Al-Haqqah

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

See ayat 8 for tafseer.

Surah al‑Ḥāqqah opens with a new presentation of the subject of the Resurrection, stating: الْحَاقَّةُ “The inevitable Reality.” مَا الْحَاقَّةُ “What is the inevitable Reality?” وَمَا أَدْرَاكَ مَا الْحَاقَّةُ “And what will make you know what the inevitable Reality is?” Almost all exegetes have interpreted “الْحَاقَّةُ” as referring to the Day of Resurrection, for it is a reality that will certainly and inevitably occur, similar to the expression “الواقعة” used in Surah al‑Wāqiʿah. Such repetition serves to emphasize its certainty and immense gravity. The expression “مَا الْحَاقَّةُ” conveys the عظمت of that Day, akin to an emphatic rhetorical formulation in ordinary language used to magnify something beyond description. Likewise, “وَمَا أَدْرَاكَ مَا الْحَاقَّةُ” further intensifies this emphasis, indicating that even the Prophet is addressed in a manner that underscores the incomprehensibility of the realities of that Day. Just as a fetus cannot fully comprehend the conditions of the external world, humans—confined to the present world—cannot fully grasp the nature of the Hereafter. A less common interpretation suggests that “الْحَاقَّةُ” may refer to sudden worldly punishments that befall rebellious communities. This meaning is linguistically connected to the root “حاق,” as in the phrase “وحاق بآل فرعون سوء العذاب.” However, the dominant interpretation remains that it refers to the Day of Judgment. The discourse then moves to the fate of earlier communities that denied divine punishment: كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ “Thamūd and ʿĀd denied the overwhelming calamity.” فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ “As for Thamūd, they were destroyed by a tyrannical punishment.” The people of Thamūd, who lived in a mountainous region between Ḥijāz and Syria, rejected the message of Ṣāliḥ (peace be upon him) and demanded the promised punishment. They were destroyed by a devastating force described in various verses as “رجفة,” “صاعقة,” and “صيحة”—all of which, though expressed differently, refer to a unified reality: a violent, overwhelming calamity accompanied by sound, shock, and destruction. The passage then turns to the fate of the people of ʿĀd: وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ “And as for ʿĀd, they were destroyed by a furious, violent wind.” The word “صَرْصَرٍ” has been interpreted as a freezing, intensely noisy, or destructive wind, while “عَاتِيَةٍ” denotes its overpowering and forceful nature. The description continues: سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا “He subjected it against them for seven nights and eight days continuously.” The term “حُسُومًا” indicates the complete eradication of their آثار, implying that the storm did not merely strike but utterly annihilated their existence and civilization. As a result, the Qur’an states: فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ “You would see them lying fallen, as though they were hollow trunks of palm trees.” This striking imagery captures several dimensions simultaneously: their great physical stature, their uprooting, and their inner emptiness in the face of divine punishment. They became like lifeless, hollow forms, easily carried and scattered by the storm. The passage concludes: فَهَلْ تَرَى لَهُم مِّن بَاقِيَةٍ “Do you see any remnant of them?” The answer is clearly negative: not only did they perish, but even their آثار and traces vanished. Neither their mighty structures nor their flourishing lands remained. Thus, these verses illustrate, through historical examples, the certainty of divine justice and the consequences of denial—connecting the concept of “الْحَاقَّةُ” both to the ultimate reality of the Hereafter and to manifestations of divine retribution in worldly history.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

