At-Takwir

See ayat 9 for tafseer.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

See ayat 9 for tafseer.

At the beginning of this sūrah, as noted earlier, we encounter brief, intense, and deeply unsettling descriptions of the catastrophic events marking the end of this world and the onset of the Day of Resurrection. The text introduces eight major signs of these upheavals. It first states: “إِذَا الشَّمْسُ كُوِّرَتْ”, meaning that when the sun is wrapped up or folded in upon itself. The term “كُوِّرَتْ” derives from “تکویر”, which fundamentally signifies winding or folding something together, as in the wrapping of a turban, though it may also imply being thrown away or becoming dark; both meanings converge upon the same essential concept. Here, it refers to the extinction of the sun’s light—its extinguishing, darkening, and ultimately the cessation of its existence. At present, the sun is an intensely heated, flaming sphere, composed of layers of gas, surrounded by immense fires extending for vast distances. However, at the end of the world, its heat will dissipate, its flames will be extinguished, its light will vanish, and its structure will contract. This interpretation aligns with lexical explanations such as that found in Lisān al‑ʿArab: “كورت الشمس جمع ضوئها ولف كما تلف العمامة”. It then states: “وَإِذَا النُّجُومُ انكَدَرَتْ”, indicating that when the stars lose their light. The term “انكدرت” implies falling, dispersing, and becoming dark. Thus, the stars will lose their luminosity, scatter, and collapse, disrupting the entire cosmic order, as similarly expressed in “وَإِذَا الْكَوَاكِبُ انتَثَرَتْ” and “فَإِذَا النُّجُومُ طُمِسَتْ”. The third sign is described as: “وَإِذَا الْجِبَالُ سُيِّرَتْ”, referring to mountains being set in motion. According to other Qur’anic passages, this process will unfold in stages, beginning with movement and ultimately ending in their disintegration into dust. It then adds: “وَإِذَا الْعِشَارُ عُطِّلَتْ”. “عشار” refers to pregnant she‑camels near delivery, which, in pre‑Islamic Arabia, were considered among the most valuable possessions. Their abandonment indicates that the terror of that Day will cause people to neglect even their most prized assets. Some interpreters have suggested alternative meanings, such as clouds suspended without rain, though the primary interpretation remains more widely accepted. Next, it states: “وَإِذَا الْوُحُوشُ حُشِرَتْ”. Wild animals, normally scattered and fearful, will be gathered together. This may result from overwhelming terror that overrides their instincts, or it may refer to their gathering for accounting in the Hereafter, consistent with the principle expressed in “وَمَا مِن دَآبَّةٍ … إِلَّا أُمَمٌ أَمْثَالُكُمْ … ثُمَّ إِلَى رَبِّهِمْ يُحْشَرُونَ”. The verse then states: “وَإِذَا الْبِحَارُ سُجِّرَتْ”. “سُجِّرَتْ” denotes ignition or intense heating, suggesting that the seas will either overflow or undergo a transformation resulting in combustion. This idea, once difficult to conceive, is now less so, given that water consists of elements capable of combustion under certain conditions. The next sign is: “وَإِذَا النُّفُوسُ زُوِّجَتْ”. This indicates that each soul will be paired with its like—righteous with righteous, wicked with wicked—reflecting a complete separation of moral categories, unlike the mixed conditions of this world. Although other interpretations exist, this understanding aligns most closely with verses such as those in Sūrat al‑Wāqiʿah. Subsequently, another profound scene is described: “وَإِذَا الْمَوْؤُودَةُ سُئِلَتْ بِأَيِّ ذَنبٍ قُتِلَتْ”. The buried infant girl will be asked for what sin she was killed. The term “موؤودة” refers to girls buried alive, a pre‑Islamic practice. Some narrations broaden its application to include other forms of ظلم, though the apparent meaning remains primary. These descriptions lead to the concluding statement: “عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ”. On that Day, every soul will know what it has sent ahead and what it has left behind. All veils will be lifted, realities will become manifest, and every individual will fully perceive his deeds—both those performed during life and those whose آثار continued after death, such as charity, constructions, knowledge, or practices influencing others. While in this world a person possesses only limited awareness of his actions, obscured by forgetfulness and self‑justification, on that Day a complete transformation will occur, and he will gain comprehensive and detailed knowledge of all his deeds, as reflected in: “يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ”. Although alternative interpretations have been suggested, such as distinguishing between early and later actions of life, the broader interpretation encompasses all human deeds and is therefore more comprehensive. Here, “نفس” refers to every individual human being without exception.

