Al-Muddathir

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

In continuation of the preceding verses—which included a general warning directed at the disbelievers—the verses under discussion focus more specifically on certain individuals among them who were particularly influential. They therefore present a series of intense warnings in highly expressive, eloquent, and forceful terms. It first states: “O you who are wrapped up (in garments)” (يَآ اَيُّـهَا الْمُدَّثِّرُ). Although not explicitly mentioned, the context clearly indicates that the addressee is the Prophet (peace be upon him). “Arise, and warn” (قُمْ فَاَنْذِرْ). For the time of rest and repose has passed; the time of standing, striving, and conveying the divine message has come. The stress placed upon warning, despite the Prophet being both a bearer of glad tidings (bashir) and a warner (nadhir), reflects its greater effectiveness at the initial stage in awakening dormant souls. Exegetes have proposed several explanations regarding why the Prophet was in a resting state at the time of this command; however, the more appropriate interpretation relates it to the grief caused by the مشرکین after they agreed, following consultation, to label him a “ساحر,” a designation that deeply troubled him. The command “فَأَنْذِرْ” is expressed without specifying the object of warning, indicating its generality: warning against shirk, disbelief, injustice, corruption, divine punishment, and the reckoning of the Hereafter. Following this command, five directives are given that serve as a paradigm not only for the Prophet but for all believers. First: “And magnify your Lord” (وَرَبَّكَ فَكَبِّرْ). This is an injunction toward tawhid—recognizing God alone as supreme, both in belief, speech, and action, and purifying Him from all نقص and شریک. Second: “And purify your garments” (وَثِيَابَكَ فَطَهِّرْ). This may refer to outward cleanliness, as well as inward purification of the heart and soul from all forms of impurity and moral corruption. Both meanings are compatible and reinforce one another. Third: “And shun impurity” (وَالرُّجْزَ فَاهْجُرْ). The term “الرُّجْزَ” encompasses all forms of spiritual and moral impurity: shirk, sin, evil conduct, and anything that leads to divine displeasure. Fourth: “And do not confer favor seeking to gain more” (وَلا تَمْنُن تَسْتَكْثِرْ). This prohibits boasting of one’s good deeds or performing acts of kindness with the expectation of greater return. Whether toward the Creator or the creation, one must not regard one’s actions as great but rather view them with humility. Fifth: “And for your Lord, be patient” (وَلِرَبِّكَ فَاصْبِرْ). This command encompasses steadfastness in all aspects: in conveying the message, enduring the harm of opponents, performing acts of worship, and striving against both the self and external adversaries. Patience and perseverance constitute the foundation upon which all these commands rest. As stated in Nahj al‑Balagha: “Patience in relation to faith is like the head in relation to the body” (Nahj al‑Balagha, Saying 82). Following these commands, the discourse returns to the theme of warning in a powerful and awe‑inspiring manner: “When the Trumpet is sounded” (فَإِذَا نُقِرَ فِي النَّاقُورِ). “Then that Day will be a difficult Day” (فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ), “Not easy for the disbelievers” (عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ). The term “الناقور” refers to the trumpet whose sound pierces and overwhelms, and the Qur’anic descriptions indicate that there will be two blasts: one associated with death and the other with resurrection. The verse here refers to the second blast, which initiates the Resurrection. These verses therefore underscore the overwhelming severity of that Day, particularly for the disbelievers: a day of immense hardship, fear, and suffering, unlike any conceivable experience in worldly life.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

