An-Naba

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

In the first verse of the surah, by way of an astonishment-laden interrogative, it is stated: "About what do they question one another?" (عَمَّ يَتَسَاءَلُونَ). Thereafter, without awaiting an answer, it itself responds: "About the great and momentous news." (عَنِ النَّبَإِ الْعَظِيمِ). "That concerning which they are in disagreement." (الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ). Regarding what is meant by this great news, exegetes have offered several answers. One group has taken it as an allusion to the Day of Resurrection; some to the revelation of the Holy Quran; and some to all the fundamental principles of religion from monotheism to resurrection. In certain narrations it has been interpreted as the matter of the imamate and wilāya, to which reference will be made in the discussion of forthcoming points. Reflection upon all the verses of this surah, and keeping in view the expressions that occur in the subsequent verses — such as the sentence (إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا), which comes after the mention of the signs of God's power in the heavens and earth — together with the consideration that the fierce opposition of the polytheists was directed against the matter of resurrection: all these factors support the first interpretation, namely resurrection and the Day of Resurrection. "Naba'," according to Raghib in the Mufradāt, denotes a report that is of importance and benefit, and regarding which the human being possesses knowledge or predominant probability. These three conditions are the requirements of the meaning of "naba'." [Reference: Mufradāt al-Rāghib, root n-b-'.] On this basis, the word "great" expresses a very strong emphasis and collectively indicates that this news — in which one group entertained doubt — was a known, important, and magnificent reality; and as we have said, it referred to the Resurrection. The sentence "yatasā'alūn" — "they question one another" — may allude only to the disbelievers, who were always questioning one another about the Resurrection — though these questions were not for the purpose of investigation and comprehension. The interpretive possibility also exists that it refers to questioning the believers, or questioning the Prophet himself. [Explanatory note: It should be noted that the bāb al-tafā'ul, although it generally carries the meaning of a reciprocally performed action, in certain instances carries the meaning of the simple triliteral root, and in addition has other meanings as well. Some lexicographers have enumerated five meanings of tafā'ul: 1. The participation of two or more persons in performing an action. 2. Muṭāwa'a, for example tabā'ud. 3. The display of something without its actual occurrence, for example tamāraḍ — feigning illness. 4. The gradual occurrence of something, for example taḥāwur. 5. In the meaning of the simple triliteral root, for example "ta'ālā" in the sense of "'alā" — "He was exalted."] A question arises here: if "naba' 'aẓīm" refers to the Resurrection, then apparently all the disbelievers denied it — so why does it state that they are in disagreement concerning it? In response it is said that denial of the resurrection is not absolute and categorical, since many among the disbelievers held to the permanence of the soul after the annihilation of the body — in other words, they accepted spiritual resurrection in a general sense. As for bodily resurrection, some expressed doubt concerning it — a matter clarified by the Quranic tone. (al-Naml, 66.) Some among the disbelievers denied it vehemently, to the extent that they considered the Prophet of Islam — God forbid — to be mad for claiming bodily resurrection, or one who attributed falsehood to God. "And soon they shall know." (كَلَّا سَيَعْلَمُونَ). [Explanatory note: It is well known among scholars of Arabic literature and exegetes that "kallā" is a particle of deterrence, the meaning of which is the negation or prohibition of what has preceded; however, some have stated that on rare occasions it is used in other meanings as well, three of which they have named: emphasis, the interrogative "alā," and a particle of response equivalent in function to "na'am." Some exegetes have adopted each of these. See Majma' al-Baḥrayn and other works.] "Yet it is not as they suppose — and soon they shall know." (ثُمَّ كَلَّا سَيَعْلَمُونَ). They will come to know on the day when their cry of "what a misfortune!" will rise — when they will be in profound regret over their shortcomings: (أَن تَقُولَ نَفْسٌ يَا حَسْرَتَى عَلَى مَا فَرَّطتُ فِي جَنبِ اللهِ) (al-Zumar, 56). That day when the waves of punishment will encompass them from every side and they will demand a return to this world: (هَلْ إِلَى مَرَدٍّ مِّن سَبِيلٍ) — "Is there any way to return?" (al-Shūrā, 44.) To the extent that at the moment of death, when the veils will be lifted from the human being's eyes and the realities of the other world will become manifest before him, and he will arrive at certainty concerning the intermediate realm and resurrection, his cry will rise: "Return me, so that I may perform righteous deeds." (رَبِّ ارْجِعُونِ لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ) (al-Mu'minūn, 99–100). The expression "saya'lamūn" — since it generally refers to the near future — alludes to the fact that the stage of resurrection is near, and the entire life of this world amounts to no more than a single moment in comparison with it. As to whether the two verses above — which appear in repeated form — are intended as an emphasis upon a single reality (their imminent awareness in the near future concerning the Resurrection), or constitute the statement of two distinct matters (the first being an allusion to their witnessing worldly punishment in the near future, and the second an allusion to their witnessing the punishment of the Hereafter thereafter) — exegetes have offered two interpretive possibilities in this regard, though the first interpretation appears more appropriate. The interpretive possibility has also been proposed that what is meant is that with the advancement of human knowledge and understanding, the proofs and evidences for the existence of the Resurrection will become so abundant that even those who deny it will be unable to refrain from acknowledging it. The difficulty with this interpretation, however, is that such awareness would be for the future generations of humankind and not for the particular group present in the time of the Prophet who were in disagreement about the Resurrection — whereas the verse is speaking about precisely that group.

As has been stated, the term “النَّبَإِ الْعَظِيمِ” (the Great News) has been interpreted in various ways, including the Resurrection, the Qur’an, and the totality of fundamental doctrines of religion—particularly the principles of origin and return (mabda’ and ma‘ad). However, the contextual indicators present within the verses of this surah suggest that interpreting “النَّبَإِ الْعَظِيمِ” as referring to the Resurrection is the most appropriate reading. At the same time, numerous narrations transmitted from the Ahl al‑Bayt, as well as through certain Sunni chains, interpret “النَّبَإِ الْعَظِيمِ” as referring to the wilayah and imamah of Amir al‑Mu’minin ‘Ali (alayhi al‑salam), a matter over which there has been اختلاف among scholars. In some cases, it has also been interpreted in the broader sense of general wilayah. These narrations are attributed either directly to ‘Ali (alayhi al‑salam) or to other Imams. For illustration, three examples are cited. First, a report transmitted by Hafiz Muhammad ibn Mu’min al‑Shirazi—among the scholars of Ahl al‑Sunnah—states that the Messenger of Allah (peace and blessings be upon him), in explaining the verse “عَمَّ يَتَسَاءَلُونَ عَنِ النَّبَإِ الْعَظِيمِ,” said that it refers to the wilayah of ‘Ali (alayhi al‑salam). According to this narration, questioning regarding this matter will occur in the grave, and no individual—whether in the East or the West, on land or sea—will die without being questioned by the angels about the wilayah of Amir al‑Mu’minin, including inquiries regarding one’s religion, Prophet, and Imam (Risalat al‑I‘tiqad, attributed to Abu Bakr Muhammad ibn Mu’min al‑Shirazi, cited in Aḥqaq al‑Haqq, vol. 3, p. 484). Second, it is reported that during the Battle of Siffin, a man from the Syrian army entered the battlefield reciting “عَمَّ يَتَسَاءَلُونَ عَنِ النَّبَإِ الْعَظِيمِ.” ‘Ali (alayhi al‑salam) confronted him and asked, “Do you know what the ‘Great News’ is concerning which they differ?” The man replied that he did not. ‘Ali (alayhi al‑salam) then declared: “By Allah, I am the Great News regarding which you differ, and concerning whose wilayah you dispute. You turned away from my wilayah after accepting it… and on the Day of Resurrection you shall come to know what you have known” (Tafsir al‑Burhan, vol. 4, p. 420, hadith 9). Third, it is narrated from Imam Ja‘far al‑Sadiq (alayhi al‑salam) that he said: “النَّبَإِ الْعَظِيمِ” refers to wilayah (Tafsir al‑Burhan, vol. 4, p. 419, hadith 3). The relationship between these narrations and the interpretation of the verse as referring to the Resurrection may be understood in two ways. One possibility is that “النَّبَإِ الْعَظِيمِ” possesses a broad and comprehensive meaning encompassing all these referents. Although the immediate context of the verses most directly points to the Resurrection, this does not preclude the existence of additional referents or applications. The second possibility is that the Qur’an contains layers of meaning (batin), such that a verse may possess multiple dimensions: an apparent meaning (zahir) and deeper, inner meanings accessible through transmitted reports and contextual indicators. These deeper meanings represent a form of implicative indication (dalalat iltizamiyyah) that may not be evident to all readers. It is not uncommon for Qur’anic verses to bear both apparent and inner interpretations, and numerous narrations present diverse explanations—some corresponding to the outward sense, and others reflecting deeper dimensions. However, it must be emphasized that the interpretation of the inner meanings of the Qur’an is not permissible without clear evidence or transmitted interpretations from the Prophet (peace and blessings be upon him) or the Imams. The concept of multiple interpretive layers does not authorize arbitrary or self‑interested reinterpretation by individuals; rather, it is grounded within disciplined and authenticated hermeneutical principles.

