An-Nazi'at

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

In these verses, five objects are sworn by, and the purpose of these oaths is to affirm the truth and certainty of resurrection (maʿād) and the Day of Judgment. It is stated: “وَالنَّازِعَاتِ غَرْقًا” “وَالنَّاشِطَاتِ نَشْطًا” “وَالسَّابِحَاتِ سَبْحًا” “فَالسَّابِقَاتِ سَبْقًا” “فَالْمُدَبِّرَاتِ أَمْرًا”. Before proceeding to the interpretation of these verses, it is appropriate to clarify the meanings of the key terms employed. “النازعات” is derived from the root nazaʿa, meaning to pull out or extract something forcefully from its place, such as drawing a bow. It is also used metaphorically in non‑physical contexts, such as the removal of love or hatred from the heart (Mufradāt Rāghib, root “nazʿ”). “غرقًا” in this context does not denote drowning, but rather extreme intensity or thoroughness in performing an act, reaching its utmost limit, as explained in lexicographical works such as Lisān al‑ʿArab. “الناشطات” is derived from nasht, meaning to untie a knot easily or to carry out an action with ease and gentleness. It is used for movements performed with fluidity and without difficulty. “السابحات” comes from sabḥ, meaning swift movement in water or air, and by extension, rapid motion and effort. “السابقات” is derived from sabq, meaning to precede or advance ahead of others, implying swiftness and competition. “المدبرات” arises from tadbīr, meaning to plan or manage affairs with foresight and consideration of outcomes. Having clarified these terms, attention turns to interpretation. These five oaths, presented initially in a form of deliberate ambiguity, stimulate reflection and intellectual engagement, prompting the reader to consider their referents. Exegetes have proposed several interpretations, largely revolving around three principal views. The first interpretation holds that these refer to angels, particularly those entrusted with the taking of souls. The nāziʿāt are angels who extract the souls of disbelievers with شدت, while the nāshiṭāt are those who withdraw the souls of believers with ease and gentleness. The sābiḥāt and sābiqāt denote their swift movement and precedence in executing divine commands, and al‑mudabbirāt amrā refers to their role in governing and administering worldly affairs under divine command. The second interpretation takes these oaths as referring to celestial bodies, especially stars, which move from one horizon to another, some slowly and others rapidly, swimming across the expanse of the heavens, influencing the order of the world through divine determination. The third interpretation understands them as referring to warriors or their mounts—those who depart from their homes, move swiftly toward the battlefield, surpass one another, and administer the strategies of combat. Some exegetes have combined aspects of these interpretations, assigning different referents to different parts of the sequence. However, the central interpretations remain within these three frameworks. These interpretations are not mutually exclusive, and it is possible that the verses allude to multiple layers of meaning. Nevertheless, the first interpretation—relating to angels—appears more appropriate for several reasons: it aligns closely with the overall theme of the sūrah, which concerns resurrection; it corresponds with similarly structured oaths in Sūrat al‑Mursalāt; and the phrase “فَالْمُدَبِّرَاتِ أَمْرًا” is particularly consistent with angels, who administer affairs in accordance with divine commands. This interpretation is also supported by narrations attributed to Imām ʿAlī, who explained “وَالنَّازِعَاتِ غَرْقًا” as referring to angels who draw out the souls of disbelievers with great شدت (Nūr al‑Thaqalayn, vol. 5, p. 497). Similar explanations are reported for the other terms. At the same time, this meaning may be understood in a more general sense, referring to all angels engaged in executing divine commands through a structured process consisting of five stages: initial determination, gradual movement, increasing سرعة, precedence over others, and final administration of affairs. The taking of souls constitutes one manifestation of this broader framework. In conclusion, these oaths collectively prepare the ground for the central message of the passage, namely the affirmation of resurrection. By invoking ordered, purposeful, and dynamic processes within creation—particularly those carried out by angels—the verses point toward a structured universe governed by divine will, thereby establishing the certainty of accountability, gathering, and recompense on the Day of Judgment.

Two questions remain here. First, since نَازِعَات and نَاشِطَات are feminine plural forms, on what basis have they been used in this manner? Second, why does the first oath begin with the particle of oath و (wāw al‑qasm), whereas in the fourth and fifth cases it is replaced by ف (fa), which denotes conjunction or logical consequence? In response to the first question, attention should be given to the fact that نَازِعَات is the plural of نَازِعَة, referring to a group or category of angels that performs this function. The same applies to نَاشِطَات and the other plural expressions. Since طائفة (group) is grammatically feminine, its plural has appeared in this form. Regarding the second question, it may be stated that precedence (سَبْق) is the result of swift movement, which is understood from سَابِحَات, while the management and ordering of affairs is likewise a consequence of this ordered movement. The final point to be mentioned here is that all of these oaths are intended to convey a single meaning, which is not explicitly stated in the verse but becomes clear from the contextual evidence of the subsequent verses. The intended meaning is that: by these oaths, it is affirmed that all of you will surely be resurrected, gathered, and held accountable on the Day of Judgment, and that resurrection (maʿād) is a reality.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