Two contexts of revelation have been reported for these verses: 1. The Quraysh gathered in Dar al‑Nadwa (a council near al‑Masjid al‑Haram where they deliberated on important matters). Al‑Walid ibn al‑Mughira—one of the leading figures of Makkah, renowned among the polytheists for his intellect and judgment—addressed them and said: You are people of noble lineage and sound intellect, and the Arabs come to you from all directions; yet they hear different responses from you. Therefore, unify your position. He then asked them: What do you say about this man (referring to the Prophet)? They replied: We say he is a poet. Al‑Walid responded that he had heard much poetry, but this speech does not resemble poetry. They said: We say he is a soothsayer. He replied that when one hears soothsayers, their characteristic utterances are not found in his speech. They said: We say he is mad. He answered that there is no sign of madness in him. Finally, they proposed: We say he is a magician. He asked in what sense, and they replied: someone who creates division between people. He then said: Yes, he can be described as a magician, since his message causes separation—some accept his call and separate from others. They then left Dar al‑Nadwa, and whenever members of Quraysh encountered the Prophet, they would address him as “O magician!” This deeply affected the Prophet, whereupon God revealed the opening verses of the surah along with the verses under discussion (up to verse 25) as a consolation. 2. Another report states that when verses of Surah Ha Mim (Surah Ghafir) were revealed, the Prophet was reciting in al‑Masjid al‑Haram while al‑Walid ibn al‑Mughira listened nearby. Upon noticing his presence, the Prophet repeated the recitation. Al‑Walid returned to his people, the tribe of Banu Makhzum, and declared: By God, I have just heard from Muhammad speech that resembles neither the speech of humans nor of jinn: “وَإِنَّ لَهُ لَحَلَاوَةً وَإِنَّ عَلَيْهِ لَطَلَاوَةً وَإِنَّ أَعْلَاهُ لَمُثْمِرٌ وَإِنَّ أَسْفَلَهُ لَمُغْدِقٌ وَإِنَّهُ لَيَعْلُو وَلَا يُعْلَى” Its discourse possesses a distinct sweetness and an extraordinary freshness; its upper part bears fruit, and its root is abundant and flourishing. It is a speech that prevails over all others, and none can surpass it. Having said this, he returned home. The Quraysh then remarked among themselves that he had become enamored with the religion of Muhammad and might lead others astray. They referred to him as Rayhanat al‑Quraysh (the distinguished one of Quraysh). Abu Jahl resolved to counter this situation and approached al‑Walid with a feigned expression of concern. When questioned about his sadness, Abu Jahl said that Quraysh were criticizing him, suggesting he had praised the speech of Muhammad. Al‑Walid then addressed his people again and systematically refuted various characterizations of the Prophet: madness, soothsaying, poetry, or lying—acknowledging that before his claim to prophethood, he had been known among them as al‑Sadiq al‑Amin. When asked what designation should be adopted, he deliberated and finally stated that he should be called a magician, because his message separates family members and companions. Thus, he concluded: this is nothing but a form of powerful magic. These accounts, transmitted in various forms in exegetical works such as Majma‘ al‑Bayan, Tafsir al‑Qurtubi, Tafsir al‑Maraghi, Fakhr al‑Razi, Fi Zilal al‑Qur’an, and al‑Mizan, illustrate the deliberate and calculated opposition of al‑Walid and his associates, as well as their simultaneous recognition—albeit reluctant—of the exceptional and inimitable nature of the Qur’anic discourse.

Continuing the discussion from the preceding verses—where certain leading figures of shirk and their rejection of the Qur’an and the prophethood of the Prophet of Islam (peace be upon him) were mentioned—these verses present, with powerful, eloquent, and crushing expressions, intense warnings directed specifically at those individuals who were most influential among them, particularly al‑Walid ibn al‑Mughira. It is stated: “Leave Me alone with the one whom I created alone” (ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا). The expression “وَحِيدًا” (alone) may describe either the Creator or the created. If it refers to the Creator, it may mean: leave him alone with Me, so that I may deal with him Myself, or that I alone created him and bestowed upon him all these blessings. If it refers to the created, it may indicate that he was originally alone—without wealth or children—at birth, and all such blessings were granted later. It may also allude to his own claim of uniqueness, as he used to say that he had no equal among the Arabs. However, the interpretation that refers to the Creator is more appropriate. It then continues: “And I granted him abundant wealth” (وَجَعَلْتُ لَهُ مَالًا مَّمْدُودًا). The term “ممدود” (extended) signifies the vastness and continuous nature of his wealth—whether in quantity, duration, or extent. It is reported that his wealth included extensive fields, livestock, and large amounts of gold, all of which reflect the breadth implied in this expression. “And sons present with him” (وَبَنِينَ شُهُودًا). This indicates that he was granted numerous sons who remained at his side, serving him and contributing to his comfort and prestige. It is reported that he had ten sons. “And I made everything easy for him” (وَمَهَّدتُّ لَهُ تَمْهِيدًا). The word “تمهيد” conveys the idea of preparing and smoothing the path, encompassing all forms of material, social, and physical facilitation. His life was endowed with comfort, stability, and all means of success. Yet despite these blessings, he remained ungrateful and desirous of even more: “Then he desires that I should increase” (ثُمَّ يَطْمَعُ أَنْ أَزِيدَ). This reflects the insatiable nature of such individuals, whose greed remains unquenched regardless of how much they possess. But the Qur’an firmly rejects this aspiration: “No indeed! He has been stubborn toward Our signs” (كَلَّا إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا). The term “عنيد” denotes deliberate and persistent opposition despite recognizing the truth. He was fully aware of the truth of the Qur’an, yet he opposed it out of arrogance and hostility, and this state of enmity was continuous and enduring. Finally, his painful fate is stated succinctly: “I will soon burden him with a steep ascent” (سَأُرْهِقُهُ صَعُودًا). The term “صعود” refers to a difficult and exhausting ascent. It symbolizes severe hardship and torment. Some have interpreted it as a mountain in Hell which he will be forced to climb repeatedly, only to fall back down, enduring continuous suffering. Others have interpreted it more generally as the imposition of relentless hardship and punishment. It is also possible that this verse alludes, in part, to his downfall in worldly life, as historical reports suggest that after reaching the heights of success, he ultimately suffered decline, losing much of his wealth and standing. Thus, these verses present a powerful depiction of gratitude versus ingratitude, truth versus arrogance, and the inevitable downfall of those who oppose divine guidance despite fully recognizing its truth.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