In the preceding verses, the discussion focused on the Resurrection, presenting meaningful and vivid arguments to establish its possibility and to remove every form of doubt. The verses under consideration constitute the concluding passage of the discussion on ma‘ad in this section. A fundamental point emphasized in many verses—particularly in the latter part of the Qur’an—is the reality of the Resurrection and the detailed description of the human condition on that Day. This emphasis arises because the first step toward human moral reform is the realization that one will be held accountable. Human beings must recognize that they will stand before a court whose Judge possesses complete knowledge, from whom nothing can remain hidden. It is a tribunal in which there is no place for injustice, no possibility of error, no effectiveness for intercession or bribery, no scope for falsehood, and no opportunity for denial. In summary, there exists no strategy by which one may escape punishment on that Day except by abandoning sin in the present life. Belief in the existence of such a tribunal profoundly transforms the human heart: it awakens dormant consciences, instills a sense of responsibility and accountability, and nurtures the spirit of taqwa, fidelity to commitments, and moral awareness. In any environment characterized by فساد and moral disorder, at least one of two factors is generally present: either the weakness of supervision and oversight, or the failure of an effective system of justice. When vigilant oversight exists over human conduct and a just system reliably enforces penalties upon wrongdoing—such that no offender escapes accountability—then corruption, transgression, ظلم, and rebellion are significantly reduced. Accordingly, if even material life benefits from systems of surveillance and justice, the implications for spiritual life are far greater. Faith in a principle of divine knowledge that remains constantly present with human beings—(لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ)—“not even the weight of an atom escapes His knowledge” (Saba’: 3)—and faith in the Resurrection—(فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ)—that even the smallest act of good or evil will not be overlooked (Zalzalah: 7–8)—generate within human beings a powerful sense of taqwa. Such a conviction serves as a lifelong guide, directing the individual toward righteousness and sustaining moral integrity in every dimension of life.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

See ayat 16 for tafseer.

