Al-Insan

See ayat 4 for tafseer.

See ayat 4 for tafseer.

See ayat 4 for tafseer.

Although the greater part of the discussions in this surah concern the Resurrection and the blessings of Paradise, its opening is devoted to the discourse on the creation of the human being — for attention to this preparatory creation is itself attention to the Resurrection and resurrection. As we have explained in detail in the commentary on Surah al-Qiyāma a few pages earlier. It is stated: "Has there not passed over the human being a long period of time when he was not a thing worth mentioning?" (هَلْ أَتَى عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا). Indeed, every particle of his constituent elements lay scattered in some corner: within the soil, within the drops of water in rivers and seas, within the air that pervades the earth's atmosphere — the primary material of his existence lying in one corner or another of these three vast realms, and being in reality lost among them and utterly not worth mentioning. Is the "human being" here intended as the human species, encompassing all individual human beings? Or is it specifically intended as Adam, peace be upon him? The subsequent verse — which states that We created the human being from a seed — constitutes a clear and luminous contextual indicator for the first meaning; although some hold the view that "human being" in the first verse carries the meaning of Adam and in the second verse alludes to his descendants, this separation within such a brief interval appears far-fetched. In the exegesis of the sentence "lam yakun shay'an madhkūran" — "he was not a thing worth mentioning" — other views have also been expressed; among them: that when the human being was in the stage of the seed and the embryo he was not a noteworthy existence, but afterward, when he traversed the stages of perfection and elevation, he was transformed into a noteworthy existence. In a hadith transmitted on the authority of Imam al-Bāqir, peace be upon him, it is stated: "The human being was mentioned in the knowledge of God, even though he was not mentioned in the realm of creation." [Reference: Majma' al-Bayān, vol. 10, p. 406.] In some commentaries it is also mentioned that "human being" here refers to scholars and the wise — who before the acquisition of knowledge were not noteworthy, but after acquiring knowledge, both in life and after death, they are mentioned among all people everywhere. Some have transmitted that when 'Umar ibn al-Khaṭṭāb heard this verse from someone, he said: "Would that Adam had remained thus — unmentioned, not born of a mother, and his descendants not subjected to trial." [Reference: Majma' al-Bayān, vol. 10, p. 406.] This is a remarkable statement, since it constitutes an objection to the very matter of creation. In any case, after this stage comes the discourse on the creation of the human being and his becoming a noteworthy existence. It is stated: "We created the human being from a mixed seed; We will put him to trial, and so We made him hearing and seeing." (إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا). "Amshāj" is the plural of "mashj" (on the metrical pattern of "nasj" or "sababt") or of "mashīj" (on the metrical pattern of "marīḍ"), meaning something mixed and blended. The creation of the human being from a "mixed seed" may allude to the mixing of the male and female seeds and the union of the sperm and the ovum — as has been briefly alluded to in the narrations of the Ahl al-Bayt, peace be upon them — or to the various aptitudes and hereditary capacities present within the seed through the agency of chromosomes and similar entities, or to the blending of various materials in the composition of the seed since it is constituted of dozens of different substances. The last meaning is the most comprehensive and most appropriate. The interpretive possibility has also been proposed that "amshāj" alludes to the various transformations that the seed undergoes during the embryonic period from the stage of the seed to that of a complete human being. [Explanatory note: It should be noted that despite "nuṭfa" being singular, its attribute "amshāj" appears in plural form. This is because the seed is composed of various components and is treated as a plural. Some exegetes — such as Zamakhsharī in the Kashshāf — have stated that "amshāj" is singular although it is on the pattern of a plural form.] The sentence "nabtalihi" alludes to the human being's attaining the station of obligation, responsibility, accountability, and trial — and this is a great blessing among the blessings that God has deposited within the human being and through which He has rendered him worthy and capable of "obligation, responsibility, and accountability." And since trial and obligation are not possible without knowledge and awareness, the verse at its close alludes to the instruments of cognition and recognition — the eye and the ear — which have been placed at the human being's disposal. Some have also said that "ibtilā'" and trial here refers to the various transformations that come upon the embryo from the stage of the seed through to becoming a complete human being — but attending to the expression "nabtalihi" and likewise the expression "insān," the first interpretation appears more appropriate. Incidentally, this expression indicates that the foundation and basis of all the human being's perceptions are his sensory perceptions — in other words, sensory perceptions are the "mother" of all rational concepts. This is the view of many Islamic philosophers, and among the Greek philosophers Aristotle was also an advocate of this position. Since human obligation, responsibility, and trial — in addition to knowledge, awareness, and instruments of cognition — require two further factors, namely the matter of "guidance" and "free will," the subsequent verse, alluding to both of these, states: "We have shown him the path; now let him be grateful and accept it, or be ungrateful and refuse it." (إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا). [Explanatory note: According to the view of many exegetes, "shākiran" and "kafūran" are circumstantial qualifiers of the pronoun object of "hadaynāhu." The interpretive possibility also exists that they are the predicate of an implied "yakūnu," the full implied construction being: "immā yakūnu shākiran wa immā yakūnu kafūran."] "Hidāya" here carries a broad meaning encompassing both "creative guidance" (hidāya takwīniyya) and "primordial guidance" (hidāya fiṭriyya) and "legislative guidance" (hidāya tashrī'iyya) — although the context of the verse points more toward the legislative. By way of clarification: since God created the human being for the purpose of trial, perfection, and elevation, He created within his existence the prerequisites for attaining this goal and endowed him with the necessary capacities — and this is called "creative guidance." Thereafter He created within the depths of his primordial nature the love of traversing this path and showed him the way through primordial inspirations — and so in this respect too He provided him with "primordial guidance." From another direction, He sent celestial guides and great prophets with clear and lucid teachings and laws to show the way — and through them He provided "legislative guidance." All three branches of guidance, however, have a general character and encompass all human beings. In its overall import this verse alludes to three important and destiny-determining matters in human life: the "matter of obligation," the "matter of guidance," and the "matter of freedom of will and free choice" — which are each other's necessary concomitant and mutually complementary. Incidentally, the sentence "إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا" draws a line of invalidation across the school of compulsion. The expressions "shākiran" and "kafūran" are the most fitting expressions possible in this context — since those who accepted God's guidance as a great blessing and submitted before it and set out upon the path of guidance have given thanks for that blessing, while those who opposed it have shown ingratitude. And since no person can fulfil the gratitude due for this blessing through hand or tongue, the active participle is used for gratitude — while "kafūr" — the form of exaggeration — is used for ingratitude, since those who disregard this blessing commit the greatest ingratitude: for God has placed at their disposal means of guidance of every kind, and it is the utmost ingratitude to disregard all of these and set out upon the path of error and wrongdoing. Incidentally, it should be noted that "kafūran" is a word used both for ingratitude toward blessings and for doctrinal disbelief — as Raghib has set forth in the Mufradāt. In the final verse under consideration, making a brief and meaningful allusion to the fate of those who take the path of disbelief and ingratitude, it states: "We have prepared for the disbelievers chains, iron collars, and blazing flames." (إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَا وَأَغْلَالًا وَسَعِيرًا). The expression "a'tadnā" — "We have prepared" — constitutes an emphasis upon the certainty and inevitability of the punishment of this group. It is true that advance preparation is the work of those with limited capacity who fear they may be unable to generate that capacity when the need arises — but this meaning carries no significance with respect to God, since whatever God wills comes into existence immediately at the word "Be." Despite this, in order to express the absolute certainty of the disbelievers' punishment, He declares that the means of their punishment are already prepared and in readiness. "Salāsil" is the plural of "silsila," meaning chain; and "aghāl" is the plural of "ghull," denoting the ring or collar placed around the neck or hands, after which a chain is attached to it. [Reference: For further clarification of the meaning of "aghāl," see the commentary on verse 8 of Surah Yā-Sīn in volume 10.] In any case, the mention of iron collars and chains and thereafter the mention of burning flames set forth the tremendous punishment of this group — to which reference is also made in other Quranic verses — in which both "torment" and "captivity" are combined. The licence of their desires in this world will become the cause of their captivity in that world, and the fire they kindled in this world will assume a physical form there and will seize them by the collar.