Continuing the discussion presented in these verses regarding the denial of the prophethood of the Prophet of Islam (peace be upon him) and the rejection of the Qur’an, further elaboration is provided concerning the individual to whom God had granted abundant wealth and offspring, yet who rose in opposition to the Prophet—namely, al‑Walid ibn al‑Mughira al‑Makhzumi. It is stated: “Indeed, he reflected and devised a plan” (اِنَّهٝ فَكَّـرَ وَقَدَّرَ). Reflection and contemplation are, in themselves, commendable qualities, provided they are directed toward truth. At times, a single moment of proper reflection may surpass years of worship in virtue. However, when thought is employed in the service of disbelief, corruption, and deception, it becomes reprehensible. The reflection of al‑Walid was of this latter kind. The term “قَدَّرَ” denotes the preparation and firm resolution of a devised plan. The Qur’an then condemns him: “So may he be destroyed for how he devised” (فَقُتِلَ كَيْفَ قَدَّرَ). It repeats for emphasis: “Again, may he be destroyed for how he devised” (ثُمَّ قُتِلَ كَيْفَ قَدَّرَ). This repetition reflects the extent of his calculated effort to unify the مشرکین in their opposition to the Prophet, seeking a common narrative through which they could collectively discredit him. Suggestions were offered—such as calling him a شاعر, a کاہن, or a مجنون—but he rejected each of these until ultimately agreeing upon the label “ساحر.” In his view, magic had the capacity to separate close relations and influence human hearts, and thus this description seemed, to him, the most effective. The Qur’an, through the concise yet profound expression “فكّر وقدّر,” captures this entire process of deliberate and calculated opposition. Although the suggestions came from others, the reflective selection and endorsement belonged to al‑Walid. The repeated statements of condemnation highlight the intensity and calculated nature of his reasoning. It then continues: “Then he looked again” (ثُـمَّ نَظَرَ), indicating that he reconsidered and examined his plan from different angles to ensure its apparent coherence. “Then he frowned and scowled” (ثُـمَّ عَبَسَ وَبَسَرَ), “Then he turned away and acted arrogantly” (ثُـمَّ اَدْبَـرَ وَاسْتَكْـبَـرَ). Finally, he declared: “This is nothing but magic transmitted” (فَقَالَ اِنْ هٰذَآ اِلَّا سِحْرٌ يُّؤْثَرُ), “This is nothing but the speech of a human being” (اِنْ هٰذَآ اِلَّا قَوْلُ الْبَشَرِ). Thus, after sustained reflection and deliberate planning, he arrived at this conclusion in his effort to oppose the Qur’an. However, despite his intention, his description inadvertently served as a form of acknowledgement of the Qur’an’s extraordinary influence. By attributing to it a powerful and captivating effect, he implicitly testified to its unparalleled impact upon human hearts. Since the Qur’an bears no resemblance to the practices of magicians, but rather consists of coherent, rational, and eloquent discourse, his statement unintentionally supports the conclusion that it cannot be the speech of an ordinary human being. Rather, it is revealed knowledge originating from beyond the material realm, possessing unmatched eloquence, coherence, and transformative power. The term “عبس” denotes frowning, while “بسر” may refer either to facial distortion or to hastiness in judgment. In either case, it reflects agitation and frustration in affixing a label to the Qur’an. The expression “يُؤْثَرُ” may signify something transmitted from previous generations, or it may indicate that which is preferred and given precedence due to its striking influence. In both interpretations, the statement acknowledges the distinctive impact of the Qur’an. In conclusion, despite deploying all his intellectual effort in opposition, al‑Walid’s characterization ultimately reinforces the Qur’an’s inimitability. Had it been merely human speech, others—particularly those highly skilled in eloquence—would have been able to produce something comparable. Yet, despite repeated invitations, none succeeded in doing so, thereby confirming the Qur’an’s status as divine revelation.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