These verses are in reality a response to the questions of those who deny the Resurrection and those who are in disagreement concerning the great news — for in these verses a portion of the wise order and calculated blessings of this realm of existence is set forth, one that exercises a profound influence upon the lives of human beings. On the one hand it constitutes a clear proof of God's power over all things, and in particular over the resurrection of the dead; on the other hand it alludes to the fact that this wise order is not purposeless and vain. For if all matters were to come to an end with the termination of this material life of the world, this plan would assuredly be futile and without purpose. In this manner these verses provide argumentation for the matter of resurrection from two directions: both through the "proof of power" (burhān al-qudra) and through the "proof of wisdom" (burhān al-ḥikma). In these eleven verses, twelve important blessings are alluded to with expressions full of grace and affection, and encouragements replete with generosity and kindness — for if rational arguments are not accompanied by spiritual joy, the effect of rational demonstration will be diminished. The discourse begins with the earth, and it is stated: "Did We not make the earth a cradle and a place of repose for you?" (أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا). "Mihād," as Raghib states in the Mufradāt, means a clean and well-arranged place, and is originally derived from "mahd" — denoting a place prepared for the repose of a child, whether a bed or a cradle. A large group of lexicographers and exegetes have interpreted it as "firāsh" — a bed that is both clean, soft, and comfortable. The choice of this expression for the earth is most meaningful: first, because a great many portions of the earth are so soft, clean, and well-ordered that the human being can construct homes upon them, cultivate crops, and plant gardens; second, because all his necessities are present on the surface of the earth or in its depths in the form of raw materials and precious minerals; third, because the earth absorbs man's waste materials — the bodies of the dead buried within it decompose and disintegrate very rapidly, and the various kinds of micro-organisms are thereby eliminated through the hidden properties that the hand of Power has deposited within the earth; fourth, because the earth revolves gently and regularly around the sun and around its own axis, from which day and night and the four seasons arise — seasons indispensable to human life; fifth, because the earth stores within itself a large portion of the water that rains upon its surface and sends it out in the form of springs and streams. In sum, in this comfortable bed all the means of ease and comfort for the children of this earth are present. The importance of this blessing becomes still more apparent when even a slight earthquake and convulsive tremor occurs within it. And since the importance of mountains and their influence upon human life might be overlooked in comparison with the softness of flat lands, the subsequent verse states: "Did We not make the mountains pegs?" (وَالْجِبَالَ أَوْتَادًا). In addition to the fact that the mountains have very great and enormous roots in the depths of the earth, where they are interjoined with one another, they protect the earth's crust, like a coat of armour, from the pressure of the molten material within and from the effect of the gravitational pull of tides produced by the moon; they serve as a wall against fierce and powerful storms and thereby create a secure refuge in the cradle of human comfort. Truly, were these not present, human life would be perpetually rendered restless under the crushing blows of tempests. Furthermore, they are centres of water and precious minerals. Beyond all this, surrounding the terrestrial globe there is a great atmospheric region in which the mountains are embedded like the teeth of a cogwheel and move together with the earth. Specialists state that were the surface of the earth smooth, the atmospheric layer would oscillate over it during the earth's movement and generate enormous storms — and it was also possible that this perpetual collision would render the earth excessively heated, scorching, and uninhabitable. After presenting two examples of cosmic blessings, attention is turned to the inner and personal signs of human existence, and it is stated: "We created you in pairs." (وَخَلَقْنَاكُمْ أَزْوَاجًا). [Explanatory note: The sentence (وَخَلَقْنَاكُمْ أَزْوَاجًا) and the similar sentences that appear in the subsequent verses are in the form of independent affirmative sentences; the interpretive possibility proposed by some exegetes that they are in negative form and conjoined to the meaning of "a-lam naj'al" in the preceding verse appears far-fetched and would require the postulation of an ellipsis.] "Azwāj" is the plural of "zawj," meaning the male and female gender. The creation of the human being in these two genders, in addition to guaranteeing the perpetuation of his lineage, is also the cause of the tranquility of his body and soul, as we read in verse 21 of Surah al-Rūm: (وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً) — "Among the signs of (the greatness of) God is that He created spouses for you from among yourselves so that you may find tranquility in them, and He placed affection and mercy between you." In other words, each of the male and female genders completes the existence of the other and remedies its counterpart's deficiencies. And since the word "azwāj" also carries in the lexicon the meaning of types and varieties, some individuals have taken this verse as an allusion to the different categories of human beings — and the difference in colour, race, emotions, and aptitude that exists among human beings is a proof of the greatness of God Almighty and a cause of the perfection and elevation of human society. Thereafter, turning to sleep — which is one of God's great blessings for the human being — it is further stated: "We made your sleep a means of rest and repose for you." (وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا). "Subāt" is derived from the root "sabt" (on the metrical pattern of "waqt"), originally meaning a thorn; it also carries the meaning of ceasing from work for the sake of rest. The reason the day Saturday is called "yawm al-sabt" in Arabic is due to the influence of the Jews, since they regard Saturday as a day of rest. The expression "subāt" is a subtle allusion to the suspension of several noteworthy physical and spiritual activities of the human being during the state of sleep — and this temporary suspension is the cause of the repose of tired limbs and organs, the strengthening of soul and body, the renewal of human vitality, and the elimination of every kind of fatigue and discomfort, and ultimately occasions readiness for renewed activity. Although sleep encompasses one third of human life and this condition is always presented to the human being, the mysteries of sleep have not yet been fully unravelled — to the extent that it has not been understood what factor causes, at a particular time, a portion of the defensive activities to cease functioning, after which the eyelids close and all the bodily organs attain repose. This reality has not yet been clarified in a satisfactory manner. But it is entirely clear that sleep is indispensable for human health and wellbeing. Accordingly, physicians of psychology and psychiatry strive to bring their patients' sleep to a normal and habitual pattern, since psychological equilibrium is not possible without it. Those who cannot sleep in a natural and normal manner are listless, irritable, despondent, sorrowful, and troubled. Conversely, those who enjoy moderate sleep feel an exceptional sense of joy and vigour upon waking. Study undertaken after restful sleep takes effect very rapidly, and intellectual and physical work after such sleep is always experienced as highly agreeable — all of which sheds light on the importance of sleep. Nothing is more distressing for a human being than restless insomnia; it renders him entirely helpless, and experience shows that man's capacity for endurance in the face of sleeplessness is very limited. Such a person succumbs to severe illness within a very short period. All that has been said above regarding the importance of sleep pertains to sleep in its moderate form — for excessive sleep is as harmful as excessive eating. Both are harbingers of various illnesses. It is remarkable that the natural quantity of sleep is not the same for all human beings and no fixed limit can be prescribed for it. It is therefore each person's own responsibility to assess his physical and spiritual activities and determine how much sleep is beneficial for him. More remarkable still is the fact that at times when severe crises occur and a human being is utterly helpless, he may remain awake for a very long time. The human being's capacity for endurance against sleeplessness temporarily increases greatly; the sensation of sleep is entirely extinguished, and on some occasions sleep diminishes to a very great degree — only one or two hours remain. However, it has frequently been observed that this deficiency is compensated after conditions return to normal, and the body and soul of the person begin to demand their required measure of sleep. There are, however, very few people who can remain continuously awake for several months without a single moment of sleep coming to their eyes. In contrast, there are some individuals who fall asleep while walking in the street — or even while speaking with someone — and if they are alone the situation becomes dangerous. Such individuals are certainly not in good health and ultimately fall prey to physical and mental illness. In sum, what is called sleep is a most extraordinary transformation that manifests within the human being, possessing a great many wonders, and constitutes a kind of miracle in human life. [Explanatory note: Regarding the wonders of sleep, a separate discussion has been included in volume 16, p. 404 onwards, under verse 24 of Surah al-Rūm. Likewise, a detailed discussion concerning the scenes that a human being witnesses in dreams and their remarkable nature has been set forth in volume 9, pp. 466–477, under verse 4 of Surah Yūsuf.] Although the above verse presents sleep as a blessing bestowed by God, since sleep resembles death and waking resembles the resurrection and the raising of the dead from their graves, an allusion to this too appears possible. Sleep then leads naturally to the subject of night, which is itself one of God's blessings. The Lord of the Universe states: "We made the night a garment." (وَجَعَلْنَا اللَّيْلَ لِبَاسًا). Then immediately thereafter it is further stated: "And We made the day a means of livelihood." (وَجَعَلْنَا النَّهَارَ مَعَاشًا). [Explanatory note: "Ma'āsh" may be either a noun of time or a noun of place — meaning the time or place of life — or it may be a verbal noun with an implied element, the full construction being "sababan li-ma'āshikum"; and incidentally it may also carry the meaning of life derived from the root "'aysh," differing from "ḥayāt" in that "ḥayāt" is applied to God and angels as well, whereas "'aysh" is specific to the life of human beings and animals.] The Thanawiyya — adherents of dualism — on account of their ignorance of the mysteries of creation, consider light and the brightness of day to be a blessing and night and its darkness to be evil and punishment, and posit a separate deity for each — calling one "Yazdān" and the other "Ahriman." Even a little reflection reveals that their view is erroneous. Both day and night are, each in its place, a blessing of the Lord and serve as the source of many other blessings. According to the above verse, the veil of night serves as a covering and garment for the earth, and all living beings that dwell upon it are compelled to suspend and relinquish the exhausting activities of life, whereupon darkness — which is the cause of tranquility, repose, and rest — takes possession of all things, so that wearied bodies may be refreshed and the fatigued and burdened human being may once again recover the vitality of spirit — for restful sleep is not possible without darkness. Apart from all this, the interposition of the veil of night extinguishes the light of the sun — for were it to shine continuously it would burn all plants and minerals beyond utility. The Holy Quran has accordingly discussed this matter on numerous occasions. The Lord of the Universe states in one place: (قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَى يَوْمِ الْقِيَامَةِ مَنْ إِلَهٌ غَيْرُ اللهِ يَأْتِيكُم بِلَيْلٍ تَسْكُنُونَ فِيهِ) — "Say: Tell me, if God were to make the day continuous until the Day of Resurrection, who besides God would bring you night in which to find repose and tranquility?" (al-Qaṣaṣ, 72.) Then it further states: (وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ) — "It is from His mercy that He made for you the night and the day — that you might find repose in it and that you might seek of His bounty." (al-Qaṣaṣ, 73.) It is worthy of attention that in the Holy Quran many important subjects are sworn by only once, whereas the night is sworn by seven times. We know that oaths are taken upon important matters, and this is in itself a proof of the importance of the veil of the darkness of night. Those who illuminate the night with artificial light and remain awake throughout it, sleeping during the day instead, remain dejected, unhealthy, and deprived of joy. In rural areas, where, in contrast to the city, people sleep early at night and rise early in the morning, life is spent with greater health and wellbeing. The night also has its own particular and incidental benefits: its final hours are the finest for private supplication before God, worship, self-construction, and the cultivation of souls — as the Quran states in praise of the God-fearing: (وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ) — "In the hours before dawn they seek forgiveness." (al-Dhāriyāt, 18.) The light of day is likewise in itself a blessing. It generates vigour and movement in the human being and impels him to work and seek livelihood; it causes plants to grow in its shade and enables animals under its shelter to reach the stage of growth, bestowing development upon them. In reality, the expression mentioned above — "We made the day a means and instrument of your livelihood and life" — is an excellent and most meaningful expression in every respect, requiring no elaboration or description. A final point is that the coming and going of day and night and the gradual changes of their precise order are a sign of the act of creation and a manifestation of God — and moreover serve as the source of a natural and primordial calendar for the temporal organisation of human life. Turning from the earth to the heavens, it is then stated: "We built above you seven firm heavens." (وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا). Here the number seven may be a number of abundance, alluding to the numerous spheres, galaxies, and collections of solar systems of the heavens, which are possessed of firm creation and great and mighty construction; or it may be a number denoting a specific count — such that the stars we observe, according to the ruling of verse 6 of Surah al-Ṣāffāt (إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ) — "We adorned the lowest heaven with the adornment of stars" — pertain to the first heaven, and beyond them six other worlds and heavens exist that lie beyond the reach of human knowledge. The interpretive possibility also exists that by this is meant the multiple atmospheric layers surrounding the earth which, though apparently delicate, are so firm that they protect this terrestrial globe from the continuous bombardment of celestial stones — and whenever any such body is drawn into the earth, it becomes so heated through severe collision with the atmospheric layer that it ignites and burns to ash, and its residue, rendered soft and fine, settles upon the earth. Were this atmospheric layer not present, our cities and populated areas would day and night be subject to the impact of these falling stones. Some specialists have calculated that the resistance of the atmospheric layer surrounding the earth — which is more than one hundred kilometres in thickness — is equivalent to a steel roof ten metres in thickness. This is one interpretation of "sab'an shidādan." [Explanatory note: A detailed discussion concerning the seven heavens and their interpretation has already been presented under verse 29 of Surah al-Baqarah.] After a brief allusion to the creation of the heavens, attention turns to a great blessing such as the resplendent sun, and it is stated: "We created a luminous and heat-giving lamp." (وَجَعَلْنَا سِرَاجًا وَهَّاجًا). [Explanatory note: "Ja'alnā" here carries the meaning of "khalaqnā" and takes a single object.] "Wahhāj" is derived from the root "wahj" (on the metrical pattern of "karaj"), denoting the light and heat that emanate from fire. [Reference: Mufradāt al-Rāghib, root w-h-j. Lisān al-'Arab states in its definition of this word: "the heat of the sun and fire perceived from a great distance."] Accordingly, the mention of this quality of the resplendent celestial lamp constitutes an allusion to two great blessings that are the source of the general material blessings of this world — namely "light and heat." The light of the sun not only illuminates the entire expanse of the solar system for human life but also exercises a profound influence upon the nurture of living creatures. The heat of the sun, in addition to directly affecting the lives of human beings, animals, and plants, is the original source and wellspring of cloud formation, the blowing of winds, the falling of rains, and the irrigation of arid lands. By virtue of specific rays (beyond the infrared and red rays), the sun is highly effective in the elimination of micro-organisms. Were this not the case, the terrestrial globe would be transformed into one vast hospital, and it was possible that within a short period the species of all living creatures would perish. The sun provides all of us freely, permanently, and from an appropriately neither excessively hot and burning nor cold and lifeless distance, with wholesome light. Were we to calculate the value of the energy emanating from the sun in comparison with the price of other sources of energy, it would constitute an enormous figure. Were we to assume that we nourished an apple tree by artificial light and energy, the price of each single apple would be staggering. Indeed, this "sirāj wahhāj" of the realm of existence bestows all its energy upon us freely. [Explanatory note: In the book "Dunyā-yi Sayyāragān" (The World of Planets), authored by Antri Wayt, a calculation has been made of the light and heat that the sun provides to the inhabitants of the earth. He states that if we were to pay for the light and heat we receive freely from the sun at the ordinary price of electricity, the inhabitants of the earth would need to pay one billion seven hundred million dollars every hour — a sum that, over the course of a year, would be staggering. He explains what an immense wealth reaches us freely through this means. According to the author of "Az Jahānhā-yi Dūr" (From Distant Worlds), were the inhabitants of the earth to obtain from electric bulbs installed at the location of the sun the light they receive from it, five million billion bulbs of one hundred candle-power would need to be lit for every single person.] According to specialists' estimates, the volume of the sun is approximately one million three hundred thousand times greater than the terrestrial globe; its distance is approximately one hundred and fifty million kilometres; and the external temperature of the sun's surface is approximately twenty million degrees. All of this is so precisely calibrated that were it even slightly less or more, the space of life for the inhabitants of the earth would be constricted and the possibility of life would come to an end — the details of which cannot be briefly stated. After the blessing of light and heat, another life-giving element connected to the shining of the sun is introduced, and it is further stated: "And We sent down from the rain-bearing clouds abundant water." (وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا). "Mu'ṣirāt" is the plural of "mu'ṣir," derived from the root "'aṣr," meaning to press and squeeze — and here it alludes to rain-bearing clouds, as though they press and squeeze themselves so that water may emerge from within them. [Explanatory note: According to some specialists, when clouds collide with one another a condition comes over them such that they press and squeeze themselves, resulting in rain. This expression in reality ranks among the scientific miracles of the Holy Quran.] Note that "mu'ṣirāt" is an active participle — meaning those that press and squeeze. Some exegetes have interpreted it as meaning clouds prepared to rain, since the active participle is sometimes used in the sense of readiness for something. Others have also said that "mu'ṣirāt" is not an attribute of clouds but of the winds that press upon the clouds from every direction and cause them to rain. "Thajjāj" is derived from the root "thajj" (on the metrical pattern of "ḥajj"), meaning the continuous and abundant downward flow of water; and since "thajjāj" is a form of exaggeration, it denotes abundance. The overall meaning of the verse accordingly becomes: We sent down from rain-bearing clouds a very abundant and continuous quantity of water. Firstly, the occurrence of rain is in itself a source of good and blessing. It purifies the air, washes away pollutants, eliminates impurities, reduces atmospheric warmth and even moderates cold; it diminishes the factors of illness and bestows a spirit of vitality upon the human being. But beyond all these matters, in the subsequent verse, alluding to its three important benefits, it is stated: "The purpose of the descent of rain is that We bring forth by means of it grain and crops from the earth." (لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا). "And gardens dense with trees." (وَجَنَّاتٍ أَلْفَافًا). "Alfāf" — Raghib states in the Mufradāt — alludes to garden trees that are numerous and intertwined with one another. [Explanatory note: According to many lexicographers and exegetes, "alfāf" is the plural of "lafīf," meaning things intertwined with one another. Some have considered it the plural of "luff" (with a ḍamma on the lām) and some the plural of "laff" (with a kasra on the lām). Some have said that it is among those words that have no singular form. The first view is the well-known one.] In reality, in these two verses an allusion is made to all the nutritional materials from which human beings and animals benefit and which grow from the earth. The most important portion of this nutritional material is formed by grain (ḥabban); the second portion consists of vegetables and herbs (wa nabātan); and another portion consists of fruits (wa jannāt). It is true that in these two verses only these three great sources of the descent of rain are stated, but it is beyond doubt that the benefits of rain are not confined to these. In principle, some seventy out of every one hundred parts of the human body consist of water, and the source of the creation of all living beings is, according to the explicit statement of the Quran, water: (وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ) (al-Anbiyā', 30). Accordingly, water exercises a fundamental and primary influence upon living beings, and in particular upon human beings. Not only human life but most factories would also be paralysed without water, and the system of industrial establishments would be brought to a standstill. The beauty and freshness of the human face and his wellbeing are connected to water, and the finest commercial and economic routes of the world are formed by its waterways.