After the occurrence of the Day of Resurrection was set forth in the preceding verses as a definitive and certain matter, affirmed by emphatic oaths, the verses under consideration elaborate upon the signs and events of that tremendous day, stating: "This rising from the graves will occur on a day in which terrifying earthquakes will cause every thing to tremble violently." (يَوْمَ تَرْجُفُ الرَّاجِفَةُ). "Then the second great event will follow." (تَتْبَعُهَا الرَّادِفَةُ). "Rājifa" is derived from the root "rajf" (on the metrical pattern of "kashf"), carrying the meaning of agitation and violent trembling. Since seditious reports cause agitation in society, they are accordingly called "arājīf." "Rādifa" is derived from the root "radf" (on the metrical pattern of "ḥarf"), denoting a person or thing that follows behind another — which is likewise why one who rides behind another on a mount is called "radīf." Many exegetes hold the view that "rājifa" refers to the first cry or the first blowing of the trumpet — the death-knell that annihilates the world and constitutes an earthquake that will reduce it to utter ruin — while "rādifa" is the second cry or the second blowing of the trumpet, upon which the establishment of the Resurrection and the return to a new life depends. [Explanatory note: It should be noted that the root "rajf" occurs both in transitive and intransitive verbal forms. In the first form, "rājifa" carries the meaning of the great earthquake in which the earth and all existing things will begin to tremble. In the second form, "rājifa" denotes the earth itself, which will be set trembling. (Reflect upon this.)] Accordingly, the verse is analogous to what appears in verse 68 of Surah al-Zumar: (وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ إِلَّا مَن شَاءَ اللهُ ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُم قِيَامٌ يَنظُرُونَ) — "The trumpet will be blown and all those in the heavens and the earth will fall senseless and die, save those whom God wills. Then it will be blown a second time, and at once they will all stand upright awaiting the reckoning." Some have also said that "rājifa" alludes to the earthquake that will cause the earth to tremble, while "rādifa" is the earthquake that will reduce the heavens to ruin — but the first interpretation appears more appropriate. The account then continues: "On that day hearts will be profoundly agitated and distressed." (قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ). The hearts of the guilty, the sinners, and the transgressors will be trembling violently as they await the reckoning and recompense. "Wājifa" is derived from the root "wajf" (on the metrical pattern of "ḥadhf"), originally meaning swiftness of pace — the expression "awjaftu al-ba'īr" being used when one drives a camel very rapidly. And since rapid movement occasions agitation, this word is also employed to mean extreme agitation and distress. This internal agitation will be so intense that its effects will become manifest throughout the entire being of the sinners. Hence the subsequent verse further states: "Their eyes will be downcast with the intensity of fear and terror." (أَبْصَارُهَا خَاشِعَةٌ). [Explanatory note: The pronoun in "abṣāruhā" refers back to "qulūb," which here carries the meaning of souls and spirits. This relation is on account of the fact that the impressions of the human senses are all connected to the soul and pertain to it, and the source of the agitation and dread visible in the eyes is the terror that casts its shadow over the soul.] On that day the eyes will be sunken, unable to move, and transfixed — as though those people will have lost their sight entirely from the intensity of fear. The discourse is now brought from the Resurrection to the present world, and it is stated: "In spite of all this, they say in this world: Will we really be returned to our former state?" (يَقُولُونَ أَئِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ). "Ḥāfira" is derived from the root "ḥafr," meaning the digging of the earth; and the impression that remains from such digging is called "ḥafr." The hoof of a horse is called "ḥāfir" because it digs into the ground. Thereafter, "ḥāfira" came to be used metaphorically for one's former state, since when a person walks along a path he digs into the ground with his feet, leaving behind his footprints, and when he returns he treads upon those same previous marks — hence this word has come to carry the meaning of one's former condition. [Explanatory note: It should be noted that the active participle here carries the meaning of a passive participle, and "ḥāfira" thus bears the