After presenting aspects of the histories of the peoples of ʿĀd and Thamūd, the text turns to other communities—such as the people of Nūḥ and the people of Lūṭ—in order to offer further lessons of admonition for those with awareness. It states: وَجَاءَ فِرْعَوْنُ وَمَن قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ “And Pharaoh, and those before him, and the overturned cities (the people of Lūṭ) committed grave sin.” The term “الخاطئة” denotes error or sin (in a substantive sense), and here it refers to shirk, disbelief, ظلم, and various forms of transgression. “المؤتفكات,” the plural of “مؤتفكة,” derives from the root meaning overturning and refers here to the cities of the people of Lūṭ, which were turned upside down by a severe catastrophe. “ومن قبله” refers to earlier communities such as the people of Shuʿayb and Nimrod. The passage continues: فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً “They disobeyed the messenger of their Lord, so He seized them with an overpowering seizure.” The people of Pharaoh opposed Mūsā and Hārūn, the inhabitants of Sodom opposed Lūṭ, and other communities similarly rejected their messengers. Each group was subjected to a form of punishment appropriate to its condition: the people of Pharaoh were drowned in the Nile—the very source of their prosperity—while the people of Lūṭ were destroyed by a devastating upheaval followed by a storm of stones. The term “رابية,” from the root “ربا,” indicates an intense and overwhelming punishment. The narrative then briefly alludes to the fate of the people of Nūḥ: إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ “When the water overflowed, We carried you in the vessel.” This refers to the great flood, when torrential rain descended from the sky and springs burst forth from the earth, merging into a vast deluge that submerged all things. Gardens, fields, and dwellings of that rebellious people were destroyed, and only those believers who boarded the Ark with Nūḥ were saved. The expression “حملناكم” (We carried you) alludes metaphorically to their forefathers, indicating that the survival of earlier generations ensured the continuation of humanity. The purpose of recounting these events is then explained: لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً “So that We may make it a reminder for you,” وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ “and that an attentive ear may retain it.” The term “تعيها,” from the root “وعي,” signifies preserving something within the mind or heart. Thus, the “ear that retains” is one that hears, reflects, and internalizes what is heard, transforming it into guidance for life. The intention of these narratives is not retribution but instruction—guiding humanity toward formation, refinement, and the path of perfection. While some hear and immediately forget, others contemplate deeply and preserve these lessons, allowing them to illuminate their path.

In many well‑known Islamic works—whether in tafsīr or ḥadīth—it is reported that when the Prophet (ṣallallāhu ʿalayhi wa ālihi wa sallam) heard the verse: وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ he said: “سألت ربی ان یجعلھا اذن علی” “I asked my Lord to make it among the ears of ʿAlī.” Thereafter, Imām ʿAlī (peace be upon him) would say: “ما سمعت من رسول اللہؐ شیئاً قط فنسیتہ الا و حفظتہ” “I have never heard anything from the Messenger of God that I forgot; rather, I retained it all.” This report is mentioned in numerous sources, including Tafsīr al‑Qurṭubī, Majmaʿ al‑Bayān, Rūḥ al‑Bayān, Rūḥ al‑Maʿānī, Tafsīr Abū al‑Futūḥ al‑Rāzī, al‑Mīzān, and also in Manāqib Ibn al‑Maghāzilī al‑Shāfiʿī. In Ghayat al‑Marām, sixteen traditions on this subject are narrated through both Shiʿi and Sunni chains, and Muḥaddith al‑Baḥrānī in Tafsīr al‑Burhān, نقلًا from Muḥammad ibn ʿAbbās, reports that approximately thirty traditions have been transmitted through both general and specific chains concerning this matter. Thus, this constitutes one of the distinguished virtues of the great Islamic leader, Imām ʿAlī (peace be upon him), that he was the repository of the Prophet’s knowledge and the inheritor of all the teachings and sciences of the Messenger of God. For this reason, after the Prophet, in the difficulties that confronted the Islamic community, both supporters and opponents would turn to him for solutions, and seek guidance from him; these incidents are recorded in detail in the books of history.

The expressions used in the above verses are highly noteworthy. In the case of the punishment of the people of Thamūd, the term “الطاغیة” is employed; for the people of ʿĀd, “عاتیة”; for the people of Pharaoh and the people of Lūṭ, “رابیة”; and for the people of Nūḥ, the expression “طغى الماء” is used. In all of these expressions, the concept of excess, تجاوز, and rebellion (ṭughyān) is embedded. In this way, the punishments of these rebellious communities are portrayed as manifestations of the very elements of life—such as water, wind, earth, and fire—becoming overwhelming and turbulent. These expressions emphasize a fundamental reality: the punishments of this world and the Hereafter are, in fact, the embodiment and reflection of human actions themselves. It is the conduct of human beings that ultimately returns to them in this manifested form.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