In the foregoing eleven verses, reference has been made to some of the most fundamental divine blessings and essential elements of human life—namely light and darkness, heat, water, soil, and vegetation. The exposition of this precise and intricate system, on the one hand, clearly demonstrates divine power over all things, leaving no room for the claim that God is incapable of bringing the dead back to life. As is stated explicitly in the concluding verses of Surah Yā‑Sīn in response to the deniers of the Resurrection: “Is not He who created the heavens and the earth able to create the like of them?” (Yā‑Sīn: 81). On the other hand, these عظیم structures necessarily imply a purposeful creation, and this purpose cannot be confined to the brief and transient life of this world, limited merely to eating, drinking, sleeping, and waking. Rather, divine wisdom requires a higher and more significant objective. In other words, the first stage of existence (nash’ah al‑ula) serves as a reminder of the final stage (nash’ah al‑ukhra), and this world represents a station within the extended journey of human existence. As stated in Surah al‑Mu’minun: (أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ) “Did you then suppose that We created you in vain and that you would not be returned to Us?” Furthermore, the phenomena of sleep and awakening—being analogues of death and renewed life—and the revival of dead earth through rainfall, which annually presents a visible illustration of Resurrection before human eyes, serve as meaningful indications of life after death. As is stated in Surah Fatir following the description of the revival of barren lands through rain: (كَذَلِكَ النُّشُورُ) “Thus shall be the Resurrection.”

