawn to one important effect of faith, namely spending in the path of Allah. He says: “Spend from that in which God has made you successors of others” (وَأَنفِقُوا مِمَّا جَعَلَکُمْ مُسْتَخْلَفِینَ فِیہِ). This invitation to reflection demands sacrifice and self-giving, and it arouses an attitude based on generosity toward the blessings that are at the disposal of the human being. It centers this invitation to reflection on the point that one must not forget that, in reality, the owner of everything is God, and this wealth and capital that has been given to you is only a trust and only for a few days, because before this it was in the possession of other peoples. This is the actual reality. In the preceding āyāt we read that the true owner of the entire world is God. Faith in this reality shows that we are His trustees. How is it possible for a trustee to pay no attention to the command of the One who entrusted the trust? Awareness of this reality gives the human being the spirit of generosity and self-sacrifice, and grants his heart and hand the resolve to spend in the path of Allah. The expression mustakhlafīn — successors — may be an indication that the human being represents God on earth in the disposal of His blessings, or that succession to previous peoples is meant, or both may be intended. And the expression mimmā — from those things that — is a general expression. It is not limited only to wealth and property; rather, it includes all blessings granted by God. As we have already said, spending has a broad meaning and is not restricted only to wealth and property. It includes knowledge, guidance, and the honor that someone possesses in society. Other material and spiritual capitals also enter into its meaning. Then, for further encouragement, He says: “Those among you who believe and spend, for them there is a great reward” (فَالَّذِینَ آمَنُوا مِنْکُمْ وَأَنفَقُوا لَھُمْ أَجْرٌ کَبِیرٌ). The word kabīr, used with reward, points to the greatness of the blessings given by God and to their flawless eternity. Not only in the Hereafter, but even in this world, a portion of the great reward will reach them. After the command of faith and spending, He presents an explanation of each of these two, which has the character of argument. First, in the form of a question that carries a warning, He asks about the reason for not accepting the Islamic invitation given by the Prophet under the title of faith in Allah, saying: “What has happened to you that you do not believe in Allah, while the Messenger calls you to believe in your Lord, and while He has taken a covenant from you, if you are ready for faith?” (وَمَا لَکُمْ لَا تُؤْمِنُونَ بِاللّٰہِ وَالرَّسُولُ یَدْعُوکُمْ لِتُؤْمِنُوا بِرَبِّکُمْ وَقَدْ أَخَذَ مِیثَاقَکُمْ إِن کُنتُم مُّؤْمِنِینَ). That is, truly, if you were prepared to accept the truth, its proofs are entirely clear and manifest, both according to the demands of fiṭrah and reason, and according to transmitted proof. On the one hand, the Prophet of God has come to you with clear proofs, evident āyāt, and open miracles. On the other hand, God has shown His signs in the world of existence and within your own existence, and thereby has taken from you a kind of creational covenant that you should believe in God. But you neither pay attention to your fiṭrah and reason, nor do you turn toward divine revelation. You are not prepared at all to believe. Ignorance and prejudice dominate your thought, and you are caught in blind imitation. From what we have said, it becomes clear that by the sentence "إِنْ كُنْتُمْ مُؤْمِنِينَ" is meant: if you are prepared to believe in anything and accept any proof, then this is the proper occasion, because its proofs are clear from every aspect. What is worthy of attention is that they themselves saw the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), heard his invitation to Islam directly and without any intermediary or means, and observed his miracles. What excuse then remained that could prevent faith? In this regard, we find a ḥadīth that one day the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said to his Companions: "أَيُّ الْمُؤْمِنِينَ أَعْجَبُ إِلَيْكُمْ إِيمَانًا؟ قَالُوا: الْمَلَائِكَةُ! قَالَ: وَمَا لَهُمْ لَا يُؤْمِنُونَ وَهُمْ عِنْدَ رَبِّهِمْ؟ قَالُوا: فَالنَّبِيُّونَ! قَالَ: فَمَا لَهُمْ لَا يُؤْمِنُونَ وَالْوَحْيُ يَنْزِلُ عَلَيْهِمْ؟ قَالُوا: فَنَحْنُ! قَالَ: وَمَا لَكُمْ لَا تُؤْمِنُونَ وَأَنَا بَيْنَ أَظْهُرِكُمْ! وَلَكِنْ أَعْجَبُ الْمُؤْمِنِينَ إِيمَانًا قَوْمٌ يَجِيئُونَ بَعْدَكُمْ يَجِدُونَ صُحُفًا يُؤْمِنُونَ بِمَا فِيهَا۔" That is: “Whose faith among the believers seems most astonishing to you?” They said: “The angels.” He said: “What is astonishing about their believing, when they are in the presence of their Lord?” They said: “The prophets.” He said: “How would they not believe when revelation descends upon them?” They said: “Then it is we ourselves.” He said: “What is astonishing about your believing when I am present among you?” At this point all became silent. Then the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said: “Most astonishing is the faith of a people who will come after you. They will find only pages before them, and they will believe in what is written in them.” [With reference to: Ṣaḥīḥ Bukhārī, according to the transmission of Marāghī and Tafsīr Fī Ẓilāl al-Qur’an, under the āyat under discussion.] This is a reality: those people who will come into the world many years after the passing of the Prophet, who will see the traces of the Prophet only in books and yet reach the depth of the truth of his religion, possess a special distinction compared with others. The expression mīthāq — a covenant containing emphasis — may be an indication of the fiṭrah of tawḥīd, or of those rational proofs that become apparent to the human being through observing nature, and the expression birabbikum — your Lord — is a witness to the mentioned reality. Some exegetes consider mīthāq here to be an indication of the covenant and pledge of the world of dharr, but this meaning appears difficult to understand, except according to the interpretation we previously gave for the world of dharr. [With reference to: Tafsīr Namūnah, vol. 4, under āyat 172 of the sūrah, p. 331.] The following āyat, in explanation of these same meanings, says: “He is the One who sends down clear āyāt upon His servant, so that He may bring you out from the darknesses of shirk, ignorance, and unawareness into the light of faith, tawḥīd, and knowledge; and indeed Allah is Kind and Merciful to you.” (هُوَ الَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ). One group has explained āyāt bayyināt here as miracles, and another group as the Qur’an, which tears apart the veils of the darkness of unbelief, misguidance, and ignorance, and by which the sun of faith and awareness rises within the human being. The words raʾūf raḥīm are a subtle indication of the reality that this invitation to faith and spending, which has been placed before all of you, is one manifestation of divine mercy. All the blessings of this invitation to faith will come to you both in this world and in that world. Concerning whether there is any difference between raʾūf and raḥīm, and, if there is, what kind of difference, exegetes have differed. The most suitable direction of speech is that raʾūf, which has the aspect of affection, means God’s love for His obedient servants, while raḥīm, which has the aspect of mercy, means that mercy which includes the disobedient. Some exegetes have also said that the word raʾfah is used even before its manifestation, whereas raḥmah is used when it has already appeared. After that, while presenting the issue of spending, He says: “Why should you not spend in the path of Allah, while to Allah belongs the inheritance of the heavens and the earth?” (وَما لَكُمْ أَلّا تُنفِقُوا في سَبيلِ اللَّهِ وَلِلَّهِ مِيراثُ السَّماواتِ وَالأَرضِ). That is, ultimately you will be deprived of this world and its blessings, and you will leave everything behind and depart. Therefore, now that it is in your possession, why do you not obtain your share? Mīrāth, as Rāghib says in Mufradāt, originally means wealth that comes into a person’s possession without any agreement. What is received by the survivors from the deceased is one instance of it. Because of frequent usage, this is the meaning that comes to the listener’s mind when the word is mentioned. The expression (لِلَّهِ مِيراثُ السَّماواتِ وَالأَرضِ) is used because not only wealth and other riches on the face of the earth, but everything that exists in the heavens and the earth, returns to His pure essence. All creation will perish, and God will be the inheritor of all of them. Since spending in the path of Allah has different value according to different circumstances, in the following sentence He further says: “Those who spent after the conquest are not equal to those who spent before the conquest and fought” (لَا يَسْتَوي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ). [Explanatory note: In this āyat, something is omitted, which is understood from what is mentioned. The implied wording is as follows: (لَا يَسْتَوِي مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ وَالَّذِينَ أَنْفَقُوا بَعْدَ الْفَتْحِ وَقَاتَلُوا).] There is disagreement among the exegetes about which conquest is meant by this conquest. Some understand it as the conquest of Makkah, which occurred in the eighth year after the Hijrah, and some understand it as the conquest of Ḥudaybiyyah, which occurred in the sixth year after the Hijrah. Of course, considering that the word fatḥ in the interpretation of the sūrah إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا has been explained as the conquest of Ḥudaybiyyah, it is suitable that here too it should be an indication of the conquest of Ḥudaybiyyah. But the expression qātala — fighting — is more suitable for the conquest of Makkah, because no fighting occurred at Ḥudaybiyyah. Yes, of course, regarding the conquest of Makkah, there was a brief, sharp battle that did not last long. There is also the possibility that by al-fatḥ in this āyat is meant the very category of conquest, and the victory of the Muslims in any of the Islamic battles. That is, those who did not refrain from spending life and wealth in times of crisis are superior to those who came forward after the storms and winds had subsided. For this reason, by way of further emphasis, He says: “The station of this group is greater than those who spent and fought after the conquest.” (أُو۟لَـٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ ٱلَّذِينَ أَنفَقُوا۟ مِنۢ بَعْدُ وَقَـٰتَلُوا۟) It is surprising that a group of exegetes who relate the āyat to the conquest of Makkah or the conquest of Ḥudaybiyyah have understood the instance of the one who spent in the āyat to be Ḥaḍrat Abū Bakr Ṣiddīq, although there is no doubt that from the time of the Hijrah until that time — a long period of six or eight years — many battles occurred, and thousands of people both spent in the path of God and fought. According to history, ten thousand persons participated in the conquest of Makkah, and certainly a considerable number of that group would have given financial assistance for war-related expenses and would have spent in the path of Allah. It is certain that the expression “before” means the time before this conquest, not the beginning of Islam, which was twenty-one years earlier. It is also necessary to mention this point: some exegetes insist that spending is superior to jihād so as to harmonize it with their earlier view. Perhaps they consider the mention of spending before jihād in the above āyat as a witness to this meaning, whereas it is clear that financial spending has been mentioned first because the instruments of war, its requirements, equipment, and weapons are provided through this spending. Otherwise, there is no doubt that giving one’s life and preparing for martyrdom are far better and higher than spending wealth. In any case, since both groups, despite the difference of degrees, deserve the favor of the Lord, at the end of the āyat He says: “God has promised good to both groups” (وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى). This is a kind of appreciation for all those who took steps on this path. Ḥusnā here has a broad meaning, by which are meant the good things of this world and the Hereafter. Since the value of action is based on sincerity, at the end of the āyat He says: “God is aware of what you do” (وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ). God is aware of the quantity and quality of your deeds, and He is also aware of your intentions and the measure of your sincerity. In the final āyat under discussion, to encourage spending in the path of Allah, He again says through an attractive and excellent expression: “Who is it that will give God a good loan and spend from the wealth that He has granted him, so that God may multiply it greatly for him and appoint for him a generous reward?” (مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ). Truly, this expression is astonishing: that God, who is the giver of all blessings, and from whose boundless ocean of grace every part of our existence benefits, and who is the owner of all of them, counts us as owners of wealth and asks us for a loan. Then, unlike ordinary loans, in which only the same amount of wealth is returned as was lent, He will multiply it greatly — sometimes by hundreds, sometimes by thousands. The promise of the great reward is in addition to this: an immense recompense that no one but God knows.

What is worthy of attention is that, in the preceding āyāt, to encourage spending — whether in the context of assistance for jihād or for the needy — other forms of expression also appear, each of which can become a cause for advancing toward this objective. In the seventh āyat, there is an indication of people succeeding one another, or attention is drawn to their being God’s representatives with regard to those riches. True ownership is made exclusive to God, and all people are regarded as God’s representatives with respect to wealth. This way of thinking may open a person’s hand and heart in the matter of spending and become a cause of readiness for this act. In the tenth āyat, another expression appears. It points to the impermanence of capital and to its returning after the annihilation of all human beings; that expression is “inheritance.” The Lord of the world says:"وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ۔" “And to Allah belongs the inheritance of the heavens and the earth.” The expression in the eleventh āyat is the most sensitive of all. In it, God is counted as the One who takes a loan, and it is a loan in which no usury is involved. This loan will be returned multiplied many thousands of times. That immense reward is in addition to what is impossible even to imagine. All of this is so that those thoughts deviating from good action may be removed — greed and envy, selfishness, and those impulses that arouse long hopes, which stand in the way of spending — and so that a society may be formed in which the social spirit is developed, the sense of bonds based on love exists, and a strong foundation of cooperation is present.

