As-Saff

See ayat 4 for tafseer.

See ayat 4 for tafseer.

See ayat 4 for tafseer.

The exegetes have transmitted numerous traditions regarding the occasion of revelation of لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ, among which there is no great disagreement. Several of these are as follows. 1. A group of believers used to say that whenever they next faced the enemy they would not turn their backs and would not flee — but they did not fulfil their word and took flight on the day of the Battle of Uhud, to the point that the Noble Prophet — peace and blessings of God be upon him and his family — sustained a wound to his forehead and two of his blessed teeth were broken. 2. When God set forth the reward of the martyrs of Badr, a group of companions said: now that the matter is such, we shall expend all our energies in future battles. When they then fled at Uhud, the above verse was revealed and they were rebuked. 3. A group of Muslims, before the revelation of the injunction of jihad, used to say: would that God were to show us the best of deeds so that we might act upon them. Not much time had passed before God informed them that the most excellent of deeds is sincere faith and jihad — but this news did not please them and they began to make excuses and delay, whereupon this verse was revealed and they were rebuked. (Reference: Majma' al-Bayan, Vol. 9, p. 278; several other exegetes have also transmitted these same traditions with minor variations.)

This sūrah also opens with the glorification (tasbīḥ) of God; for this reason, commentators have included it among the Musabbaḥāt (those sūrahs that begin with the glorification of God). It states: “سَبَّحَ لِلّٰهِ مَا فِی السَّمٰوٰتِ وَمَا فِی الْأَرْضِ” — whatever is in the heavens and whatever is on the earth glorifies God. [Explanatory note: The manner of the universal glorification of all beings has been discussed repeatedly in this commentary; see, for example, Tafsīr Namooneh, vol. 6 under Sūrah Banī Isrāʾīl (17):44, and vol. 8 under Sūrah Nūr (24):41.] Why should they not glorify Him and declare Him free from all نقص and imperfection, while “وَهُوَ الْعَزِیْزُ الْحَکِیْمُ” — He is the Mighty, the Wise? As has been noted earlier, this sūrah is one of īmān, tawḥīd, and maʿrifah. It directs attention to the universal glorification manifested through both the language of state and expression, and to the astonishing order of existence, which constitutes a powerful proof of the existence of the Mighty and Wise Creator. These considerations strengthen the foundations of faith in the hearts and prepare the ground for the command of jihād. Thereafter, in the form of reproach directed at those who fail to act in accordance with their words, it states: “یَا أَیُّہَا الَّذِیْنَ آمَنُوا لِمَ تَقُوْلُوْنَ مَا لَا تَفْعَلُوْنَ” — O you who believe, why do you say that which you do not do? [Explanatory note: “لم” is originally derived from “لما” (composed of the preposition lām and interrogative mā), and its alif has been omitted due to frequent usage or to distinguish it from declarative forms.] Although, according to the occasion of revelation, these verses were revealed concerning statements about jihād and subsequent retreat on the day of the Battle of Uḥud, it is clear that the occasion of revelation does not restrict the broad meaning of the verse. Accordingly, any form of speech that is not accompanied by action is subject to reproach, whether in the context of steadfastness in warfare or any other constructive and reformative matter. Some commentators have considered the addressee in these verses to be outward believers who are inwardly hypocrites; however, the address “یَا أَیُّہَا الَّذِیْنَ آمَنُوا” and the expressions in the subsequent verses indicate that the خطاب is directed to true believers, albeit those who have not yet reached the perfection of īmān and whose speech and action have not yet become fully harmonized. Continuing this discourse, it further states: “کَبُرَ مَقْتًا عِندَ اللّٰہِ أَنْ تَقُوْلُوْا مَا لَا تَفْعَلُوْنَ” — it is greatly hateful in the sight of God that you say that which you do not do. [Explanatory note: Some exegetes regard “کَبُرَ” as belonging to the verbs of praise and blame, while others interpret it in the sense of astonishment.] You deliver eloquent speeches in assemblies, yet when the moment of action arrives, each person withdraws. One of the defining characteristics of true believers is the complete conformity of their speech and action. The more a person departs from this principle, the more he distances himself from the reality of īmān. The term “مقت” denotes intense abhorrence toward one who commits a reprehensible act. In pre‑Islamic Arabia, a man who married his father’s wife was said to have entered into “nikāḥ al‑maqt.” The expression “کَبُرَ مَقْتًا” thus signifies the شدت and gravity of divine displeasure regarding speech devoid of action (al‑Mīzān, vol. 19, p. 287). ʿAllāmah Ṭabāṭabāʾī observes in al‑Mīzān that there is a distinction between saying something one will not do and failing to do what one has said: the former indicates hypocrisy, whereas the latter reflects weakness of resolve. In any case, this verse encompasses all forms of breach of promises, covenants, and, according to some, even vows. In the فرمان to Mālik al‑Ashtar, Imam ʿAlī (ʿalayhi al‑salām) instructed: “إِیَّاکَ ... أَنْ تَعِدَهُمْ فَتَتْبَعَ مَوْعِدَکَ بِخُلْفِکَ... وَالْخُلْفُ یُوجِبُ الْمَقْتَ عِنْدَ اللّٰہِ وَالنَّاسِ، قَالَ اللّٰہُ تَعَالٰی: 'کَبُرَ مَقْتًا عِندَ اللّٰہِ أَنْ تَقُوْلُوْا مَا لَا تَفْعَلُوْنَ'” (Nahj al‑Balāghah, Letter 53). Similarly, a narration from Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) states: “عِدَةُ الْمُؤْمِنِ أَخَاهُ نَذْرٌ لَا کَفَّارَةَ فِیْہِ... فَمَنْ أَخْلَفَ فَقَدْ أَخْلَفَ اللّٰہَ، وَ لِمَقْتِہِ تَعَرَّضَ,” indicating that the believer’s promise to his brother is a form of vow, and breaching it incurs divine displeasure (Uṣūl al‑Kāfī, vol. 2, Bāb Khalf al‑Waʿd). The subsequent verse then brings forward the central issue—jihād—stating: “إِنَّ اللّٰہَ یُحِبُّ الَّذِینَ یُقَاتِلُونَ فِی سَبِیلِہِ صَفًّا کَأَنَّہُمْ بُنْیَانٌ مَرْصُوصٌ” — God loves those who fight in His way in ranks as though they are a solidly constructed structure. The expression “صَفًّا” appears here in the accusative as a circumstantial qualifier. The significance, therefore, lies not merely in fighting, but in striving in the path of God with unity, discipline, and cohesion—like a fortified structure. The term “صفّ” denotes alignment in a straight line, while “مرصوص” derives from “رصّ,” referring to something firmly bound together, as lead is used in construction to strengthen and unify components. Hence, it signifies a structure that is extremely solid and integrated. Accordingly, the intended meaning is that those engaged in struggle in the path of God should stand united, as if they were a single entity, without any gaps or divisions. In Tafsīr ʿAlī ibn Ibrāhīm, it is stated: “یَصْطَفُوْنَ کَالْبُنْیَانِ الَّذِی لَا یَزُوْلُ” — they stand in ranks like a structure that does not waver (Nūr al‑Thaqalayn, vol. 5, p. 311). A narration further reports that when Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) prepared his companions for battle at Ṣiffīn, he recited this verse and instructed them to strengthen their ranks like a solid wall, placing armored soldiers in the front, coordinating formation, maintaining firmness, reducing unnecessary speech, and preserving discipline and resolve (Nūr al‑Thaqalayn, vol. 5, p. 301; similarly in Nahj al‑Balāghah, sermon 124).