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

In the preceding verses, various arguments concerning the Resurrection were presented. In the first verse under discussion, a conclusive statement is declared: “Indeed, the Day of Decision is an appointed time” (إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا). The expression “يَوْمَ الْفَصْلِ” is highly meaningful, signifying the numerous separations that will occur on that عظیم day: the separation of truth from falsehood, the righteous believers from the sinful criminals, parents from children, and even brother from brother. The term “ميقات” denotes a fixed and appointed time, indicating that this event has been precisely determined. Subsequently, some features and events of that Day are described: “The Day when the trumpet will be blown, and you will come forth in multitudes” (يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا). The Qur’anic verses indicate that two momentous events are associated with the “نفخ صور”: the first leading to the collapse of the entire cosmic order, and the second resulting in the re‑creation of existence and the revival of the dead, culminating in the establishment of the Resurrection. The term “صور” refers metaphorically to a trumpet or signal instrument, used to summon or mobilize, and here it serves as a subtle analogy for these two عظیم events. The verse particularly refers to the second blowing, which heralds renewed life and the gathering of humanity. The statement that people will come “in multitudes” does not contradict other verses, such as: “وَكُلُّهُمْ آتِيهِ يَوْمَ الْقِيَامَةِ فَرْدًا” — each will come individually (Maryam: 95), and “يَوْمَ نَدْعُوا كُلَّ أُنَاسٍ بِإِمَامِهِمْ” — each group will be called with its leader (Isra’: 71). These meanings may be reconciled by recognizing that humanity will initially appear in groups, each associated with its leader, but ultimately, in the divine court, every individual will stand alone, separated even from companions and supporters. As indicated elsewhere: “وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ” — every soul will come with a driver and a witness (Qaf: 21). The verse then states: “And the heaven will be opened, and it will become gateways” (وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا). This expression may indicate the removal of barriers between the unseen and the seen, such that the عالم of angels becomes manifest. It may also signify the splitting and transformation of the heavens, as described in other verses: “إِذَا السَّمَاءُ انشَقَّتْ” and “إِذَا السَّمَاءُ انفَطَرَتْ”. Another interpretation suggests that the limitations restricting human access to the heavens in the present world will be lifted, allowing new dimensions of existence to be revealed in the Hereafter, particularly after the transformation of the heavens and the earth: “يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ”. In this transformed reality, the destinations of humanity will also be manifest: people of Paradise will find its gates opened for them (Zumar: 73), while the disbelievers will be driven toward Hell, whose gates will likewise be opened (Zumar: 71). The arena of the Hereafter will be of immense magnitude, comparable in breadth to the heavens and the earth (Al ‘Imran: 133). Finally, the condition of the mountains is described: “And the mountains will be set in motion, and they will become like a mirage” (وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا). The Qur’an, through various verses, outlines successive stages in the fate of the mountains: they will first move, then be uprooted and shattered, reduced to piles like shifting الرمال, transformed into scattered fibers like carded wool, and ultimately dispersed into particles resembling dust. At the end, only their appearance remains, like a mirage—something that appears real from afar but lacks substance. This striking transformation demonstrates the magnitude of cosmic change: if mountains, symbols of solidity and stability, are reduced to illusion, then all worldly forms of strength and permanence are likewise transient and insignificant. These descriptions collectively illustrate the عظیم revolution that will overtake the cosmos. What is firm in this world will vanish, and the entire order of existence will be transformed, emphasizing both the certainty and the overwhelming reality of the Day of Resurrection.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

After presenting arguments concerning the Resurrection and describing some of its events, the Qur’an turns to the fate of the people of Hell, beginning with a portrayal of their condition. It states: “Indeed, Hell has been lying in wait” (إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا), “a place of return for the transgressors” (لِلطَّاغِينَ مَآبًا). The term “مرصاد” denotes a place of ambush—a station where one lies in wait. It signifies that Hell stands as a vigilant point of interception. Some exegetes understand this as referring to the angels of punishment who stand in readiness, especially considering that all human beings will pass by it: (وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْمًا مَّقْضِيًّا). Others, interpreting it as an intensive form, take it to indicate that Hell itself draws toward it the transgressors who come near. In either case, the passage signifies that no rebellious individual passes this stage without being seized. The expression “مآب” denotes a place of return and settlement, indicating that Hell becomes the final abode of the transgressors. It is further stated: “They will remain therein for ages” (لَابِثِينَ فِيهَا أَحْقَابًا). The term “أحقاب” refers to extended durations, indicating successive long periods without termination, rather than a finite span. The description of their punishment continues: “They will not taste therein any coolness nor any drink” (لَا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا), “except boiling water and scalding fluid” (إِلَّا حَمِيمًا وَغَسَّاقًا). The term “حميم” denotes intensely hot liquid, while “غساق” refers to repulsive, foul discharges such as pus and blood. This stands in stark contrast to the condition of the inhabitants of Paradise, who are given pure and wholesome drinks: (وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا). The Qur’an emphasizes that this punishment is neither arbitrary nor unjust: “A recompense in accordance” (جَزَاءً وِفَاقًا). The punishment corresponds precisely to the actions committed. Those who caused pain, ظلم, and فساد in the world encounter consequences proportionate to their deeds. In fact, many Qur’anic verses indicate that punishment in the Hereafter represents the very manifestation of one’s actions, as in: (إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ). The underlying cause of this destiny is then clarified: “Indeed, they did not expect an accounting” (إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا). Their disregard for accountability and absence of fear regarding judgment led to rebellion and wrongdoing. Without belief in reckoning, restraint diminishes, and transgression increases. This condition is further described: “And they denied Our signs utterly” (وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا). Here, the term “آيات” encompasses all divine signs—cosmic, legislative, and prophetic. Their persistent denial enabled them to continue in misguidance without reflection or restraint. The Qur’an then underscores that nothing escapes divine knowledge: “And everything We have enumerated in a record” (وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا). All actions—whether great or small, open or hidden—are precisely recorded. Other verses reinforce this reality: (وَكُلُّ صَغِيرٍ وَكَبِيرٍ مُسْتَطَرٌ) and (مَا لِهَذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا). Such awareness of complete accountability serves as a powerful moral restraint, fostering vigilance and self‑discipline in human conduct. Finally, the tone shifts to a direct and severe address: “So taste! We shall increase you in nothing but punishment” (فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا). This decisive declaration closes all avenues of hope for those who persistently rejected truth and ignored divine guidance. It reflects the ultimate consequence for those who responded to admonition with indifference, asserting: (سَوَاءٌ عَلَيْنَا أَوَعَظْتَ أَمْ لَمْ تَكُن مِّنَ الْوَاعِظِينَ). Thus, the passage presents a coherent moral framework: denial of accountability leads to transgression; transgression results in proportionate consequence; and divine justice is executed with complete knowledge and precision.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

See ayat 37 for tafseer.