The expression “qarḍan ḥasanan” in the above-mentioned āyat points to the reality that lending also has types. Some of them are counted as qarḍ ḥasanah, a good loan, and some are loans that have no moral value or worth. The Noble Qur’an has explained, in some āyāt, the conditions of this qarḍ ḥasanah that is given to God — in other words, that kind of spending which deserves to be valued. 1. It should be selected from the best portion of one’s wealth, not from wealth of low quality. (یَا أَیُّہَا الَّذِینَ آمَنُوا أَنْفِقُوا مِنْ طَیِّبَاتِ مَا کَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَکُمْ مِنَ الْأَرْضِ وَلَا تَیَمَّمُوا الْخَبِیثَ مِنْہُ تُنْفِقُونَ وَلَسْتُمْ بِآخِذِیہِ إِلَّا أَنْ تُغْمِضُوا فِیہِ وَاعْلَمُوا أَنَّ اللَّہَ غَنِیٌّ حَمِیدٌ) “O you who have believed, spend from the pure possessions that have come into your hands, and from what We have brought forth from the earth for you. Do not turn toward impure portions to spend from them, while you yourselves would not be prepared to accept them except by overlooking them; and know that God is Self-Sufficient and Worthy of Praise.” (al-Baqarah: 267) 2. It should be from possessions that the person himself needs, as He says: (وَیُؤْثِرُونَ عَلَی أَنْفُسِہِمْ وَلَوْ کَانَ بِہِمْ خَصَاصَةٌ). “They give preference to others over themselves, even though they themselves are in severe need of it.” (al-Ḥashr: 9) 3. Spend on those who are in severe need, and keep priority in view. (لِلْفُقَرَاءِ الَّذِینَ أُحْصِرُوا فِی سَبِیلِ اللَّہِ). “Your spending should be designated for those needy persons who have been confined in the path of God.” (al-Baqarah: 273) 4. If spending is done secretly, it is better. (وَإِنْ تُخْفُوہَا وَتُؤْتُوہَا الْفُقَرَاءَ فَہُوَ خَیْرٌ لَکُمْ). “If you give to the needy and give secretly, that is better for you.” (al-Baqarah: 271) 5. It should not be accompanied by any kind of reminding of favor or causing hurt. (یَا أَیُّہَا الَّذِینَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِکُمْ بِالْمَنِّ وَالْأَذَیٰ). “O you who have believed, do not invalidate your charities by reminding of favor and causing harm.” (al-Baqarah: 264) 6. Spending should be done with sincerity and good intention. (یُنْفِقُونَ أَمْوَالَھُمُ ابْتِغَاءَ مَرْضَاتِ اللَّہِ). “Those who spend their wealth seeking the pleasure of God.” (al-Baqarah: 265) 7. Whatever is spent should be considered small and of little importance, even if outwardly it is very large. (وَلَا تَمْنُنْ تَسْتَکْثِرُ). (al-Muddaththir: 6) [Explanatory note: This āyat has several interpretations, one of which is the same as what we have stated above. Further explanation will be seen, God willing, in the interpretation of Sūrat al-Muddaththir.] 8. The spending should be from wealth for which one has heartfelt attachment and love. (لَنْ تَنَالُوا الْبِرَّ حَتَّی تُنْفِقُوا مِمَّا تُحِبُّونَ). “You will not attain the reality of goodness until you spend from that wealth which you hold dear.” (Āl ʿImrān: 92) 9. A person should never consider himself the true owner; rather, he should regard himself as an intermediary between the Creator and the creation. (وَأَنْفِقُوا مِمَّا جَعَلَکُمْ مُسْتَخْلَفِینَ فِیہِ). “Spend from the wealth in which God has made you His representative.” (al-Ḥadīd: 7) 10 Before everything else, spending must be from lawful wealth, because God accepts only such spending. (إِنَّمَا یَتَقَبَّلُ اللَّہُ مِنَ الْمُتَّقِینَ). (al-Māʾidah: 27) In a ḥadīth, it has come that the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said: (لَا یَقْبَلُ اللَّہُ صَدَقَةً مِنْ غُلُولٍ). “God never accepts spending in which betrayal is involved.” [Explanatory note: These ten qualities have been transmitted by the late Ṭabrisī in Majmaʿ al-Bayān, by Fakhr Rāzī in Tafsīr al-Kabīr, and by Ālūsī in Rūḥ al-Maʿānī. We have mentioned them above with slight change and completion.] What has been stated concerning the conditions of spending is a very important part of this subject, but these conditions should not be considered limited to this alone. If the āyāt of the Qur’an and Islamic narrations are examined more deeply, further conditions may also be obtained. Among what has been stated, some conditions are counted among the conditions of obligatory spending, such as not reminding of favor, not causing harm, and avoiding ostentation; and some are among the conditions of perfection, such as giving preference to others over oneself despite being in need. The absence of this condition does not reduce the value of spending, although it does not place it at the highest level either. Although what has been said concerns the subject of spending, many of these conditions also apply to ordinary loans, and, technically, they are among the necessary conditions or the conditions of perfection of qarḍ ḥasanah. We have already presented a detailed explanation concerning the importance of spending in the path of God under āyāt 261 to 267 of Sūrat al-Baqarah. (Tafsīr Namūnah, vol. 1.)

There is no doubt that those who precede others in faith and righteous deeds possess greater courage, greater awareness, and a stronger spirit of self-sacrifice. Therefore, they are not all equal in the court of God. This is why the above-mentioned āyāt relied on the point that those who spent and fought before the conquest of Makkah, or the conquest of Ḥudaybiyyah, or before the Islamic conquests in an absolute sense, are not equal before God to others. In a ḥadīth transmitted from Abū Saʿīd Khudrī, he says: In the year of Ḥudaybiyyah — 6 AH — we were with the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). When we reached ʿAsfān, a place near Makkah, the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said: “It may be that soon a people will come who, comparing their deeds with your deeds, will consider you small.” We said: “Who are they, O Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam)? Is Quraysh meant by this?” He said: “No. They are the people of Yemen, whose hearts are more tender and softer than yours, and whose deeds are greater than yours.” We said: “Are they better than us?” He said: “If one of them possessed a mountain of gold and spent it in the path of God, it would not equal one mudd, or half of it, that you spend. Know that this is the difference between us and other people, and the statement of God is a witness to it: لَا یَسْتَوِی مِنکُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ...” [With reference to: al-Durr al-Manthūr, vol. 6, p. 172.] [Explanatory note: Apparently, by mudd is meant one mudd of food, which is much less than one kilogram.] This point is also worthy of attention: what is meant by giving a loan to the Lord is every kind of spending in His path. One important instance of this is assisting the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) and the Imam of the Muslims, so that he may spend it on the necessary expenses related to the establishment and administration of Islamic government. For this reason, in a ḥadīth of al-Kāfī, it is transmitted from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām) that he said: "إِنَّ اللَّهَ لَمْ يَسْأَلْ خَلْقَهُ مِمَّا فِي أَيْدِيهِمْ قَرْضاً مِنْ حَاجَةٍ بِهِ إِلَى ذَلِكَ وَ مَا كَانَ لِلَّهِ مِنْ حَقٍّ فَإِنَّمَا هُوَ لِوَلِيِّهِ۔" “God did not ask His servants for a loan from what is in their hands because of any need He has for it. Whatever right belongs to God is only for His walī and representative.” [With reference to: Tafsīr Ṣāfī, p. 522.] In another ḥadīth transmitted from Imam Mūsā al-Kāẓim (ʿalayhi al-salām), under "مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ...", it is narrated that:"نَزَلَتْ فِي صِلَةِ الْإِمَامِ۔" “This āyat was revealed concerning giving a gift to the Imam.” [With reference to: Tafsīr Ṣāfī, p. 522.]

See ayat 15 for tafseer.

See ayat 15 for tafseer.

See ayat 15 for tafseer.

Since, in the last of the preceding āyāt, God had given glad tidings of a noble reward to those who spend, in the āyat under discussion He specifies the day on which this noble reward will be given. He says: “It is appointed for the day when you will see believing men and believing women, their light hastening before them and on their right side” (يَوْمَ تَرَى الْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ يَسْعَى نُورُهُمْ بَيْنَ أَيْدِيهِمْ وَ بِأَيْمَانِهِمْ). Although the addressee here is the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), it is certain that other people too will see this scene. But since the Prophet’s recognition of the believers is necessary so that he may have a special regard for them, through this sign he will recognize them well. Although exegetes have proposed many possibilities concerning this light, what is apparent is that what is meant is the embodiment of the light of faith. This is because the words “nūruhum” — the light of believing men and women — have appeared; and this is not surprising, because on that day human beliefs and deeds will become embodied. Faith, which is the light of guidance, will become embodied in the form of outward light and radiance; and disbelief, which is absolute darkness, will become embodied in the form of outward darkness. For this reason, in āyat 8 of Sūrat al-Taḥrīm it says: (يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَ الَّذِينَ آمَنُوا مَعَهُ نُورُهُمْ يَسْعَى بَيْنَ أَيْدِيهِمْ). On that day, Allah will not disgrace His Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) and those who have believed with him, and their light will move before them. In other āyāt of the Qur’an too it has come that God guides the believers from darkness toward light. “Yasʿā” is from the root saʿy, meaning swift movement and walking. This word proves that, on the Day of Maḥshar, the believers themselves will also traverse the path of Paradise — the center of eternal felicity — swiftly, because the swift movement of their light is not separate from their own swift movement. What is noteworthy is that the discussion concerns only two kinds of lights: 1. One is the light that moves before the believers. 2. The other is the light that is on their right side. It is possible that this expression refers to two groups of believers: - the first is the group of the muqarrabīn, whose faces are luminous and whose light moves before them; - the second is the aṣḥāb al-yamīn, whose light is on their right side, because their book of deeds will be given into their right hand and light will emerge from it. There is also the possibility that both indications refer to one and the same group, and that the light of the right side is a metaphor for the light that will emerge from their righteous deeds and will encompass and illuminate all their surroundings. In any case, this light will guide them toward the highest Paradise, and under its shade they will traverse the path of Paradise swiftly. Since this light will undoubtedly emerge from their faith and righteous deeds, people will differ because of the differing degrees of faith and righteous action. Some are those whose faith will be very strong, and their light will illuminate a greater distance. Those whose faith is quite weak will receive a lower degree of light, to the extent that it will illuminate only the tips of their toes. As has been indicated in Tafsīr ʿAlī ibn Ibrāhīm under this āyat: "يُقْسَمُ النُّورُ بَيْنَ النَّاسِ يَوْمَ الْقِيَامَةِ عَلَىٰ قَدْرِ إِيمَانِهِمْ۔" “On the Day of Resurrection, light will be distributed among people according to the measure of their faith.” [With reference to: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 241, ḥadīth 60.] This is the place where, out of respect for them, a voice will come from the angels: “For you today is glad tidings of gardens of Paradise beneath whose trees rivers flow.” (بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ.) “You will remain in them forever, and this is a great success and felicity.” (خَالِدِينَ فِيهَا ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ۔) As for the hypocrites, who will remain in the terrifying darkness of disbelief, hypocrisy, and sin, at that moment they will cry out. They will beg the believers to obtain light, but they will receive nothing except refusal, as the Lord of the world says in the following āyat: (يَوْمَ يَقُولُ الْمُنَافِقُونَ وَ الْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ). “The day when the hypocrite men and women will say to those who believed: ‘Look toward us so that we may obtain light from your light.’” [Explanatory note: “Unẓurūnā” is from the root naẓar, which means to reflect, to observe something, or to perceive it. It sometimes also comes in the meaning of consideration or investigation. When it is transitive with ilā, it means looking at something, and when it is transitive with fī, it means reflection and contemplation. When it is transitive without a preposition and we say “naẓartuhu wa-al-naẓrah wa-intaẓartuhu,” it means delaying or waiting.] Iqtibās is from the root qabas, meaning to take a flame of fire. Besides this, it has also been used for selecting samples. What is meant by “unẓurūnā” is: look toward us so that we may benefit from the light of your faces and see our path; or, look upon us with kindness and affection and give us a portion of your light. There is also the possibility that “unẓurūnā” means “wait,” that is: give us respite so that we too may reach you and find our path under the shade of your light. But in any case, the answer given to them will be: turn back behind you and seek light. (قِیلَ ارْجِعُوا وَرَاءَکُمْ فَالْتَمِسُوا نُورًا). This is not the place for obtaining light. You should have obtained this light in that world, which you have left behind, through faith and righteous action. Now the time has passed and it is too late. At that moment, suddenly a wall will be erected around them, in which there will be a gate. (فَضُرِبَ بَیْنَھُمْ بِسُورٍ لَہُ بَابٌ). But there will be a great difference between the two sides of this great wall, or between the two sides of this gate. “Inside it there is mercy, and outside it there is punishment.” (بَاطِنُہُ فِیہِ الرَّحْمَةُ وَظَاہِرُہُ مِنْ قِبَلِہِ الْعَذَابُ). Sūr, according to language, means the wall that in past times was drawn around cities, which is called a rampart, and in Persian bārū. At different intervals in this rampart there were towers for guards and watchmen; therefore, taken as a whole, it was called burj wa-bārū. What is noteworthy is that the Lord of the world says: “Inside it is mercy, and outside it is punishment.” That is, the believers are inside this garden like the inhabitants of the city, and the hypocrites are in the desert section like strangers and outsiders. Before this, they lived in one society and alongside one another, but a great wall of differing beliefs and deeds separated them from one another. On the Day of Resurrection, this very meaning will become embodied. As for why this gate exists, it may be so that the hypocrites see the blessings of Paradise through this gate and become afflicted with regret and sorrow; or so that those whose sins are fewer may, after correction, pass through it and come to the believers. But this wall is not such that sound cannot pass through it. Therefore, in the following āyat He further says: “They will call out to them: Were we not with you?” (یُنَادُونَھُمْ أَلَمْ نَکُنْ مَعَکُمْ). “In the world we too lived with you in the same society, and here too we were with you. What happened that you suddenly separated from us, reached the neighborhood of divine mercy, and left us in the grip of punishment?” They will answer: yes, we were together. (قَالُوا بَلٰی). We were together everywhere: in streets and markets, in travel and at home; some were neighbors of one another, and at times we even lived in the same house. But in belief and action you had separated yourselves, and in principles and branches you were alien to the truth. After that, it is further said: you were caught in grave errors, among them: 1. “You deceived yourselves and were destroyed because of crossing the path of disbelief.” (وَلَکِنَّکُمْ فَتَنْتُمْ أَنْفُسَکُمْ). 2. “You were waiting for the Prophet’s death, the annihilation of the Muslims, and the overturning of the foundation of the religion of Islam.” (وَتَرَبَّصْتُمْ). Moreover, on every occasion for doing a positive deed and every correct movement, you remained in a state of delay and waiting, and you explained its reasons. 3. “You were always afflicted with doubt and uncertainty concerning the Resurrection, the Prophet’s invitation to Islam, and the truth of the Qur’an.” (وَارْتَبْتُمْ). 4. “You always remained captive to long and far-reaching hopes — hopes that never released their hold upon you, until the command of your death came from God.” (وَغَرَّتْکُمُ الْأَمَانِیُّ حَتّٰی جَاءَ أَمْرُ اللّٰہِ). Yes, these hopes did not give you even a moment’s respite for correct reflection. You remained immersed in a state of dream and imagination and lived in the world of delusion and conjecture. The desire to obtain material aims and passions dominated you. 5. Apart from all these things, the deceitful Satan, who had firmly established his dwelling in your existence, deceived you. (وَغَرَّکُمْ بِاللّٰہِ الْغَرُورُ). Through whisperings, he made you arrogant and deceived. Sometimes he presented the world before you as everlasting and portrayed the Resurrection as a forgotten thing. Sometimes he made you arrogant concerning the mercy of God. Sometimes he made the existence of the Lord doubtful. These were the five factors that, together, separated your path of thought and action completely from our path of thought and action. Fatantum is from the root fitnah. It has various meanings: trial and examination, deception and illusion, affliction and punishment, misguidance and error, and shirk and idol-worship. Here the last two meanings are more suitable. Tarabbaṣtum is from the root tarabbus. It means waiting, whether waiting for a blessing or for an abundance of calamity. Here, what is mostly intended is waiting for the death of the Prophet and the end of Islam. It also means making various excuses regarding repentance from sin and the performance of every good deed. Wartabtum is from the root rayb, meaning every kind of doubt and hesitation whose face is later unveiled. Here it mostly means doubt concerning the Resurrection and the truth of the Qur’an. Although the meanings of the words used in the āyat are broad, the arrangement of the titles is as follows: the issue of shirk, the end of Islam and the lifetime of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), then doubt in the Resurrection, and after that, the evil deeds produced by hopes and by the deception given by Satan. Therefore, these first three sentences concern the first three principles among the principles of religion, and the last two relate to the branches of religion. Finally, the believers will address the hypocrites in this condition and say: “Today no ransom or compensation will be taken from you so that you may be saved from divine punishment. (فَالْیَوْمَ لَا يُؤْخَذُ مِنْكُمْ فِدْيَةٌ) Nor from those who disbelieved. "وَلَا مِنَ الَّذِينَ كَفَرُوا۔" Thus the fate of the disbelievers is also like that of the hypocrites. All of them are caught in their sins and evil deeds, and there is no possibility of their salvation. Then He says: “Your place is the Fire.” "مَأْوَاكُمُ النَّارُ۔" “And your master and guardian is that very Hell.” "هِيَ مَوْلَاكُمْ۔" [Explanatory note: “Mawlā” here may mean guardian and master, or that thing or person which is important for the human being.] And what an evil destination it is. "وَبِئْسَ الْمَصِيرُ". In the world, a human being usually escapes punishments either by accepting financial loss or by seeking assistance from some helper and intercessor. But in the Hereafter, neither of these exists for the disbelievers and the hypocrites. On the Day of Resurrection, in principle, all those material means and causes that are effective in this world for obtaining objectives will become useless. There, ties will be severed, as we read in āyat 166 of Sūrat al-Baqarah: "وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ" (al-Baqarah: 166). “On that day there will be neither transaction nor the bond of friendship.” “No compensation will be taken.” "يَوْمَ لَا بَيْعٌ فِيهِ وَلَا خُلَّةٌ" (al-Baqarah: 254). “Nor will any person come to the aid of his friend.” "وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ" (al-Baqarah: 48). “Nor will schemes and excuses be of use.” "يَوْمَ لَا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئًا" (al-Dukhān: 41). “Nor will the bond of lineage and kinship be of any use.” "يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا" (al-Ṭūr: 45). "فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ" (al-Muʾminūn: 101). In summary, all people are caught in their deeds and held in pledge by their actions. "كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ" (al-Muddaththir: 38). In this way, the Qur’an makes clear that the only means of salvation on that day is faith and righteous action, to the extent that even the scope of intercession is limited. Intercession is only for those who possess some share of the two qualities mentioned above, not for those who are entirely alien to faith and righteous action and who have completely severed their connection with God and His awliyāʾ.