meaning of "maḥfūra" — that which has been dug.] The subsequent verse, conveying their words, states: "Will we, when we have become decayed and crumbled bones, be returned to life?" (أَئِذَا كُنَّا عِظَامًا نَّخِرَةً). [Explanatory note: Something is ellipsed in this sentence, the full implied construction being: "أَئِذَا كُنَّا عِظَامًا نَّخِرَةً نُرَدُّ أَحْيَاءً" — "Will we, when we have become decayed bones, be returned alive?" — or alternatively: "أَئِنَّا لَمَبْعُوثُونَ."] This is the very argument upon which the deniers of resurrection and the Day of Resurrection have always relied, contending that it is inconceivable that crumbled and decayed bone should once again be clothed in the garment of life within a body. The reason was that they perceived an enormous distance between such a condition and a living existence — as though they had forgotten that at the outset they had also been created from the same dust. "Nakhira" is a descriptive adjective derived from the root "nakhr" (on the metrical pattern of "nakhl"), and likewise (on the metrical pattern of "shajar"), originally meaning a decayed and hollow tree that produces a sound when the wind blows through it. The sound that circulates within the nasal passage is called "nakhīr." Thereafter this word came to be applied to every decayed and disintegrated entity. The deniers of resurrection are not content with even this, but proceed to mock the Resurrection, saying in a tone of ridicule: "If the Resurrection does occur, it is the cause of a harmful return — our condition on that day will be severe and painful." (قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ). A second interpretive possibility put forward for this verse is that this utterance is not intended mockingly but seriously — their meaning being that if there is to be a return to life, it is a futile and absurd form of return and is disadvantageous: if life is a good thing, how much better it would be for God to preserve this life; and if it is a bad thing, then what is the purpose of the return? (أَئِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ). Taking into account that "ḥāfira" also carries the meaning of a pit or hole, this too may serve as a contextual indicator for the exegesis — but the first interpretation is the well-known view among the exegetes. It is worthy of attention that in the preceding verses the expression "yaqūlūna" appears, which indicates the repetition and continuity of this utterance on their part. The expression "qālū" — "they said" — in the verse under consideration, however, indicates that they did not repeat this statement continuously; it issued from them only on occasion. This is the significance of the difference in the two expressions. At the end of these verses, returning once more to the matter of the establishment of the Resurrection and the convening of the assembly, it is stated in an unequivocal and decisive manner: "This return will come about with but a single cry and a great shout." (فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ). At once, all of them will stand upright. (فَإِذَا هُم بِالسَّاهِرَةِ). This matter is neither complex nor difficult; when, by God's command, the second blast is blown and the call to life is sounded, all dust and decayed bones will at once be gathered together, life will be breathed into them, and all will emerge from their graves. "Zajra" originally means a cry or loud voice raised in order to drive something forward, and here carries the meaning of the second blast. The choice of the expression "zajratun wāḥida" — in light of the conceptual import of both words — alludes to the swiftness and suddenness with which the Resurrection will be established, and to the fact that before the power of God it is exceedingly easy: for a single commanding voice from the angels of the Resurrection, or from the trumpet of Israfil, will clothe the bodies of the dead in the garment of life and they will present themselves on the plain of assembly for the reckoning. "Sāhira" is derived from the root "sahar" (on the metrical pattern of "saḥar"), meaning wakefulness and vigil. Since terrifying events deprive one of sleep in the night, and the earth of the Resurrection is in the extreme degree awe-inspiring, the word "sāhira" has accordingly been employed for the plain of assembly. Some exegetes have also stated that "sāhira" is applied to every wilderness, since wildernesses are in principle terrifying — as though, by virtue of their terror, they deprive one of sleep in the night. [References: Lisān al-'Arab, root s-h-r; Majma' al-Bayān, vol. 10, p. 429; Tafsīr al-Qurṭubī, vol. 10, p. 699.]