We know that the formation of the human embryo begins with the union of the male and female reproductive elements—the former termed the sperm and the latter the ovum. The essential origin of the nutfah, its subsequent composition, and the progressive stages of embryonic development constitute among the most remarkable phenomena of creation. Advances in the science of embryology have uncovered many aspects of these processes, though numerous mysteries still remain concealed. Among these remarkable phenomena, which represent only a small portion of the overall complexity, the following may be noted: First, the sperm issued from the male reproductive fluid is an extremely minute, living, and motile entity, composed of a head, a neck, and a mobile tail. It is noteworthy that each ejaculation may contain between two hundred to five hundred million sperm cells—comparable in number to the populations of entire nations. Yet, from this vast multitude, only one or a few succeed in entering the ovum and effecting fertilization. This large number exists because many sperm cells perish before reaching the ovum; without such abundance, successful fertilization would be far less probable. Second, prior to pregnancy, the uterus is approximately the size of a walnut; however, following fertilization and the development of the embryo, it expands dramatically to accommodate the growing fetus. Remarkably, despite this expansion, the uterine structure retains the capacity to return to its original condition. Third, within the uterine wall, blood does not circulate through conventional vessels in the ordinary sense; rather, it flows through specialized channels within the muscular structure. This adaptation ensures that the tissue can withstand the extensive stretching associated with pregnancy. Fourth, some scientific perspectives suggest that the ovum carries a positive electrical charge, while the sperm bears a negative charge, leading to mutual attraction. Once a sperm penetrates the ovum, the release of specific chemical factors prevents other sperm from entering, thereby ensuring proper fertilization. Fifth, the embryo is suspended within a protective sac filled with a dense fluid known as amniotic fluid. This environment functions as a cushion against mechanical shocks resulting from the mother’s movement or external impact. It also maintains a relatively stable temperature and creates a near weightless condition, preventing pressure among developing organs and facilitating balanced growth. Sixth, the nourishment of the fetus occurs through the placenta, with nutrients and oxygen transferred from maternal blood via the umbilical cord. Because the fetus does not breathe independently, the circulatory system functions differently during this stage: certain pathways between the chambers of the heart remain open before birth but close after birth, at which point respiratory activity commences and normal circulatory separation is established. These observations collectively highlight the extraordinary precision and complexity inherent in human development, demonstrating that even the earliest stages of existence are governed by intricate and finely regulated processes.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

Ibn 'Abbās relates that when Ḥasan and Ḥusayn, peace be upon them, fell ill, the Prophet, peace be upon him and his household, came to visit them in the company of a group of his companions and said to 'Alī: "O Abū al-Ḥasan, it would be better for you to make a vow for the recovery of your children." Thereupon 'Alī, Fāṭima, and Fiddha — who was their servant — made a vow that should they recover, they would fast for three days. (According to some narrations, Ḥasan and Ḥusayn also said: "We too make a vow that we will fast.") Not long thereafter both recovered — but the situation was such that they had no food whatsoever in their possession. 'Alī borrowed three sā' of barley; Fāṭima ground one third of it into flour and baked bread. A beggar came to the door of the house and said: "Peace be upon you, O People of the Household of Muḥammad! I am a poor and destitute Muslim — give me food, and may God give you the food of Paradise." All of them gave preference to the destitute person over themselves and gave him their respective portions, and that night they broke their fast with water alone. On the second day they fasted in the same manner, and when at the time of breaking the fast the food — again of barleybread — was prepared, an orphan came to the door of the house; on that day too they showed selfless generosity and gave him their food. (They again broke the fast with water only and kept the third fast as well.) On the third day at sunset, a captive came to the door of the house, and again all of them gave him their respective portions of food. When morning came, 'Alī took Ḥasan and Ḥusayn by the hand and came to the presence of the Prophet, peace be upon him. When the Prophet observed them, he saw that they were trembling from the intensity of hunger. He said: "What I see of your condition weighs very heavily upon me." Then he rose and accompanied them. When he entered Fāṭima's house he saw her standing, emaciated, in her place of worship — her stomach hollow against her back from the intensity of hunger and her eyes sunken. The Prophet was deeply grieved. At that very moment Gabriel descended and said: "O Muḥammad, receive this surah — God congratulates you on account of such a Family of the Household." He then recited Surah "Hal Atā." (Some have said that the verses from "inna al-abrāra" through "kāna sa'yukum mashkūran" — comprising in total eighteen verses — were revealed on this occasion.) What we have set forth above constitutes the text of the hadith that is cited in the book al-Ghadīr — among the many narrations on this subject, under the heading of the "common denominator" — in a slightly abridged form. In that same book, the names of thirty-four eminent scholars from among the Sunnis are listed who have transmitted this hadith in their own works, with citation of the book title and page number. In this manner, the above narration is among those that are well-known — indeed, frequently transmitted — among the Sunnis. [References: al-Ghadīr, vol. 3, pp. 107–111; and in Iḥqāq al-Ḥaqq, vol. 3, pp. 157–171, the above hadith is transmitted with sources from thirty-six Sunni scholars.] As for the Shia scholars, they are all in agreement that these eighteen verses — or the entire surah — were revealed in connection with the above event, and all of them without exception have transmitted in their works of exegesis or hadith the narration connected to this event as one of the honourable distinctions and eminent virtues of 'Alī, Fāṭima, and their sons, peace be upon them all. To the extent that — as we stated at the opening of this surah — this matter is so well-known and widely recognised that it appears in the poetry of poets and even in the well-known verses of Imam al-Shāfi'ī. Those who seek pretexts — who become exceedingly sensitive the moment they encounter the virtues of 'Alī, peace be upon him — have with great effort devised objections and levelled numerous criticisms against this occasion of revelation. Among these are the following: This surah is Meccan, whereas the narrative of the occasion of revelation relates to a time after the birth of Imam Ḥusayn and Imam Ḥasan, peace be upon them, which certainly took place in Medina. However, as we have set forth in detail at the opening of this surah, we possess clear and luminous proofs indicating that the entire Surah "Hal Atā" — or at the very least its eighteen verses — was revealed in Medina. The words of the verse are general; how can they be specified to particular individuals? It is self-evident without further statement that the generality of the verse's meaning does not conflict with its having been revealed in a particular context. Many verses of the Quran carry a general and broad meaning, but the occasion of their revelation — which is the most complete and most excellent instance of the verse's application — pertains to a particular context. It is remarkable that anyone would cite the generality of the verse's meaning as an argument against the occasion of its revelation. Some have transmitted certain other occasions of revelation that are incompatible with the above. Among these, Suyūṭī has related in the Durr al-Manthūr that a dark-skinned man came to the Prophet and asked about glorification and the declaration of divine unity; 'Umar said: "Enough — do not