Discipline, coordination, and cohesion in the ranks are among the most decisive factors of success in the field of conflict against adversaries. This principle applies not only to military engagements but equally to political and economic struggles; without unity, no collective endeavor can achieve effectiveness. In essence, the Qurʾān likens hostile forces to a destructive flood that can only be restrained by an unbreakable barrier. The expression “بُنيانٌ مَرْصُوص” represents an especially profound metaphor in this regard. A wall or a massive dam provides protection only when its components are perfectly joined—without any gaps or fissures—so that its elements become unified to the extent that they function as a single entity, like one hand or a solid, unyielding force capable of subduing and disintegrating the enemy. Regrettably, this foundational teaching of Islam has often been neglected. A vast community that could embody the form of “بُنيانٌ مَرْصُوص” has, in many instances, been transformed into fragmented ranks standing in opposition to one another, each driven by self‑interest and competing desires. It must be recognized that unity of ranks cannot be achieved through mere slogans or rhetorical declarations. It requires unity of purpose and unity of belief. Such unity can only be realized through sincerity of intention, authentic understanding, sound intellectual development, and the revival of Qurʾānic ethical and civilizational principles. If God loves those who stand together as “بُنيانٌ مَرْصُوص,” then the implication is clear that disunity and fragmentation are contrary to this divine ideal. The consequences of such disintegration manifest in weakness and vulnerability before adversaries. Thus, the enduring lesson is that cohesion grounded in shared values and principled commitment is not merely a moral aspiration but a necessary condition for collective strength, resilience, and success.