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

See ayat 26 for tafseer.

Following the relatively detailed discussions that appeared in the preceding verses concerning the matter of resurrection and the denial and opposition of the polytheists, the verses under consideration allude to one of history's most notorious transgressors — Pharaoh — and his painful end, so that the Arab polytheists too may come to know that those far more powerful than themselves were unable to withstand the wrath and punishment of God, and so that the believers may also be emboldened not to be inwardly intimidated by the apparent superiority of the enemy's power, since their subjugation and defeat is exceedingly easy for God. The account begins as follows: "Has the story of Moses reached you?" (هَلْ أَتَاكَ حَدِيثُ مُوسَى). It is worthy of attention that the address is directed toward the Prophet, and the subject of the speech is introduced by means of an interrogative in order to arouse the eagerness of the listener and prepare him to receive this admonitory narrative. It then continues: "When his Lord called out to him in the sacred valley of Tuwa." (إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى). [Explanatory note: Many exegetes have taken "idh" as a temporal adverb modifying "hadīth." This is, however, valid only on the condition that "hadīth" carries the meaning of the event itself rather than the narration of the event. The interpretive possibility also exists that "idh" is a temporal adverb modifying an elided verb, the full construction being: "udhkur idh nādāhu..." — "Recall when His Lord called him." (Reflect upon this.)] "Ṭuwā" may be the name of the sacred land situated in the region of Syria between Midian and Egypt, where the first flame of revelation descended upon the heart of Moses in that very wilderness. The same expression appears in Surah Ta Ha, where Moses hears a call saying: (إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى) — "I am your Lord. Remove your sandals, for you are in the sacred valley of Tuwa." (Ta Ha, 12). Alternatively, "Ṭuwā" is derived from the root "ṭayy," carrying a descriptive meaning of folding or enveloping — as though that land is enveloped in purity and blessing. Or, as Raghib states, it was necessary for Moses to traverse a long path before becoming prepared for revelation, but God had folded that path for him and brought it close to the intended destination. Thereafter, the message that God delivered to Moses in that sacred land is alluded to in two brief and meaningful sentences: "Go to Pharaoh, for he has transgressed." (اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى). "And say to him: Would you be willing to purify yourself?" (فَقُلْ هَل لَّكَ إِلَى أَن تَزَكَّى). And after you have become pure and worthy of meeting the Beloved, I shall guide you toward your Lord so that you may fear Him and abandon your false claim. (وَأَهْدِيَكَ إِلَى رَبِّكَ فَتَخْشَى). Since it is necessary that every intellectual invitation be accompanied by proof and argument, the subsequent verse further states: "Moses, after this discourse, showed him the great sign." (فَأَرَاهُ الْآيَةَ الْكُبْرَى). [Explanatory note: It is established that between this divine address in the sacred valley and the showing of this great sign there was a considerable interval. The Quran, in the interest of conciseness, has omitted the intervening material, all of which is to be understood as implied.] Whether this sign was the transformation of the staff into a great serpent, or the radiant hand, or both (in which case the definite article in "al-āyat al-kubrā" alludes to the genus), whatever it was, it ranked among the greatest of Moses's miracles, upon which he relied at the outset of his prophetic mission. In these four verses there are noteworthy points deserving of attention: 1. The reason for going to Pharaoh is Pharaoh's transgression, which demonstrates that one of the great purposes of the sending of prophets was the guidance of transgressors — or, failing that, an unequivocal confrontation with them. 2. In inviting Pharaoh to reflect, the command is issued in an exceedingly gentle and benevolent expression: "Say to him: Would you be willing to purify yourself?" — an absolute purification that encompasses purification from polytheism and disbelief as well as from the impurity of injustice and corruption. This is akin to the expression in verse 44 of Surah Ta Ha: (فَقُولَا لَهُ قَوْلًا لَّيِّنًا) — "Speak to him with gentle words." 3. This mode of expression is a subtle allusion to the reality that the purpose of the prophets' mission is the purification of human beings and the restoration of their primordial natural purity. It does not say "I shall purify you," but rather "Would you be willing to accept purification?" — indicating that purity is to be attained as the outcome of one's own volition, not imposed upon one from without. 4. The mention of guidance following purification serves as evidence that one must first purify and cleanse oneself before setting foot in the abode of the Beloved. 5. The expression "rabbaka" — "your Lord" — is in reality an emphasis upon the point that "I shall lead you toward the One who is your owner, sustainer, and nurturer; why then do you turn away from the path of felicity?" 6. The fear of God is the outcome of divine guidance. Indeed, the fruit of the tree of monotheism and guidance is precisely this: that the human being comes to know he must present himself before God and render account — for the fear of God is never attained without knowledge of God. This is why we read in verse 28 of Surah Fatir: (إِنَّمَا يَخْشَى اللهَ مِنْ عِبَادِهِ الْعُلَمَاءُ) — "Only those endowed with knowledge fear God among His servants." 