put too many questions to the Messenger of God." The Prophet said: "O 'Umar, be silent" — and on that occasion Surah "Hal Atā" was revealed to the Prophet. [Reference: Durr al-Manthūr, vol. 6, p. 297.] In yet another hadith in the same work it is related that an Abyssinian man came to the Messenger of God wishing to ask him something. The Prophet said: "Ask and receive your answer." He said: "O Messenger of God, your group has superiority over us in complexion, appearance, and prophethood. But if I believe in what you believe and perform the deeds you perform, will I be with you in Paradise?" He replied: "Yes! By the One in whose hand is my soul — in Paradise the whiteness of those with dark skin will be visible from a distance of a thousand years of travel." The Prophet then set forth many important rewards for the recitation of "Lā ilāha illā Allāh" and "Subḥāna Allāhi wa bi-ḥamdih," and on that occasion Surah "Hal Atā" was revealed. [Explanatory note: The above source.] However, attending to the fact that these narrations bear virtually no relationship whatsoever to the content of the verses of Surah "Hal Atā," it appears that they were fabricated by the agents of the Umayyads or those of their ilk in order to trample upon the aforementioned occasion of revelation. Another pretext that may be advanced here is: how can a person remain hungry for three days, breaking the fast with water alone? This, however, is a strange objection — for we ourselves have seen several individuals who, for certain medical treatments, undertook the well-known "forty-day retreat" — three days being far easier — consuming only water for a full forty days and eating nothing at all, and this very practice brought about the cure of many of their ailments. To the extent that the well-known non-Muslim physician Alexis Sovorin wrote a book on the important therapeutic effects of this type of fasting, with mention of its precise programme. [Explanatory note: This book has been translated and published in Persian under the title "Rūza: Rawish-i Nawīn barā-yi Darmān-i Bīmārī-hā" — "Fasting: A New Method for the Treatment of Illnesses."] Indeed, if it will not astonish you — some of the collaborators of Tafsīr-i Namūna have actually undertaken such a retreat for twenty-three days. Some others, in order to pass by this virtue with ease, have taken a different approach. Ālūsī, for instance, states: if we were to say that this surah was revealed concerning 'Alī and Fāṭima, nothing would be diminished from their esteem and honour — since their inclusion under the designation of "abrār" is a matter clear and manifest to everyone. He then sets forth some of their virtues and states: what more can one say of these two great personalities, save that 'Alī is the master of the believers and the designated successor of the Prophet, Fāṭima is a part of the Prophet's body and a constituent element of the Muḥammadan existence, and the two Ḥasanayn are the spirit, the fragrance, and the masters of the youth of Paradise? But the implication of this is not the exclusion and abandonment of others — for whoever takes any path other than this one is astray. [Reference: Rūḥ al-Ma'ānī, vol. 29, p. 158.] We say, however: if the intention is to disregard this virtue despite its widespread renown, the other virtues too will gradually meet the same fate — and a day will come when some people will deny the very essential virtues of 'Alī, the Lady of Islam, and the two Ḥasanayn, peace be upon them all. It is worthy of attention that in certain narrations it is transmitted on the authority of 'Alī himself, peace be upon him, that he used the revelation of these verses concerning himself and his sons as an argument against his opponents on numerous occasions. [References: al-Iḥtijāj of Ṭabarsī and al-Khiṣāl of Ṣadūq, as cited in al-Mīzān, vol. 20, p. 224.] It is also worthy of attention that captives were generally present in Medina — and in Mecca, since the Islamic battles had not yet commenced, there were no captives at all. This constitutes yet another testimony to the Medinan character of this surah. The final point we consider necessary to mention here is that according to a group of Islamic scholars — among them the well-known Sunni exegete Ālūsī — while many of the blessings of Paradise are enumerated in this surah, there is absolutely no mention of the ḥūr al-'ayn — who are customarily mentioned in the Quran when enumerating the blessings of Paradise. It is possible that this is because, since the revelation of this surah concerns Fāṭima al-Zahrā', her noble husband, and her eminent sons, out of respect for the Lady of Islam there is no mention of the ḥūr whatsoever in it. [Reference: Rūḥ al-Ma'ānī, vol. 29, p. 158.] Although our discussion of this occasion of revelation has become lengthy, there was no alternative in the face of the objections contrived by those who seek pretexts.

In the preceding verses, the fate of the transgressors and the punishments afflicted upon them was discussed; the present verses describe, in contrast, the reward of those who are grateful and of the abrar (the righteous and pure), and present profound insights in this regard. It is first stated: “Indeed, the righteous shall drink from a cup whose mixture is of camphor” (إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا). The term “الأبرار” (plural of barr) originally denotes breadth and expansiveness, and it is applied to the virtuous because their good deeds yield wide-ranging effects within society. The word “كافور” is associated with fragrance and purity; thus, the verse indicates that the drink of Paradise is endowed with a most delightful and exquisite fragrance, pleasing both to taste and to scent. The source of this drink is then described: “A fountain from which the servants of Allah shall drink, causing it to flow abundantly wherever they wish” (عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا). This fountain is under their complete disposition, such that they may draw it forth wherever they desire. Attention is then directed to the qualities of the abrar, explaining their worthiness for such blessings through a series of attributes. First: “They fulfill their vows” (يُوفُونَ بِالنَّذْرِ). This reflects their commitment not only to voluntary obligations they undertake, but, a fortiori, to the fulfillment of divine obligations. Second: “They fear a Day whose evil is widespread” (وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا). This fear arises from firm conviction in the Resurrection and a profound sense of accountability before God. Third: “And they give food, despite their love for it, to the poor, the orphan, and the captive” (وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا). Their act of charity is not superficial; it is accompanied by personal need and sacrifice. Moreover, it extends universally to all categories of the needy, reflecting a comprehensive spirit of compassion and service. Fourth: their sincerity is expressed in the declaration: “We feed you only for the sake of Allah; we desire from you neither recompense nor gratitude” (إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا). Their actions are entirely for the sake of the divine, devoid of any expectation of material or social return. This reflects the central Islamic principle that the value of action lies in sincerity of intention. Fifth: “Indeed, we fear from our Lord a Day that is severe and grim” (إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا). This expresses not merely fear of the Day itself, but fear of divine displeasure manifested on that Day. Their motivation remains ultimately God-centered. It is noteworthy that the fear mentioned here does not contradict sincerity in action. Rather, fear of divine punishment and hope for divine reward both return to orientation toward God, and thus remain compatible with acting “لوجه الله”. The outcome of these qualities is then declared: “So Allah will shield them from the evil of that Day and grant them radiance and joy” (فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا). The term “نضرة” denotes freshness and luminous vitality, reflecting inner contentment and outward beauty, while “سرور” signifies deep joy and delight. Thus, those who, in worldly life, were apprehensive of the hardships of the Hereafter will be received with tranquility, radiance, and joy. The expression “وَلَقَّاهُمْ” further conveys the notion of a gracious reception, indicating that God Himself will welcome these honored servants with special لطف and رحمة.