The tongue is the interpreter of the heart — and if the paths of the two diverge from one another, this is a sign of hypocrisy. It is known that the thought and spirit of a hypocrite are not sound. Among the worst afflictions that can be visited upon a society is the affliction of the removal of trust, whose principal cause is the separation of word from deed. People who speak but do not act can never place confidence in one another and cannot unite in the face of difficulties. Brotherhood, fraternity, and sincerity cannot operate among them; they shall have no worth or standing, and no enemy shall be deterred by them. When the raiders of the Syrian army plundered the frontiers of Iraq and this news reached the ears of Imam 'Ali — peace be upon him — he was deeply grieved. He delivered a sermon in which he said: أَيُّهَا النَّاسُ الْمُجْتَمِعَةُ أَبْدَانُهُمْ، الْمُخْتَلِفَةُ أَهْوَاؤُهُمْ، كَلَامُكُمْ يُوهِي الصُّمَّ الصِّلَابَ، وَفِعْلُكُمْ يُطْمِعُ فِيكُمُ الْأَعْدَاءَ، تَقُولُونَ فِي الْمَجَالِسِ كَيْتَ وَكَيْتَ، فَإِذَا جَاءَ الْقِتَالُ قُلْتُمْ حِيدِي حَيَادِ In his sermon — which gives expression to the burning of his heart — Imam 'Ali — peace be upon him — says to the people of Iraq: O people whose bodies are gathered together but whose thoughts and desires are scattered and divergent — your heated words would shatter even hard stones, but your feeble actions embolden the enemies. In gatherings and assemblies you speak thus and so, but when the time for battle comes you say: O war, keep away from us. (Reference: Nahj al-Balaghah, Sermon 29.) In a tradition narrated from Imam al-Sadiq — peace be upon him — it is reported that he said: إِنَّمَا يُعْنَى بِالْعَالِمِ مَنْ صَدَّقَ فِعْلُهُ قَوْلَهُ، وَمَنْ لَمْ يُصَدِّقْ فِعْلُهُ قَوْلَهُ فَلَيْسَ بِعَالِمٍ By a scholar is meant one whose action attests to his word. Whoever's action does not attest to his word is not a scholar. (Reference: Usul al-Kafi, Vol. 1, Chapter on the Truthfulness of Scholars, hadith.) Those peoples and nations who are people of words but not people of action are, on this very basis, always held captive in the clutches of their enemies. A contemporary poet has portrayed their fate in a beautiful tale told in the voices of a nightingale and a hunting falcon: Last night a nightingale was saying to a falcon: Why is your state better than mine? You who are ugly in appearance, sour-faced and fearsome, You who are tongueless, mute and tight-lipped — Yet you sit free and intoxicated upon the hands of kings, Making your dwelling with a hundred airs and graces. While I, with all this power of speech and lovely singing And graceful form and fine physique, Have a cage for my dwelling and my bright day is darkest night, And my lot is to endure grief, sorrow, and affliction. The falcon replied: You speak the truth — But the secret of it is perfectly clear: Your way is to speak and not to act, And my habit is to act and not to speak.

See ayat 6 for tafseer.

There is no doubt that the Torah and the Gospel presently in the possession of Jews and Christians are not the original divine books revealed to the great prophets Mūsā (ʿalayhi al‑salām) and ʿĪsā (ʿalayhi al‑salām). Rather, they constitute compilations that were assembled by their disciples or by subsequent followers. A general examination of these texts itself serves as clear evidence of this fact, and even Christians and Jews themselves do not claim otherwise. Nevertheless, it is also undeniable that certain elements of the teachings of Mūsā (ʿalayhi al‑salām) and ʿĪsā (ʿalayhi al‑salām), along with portions of the original revealed scriptures, have been transmitted within the statements of their followers. On this basis, whatever is found in the Old Testament (the Torah and its associated writings) and the New Testament (the Gospel and its related texts) can neither be accepted in its entirety nor rejected wholesale. Rather, these texts represent a composite of the teachings of these two great prophets and the ideas and conceptions of other individuals. In any case, numerous expressions found in the extant texts indicate the advent of a great figure whose characteristics cannot be fully applied except to Islam and its bearer. It is noteworthy that, in addition to such prophecies corresponding to the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم), the term “فارقلیط” appears in three passages of the Gospel of John (Tafsīr‑i ʿArabī Injīl, London, Maṭbaʿ William Watts, 1857). In Persian translations, it has been rendered as “Comforter.” One may refer to the Gospel of John: 1۔ “I will ask the Father, and He will give you another Comforter, that he may abide with you forever.” (Injīl Yūḥannā, chapter 15, verse 26) In the subsequent chapter: 2۔ “And when the Comforter comes, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, he will testify concerning me.” (Injīl Yūḥannā, chapter 16, verse 7) 3۔ “But I tell you the truth, it is expedient for you that I go away; for if I do not go, the Comforter will not come to you; but if I go, I will send him to you.” (Injīl Yūḥannā, chapter 16, verse 7) An important point is that in the Syriac versions of the Gospels, which are derived from the original Greek, the term “پارقلیطا” is used instead of “Comforter,” and in the Greek original the term “پیرکلتوس” appears. According to Greek lexicography, this term signifies “a praiseworthy or highly praised person,” which corresponds to Muḥammad (صلی اللہ علیہ وآلہ وسلم) and Aḥmad (صلی اللہ علیہ وآلہ وسلم). However, when ecclesiastical authorities (Christian clergy) realized that the dissemination of such a translation would severely undermine their constructed doctrines, they replaced “پیرکلتوس” with “پاراکلتوس,” which carries the meaning of “Comforter.” Through this evident alteration, they modified a significant textual indication, although even with this change, a clear glad tidings of a great future advent remains (al‑Furqān fī Tafsīr al‑Qurʾān, vol. 27–28, p. 306). A well‑known Christian priest who later embraced Islam, Fakhr al‑Islām (author of the well‑known work Anīs al‑Aʿlām), also provided explicit testimony regarding the interpretation of “فارقلیطا,” based on the explanation of his teacher, which has been cited in Tafsīr Namooneh (vol. 1, under Sūrah al‑Baqarah, verse 41). This testimony demonstrates that these glad tidings referred to a person named Aḥmad (صلی اللہ علیہ وآلہ وسلم) or Muḥammad (صلی اللہ علیہ وآلہ وسلم). In this context, attention may also be drawn to a translation provided in a major French encyclopedic work: Muḥammad (صلی اللہ علیہ وآلہ وسلم), the founder of Islam, is the Messenger of God and the Seal of the Prophets. The name Muḥammad derives from the root “ḥamd,” meaning praise, and signifies “the highly praised one.” Interestingly, another name, derived from the same root, namely “Aḥmad,” is synonymous in meaning. It is therefore highly plausible that Arab Christians used this term in place of “فارقلیط.” Thus, “Aḥmad,” meaning “the most praised,” constitutes an accurate rendering of “پیرکلتوس,” whereas “پاراکلتوس” represents a later alteration. Muslim scholars have repeatedly emphasized that this term signifies glad tidings of the advent of the Prophet of Islam, a point also explicitly indicated in Sūrah al‑Ṣaff (Dāʾirat al‑Maʿārif, France, vol. 23, p. 4176). In summary, the term “فارقلیطا” does not denote the Holy Spirit or merely a “Comforter,” but rather carries a meaning equivalent to “Aḥmad.”