Continuing the discussion presented in the preceding verses regarding certain leaders of shirk and their rejection of the Qur’an and the message of the Prophet of Islam (peace be upon him), these verses refer to their dreadful punishment in the Hereafter. It is stated: “We shall soon cast him into Hell and burn him in the fire” (سَاُصْلِيْهِ سَقَرَ). The term “سقر” is derived from a root meaning transformation, melting, or being consumed by intense heat. It has become a designation for Hell in several Qur’anic verses, indicating the severity and intensity of its punishment; some have also regarded it as one of the درجات of Hell. It then emphasizes the عظمت and severity of this punishment: “And what will make you know what سقر is?” (وَمَآ اَدْرَاكَ مَا سَقَرُ). That is, its torment is of such intensity that it lies beyond human comprehension, just as the نعمت of Paradise transcend imagination. “It leaves nothing and spares nothing” (لَا تُبْقِىْ وَلَا تَذَرُ). This may indicate that the fire of Hell, unlike the fire of this world—which may affect only parts of the body while leaving others intact, or harm the body while sparing the soul—will comprehensively encompass the entire being of a person, leaving nothing unaffected. It has also been interpreted to mean that it neither allows death nor permits true life, but keeps the person in a perpetual state between the two, as suggested in: (لَا يَمُوتُ فِيهَا وَلَا يَحْيَى). It further describes: “It alters the skin” (لَوَّاحَةٌ لِّلْبَشَرِ). The term “لَوَّاحَةٌ” may signify either manifest visibility or complete transformation. Accordingly, it may mean that Hell is visibly manifest from afar, as in: (وَبُرِّزَتِ الْجَحِيمُ لِمَنْ يَرَى), or that it utterly transforms the human skin, darkening and altering it. Finally, it states: “Over it are nineteen” (عَلَيْهَا تِسْعَةَ عَشَرَ). These refer to the angels appointed to administer punishment—beings characterized by severity and firmness, not mercy. While the number nineteen is explicitly mentioned, it is clarified in subsequent verses that this number refers to the appointed guardians of Hell. Some have interpreted this as nineteen groups rather than individuals, though the precise wisdom behind this number is not definitively known. Certain explanations suggest symbolic meanings—for example, that it includes the highest unit (nine) and the lowest ten, or that it corresponds to categories of moral failings. However, such interpretations remain speculative. In reality, the details of the Hereafter—its structures, درجات, and conditions—cannot be fully comprehended within the limitations of human understanding in this world. Reports indicate that each of these angels possesses immense power, sufficient to cast vast multitudes into Hell. This renders the mockery of individuals such as Abu Jahl—who imagined that a group of humans could overcome them—entirely baseless and reflective of profound ignorance.

The preceding verses explicitly state that the custodians and guards of Hell have been fixed at nineteen in number (or nineteen groups), and the subsequent verses emphasize the same point. However, it is remarkable that certain deviant sects insist upon the sanctity of this number, to the extent that they attempt to organize even the months of the year—contrary to all natural and astronomical principles—around this number, and likewise base their practical regulations upon it. What is even more surprising is that a particular author, apparently influenced by such viewpoints, has exhibited a curious and exaggerated insistence on interpreting every element of the Qur’an in terms of the number nineteen. In many instances where this number does not genuinely correspond with the realities expressed in the Qur’anic verses, he arbitrarily adjusts figures—either increasing or decreasing them—so as to align them with nineteen or its multiples. Engaging extensively with such claims, or offering detailed refutations, would scarcely be worthwhile. Indeed, a “Hellish doctrine” would naturally revolve around a “Hellish number,” and a misguided group would seek correspondence with the number of the angels of punishment.