Since many people, when they enter the plain of Maḥshar, are unfamiliar with the system that operates there, they therefore think that the worldly system operates there as well, and so they will benefit from it. But they will very soon come to know that they have committed a grave error. At times, the criminals will seek help from the believers and will say: "انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ۔" “Look toward us, so that we may acquire some light from the radiance of your faith and righteous deeds.” This appears in the āyāt under discussion. But they will very soon face refusal, and they will hear that the source of light is not here; rather, it was there, in the world, from which you passed in a state of heedlessness. At times, the criminals will seek help from one another — the followers from their leaders — and will say: "فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا مِنْ عَذَابِ اللَّهِ مِنْ شَيْءٍ" (Ibrāhīm: 21). “Will you accept some part of the divine punishment in place of us?” Here too, they will face refusal, to the extent that they will plead with the keepers of Hell and say: "ادْعُوا رَبَّكُمْ يُخَفِّفْ عَنَّا يَوْمًا مِنَ الْعَذَابِ" (al-Muʾmin: 49). “Call upon your Lord to lighten the punishment from us for one day.” At times, they will go even further and seek help from God, saying: "رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ" (al-Muʾminūn: 107). “Our Lord, bring us out of this burning fire; if we return again, then we are indeed wrongdoers.”

See ayat 18 for tafseer.

See ayat 18 for tafseer.

Several occasions of revelation have been stated concerning the first āyat under discussion. Among all of them is this: the mentioned āyat was revealed concerning the hypocrites one year after the Hijrah, because one day they asked Ḥaḍrat Salmān Fārsī: “Speak to us about what is in the Torah, because there are astonishing matters in the Torah.” In this way, they wanted to disregard the Qur’an. Accordingly, the opening āyāt of Sūrat Yūsuf were revealed, and Salmān said to them: “This Qur’an is aḥsan al-qaṣaṣ and narrates the best accounts, and it is more beneficial for you than others.” They did not repeat their question for some time. Then they came to Salmān again and repeated their desire. At that time this āyat was revealed: اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ... “God has sent down the best discourse: a Book whose āyāt resemble one another in grace, beauty, and meaning. Its āyāt are repeated, but this repetition is desire-arousing. From hearing these āyāt, those who fear their Lord tremble.” (al-Zumar: 23) Then they did not repeat their question for some time. Then, for the third time, they came to Salmān and repeated their question. At that time the āyat under discussion was revealed, and they were called to account: “Has the time not come that you should fear God and abandon these matters?” Another occasion of revelation is as follows: the Companions of the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) were living in Makkah in drought and hardship. Then, when they migrated and received an abundance of blessings, their condition changed, and hardness entered the hearts of a group. Yet it was more likely that, because the Qur’an was with them, their faith, sincerity, and certainty would increase. Then this āyat was revealed and warned them. [With reference to: Majmaʿ al-Bayān, vol. 9, p. 237. In Tafsīr al-Durr al-Manthūr as well, several occasions of revelation have been stated that correspond to the second occasion of revelation mentioned above: al-Durr al-Manthūr, vol. 6, p. 175. Bayḍāwī has also transmitted this occasion of revelation in his tafsīr Anwār al-Tanzīl.] Some other occasions of revelation are also seen concerning this āyat; but since they describe the āyat as Makkan, they are not reliable, because the well-known view is that this entire sūrah was revealed in Madīnah.

After all these suppressive warnings, and after the awakening threats in the preceding āyāt and the description of the condition of the disbelievers and hypocrites on the Day of Resurrection, the Lord of the world, in the first āyat under discussion, presents the conclusion and says: “Has the time not come for those who have faith that their hearts should become humble before the remembrance of God and before that which has descended from the truth? And that they should not be like those who were given the heavenly Book in previous times, such as the Jews and Christians; then the interval between them and the prophets became long. They lived long lives and forgot God. Hardness arose in their hearts, and many of them were transgressors and sinners.” (أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ). [Explanatory note: “Yaʾni” is from the root anā — on the pattern of amn. Anā, on the pattern of nadā, and anāʾ, on the pattern of jafāʾ, mean nearness and the time of the presence of a thing.] “Takhshaʿ” is from the root khushūʿ, meaning the state of humility, and the bodily and spiritual condition that a human being adopts before a great reality or a great personality. It is clear that if the remembrance of God penetrates into the depths of a person’s heart and soul, and he hears the āyāt that have been revealed to the Prophet of God and reflects upon them, then those āyāt should become a cause of fear of God. But here the Qur’an severely reproaches a group of believers: why, in view of these realities, do they not adopt khushūʿ? And why, like many previous communities, are they caught in heedlessness and unawareness — that same heedlessness whose result is hardness of heart, and that same hardness whose fruit is transgression, immorality, and sin? Is it compatible with faith to suffice with the claim of faith, to pass easily over important issues, to surrender oneself to comfort, to live in luxury and ease, and always to remain absorbed in pleasure and indulgence? "Ṭāla ʿalayhim al-amad" — “the time became long for them” — may indicate: the distance between those people and their prophets; or their long lifespan and the abundance of their hopes; or the long delay in the descent of divine punishment; or all of these together. This is because each of these may become a cause of heedlessness and hardness of heart, and that may become a means of transgression and sin. In a ḥadīth transmitted from Ḥaḍrat ʿAlī (ʿalayhi al-salām), he said: (لَا تُعَاجِلُوا الأَمْرَ قَبْلَ بُلُوْغِهِ فَتَنْدَمُوا وَلَا يَطُوْلَنَّ عَلَيْكُمُ الأَمَدُ فَتَقْسُوَ قُلُوْبُكُمْ). “Do not hasten in a matter before its time arrives, or you will regret it; and there should not be a long distance between you and the truth, because that will cause your hearts to become hard.” [With reference to: Biḥār al-Anwār, vol. 78, p. 83, ḥadīth 85.] In another ḥadīth, it is narrated on the tongue of Ḥaḍrat ʿĪsā (ʿalayhi al-salām): (لَا تُكْثِرُوا الْكَلَامَ بِغَيْرِ ذِكْرِ اللَّهِ فَتَقْسُوَ قُلُوبُكُمْ، فَإِنَّ الْقَلْبَ الْقَاسِيَ بَعِيدٌ مِنَ اللَّهِ، وَلَا تَنْظُرُوا فِي ذُنُوبِ الْعِبَادِ كَأَنَّكُمْ أَرْبَابٌ، وَانْظُرُوا فِي ذُنُوبِكُمْ كَأَنَّكُمْ عَبِيدٌ، وَالنَّاسُ رَجُلَانِ، مُبْتَلًى وَمُعَافًى، فَارْحَمُوا أَهْلَ الْبَلَاءِ، وَاحْمَدُوا اللَّهَ عَلَى الْعَافِيَةِ). “Do not speak much in words that are empty of the remembrance of God, for this causes hardness of heart, and a hard heart is far from God. Do not look at the sins of the servants as masters look at their slaves; rather, look at your own sins as a slave stands before his master. People are of two kinds: a group afflicted with trial, and a group granted well-being. Therefore, have mercy on those afflicted with trial, and when you see well-being, praise and thank God.” [With reference to: Majmaʿ al-Bayān, vol. 9, p. 238.] Since the reviving of dead hearts through the remembrance of God and the emergence of spiritual life through humility and submission before the Qur’an closely resemble the reviving of dead lands through the blessing of life-giving drops of rain, in the following āyat He further says: “Know that God gives life to the earth after its death.” (اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا). “We make Our āyāt clear to you in the field of creation and in the field of revelation, so that perhaps you may use reason.” (قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ) In reality, this āyat points both to the reviving of dead land through rain and to the reviving of dead hearts through the remembrance of God and the Qur’an. The Qur’an is that which descended from God upon the pure heart of the Prophet. The remembrance of God and the Qur’an both deserve reflection and reasoning; for this reason, both have been indicated in Islamic narrations. A ḥadīth transmitted from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām) says, in the interpretation of this āyat: "العدل بعد الجور۔" “What is meant is the reviving of the earth through justice and fairness after it had become dead through oppression and injustice.” [With reference to: Rawḍat al-Kāfī, according to the transmission of Nūr al-Thaqalayn, vol. 5, p. 243.] In another ḥadīth transmitted from Imam Muḥammad Bāqir (ʿalayhi al-salām), he said in the interpretation of "اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا": "يُحْيِي اللَّهُ تَعَالَى بِالْقَائِمِ بَعْدَ مَوْتِهَا يَعْنِي بِمَوْتِهَا كُفْرُ أَهْلِهَا وَالْكَافِرُ مَيِّتٌ۔" “God Most High will give life to the earth through al-Qāʾim after its death. By its death is meant the unbelief of its inhabitants, and the unbeliever is dead.” [With reference to: Kamāl al-Dīn, according to the transmission of Nūr al-Thaqalayn, vol. 5, p. 242.] It is evident without saying that these interpretations are statements of instances of the āyat under discussion and do not in any way restrict the meaning of the āyat. In another ḥadīth transmitted from Imam Mūsā al-Kāẓim (ʿalayhi al-salām): "فَإِنَّ اللَّهَ يُحْيِي الْقُلُوبَ الْمَيِّتَةَ بِنُورِ الْحِكْمَةِ كَمَا يُحْيِي الْأَرْضَ الْمَيِّتَةَ بِوَابِلِ الْمَطَرِ۔" “God gives life to dead hearts through the light of wisdom, just as He gives life to dead lands through abundant blessed rains.” [With reference to: Biḥār, vol. 78, p. 308.] The following āyat once again turns attention toward spending, which is one fruit of the tree of faith, and makes it the subject of discussion. It presents the same expression that we have already read in the preceding āyāt, with some additions. The Lord of the world says: “Those men and women who spend in the path of God, and in this way give God a good loan, God multiplies that loan for them, and for those men and women there is a precious reward.” "إِنَّ الْمُصَّدِّقِينَ وَ الْمُصَّدِّقَاتِ وَ أَقْرَضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعَفُ لَهُمْ وَ لَهُمْ أَجْرٌ كَرِيمٌ۔" [Explanatory note: "الْمُصَّدِّقِينَ وَ الْمُصَّدِّقَاتِ" means "الْمُتَصَدِّقِينَ وَ الْمُتَصَدِّقَاتِ", and the coordination of "أَقْرَضُوا اللَّهَ", which is a verbal sentence, with the preceding nominal sentence is on the basis that this sentence has the meaning of "الَّذِينَ أَقْرَضُوا اللَّهَ".] Why has God presented the issue of spending under the title of giving a good loan to God? And on what basis are the mentioned increase and the noble reward given? We have already discussed this under āyat 11 of this sūrah. Some exegetes have proposed the possibility that in this āyat and other āyāt of this kind [With reference to: al-Baqarah: 245; al-Taghābun: 17; al-Muzzammil: 20; al-Ḥadīd: 11], giving a good loan to God means giving loans to the servants, because God has no need of taking a loan; rather, it is the believing servants who need loans. But with attention to the context of the āyāt, it appears that in these āyāt, by qard ḥasan is meant spending in the path of Allah, although giving loans to the servants of God is also among the most excellent and superior acts, and this is an established reality. Fāḍil Miqdād has also pointed to this same meaning in Kanz al-ʿIrfān, although, in his interpretation of qard ḥasan, he presents all righteous deeds. [With reference to: Kanz al-ʿIrfān, vol. 2, p. 58.]