The expression employed in these verses—where ʿĪsā (ʿalayhi al‑salām) gives bashārah (glad tidings) of the advent of Islam—constitutes a subtle indication of the perfection and culmination of this religion in relation to previous faith traditions. A comparative study of the Qurʾānic verses, along with Islamic beliefs, laws, and ethical and social teachings, in relation to what is contained in the scriptures of the Old and New Testaments (the Torah and the Gospel), clearly demonstrates this distinction and superiority. Although the verse under discussion does not explicitly state whether this glad tidings is contained in the textual form of the Gospel itself, other verses of the Qurʾān affirm that such descriptions are indeed found in earlier scriptures. For example, in Sūrah al‑Aʿrāf it is stated: “الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِي التَّوْرَاةِ وَالإِنجِيلِ...” “Those who follow the Messenger, the unlettered Prophet, whom they find written in what they possess of the Torah and the Gospel…” This and other similar verses indicate that references to the coming of the final Messenger were present within the earlier revealed traditions. Thus, the Qurʾānic presentation establishes continuity between earlier revelations and the mission of Islam, while simultaneously emphasizing that Islam represents their completion and perfection.

There is no doubt that the Torah and the Gospel as they exist today in the possession of Jews and Christians are not the original revealed books sent down upon the great prophets Mūsā (ʿalayhi al‑salām) and ʿĪsā (ʿalayhi al‑salām). Rather, they represent compilations that were assembled by their followers or by subsequent generations. A general examination of these texts itself serves as clear evidence of this fact, and even Jewish and Christian scholars do not claim otherwise. Nevertheless, it is also evident that portions of the teachings of Mūsā (ʿalayhi al‑salām) and ʿĪsā (ʿalayhi al‑salām), as well as elements of the original revealed scriptures, have been transmitted within the statements of their followers. On this basis, the contents of the Old Testament (the Torah and its associated writings) and the New Testament (the Gospel and its related texts) can neither be wholly accepted nor entirely rejected. Rather, these bodies of literature reflect a mixture of the teachings of these two great prophets and the ideas and interpretations of later individuals. In any case, many expressions found in the present texts point toward the advent of a great figure whose characteristics cannot be fully applied except to Islam and its founder. It is noteworthy that, in addition to other prophecies within these texts that correspond to the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم), the term “فارقلیط” appears in three passages in the Gospel of John (Tafsīr of the Arabic Gospel, London edition, William Watts Press, 1857). In Persian translations, it has been rendered as “Comforter.” Referring to the Gospel of John: “I will ask the Father, and He will give you another Comforter who will remain with you forever.” (Gospel of John, chapter 15, verse 26) “And when the Comforter comes, whom I will send to you from the Father, the Spirit of Truth who proceeds from the Father, he will bear witness concerning me.” (Gospel of John, chapter 16, verse 7) “But I tell you the truth: it is to your advantage that I go away; for if I do not go, the Comforter will not come to you, but if I go, I will send him to you.” (Gospel of John, chapter 16, verse 7) An important point is that in the Syriac versions of the Gospels, derived from the original Greek text, the term “پارقلیطا” appears instead of “Comforter,” and in the Greek original the term “پیرکلتوس” is used. According to Greek lexicography, this term denotes “a praiseworthy or highly praised person,” which corresponds in meaning to Muḥammad (صلی اللہ علیہ وآلہ وسلم) and Aḥmad (صلی اللہ علیہ وآلہ وسلم). However, when ecclesiastical authorities realized that such a translation would critically undermine their developed doctrines, they replaced “پیرکلتوس” with “پاراکلتوس,” which carries the meaning of “Comforter.” Through this apparent alteration, they transformed a significant textual indication, although even with this change, traces of a future and momentous advent remain discernible (al‑Furqān fī Tafsīr al‑Qurʾān, vol. 27–28, p. 306). A well‑known Christian scholar who later embraced Islam—Fakhr al‑Islām, author of Anīs al‑Aʿlām—has also provided testimony regarding the interpretation of “فارقلیطا,” based on the explanations of his teacher. This testimony has been cited in Tafsīr Namooneh (vol. 1, under Sūrah al‑Baqarah, verse 41), indicating that these glad tidings referred to a figure named Aḥmad (صلی اللہ علیہ وآلہ وسلم) or Muḥammad (صلی اللہ علیہ وآلہ وسلم). In this context, attention may also be drawn to the interpretation provided in a French encyclopedic work, which explains that Muḥammad (صلی اللہ علیہ وآلہ وسلم), the founder of Islam, is the messenger of God and the final prophet. The name Muḥammad signifies “the highly praised one,” derived from the root ḥamd, meaning praise. Interestingly, another name—Aḥmad—derived from the same root, is synonymous in meaning. It is therefore plausible that Arab Christians employed this term in place of “فارقلیط.” Accordingly, “Aḥmad,” meaning “the most praised,” presents a more appropriate rendering of “پیرکلتوس,” whereas “پاراکلتوس” reflects a later interpretive shift. Muslim scholars have repeatedly noted that this term points to the glad tidings of the advent of the Prophet of Islam, a point also explicitly indicated in Sūrah al‑Ṣaff of the Qurʾān (Encyclopédie, France, vol. 23, p. 4176). In summary, the term “فارقلیطا” does not denote the Holy Spirit or merely a “Comforter,” but rather conveys a meaning equivalent to “Aḥmad.”