Continuing the discussion presented in the preceding verses regarding the disbelievers’ denial of the prophethood of the Prophet of Islam and the rejection of the Resurrection, these verses present multiple oaths and emphasize the reality of Resurrection, the rising from graves, and the existence of Hell and punishment. It states: “No indeed! By the moon” (كَلَّا وَالْقَمَرِ). The particle “كَلَّا” functions as a term of rejection, negating the presumptions of the polytheists who denied Hell and mocked its guardians. The oath by the moon is appropriate because it is one of the عظیم signs of God, both in its creation and in its orderly phases, its movement, beauty, and illumination, serving as a natural measure for time. It continues: “And by the night when it turns away” (وَاللَّيْلِ إِذْ أَدْبَرَ)، “And by the dawn when it shines forth” (وَالصُّبْحِ إِذَا أَسْفَرَ). These three oaths are interconnected and complementary. The moon manifests its presence in the night, while during the day it is overshadowed by the light of the sun. The night, though tranquil and suitable for rest and devotion, appears most striking at the moment when it recedes and makes way for the روشن dawn. The emergence of dawn, marking the end of darkness, brings vitality, clarity, and illumination. These oaths also symbolically correspond to the retreat of the darkness of shirk and the emergence of the light of tawhid, as well as the illuminating guidance of the Qur’an. Following these oaths, the subject is declared: “Indeed, it is one of the greatest matters” (إِنَّهَا لَإِحْدَى الْكُبَرِ). The pronoun may refer to Hell, to the divine hosts, or to the events of the Day of Resurrection, but in all cases, it denotes a matter of greatest magnitude. It is then stated: “As a warning to humanity” (نَذِيرًا لِّلْبَشَرِ). Thus, the purpose of the existence of Hell is not vengeance, but warning and admonition, so that human beings may be cautioned and protected from the dreadful consequences of disbelief and sin. Finally, it concludes: “For whoever among you wills to advance or to remain behind” (لِمَن شَاءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ). This warning is universal, encompassing all people—those who choose to advance toward righteousness and obedience, and those who choose to fall behind and turn away. Some interpretations understand “advancing” and “remaining behind” as approaching or distancing oneself from Hell, while others relate it to spiritual progress or decline. The meanings converge in emphasizing human responsibility in choosing a path. Thus, the verses underline the عظمت of the matter of Resurrection and present it as a decisive reality, inviting every individual to determine his direction—either toward guidance and salvation or toward negligence and loss.

Throughout the entire domain of existence, the omnipresence of God and the vast extent of His power render Him completely independent of any helpers, supporters, or armies. Yet, despite this, He has established innumerable hosts in order to manifest His greatness and to serve as reminders for His creation—hosts that execute His command throughout the cosmos. In Islamic traditions, remarkable expressions are found regarding the multiplicity, grandeur, and power of the divine hosts. Since these descriptions do not conform to the scales and measures familiar to us, they appear astonishing when heard. Here, we suffice with a passage from the elevated words of Imam ‘Ali (alayhi al‑salam), as recorded in Nahj al‑Balagha, sermon 1, presenting only its translation due to its length: “He separated the higher heavens and filled them with varying kinds of angels. Among them are those who remain perpetually in سجود and never rise to رکوع. Others remain in رکوع and never lift their heads. Some stand constantly in قیام, engaged in worship without altering their condition, while others continuously engage in تسبیح without fatigue. Sleep does not overcome their eyes, nor does forgetfulness affect their intellect; their bodies do not incline toward lethargy, nor are they touched by heedlessness. Another group serves as the custodians of His وحی and as intermediaries conveying His message to His prophets, continually moving back and forth in the execution of His command. Others are appointed as guardians over His servants, while some are gatekeepers of Paradise. Among them are those whose feet are firmly established in the lowest strata of the earth, while their necks extend beyond the highest heavens; their forms exceed the boundaries of the cosmos, and their shoulders are aligned with the pillars of the Throne.” (Nahj al‑Balagha, sermon 1). As previously noted, the term ”malak” (angel) possesses a broad meaning, encompassing both the conscious beings endowed with intellect, obedience, and submission, as well as many of the forces and energies operating within the universe. Further elaboration on this subject has been presented in the opening verses of Surah Fatir (vol. 18, p. 165 onward).