In the preceding verses, the discussion concerned the fate of the transgressors and the punishment they will encounter; the verses now under consideration present the contrasting destiny of the truthful believers and the pious, so that, through comparison, the realities may become more evident. This method—placing opposites in juxtaposition—is a consistent feature of the Qur’anic discourse, as it clarifies meanings through contrast and comparison. It is first stated: “Indeed, for the God‑fearing there is attainment and success” (إِنَّ لِلْمُتَّقِينَ مَفَازًا). The term “مفاز” denotes a place or state of triumph and salvation, implying a successful arrival at خیر and felicity accompanied by safety. Its indefinite form indicates the عظمت and magnitude of this success. The verse then elaborates this achievement: “Gardens and vineyards” (حَدَائِقَ وَأَعْنَابًا). The word “حدائق” refers to lush, enclosed gardens filled with trees and greenery, protected and well‑ordered. The specific mention of grapes highlights their exceptional qualities, as they are regarded—both experientially and nutritionally—as among the most beneficial fruits, containing a wide range of valuable substances conducive to strength, vitality, and well‑being. Thereafter, it refers to another blessing of Paradise: “And young maidens of equal age” (وَكَوَاعِبَ أَتْرَابًا). The term “كواعب” denotes youthful companions at the prime of freshness and vitality, while “أتراب” indicates equality in age, suggesting harmony, balance, and mutual understanding among them. The next blessing is described as: “And overflowing cups” (وَكَأْسًا دِهَاقًا). The word “كَأْس” signifies a cup filled with drink, and “دِهَاقًا” conveys fullness, clarity, and continuity. This drink, however, is entirely distinct from worldly intoxicants: it is pure, elevating, and devoid of harmful effects. Accordingly, it is immediately clarified: “They will not hear therein vain speech nor falsehood” (لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا). Unlike worldly environments where distraction, falsehood, and idle talk prevail, Paradise is characterized by purity of speech and serenity of atmosphere. This absence of لغو and كذب constitutes one of the greatest spiritual blessings of Paradise, creating an environment free from all forms of falsehood, accusation, denial of truth, and empty discourse—elements that burden human life in this world. As expressed elsewhere: (لاَ يَسْمَعُونَ فِيهَا لَغْوًا إِلاَّ سَلاَمًا) (Maryam: 62). The passage then concludes with a further, higher blessing: “A recompense from your Lord, a sufficient gift” (جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا). This emphasizes that all these نعَم are manifestations of divine generosity and لطف. The expression “رب” in direct address underscores the intimate and nurturing relationship between the Creator and His servants, while “عطاءً حسابًا” indicates an abundant and sufficient bestowal, commensurate with their deeds yet surpassing them in generosity. This reward is granted by the One “Lord of the heavens and the earth and whatever is between them, the Most Merciful” (رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَنِ). Thus, the same Divine Lord whose رحمة encompasses all existence in this world manifests His special mercy in the Hereafter through these عظیم rewards. Finally, it is stated: “None will possess from Him the ability to speak” (لَا يَمْلِكُونَ مِنْهُ خِطَابًا). This indicates that no one has the right to address, object, or intercede without divine permission, reflecting the absolute authority and justice of God. As affirmed elsewhere: (مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ) (Baqarah: 255). In this manner, the verses present a comprehensive depiction of the bliss prepared for the righteous—both material and spiritual—while simultaneously affirming divine justice, sovereignty, and mercy.

The foregoing verses, which describe the rewards granted to the God‑fearing, stand in contrast to the preceding verses that depict the punishments awaiting the transgressors. Together, they present a striking and evocative juxtaposition. Here, the discourse revolves around “مفاز” (the place of salvation), whereas there, it concerns “مرصاد” (the ambush). Here, there is mention of gardens abundant with fruit, while there, of prolonged immersion in fire through “أحقاب.” Here, the focus is on successive cups filled with “شراب طهور,” while there, it is on scalding and boiling liquids such as “حميم و غساق.” Here, the emphasis is on the expansive and gracious gifts of God, while there, on just recompense and “جزاءً وفاقًا.” Here, there is abundance of divine blessing, while there, an intensification of punishment. In summary, these two groups are positioned at entirely opposite poles in every respect, reflecting the fact that in worldly life they themselves stood at opposing poles in terms of faith and action.

In various verses of the Holy Quran, the wines of Paradise are described and praised in the most abundant terms — a study of which reveals that those who drink them will be immersed in a spiritual pleasure that cannot be expressed in words. In one place it praises them under the designation of the pure beverage (sharāb ṭahūr): (وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا) (Surah al-Dahr, 21). In another place it emphasises that the clear, pure, and pleasurable wine neither produces headache nor brings lethargy, nor corrupts the intellect: (يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍ بَيْضَاءَ لَذَّةٍ لِّلشَّارِبِينَ لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنْزَفُونَ) (al-Ṣāffāt, 45–47). In one place it states: "They will drink from cups blended with camphor — cool and soothing." (يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا) (al-Dahr, 5). In another place it further states: "They will be given to drink cups whose beverage is blended with ginger — a warming and invigorating drink." (وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلًا) (al-Dahr, 17). In the verses under consideration we have also read: "They have brimming, clear, and continuously replenished cups." (وَكَأْسًا دِهَاقًا). And more important than all these things is that the cupbearer of this spiritual gathering is God Himself. They will receive and drink from the cup through His hand of power and from the table of His mercy, and will be inebriated with the ardour of His love and knowledge. (وَسَقَاهُمْ رَبُّهُمْ...) (al-Dahr, 21). O Lord, grant us too that pure beverage.

See ayat 40 for tafseer.

See ayat 40 for tafseer.