A key question arises here: the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم) is widely known by the name Muḥammad, yet in the verse under discussion he is referred to as Aḥmad. How can these two be reconciled? The answer becomes clear upon consideration of the following points: First, historical sources indicate that the Prophet (صلی اللہ علیہ وآلہ وسلم) possessed more than one recognized name from early childhood. He was known both as Muḥammad and Aḥmad; the former name is reported to have been given by his grandfather ʿAbd al‑Muṭṭalib, and the latter by his mother Āminah. These two names were both used among the people who knew him. Second, among those who frequently referred to him as Aḥmad was his uncle Abū Ṭālib. Numerous verses in Dīwān Abī Ṭālib employ this name. For example: “أرادوا قتل أحمد ظلموهم وليس يُقتلهم فيهم زعيمُ” and: “وإن كان أحمد قد جاءهم بحقّ ولم يأتهم بالكذب” These expressions reflect the recognition of the Prophet (صلی اللہ علیہ وآلہ وسلم) under the name Aḥmad by those closest to him prior to the emergence of Islam as a dominant public force. Third, the same usage appears in the poetry of Ḥassān ibn Thābit, the renowned contemporary poet of the Prophet (صلی اللہ علیہ وآلہ وسلم), indicating that the name Aḥmad was not limited to a private or obscure context, but was part of the broader cultural and linguistic environment. Fourth, reports concerning the miʿrāj (ascension) frequently mention that the Prophet (صلی اللہ علیہ وآلہ وسلم) was addressed by the name Aḥmad. For this reason, it became commonly stated in later tradition that his name in the heavens is Aḥmad, while on earth he is known as Muḥammad. Fifth, a narration from Imam Muḥammad al‑Bāqir (علیہ السلام) states that the Prophet (صلی اللہ علیہ وآلہ وسلم) had multiple names, among which five are mentioned explicitly in the Qurʾān: Muḥammad, Aḥmad, ʿAbd Allāh, Yā Sīn, and Nūn. This further confirms that the variation of names is not contradictory, but rather reflects different dimensions of his identity and mission. Sixth, an important historical observation is that when the Prophet (صلی اللہ علیہ وآلہ وسلم) recited the verses of Sūrah al‑Ṣaff mentioning the name Aḥmad, neither the idolaters nor the People of the Book raised any objection that the Gospel mentioned Aḥmad while he was called Muḥammad. This silence, in a context where even minor objections were recorded, strongly indicates that the name Aḥmad was already known and recognized as one of his names. From all of these considerations, it becomes evident that Aḥmad was indeed one of the well‑known and established names of the Prophet of Islam (صلی اللہ علیہ وآلہ وسلم), and that its appearance in the Qurʾān is entirely consistent with historical usage and theological understanding.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