Not only in the verses under consideration does the Quran count the feeding of others among the excellent deeds of the "abrār" and the "servants of God" — but in many Quranic verses this meaning is emphasised and underscored, indicating that this act holds a particular degree of favour in the sight of God. And if we cast a glance upon the world today, according to widely circulated reports, several million individuals die of hunger every year, while in the wealthy regions of the world such incalculable quantities of leftover food are discarded in refuse that no account can be kept of them — from which, on the one hand, the importance of this Islamic injunction and, on the other, the extent to which the contemporary world has become estranged from moral values and standards becomes clear. In Islamic narrations too, a very great emphasis is visible in this connection. As examples, we cite here several hadith. 1. In one hadith transmitted on the authority of the Noble Prophet, peace be upon him, it is stated: مَنْ أَطْعَمَ ثَلَاثَةَ نَفَرٍ مِنَ الْمُسْلِمِينَ أَطْعَمَهُ اللهُ مِنْ ثَلَاثِ جِنَانٍ فِي مَلَكُوتِ السَّمَاوَاتِ — "Whoever feeds three persons from among the Muslims, God will feed him from three gardens of Paradise in the dominion of the heavens." [Reference: Uṣūl al-Kāfī, vol. 2, chapter "Iṭ'ām al-Mu'min," hadith 3.] 2. In another hadith transmitted on the authority of Imam al-Ṣādiq, peace be upon him, it is stated: مَنْ أَطْعَمَ مُؤْمِناً حَتَّى يُشْبِعَهُ لَمْ يَدْرِ أَحَدٌ مِنْ خَلْقِ اللهِ مَا لَهُ مِنَ الْأَجْرِ فِي الْآخِرَةِ، لَا مَلَكٌ مُقَرَّبٌ وَلَا نَبِيٌّ مُرْسَلٌ إِلَّا اللهُ رَبُّ الْعَالَمِينَ — "Whoever feeds a believer until he is satiated — none among God's creation knows what reward he will receive in the Hereafter: neither a near-stationed angel nor a sent prophet, save God who is the Lord of all the worlds." [Reference: Uṣūl al-Kāfī, vol. 2, chapter "Iṭ'ām al-Mu'min," hadith 6.] 3. In another hadith the same Imam, peace be upon him, is reported to have stated: لَأَنْ أُطْعِمَ مُؤْمِناً مُحْتَاجاً أَحَبُّ إِلَيَّ مِنْ أَنْ أَزُورَهُ، وَلَأَنْ أَزُورَهُ أَحَبُّ إِلَيَّ مِنْ أَنْ أَعْتِقَ عَشْرَ رِقَابٍ — "Were I to feed a needy believer, this is more beloved to me than merely going to visit him; and were I to go to visit him, this is more beloved to me than freeing ten slaves." [Reference: the above source, hadith 18.] It is worthy of attention that in the narrations the emphasis is not restricted to the needy and the hungry alone — rather, in certain narrations it is explicitly stated that feeding believers, even those who are in no need, is equivalent to freeing a slave. This indicates that the purpose of this act, beyond the removal of need and the fulfilment of necessities, is also the attraction of love and the strengthening of bonds of friendship and affection. This stands in contrast to what has become customary in today's materialistic world — where two close friends or two relatives sometimes go to a restaurant or guesthouse and each pays his own portion, as though hosting others as guests, and especially hosting a large number of guests, is for them a matter of great astonishment. 4. In some narrations it is also explicitly stated that feeding the hungry unconditionally — even if they are not believers or Muslims — is among the most excellent of deeds. As has been transmitted in one narration on the authority of the Noble Prophet of Islam, peace be upon him and his household: مِنْ أَفْضَلِ الْأَعْمَالِ عِنْدَ اللهِ إِبْرَادُ الْأَكْبَادِ الْحَارَّةِ وَإِشْبَاعُ الْأَكْبَادِ الْجَائِعَةِ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يُؤْمِنُ بِي عَبْدٌ يَبِيتُ شَبْعَاناً وَأَخُوهُ — أَوْ قَالَ جَارُهُ — الْمُسْلِمُ جَائِعٌ — "Among the most excellent of deeds in the sight of God is giving cool water to the thirsty and filling hungry stomachs. By the One in whose hand is the soul of Muḥammad — a servant has not believed in me who spends the night satiated while his brother — or he said: his Muslim neighbour — is hungry." [Reference: Biḥār al-Anwār, vol. 74, p. 369.] It is worthy of attention that the late 'Allāma Majlisī has devoted a dedicated chapter to this subject in which he transmits 113 hadith concerning feeding the believer, giving him water to drink, clothing him, and discharging his debt — some of which also carry a general import. The final portion of the above hadith, though it concerns the feeding of a Muslim, opens with every thirsty and hungry person — and it is not unlikely that its import in terms of breadth extends to encompass animals as well. The narrations on this subject are numerous. (See the above reference.)

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

See ayat 22 for tafseer.

After the preceding verses made a brief allusion to the deliverance of the "abrār and the righteous" from the painful punishment of the Day of Resurrection, their attainment of the vision of the Beloved, and their immersion in joy and gladness, the verses under consideration elaborate upon these heavenly blessings — enumerating in these verses no fewer than fifteen blessings. First, the discussion concerns the dwellings and the garments of the inhabitants of Paradise, and it is stated: "God will reward them for their patience and endurance with Paradise and silk garments and furnishings." (وَجَزَاهُمْ بِمَا صَبَرُوا جَنَّةً وَحَرِيْرًا). Indeed, in return for this steadfastness, perseverance, and self-sacrifice — one example of which is the fulfilment of the vow, the keeping of the fast, and the giving away of their food, which they themselves were in need of, to the destitute, the orphan, and the captive — God will accord them a place in the gardens of Paradise and clothe them in the finest of garments. Not only in these verses but in other verses of the Quran as well, this reality is explicitly stated: that the recompenses of the Resurrection are in return for the patient endurance of human beings — patience on the path of obedience, patience in the face of disobedience, and patience in the face of difficulties and hardships. In verse 24 of Surah al-Ra'd it is stated that the angels will welcome the inhabitants of Paradise thus: سلامٌ عليكم بما صبرتم — "Peace be upon you for the patience and steadfastness you maintained." And in verse 111 of Surah al-Mu'minūn it is stated: (اِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ) — "I have today rewarded them for their patient endurance — verily they are the successful ones." Thereafter it further states: "They will recline therein upon beautiful couches; they will feel neither the heat of the sun nor the bitter cold." (مُتَّكِئِيْنَ فِيْهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيْهَا شَمْسًا وَلَا زَمْهَرِيْرًا). The mention of this condition — of reclining at ease upon couches — alludes to their complete rest and repose, since the human being in a state of comfort and tranquility generally lives in this manner. The latter part of the verse alludes to the complete moderation of the atmosphere of Paradise — not that the sun and moon will be absent, but that the painful heat of the sun will not be felt, since the shade of the trees of Paradise will be present. "Zamharīr" is derived from the root "zamhara," meaning the intensity of cold, or the intensity of anger, or the reddening of the eye through the effect of rage — and here the first meaning is intended. In a hadith it is related that there is a place in Hell where, on account of the intensity of cold, the limbs of the body will crumble and fall apart from one another. [Reference: Durr al-Manthūr, vol. 6, p. 300.] "Arā'ik" is the plural of "arīka," originally denoting the couches placed in a bridal chamber — here meaning beautiful, elegant, and magnificent couches. The well-known Sunni exegete Ālūsī relates a hadith in the Rūḥ al-Ma'ānī on the authority of Ibn 'Abbās as follows: "بَيْنَا أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ إِذْ رَأَوْا ضَوْءًا كَضَوْءِ الشَّمْسِ وَقَدْ أَشْرَقَتِ الْجِنَانُ بِهِ فَيَقُولُ أَهْلُ الْجَنَّةِ يَا رِضْوَانُ مَا هَذَا؟ وَقَدْ قَالَ رَبُّنَا لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا فَيَقُولُ لَهُمْ رِضْوَانُ لَيْسَ هَذَا بِشَمْسٍ وَلَا قَمَرٍ وَلَكِنَّ عَلِيًّا وَفَاطِمَةَ ضَحِكَا وَأَشْرَقَتِ الْجِنَانُ مِنْ نُورِ ثَغْرَيْهِمَا" "When the inhabitants of Paradise enter Paradise, they will suddenly behold a light like the light of the sun that illuminates the gardens of Paradise. The inhabitants of Paradise will ask Riḍwān — the angel assigned to Paradise — what this light is, given that our Lord has stated that they will see neither sun nor bitter cold. He will reply: this is not the light of the sun or the moon; rather, 'Alī and Fāṭima have laughed, and the gardens of Paradise have been illuminated by the light of their teeth." [Reference: Rūḥ al-Ma'ānī, vol. 29, p. 159.] The subsequent verse, continuing the enumeration of these blessings, further states: "And the shades of those heavenly trees will spread over them, and the gathering of their fruits will be made very easy for them." (وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوْفُهَا تَذْلِيْلًا). [Explanatory note: "Quṭūf" (on the metrical pattern of "ẓurūf") is the plural of either "quṭf" (on the metrical pattern of "faqaṭ") — which is adjectival in meaning — or "qaṭf" (on the metrical pattern of "ḥadhf") — which is verbal in meaning — signifying either the gathered fruits or the act of gathering fruit.] There is no difficulty, no thorn pricking the hand, no need for effort to reach the fruits, and no necessity of walking anywhere. We consider it necessary to recall once more that the principles governing human life in that world are vastly different from those of this world — and what is set forth in these Quranic verses, and in other verses, concerning the blessings of Paradise constitutes only allusive and meaningful indications toward those great blessings. Otherwise, as certain narrations explicitly state, the blessings there are such as no eye has seen, no ear has heard, and no mind has ever conceived. Ibn 'Abbās has a statement made in the context of certain verses of this surah: he says that the blessings which God has mentioned in the Quran have no counterpart or likeness in this world, but God has named them with names familiar to us — for instance, He mentions sharāb ṭahūr blended with ginger, which was a fragrant substance that the Arabs were very fond of. [Reference: Majma' al-Bayān, vol. 10, p. 491.] In the subsequent verses, elaborating upon a portion of the manner of hospitality extended to these heavenly guests — at the divine gathering in the highest Paradise — and describing the means of that hospitality and the condition of those who extend it, it is stated: "And there will circulate among them vessels of silver and cups of crystal." (وَيُطَافُ عَلَيْهِمْ بِآنِيَةٍ مِّنْ فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيْرَا). "Crystal vessels of silver, fashioned to a precise and appropriate measure." (قَوَارِيْرَ مِنْ فِضَّةٍ قَدَّرُوْهَا تَقْدِيْرًا). In these vessels there will be the various foods of Paradise, and in these crystal cups the various pleasurable and invigorating beverages — in whatever quantity they desire and prefer — and the servants of Paradise will be continuously circling around them and presenting these before them. "Āniya" is the plural of "inā'," meaning any kind of vessel. "Akwāb" is the plural of "kawb" (on the metrical pattern of "khawb"), meaning a water vessel without a handle, sometimes referred to as a "qadaḥ." "Qawārīr" is the plural of "qārūra," meaning a crystal or glass vessel. What is remarkable is that it states the crystal and glass vessels of Paradise are made of silver — whereas in the world no such vessel exists whatsoever, and crystal vessels are made by melting specific types of stone. But the same God who created in dark and opaque stone the capacity to be transformed into glass and crystal can equally create this capacity in a metal such as silver. In any case, this expression reveals that the vessels and cups of Paradise are as clear and translucent as crystal and glass, while also possessing the beauty and brilliance of silver — and whatever beverages are within them are completely visible. It is worthy of attention that in a hadith transmitted on the authority of Imam al-Ṣādiq, peace be upon him, it is stated: يَنْفُذُ الْبَصَرُ فِي فِضَّةِ الْجَنَّةِ كَمَا يَنْفُذُ فِي الزُّجَاجِ — "The human eye will penetrate the silver of Paradise just as it penetrates glass and crystal." [Reference: Majma' al-Bayān, vol. 10, p. 410.] We also know that in our age scientists have discovered certain rays — analogous to X-rays — that pass through dark and solid bodies and render them visible like crystal and glass. Ibn 'Abbās states: all the blessings of Paradise have their resemblance and counterpart, except for the crystal and glass vessels made of silver — for these have no counterpart or likeness in this world. [Reference: Rūḥ al-Ma'ānī, vol. 29, p. 159.] Thereafter it further states: "And they will be given to drink therein cups whose beverage is blended with ginger." (وَيُسْقَوْنَ فِيْهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيْلًا). Many exegetes have explicitly stated that the Arabs of the Age of Ignorance derived pleasure from wine blended with ginger, since it imparted a particular pungency to the drink. The Quran here speaks of cups whose pure beverage will be blended with ginger — but it is clear that there is an immeasurable difference between the two: in other words, the difference between this world and the Hereafter. It appears that the Arabs possessed two kinds of wine with two different effects: one was termed stimulating and invigorating in their usage, and the other relaxing and restful. The first was blended with "ginger" and the second with "camphor." And since the realities of the Hereafter cannot be contained within the verbal forms of this world, there is no other way but to use these same words — in a far more expansive and elevated sense — to make allusive reference to those great realities. Although various interpretations have been transmitted regarding the meaning of "zanjabīl," most have interpreted it as the well-known fragrant and aromatic root used in specific medicinal preparations for eating and drinking. Thereafter it further states: "These cups are filled from a spring therein called Salsabīl." (عَيْنًا فِيْهَا تُسَمَّى سَلْسَبِيْلًا). [Explanatory note: Regarding the grammatical position of "'aynan," what was said in the preceding few verses continues to apply here — and it is most appropriate to regard it as "manṣūb bi-naz' al-khāfiḍ."] "Salsabīl" denotes a most delicious beverage that descends gently and smoothly through the mouth and throat and is most pleasant. Many hold that it is derived from the root "salāsa," meaning smoothness of flow — just as fluent and elegant expressions are also called "salīs." Some have said that it is derived from the root "tasalsul," meaning continuous movement, and consequently describes the flowing of something — the two meanings being thus close to each other. In either case, the "bā'" in it is an additional letter. Some hold that the word is a compound of "sil" and "sabīl," and some regard it as a compound of "sāl" and "sabīl" — in the first case the meaning is "seek the path," and in the second "it sought the path" — and both carry the metaphorical meaning of "pleasant." Some have also explicitly stated that the word "salsabīl" had no prior existence in the Arabic language and is among the innovations of the Holy Quran. However, the first meaning is the most well-known and most appropriate. [Explanatory note: Some exegetes have stated that "salsabīl" is by rule diptote — "ghayr munsarif" — since both proper-nounhood and non-Arabic origin are combined in it. The tanwīn it has adopted is in conformity with the other verses of this surah.] Thereafter, speaking about those who serve at this joyous spiritual gathering — which will be held in the proximity of God's mercy in the highest Paradise — it states: "And there will circulate among them eternally youthful servants; when you see them, you will suppose them to be scattered pearls." (وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنْثُوْرًا). They too will dwell permanently in Paradise, and their youth, freshness, beauty, vivacity, and joy will be everlasting — as will their service — since the expression "mukhalladdūn" on the one hand, and the expression "yaṭūfu 'alayhim" — "they will circulate around them" — on the other, convey this reality. The expression "lu'lu'an manthūran" — "scattered pearls" — alludes to their beauty, elegance, purity, and radiance, and likewise to their ubiquitous presence throughout this divine spiritual gathering. And since the blessings of the other world cannot be described, however eloquent and expressive the words may be, the subsequent verse states in a comprehensive manner: "And when you behold that realm, you will behold abundant blessings and a great kingdom." (وَاِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيْمًا وَمُلْكًا كَبِيْرًا). [Explanatory note: Some exegetes have explicitly stated that "thumma" here is an adverb of place and "ra'ayta" carries the meaning of an intransitive verb, the meaning of the verse being: "idhā ramayta bi-baṣarika thumma ra'ayta na'īman wa mulkan kabīran" — "When you cast your gaze there, you will behold blessings and a great kingdom." The interpretive possibility also exists that "thumma" is a demonstrative pronoun indicating distance and serves as the object of "ra'ayta."] Many interpretations have been offered for "na'īm" and "mulk kabīr" — among them a hadith transmitted on the authority of Imam al-Ṣādiq, peace be upon him, states: "the meaning of this verse is that it is a kingdom that will never pass away or perish." [Reference: Majma' al-Bayān, vol. 10, p. 411.] Or the blessings of Paradise are so vast that they cannot be described in terms of their abundance. Or "mulk kabīr" means that angels will seek permission when approaching the inhabitants of Paradise