7. Moses first proceeds by way of his compassionate guidance, and thereafter by way of rational and logical demonstration through the showing of the great sign — the greatest of miracles. This is the most effective method of propagation: first influencing the other party through benevolence and affection, and then persuading him by means of argumentation and proof. Now let us observe what conduct Pharaoh adopted in response to this kindness and affection, this fine logic and eloquent speech, and the showing of the great sign. This arrogant and headstrong transgressor did not descend from his compound of pride even one step. As stated in the subsequent verse, he gave the lie to Moses's invitation to reflection and disobeyed the Lord: (فَكَذَّبَ وَعَصَى). This verse demonstrates that denial is the prelude to disobedience and rebellion, just as affirmation is the precursor to faith and obedience. Not content with even this, and rather than merely standing apart from Moses's invitation to reflection, he turned his back entirely and without hesitation set about fighting Moses and striving to destroy his religion: (ثُمَّ أَدْبَرَ يَسْعَى). [Explanatory note: The use of "thumma," which generally indicates an interval between two events, may be on account of the fact that Pharaoh allowed a period of time to elapse so that his scheme for contending with Moses could be fully consolidated and prepared.] And since Moses's miracle placed his entire tyrannical power in jeopardy, he dispatched his agents to every city to gather the sorcerers and to proclaim among the people that they should come to witness the contest between Moses and the sorcerers: (فَحَشَرَ فَنَادَى). Although the Quran here states the word "ḥashr" in absolute terms, from the context of verses 111 and 112 of Surah al-A'raf (وَأَرْسِلْ فِي الْمَدَآئِنِ حَاشِرِينَ يَأْتُوكَ بِكُلِّ سَاحِرٍ عَلِيمٍ — "Send gatherers to the cities; they will bring you every skilled sorcerer") and from the expression "nādā" — which, though absolute in form, evidently alludes to Pharaoh's summoning of his people and inviting them to witness this contest — as well as from the context of verse 39 of Surah al-Shu'ara' (وَقِيلَ لِلنَّاسِ هَلْ أَنتُم مُّجْتَمِعُونَ — "And it was said to the people: Will you gather?"), this is clearly what is meant. Yet even this did not satisfy him; rather, advancing the greatest of claims in the most reprehensible of expressions, he declared: "I am your most supreme lord." (فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَى). It is truly a remarkable matter that when such headstrong and obstinate transgressors mount the compound of pride, arrogance, and self-worship, they no longer halt at any station — to the extent that they are not content even with the claim to divinity, but seek to become the lord of all lords. This also contains an incidental allusion to the following: "Even if you worship idols and they are in their place venerated, yet I am the most exalted and am your deity." And what is remarkable is that Pharaoh, as attested by verse 127 of Surah al-A'raf (أَتَذَرُ مُوسَى وَقَوْمَهُ لِيُفْسِدُواْ فِي الْأَرْضِ وَيَذَرَكَ وَآلِهَتَكَ — "Will you leave Moses and his people to spread corruption in the land and to abandon you and your gods?"), was himself an idol-worshipper — yet here he claims: "I am your most supreme lord," thereby regarding himself as superior even to his own deities. Such are the absurdities of the transgressors. And more remarkable still is that in one place he claims only divinity: (مَا عَلِمْتُ لَكُم مِّنْ إِلَهٍ غَيْرِي) — "I know of no god for you other than myself." (al-Qaṣaṣ, 38.) But in the verse under consideration he advances a step further and claims lordship, saying: "I am your lord." Such is the programme of action of these frivolous and arrogant ones. In any case, Pharaoh carried his transgression to its final extreme and became deserving of the most grievous punishment. The divine decree arrived and he and the forces of his injustice and corruption were utterly destroyed. Accordingly, the subsequent verse states: God seized him with the punishment of the Hereafter and this world: (فَأَخَذَهُ اللهُ نَكَالَ الْآخِرَةِ وَالْأُولَى). [Explanatory note: "Nakāl" is in the accusative by suppression of the governing preposition (bi-naz' al-khāfiḍ), the full construction being "fa-akhadhahu Allāhu bi-nakāli al-ākhirati." The interpretive possibility also exists that it is an absolute object of the verb "nakkala" (in the form of the second measure, past tense), the meaning being "nakkala Allāhu bihi nakāla al-ākhirati."] "Nakāl" (on the metrical pattern of "ḍalāl") originally carries the meanings of weakness, incapacity, and helplessness. Hence, of one who refuses to discharge an amount due, it is said that he has committed "nukūl." "Nikal" (on the metrical pattern of "fikr") denotes a heavy chain that weakens a person and prevents him from walking. Since divine punishment likewise occasions weakness and restrains others from committing sin, it is accordingly called "nakāl." The expression "nakāl al-ākhira" alludes to the punishment of the Day of Resurrection that will descend upon Pharaoh and his followers — and since this is the most consequential, it has been given priority. "Al-ūlā" refers to the worldly punishment that descended upon Pharaoh and drowned all his supporters and allies in the River Nile. Another exegesis of this verse has also been put forward: namely, that "al-ūlā" refers to the first statement that Pharaoh uttered on the path of his transgression, when he claimed divinity (al-Qaṣaṣ, 38), while "al-ākhira" alludes to the last statement he uttered, when he claimed supreme lordship. God punished him in this world for both of these disbelief-laden claims. These meanings are transmitted in a hadith on the authority of Imam Muhammad al-Baqir, peace be upon him. The Imam further stated that between these two utterances there was an interval of forty years, during which time God did not send punishment upon him — in order to establish the most complete proof against him. This interpretation is more consonant with the word "akhadha," which is in the past tense and indicates that this punishment was fully realised in this world, as well as with the subsequent verse which regards this event as a lesson and admonition. Finally, in the last verse under consideration, drawing a conclusion from the culmination of this account, it is stated: "Verily, in this — in the story of Moses and Pharaoh and its conclusion — there is a great admonitory lesson for those who fear God." (إِنَّ فِي ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى). This verse clearly demonstrates that drawing lessons from events of this nature is the work only of those who harbour the fear of God and a sense of responsibility within their hearts — in other words, those who possess a discerning and reflective gaze, and whose principle it is to derive admonitory lessons from both good and evil. Indeed, such was the fate of a transgressor like Pharaoh — so that those among the chiefs of the Arab polytheists who were themselves pharaohs, and all others who in every age take the path of Pharaoh, may take stock of their own reckoning and come to understand that this is the incontrovertible verdict of history and the immutable law of God.