The āyat "أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا..." is among those trembling āyāt of the Noble Qur’an that subjugate the human heart and soul, tear apart the veils of heedlessness, and call out repeatedly: Has the time not come for believing hearts to adopt fear of God through the remembrance of God and through hearing that which has been sent down from the Truth? And that they should not be like those who understood the āyāt of the heavenly Book, but, under the influence of the passage of time, their hearts inclined toward hardness. For this reason, throughout the long course of history, we see many sinful persons who, upon hearing this āyat, trembled in such a way that in a single moment they abandoned all their sins, to the point that some of them came to be counted among the ascetics and worshippers. Among others was Fuḍayl ibn ʿIyāḍ. Fuḍayl, in the books of rijāl, is among the trustworthy transmitters of Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām), and he is counted among the well-known ascetics. At the end of his life, he resided in the vicinity of the Kaʿbah. He departed from this world in that same region on the day of ʿĀshūrāʾ. At the beginning, he was a dangerous highway robber whom everyone feared. He was passing near a settlement when he saw a girl. He fell in love with her. The love of that girl incited him to climb over the wall of her house at night, enter inside, and obtain union with her at any cost. When he was climbing the wall, someone in one of the nearby houses was occupied with reciting the Noble Qur’an and was reciting this āyat: (أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ). This āyat struck Fuḍayl’s heart like an arrow. He felt a piercing pain in his heart. A kind of agitation arose within him. He reflected a little: Who is it that is speaking, and to whom is this message being delivered? He is saying to me: O Fuḍayl, has the time not come for you to awaken and return from this path of error? To keep your garment away from this sin and adopt the path of repentance? Suddenly Fuḍayl’s voice rose. He kept saying repeatedly: "بلیٰ والله قد آن، بلیٰ والله قد آن۔" “Yes, by God, its time has come. Yes, by God, its time has come.” He made the final decision and formed a firm resolve. With a lightning-like leap, he came out from the circle of the wretched and entered the ranks of the felicitous. He came down from the wall and entered a ruin where a group of travelers were staying. Those travelers were consulting one another about setting out toward their destination, and they were saying among themselves that Fuḍayl and his companions were on the road; if we go, they will block our way and plunder our goods and property. Fuḍayl trembled and began to reproach himself severely, saying: What an evil person I am. What wretchedness and misfortune is this in which I am caught? I have gone out in the darkness of night with the intention of sin, while a group of Muslims has been forced to take refuge in this ruin because of fear of me. He turned his face toward the sky and, with a repentant heart, brought these words upon his tongue: "(اللّٰهُمَّ إنِّي تُبْتُ إِلَیْکَ وَجَعَلْتُ تَوْبَتِي إِلَیْکَ جِوَارَ بَیْتِکَ الْحَرَامِ)". “O God, I have returned to You, and I have made my repentance toward You that I shall always remain near Your sacred House. O God, I am sorrowful over my evil conduct, and I weep and lament because of my baseness. Cure my pain, O healer of every pain. O One pure and exalted above every defect. O One who has no need of my services. O One whom my betrayal does not harm. Forgive me by the truth of Your mercy and release me, the captive of passion and caprice, from this captivity and bondage.” God accepted his supplication and bestowed His favors upon him. He returned from there to Makkah and remained there for years as a resident, and he became included among the awliyāʾ of Allah. گدائے کوئے تو از ہشت خلد مستغنی است اسیرِ عشقِ تو از ہر دو کون آزاد است “The beggar of Your lane is free of need from the eight Paradises, and the captive of Your love is free from both worlds.” [With reference to: adapted from Safīnat al-Biḥār, vol. 2, p. 369; Rūḥ al-Bayān, vol. 9, p. 365; and Tafsīr Qurtubī, vol. 9, p. 6461.] Some exegetes have written that one of the well-known people of Baṣrah says: I was passing along a road. Suddenly I heard a cry. I approached the one who had cried out, and I saw a man lying unconscious on the ground. I asked: “Who is this?” People said: “This is a wakeful-hearted person. He heard an āyat of the Qur’an and became unconscious.” I asked: “Which āyat?” They said: (أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ). Upon hearing my voice, that unconscious person suddenly regained consciousness, and after coming to himself, he began reciting these heart-rending verses: أما آن للهجران أن يتصرّما و للغصن غصن البان أن يتبسّما و للعاشق النصب الذي ذاب وانحنى ألا أن يبكي عليه و يُرحما کتبتُ بماءِ الشوق بين جوانحي كتاباً حكى نقشَ الوشيِ المنمنما “Has the time not come for separation to end, and for the lofty branch of my hope and its fragrance to smile? And has the time not come that people should weep for this restless lover, who has melted like water and whose back has bent, and that he should become the object of mercy? Yes, with the ink of the water of longing, I have written upon the page of my heart, and I have written a letter of longing that is exceedingly beautiful, fine, and captivating.” After that, he said: “Difficult! Difficult!” Having said this, he once again fell unconscious to the ground. We shook him and saw that he had surrendered his soul to the Creator of souls. [With reference to: Tafsīr Rūḥ al-Maʿānī, vol. 27, p. 156.]

See ayat 20 for tafseer.

Continuing the discussion of the preceding āyāt, in which the believers and their reward in the court of God were discussed, the Lord of the world further says in the āyat under discussion: “Those who believed in God and His messengers are the ṣiddīqīn and the shuhadāʾ with their Lord.” (وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ أُولَئِكَ هُمُ الصِّدِّيقُونَ وَالشُّهَدَاءُ عِندَ رَبِّهِمْ). Ṣiddīq is derived from ṣidq and is an intensive form, used for a person who is entirely truthfulness; that is, one whose every word and act reflects truth, whose knowledge confirms his speech, and who is the perfect embodiment of truth. Shuhadāʾ is the plural of shahīd. Its root is shuhūd, meaning a presence accompanied by witnessing, whether with the outward eye or with the eye of the heart. If shāhid and shahīd are applied to a witness, it is because he has observed a scene while present. Likewise, the term is applied to the martyrs in the path of God because of their presence in the field of jihād. The Prophet and the prophets are witnesses over the deeds of their own communities; the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) is their witness and also the witness over his own community; and Muslims too are witnesses and testifiers over the deeds of people. [With reference to what has been written in Tafsīr Namūnah, vol. 7, under āyat 88 of Sūrat al-Ḥajj, and vol. 2, under āyat 41 of Sūrat al-Nisāʾ.] On this basis, the station of shuhadāʾ — witnesses over deeds — is a lofty station that belongs to persons of faith. Some exegetes have proposed the possibility that here shuhadāʾ means those very martyrs in the path of God; that is, one who is a believer has a reward like that of martyrs and is at the level of shuhadāʾ. For this reason, we see in a ḥadīth that a person came into the presence of Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām) and said: "ادعُ اللّٰہَ أن یرزقنی الشہادة" — “Pray to God that He grant me martyrdom.” The Imam (ʿalayhi al-salām) said: "إِنَّ الْمُؤْمِنَ شَهِيدٌ وَقَرَأَ هَذِهِ الْآيَةَ" — “The believer is a martyr,” and then he (ʿalayhi al-salām) recited this āyat: (وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ...). [With reference to: Tafsīr ʿAyyāshī, according to the transmission of Nūr al-Thaqalayn, vol. 5, p. 244.] The combination of the two mentioned meanings is also possible, because in the Noble Qur’an the words shahīd and shuhadāʾ are generally used for witnesses. In any case, God mentions two qualities of the believers: 1. The first quality is ṣiddīq. 2. The second quality is shahīd. This shows that by believers in the āyat under discussion are meant those persons who possess the highest station of faith, not an ordinary believer, because an ordinary believer does not possess such qualities. [Explanatory note: According to the above interpretation, nothing is implied in (أُوْلٰئِکَ ھُمُ الصِّدِّیقُونَ وَالشُّہَدَاءُ عِندَ رَبِّہِمْ), and that group of believers has been counted as an instance of the ṣiddīqīn and shuhadāʾ. But some exegetes hold that they are at the level of the ṣiddīqīn and shuhadāʾ, not that they themselves are those very persons. That is, they will receive their reward, but not all their honors and distinctions. They say that the implied wording of the āyat is: (أُوْلٰئِکَ مِثْلُ أَجْرِ الصِّدِّیقِینَ وَالشُّہَدَاءِ). This has also been mentioned in Tafsīr Rūḥ al-Maʿānī and al-Mīzān, under the āyāt under discussion. Likewise, the antecedents of the pronouns in “lahum” and “ajruhum” would also be different. But this interpretation is not compatible with the apparent meaning of the āyāt.] After that, He further says: “For them is the reward of their deeds and the light of their faith” (لَهُمْ أَجْرُهُمْ وَنُورُهُمْ). This detailed expression points to their great reward and their exceedingly abundant light. At the end, He says: “But those who disbelieved and denied Our āyāt are the people of Hell” (وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَئِكَ أَصْحَابُ الْجَحِيمِ), so that through the contrast between these two groups, the lofty station of the first group and the lowliness of the second group may become clear. Since the high level of faith was intended in the first group, severe unbelief is also intended in the second group. For this reason, this group is mentioned under the title of denying the divine āyāt. And since love of the world is the source of every sin — raʾs kull khaṭīʾah — in the following āyat the quality of worldly life and its different stages are, as it were, vividly depicted, and the factors operating at each stage are presented. The Lord of the world says: “Know that the life of this world is only play, amusement, adornment, mutual boasting among you, and seeking increase in wealth and children” (اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ). On this basis, heedlessness, excitement, luxury-seeking, mutual boasting, and rivalry in increase form the five stages of human life: 1. The first is the period of childhood, in which life is confined to unawareness and play. 2. After that comes the period of adolescence, in which activity and excitement take the place of play, and at this stage the human being remains occupied with matters that merely keep him busy with himself but keep him away from serious matters. 3. The third stage is youth, in which there is uproar and luxury-seeking. 4. After passing this stage, the fourth stage comes, in which the impulses of acquiring rank and position and of boasting and self-glorification arise in the human being. 5. Finally, he enters the fifth stage, in which he remains occupied with the thought of increasing wealth and children. The first stages are fixed according to life and age, but the later stages differ completely among different individuals. The impulse to increase wealth remains in the human being until the end, although some hold that each stage among these five principles covers eight years of human life and together they reach forty years. When the human being enters this stage, his personality becomes mature. It is also entirely possible that the personalities of some human beings remain halted in the first or second stage, and until old age they remain occupied with play, amusement, and conflict. Or it may be that their personality becomes confined to luxury-seeking, and they have no concern except acquiring a house, a vehicle, and fine clothing. Despite being middle-aged, they are children; and even when old, they possess childish impulses and feelings. After that, the Lord of the world gives an example of the human being’s worldly life and its beginning and end, presenting the whole condition visibly before the human eye. He says: “It is like rain that comes down from the heaven to the earth and gives life to the earth in such a way that the vegetation appearing upon it amazes the cultivators. Then it dries up, and you see it becoming yellow; then it breaks apart and becomes small pieces, turning into dry cut grass.” (کَمَثَلِ غَیْثٍ أَعْجَبَ الْکُفَّارَ نَبَاتُہُ ثُمَّ یَہِیْجُ فَتَرَاہُ مُصْفَرًّا ثُمَّ یَکُوْنُ حُطَامًا). [Explanatory note: “Yahīj” is from the root hayajān. In language, it has come with two meanings: first, the drying of grass; second, coming into motion. It is possible that both meanings return to a single root, because when grass dries, it becomes ready for motion and scattering.] Here, the word kuffār does not mean faithless persons; rather, it means cultivators, because the original meaning of kufr is concealment. Since the farmer scatters the seed and hides it inside the earth, he is called kāfir. For this reason, kufr sometimes also comes in the meaning of qabr, grave, because it conceals the body of the dead. Sometimes night is also called kāfir, because its darkness conceals everything. In reality, the āyat under discussion is like the āyat of Sūrat al-Fatḥ in which, speaking more about grass and vegetation, He says: (یُعْجِبُ الزُّرَّاعَ) — meaning that it amazes the cultivators. Here, zurrāʿ is used instead of kuffār. Some exegetes have also proposed the possibility here that kuffār means the disbelievers. They have presented several justifications for this, but this interpretation does not appear very suitable, because believer and disbeliever are both included in amazement. Ḥuṭām is from the root ḥaṭama, meaning to break and make small. The parts of grass that scatter because of the movement of a strong wind are called ḥuṭām. Yes, the stages that a human being passes through in seventy years or more appear upon grass and other vegetation within a few months. A person can sit beside a field and, with a brief glance, see the passing of life and its beginning and end. After that, presenting the outcome of life, He says: “But the matter of the Hereafter is not outside two states: either severe punishment, or forgiveness, pleasure, and satisfaction from God.” (وَفِی الْآخِرَةِ عَذَابٌ شَدِیدٌ وَمَغْفِرَةٌ مِنَ اللَّہِ وَرِضْوَانٌ). Finally, He ends the āyat with this sentence: “And worldly life is nothing but the provision of delusion and deception.” (وَمَا الْحَیَاةُ الدُّنْیَا إِلَّا مَتَاعُ الْغُرُورِ). Ghurūr is originally from the root gharra — on the pattern of ḥarra — meaning to be deceived by the outward appearance of something. Similarly, the white mark that appears on a horse’s forehead is called ghurrah. After that, it was also applied to the state of heedlessness, where outwardly a person is alert, but in reality he is unaware. It is also used in the meaning of deception. Matāʿ is used in the meaning of every kind of means of benefit. Therefore, the meaning of the sentence “the world is matāʿ al-ghurūr” is that the world is like a means of deception, both for deceiving oneself and for deceiving others. Of course, this concerns those who make the world their ultimate aim, attach their hearts to it, and rely upon it. Their final desire is only to obtain the world. But if the blessings of this world become a means for attaining lofty values and eternal felicity, then they are by no means “the world”; rather, they are the field of the Hereafter and a bridge toward reaching great objectives. It is clear that if the world is viewed as a passageway or a place of rest, then two aspects appear. In one aspect there are conflict and corruption, excess, oppression, rebellion, and heedlessness. In the other aspect there is a means of awakening, awareness, self-sacrifice, brotherhood, and forgiveness.

In the Noble Qur’an, a group of great prophets and persons like them have been described under the title of ṣidq. Among them is Ḥaḍrat Ibrāhīm (ʿalayhi al-salām): "إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا" (Sūrat Maryam, āyat 41). The same words have also been used concerning God’s great prophet Ḥaḍrat Idrīs (ʿalayhi al-salām) (Maryam, 56). Concerning Ḥaḍrat Maryam (ʿalayhā al-salām), the mother of Ḥaḍrat ʿĪsā (ʿalayhi al-salām), we also read: "وَأُمُّهُ صِدِّيقَةٌ" (al-Māʾidah, 75). In some āyāt of the Qur’an, the ṣiddīqīn have been mentioned together with the prophets, as we see in āyat 69 of Sūrat al-Nisāʾ: "وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا۔" “Whoever obeys God and the Messenger will, on the Day of Resurrection, be in the company of those upon whom God has completed His blessing: from among the prophets, the ṣiddīqīn, the martyrs, and the righteous; and they are excellent companions.” As we have said, this word is an intensive form; its root is ṣidq, and it is used for a person whose existence is encompassed by truthfulness and rectitude, and whose entire life is governed by truthfulness. This shows the importance of the station of ṣidq. As for the shuhadāʾ, as we have said, sometimes it comes in the meaning of witnesses over deeds, and sometimes in the meaning of martyrs in the path of God; and in the āyat under discussion, the combination of both meanings is also possible. Of course, the martyr, in terms of Islamic culture and civilization, is not limited only to those who are killed on the battlefield of jihād, although they are its clearest instances. Even all those persons who hold the true belief, step upon the path of truth, and depart from the world on that same path, according to Islamic narrations, all enter the category of martyrs. In a ḥadīth transmitted from Imam Muḥammad Bāqir (ʿalayhi al-salām): "العارف منکم ھٰذا الأمر، المنتظر لہ، المحتسب فیہ الخیر، کمن جاھد واللہ مع قائم آل محمد (ع) بسیفہ، ثم قال: بل واللہ، کمن جاھد مع رسول اللہ بسیفہ، ثم قال الثالثة: بل واللہ، کمن استشهد مع رسول اللہ۔ قول اللہ عز وجل: 'وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ أُوْلَئِكَ هُمُ الصِّدِّيقُونَ وَالشُّهَدَاءُ عِنْدَ رَبِّهِمْ'۔۔۔ ثم قال: صرتم واللہ صادقین شھداء عند ربکم۔" “Whoever among you is acquainted with the matter of walāyah, lives in expectation of the appearance of the Mahdī (ʿalayhi al-salām), and keeps himself prepared for his just government, is like the one who fights with his weapons in the company of the Mahdī of the family of Muḥammad (ʿalayhim al-salām).” Then he said: “Rather, by God, he is like the one who performed jihād with his weapons in the company of the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam).” Then, a third time, he said: “Rather, by God, he is like the one who was martyred with the Messenger of Allah (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) in his tent.” Then he said: “An āyat has been revealed in the Qur’an concerning you.” The narrator said: “May I be sacrificed for you, which āyat?” He said: “The statement of God in which He says: those who believe in God and His sent ones, they are the ṣiddīqīn and the shuhadāʾ with their Lord.” Then he said: “Thus, by God, you are both ṣiddīqīn and shuhadāʾ with your Lord.” [With reference to: Tafsīr Majmaʿ al-Bayān, vol. 9, p. 237.] We conclude this discussion with a statement of Ḥaḍrat Amīr al-Muʾminīn ʿAlī (ʿalayhi al-salām). When a group of his companions were restless in waiting for the time of jihād and longing for martyrdom in the path of God, he said this sentence: "ولا تستعجلوا بما لم يعجله الله لكم، فإنه من مات منكم على فراشه وهو على معرفة حق ربه وحق رسوله وأهل بيته، مات شهيداً۔" “Do not hasten in that in which God has not hastened for you, for whoever among you dies upon his bed while he has recognition of the right of his Lord, the right of His Prophet, and the right of his Ahl al-Bayt, has died as a martyr.” [With reference to: Nahj al-Balāghah, sermon 190.]