Continuing the opening passages of this surah—which address the subject of the Resurrection—the verses under discussion present further details of the events of this عظیم Day, employing striking and powerful expressions that acquaint the human mind with the عظمت of what will occur. It first states: فَإِذَا نُفِخَ فِي الصُّورِ نَفْخَةٌ وَاحِدَةٌ “Then when the trumpet will be blown with a single blast.” As indicated earlier, the Qur’an conveys that at the end of this world and the commencement of the next, there will occur a sudden and عظیم sound, referred to as نفخۂ صور. The expression is drawn from the familiar practice—past and present—of using a horn or trumpet to assemble or dismiss armies: one blast signals rest and dispersal, and another summons all to gather and stand ready. In this analogy, the Qur’an emphasizes that for God, bringing this world to an end and initiating another is as effortless as a single command—one “blast”—by which all beings perish, and with another, all rise again for reckoning. These “blasts” are generally understood as two: the blast of death and the blast of renewed life. Although there is اختلاف among exegetes regarding whether the present verse refers to the first or the second, the overall context suggests a closer association with the first—namely, the termination of the present world. The verse continues: وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً “And the earth and the mountains will be lifted up and crushed with a single crushing.” The term “دكّ” signifies forceful crushing and leveling. Here it conveys the idea that the mountains and uneven terrains will collide and be pulverized instantaneously, becoming flattened and reduced to fragments. Then it is said: فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ “On that Day, the great Event will occur.” The disruption extends beyond the earth: وَانشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ “And the sky will be split, and on that Day it will be fragile.” Even the عظیم heavenly bodies will not remain intact; despite their apparent strength, they will fracture and lose their firmness. Elsewhere, this transformation is described as the sky becoming like molten oil: فَإِذَا انشَقَّتِ السَّمَاءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ Thus, the present cosmos will collapse and give way to a new and more perfect order of existence. The verse proceeds: وَالْمَلَكُ عَلَى أَرْجَائِهَا “And the angels will be stationed at its edges.” The angels will be positioned around the heavens, as attendants awaiting command, prepared to carry out divine decrees. Then it adds: وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ “And eight will bear the Throne of your Lord above them on that Day.” The “Throne” (عرش) is not to be understood as a physical seat, but rather as a symbol of divine sovereignty over the entirety of existence. The “bearers of the Throne” are those entrusted with the execution of divine governance. While the verse mentions “eight,” it does not specify whether this refers to eight angels or eight groups. Traditions indicate that their number will be increased on that Day. Some narrations further suggest that among these bearers are chosen figures from among the earliest and later representatives of divine guidance, though such descriptions point toward symbolic representations of rank and proximity rather than literal physical carrying. In any case, this highlights the عظمت and expansiveness of the concept of عرش and the hierarchical system underlying divine governance. It must be noted that the details of these realities cannot be fully grasped within the limitations of human understanding in this world. What is presented is but a distant reflection or outline, sufficient to awaken awareness; the full reality will only become clear upon experiencing that realm. Finally, it is important to recognize that the scenes described here pertain to the broader sequence of events of the Resurrection, particularly in relation to the second blast—when life is restored—though the verse itself does not explicitly mention it. The context, however, indicates the continuity of these events within that grand unfolding of the Hereafter.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

See ayat 24 for tafseer.