Reflection upon the foregoing verses reveals the extraordinary eloquence and rhetorical excellence of the Qurʾān. Within these few concise lines, it encapsulates the entire account of Mūsā and Firʿawn in a remarkably comprehensive form. It presents the motive of prophethood, the objective of the mission, the means of spiritual purification, the methodology of inviting to reflection, the nature of the response, the strategies and schemes of Firʿawn, the futility and baselessness of his claims, and ultimately the painful punishment that befell him as well as the enduring lesson of admonition for all discerning and awakened minds.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

See ayat 33 for tafseer.

After presenting the account of Moses (Mūsā) and Pharaoh (Firʿawn) as a lesson for all tyrants and deniers, the discourse returns to the question of resurrection (maʿād) and the Day of Judgment. It outlines manifestations of divine power within the order of existence as evidence for the possibility of resurrection and describes certain aspects of the innumerable blessings granted to humankind in order to awaken within them a sense of gratitude, which itself is the source of knowledge of God. Addressing the deniers of resurrection in a form of rhetorical interrogation intended as admonition, it states: “أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا”. That is, whether your creation—or your return to life after death—is more difficult, or the creation of this magnificent heaven whose structure has been established by God. The implication is clear: anyone possessing even a minimal degree of awareness understands that the creation of the heavens, with their immense systems, countless celestial bodies, and vast galaxies, is far greater in scale than the creation of human beings. Therefore, the One who has the power to bring such an عظیم system into existence cannot be incapable of bringing humans back to life. The verse then elaborates upon this grand creation: “رَفَعَ سَمْكَهَا فَسَوَّاهَا”. He raised its structure and perfected its order. The term “سمك” refers to elevation or height, while “سواها” indicates arrangement, balance, and harmonious structuring. This points to the precise and intricate order governing all celestial bodies. It may also refer to the atmospheric envelope surrounding the earth, functioning like a protective canopy that shields it from destructive external forces, or to the spherical form of the heavens encompassing the earth in balanced proportion. It continues: “وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا”. He darkened its night and brought forth its daylight. The alternation of light and darkness, each with its distinct function, plays a fundamental role in the life of humans and all living beings. Light is essential for activity, sustenance, and growth, while darkness provides rest and repose. The balance of these two systems reflects a deliberate and purposeful order within creation. Thereafter, attention turns from the heavens to the earth: “وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا”. He spread out the earth. The term “دحا” signifies expansion and preparation. It suggests that, after its initial formation, the earth’s surface gradually emerged and became suitable for habitation as waters receded and land appeared. This is followed by: “أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا”. From it He brought forth its water and its pastures. This indicates that water was drawn forth from within the earth and manifested as springs, rivers, and seas, while vegetation emerged to sustain human beings and animals alike. Then it states: “وَالْجِبَالَ أَرْسَاهَا”. He firmly set the mountains. Mountains function as stabilizing elements within the earth’s structure, contributing to its balance and protecting it from various disturbances. Finally, the purpose of all these arrangements is declared: “مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ”. All of this has been made a provision for you and for your livestock. Thus, the raising of the heavens, the establishment of light and darkness, the spreading of the earth, the emergence of water and vegetation, and the fixing of mountains—all serve human life and are placed at its disposal. These phenomena collectively serve two purposes: on the one hand, they constitute clear signs of divine power, demonstrating the possibility of resurrection; and on the other, they serve as evidence of divine greatness, guiding human beings toward recognition of divine unity (tawḥīd).

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

See ayat 41 for tafseer.

In continuation of the discussion presented in the preceding verses—where certain arguments for the Hereafter (maʿād) were outlined—the verses under consideration return to the reality of Resurrection, and to the contrasting destinies of those who possess fear of God and those who follow their lower desires. It is stated: “فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَى”. When that overwhelming and momentous event occurs, each individual—whether righteous or wicked—will encounter the recompense of his deeds. The term “طامّة”, derived from the root طم, conveys the meaning of something that engulfs or overwhelms, and is therefore used for the most severe and all‑encompassing events. Here it refers to the Day of Resurrection, which is filled with immense and overwhelming circumstances. It is further stated: “يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَى”. On that Day, human beings will remember all that they strove for—their deeds, whether good or evil. However, such remembrance will not benefit them. At that time, if a person seeks return to the world to rectify his past actions, this request will not be granted; if he seeks forgiveness, the opportunity will have passed, for the doors of repentance will have been closed. Nothing will remain except regret and sorrow. The use of the verb “يَتَذَكَّرُ” in the imperfect tense implies continuity—indicating that this recollection will persist. This is because, on that Day, the veils covering both the soul and the heart will be removed, and all hidden realities will become fully manifest. The following verse states: “وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَى”. On that Day, Hell will be made manifest for all who see. Although Hell already exists—even encompassing the disbelievers as indicated elsewhere—worldly veils prevent its perception. On the Day when all realities are unveiled, it will appear clearly to all, without distinction. The text then turns to the condition of the transgressor: “فَأَمَّا مَن طَغَى وَآثَرَ الْحَيَاةَ الدُّنْيَا فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى”. Whoever transgresses and gives preference to worldly life over all else—his abode will surely be Hell. The term ṭughyān (transgression) reflects a corruption in belief, arising from self‑exaltation and a failure to recognize divine greatness. When a person truly recognizes God, he perceives his own insignificance and does not deviate from the path of servitude. The preference for worldly life reflects corruption in action, as transgression leads a person to overvalue fleeting pleasures and the superficial attractions of the world. These two—corrupt belief and corrupt action—are interrelated, each reinforcing the other, and together they lead ultimately to the punishment of Hell. In contrast, the وصف of the people of Paradise is described succinctly yet profoundly: “وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى”. Whoever fears the مقام of his Lord and restrains the soul from desire—his abode will be Paradise. The first condition for attaining Paradise is fear born of knowledge—recognizing the مقام of God and fearing مخالفة of His command. The second condition, which is the natural outcome of this knowledge and fear, is to restrain the النفس from its desires. Indeed, desire is the root of all corruption, sin, and misfortune, and it has been described as the most detestable of false deities. Even the influence of Satan depends upon this inner inclination; without the cooperation of the inner self, the external influence of Satan cannot take effect. As indicated: “إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلاَّ مَنِ اتَّبَعَكَ مِنَ الْغَاوِينَ”. Thus, the decisive distinction between the two groups lies in these two principles: unrestrained desire leading to transgression, and disciplined restraint grounded in knowledge and fear of God leading to salvation.