In the preceding verses there was a noteworthy account of the punishment descending upon the rebellious on the Day of Resurrection and the blessings accorded to the God-fearing. In the verses under consideration, introducing this great day, it elaborates upon certain of its attributes and events, stating: "All of this will occur on the day when the Spirit and all the angels will stand in rows, and none shall speak except one whom the All-Merciful permits, and what is said will be only what is right." (يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا). [Explanatory note: Many exegetes hold that "yawm" in this verse is a temporal adverb related to the verb "lā yamlikūn" in the preceding verses. The interpretive possibility also exists that it is related to all that appeared in the preceding verses, the elliptical construction being: "kull dhālika yakūnu yawma yaqūmu al-rūḥ" — "All of this will occur on the day when the Spirit and the angels stand in rows."] There is no doubt that the standing of the Spirit and the angels in a single row on that day and their inability to speak without the permission of the All-Merciful is solely for the execution of God's command — they are in this world too "mudabbirāt al-amr," that is, the executors of His command, and in the Hereafter this matter will occur in a more manifest, clearer, and more extensive form. Regarding what is meant by "rūḥ" here, exegetes have offered many interpretations — some commentaries have enumerated as many as eight interpretive possibilities. [Reference: Tafsīr al-Qurṭubī, vol. 8, p. 6977.] Of these, the more important interpretations and possibilities are as follows: A creation superior and more excellent than the angels is intended. The Trustworthy Gabriel is intended — who is the trustee of God's revelation and the intermediary between God and all the prophets and messengers, the chief of all the angels and the greatest of them. The spirits of human beings are intended, which will stand together with the angels. An angel is intended who is superior to all the angels — even more excellent and exalted than the Trustworthy Gabriel — the same one who was and is in the company of the prophets and the infallibles. It is worthy of attention that the word "rūḥ" appears in the Holy Quran sometimes in absolute form, without any qualification, and in such cases has most often been placed in contrast — for example: (تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ) — "The angels and the Spirit ascend to Him." (al-Ma'ārij, 4.) And: (تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ) — "On the Night of Power the angels and the Spirit descend with every matter by the permission of their Lord." (al-Qadr, 4.) In these two verses the mention of "rūḥ" comes after "malā'ika," while in the verse under consideration it comes before. It is possible that this separate mention is under the heading of an eminent individual — and in technical terms, it constitutes either the mention of the particular after the general or the mention of the general after the particular. However, in many verses "rūḥ" appears with an added attribute — such as "Rūḥ al-Qudus": (قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ) — "Say: The Holy Spirit has revealed it from your Lord with truth." (al-Naḥl, 102.) Or the verse: (نَزَلَ بِهِ الرُّوحُ الْأَمِينُ) — "The Trustworthy Spirit brought it down." (al-Shu'arā', 193.) In certain verses God has attributed "rūḥ" to Himself, stating: (وَنَفَخْتُ فِيهِ مِن رُّوحِي) — "I breathed into Adam of My spirit" — a noble spirit that, by virtue of its nobility, has been attributed to His sacred essence. (al-Ḥijr, 29.) In another place He states: (فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا) — "We sent Our spirit to Mary." (Maryam, 17.) It appears that since the word "rūḥ" has been stated in various forms in these verses, it carries different meanings, the elaboration of which has been set forth under those respective verses. However, what appears most appropriate for the verses under consideration, drawn from the various interpretations, is that "rūḥ" here refers to a very great angel of God who, according to certain narrations, is even more excellent and exalted than the Trustworthy Gabriel — as has come in a hadith: it is transmitted on the authority of Imam Ja'far al-Ṣādiq, peace be upon him, that "huwa malakun a'ẓamu min Jibrā'īl wa Mīkā'īl" — "He is an angel greater than Gabriel and Michael." [Reference: Majma' al-Bayān, vol. 10, p. 427.] And in the Tafsīr of 'Alī ibn Ibrāhīm it is likewise stated: "al-Rūḥu malakun a'ẓamu min Jibrā'īl wa Mīkā'īl wa kāna ma'a Rasūl Allāh wa huwa ma'a al-a'imma" — "The Spirit is an angel more excellent and exalted than Gabriel and Michael. He was with the Messenger of God and is with the Imams." [Reference: Tafsīr 'Alī ibn Ibrāhīm, vol. 2, p. 402.] Although in certain narrations in Sunni commentaries it is transmitted on the authority of the Noble Prophet, peace be upon him, that: "al-Rūḥu jundun min junūdi Allāhi laysū bi-malā'ika lahum ru'ūsun wa aydī wa arjulun, thumma qara'a yawma yaqūmu al-Rūḥu wa al-malā'ikatu ṣaffan, qāla hā'ulā'i jundun wa hā'ulā'i jundun" — "The Spirit is one of the hosts of God — they are not angels; they have heads, hands, and feet. The Prophet then recited this verse and said: these are one host and the angels are another host." [Reference: Tafsīr al-Durr al-Manthūr, vol. 6, p. 309.] Detailed and comprehensive discussions concerning the human spirit, its immateriality, and its independence have been presented in volume 6, pp. 692–697, under verse 85 of Surah al-Isrā'. In any case, as has been alluded to, this great divine creation — whether it be from among the angels or some other divinely created being — stands ready with the angels for obedience to God's command. Likewise, the terror of the Resurrection and the agitation of the gathering will have encompassed all, such that no one will have the capacity to speak at any point, and wherever anyone speaks or intercedes it will be only by the permission of the Lord. They will praise and glorify God, and will intercede for those worthy of intercession. In a hadith it is related that Imam Ja'far al-Ṣādiq, peace be upon him, was asked about this verse, and he said: "Naḥnu wa-Allāhi al-ma'dhūnu lahum yawma al-qiyāmati wa al-qā'ilūna" — "By God, it is we who will be granted permission on the Day of Resurrection, and it is we who will speak." The narrator asks: "What will you say on that day?" He replied: "Numajjidu rabbanā wa nuṣallī 'alā nabiyyinā wa nashfa'u li-shī'atinā fa-lā yaruddunā rabbunā" — "We will glorify and praise our Lord, and send blessings upon our Prophet, and intercede for our followers, and God will not reject our intercession." [Reference: Majma' al-Bayān, vol. 10, p. 427.] From this narration it becomes apparent that the prophets and infallible Imams too will stand in the row of the angels and the Spirit, and will be granted permission to speak, to praise God, and to intercede. [Explanatory note: Detailed discussions concerning intercession, its conditions and characteristics, its philosophy, and the related objections and difficulties have been presented in volume 1, under verse 48 of Surah al-Baqara.] The expression "ṣawāban" is proof that even if the angels and the Spirit, or the prophets and the saints, intercede on behalf of someone, it will be on the basis of some reckoning and account and will not be without reason or cause. Thereafter, alluding to this great day — which is also the day of the standing of human beings and the angels, the Day of Decision, the day of the descent of punishment upon the rebellious, and the day of the reward of the God-fearing — it states: "That day is the truth." (ذَلِكَ الْيَوْمُ الْحَقُّ). "Ḥaqq" carries the meaning of that which is established, possesses reality, and will come to pass — meanings that are fully established with respect to the Resurrection. Furthermore, it is a day on which every person's right will be rendered — the right of the oppressed will be reclaimed from the oppressors; on that day secrets will be disclosed. It is therefore a day that is truth in the fullest sense. Since attention to this reality can serve as the most effective inducement and cause for the human being's turning to God and obedience to His command, it immediately and without interval further states: "Whoever wills, let him take a path of return toward his Lord." (فَمَن شَاءَ اتَّخَذَ إِلَى رَبِّهِ مَآبًا). That is, all the means of this inducement for turning toward God are provided; the paths and watering places have been shown; the prophets have conveyed the divine command to a sufficient degree; and the human intellect — which is the prophet within — has also done so. The fate of the rebellious and the God-fearing has been clearly laid out. The court, the wronged party, and the judge have all been determined. The only thing that remains is for the human being to reach a decisive resolution and, availing himself of the free will that God has granted him, to choose his path and move forward. "Ma'āb" means the place of return; it has also been used in the sense of path. Thereafter, by way of emphasis upon the matter of the punishment of the criminals and by stating the nearness of this great day to those who regard it as distant or do not accept its existence at all, it further states: "We warn you of a near punishment." (إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا). However long the life of this world may be, it does not amount even to a single moment in comparison with the life of the Hereafter. Moreover, according to the well-known Arab proverb: "Whatever will assuredly come is near." (kullu mā huwa ātin qarībun). Hence in verses 5 to 7 of Surah al-Ma'ārij, God says to His Prophet: (فَاصْبِرْ صَبْرًا جَمِيلًا إِنَّهُمْ يَرَوْنَهُ بَعِيدًا وَنَرَاهُ قَرِيبًا) — "Be patient with a beautiful patience, free from every form of anxiety and lamentation. They regard that day as distant, and We see it as near." Amir al-Mu'minīn 'Alī, peace be upon him, also states in this connection: "kullu ātin qarībun dānin" — "Everything that is coming is near." [Reference: Nahj al-Balāgha, Khutba 103.] Why should it not be near, when the principal cause of divine punishment is the very deeds of human beings themselves — which are always with them — and Hell has already encompassed them: (وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ) (al-'Ankabūt, 54). And since on that day one group will be immersed in profound regret and remorse to no avail, after this warning it further states: "This punishment will occur on the day when a person will behold what his own two hands have sent forward, and the disbeliever will say: 'Would that I had been dust!'" (يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا). A group of exegetes interprets the word "yanẓuru" in this verse in the sense of "yantaẓiru" and says the meaning is that on that day the human being awaits the recompense of his deeds. Some take it in the sense of beholding the record of deeds and seeing the good and evil therein. And the interpretive possibility has also been proposed that it refers to witnessing the reward and punishment of deeds. All these interpretations arise from insufficient attention to the matter of ḥuḍūr — that is, the embodiment of human deeds on that day — for if attention is paid to this reality, the meaning of the verse is clear and no form of ellipsis or figurative interpretation is required. By way of clarification: from various verses of the Quran and Islamic narrations it becomes apparent that the deeds of the human being will on that day be embodied in appropriate forms and appear before him. He will truly behold his deeds — and at the sight of his evil deeds will experience terror and remorse and will be plunged into grief, while at the sight of his good deeds he will be joyful and glad. In principle, the finest recompense for the righteous and the most fitting punishment for the evildoers consists of their embodied deeds that will accompany them. In verse 49 of Surah al-Kahf we read: (وَوَجَدُوا مَا عَمِلُوا حَاضِرًا) — "They will find what they used to do present." And in the final verses of Surah al-Zalzal it is stated: (فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ) — "Whoever performs an atom's weight of good will see it, and whoever performs an atom's weight of evil will see it." Among the wonders of the Day of Resurrection is that on that day human deeds will be embodied and forces will be transformed into matter and become living — (قَدَّمَتْ يَدَاهُ): the expression "what his two hands have sent forward" is used because the human being performs most of his actions with his hands. It is established, however, that this is not limited to the actions of the hands alone — rather, everything he performs through tongue, eyes, and ears also falls under this law. The Quran warns us before that day arrives and says that every person should see what he has sent forward for that day: (وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ) (al-Ḥashr, 18). In any case, after the disbelievers have found all the deeds of their lifetime present before them, they will be plunged in grief, sorrow, and regret and will say: "Would that we had been dust. Would that we had not risen from the stage of dust from the beginning — that we had not progressed from the inanimate to the vegetative, from the vegetative to the animal, from the animal to the human being — and would that after having become human beings and dying, we had not attained new life in the Resurrection after death and returning to dust." They do, however, know that even dust is better than they — for dust accepts one seed and sometimes returns a hundredfold; it is the source and wellspring of various nutritional materials, minerals, and many blessings; it is the bed of the human being and the cradle of his life, possessing all these benefits without harbouring any harm. But they possess not even one of the benefits of dust — and moreover are mines of manifold corruptions. Indeed, it sometimes comes to pass that the state of this human being — who is the most noble of creation — becomes the basis of disbelief and sin, and matters reach the point where they wish they had stood in the rank of some lifeless and lowly creature. In the Quranic verses we read that when the disbelievers and criminals witness on the Day of Resurrection the dispensing of justice by the Lord and behold the recompense of deeds, they will exhibit several reactions that will be expressions of the intensity of their sorrow and regret. Sometimes they will say: "Woe upon us for the regret that we fell short in the obedience of God's command." (يَا حَسْرَتَى عَلَى مَا فَرَّطتُ فِي جَنبِ اللهِ) (al-Zumar, 56.) And they will say: "O Lord, return us to the world so that we may perform righteous deeds." (فَارْجِعْنَا نَعْمَلْ صَالِحًا) (al-Sajda, 12.) And sometimes they will say: "Would that we had been dust and had never come to life" — as has come in the verses under consideration.