Continuing the interpretation of the previous verses, it has been explained that the “نفخِ صور” will occur twice: the first blast will bring all living beings to death and the system of life will collapse, while the second blast will inaugurate a new world and a new order, in which human beings and angels will attain a renewed life. As previously noted, the beginning of these verses pertains to the first blast and their conclusion to the second. Proceeding with this theme, the verses under discussion state: يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَى مِنكُمْ خَافِيَةٌ “On that Day you will all be presented before God, and none of your deeds will remain hidden.” The term “تُعْرَضُونَ” derives from “عرض” and signifies being presented or displayed, whether it pertains to goods in a transaction or to any other matter. Although human beings and all things are always under divine knowledge, this reality will be manifested with the utmost clarity on the Day of Resurrection. Just as divine sovereignty is constant, it will be most evident and manifest on that Day. The phrase “لَا تَخْفَى مِنكُمْ خَافِيَةٌ” may indicate that all hidden matters will be transformed into manifest realities. As the Qur’an states: يَوْمَ تُبْلَى السَّرَائِرُ “A Day when all inner secrets will be exposed.” Not only outward actions, but also inner states—intentions, emotions, ethical dispositions—will become fully apparent. This represents a عظیم event, one that for sinners will be a day of immense disgrace and for believers a day of unparalleled honor. On that Day, human beings will stand exposed in terms of both their deeds and their inner realities. Nothing within the human being will remain concealed. Following this, the text describes the state of the righteous: فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَؤُوا كِتَابِيَهْ “But as for the one who is given his record in his right hand, he will exclaim: ‘Come, read my record!’” The expression “هَاؤُم” signifies “take it” or “here it is.” Such a person, overwhelmed with joy, calls others to witness his record, his entire being filled with gratitude for divine guidance and blessing. He then summarizes his greatest achievement: إِنِّي ظَنَنتُ أَنِّي مُلَاقٍ حِسَابِيَهْ “I was certain that I would meet my reckoning.” Here, “ظن” conveys the meaning of certainty. The individual acknowledges that his success stems from his belief in accountability. Indeed, belief in reckoning instills a روح of responsibility, تقوٰی, and moral consciousness, forming one of the most decisive عوامل in human ethical development. The verses then describe his reward: فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ “He will be in a pleasing life.” Although contentment is ordinarily a quality of the one who lives, here it is attributed to life itself for emphasis, indicating a state entirely suffused with satisfaction and joy. Further clarification is given: فِي جَنَّةٍ عَالِيَةٍ “In an elevated Garden,” a Garden so lofty and sublime that it transcends human imagination. قُطُوفُهَا دَانِيَةٌ “Its fruits will be close at hand.” There will be no hardship in obtaining its blessings; all provisions will be readily accessible. Finally, the divine خطاب to these inhabitants of Paradise is expressed: كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ “Eat and drink in satisfaction for what you sent forth in the past days.” These blessings are not without basis; they are the recompense of deeds performed in the worldly life. Although those deeds may have appeared limited, when encompassed by divine فضل and رحمت, they result in such عظیم rewards and outcomes.

In a narration from Imām al‑Ṣādiq (peace be upon him), it is stated: “حملة العرش، والعرش العلم، ثمانیة اربعة منا، و اربعة ممن شاء اللہ” “The bearers of the Throne, and the ‘Throne’ refers to knowledge of God; they are eight—four from among us and four from among those whom God has willed.” (Nur al‑Thaqalayn, vol. 5, p. 406, hadith 28). In another narration from Amīr al‑Muʾminīn ʿAlī (peace be upon him): “فالذین یحملون العرش، ھم العلماء الذین حملھم اللہ علمہ” “The bearers of the Throne are the scholars to whom God has entrusted His knowledge.” (Nur al‑Thaqalayn, vol. 5, p. 406, hadith 26). In another narration from Imām ʿAlī ibn Mūsā al‑Riḍā (peace be upon him): “العرش لیس ھو اللہ والعرش اسم علم و قدرة” “The Throne is not God; rather, it is a designation for His knowledge and power.” (Nur al‑Thaqalayn, vol. 5, p. 405, hadith 27). From these narrations, it becomes evident that in addition to the interpretation previously mentioned, there exists another understanding of the ‘Throne’ (ʿarsh), namely that it represents the divine attributes such as knowledge and power. Accordingly, the bearers of the divine Throne are those who bear and uphold divine knowledge. Therefore, the greater the knowledge possessed by either human beings or angels, the greater their share in bearing this عظیم Throne. In this manner, it becomes even clearer that the ‘Throne’ does not signify a physical seat resembling an earthly throne; rather, when the term is used in relation to God, it carries various metaphorical and allusive meanings.

In several narrations it has been reported that the verse فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ refers specifically to ʿAlī (peace be upon him), or to ʿAlī (peace be upon him) together with his followers (Tafsir al‑Mizan, vol. 20, p. 66). In reality, such statements belong to the category of identifying clear and prominent instances (bayan al‑masadiq al‑wāḍiḥah), and they do not confine or restrict the general meaning of the verse.