In various āyāt of the Qur’an, worldly life is sometimes called lahw wa-laʿib, as in: (وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا لَعِبٌ وَلَهْوٌ) “Worldly life is nothing but play and amusement” (al-Anʿām, 32). Sometimes the words lahw wa-laʿib, adornment, mutual boasting, and rivalry in abundance are used, as in the āyāt under discussion. Sometimes it is described as matāʿ al-ghurūr, as in Āl ʿImrān, 185; sometimes as matāʿ qalīl, as in al-Nisāʾ, 77; and sometimes as a temporary, outward, and quickly passing matter, as in al-Nisāʾ, 94. From these expressions, and from the totality of other Qur’anic expressions, the view of Islam concerning material life and its related blessings becomes entirely clear. Islam regards this life as entirely without value, and considers inclination and attention toward it to be purposeless matters (laʿib), needlessly preoccupying aims (lahw), luxury-seeking (zīnah), love of rank, position, authority, and the desire for superiority over others (tafākhur), and greed, covetousness, and seeking increase (takāthur). It regards love of the world as the source of all kinds of injustices and sins. But if these blessings change their direction and become a ladder for reaching divine objectives, then they become a capital that God purchases from the believers, granting them eternal Paradise and everlasting felicity: "إِنَّ اللَّهَ اشْتَرَىٰ مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ" (al-Tawbah, 111).

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

After explaining the impermanence of the world and its pleasures, and after explaining that people in this world boast and compete with one another over worthless capital, the āyāt under discussion invite people to reflect upon the way of acquiring those things that are lasting and worthy of every kind of effort and striving. It says: “Race one another toward forgiveness from your Lord and toward the attainment of that Paradise whose breadth is like the breadth of the heaven and the earth, and which has been prepared for those who have believed in God and His sent messengers.” (سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ). In reality, forgiveness granted by the Lord is the key to Paradise: that Paradise which encompasses the vastness of the earth and the heaven and is already prepared to receive the believers, so that no one may say that Paradise is deferred and therefore should not be attached to the heart. Even if Paradise were assumed to be deferred, it would still be worth more than every immediate possession, because its promise has been given by the God who has power over everything; how much more so when it is fully present and exists even now. A discourse similar to this has appeared in āyat 133 of Sūrat Āl ʿImrān, with the difference that here "sābiqū" is from the root musābaqah, while there "sāriʿū" is from the root musāraʿah; both mean hastening and moving quickly in comparison with one another. The second difference is that there it says "عَرْضھا السَّمَاوَاتِ وَالْأَرْضِ", while here it says "كَعَرْضِ السَّمَاءِ وَالْأَرْضِ". With a little reflection, it becomes clear that both expressions convey one and the same reality. There He says: “prepared for the God-wary,” while here He says: “for the believers.” Since God-wariness is the fruit of the tree of faith, these two expressions convey one and the same reality. This situation shows that the two āyāt present one reality through two different forms of expression. For this reason, according to some exegetes, the āyat of Sūrat Āl ʿImrān refers to the Paradise of the muqarrabīn, while the āyat under discussion refers to the Paradise of the believers. Here the word “ʿarḍ” is not in contrast to “ṭūl”, as some exegetes have understood it, after which they searched for a long and wide Paradise whose breadth equals the heaven and the earth. In such a context, “ʿarḍ” means vastness, just as in Persian one says “pahnah-yi dasht”, the expanse of the desert. The expression of forgiveness, which appears before the glad tidings of Paradise in both āyāt, subtly points to the reality that unless the human being is purified from sin, he will not be worthy of entering Paradise and the nearness of the Lord. Another noteworthy point is that racing toward the forgiveness of the Lord means adopting the means of obtaining forgiveness, such as taking the path of repentance, making up for acts of obedience, and, in principle, adopting obedience to the Lord while avoiding sins and acts of disobedience. If some aḥādīth and narrations restrict this to obligatory and recommended acts, such as: advancing toward the first row of congregational prayer; taking one’s place in the first rank of jihād; saying the takbīrat al-iḥrām together with the congregational imam; and performing prayer at the beginning of its time, then these are mentioned as examples or as clear and manifest instances, and they do not reduce the breadth of the āyat’s meaning. At the end of the āyat, He further says: “This is the grace of Allah; He gives it to whomever He wills, and Allah is the Possessor of immense grace.” (ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ). Certainly, such vast Paradise containing such great blessings is not something that a human being obtains through insignificant deeds. It is only the grace and generosity of Allah, who grants such a great reward in return for limited deeds according to the generosity of the giver. In any case, this expression clearly shows that reward and recompense are not wages for action, but a kind of grace and generosity. After that, in order to give further emphasis concerning not becoming attached to the world, not rejoicing excessively over obtaining it, and not becoming sorrowful when it turns away, He says: “No calamity occurs in the earth or in yourselves except that it is recorded in a Book, before We created it, and this matter is easy for God.” (مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَ لَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ) [Explanatory note: There are several possibilities concerning the antecedent of the pronoun in "nabraʾahā". Some consider its antecedent to be the earth and human selves; some consider it to be calamity; and some consider it to include all of them. But, considering the tone of the āyat, the first meaning is suitable, because it wishes to say that these calamities had been foreseen before the creation of the earth and heaven and before your own creation.] Yes, the calamities that occur on earth, such as earthquakes, storms, floods, and all kinds of painful events with which human beings are confronted, are all determined beforehand and recorded in the Preserved Tablet. But attention should be paid to the fact that the calamities indicated in this āyat are only of that kind from which there is no way of escape, and they are not the result of human beings’ own actions. In other words, the restriction here is relative. The proof of this matter is that āyat 30 of Sūrat al-Shūrā tells us: (وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ). “Whatever calamity reaches you is because of the deeds you perform, and He pardons many sins.” In view of the reality that the āyāt interpret one another, when these āyāt are placed together, they show that countless calamities — oppression, injustices, betrayals, breaches of promise, and who knows how many other actions and matters — are sources of self-inflicted calamities. But there is another part of calamities in which we have no role of any kind. This is the portion of calamities that afflicted many prophets, awliyāʾ, and righteous persons. These calamities have a precise philosophy, to which we have referred in discussions of knowing God and divine justice, and under the issue of afflictions and calamities. A ḥadīth has come before us that when Imam Zayn al-ʿĀbidīn (ʿalayhi al-salām) was brought into the assembly of Yazīd in a state in which he was bound in chains, Yazīd turned toward the Imam and recited the āyat of Sūrat al-Shūrā: (وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ). His purpose was to suggest that the calamities of the family of the Messenger (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) were the result of their own deeds. In this way, he intended to wound the Imam (ʿalayhi al-salām) with his tongue. But the Imam (ʿalayhi al-salām) immediately rejected his statement and said: "کلا! ما نزلت هذه فینا، إنما نزلت فینا: (مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا)". “It is not so. This āyat was not revealed concerning us. Rather, another āyat was revealed concerning us, and it is this: ‘Whatever calamity occurs in yourselves or on the earth is recorded in the Preserved Tablet before your creation.’” It has a philosophy and wisdom. [With reference to: Tafsīr ʿAlī ibn Ibrāhīm, according to the transmission of Nūr al-Thaqalayn, vol. 5, p. 247.] We have already discussed this matter in detail under āyat 30 of Sūrat al-Shūrā in vol. 11. [Explanatory note: There was also another discussion from vol. 2, p. 515 onward, and under āyāt 78–79 of Sūrat al-Nisāʾ, which is relevant to the āyāt under discussion.] The students of the school of the Ahl al-Bayt (ʿalayhim al-salām) understood this same meaning, as it is said that when Saʿīd ibn Jubayr was brought before Ḥajjāj and he had firmly resolved to kill him, one person among those present began to weep. Saʿīd said: “Why are you weeping?” He said: “Because of the calamity that has befallen you.” He said: “Do not weep. It was in the knowledge of God that it would be so. Have you not heard that God says: (مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا)?” [With reference to: Rūḥ al-Bayān, vol. 9, p. 375.] Of course, all events that occur in the world are recorded in the Preserved Tablet and are within God’s limitless knowledge. If here only the calamities that occur on earth and in human selves have been indicated, it is because this was the subject of the discourse, as we shall see that the following āyat presents its result: (إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ). This sentence indicates that recording all circumstances in the Preserved Tablet, despite the abundance of events, is not difficult for God. What, then, is the real meaning of the determining of these calamities in the Preserved Tablet and the statement of this reality in the Qur’an? The following āyat lifts the veil from this important secret and says: “This is so that you may not grieve over what you have lost, nor rejoice over what God has given you.” (لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ). These two sentences in reality resolve a complex issue in the philosophy of creation. For in the world of existence, the human being is always confronted with difficulties and events, and he often asks himself: despite the fact that God is compassionate and generous, what is the reason for these painful events? The Qur’an says that the purpose is that you should not become prisoners of joy in this world and should not become absorbed in its glitter. Do not forget the status of this passage and this bridge called the world, nor your own reality. Do not become infatuated with it and do not consider it eternal and everlasting, because excessive attachment to it is a very great enemy of your felicity. This attachment makes you heedless of the remembrance of God and diverts you from the path of progress. These calamities are a cry of “be alert” for the heedless, and for sleeping souls they are a sign of the impermanence of this world and an indication of the brevity of this life. The reality is that the deceptive appearances of this abode of delusion very quickly draw the human being toward themselves and make him heedless of the remembrance of God. When he suddenly becomes aware, he sees that the caravan has departed and he had been sunk in sleep, while before him lies a vast desert. These events have always existed in life and will always remain. Even the great progress of knowledge and science has not been able to, and will not be able to, give refuge from earthquakes, storms, floods, diseases, and similar painful events. They are a lesson concerning the harshness of time, loudly declaring to the human being: "این دشت خواب گاهِ شہیدان است فرصت شمار وقتِ تماشا را۔" This does not mean at all that the human being should reject the blessings God has given in this world or should not benefit from them. Rather, the meaning is that he should not become their prisoner, should not make them the aim of life, and should not regard them alone as the total capital of his life. What is noteworthy is that whatever the human being loses has been expressed by "fātakum" — that which passes away from you — but the blessings that come into his possession have been attributed to God by saying "bimā ātākum" — that which He has given you. This is because perishing is hidden within the essence of things, while the source of existence is the essence of Allah Most High. Yes, it is these calamities that break arrogance. For this reason, at the end of the āyat, He says: “God does not love any arrogant, boastful person.” (وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ). “Mukhtāl” is taken from the root “khayāl” and is used in the meaning of an arrogant person, because arrogance arises from imagining superiority and conceiving oneself to be above others. “Fakhūr” is an intensive form; its root is “fakhr”, and it means a person who boasts excessively before others. Only the person who becomes lost in comfort and blessing falls into such states. But calamities and afflictions protect from intoxication those who are awake and capable of being guided. Persons of faith, keeping the above principle in view, when they obtain a blessing from God, consider themselves trustees of that blessing. They are neither saddened by its departure nor arrogant because of its presence. In reality, they see themselves as guardians and accountable persons over the public treasury, who receive abundant wealth one day and return thousands the next. They neither rejoice at the arrival of wealth nor become distressed at its departure. How excellent is the interpretation of this āyat by Amīr al-Muʾminīn Ḥaḍrat ʿAlī (ʿalayhi al-salām): "الزهد كلّه بين كلمتين من القرآن، قال الله تعالى: (لكيلا تأسوا على ما فاتكم ولا تفرحوا بما آتاكم)، ومن لم يأسَ على الماضي ولم يفرح بالآتي فقد أخذ الزهد بطرفيه۔" “All of zuhd lies between two statements of the Qur’an, where God Most High says: This is so that you may not grieve over what has passed from your hands and may not become arrogant over what God has given you. Therefore, whoever does not grieve over the past and does not become arrogant over what is in his possession has grasped zuhd by both its ends.” [With reference to: Nahj al-Balāghah, short sayings, saying 439.] The second point is that attention to this reality — that failures have been placed with human life from the beginning and have been determined according to a wise tradition, and that the world always has rises and falls — makes the human being brave in bearing calamities and patient and steadfast in the face of events. It grants the human being tranquility of heart and protects him from agitation, restlessness, and lamentation. But we again emphasize that this is only concerning calamities from which avoidance is not possible. As for those calamities and failures that are the result of a person’s own sins and negligence, they are outside this discussion. In the system and requirements of life, confronting them is the correct course of action. We end this discussion with a story that some exegetes have mentioned. Qutaybah ibn Saʿīd [With reference to: Qutaybah ibn Saʿīd is a traditionist who narrates from Mālik ibn Anas. Muntahā al-Adab] says: I went to an Arab tribe that was in the desert. That desert was full of camels, all of which had died, and they were countless. There was an old woman there. I asked her: Whose camels were these? She said: They belonged to that old man who is sitting on the dune and weaving wool. I went to him and asked: Were all these camels yours? He said: They were in my name. I said: What happened that their condition became like this? He replied, without explaining the cause of their death: The One who had given them took them back. I said: Are you not distressed, and what have you done in this regard? He said: I recited these two verses: لا والّذی انا عبد من خلائقہ والمرء فی الدھر نصب الرزء والمحن ما سرنی ان ابلی فی مبارکھا وما جری من قضاء اللہ لم یکن! By Him whose creature I too am as a servant, the human being in the world is the target of hardships and calamities. If my camels had remained in their sitting and resting places, and this divine decree that came had not come, I would not have been pleased. I am pleased only with His pleasure and I like whatever He has willed. [With reference to: Tafsīr Abū al-Futūḥ Rāzī, vol. 11, p. 53. A similar meaning has been transmitted in Tafsīr Rūḥ al-Bayān, vol. 9, p. 367.] The final āyat under discussion is an explanation and interpretation of what appeared in the preceding āyat. It in reality introduces the arrogant boaster. The Lord of the world says: “They are those who act with miserliness and command people to miserliness.” (الَّذینَ یَبْخَلُونَ وَ یَأْمُرُونَ النَّاسَ بِالْبُخْلِ). [Explanatory note: (الَّذینَ یَبْخَلُونَ...) is the substitute for kull mukhtāl fakhūr. See Tafsīr Kashshāf, under the āyāt under discussion. It should also be noted that correspondence in definiteness and indefiniteness between a substitute and the substituted word is not a condition.] Yes, the result of excessive attachment to the blessings of the world is arrogance and pride; and the necessary consequence of arrogance and pride is miserliness and inviting others to miserliness. They act with miserliness because they regard the very wealth they possess as the capital of life and never wish it to leave their hands. They invite others to miserliness because, if another person acts generously, they will be humiliated. Furthermore, since they love miserliness, they become propagators of what they love. And so that the thought should not arise that God’s insistence on the matter of spending, His emphasis on abandoning miserliness, and even the mention of taking a loan from His servants, as appeared in the preceding āyāt, is due to some need or necessity on His part, at the end He says: “Whoever turns away from this command does not harm God, for God is Self-Sufficient and Worthy of Praise.” (وَ مَنْ یَتَوَلَّ فَانَّ اللَّہَ ھُوَ الْغَنِیُّ الْحَمید). All are in need of Him; He is in need of no one. He is free of need from everyone, because the treasuries and sources of all things are in His possession. And since He possesses all attributes of perfection, He is worthy of every praise and commendation. Although in the above āyat the word bukhl refers only to miserliness in the spending of wealth, the word still has a broad meaning that also includes miserliness in knowledge and miserliness in the fulfillment of rights and similar matters.