In the preceding verses, it was explained how stubborn and opposing disbelievers, despite the glad tidings given by ʿĪsā (ʿalayhi al‑salām) and despite the strength of the Prophet Muḥammad’s (صلی اللہ علیہ وآلہ وسلم) message—supported by “بیّنات,” clear proofs and miracles—stood in denial and opposition. The verses under discussion now describe their ultimate fate and destiny. It first states: “وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللّٰهِ الْكَذِبَ وَهُوَ يُدْعَى إِلَى الْإِسْلَامِ” “And who is more unjust than one who fabricates a lie against God while he is being called to Islam?” Such a person who labels the Prophet’s call as falsehood, declares his miracles to be sorcery, and rejects his religion as invalid is described as the worst of wrongdoers. This is because he not only blocks his own path to guidance but also obstructs others from reaching the source of divine grace, thereby depriving them of eternal success. The verse concludes: “وَاللّٰهُ لَا يَهْدِی الْقَوْمَ الظَّالِمِینَ” “And God does not guide the wrongdoing people.” Guidance is indeed a divine act, yet it requires receptivity. Divine light is ever-present—“اللّٰهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ”—but those who oppose truth lack the capacity to receive it. Thus, there is no compulsion here; rather, the preconditions for guidance are determined by human readiness. The expression “وَهُوَ يُدْعَى إِلَى الْإِسْلَامِ” emphasizes that the invitation of the Prophet is toward well-being, peace, and salvation in both worlds. To reject such a call is to undermine one’s own felicity. The Qurʾānic phrase “مَنْ أَظْلَمَ” appears multiple times, and although its contexts vary, they all converge upon one reality: the gravest ظلم is to deny divine truth and to prevent others from access to it. The verses then provide a powerful metaphor illustrating the futility of opposing divine truth: “يُرِيدُونَ لِيُطْفِئُوا نُورَ اللّٰهِ بِأَفْوَاهِهِمْ وَاللّٰهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ” “They seek to extinguish the light of God with their mouths, but God will perfect His light, even if the disbelievers dislike it.” Their attempt is likened to one who tries to extinguish the sun with a mere breath. Historically, this reality has been repeatedly confirmed: from mockery and persecution in the early period, to economic boycotts, military conflicts, internal conspiracies, ideological distortions, and political domination in later times. Yet despite all such efforts, the light of Islam has continued to expand. The verse subtly differs from a parallel expression elsewhere in the Qurʾān—“يُرِيدُونَ أَنْ يُطْفِئُوا”—indicating that whether or not they employ means and strategies, they are incapable of extinguishing this light. Finally, the Qurʾān asserts explicitly: “هُوَ الَّذِی أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِینِ الْحَقِّ لِیُظْهِرَهُ عَلَى الدِّینِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ” “He it is who has sent His Messenger with guidance and the religion of truth, that He may cause it to prevail over all religion, even though the polytheists dislike it.” The success and ultimate triumph of Islam are rooted in its inherent nature as “الهدىٰ” and “دین الحق.” Wherever light exists, it manifests itself and dispels darkness. Opposition, no matter how intense, cannot ultimately obstruct it. This verse appears in multiple places in the Qurʾān, emphasizing its importance. At the time of its revelation, Islam had not yet spread widely, yet this confident declaration anticipated its expansion. Historical developments have borne witness to this reality, as Islam spread across vast regions and influenced diverse civilizations. At a deeper level, this promise is understood, in certain interpretive traditions, to reach its fullest manifestation with the future realization of global justice under divine guidance. In conclusion, these verses establish a profound framework: - denial of divine truth is the gravest ظلم, - opposition to guidance is ultimately futile, - divine light cannot be extinguished, - and victory, in its fullest sense, belongs to the truth. They present both a warning to those who resist truth and a reassurance to those who uphold it, affirming that the trajectory of divine guidance is inevitably one of completion and triumph.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

See ayat 13 for tafseer.