It may be asked whether the believers described in the above verses—who will proclaim, “Come, read my record”—will have no sins recorded in their books of deeds. The answer to this question can be derived from certain traditions. Among them is a narration from the Messenger of God (ṣallallāhu ʿalayhi wa ālihi wa sallam), in which it is stated: “God will first cause His servant to acknowledge his sins on the Day of Resurrection. Then He will say: ‘I concealed these sins for you in the world, and today I forgive them.’ Thereafter, He will place only the record of his good deeds in his right hand.” (Fi Zilal al‑Qurʾan, vol. 8, p. 256). It has also been said that on that Day God will transform the evil deeds of the believers into good deeds; thus, their entire record will contain no deficiency or negative element.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

Continuing from the previous verses, which discussed Aṣḥāb al‑Yamīn (those who will receive their record in the right hand) and the believers who will proudly call others on the Day of Resurrection to read their records and then proceed to eternal Paradise, the verses under consideration present their exact opposite—Aṣḥāb al‑Shimāl—thereby offering a complete comparative portrayal of the two groups. It first states: وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ “But as for the one who is given his record in his left hand, he will say: ‘Would that I had not been given my record!’” He further laments: وَلَمْ أَدْرِ مَا حِسَابِيَهْ “And would that I had never known what my account was!” Despair overtakes him to such an extent that he declares: يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ “Would that it had been the end!” that is, he wishes for a death that would have terminated his existence altogether and spared him this moment of overwhelming regret and humiliation. Indeed, in that عظیم court—this Yawm al‑Burūz and Yawm al‑Ẓuhūr—when all his evil deeds stand openly before him, his cry of anguish will rise. His sighs will be filled with deep regret and burning sorrow, and he will long for complete severance from his past, wishing for annihilation as a means of escape from disgrace. As stated elsewhere: وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا “The disbeliever will say: ‘Would that I were dust.’” Some have interpreted “الْقَاضِيَةَ” as referring to the first death, meaning that he wishes he had never been brought back to life after dying in the world. In worldly life, death was the most unwelcome reality to him, yet on that Day he will yearn for it as a release. However, the primary interpretation remains that he desires complete cessation of existence. The verse continues: مَا أَغْنَى عَنِّي مَالِيَهْ “My wealth has not availed me.” هَلَكَ عَنِّي سُلْطَانِيَهْ “My authority has vanished from me.” Thus, neither his wealth nor his power proves of any benefit. He appears empty‑handed, overcome with humiliation and despair before the Divine Court. All causes of salvation are cut off; his strength and influence have perished, and no hope remains. Some interpreters have understood “سُلْطَانِيَهْ” as referring to proof or argument—meaning that he possesses no justification by which he might defend himself before God. Others have interpreted it as authority and power in a broader sense, including one’s control over self and life. However, given that many of those destined for punishment possessed worldly influence and authority, the interpretation of political or social power remains particularly appropriate.