Since hastening toward the mercy, forgiveness, and Paradise of the Lord — to which the preceding āyāt referred — requires the guidance of divine leaders, the āyat under discussion, which is among the more meaningful āyāt of the Qur’an, points to this reality and presents the purpose of sending the prophets and their program of action with great precision. It says: لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ۔ “We sent Our messengers with clear proofs.” وَأَنْزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ۔ “And We sent down with them the heavenly Book and the Balance.” لِيَقُومَ النَّاسُ بِالْقِسْطِ۔ “So that people may rise with justice and fairness.” Bayyināt — clear proofs — has a broad meaning, including both miracles and rational proofs; and the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) possessed this capacity in his own person. By the Book are meant the heavenly books. Since the spirit and reality of all of them is one, the word kitāb has appeared in the singular, although with the passage of time and the intellectual development of human beings, its meaning becomes more extensive. As for the Balance, it means the instrument and means of weighing and measurement. Its material instance is the scale by which things are weighed and measured. But certainly its instance here is its spiritual reality, that is, something by which all human actions can be weighed and measured; and that is, in general, the divine commands and laws, or His ordinance and constitution, which is the criterion for measuring good acts, evil acts, values, worth, and their opposites. From this perspective, the prophets had three things with them: 1. Clear proofs. 2. Heavenly books. 3. The criterion for measuring truth and falsehood. There is no obstacle to the Noble Qur’an itself being a miracle, a heavenly book, and an exposition of rulings and laws — that is, all three aspects may be present in one thing. In any case, the purpose of sending these great individuals — the prophets — with full equipment was the implementation of equity and justice. In reality, this āyat points to one objective among the several objectives of sending the messengers. We know that the prophets and messengers worked for several purposes. One purpose of their coming was the education and moral training of people, as has appeared in āyat 2 of Sūrat al-Jumuʿah: هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ۔ “He is the One who raised among the people of Makkah a messenger from among themselves, so that he may recite His āyāt before them, purify their souls, and teach them the Book and wisdom.” A second purpose is that he should break the chains of human bondage, as recorded in āyat 157 of Sūrat al-Aʿrāf: وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ۔ “The Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) removes from their shoulders the very heavy burden and breaks the chains that are upon their hands, feet, and necks.” A third purpose is the completion of moral values, as in the well-known ḥadīth: بُعِثْتُ لِأُتَمِّمَ مَكَارِمَ الْأَخْلَاقِ۔ “I was sent to complete noble moral qualities.” [With reference to: Biḥār al-Anwār, vol. 17, p. 373, chapter on good character, under the first ḥadīth.] There is one final objective, and that is the establishment of justice, to which the āyat under discussion refers. Thus, the objectives of the mission of the prophets may be summarized under political, ethical, social, and educational headings. It is entirely clear that, in the āyat under discussion, considering the context of the “sending down of books,” by “messengers” are meant the ūlū al-ʿazm prophets, or prophets similar to them. Another point in the sentence "لِيَقُومَ النَّاسُ بِالْقِسْطِ" is that it speaks about motivating the people. It does not say that the objective was that the prophets should create the movement of establishing justice among human beings; rather, it says that people should put justice into practice. Yes, the important matter is that people should be trained in such a way that they themselves become the executors of justice and fairness, and that they walk this path with their own feet. But since in a human society, however high the level of morality, belief, and taqwā may be, there will still arise individuals prepared for rebellion and transgression, who place obstacles in the path of establishing justice, therefore, to preserve and give continuity to this āyat, He says: وَأَنْزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ۔ “We sent down iron, in which there is severe force and benefits for people.” Yes, the three powers of the prophets of God can attain their essential purpose in implementing justice when they benefit from a power like iron and severe force. Although some exegetes have imagined that the words "أَنْزَلْنَا" indicate that iron came to the earth from other celestial bodies, the correct view is that the expression inzāl in such cases points to blessings that are given from a high station to lower stations. Since the treasuries of everything are with God, and He is the One who created iron for its varied benefits, the word "أَنْزَلْنَا" has been used. On this basis, in a ḥadīth transmitted from Ḥaḍrat ʿAlī (ʿalayhi al-salām), he said in the interpretation of this sentence: "وَإِنْزَالُهُ ذَلِكَ خَلْقُهُ إِيَّاهُ۔" “The meaning of sending down iron is His creating it.” [With reference to: Tafsīr Nūr al-Thaqalayn, vol. 5, p. 250, ḥadīth 100, 101.] Just as in āyat 6 of Sūrat al-Zumar, concerning cattle, we find: وَأَنْزَلَ لَكُمْ مِنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ۔ “And He sent down for you eight pairs of cattle.” Some exegetes have taken "أَنْزَلْنَا" from the root nuzul — on the pattern of shutur — meaning something prepared for the hospitality of a guest, but the apparent meaning is the first one. Baʾs in language means intensity of power, and war is also called baʾs. For this reason, some exegetes have taken its meaning as instruments of war, whether defensive or offensive. In a narration transmitted from Ḥaḍrat ʿAlī (ʿalayhi al-salām), he said in the interpretation of this āyat: "يَعْنِي السِّلَاحَ وَغَيْرَ ذَلِكَ۔" “It means weapons and other things.” It is clear that this statement is of the nature of mentioning an instance. By benefits is meant every kind of benefit that human beings obtain from iron. We know that the importance of iron in human life is so great that, with its discovery, a new period began in human history, known as the Iron Age. Since with its discovery the scope of human life spread across the whole earth, this situation explains the breadth of benefits in the mentioned āyat. The Noble Qur’an has also pointed to these same meanings in different āyāt. In one place, it says that when Dhū al-Qarnayn firmly resolved to build his famous wall, he said: "آتُونِي زُبَرَ الْحَدِيدِ۔" “Bring me large pieces of iron.” (al-Kahf: 96) And when God bestowed His grace upon Dāwūd (ʿalayhi al-salām), He softened iron for him so that he could make armor from it and reduce the dangers of war and the attacks of enemies: وَأَلَنَّا لَهُ الْحَدِيدَ أَنِ اعْمَلْ سَابِغَاتٍ۔ “And We softened iron for him, that he should make broad coats of armor.” (Sabaʾ: 10–11) After referring to the sending of messengers, the sending down of heavenly books, and the creation of instruments such as iron, He says: "وَلِيَعْلَمَ اللَّهُ مَنْ يَنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ۔" “The purpose is that God may know who helps Him and His messengers in the unseen.” Here, by God’s “knowledge” is meant the objective realization of His knowledge; that is, it should become clear who are prepared to help God and His school of thought and establish justice, and who turn away from this great responsibility. In reality, the meaning of this āyat resembles what has appeared in āyat 179 of Sūrat Āl ʿImrān: "مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنْتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ۔" “It was not possible that God should leave the believers in the state in which you are, without separating the impure from the pure.” Thus, the issue of the trial and testing of human beings, the separation of different ranks, and their purification was one of the great objectives of this program. The expression “helping God” certainly means helping His religion and law and His representatives, and spreading the true religion and justice and fairness, because God is not in need of anyone’s help; all are in need of Him. To establish these meanings, the āyat ends with this sentence: "إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ۔" “Indeed, Allah is Strong and Mighty.” With a single gesture, He can overturn the whole world, destroy all His enemies, and grant victory to His awliyāʾ. But the essential purpose — the training and development of the human being — would not be achieved in this way. Therefore, He invites the human being to act in support of the true religion.

The above-mentioned āyat is, as it were, a speaking picture of Islam concerning education and moral training, the expansion of justice and fairness in human society, and the implementation of that justice. Islam first seeks help from bayyināt, clear proofs, heavenly books, and the criteria of measurement for value and worth, as well as from the explanation of rulings and laws. In this way, it lays the foundation of an intellectual and social revolution and seeks assistance from reason and logic. But if these matters do not have an effect and the situation becomes difficult — that is, powerful and rebellious individuals appear who neither bow before the bayyināt nor assign any value and worth to the Book and the Balance — then the turn reaches ḥadīd, “iron,” in which there is baʾs shadīd, “severe force.” Then, through weapons, the minds of the rebellious are crushed so that they may submit before justice and fairness. At this stage, help is taken from the people of faith. In a ḥadīth transmitted from the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), he said: بعثت بالسیف بین یدی الساعۃ حتی یعبد اللہ وحدہ لا شریک لہ و جعل رزقی تحت ظل رمحی “I have been sent with the sword before the establishment of the Hour, so that Allah alone may be worshipped, with no partner for Him; and my sustenance has been placed under the shadow of my spear.” [Tafsīr Marāghī, vol. 27, p. 183.] This points to the fact that I have been commanded to take up the sword against this rebellious group — not as the basic requirement of my mission, but in the manner explicitly stated in the above-mentioned āyat. In another ḥadīth transmitted from Imam Muḥammad Bāqir (ʿalayhi al-salām): الخیر کلہ فی السیف و تحت السیف و ظل السیف “All good is in the sword, under the sword, and in the shadow of the sword.” [Furūʿ Kāfī, vol. 5, p. 8, ḥadīth 10–11.] In another ḥadīth, it is transmitted from Ḥaḍrat ʿAlī (ʿalayhi al-salām): ان اللہ عزوجل فرض الجھاد و عظمہ و جعلہ نصرہ و ناصرہ واللہ ما صلحت دنیا و لا دین الا بہ “Allah, the Mighty and Majestic, made jihād obligatory, gave it greatness, and made it His aid and His helper. By Allah, neither worldly life nor religion is set right except through it.” [Furūʿ Kāfī, vol. 5, p. 8, ḥadīth 10–11.] We end this matter with another ḥadīth of the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). He said: لایقیم الناس الا بالسیف والسیوف مقالید الجنۃ و النار “Nothing can set people upright except the sword, and swords are the keys of Paradise and Hell.” [Furūʿ Kāfī, vol. 5, p. 6, ḥadīth 1.] For this reason, the leaders appointed by God have the heavenly Book in one hand and the sword in the other. First, they call people toward truth and justice through proof and logic; but when powerful and domineering individuals do not submit before logic, then the sword is used against them.

Some exegetes present an analysis of the above-mentioned āyat, the summary of which is as follows: human life has four foundations: 1. Agriculture 2. Industry 3. Housing 4. Government The reason is that the human being needs food, clothing, and shelter; and since he is a social and communal being, he cannot live a solitary life. In other words, the problems of society are solved only through society. Since in every society there is necessarily a conflict of interests, a government is needed to prevent this and to establish justice in that society. What is astonishing is that all four of these foundations are in need of ḥadīd, that is, iron. If this means did not exist, human life would become very difficult. Furthermore, since the human being has very great need of iron, God has made it abundant and obtainable through heavenly means. It is true that other metals also have a role in human life, but the greater need is for iron. From here, the meaning of "فِیہِ بَأْسٌ شَدِیدٌ وَمَنَافِعُ لِلنَّاسِ" becomes clear.

See ayat 27 for tafseer.