and will welcome them with greetings. Or whatever the inhabitants of Paradise intend, they will obtain. Or the dominion of the least of the inhabitants of Paradise will be so extensive that when he casts his gaze, he will see as far as a thousand years of travel. Or it signifies an eternal and everlasting dominion in which all their wishes will be fulfilled. The word "na'īm" — which in the lexicon means "abundant blessings" — and "mulk kabīr" — which reports the grandeur and vastness of the gardens of Paradise — carry a broad and comprehensive meaning that encompasses all the above interpretations. Up to this point, one portion of the blessings of Paradise has been alluded to — comprising dwellings, couches, shades, fruits, beverages, vessels, and those who extend hospitality. Now the turn comes for the adornments and embellishments of the inhabitants of Paradise. It is stated: "Upon their bodies there will be garments of fine green silk and brocade." (عَالِيَهُمْ ثِيَابُ سُنْدُسٍ خُضْرٌ وَاِسْتَبْرَقٌ). [Explanatory note: Regarding the grammatical position of "'āliyahum," two interpretive possibilities exist. The first is that it is an adverb in the sense of "fawqa" — above — in which case the meaning of the verse is "fawqahum thiyābu sundusin." The second is that it is a circumstantial qualifier of the pronoun "hum" that appeared in the earlier verses and refers back to "abrār," the meaning of the sentence then being: "ḥāla kawnihim ya'lūhum thiyābu sundusin khuḍrun" — "while garments of fine green silk are upon them." "Sundus" means fine silk fabric, while "istabraq" means thick silk fabric; some regard it as a Persian word, "istabar" or "sitabar," while some have also proposed the interpretive possibility that it is derived from the Arabic root "barq," meaning to shine.] Thereafter it further states: "And they will be adorned with silver bracelets." (وَحُلُّوا أَسَاوِرَ مِنْ فِضَّةٍ). Such clear and translucent silver that shines like crystal and is more beautiful than ruby, pearl, and gem. "Asāwir" is the plural of "aswirat" (on the metrical pattern of "maghfira"), and this in turn is the plural of "siwār" (on the metrical pattern of "ghubār") or "sawār" (on the metrical pattern of "kitāb"), which is originally derived from the Persian word "dastwār," meaning "dastband" — a bracelet — and upon passing into the Arabic language underwent a slight modification and assumed the form "siwār." The reason for the choice of green for the garments of Paradise is that this colour is most invigorating — like the beautiful leaves of trees. Green also comes in several varieties, each fine in its own place. Certain Quranic verses — such as verse 31 of Surah al-Kahf — state that the inhabitants of Paradise will be adorned with gold bracelets: (يُحَلَّوْنَ فِيْهَا مِنْ أَسَاوِرَ مِنْ ذَهَبٍ). This, however, does not conflict with what appears in the verse under consideration, since it is possible that on account of variety they will sometimes be adorned with one and sometimes with the other. A question arises here: are bracelets of gold and silver not adornments for women? Why then is mention made of this adornment for the men of Paradise? The answer, however, is clear — since there are many societies and environments in which gold and silver are adornments for men as well as for women (although Islam has declared gold adornment unlawful for men). Undoubtedly, the nature of the bracelets for men and women will be different; and from what is transmitted in verse 53 of Surah al-Zukhruf from Pharaoh's statement — (فَلَوْلَا أُلْقِيَ عَلَيْهِ أَسْوِرَةٌ مِنْ ذَهَبٍ) — "Why were Moses not given gold bracelets?" — it becomes apparent that gold bracelets in the Egyptian environment were regarded as a symbol of greatness for men. Furthermore, as we have repeatedly indicated, since the common words of this world are in no way sufficient to describe the blessings of Paradise, there is no alternative but to make allusive references to those great and indescribable blessings through these same words. Finally, at the end of the verse, as the last and most important of all the blessings in this series, it states: "And their Lord will give them a pure beverage to drink." (وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُوْرًا). It is true that in the course of this enumeration of blessings, mention was also made of pleasant beverages — those cups filled from the spring of Salsabīl from which the inhabitants of Paradise will be satiated. But there is a vast difference between those and what is set forth in this verse — for in the former the cupbearer was "wildan mukhalladdūn," whereas here the cupbearer is "God" Himself. What a most remarkable and extraordinary expression — especially with the emphasis upon the word "rabb": the God who has always nourished this human being and is his Owner and Sustainer, who has ever led him forward through the stages of perfection and elevation, until he reaches the final stage — and now the moment has arrived for Him to bring His "rububiyya" to its highest point, and with His own hand of power to satiate and intoxicate the "abrār" and the righteous servants with the cups of the pure beverage. On the other hand, "ṭahūr" carries the meaning of that which is itself pure and also purifies others — and in this manner this beverage purifies the body and soul of the human being from every kind of impurity and defilement, and bestows such spirituality, luminosity, and vitality that no expression can describe it. To the extent that in a hadith transmitted on the authority of Imam al-Ṣādiq, peace be upon him, it is stated: "yuṭahhiruhum 'an kulli shay'in siwā Allāh" — [Reference: Majma' al-Bayān, vol. 10, p. 411.] "It will purify their hearts and souls of everything save God." It will tear asunder the veils of heedlessness, remove the screens, and render the human being worthy and fitting for eternal presence in the proximity and nearness of God. The intoxication of this pure beverage is superior to every blessing and more exalted than every position. If the impure and contaminated wine of this world destroys the intellect and distances one from God, then this pure beverage — given by the hand of the "cupbearer of the primordial covenant" — will make him a stranger to all "mā siwā Allāh" and immerse him in His beauty and majesty. In sum, the grace concealed in this verse and in this blessing is superior and more exalted than all else. From a hadith transmitted on the authority of the Messenger of God, peace be upon him, it becomes apparent that the spring of the pure beverage is situated at the gate of Paradise: "فيُسقَوْنَ مِنْهَا شَرْبَةً فَيُطَهِّرُ اللهُ بِهَا قُلُوبَهُمْ مِنَ الْحَسَدِ ... وَذَلِكَ قَوْلُ اللهِ عَزَّوَجَلَّ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا" — "They will be given one draught of this pure beverage, and God will thereby purify their hearts of envy — and all evil attributes — and this is what God Almighty has stated: 'And their Lord gave them a pure beverage to drink.'" [Explanatory note: In this verse there is in reality an implied sentence — for example: "yuqālu lahum" or "yaqūlu Allāhu lahum" — that is: God will say to them, or it will be said to them.] It is worthy of attention that the expression "ṭahūr" appears in the Holy Quran on only two occasions: once concerning rain (al-Furqān, 48) — which purifies and gives life to all things — and the second in the verse under consideration, concerning the particular beverage of Paradise — which is likewise purifying and life-giving. In the final verse under consideration, stating the concluding word in this connection, it says: "It will be said to them by God: these great blessings and incomparable gifts are the recompense for your deeds, and your striving and endeavour on the path of obedience to the divine command is accepted and appreciated." (اِنَّ هٰذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُمْ مَّشْكُوْرًا). Perhaps one might suppose that these gifts and great rewards would be given to them without any reckoning — but all of this is the recompense for their striving and deeds, and the reward for their struggles, acts of self-purification, and their averting their gaze from sin. In the very act of stating this there is a particular pleasure and grace: that God Almighty — or His angels — should address the "abrār" and the righteous by way of appreciation and gratitude and say to them: "All of this is the recompense for your deeds, and your striving is most worthy of appreciation." Indeed, according to some exegetes, this is a blessing superior to all other blessings and gifts — that God should offer thanks to the human being. The expression "kāna" — which is the past tense verb — reports on a past time and may allude to the fact that these blessings have already been prepared for them long in advance — since when one accords great importance to a guest, the means of hospitality are made ready long before the event.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