Many instructive incidents have been narrated in connection with the above verses, all of which serve as reinforcement of their message and as lessons for those who placed reliance upon wealth, status, and position, becoming entirely absorbed in غرور، غفلت, and sin. Among them are the following: First: It is reported in Safinat al‑Bihar, نقلًا from Kitab al‑Nasaiḥ, that when Harun al‑Rashid fell gravely ill in Khurasan, he ordered that a physician be summoned from Tus. He then instructed that his urine be presented to the physician alongside that of several other patients and some healthy individuals, without identifying which was his. The physician examined the samples one by one until he reached that of Harun al‑Rashid. Without knowing its owner, he remarked: “Inform the person to whom this belongs to prepare his will, for his strength has diminished and his foundations have weakened.” Upon hearing this, Harun al‑Rashid became despondent and recited: “ان الطبیب بطبہ و دوائہ لا یستطیع دفاع نحب قد أتی ماللطبیب یموت بالداء الذی قد کان یبرء مثلہ فیما مضی” “The physician, through his medicine and skill, cannot repel the death that has arrived. If he could, why would he himself die of the very illness he once cured?” Shortly thereafter, he was informed that reports of his death had already spread. In an attempt to dispel this rumor, he ordered that a mount be brought and that he be placed upon it. However, the animal suddenly faltered. Realizing the truth of the matter, he said: “Take me down, for what they are saying is true.” He then ordered that several shrouds be brought, selected one, and instructed that his grave be prepared nearby. Looking toward it, he recited the verse: مَا أَغْنَى عَنِّي مَالِيَهْ هَلَكَ عَنِّي سُلْطَانِيَهْ “My wealth has not availed me; my authority has perished from me,” and shortly thereafter passed away (Safinat al‑Bihar, vol. 1, p. 523, entry “Rashid”). Second: In the same work, نقلًا from Shaykh Bahaʾi, it is narrated that a man named Tawbah, who was accustomed to taking account of himself, once calculated the days of his life and found them to be 21,500. He then said: “Woe to me! If I have committed even one sin per day, that amounts to more than twenty‑one thousand sins. How shall I meet God with such a burden?” At that moment, he cried aloud, fell to the ground, and died (Safinat al‑Bihar, vol. 1, p. 488, entry “Dhanb”). Third: In Thaʿalabi’s Yatimat al‑Dahr, it is reported that when the ruler ʿAḍud al‑Dawlah approached his death, nothing was heard from him except his repeated recitation of the verse: مَا أَغْنَى عَنِّي مَالِيَهْ هَلَكَ عَنِّي سُلْطَانِيَهْ “My wealth has not benefited me, and my dominion has been destroyed.” These accounts collectively illustrate that reliance on wealth, power, and worldly position ultimately proves futile, and they serve as a powerful practical confirmation of the message conveyed in the Qur’anic verses.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

Continuing the previous verses—which discussed Aṣḥāb al‑Shimāl, those whose record will be given in their left hand, and who will cry out in despair and wish for death—the verses under consideration describe a portion of their punishment. It states: خُذُوهُ فَغُلُّوهُ “Seize him, and shackle him.” The term “غلّ” refers to a chain by which the hands and feet of a criminal are sometimes bound together with the neck, causing intense suffering. Then it is said: ثُمَّ الْجَحِيمَ صَلُّوهُ “Then cast him into the blazing Fire.” Thereafter: ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ “Then fasten him in a chain whose length is seventy cubits.” The word “سلسلة” denotes a chain, derived from the root indicating continuity and movement, as its links are joined together and in motion. The expression “seventy cubits” may signify a large measure, as seventy is commonly used to indicate multiplicity, though it may also be intended literally. In any case, such a chain will envelop the criminal completely, from head to foot. Some exegetes suggest that these long chains may bind groups rather than individuals, though the context of the preceding verses also supports the interpretation of individual punishment. The particle “ثم” indicates that after being cast into Hell, they will be subjected to this additional punishment, though it is also possible that it reflects a sequence in description rather than strict chronological order. The verses then explain the cause of this severe punishment: إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ “Indeed, he did not believe in Allah, the Most Great,” وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ “and he did not encourage the feeding of the poor.” Thus, his relationship with the Creator was severed through disbelief, and his relationship with creation was severed through neglect and indifference. These two failures summarize the essence of his wrongdoing. It is noteworthy that the verse does not merely state that he himself did not feed the needy, but that he did not even encourage others to do so. This indicates: - that individual charity alone is insufficient; it must be promoted collectively, - that even those unable to give materially can still encourage الخير, - and that the miserly nature often extends to discouraging generosity in others. The consequence is then described: فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ “So today he has no close friend here,” وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ “nor any food except from غسلين.” “غسلين” is commonly interpreted as the foul discharge—pus and blood—of the inhabitants of Hell. This reflects a precise correspondence between عمل and جزاء: since he withheld sustenance from the needy in the world, he is now deprived of any wholesome nourishment. The verse concludes: لاَّ يَأْكُلُهُ إِلَّا الْخَاطِئُونَ “None will consume it except the sinners.” The term “الخاطئون” refers to those who knowingly and deliberately engaged in error—those who consciously persisted in disbelief, oppression, and miserliness. Thus, the passage presents a vivid and structured depiction of punishment, rooted in two fundamental failures: denial of حق and neglect of human responsibility.