It is noteworthy that in the verse under discussion the Qurʾān states: “وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ”, that is, “whoever fears the مقام of his Lord”, rather than “whoever fears his Lord”. The expression “مقام” has been interpreted in several ways: 1. The first interpretation is that it refers to the various stations (maqāmāt) of the Day of Resurrection, in which human beings will stand before God for reckoning. According to this view, “مقام ربه” signifies the human being’s standing (maqāmuhu ʿinda rabbihi) in the Divine presence. 2. Another interpretation is that it refers to the مقام of divine surveillance, knowledge, and constant oversight over all servants, as indicated in the verse: “أَفَمَنْ هُوَ قَآئِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ”. In support of this interpretation, there is a narration from Imam Jaʿfar al‑Ṣādiq: “من علم أنّ اللّه عزّ و جلّ يراه و يسمع ما يقوله و يفعله من خير أو شرّ فيحجزه ذلك عن القبيح من الأعمال، فذلك الّذي خاف مقام ربّه و نهى النّفس عن الهوى”. This means that one who is aware that God sees and hears all his words and actions—whether good or evil—and that this awareness prevents him from committing wrongful acts, is the one who truly fears the مقام of his Lord and restrains the self from desire. 3. A third interpretation is that “مقام” refers to the مقام of divine justice. The essence of God does not produce fear; rather, it is His justice that evokes fear when human actions are measured against it. Just as a guilty individual trembles before a just judge and feels distress at the mention of a court of justice, while an innocent person experiences neither fear nor anxiety. There is no contradiction among these interpretations, and it is possible that all of these meanings are encompassed within the verse.

In reality, these concise verses offer a refined and elegant depiction of the fundamental principles of human felicity (saʿādah) and wretchedness (shaqāwah). They make clear that human misery lies in transgression and attachment to worldly life, whereas true felicity lies in fear of God and restraint from desire. The essence of all the teachings of the prophets and the righteous is encapsulated in this very principle. A narration from Amīr al‑Muʾminīn ʿAlī states: “ان اخوف ما اخاف عليكم اثنان اتباع الهوٰى و طول الامل فاما اتباع الهوى فیصد عن الحق و اما طول الامل فينسي الأخرة”. The most fearful matters I fear for you are two: following desire and prolonged hopes. Following desire prevents one from the truth, and prolonged hopes cause neglect of the Hereafter (Nahj al‑Balāghah, khuṭbah 42). The worship of desire veils human reason, presenting evil actions as attractive and depriving one of the faculty of discernment, which is among the greatest divine blessings distinguishing humans from animals. It engrosses a person in self‑absorption. This is the same reality expressed by Prophet Yaʿqūb in his address to his sons: “بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا” (Yūsuf 12:18). There is much that can be said on this matter, but it is sufficient to conclude with two narrations from Ahl al‑Bayt in which the essential points are comprehensively contained. Imām Muḥammad al‑Bāqir states: “الجنة محفوفة بالمکارہ والصبر فمن صبر على المكارہ في الدنيا دخل الجنة وجهنم محفوفة باللذات والشهوات فمن اعطى نفسها لذتها وشهوتها دخل النار”. Paradise is surrounded by hardships, patience, and perseverance; whoever endures these in this world will enter Paradise. Hell is surrounded by desires and illicit pleasures; whoever allows his soul to indulge in them will enter the Fire (Nūr al‑Thaqalayn, vol. 5, p. 507). Imām Jaʿfar al‑Ṣādiq states: “لاتدع النفس و هواها فان هواها في رداها وترك النفس وما تھوی داءها وکف النفس عما تھوی دواءها”. Do not leave the self to its desires, for its desires are the cause of its destruction. Leaving the self to what it desires is its disease, and restraining it from desire is its cure (Nūr al‑Thaqalayn, vol. 5, p. 507). Thus, not only is Hell the consequence of the worship of desire, but even the destructive conditions in this world—such as insecurity, disorder, warfare, bloodshed, and conflict—are likewise the outcome of uncontrolled desire.

In the preceding verses, two groups were described: those who are worldly, transgressive, and rebellious, and those who are God‑fearing and possess taqwā. The permanent abode of the first group has been designated as Hell, while the everlasting dwelling place of the second group is Paradise. However, there exists a third group as well. These are the believers who, in terms of action, are afflicted by certain shortcomings. If God forgives them, they will be joined with the people of Paradise; and if forgiveness is not granted, they will enter Hell, though it will not be their permanent place of residence. The verses under discussion do not address this group.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

See ayat 46 for tafseer.