As explained at the beginning of this discussion, one of the principal aims of this sūrah is the call to faith (īmān) and striving (jihād). The verses under consideration reinforce these themes through a refined and illustrative metaphor that awakens within the human being a divinely oriented motivation—a motivation that is the essential condition for the supremacy of Islam over all other systems. The passage begins by addressing the believers: “يَا أَيُّهَا الَّذِینَ آمَنُوا هَلْ أَدُلُّکُمْ عَلَىٰ تِجَارَةٍ تُنْجِیکُمْ مِنْ عَذَابٍ أَلِیمٍ” “O you who believe! Shall I guide you to a trade that will save you from a painful punishment?” Although faith and jihād are definite and obligatory duties, they are not presented here in the form of a direct command. Rather, they are introduced as a “trade” (tijārah), expressed in a manner that reflects divine grace and benevolence. Since deliverance from painful punishment is among the most fundamental aspirations of human beings, this rhetorical question effectively draws attention and engages the مخاطب. Without awaiting an explicit response, the verse itself explains this profitable “transaction”: “تُؤْمِنُونَ بِاللّٰهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِی سَبِیلِ اللّٰهِ بِأَمْوَالِکُمْ وَأَنْفُسِکُمْ” “That you believe in God and His Messenger and strive in the path of God with your wealth and your lives.” God, of course, has no need of this “trade”; its benefit pertains entirely to the believers themselves. Thus, the verse concludes: “ذٰلِکُمْ خَیْرٌ لَکُمْ إِنْ کُنْتُمْ تَعْلَمُونَ” “That is better for you, if you only knew.” It is significant that the address is directed to those already described as believers (“الَّذِینَ آمَنُوا”), yet they are again called to faith and striving. This suggests that nominal or superficial belief is insufficient; rather, deep and sincere faith—one that gives rise to sacrifice and struggle—is required. Furthermore, faith in God cannot be separated from faith in the Messenger, just as striving with one’s life cannot be separated from striving with one’s wealth. Both forms of striving are interdependent: material resources enable action in the field, and personal sacrifice completes the effort. Within this metaphor of trade, four essential elements emerge: - The buyer: God - The sellers: the believers - The commodity: their lives and wealth - The price: divine reward The verse then explains the return for this transaction: “یَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَیُدْخِلْکُمْ جَنَّاتٍ تَجْرِی مِنْ تَحْتِهَا الْأَنْهَارُ وَمَسَاکِنَ طَیِّبَةً فِی جَنَّاتِ عَدْنٍ ذٰلِکَ الْفَوْزُ الْعَظِیمُ” “He will forgive your sins and admit you into gardens beneath which rivers flow, and into pure dwellings in Gardens of Eternity; that is the great success.” At the level of reward, forgiveness of sins is mentioned first, as it addresses one of the deepest concerns of human beings. Once forgiveness is secured, the path to eternal felicity is opened. The passage then adds another benefit—one that is especially cherished by believers: “وَأُخْرَى تُحِبُّونَهَا نَصْرٌ مِّنَ اللّٰهِ وَفَتْحٌ قَرِیبٌ” “And another (favor) that you love: help from God and a near victory.” Thus, the “trade” yields both worldly and otherworldly benefits: divine support and victory in this world, and forgiveness and eternal reward in the Hereafter. For this reason, it is described as a truly blessed and profitable exchange, culminating in the statement: “وَبَشِّرِ الْمُؤْمِنِینَ” “And give glad tidings to the believers.” A narration further illustrates this concept. During the pledge of allegiance at al‑ʿAqabah, ʿAbdullāh ibn Rawāḥah asked the Prophet (صلی اللہ علیہ وآلہ وسلم) regarding the terms of the covenant. The Prophet replied that they should not associate anything with God and should defend him as they defend their own lives and wealth. When asked about the return for this commitment, the Prophet said: “Paradise.” ʿAbdullāh responded: “رَبِحَ الْبَیْعُ، لا نَقِیلُ وَلا نَسْتَقِیلُ” “This is indeed a profitable transaction; we will neither withdraw from it nor seek to annul it.” This exchange encapsulates the spirit of the verse: the path of faith and striving is presented as a conscious, voluntary “transaction” whose outcome is certain success, combining divine forgiveness, eternal bliss, and worldly victory under the promise of God.

In these verses, the promise of victory (fatḥ) has been fulfilled for the Muslims both in intellectual and spiritual domains as well as on the battlefield on numerous occasions. However, regarding the phrase “فَتْحٌ قَرِيبٌ” (a near victory), exegetes have presented several interpretations. Many commentators have understood it to refer specifically to the conquest of Makkah (Fatḥ Makkah). Others have interpreted it as the victories over the lands of Persia and Rome, while some have taken it more broadly to include all the conquests that were granted to the Muslims within a relatively short period following their faith and striving in the path of God. Since the addressees of these verses are not limited to the Companions and supporters (anṣār) of the Prophet (صلی اللہ علیہ وآلہ وسلم), but extend to all believers throughout history, the expression “نَصْرٌ مِّنَ اللّٰهِ وَفَتْحٌ قَرِيبٌ” carries a wide and comprehensive meaning. It serves as a general glad tiding for all believers in every age. Nevertheless, at the time of revelation, its most evident and immediate realization was the conquest of Makkah, which stood as a clear and concrete manifestation of divine support and victory.

Among the blessings of Paradise, special reference is made here to pure and excellent dwellings situated within everlasting and eternal gardens. This emphasis is due to the fact that one of the fundamental conditions for human comfort and ease is the question of dwelling—particularly a dwelling that is pure and free from all forms of external and internal impurity, in which a person may reside with tranquility and ease. Rāghib al‑Iṣfahānī, in Mufradāt, states that the term “ṭayyib” fundamentally denotes something that provides delight both to the outward and inward faculties. This is a comprehensive meaning that encompasses all the appropriate conditions of an ideal abode. It is noteworthy that the Qurʾān identifies three elements as sources of rest and آرام: 1۔ The darkness of the night: “وَجَعَلَ اللَّيْلَ سَكَنًا” (al‑Anʿām, 96) 2۔ Housing as a place of dwelling:“وَاللّٰهُ جَعَلَ لَكُمْ مِنْ بُيُوتِكُمْ سَكَنًا” (al‑Naḥl, 80) 3۔ Loving spouses:“وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا” (al‑Rūm, 21)