In a narration it is reported that Ṣaʿṣaʿah ibn Ṣawḥān—one of the companions of Imām ʿAlī (peace be upon him)—said that an Arab came to the presence of Imām ʿAlī (peace be upon him) and asked about the verse: لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ He recited it incorrectly as “خاطون” (meaning “those who take steps”) instead of “الخاطِئُونَ” (meaning “sinners”), and said: since all people take steps, does this mean that God will give this food to everyone? The Imām smiled and said: “O Arab, the correct recitation of this verse is لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ.” The man replied: “O Amīr al‑Muʾminīn, you have spoken the truth. God would never entrust one who is without sin to punishment.” Afterward, Imām ʿAlī (peace be upon him) turned to Abū al‑Aswad—who was a man of learning—and said: “At present, people unfamiliar with the Arabic language have entered Islam. Do something by which they can correct their language.” Following this instruction, Abū al‑Aswad introduced diacritical marks (zabar, zer, pesh) upon the words of the Qur’an.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

See ayat 43 for tafseer.

Continuing the previous discussions—which addressed the Resurrection and the ultimate fate of believers and disbelievers—these verses present a clear and eloquent discourse on the Qur’an and Prophethood, so that the subjects of nubuwwah and maʿād may complement one another. It first states: فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ “And I swear by that which you see,” وَمَا لَا تُبْصِرُونَ “and by that which you do not see.” It is widely accepted that the particle “لا” in such contexts is additional for emphasis. Some, however, have interpreted it as negation, meaning “I do not swear,” arguing that such an oath is unnecessary and that oaths should be made only in the name of God. This interpretation is weak, and the more appropriate understanding is the former, since the Qur’an contains numerous oaths both by God and by created things. The expression مَا تُبْصِرُونَ وَمَا لَا تُبْصِرُونَ is comprehensive, encompassing all visible and invisible realities—in other words, the entirety of the realms of shuhūd (the seen) and ghayb (the unseen). Other interpretations have been suggested: that it refers respectively to creation and the Creator, or to outward and inward blessings, or to humans and angels, or to bodies and souls, or to this world and the Hereafter. However, the breadth of the expression prevents its restriction to any single one of these meanings. The inclusion of God within this formulation appears unlikely, as it would conflate the Creator with creation, particularly under the term “ما,” which is generally used for non‑rational entities. This expression also indicates that what human beings do not perceive far exceeds what they perceive. Modern knowledge has demonstrated that sensory perception encompasses only a narrow domain of existence. Countless realities—whether colors, sounds, tastes, or waves—lie beyond the reach of the senses. The stars visible to the naked eye number only a few thousand, whereas unseen stars number in the billions. Audible sound waves form only a limited range, while innumerable others lie beyond human hearing. The visible spectrum consists of a few colors, yet countless others remain imperceptible. Similarly, microscopic organisms, invisible to the eye, exist in immense abundance. Thus, restricting understanding to sensory perception represents a grave limitation. The verse then states the conclusion of this عظیم oath: إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ “Indeed, this is the speech of a noble Messenger.” Here, “Messenger” clearly refers to the Prophet of Islam (ṣallallāhu ʿalayhi wa ālihi wa sallam), not to Jibrīl, as subsequent verses clarify. The attribution of speech to the Messenger does not negate its divine origin; rather, it emphasizes that the Prophet conveys the divine message. What a messenger expresses is fundamentally the message of the one who sent him, even though it is articulated through the messenger’s tongue. The verses then negate false allegations: وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلًا مَّا تُؤْمِنُونَ “It is not the speech of a poet; little is it that you believe,” وَلَا بِقَوْلِ كَاهِنٍ قَلِيلًا مَّا تَذَكَّرُونَ “nor is it the speech of a soothsayer; little is it that you remember.” These statements reject the accusations made by opponents, who sometimes described the Prophet as a poet and at other times as a soothsayer. Soothsayers were known for claiming access to unseen matters through association with jinn and presenting their statements in rhythmic or rhymed prose. Since the Qur’an contains both references to unseen realities and a distinctive literary form, they attributed such characteristics to the Prophet. However, the difference between the Qur’an and such expressions is profound. Poetry is typically the product of imagination and emotional expression, often marked by inconsistency and exaggeration, whereas the Qur’an—despite its beauty and harmony—is fundamentally rooted in rational argument, coherence, and truth. Similarly, while it contains references to unseen matters, these are accurate and consistent, unlike the conjectural statements of soothsayers. The concluding verse states: تَنْزِيلٌ مِّن رَّبِّ الْعَالَمِينَ “It is a revelation from the Lord of the worlds.” Thus, the Qur’an is neither poetry nor soothsaying, nor a product of the Prophet’s own mind, nor the independent speech of Jibrīl. Rather, it is divine revelation from the Lord of the worlds, conveyed through the Prophet’s pure heart.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