Following the matters concerning the resurrection and the condition of the righteous and the wicked on that day — set forth in the preceding verses — these verses take as their subject the perpetual questioning of the polytheists and deniers regarding the resurrection, declaring: "They ask you concerning the Hour — when will it come to pass?" (يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا). [Explanatory note: "Mursā" carries a verbal noun meaning and comes in the sense of the noun of time, the noun of place, and the passive participle; it is derived from the root irsā'. Here, however, it carries a verbal noun meaning in the sense of occurrence, establishment, and coming to pass. This expression is also used in relation to the anchoring of a ship and similarly to the mountains standing firm upon the surface of the earth — for example: "وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا" (Surah Hud, verse 41).] In response to this question — in order to make clear to them that no one knows, nor will know, the time of the occurrence of the resurrection — the Quran addresses the Prophet and declares: "What concern have you with its remembrance?" (فِيمَ أَنتَ مِن ذِكْرَاهَا). That is, the date of the occurrence of the resurrection is concealed even from you, let alone from others. This is among that knowledge of the unseen which is among the exclusive attributes of the Divine Essence, and no one else has knowledge of this reality. We have stated on numerous occasions that among the matters most deeply concealed is the time of the establishment of the resurrection — for its educative effect cannot be realized without its remaining concealed. If it were known and its time were distant, all would fall prey to heedlessness; and if it were near, the avoidance of evil would pass beyond the bounds of freedom and volition — and in either case the purpose of moral education would not be achieved. Exegetes have proposed other interpretive possibilities regarding this verse. Among them: that you were not sent to set forth the time of the resurrection — you were sent to convey the news of its essential existence, not the moment of its occurrence. Another is that your task is to declare the nearness of the resurrection, as is transmitted in a tradition from the Prophet of Islam (peace be upon him and his family), who held his two fingers together and declared: "بُعِثْتُ أَنَا وَالسَّاعَةُ كَهَاتَيْنِ" — "My advent and the advent of the resurrection are like these two." (Reference: Tafsīr Fakhr al-Razi, volume 29, page 29; also mentioned in Tafsīr Majma' al-Bayān, Tafsīr al-Qurtubi, Fi Ẓilāl al-Qur'ān, and other commentaries under Surah Muhammad, verse 18.) The first interpretation is the most appropriate. It then further declares: "Its ultimate end is with your Lord" (إِلَى رَبِّكَ مُنتَهَاهَا). He alone knows when the resurrection shall be established. No other individual is aware of it, and every effort to determine the time of the establishment of the resurrection is futile. This is the same meaning that appears in Surah Luqman, verse 34: "إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ" — "The knowledge of the time of the occurrence of the resurrection belongs to God alone." In Surah al-A'raf, verse 187, it is declared: "قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّي" — "Say: its knowledge is with my Lord." Some have held that the intended meaning of the above phrase is that the actualization and coming to pass of the resurrection is within God's authority and power. In truth, this constitutes something akin to a statement of the cause for what was set forth in the preceding verse. There is no obstacle to combining both interpretations. For further clarification it is declared: "Your task is only to warn those who fear it" (إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا). Your responsibility is warning and admonition, and no more; as for the determination of the time, that does not fall within your duties. What is worthy of attention is that the warning is restricted to those who stand in awe and fear of that great day. This is analogous to the meaning that appears in the second verse of Surah al-Baqarah: "ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ" — "In this heavenly Book there is no doubt; it is a cause of guidance for the God-fearing." Such expressions are an allusion to the fact that as long as the spirit of truth-seeking, truth-desiring, and a sense of responsibility before God is not present within the human being, he neither investigates the heavenly books nor the resurrection and the hereafter, nor does he attend to the warnings issued by the prophets and awliyā'. In the final verse of this Surah, in order to convey the reality that not much time remains before the coming of the resurrection, it is declared: "When they see the Day of Resurrection, they shall feel as though their sojourn in this world was no more than the time from the afternoon to the evening, or the morning" (كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا). The brief life of this world will pass with such swiftness, and the period of the intermediate realm (barzakh) will likewise pass so rapidly, that in the resurrection they will suppose that this entire span of time amounted to no more than a few hours. This is also inherently true in that the life of this world is exceedingly brief and transient; and even by comparison with the resurrection, the entire age of the universe is no more than a single moment beside it. "'Ashiyyah" carries the meaning of the afternoon, and "ḍuḥā" is used for the time when the sun has risen and its rays have spread forth. In some Quranic verses it is narrated that in the resurrection, when the guilty will speak among themselves concerning the duration of their sojourn in the intermediate realm or in this world, some will say to others: "You sojourned in the intermediate realm for no more than ten days and nights" — "يَتَخَافَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلَّا عَشْرًا" (Surah Ta Ha, verse 103). But those who reflect more carefully will say: "You sojourned in the intermediate realm for no more than one day" — "أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلَّا يَوْمًا" (Surah Ta Ha, verse 104). In another place, it is narrated from the guilty that when the resurrection is established, they will swear an oath declaring that they did not remain for more than an hour — "وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ" (Surah al-Rum, verse 55). The variation in these expressions is because each person who wishes to convey the brevity of that period expresses his feelings through a different formulation. They all share one common point — the brevity of the life of this world in comparison with the life of the hereafter. This is a meaning that shakes the human being and awakens him from the slumber of heedlessness. O Lord! Grant us all security, peace, and tranquility in the intermediate realm, in this world, and on that great day. O Lord! No one can attain deliverance from the ordeals of that great day save through Your grace and generosity. Bestow upon us Your particular grace and favor. O God! Count us among those who stand in awe of Your station, who restrain their souls from desire and passion, and whose abode and refuge is the highest paradise. [Explanatory note: These lines were committed to writing during those very hours when at every moment there existed the possibility of bombardment by the Ba'athist government of Iraq and of people being buried alive. One or two days before this date, in a single bombing of this sacred city, approximately one hundred and fifty Muslims — in particular innocent children — were martyred. Yet it is an established truth that the life of oppression and the oppressor is brief.] Āmīn, O Lord of all the worlds.