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 discussion of the denial of the prophethood of the Prophet of Islam (peace be upon him) and the rejection of Resurrection, these verses present several oaths and emphasize the reality of the Day of Resurrection, the rising from graves, and the reality of Hell and punishment. It is stated: “No indeed! By the moon” (كَلَّا وَالْقَمَرِ). The particle “كَلَّا” functions as a term of rejection, commonly employed to negate previously stated claims. Here, it rejects the conjectures of the polytheists who denied Hell and its punishment and mocked the custodians of Hell. The oath by the moon is mentioned because it is among the great signs of God, both in its creation and its ordered motion, its phases, and its light and beauty, which serve as a natural calendar for determining time. It then continues: “And by the night when it retreats” (وَاللَّيْلِ إِذْ أَدْبَرَ)، “And by the morning when it unveils” (وَالصُّبْحِ إِذَا أَسْفَرَ). These three oaths are interconnected and complementary. The moon manifests its brilliance in the night, while during the day its light is overshadowed by the sun. The night, although a time of rest and quiet devotion, appears most striking when it withdraws and gives way to the emerging light of dawn. The breaking of dawn, marking the end of the darkness of night, is particularly captivating, filling human beings with vitality and illumination. These oaths also symbolically correspond to the light of Qur’anic guidance, the retreat of darkness associated with shirk and idolatry, and the emergence of the dawn of tawhid. After these oaths, the text turns to the subject for which they are sworn: “Indeed, it is one of the greatest matters” (إِنَّهَا لَإِحْدَى الْكُبَرِ). Whether the pronoun refers to Hell (سقر), to the divine hosts, or to the events of the Day of Resurrection, the عظمت and seriousness of the matter are evident. It is then stated: “As a warning to humanity” (نَذِيرًا لِّلْبَشَرِ). Thus, the creation of Hell is not an act of vengeance but serves as a means of warning and admonition, intended to alert humanity and protect them from the dreadful punishment awaiting those who persist in disbelief and transgression. It concludes with a universal declaration: “For whoever among you wills to advance or to remain behind” (لِمَن شَاءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ). This warning is not confined to a specific group but applies to all human beings—those who choose to progress toward righteousness and obedience, as well as those who fall behind and retreat into disobedience. Some have interpreted “advancing” and “remaining behind” as referring to approaching or withdrawing from the fire of Hell, while others interpret it in terms of spiritual progress toward perfection or decline into degradation. The first and third meanings are more consistent with the broader context. In summary, these verses emphasize the عظمت of the Day of Resurrection and present it as a decisive reality that confronts all humanity, inviting each individual to determine his own path—either toward advancement and salvation or toward decline and loss.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

See ayat 48 for tafseer.