See ayat 52 for tafseer.

Continuing the discussion related to the Qur’an, these verses present a clear and decisive proof of its authenticity: وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ “If he had fabricated some statements against Us,” لَأَخَذْنَا مِنْهُ بِالْيَمِينِ “We would have seized him with full power,” ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ “then We would certainly have cut his vital artery,” فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَاجِزِينَ “and none of you could have prevented it.” The word “الأقاويل” refers to fabricated or false statements, while “تقول” indicates inventing speech without any reality. The expression “بِالْيَمِينِ” is a metaphor for power and authority, signifying that divine punishment would be swift and decisive. “الوتين” refers to the main artery connected to the heart; its severance represents the most immediate and final form of destruction. A question arises here: if anyone who falsely attributes statements to God is immediately punished, then why are those who falsely claim prophethood not instantly destroyed? The answer lies in an important distinction. The verse does not refer to every claimant, but specifically to the Prophet—one who has been endowed with miracles and whose truth has been established through clear evidence. If such a person were to deviate, it would lead to widespread misguidance; therefore, divine wisdom necessitates immediate intervention. However, individuals who make false claims without proof or miracle do not require immediate destruction, as their falsehood is evident to seekers of truth. Thus, this verse cannot be used by any false claimant as evidence of legitimacy. The verse then continues: وَإِنَّهُ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ “Indeed, it is a reminder for the God‑conscious.” The Qur’an benefits those who are prepared for truth, who seek self‑purification and guidance. Without this inner readiness, its transformative power remains unrealized. It further states: وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ “And We certainly know that some among you deny it.” The existence of deniers does not diminish its truth, just as light remains unaffected by those who close their eyes to it. Then: وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ “And indeed it will be a cause of regret for the disbelievers.” On the Day when realities are fully manifest, they will realize the magnitude of what they rejected. Their regret will be intense, as expressed elsewhere: وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ... “On that Day the wrongdoer will bite his hands in regret…” Finally, the Qur’an declares: وَإِنَّهُ لَحَقُّ الْيَقِينِ “And indeed, it is absolute certainty.” This phrase indicates the highest level of certainty—beyond intellectual proof (ʿilm al‑yaqīn) and direct observation (ʿayn al‑yaqīn)—to experiential and undeniable reality (ḥaqq al‑yaqīn). The passage concludes with a directive: فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ “So glorify the Name of your Lord, the Most Great.” Thus, after establishing the authenticity and certainty of the Qur’an, the natural outcome is humility, reverence, and glorification of the Divine.

It is noteworthy that in these verses the Qur’an is described through four distinct attributes. First, it is stated that it has been revealed from the Lord of the worlds. Second, it is described as a reminder and admonition for the God‑conscious. Then, it is said to be a source of regret and remorse for the disbelievers. Finally, at the last stage, it is further described as “ḥaqq al‑yaqīn” (absolute certainty). Among these, the first attribute applies universally to all people. The second is specific to the pious. The third pertains to the disbelievers. And the fourth relates to the chosen servants of God and those brought near to Him. O God! You know well that there is no treasure greater than certainty. Grant us such faith and conviction as may be an instance of ḥaqq al‑yaqīn. O Lord! The Day of Resurrection is the Day of regret; grant that we be among those who feel regret over the deficiency of their acts of obedience, not among those who regret the abundance of their sins and neglect of devotion. O Lord! Place our record of deeds in our right hands and admit us into Your exalted Paradise and into a life that is wholly pleasing. Amīn yā Rabb al‑ʿālamīn.