As we know, the method of the Qur’an is that, after stating a series of general principles of its teachings, it refers to the conditions of previous communities so that they may serve as evidence for that statement. For this purpose, here too, after the previous issues — the sending of messengers, the mention of bayyināt, the Book and the Balance, and the mention of competing with one another to reach forgiveness and eternal felicity — it begins with the past communities, with the Shaykh al-Anbiyāʾ and one of the most prominent messengers of truth, and says: “We sent Nūḥ and Ibrāhīm, and We placed prophethood and the heavenly Book in the progeny of the two of them”: "وَلَقَدْ أَرْسَلْنَا نُوحًا وَإِبْرَاهِيمَ وَجَعَلْنَا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَابَ۔" “But these people did not benefit from these great blessings. A group believed in their teaching, while the majority of them are sinners and faithless people”: "فَمِنْهُمْ مُهْتَدٍ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ۔" Yes, prophethood accompanied by sharīʿah and law began with Ḥaḍrat Nūḥ (ʿalayhi al-salām), and after him Ḥaḍrat Ibrāhīm (ʿalayhi al-salām), who is the second of the ūlū al-ʿazm prophets, gave continuity to that sharīʿah, and it was maintained in his progeny. But only a minority always benefited from this light of guidance, while the majority followed the path of error. After that, while pointing briefly to the chain of other prophets and referring to the final prophet before the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), namely Ḥaḍrat ʿĪsā (ʿalayhi al-salām), He says: "ثُمَّ قَفَّيْنَا عَلَى آثَارِهِمْ بِرُسُلِنَا۔" They came one after another and lit the lamps of guidance on the path of people, until ʿĪsā (ʿalayhi al-salām) came. “After him, We brought ʿĪsā ibn Maryam.” "وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ۔" “Qaffaynā” is from the root “qafā,” which means the back. Qāfiyah is called qāfiyah because the final parts of the verses of poetry resemble one another and come at the end. What is meant by the above sentence is that the prophets and messengers, in a unified manner and with harmonious aims in view, entered the arena of existence one after another, and confirmed and completed one another’s teachings. This expression is, in reality, a very beautiful indication of the unity of prophethood. After that, referring to the heavenly book of Ḥaḍrat Masīḥ (ʿalayhi al-salām), He further says: “We gave him the Injīl,” "وَآتَيْنَاهُ الْإِنجِيلَ". Then, speaking about his followers, He says: “We placed mercy and compassion in the hearts of those who followed him.” "وَآتَيْنَاهُ الْإِنْجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً۔" Some exegetes have proposed the same meaning for both raḥmah and raʾfah, but a group of exegetes distinguishes between the two. Raʾfah is love for the removal of harms, while raḥmah means love for the acquisition of benefits. For this reason, raʾfah is generally mentioned before raḥmah. For the same reason, in the āyat concerning the punishment of adulterers, He says: "وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ۔" “Let not compassion for them seize you in the matter of carrying out the prescribed limit of God, so that you forget the command of God.” (Sūrat al-Nūr: 2) The matter of the mercy and compassion of the true followers of Ḥaḍrat ʿĪsā (ʿalayhi al-salām) is not something indicated only in this āyat. Rather, in āyat 82 of Sūrat al-Māʾidah as well, we find: "وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ۔" You will find the nearest in affection to the believers, among the non-Muslims, those who say: “We are Christians.” This is because among them are world-renouncing and learned persons, and because they are not arrogant before the truth. Although this āyat was revealed mostly concerning the Christians of Abyssinia and Najāshī, who gave refuge to the Muslims and treated them with sincerity and affection, it generally points to the compassion and love of true Christians. What is meant is not those bloodthirsty wolves and human-looking demons who in our time call themselves Christians and plunder the whole world, bathing people in blood. After that, He further says: “We inclined their hearts toward monasticism, which they themselves invented, and We had not prescribed it for them. Their aim was to seek the pleasure of God, but they did not observe its right. Therefore, We gave those among them who believed their reward, while many of them are sinners.” (وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ۔) [Explanatory note: There is much disagreement among the exegetes regarding the syntax and meaning of this āyat. Some have taken it as coordinated with raʾfah and raḥmah, and have assumed the word ḥubb before rahbāniyyah, because monasticism is not something that exists in the heart; rather, love for it is connected to the heart. A group has considered it accusative because of an implied verb, explained by ibtadaʿūhā, and the implied expression would be: "ابتدعوا رهبانية ابتدعوها۔" Regarding (إِلَّا ٱبْتِغَآءَ رِضْوَٰنِ ٱللَّهِ) there are also two views: First, that it is an interrupted exception, and its meaning is: "وَلَٰكِنَّهُمُ ٱبْتَدَعُوهَا ٱبْتِغَآءَ رِضْوَٰنِ ٱللَّهِ۔" Second, that it is a connected exception, and its meaning is that We had prescribed for them a kind of monasticism whose purpose was to seek divine pleasure, but they invented another kind of monasticism that was contrary to the pleasure of the Exalted Truth. It appears that, of these two interpretations, the first is more appropriate.] Thus, they not only failed to observe the monotheistic law of Masīḥ, but they also failed to observe the right of the very monasticism that they themselves had invented. In the name of zuhd and monasticism, they laid traps in the path of God’s creation and made churches centers of various kinds of corruption. They introduced many corruptions into the religion of Masīḥ. According to this interpretation, monasticism was not part of the religion of Masīḥ; rather, the followers of Ḥaḍrat ʿĪsā (ʿalayhi al-salām) invented it after him. At the beginning, this monasticism had a moderate form, but later it developed a condition of complete deviation from religion, resulting in many corruptions. According to the second interpretation, a kind of zuhd existed in the religion of Masīḥ, but the innovations that his followers introduced in the name of monasticism were something else, for which the Lord of the world had never obligated them. [Explanatory note: The first interpretation is according to the exception being interrupted, and the second interpretation is according to the exception being connected. Reflect: This point is also worthy of attention: if rahbāniyyah is coordinated with raʾfah and raḥmah, as we have selected in the text, then “placing it in the hearts” will mean their inner inclination toward this matter. Whereas "مَا كَتَبْنَٰهَا" means that the issue of monasticism was not, in the religion of Masīḥ, in the form of a divine command, although the inclination and love for it was placed in their hearts by God. Therefore, on this basis, it does not conflict with "ابتدعوها".] The first interpretation is not only suitable, but in some respects more suitable. In any case, from the above āyāt it apparently becomes clear that monasticism did not exist in the religion of Masīḥ; rather, his followers later added it to the religion of Masīḥ from themselves. At the beginning, an inclination toward a kind of zuhd appeared good, just like many ceremonies and good customs that still exist among people and that no one considers to fall under specific legal rulings. But later, this custom and practice assumed the form of deviation from the true religion, to the point that it became polluted with sin: (فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا) — “they did not observe its right.” This Qur’anic expression is proof that, if its right had been observed, it would have been a good custom. The expression of āyat 82 of Sūrat al-Māʾidah, which looks favorably upon those who adopted monasticism and upon true Christian scholars, is a witness to this purpose. Reflect. And if rahbāniyyah is coordinated with raʾfah and raḥmah, then another witness for this view appears, because it will then be parallel to raʾfah and raḥmah, which God placed in their hearts under a praiseworthy title. The summary is that if a good custom becomes current among people, such as the practice of zuhd, whose general principles exist in the true religion, and people do not particularly attribute that custom to religion but regard it as an instance of a general principle, and they observe its right, then there is nothing wrong with it. Misfortune begins when excess and negligence arise and a good custom is turned into an evil custom. An example in our own time is the observance of mourning ceremonies and the commemoration of the days of birth and death of the leaders of religion. Similarly, commemorating martyrs and departed loved ones, observing their days of birth and martyrdom, or holding the tenth-day and fortieth-day ceremonies — all of these accord with the general principles of Islam and fall under taʿẓīm al-shaʿāʾir. The practice of commemorating the leaders of religion and the martyrs of Islam is derived from and connected to this principle. Mourning for the martyrs of Karbalā and similar days of calamity is founded upon the general spirit of the principles of Islam. The particulars and details of these ceremonies do not fall under a specific legal ruling; rather, they are performed in accordance with the general spirit of Islamic teachings. Therefore, so long as these ceremonies do not transgress the limits of the sharīʿah and there is no possibility of their being polluted with sin and superstition, they are an instance of ibtighāʾ riḍwān Allāh and deserve to be called sunnah ḥasanah. If this form is not present, then the matter is different. It appears that rahbāniyyah is taken from the root rahbah, meaning “fear of God.” At the beginning, this monasticism was an instance of indifference toward the world, but later many distortions entered into it. If we now see that Islam is strongly opposed to this monasticism, it is because of its final form, which had exceeded the limits. In the discussion of points, God willing, we shall explain this further.

As we have said, rahbāniyyah is from the root rahbah, which means fear, and here what is meant is fear of God. According to Rāghib in Mufradāt, what is meant by it is such fear as contains an admixture of abstention and anxiety; and tarahhub means taʿabbud, that is, worship. Therefore, rahbāniyyah means intense worshipful devotion. However we interpret the above-mentioned āyāt, they show us that a kind of monasticism existed among the Christians, although no such binding command had been given in the religion of Masīḥ. But the followers of Masīḥ exceeded the limits concerning this monasticism and led it toward deviation from religion. For this reason, Islam strongly condemned it, and the famous ḥadīth "لَا رَهْبَانِيَّةَ فِي الْإِسْلَامِ" — “There is no monasticism in Islam” — appears in many Islamic sources. [With reference to: this ḥadīth appears in Majmaʿ al-Baḥrayn, under the root “rahb,” and it has also been mentioned in Nihāyah of Ibn Athīr.] Among the other ugly innovations concerning Christian monasticism was the fact that world-renouncing men and women made marriage forbidden for themselves. Another was that social seclusion came to be regarded as permissible. Thus, rejecting social responsibilities, choosing remote churches for the purpose of worship, and living away from the social environment came to be considered part of religion. In this way, many corruptions became connected with churches and the centers of life of those who believed in monasticism. We shall, God willing, present a discussion concerning one aspect of these at the completion of this topic. It is true that world-renouncing women and men — monks and nuns — performed many positive services: for example, carrying out the duty of nursing incurable illnesses, such as patients with leprosy and similar diseases; going to remote areas to perform the duty of preaching among uncivilized peoples; and implementing other similar programs of study and research. But all these matters are very small in comparison with the corruptions connected to those programs, and the corruptions are many times greater. In principle, the human being is a creature created to live socially, and his material and spiritual progress is also contained in his living a civilized and social life. For this reason, no heavenly religion has proposed for the human being a course of action opposed to this social life; rather, it has strengthened its foundations. God has created the sexual instinct in the human being for the preservation of his lineage; therefore, everything that absolutely suppresses this preservation of lineage is certainly false. Islamic zuhd is a different matter. It means living simply, abandoning luxury and indulgence, and not becoming caught in the claws of wealth and position. This zuhd has no connection with Christian monasticism. Monasticism means fleeing from social and communal life, whereas zuhd means providing the maximum opportunity for social life. In the famous ḥadīth, we read that the son of ʿUthmān ibn Maẓʿūn died, and he became deeply sorrowful, to the extent that he made his house into a mosque, became occupied with worship, and abandoned all other work. This news reached the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), so he summoned ʿUthmān and said: "یَا عُثْمَانُ، إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَىٰ لَمْ يَكْتُبْ عَلَيْنَا الرَّهْبَانِيَّةَ، إِنَّمَا رَهْبَانِيَّةُ أُمَّتِي الْجِهَادُ فِي سَبِيلِ اللَّهِ۔" “O ʿUthmān, God, Blessed and Exalted, has not prescribed monasticism for my ummah. The monasticism of my ummah is only jihād in the path of God.” [With reference to: Biḥār al-Anwār, vol. 70, p. 114, chapter on the prohibition of monasticism, ḥadīth 1.] This points to the fact that if you wish to turn away from material life, do not perform this act in a negative form and do not take the path of social seclusion. Rather, seek it in a positive course of action, and that positive course of action is jihād in the path of God. After that, the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) presented to him a detailed discussion concerning the virtue of congregational prayer, which supports the negation of seclusion and monasticism. In another ḥadīth transmitted from Imam Mūsā al-Kāẓim (ʿalayhi al-salām), his brother ʿAlī ibn Jaʿfar (ʿalayhi al-salām) asked him: "الرَّجُلُ الْمُسْلِمُ هَلْ يَصْلُحُ أَنْ يَسِيحَ فِي الْأَرْضِ أَوْ يَتَرَهَّبَ فِي بَيْتٍ لَا يَخْرُجُ مِنْهُ؟" “Is it appropriate for a Muslim man to wander through the earth, or to adopt monasticism and remain in his house without leaving it?” The Imam said: "لَا" — “No.” [With reference to: Biḥār al-Anwār, vol. 70, p. 119, ḥadīth 10.] The explanation is that the wandering prohibited in this narration is itself a kind of monasticism — that is, a kind of mobile monasticism. It was as follows: some individuals, without having any home, family, or occupation, would wander constantly in the form of world-travelers from one region to another without travel provisions, living through people’s help and begging, and they considered this a kind of zuhd and renunciation of the world. But Islam negates not only this, but also settled monasticism. Yes, what is important from the perspective of Islamic teachings is that the human being adopt zuhd while choosing social life, not that he become an ascetic by bidding farewell to social life.

The present histories of Christianity show that monasticism, in its present form, did not exist in the earliest centuries of Christianity. They trace its beginning to after the third century CE, after the appearance of the Roman emperor Decius and his severe conflict with the followers of Christ. After being defeated by this bloodthirsty emperor, the Christians took refuge in mountains and deserts. [With reference to: Dāʾirat al-Maʿārif Qarn-i Bīstum, entry “Rahb.”] In Islamic narrations as well, this same meaning has been transmitted in a precise form from the Noble Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). One day, the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said to Ibn Masʿūd: “Do you know when monasticism appeared?” He said: “God and His Prophet know best.” He (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said: “After Ḥaḍrat ʿĪsā (ʿalayhi al-salām), a group of tyrants appeared, and the believers fought them three times and were defeated. Therefore, they hid in the deserts and became occupied with worship in the caves of the mountains, waiting for the appearance of the one promised by Ḥaḍrat ʿĪsā (ʿalayhi al-salām), Muḥammad (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). Some of them remained upon their religion, and some adopted the path of unbelief.” After that, he (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said: “Do you know what the monasticism of my ummah is?” He said: “God and His Messenger (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) know best.” He (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) said: "الْهِجْرَةُ، وَالْجِهَادُ، وَالصَّلَاةُ، وَالصَّوْمُ، وَالْحَجُّ، وَالْعُمْرَةُ۔" “The monasticism of my ummah is hijrah, jihād, prayer, fasting, ḥajj, and ʿumrah.” [With reference to: Tafsīr Majmaʿ al-Bayān, vol. 9, p. 243, with slight abridgement. In Tafsīr al-Durr al-Manthūr, another ḥadīth corresponding to it has been transmitted, vol. 6, p. 177.] The well-known Christian historian Will Durant, in vol. 13 of his famous history, includes a detailed discussion concerning monks. His view is that the association of monks with monastic life began from the fourth century CE, and the matter of monasticism increased day by day until it reached its peak in the tenth century CE. [With reference to: Tārīkh-i Will Durant, vol. 13, p. 243.] There is no doubt that this matter, which appeared in a social form, had psychological causes in addition to historical causes, like other matters. Among all these, one may point to the fact that, in principle, the reactions of different individuals and nations to defeats and failures vary. Some adopt seclusion, turn inward, and detach themselves from social occupations, while another group learns the lesson of steadfastness from defeat and produces greater firmness and perseverance within itself. The first group adopts monasticism or some similar condition, while the second group presents a more social reaction.

Deviation from the laws of creation always leaves behind a negative reaction. For this reason, it is not surprising that when a human being distances himself from social life, which is embedded in his nature, he becomes subject to a severe reaction. Therefore, monasticism, which is contrary to the principles of human nature and to natural temperament and disposition, becomes the cause of many corruptions. 1. Monasticism wages war against the spirit of man’s being social by nature, and it leads human societies toward decline and backwardness. 2. Monasticism is not only not a cause of perfection of the soul, refinement of the spirit, and purification of morals; rather, it becomes a cause of moral decline, laziness and indolence, pessimism, arrogance and pride, self-conceit, and an irrational sense of superiority. Suppose that a person, in the state of seclusion, even attains moral virtue; this condition will not be counted as virtue. Virtue is that a person, while living within social and communal life, is able to protect himself from moral decline. 3. Abandoning marriage, which is among the principles of monasticism, not only does not produce any perfection, but also becomes the cause of many psychological complications and illnesses. In Dāʾirat al-Maʿārif Qarn-i Bīstum, we read that some monks considered attention to the female sex such a satanic act that they were not prepared even to bring a female animal into their house, out of fear that the satanic spirit might strike their spirituality. Despite this, the history of churches contains within itself many grave improprieties, to the extent that, according to Will Durant, Pope Innocent III described one church as a brothel. [With reference to: Will Durant, vol. 13, p. 243.] Some of these churches had become centers of gathering for gluttons, world-seekers, and those who wished to pass a pleasant time, to the extent that the best wine was found in the churches themselves. Of course, according to history, Ḥaḍrat ʿĪsā (ʿalayhi al-salām) definitely did not marry, but this was never because of his opposition to marriage; rather, the brief life of Ḥaḍrat Masīḥ (ʿalayhi al-salām) and his continuous travels toward different regions of the world did not give him the opportunity for this matter. Discussion of monasticism requires an independent book. If we enter into its details, we will leave the field of tafsīr. We shall end this discussion with a ḥadīth of Ḥaḍrat ʿAlī (ʿalayhi al-salām). In the interpretation of the following āyat, he said:قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالًا الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا۔ “Say: Shall I inform you who are the greatest losers among people? They are those whose effort has gone astray in worldly life, while they suppose that they are doing good.” [With reference to: Sūrat al-Kahf, āyāt 103–104.] Ḥaḍrat ʿAlī (ʿalayhi al-salām), in its interpretation, said:"ھم الرُّھبان الّذین حَبَسُوا أنفسَھُم فی السَّواری۔" “One of its clear instances is those monks who have imprisoned themselves in the high places of mountains and deserts, while they suppose that they are doing good.” [With reference to: Kanz al-ʿUmmāl, vol. 2, ḥadīth 4496.]