Continuing the discussion presented in the preceding verses regarding the inhabitants of Hell and the criminals, the verses under consideration further elaborate: “Every soul is held in pledge for what it has earned” (كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ). The term “رَهِينَةٌ” derives from “رهن,” meaning a pledge or collateral. It refers to something given as security for a debt. Thus, the entire existence of a human being is, as it were, pledged against the fulfillment of duties, obligations, and responsibilities. When these are fulfilled, one becomes free; otherwise, one remains in a state of bondage and captivity. Some linguists have also indicated that “رهن” conveys the meaning of constant attachment and association. Based on contextual evidence, the first meaning is more appropriate. Accordingly, it is immediately stated: “Except the companions of the right” (إِلَّا أَصْحَابَ الْيَمِينِ). These individuals, through faith and righteous action, have broken the chains of bondage and are therefore liberated, entering Paradise without being held in such captivity. Exegetes have differed regarding the meaning of “أصحاب اليمين.” Some interpret it as those who will receive their record of deeds in their right hands; others view them as believers free from sin; while further interpretations exist. However, the most consistent understanding, supported by Qur’anic usage, is that they are those who possess faith and righteous deeds. Even if they have committed minor sins, these are overshadowed by their good deeds, as reflected in: (إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ). Such individuals will either enter Paradise without reckoning, or, if they are reckoned, their account will be easy, as stated: فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ * فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا It is then stated: “They will be in gardens, questioning” (فِي جَنَّاتٍ يَتَسَاءَلُونَ), “about the criminals” (عَنِ الْمُجْرِمِينَ): “What brought you into Hell?” (مَا سَلَكَكُمْ فِي سَقَرَ). From this, it becomes evident that communication between the inhabitants of Paradise and Hell is not entirely severed; the people of Paradise may observe and question the people of Hell regarding their condition. In response, the criminals confess four principal causes of their downfall. First: “We were not among those who performed prayer” (قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ). Prayer, if properly observed, reminds man of God and restrains him from immorality and wrongdoing. Second: “Nor did we feed the needy” (وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ). This refers not merely to feeding the poor, but broadly to failing to assist those in need. It also indicates the neglect of obligatory charity (zakat). Third: “And we used to engage with those who indulged in falsehood” (وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ). This denotes participation in gatherings of falsehood, aligning oneself with those who ridicule divine truths, promote disbelief, or engage in idle and harmful discourse. Fourth: “And we used to deny the Day of Judgment” (وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ), “until certainty came to us” (حَتَّى أَتَانَا الْيَقِينُ). Here, “اليقين” refers to death, an undeniable reality. The denial of the Hereafter undermines all moral and spiritual values, emboldening individuals to commit wrongdoing and removing restraints that would otherwise inhibit them. From these verses, it becomes clear that neglect of prayer, failure to assist the needy, association with falsehood, and denial of accountability are among the principal causes leading to ruin. Together, they form a comprehensive depiction of moral and spiritual failure. Finally, it is stated: “So the intercession of intercessors will not benefit them” (فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ). Neither the intercession of prophets, nor angels, nor the righteous will avail them, because the conditions necessary for intercession are absent. Intercession is not unconditional; it requires a foundational capacity within the individual. Just as clear water nurtures a living plant but cannot revive one that has utterly perished, intercession benefits only those who retain a minimal connection to faith and righteousness. Thus, this verse reaffirms both the principle of intercession and its limitations, emphasizing that it operates not as a license for sin but as a means of spiritual support for those who have preserved some degree of eligibility for divine mercy.

Continuing the discussion that appeared in the preceding verses regarding the criminals and the inhabitants of Hell, the verses under consideration describe, in the clearest manner, the obstinate and defiant group’s aversion to hearing the truth and their repulsion from every form of admonition. It first states: “So what is the matter with them that they turn away from the reminder?” (فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ). Why do they flee from a healing remedy such as the Qur’an? Why do they reject the words of a compassionate guide? This indeed is astonishing. “They are as though they were startled donkeys” (كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ), “fleeing from a lion (or hunter)” (فَرَّتْ مِن قَسْوَرَةٍ). This vivid expression portrays their condition with remarkable clarity. Just as wild asses, lacking discernment and being inherently untamed, run in terror from a lion, so these people flee from the life-giving and enlightening verses of the Qur’an, even though nothing but guidance and beneficial admonition is presented to them. Despite such ignorance, their arrogance reaches a degree where each of them demands that a separate written message be sent down to him: “Rather, each one of them desires that he be given unrolled scrolls” (بَلْ يُرِيدُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُؤْتَى صُحُفًا مُّنَشَّرَةً). This attitude resembles what is mentioned elsewhere in the Qur’an: (وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَؤُهُ) and (قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَا أُوتِيَ رُسُلُ اللّهِ). Each individual expects to receive a personal revelation addressed to him, as though he himself were a prophet. Yet even if such a demand were fulfilled, it remains uncertain that they would believe. Thus, it is stated: “No indeed!” (كَلَّا). Such demands are merely excuses. “In reality, they do not fear the Hereafter” (بَل لاَّ يَخَافُونَ الْآخِرَةَ). If they truly feared the Hereafter, they would not resort to such pretexts, nor reject the Messenger, nor ridicule the divine signs. From this, the significant role of belief in the Hereafter in fostering piety, restraining from sin, and cultivating moral responsibility becomes evident. Indeed, belief in Resurrection transforms the human being—from one who is unrestrained, arrogant, and unjust into one who is conscientious, humble, and just. The Qur’an reiterates: “No indeed!” (كَلَّا). “Indeed, it is but a reminder” (إِنَّهُ تَذْكِرَةٌ). “And whoever wills may take heed of it” (فَمَن شَاءَ ذَكَرَهُ). The path has been clearly indicated, and the light of guidance has been provided so that the human being may proceed with awareness. However, benefiting from this reminder is not possible without divine will and enablement: “And they do not take heed unless Allah wills” (وَمَا يَذْكُرُونَ إِلَّا أَن يَشَاءُ اللَّهُ). This indicates that, although human beings possess choice and freedom, their ability to attain guidance remains dependent upon divine grace and support. Such guidance is granted to those who possess readiness and capacity. Finally, the verse concludes: “He is worthy of being feared and worthy of forgiveness” (هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ). That is, He alone is deserving that people should abstain from disobedience and shirk in relation to Him, and He alone is worthy of granting forgiveness to those who avoid associating partners with Him. Thus, the passage integrates both dimensions of fear and hope: fear of divine accountability and hope in divine mercy. It begins with warning and ends with a call to piety and a promise of forgiveness, guiding the human being toward a balanced path grounded in responsibility, humility, and reliance upon divine grace.