In Nahj al‑Balāghah, it is reported that Imām ʿAlī (ʿalayhi al‑salām) once addressed a person who constantly disparaged the world while outwardly displaying excessive piety. He said: “You are mistaken; the world is, for those who are aware and discerning, a great asset.” He then elaborated on the nature of the world, stating one of its essential descriptions: “الدنیا متجر اولیاء اللہ” “The world is a marketplace for the friends of God.” (Nahj al‑Balāghah, short saying 131, with abridgment). Accordingly, if in another context the world is described as “مزرعة الآخرة” (the cultivation field of the Hereafter), here it is portrayed as a marketplace in which a person possesses capital granted by God and sells it back to Him at the highest possible price, thereby exchanging trivial and transient goods for the greatest and most enduring reward. In principle, the metaphor of trade—particularly one that is uniquely profitable—serves to activate the most fundamental human motivations: the pursuit of benefit and the avoidance of loss. This divine “trade” is not only profitable but also protects one from “عذاب أليم,” thus combining the attainment of gain with the removal of harm. A parallel concept appears in Sūrah al‑Tawbah (111): “إِنَّ اللّٰهَ اشْتَرٰی مِنَ الْمُؤْمِنِینَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ” “Indeed, God has purchased from the believers their lives and their wealth, in exchange for Paradise.” Thus, the worldly life, when properly understood, becomes the arena of a purposeful and transformative exchange, wherein human effort, intention, and sacrifice are directed toward attaining eternal felicity. (For further elaboration, see Tafsīr Namooneh, vol. 4, under Sūrah al‑Tawbah, verse 111).

In the concluding verse of Sūrah al‑Ṣaff, the command of jihād is emphasized once again, which constitutes the central theme of the sūrah. However, here it is expressed in a distinct manner, highlighting a concept even more significant than the rewards of Paradise itself. It states: “يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا أَنْصَارَ اللّٰهِ” “O you who believe! Become helpers of God.” Thus, believers are called to become the supporters of God—He who is the source of all power and authority, whose might is boundless and invincible. It is remarkable that God calls upon His servants for assistance, for in reality this means aiding His Messenger and His religion. Within this formulation lies a profound expression of divine grace and honor, as it elevates human participation in the divine mission. The verse then refers to a historical example in order to demonstrate that this path has always been traversed: “كَمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنْصَارِي إِلَى اللّٰهِ” “As ʿĪsā ibn Maryam said to the disciples: who are my helpers toward God?” The disciples responded with pride and conviction: “قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللّٰهِ” “The disciples said: we are the helpers of God.” They rose to support the cause of divine truth, and among the Children of Israel, one group believed and joined them, while another group disbelieved: “فَآمَنَتْ طَائِفَةٌ مِّنۢ بَنِی إِسْرَائِیلَ وَ كَفَرَتْ طَائِفَةٌ” At this point, divine assistance came to the aid of the believers: “فَأَیَّدْنَا الَّذِینَ آمَنُوا عَلَىٰ عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِینَ” “So We supported those who believed against their enemies, and they became dominant.” The verse therefore establishes a universal principle: whoever stands in support of the truth and aids the divine mission will ultimately attain victory through divine assistance. Just as the followers of ʿĪsā prevailed, so too will the followers of Muḥammad (صلی اللہ علیہ وآلہ وسلم) achieve success when they act as true supporters of God. This principle is not limited to the Companions of the Prophet alone; rather, it applies to every age. Whenever the supporters of truth stand firmly against the forces of falsehood, they become, in essence, the helpers of God, and ultimate success will be granted to them. Thus, the verse combines a theological affirmation and a practical directive: it calls believers to active commitment, frames this commitment as a participation in divine purpose, and assures them that fidelity to this path leads to triumph in both this world and the Hereafter.

In the Qurʾān, the disciples (ḥawāriyyūn) of ʿĪsā (ʿalayhi al‑salām) are mentioned on five occasions, two of which occur in this sūrah itself. This expression refers to the twelve specially chosen companions of Jesus, whose names are recorded in the current Gospels (Matthew and Luke, chapter 6), as has been noted previously. The term derives from the root ḥawr, meaning purification and whitening. It was applied to them because of their purity of heart and clarity of spirit, and because they strove to purify both themselves and others. According to certain traditions, ʿĪsā (ʿalayhi al‑salām) appointed each of them as his representative and sent them to various regions of the world. They were sincere, self‑sacrificing, striving, and actively engaged individuals, deeply devoted in their love for him. However, in Christian traditions it is reported that one of them—namely Judas Iscariot—ultimately betrayed Jesus and was consequently rejected. Additional explanations regarding this subject have already been presented in the commentary on Sūrah Āl ʿImrān (Tafsīr Namooneh, vol. 2, under verse 52 of Sūrah Āl ʿImrān). In one narration, it is reported that when the Prophet Muḥammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) met the people of Madinah at al‑ʿAqabah who had come to pledge allegiance, he instructed them: “Select twelve individuals from among yourselves and present them to me so that they may act as representatives of their people, just as the disciples were in relation to ʿĪsā ibn Maryam.” (al‑Durr al‑Manthūr, vol. 6, p. 214). This also reflects the high status of those selected individuals. O God, grant us the opportunity to participate in this blessed transaction which You have prepared for Your chosen servants, so that we too may benefit from its immense blessings. O Lord, disunity and fragmentation have weakened the ranks of the Muslims against their enemies; grant them such awareness and awakening that Muslims throughout the world may stand firm like a “بنیان مرصوص” (a solid, fortified structure) against their adversaries. O Lord, Your religion can never remain without supporters and helpers; grant us the honor of being counted among the assistants of Islam. Āmīn, O Lord of the worlds.