Injīl is originally a Greek word. It means glad tidings or new teaching, and it is the name of the book that was revealed to Ḥaḍrat ʿĪsā (ʿalayhi al-salām). This word has been used twelve times in the Noble Qur’an in this same meaning, and everywhere it appears in the singular form. But what is noteworthy is that, in the present age, what is known by the name Injīl is a collection of many books, which are referred to as Gospels. Among them, the well-known four Gospels are: 1. Luke 2. Mark 3. Matthew 4. John The Christians hold the view that these four Gospels were written by four individuals from among the companions of Christ or from among the pupils of those companions. The date of their composition extends from 38 years after Ḥaḍrat Masīḥ (ʿalayhi al-salām) to approximately a century after him. On this basis, the original book of Masīḥ (ʿalayhi al-salām), as a heavenly book, has permanently gone behind the veil of obscurity. Only some of its portions, which had remained in the memory of these four individuals, were written in these four Gospels together with the admixture of their own thoughts. We have already presented a more detailed discussion on this subject under āyat 3 of Sūrat Āl ʿImrān. [With reference to: Tafsīr Namūnah, vol. 2, p. 241 onward.]

See ayat 29 for tafseer.

Many exegetes have transmitted an occasion of revelation for the above-mentioned āyat, the summary of which is as follows: the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) sent Jaʿfar ibn Abī Ṭālib with seventy persons to Najāshī in Abyssinia. Ḥaḍrat Jaʿfar went to Najāshī and invited him to Islam; he accepted the invitation and became a believer. At the time of returning from Abyssinia, forty persons from that country who had embraced faith said to Ḥaḍrat Jaʿfar: Permit us to present ourselves before the Prophet and declare our Islam before him. Then they came with Ḥaḍrat Jaʿfar to Madīnah. When they saw the poverty and hunger of the Muslims, they said to the Messenger of God (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam): “We possess abundant wealth and property in our land. If you permit us, we shall return to our country, bring our wealth with us, and distribute it among the Muslims.” The Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) gave permission. They went, brought their wealth, and distributed it among themselves and the other Muslims. At that time this āyat was revealed and praised them: الَّذینَ آتَیْناھُمُ الْکِتابَ مِنْ قَبْلِہِ ھُمْ بِہِ یُؤْمِنُونَ...... (Sūrat al-Qaṣaṣ 52–54) Those among the Ahl al-Kitāb who had not believed, when they heard the sentence that appears at the end of the above-mentioned āyat: "أُولٰئِکَ یُؤْتَوْنَ أَجْرَھُمْ مَرَّتَیْنِ بِمَا صَبَرُوا۔" “They will receive their reward twice because of their patience and steadfastness,” stood before the Muslims and said: “O Muslims! Whoever comes toward you has only one reward. Therefore, according to your own admission, you have no superiority over us.” This was the point in view of which the above āyāt were revealed: یَا أَیُّہَا الَّذِینَ آمَنُوا اتَّقُوا اللَّہَ, and it declared that the Muslims too will receive a double reward, in addition to divine light and forgiveness; and then it further said that the Ahl al-Kitāb should know that they do not possess the power to take anything from the grace and mercy of God into their own hands. [With reference to: Majmaʿ al-Bayān, vol. 9, p. 244. The same meaning has been transmitted in Tafsīr Abū al-Futūḥ Rāzī and Rūḥ al-Maʿānī, with differences, under the āyāt under discussion.] Since the preceding āyāt discussed Christians and the Ahl al-Kitāb, the āyāt under discussion complete what came in the preceding āyāt. First, He says: "یَا أَیُّہَا الَّذِینَ آمَنُوا اتَّقُوا اللَّہَ وَآمِنُوا بِرَسُولِہِ۔" “O you who have believed, adopt taqwā concerning God and believe in His Messenger.” Who is addressed in this āyat? There are two opinions among the exegetes: First, that the addressees are the believers, though they are being told that outward faith is not sufficient; rather, what is required is faith that reaches the depth of the soul, as a result of which the deeds that arise from it are characterized by taqwā, so that the rewards mentioned in the āyat may be obtained. Second, that the addressees are the believers from among the Ahl al-Kitāb; that is, O those who have believed in the previous prophets and books, believe also in the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), so that you may obtain various kinds of reward. What may serve as evidence for the second interpretation is the multiple reward mentioned at the end of the āyat: one reward for believing in the previous prophets; and another reward for believing in the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam). But this interpretation, besides not being compatible with the following āyat, is also not in harmony with the occasion of revelation of the āyat and with the general application of "یَا أَیُّہَا الَّذِینَ آمَنُوا". Therefore, it must be accepted that the addressees are all believers who outwardly accepted the invitation to Islam brought by the Prophet (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), but in whom that firm faith — which illuminates the depths of their souls and appears in their deeds — had not yet arisen. Then, at the end of the āyat, pointing to three blessings that are obtained in the shade of firm faith and taqwā, He says: “If you do this, God will give you two portions of His mercy, and He will grant you a light by whose support you will find the path of life. He will forgive you, and God is Forgiving, Merciful.” (یُؤْتِکُمْ کِفْلَیْنِ مِنْ رَحْمَتِہِ وَیَجْعَلْ لَکُمْ نُورًا تَمْشُونَ بِہِ وَیَغْفِرْ لَکُمْ وَاللَّہُ غَفُورٌ رَحِیمٌ۔) “Kifl” — on the pattern of “ṭifl” — means a portion that fulfills a person’s need. A guarantor is called “kafīl” for this reason, because, by undertaking responsibility for the other party, he gives him his portion. [Explanatory note with reference: Some hold that this word is taken from kifl — on the pattern of wakl — and that it refers to the thing placed upon the kifl of quadrupeds, meaning the rear part of the back, so that the rider mounted upon the animal does not fall. Therefore, everything that becomes a means of protection is called kifl. If a guarantor is called kafīl, it is also on this basis. Abū al-Futūḥ Rāzī, under the āyāt under discussion. But from Rāghib it appears that this word has two meanings, and the second meaning is something of little worth, similar to the kifl of quadrupeds — the back — because the person who rides there does not fear falling. Reflect. These narrations have been transmitted in Nūr al-Thaqalayn, vol. 5, pp. 252–253.] In any case, what is meant by these two portions is the same as what has appeared in āyat 201 of Sūrat al-Baqarah: (رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً). “Our Lord, give us good in this world and grant us good in the Hereafter.” The possibility has also been proposed that one of these two portions is due to believing in the Prophet of Islam (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam), and the other portion is due to believing in the previous prophets and their heavenly books and considering all of them worthy of respect. Some exegetes have said that what is meant is successive and perpetual reward. Both the above-mentioned meanings and this meaning may be intended. Their second reward — (وَيَجْعَلْ لَكُمْ نُورًا تَمْشُونَ بِهِ) — means that the believers will pass through the darknesses of the Maḥshar and proceed toward eternal felicity, namely Paradise, as has appeared in āyat 12 of this sūrah: (يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَى نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ). Some other exegetes regard it as an indication of the light of the Qur’an, which came to the believers in this world, as we read in āyat 15 of Sūrat al-Māʾidah: (قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ). “There has come to you from God a light and a clear Book.” But it is clear that the meaning of the āyat is absolute and broad, and is not limited either to this world or to the Hereafter. In another sense, faith and taqwā cause the veils to be removed from the hearts of the believers, and they see the face of realities as they are. In its shade, they obtain that special vision from which those without faith are deprived. As for what has come in the narrations of the Ahl al-Bayt that by “nūr” in the above-mentioned āyat is meant the Imam Maʿṣūm whom people follow, this is in reality the statement of a clear instance. Finally, the third reward of the believers is the forgiveness of sins, because without it no blessing can prove pleasant for the human being. First, he must be protected from divine punishment; then, through the light of faith and taqwā, he must illuminate his path; and finally, he must benefit from God’s manifold mercies. The following āyat, which is the final āyat of this sūrah, contains the reason for what appeared in the preceding āyāt. He says: “These manifold divine blessings, in addition to luminosity and forgiveness, are for the reason that the Ahl al-Kitāb should know that they have no power over anything from the grace of God, and that grace and mercy are entirely in His hand; He grants it to whomever He wills, and God is the Possessor of immense grace and mercy.” (لِئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ أَلَّا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِّن فَضْلِ اللَّهِ وَأَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ). [Explanatory note: There is disagreement among the exegetes about whether the lā in (لِئَلاَّ یَعْلَمَ أَہْلُ الْکِتَابِ) is additional or original. Many consider the lā to be additional and for emphasis, as we have said above. If the lā is taken as original, then various meanings have been stated for the āyat. Among them is that the Ahl al-Kitāb should know that, if they too accept Islam and faith, they can obtain the grace of God for themselves. In other words, here negation upon negation gives the meaning of affirmation. Or it means that We have given all these gifts to the Muslims so that the Ahl al-Kitāb should not suppose that the Muslims have no share in the grace of God. But with attention to the end of the āyat — (أَنَّ الْفَضْلَ بِیَدِ اللَّہِ) — and to the occasion of revelation that we have transmitted above, the additional nature of lā appears more appropriate. Indeed, according to some, in all cases where the sentence contains a negative expression, lā will be additional, such as: "ما مَنَعَکَ أَلاَّ تَسْجُدَ إِذْ أَمَرْتُکَ" (al-Aʿrāf 12), and "(وَما یُشْعِرُکُمْ أَنَّہا إِذا جاءَتْ لا یُؤْمِنُونَ)" (al-Anʿām 109). Reflect.] This is an answer to those who said that, according to the belief of the Muslims, God will give the group among the Ahl al-Kitāb who believed in Muḥammad (ṣallā Allāhu ʿalayhi wa-ālihī wa-sallam) two rewards; therefore, we who have not believed still possess one reward like the Muslims. The Qur’an answers them that the Muslims generally possess two rewards, because they believe in the Prophet of Islam and in all previous prophets. But the group of the Ahl al-Kitāb that did not believe has no share, so that they may know that divine mercy is not in their control, such that they may give it to whomever they wish and withhold it from whomever they wish. This āyat may also be an answer to the high pretensions and baseless claims of the Jews and Christians, who considered Paradise and divine mercy to be exclusively for themselves and imagined others to be deprived of it: (وَقَالُوا لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ). “They said: No one will enter Paradise except one who is Jewish or Christian. These are their wishes. Say: Bring your proof, if you are truthful.” (al-Baqarah: 111)

The Noble Qur’an has mentioned many effects of taqwā. Among them is that the veils are removed from a person’s thought and heart. The connection between faith and taqwā, on the one hand, and far-reaching insight, on the other, has been indicated in other āyāt of the Qur’an. In āyat 29 of Sūrat al-Anfāl, we read: (یَا أَیُّہَا الَّذِینَ آمَنُوا إِنْ تَتَّقُوا اللَّہَ یَجْعَلْ لَکُمْ فُرْقَانًا). “O you who have believed! If you adopt taqwā and avoid sins, God will appoint for you a means of distinguishing between truth and falsehood.” In āyat 282 of Sūrat al-Baqarah, it has come: (وَاتَّقُوا اللَّہَ وَیُعَلِّمُکُمُ اللَّہُ). “If you fear God, God will bestow upon you knowledge and wisdom.” In the āyāt under discussion as well, this meaning has appeared explicitly: if you believe and adopt taqwā, God will appoint for you a light, in whose shade you will be able to move forward. The connection between these two, apart from the spiritual dimensions that we cannot understand, can be understood through rational analysis. For the greatest obstacle and the greatest veil in the path of recognition, which lies over the human heart and does not allow it to see realities, is its rebellious desires, its countless wishes and aspirations. Its entanglement in the glitter of the world is also a major obstacle, which does not allow it to make correct judgments and does not let it see the face of realities. It is its rebellious desires, its countless wishes and aspirations, and its entanglement in the glitter of the world that do not allow it to make correct judgments and do not let it see the face of realities. When, under the shade of faith and taqwā, the dust settles and the dark clouds covering the human spirit disperse, then the sun of reality shines upon the page of the heart, and it gains access to realities. It receives the pleasure of perception, and this is a pleasure beyond description and praise. After that, the human being advances toward his destination. Yes, it is taqwā that grants awareness to the human being; and just as knowledge and awareness bring him into the embrace of taqwā, the two exert reciprocal influence upon each other. For this reason, we find in the famous ḥadīth: "لَوْلَا أَنَّ الشَّیَاطِینَ یَحُوطُونَ عَلَی قُلُوبِ بَنِی آدَمَ لَنَظَرُوا إِلَی مَلَکُوتِ السَّمَاوَاتِ۔" “If the devils had not surrounded the hearts of the children of Ādam, they would have looked upon the malakūt of the heavens.” For a better understanding of this matter, we benefit from the noble statements of Ḥaḍrat ʿAlī (ʿalayhi al-salām): "لَا دِینَ مَعَ ہَوَیٰ" "لَا عَقْلَ مَنْ ہَوَیٰ" "مَنْ أَتْبَعَ ہَوَاہُ أَعْمَاہُ وَأَصَمَّہُ وَأَذَلَّہُ وَأَضَلَّہُ" “Where there is caprice of the soul, there is no religion.” “Likewise, reason and caprice of the soul do not gather in one place.” “When a person follows the caprice of the soul, it makes him blind and deaf, and he becomes abased and misguided.” O Lord, protect us from the caprice of the soul, and grant us taqwā and far-reaching insight. O God, all mercies are in the grasp of Your power; do not deprive us of them. O Lord God, grant us success in establishing truth, justice, and fairness; and, under the shade of benefiting from the bayyināt, grant us the courage to stand against rebellious individuals and the success to guard the sanctity of the Book and the Balance. Āmīn, Yā Rabb al-ʿĀlamīn.