See ayat 56 for tafseer.

See ayat 56 for tafseer.

See ayat 56 for tafseer.

See ayat 56 for tafseer.

See ayat 56 for tafseer.

See ayat 56 for tafseer.

See ayat 56 for tafseer.

Continuing the discussion that, in the preceding verses, concerned the criminals and the inhabitants of Hell, the verses under consideration clearly describe the obstinate and arrogant group’s aversion to hearing the truth and their deep repulsion from every form of admonition. It first states: “So what is the matter with them that they turn away from the reminder?” (فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ). Why do they flee from a healing remedy like the Qur’an? Why do they reject the words of a compassionate physician? This is indeed astonishing. “They are as though they were startled donkeys” (كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ), “fleeing from a lion (or hunter)” (فَرَّتْ مِن قَسْوَرَةٍ). The expression presents a highly vivid and eloquent depiction of their state. Just as a wild donkey, devoid of understanding and inherently untamed, flees in terror from a lion, so too do these individuals flee from the life‑giving verses of the Qur’an, which in reality contain nothing but guidance, awakening, and beneficial admonition. Despite such ignorance, their arrogance leads them to demand that each of them receive a separate written message from God: “Rather, each one of them desires that he be given unrolled scrolls” (بَلْ يُرِيدُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُؤْتَى صُحُفًا مُّنَشَّرَةً). This attitude is similar to what is reported elsewhere: (وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَؤُهُ) or (قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَا أُوتِيَ رُسُلُ اللّهِ). Each individual expects a personal revelation addressed specifically to him; yet even if such a demand were fulfilled, there would be no certainty that they would believe. It is then stated: “No indeed!” (كَلَّا)—such demands are merely pretexts. “In reality, they do not fear the Hereafter” (بَل لاَّ يَخَافُونَ الْآخِرَةَ). If they truly feared the Hereafter, they would not resort to such excuses, nor reject the Messenger, nor ridicule the divine signs. From this, the formative role of belief in the Hereafter in cultivating piety, moral restraint, and avoidance of sin becomes evident. Truly, belief in accountability transforms human character, turning an unrestrained and oppressive individual into one who is responsible, humble, and just. Once again, it is emphasized: “No indeed!” (كَلَّا). “Indeed, it is but a reminder” (إِنَّهُ تَذْكِرَةٌ). “And whoever wills may take heed of it” (فَمَن شَاءَ ذَكَرَهُ). The Qur’an has illuminated the path, provided the light of guidance, and enabled human beings to discern their way forward. However, even benefiting from this reminder is contingent upon divine will: “And they will not take heed except that Allah wills” (وَمَا يَذْكُرُونَ إِلَّا أَن يَشَاءُ اللَّهُ). This signifies that, despite human freedom and choice, guidance ultimately depends upon divine enablement and grace. Human will itself exists within the overarching framework of divine will, and guidance is granted to those who possess readiness and receptivity. Finally, it concludes: “He is worthy of being feared and worthy of granting forgiveness” (هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ). He alone deserves that people should refrain from associating partners with Him and should observe piety, and He alone is worthy of granting forgiveness to those who avoid shirk. Thus, the passage encapsulates both dimensions of fear and hope: fear of divine accountability and hope in divine mercy. The discourse that began with warning and obligation concludes with an invitation to piety and a promise of forgiveness, directing the human being toward a balanced path of responsibility, humility, and reliance upon divine grace.