From the beginning of this surah up to this point, the discussion has concerned the creation of the human being and thereafter the resurrection and the Day of Judgment. In the verses under consideration, turning the address toward the Prophet, emphatic commands are given him regarding the guidance of human beings and patience and steadfastness on that path. In reality, these verses indicate the way to attain all those incomparable blessings — a way that is only possible through adherence to the Quran, following a guide such as the Prophet of Islam, and deriving illumination and guidance from his commands. First it is stated: "Verily, We have sent down the Quran upon you as a complete revelation." (اِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْاٰنَ تَنْزِيْلًا). Some exegetes have taken "tanzīlan" — which appears in the above verse in the form of an absolute object — as an allusion to the "gradual revelation of the Quran," whose educative effect is evident. Others regard it as an allusion to the greatness of the station of this heavenly book and an emphasis upon its descent from God — especially in view of the other emphases present in this verse (emphasis through "inna," "naḥnu," and the use of a nominal sentence) — and in reality it constitutes a response to those who accused the Prophet of divination, sorcery, and fabricating falsehoods against God. Thereafter five important commands are given to the Prophet of Islam. The first of these is an invitation to patience and steadfastness: "Now that this is so, exercise patience and endurance in the propagation and execution of the commands of your Lord." (فَاصْبِرْ لِحُكْمِ رَبِّكَ). That is: do not be intimidated by the difficulties and obstacles of the path, by the multitude of enemies and their severity, and continue to advance. It is worthy of attention that the command of patience and steadfastness — attending to the "fā' al-far'iyya" in "fa-iṣbir" — is placed as a branch of the revelation of the Quran from God; meaning: since your helper is God, therefore most certainly exercise patience and steadfastness on this path. The expression "rabb" also constitutes another subtle allusion to this same meaning. In the second command, prohibiting the Prophet from any form of association with the deviants, it states: "And do not obey any sinner or disbeliever among them." (وَلَا تُطِعْ مِنْهُمْ اٰثِمًا اَوْ كَفُوْرًا). In reality this second command is an emphasis upon the first, since the company of enemies always strove through various conspiracies to draw the Prophet along the path of falsehood by diverse means. As has been transmitted, 'Utba ibn Rabī'a and Walīd ibn Mughīra would say to the Prophet: "Desist from your call — we will give you so much wealth that you will be content, and we will arrange your marriage to the most beautiful woman of Arabia." Other such proposals were made as well, and the Prophet as a true leader needed to exercise patience and steadfastness in the face of these satanic temptations, or the threats that followed once these enticements proved ineffective — neither yielding to any of their inducements nor submitting before any of their threats. It is true that the Prophet never submitted before them — but this is an emphasis in his regard on account of the importance of the subject, and stands as a perpetual code of conduct for all leaders on the path of truth. Although some exegetes have interpreted "āthim" as referring to 'Utba ibn Rabī'a and "kafūr" as referring to Walīd ibn Mughīra or Abū Jahl — all three being among the Arab polytheists — it is clear that "āthim" — sinner — and "kafūr" — disbeliever and ungrateful — carry a broad meaning encompassing all criminals and polytheists, even though these individuals are among the most obvious instances. It is also worthy of attention that "āthim" carries a general meaning that includes "kafūr" as well — and accordingly the mention of "kafūr" after "āthim" constitutes the mention of the particular after the general, for the purpose of emphasis. Since, however, patience and steadfastness in the face of this great multitude of difficulties is no easy matter, and since two particular kinds of provision are needed to traverse this path, the subsequent verse further states: "And remember the name of your Lord morning and evening." (وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَاَصِيْلًا). "And in the night, prostrate yourself before Him and glorify Him for a long portion of the night." (وَمِنَ اللَّيْلِ فَاسْجُدْ لَهٝ وَسَبِّحْهُ لَيْلًا طَوِيْلًا). So that in the shade of this "dhikr," this "sajda," and this "tasbīḥ," the necessary power and spiritual strength and sufficient assistance may be provided for confronting the difficulties of the path. "Bukra" (on the metrical pattern of "nukta") means the beginning and commencement of the day, and "aṣīl" is its opposite — that is, the final portion of the day and the time of evening. Some have said that the application of this word to the final portion of the day is on account of the fact that it is derived from the root "aṣl," since the final portion of the day is the "aṣl" — the origin and foundation — of the night. Some expressions indicate that "aṣīl" is sometimes applied to the interval between midday and sunset. [Reference: Mufradāt al-Rāghib.] Other expressions indicate that "aṣīl" is also applied to the early portion of the night, since it has been interpreted as "ashī'" — and "'ashī'" denotes the beginning of night; this is why the Maghrib and 'Ishā' prayers are called "'ashā'ayn." To the extent that certain expressions also indicate that "'ashī'" encompasses the period from the midday decline until the following morning. [Reference: Mufradāt al-Rāghib.] However, attending to the fact that "aṣīl" in this noble verse appears in contrast to "bukra" — morning — and that thereafter the discourse also turns to night worship, it becomes clear that the intention is indeed toward the latter portion of the day. In any case, these two verses in reality set forth the necessity of maintaining continuous, day-and-night, and perpetual attention toward the sacred essence of the Lord. Some have interpreted this specifically as the five daily prayers, or with the addition of the night prayer, or specifically as the Fajr, 'Aṣr, Maghrib, and 'Ishā' prayers — but the apparent meaning is that these prayers are among the instances of this perpetual and continuous remembrance of God and glorification and prostration before His sacred court. The expression "laylan ṭawīlan" alludes to the glorification of God throughout the greater portion of the night. In a hadith transmitted on the authority of Imam 'Alī ibn Mūsā al-Riḍā, peace be upon him, in the exegesis of this, he answered the question of what this glorification means by stating: "By it is meant the night prayer." [Reference: Majma' al-Bayān, vol. 10, p. 413.] However, it is not unlikely that this interpretation too is of the type that states a clear instance — since the night prayer exercises an exceedingly profound influence on the strengthening of the spirit of faith, the refinement of souls, and the keeping alive of the human being's will on the path of obedience to God. It should also be noted here that although the five commands in the above verses are stated in the form of a programme for the Prophet of Islam, they are in reality a code of conduct for all those who take steps on the path of spiritual and human guidance of human society. They should know that after certainty and complete faith in this goal and the message of the prophetic mission, patience and steadfastness are obligatory upon them — and they should not be alarmed by the abundant difficulties of the path. For in the guidance of a society, especially when ignorant and obstinate enemies stand in opposition, there are always great difficulties; if leaders do not exercise patience and steadfastness, no prophetic mission can bear fruit. In the subsequent stage, in the face of the temptations of the satanic ones — who are the clear instances of "āthim" and "kafūr" and who strive through various pretexts and stratagems to lead guides and leaders astray, so that their mission remains sterile and without result — they must stand firm with their full strength: there is no need to fall for the deception of inducements, nor to be frightened by threats. And in all stages, in order to attain spiritual power, strength of will, and firm and unshakeable resolve, they must remain in the remembrance of God morning and evening and bow their foreheads before His court — drawing assistance especially through night worship and private supplication before Him. For if these matters are observed, then success is certain and inevitable. And if in certain stages one is confronted with some hardship or setback, these can be remedied through adherence to these principles. The programme of the Prophet of Islam's life and his call and prophetic mission constitutes an effective code of conduct for those who travel this path.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

See ayat 31 for tafseer.