This is among the most ancient problems confronting scholars: one group affirms human volition, while another advocates compulsion, and each group has presented certain arguments to establish its position. What is noteworthy, however, is that both the proponents of compulsion and the advocates of free will practically and legally accept genuine free will and freedom of volition in the realm of action. In other words, all these discussions remained within the sphere of theoretical debate, not within the domain of practice — and this clearly demonstrates that genuine freedom of will and free will are innate in all human beings. Were there no intervening doubts and misgivings, all people would acknowledge freedom of will. This universal intuition and primordial nature — which is the most evident among the proofs of free will — manifests itself in various forms throughout human life. For if the human being regarded himself as compelled in his actions and did not acknowledge free will for himself, why would it be that: 1. He feels remorse for deeds he has performed or failed to perform, and resolves firmly to benefit from the experience in the future? This state of regret is even more prevalent among those who hold the doctrine of compulsion — if there is no free will, why remorse? 2. All people censure and rebuke evildoers — if compulsion prevails, what grounds are there for such censure? 3. They praise and commend the righteous — why? 4. They strive in the upbringing and education of their children so that they may be felicitous — if everyone is compelled, what meaning does education hold? 5. All people, without exception, practically strive to elevate the moral character of society. 6. The human being repents of his errors and mistakes — if compulsion is accepted, what meaning does repentance hold? 7. The human being laments his shortcomings — why? 8. The entire world holds evildoers and criminals to account and rigorously calls them to answer — how can there be accountability and prosecution for an act that lies outside one's power? 9. Among all the peoples of the world, whether theists or materialists, it is universally agreed that criminals deserve punishment — how can there be punishment for a deed to which the person was compelled? 10. Even the advocates of compulsion, when someone demeans them, speaks ill of them, or injures their dignity, raise an outcry, hold that person responsible, and take him to court. In sum, if the human being truly possesses no free will, what meaning does remorse hold and why should there be censure and reproach? Can a person whose hand trembles involuntarily be blamed? Why are the righteous praised and encouraged toward good — do they possess the free will to perform good deeds when motivated? In principle, once the efficacy of education and upbringing is accepted, compulsion loses its meaning. Apart from this, without freedom of will, moral matters too have no meaning. If we are compelled in our actions, what need is there for repentance? What purpose does regret and remorse serve? To put a compelled person on trial and take him to court is the most unjust of acts, and to punish him is even more inappropriate than that trial. All these considerations demonstrate that the reality of freedom of will is innate in all human beings and is in accord with the intuition of the entire human species. Not only the common people but all the learned and all philosophers are likewise in the realm of action — to the extent that even the advocates of compulsion are in practice voluntarists without being aware of it (al-jabriyyūn ikhtiyāriyyūn min ḥaythu lā ya'lamūn). It is worthy of attention that the Holy Quran has repeatedly shed light upon this matter. Not only in the verses under consideration does it state: (فَمَن شَاءَ اتَّخَذَ إِلَى رَبِّهِ مَآبًا) — "Whoever wills may choose a path toward his Lord" — but in other verses as well it has in numerous places cast particular light upon the will of the human being, all of which would be too lengthy to enumerate. We confine ourselves to the following three verses: (إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا) — "We have shown him the path, whether he accepts and becomes grateful or opposes and becomes ungrateful." (al-Dahr, 3.) And in verse 29 of Surah al-Kahf it is stated: (فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ) — "Whoever wills, let him believe, and whoever does not will, let him take the path of disbelief." And in verse 29 of Surah al-Dahr we read: (إِنَّ هَذِهِ تَذْكِرَةٌ فَمَن شَاءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلًا) — "This is a reminder; whoever wills may choose a path toward his Lord." The discussion of the matter of compulsion and delegation is very extensive, and several books and articles have been written on the subject; what has been stated above constitutes merely a glance at this matter from the perspective of the Quran and human intuition. We conclude this discussion by presenting one important point. A group's adherence to the doctrine of compulsion is on account of certain philosophical and argumentation-related difficulties. In addition, certain other psychological, social, and communal factors have beyond doubt also played a role in the emergence and persistence of this doctrine. Many individuals have accepted the doctrine of compulsion — or compulsory fate, or that understanding of divine decree and destiny in which compulsion is implied, all of which rest upon the same foundation — in order to escape responsibility and accountability; or have adopted this doctrine as a veil over their failures arising from personal shortcomings and negligence; or have embraced it to draw a curtain over rebellious passions and desires, adopting the view that God has known from eternity that we will drink wine, and we drink it precisely so that His knowledge should not be transformed into ignorance. At times, in colonial and imperialist environments, in order to break the will to resist in individuals reared therein and to extinguish the fire of the wrath and indignation of various peoples and nations, many people have resorted to this doctrine and imposed themselves upon the necks of others by saying: "This was your destiny," — and it is evident that there is no recourse save submission and acceptance. Once this mode of thinking is accepted, the acts of all oppressors are justified, the sins of all sinners receive a logical justification, and no distinction remains between the obedient and the criminal. O Lord, preserve us from these deviant beliefs and their consequences. O Sustainer, we know that Hell is an ambush for the rebellious and Paradise is the place of attainment for the God-fearing. The eyes of all of us are fixed in hope upon Your grace and kindness. O God, on that day when we shall behold all our deeds with our own eyes, save us from disgrace and shame on that day. Āmīn, yā Rabb al-'Ālamīn.