In the preceding verses the Prophet was warned not to obey the "āthim" and "kafūr" — the criminals and the disbelievers — and history bears witness that these were people who, in their vain imaginings, sought to penetrate the Prophet's intentions by offering temptations of wealth, position, and beautiful women. The verses under consideration, further introducing them, state: "They love this swiftly passing worldly life, while they leave behind them a severe and weighty day, disregarding it." (اِنَّ هٰٓؤُلَآءِ يُحِبُّوْنَ الْعَاجِلَةَ وَيَذَرُوْنَ وَرَآءَهُمْ يَوْمًا ثَقِيْلًا). Their thoughts do not extend beyond eating, sleeping, and the gratification of desires, and these unconditional material pleasures constitute their ultimate horizon — and what is astonishing is that they wish to weigh the great spirit of the Prophet on the same scale. But these heedless, blind-hearted ones pay no attention to what a weighty day is approaching them. It is on account of their consigning that day to oblivion that they have, as it were, cast it behind their backs. However, according to some exegetes, "warā'" is sometimes used in the sense of "behind" and sometimes in the sense of "ahead." [Explanatory note: In Tafsīr Rūḥ al-Bayān it is stated that if "warā'" is in a genitive construction with the "fā'il" it carries the meaning of "behind," and if it is in a genitive construction with the "maf'ūl" it carries the meaning of "ahead." See: Rūḥ al-Bayān, vol. 8, p. 229.] In the subsequent verse they are warned not to be proud of their power and strength, since all of it is God's gift and He may suddenly reclaim it whenever He wills. Hence it is stated: "We created them and strengthened their joints, and when We will, We shall take them away and replace them with others like them." (نَّحْنُ خَلَقْنَاهُمْ وَشَدَدْنَآ اَسْرَهُمْ وَاِذَا شِئْنَا بَدَّلْنَآ اَمْثَالَهُمْ تَبْدِيْلًا). [Explanatory note: In this verse there is an ellipsis; the full implied construction is: "baddalnāhum amthālahum" — note that "baddala" generally takes two objects, "hum" being the first object and "amthālahum" the second.] "Asr" (on the metrical pattern of "'aṣr") originally means to bind something with a chain — prisoners are called "asīr" for this very reason, since they are bound with chains. Here, however, "asr" alludes to the fortification of the joints of the human frame, which endow it with the power and capacity for movement in performing important functions. The Quran has truly here placed its finger upon a sensitive point — namely the joints of the various components of the human frame: the small and large tendons, which bind the muscles to one another like iron ropes, together with the various muscle groups — binding the small and large bones and the pieces of flesh of the human body to one another in such a manner that their totality produces a complete unity of the body, prepared and ready for the performance of every kind of activity. In its overall import, however, this sentence is a metonym for power and strength. This verse incidentally makes clear God's holy essence to be independent of and beyond need of them and their obedience and faith — so that they may know that if there is any insistence upon their faith, it is in reality a grace and mercy from the Lord. The counterpart of this meaning also appears in verse 133 of Surah al-An'ām, where it is stated: (وَرَبُّكَ الْغَنِيُّ ذُو الرَّحْمَةِ إِنْ يَّشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِنْ بَعْدِكُمْ مَّا يَشَآءُ) — "Your Lord is Self-Sufficient and Merciful; if He wills He may take all of you away and appoint as your successors after you whoever He wills." Thereafter, alluding to all the discussions set forth in this surah — which present a comprehensive programme of felicity and well-being — it states: "This is a reminder and a recollection; whoever wills may thereby take a path toward his Lord." (اِنَّ هٰذِهٖ تَذْكِرَةٌ فَمَنْ شَآءَ اتَّخَذَ اِلٰى رَبِّهٖ سَبِيْلًا). [Explanatory note: Some hold that an ellipsis is present in this verse and that the full implied construction is "fa-man shā'a ittakhadha ilā riḍā rabbihi sabīlan" or "ilā ṭā'ati rabbihi sabīlan." In fairness, however, no ellipsis is required, since all paths of perfection culminate in God alone.] Our responsibility is to show the path, not to compel the choice of direction — it is now your responsibility to distinguish truth from falsehood through your reason and perception, and to choose the path with your will and free choice. This is in reality an emphasis upon what appeared at the beginning of this surah, where it is stated: اِنَّا هَدَيْنَاهُ السَّبِيْلَ اِمَّا شَاكِرًا وَّاِمَّا كَفُوْرًا — "We have shown him the path; now let him accept it and give thanks for this blessing, or turn away and show ingratitude." And since it is possible that short-sighted individuals might, from the above expression, conceive the notion of "tafwīḍ" — complete delegation and absolute surrender for servants — the subsequent verse, in order to negate this misconception, further states: "And you do not will anything unless God wills." (وَمَا تَشَآءُوْنَ اِلَّآ اَنْ يَّشَآءَ اللّٰهُ). [Explanatory note: Regarding the grammatical position of "an yashā' Allāh," a group of exegetes has held that it is in the accusative by virtue of adverbial import, the meaning being: "you do not will except at the time of God's willing." The interpretive possibility also exists that "shay'an" is implied, the meaning being: "you do not will anything except what God wills."] Because God is All-Knowing and All-Wise: (اِنَّ اللّٰهَ كَانَ عَلِيْمًا حَكِيْمًا). This is in reality the affirmation of the well-known principle of "al-amr bayna al-amrayn" — the matter between the two extremes. On the one hand it is stated: "God has shown the path; its choice is in your hands" — and on the other hand it further states: "Your choice is contingent upon God's will" — meaning that you do not possess complete independence; rather, your power and strength and the freedom of your will all derive from divine will, and whenever He wills He may reclaim this power and freedom from you. Thus there is neither "tafwīḍ" and complete surrender nor compulsion and deprivation of free will, but rather a precise and subtle reality between these two extremes — or in other words: the nature of freedom is bound to divine will, such that whenever He wills He may reclaim it, so that servants may also bear upon their shoulders the burden of obligation and responsibility — which is the secret of their perfection and elevation — while not regarding themselves as independent of God. In sum, this expression is on account of the fact that servants should not consider themselves independent of the guidance, support, and divine grace and assistance of God's holy essence, and that despite firm resolution in their affairs they should surrender to Him and work under His support. From this it becomes clear why certain exegetes of the compulsionist school — such as Fakhr al-Dīn al-Rāzī — cling to this verse: it is on account of the prior commitments they have adopted in this matter. He states: "wa-i'lam anna hādhihi al-āyata min jumlati al-āyāti allatī talāṭamat fīhā amwāju al-jabri wa al-qadar" — "Know that this verse is among those verses in which the waves of compulsion surge." [Reference: Tafsīr Fakhr al-Rāzī, vol. 30, p. 262.] Indeed, if this verse is separated from the preceding verses there is room for such a misconception — but attending to the fact that in one verse the efficacy of free choice is stated and in another the efficacy of the Lord's will, the principle of "al-amr bayna al-amrayn" is well established. What is remarkable is that the advocates of "tafwīḍ" concern themselves only with the verse that speaks of absolute free choice, while the advocates of compulsion look only at the verse that, if taken in isolation, carries the scent of compulsion — and each then wishes to justify it on the basis of prior commitments. Whereas the proper understanding and comprehension of divine discourse — and of every other discourse — requires that the whole be read alongside each part, and a judgement be reached without any prejudice or prior decision. What is stated at the end of the verse — اِنَّ اللّٰهَ كَانَ عَلِيْمًا حَكِيْمًا — may also be an allusion to this same meaning, since God's knowledge and wisdom require that He leave servants free in traversing the path of perfection and elevation — for a compulsory and imposed perfection is not perfection. Furthermore, His knowledge and wisdom do not permit Him to compel some individuals toward good and others toward evil, and then reward the first group and punish the second. Finally, in the last verse of this surah, alluding to the fate of the righteous and the evildoers in a brief and meaningful sentence, it states: "God admits whoever He wills into His mercy, and for the wrongdoers He has prepared a painful punishment." (يُدْخِلُ مَنْ يَّشَآءُ فِىْ رَحْمَتِهٖ وَالظَّالِمِيْنَ اَعَدَّ لَهُمْ عَذَابًا اَلِيْمًا). It is worthy of attention that at the beginning of the verse it states: "He admits whoever He wills into His mercy," while at the end of the verse the punishment is assigned specifically to the wrongdoers — and this indicates that His will for punishment is subsequent to the human being's intention of injustice and sin. By the contextual indicator of the contrast, it becomes clear that His will for mercy is likewise subsequent to the human being's intention of faith, righteous action, and the execution of justice — and from a Wise and All-Knowing One, nothing other than this can be expected. What is remarkable is that despite this clear contextual indicator, Fakhr al-Dīn al-Rāzī still regards the content of the verse as proof of compulsion, paying no attention whatsoever to the discourse in the verse regarding freedom of will and the wrongdoers. [For further elaboration on the verses of "mashī'a," see volume 19, pp. 460–461, under verse 37 of Surah al-Zumar.] O Lord, admit us into Your mercy and deliver us from the painful punishment that awaits the wrongdoers. O Sustainer, You have shown the path — we too have formed the firm resolve to traverse it; aid us. O God, if we are not among the "abrār," we are certainly among those who love and hold them dear — join us to them.