Among the most painful and extremely barbaric practices of the Arabs during the Age of Ignorance was the burying alive of infant girls, a matter to which the Qur’an has repeatedly referred. Although some exegetes are of the opinion that this reprehensible custom was not widespread among all Arabs and was confined to certain tribes, such as Banū Kinda or a few others, it is evident that the practice was not regarded as extraordinary or shocking in that environment. Otherwise, the Qur’an would not have addressed it so repeatedly and emphatically. In any case, the practice was so atrocious that even its occasional occurrence constitutes a profound moral outrage. Exegetes have reported that when the time of childbirth approached, individuals would dig a pit in the ground and sit over it; if the newborn child was a girl, she would be cast into it, whereas if it was a boy, he would be allowed to live. One of the poets of that period, expressing this practice in a boastful tone, is reported to have said: “I named her Tamūt when she was born—meaning she would die—and the grave is my son‑in‑law who took her into his embrace and silenced her” (bihawāla: Majmaʿ al‑Bayān, vol. 10, p. 444).

During the Age of Ignorance, the extremely low valuation of women as human beings was largely the consequence of the severe poverty and deprivation that prevailed in that society. Girls could neither contribute economically nor participate in warfare. Another factor was the fear that, in the course of conflicts, girls might be captured and held captive, leading to a perceived loss of honor for their families. These factors collectively contributed to the practice of burying infant girls alive. It is deeply regrettable that, even in the modern era, forms of this practice persist in different manifestations; for instance, in the form of legalized abortion in certain societies. If the Arabs of the Age of Ignorance buried newborn girls alive, modern human beings may end their lives within the womb. Further elaboration on this point has been presented in Tafsīr Namūnah, vol. 6, p. 372, under Sūrat al‑Naḥl, verse 59. A noteworthy point is that the Qur’an condemns this act so strongly that, on the Day of Judgment, before questioning other deeds, it mentions the demand for justice for this ظلم. This indicates the severity with which Islamic law regards the taking of innocent life, particularly that of defenseless individuals, and reflects the high value accorded to women in Islam. Another important aspect is that the Qur’an does not state that the perpetrators will be questioned; rather, it declares that the innocent girls themselves will be asked: “بِأَيِّ ذَنبٍ قُتِلَتْ”. This implies that the perpetrators are not even worthy of direct questioning; instead, the testimony of the victims alone suffices to establish the enormity of the crime.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

See ayat 14 for tafseer.

After the preceding discussion, which concerned the stages of the Resurrection and the destruction of this world, the verses under consideration point to the second stage, namely the emergence of the next world and the presentation of the record of deeds. Thus, it is stated: “وَإِذَا الصُّحُفُ نُشِرَتْ”. The term “صحف” is the plural of “صحیفہ”, referring to that which is spread out like a صفحة and, by extension, to the written records in which deeds are inscribed. The unfolding of these records signifies that the deeds performed by individuals will be made manifest before them, so that they may examine their own accountability, as indicated in “اقْرَأْ كِتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا”. The public manifestation of these records serves as encouragement for the righteous and as humiliation, punishment, and sorrow for the wicked. It then states: “وَإِذَا السَّمَاءُ كُشِطَتْ”. The term “كُشِطَتْ” signifies the removal of a covering, as in the flaying of skin or the uncovering of a surface. Here, it indicates that the veils separating the human realm from higher realities will be removed. The barriers that prevent human beings from perceiving angels, Paradise, and Hell will be lifted, and the realities of existence will become visible. Thus, the Day of Resurrection is described as a day of unveiling, in which all things become manifest. This interpretation aligns with subsequent verses describing the blazing of Hell and the nearness of Paradise. Many exegetes have instead associated this with the folding of the heavens in the earlier stage of cosmic destruction, but such an interpretation appears less consistent with the context, as the surrounding verses pertain to the stage of renewed existence. The verse continues: “وَإِذَا الْجَحِيمُ سُعِّرَتْ”. Hell will be kindled and intensified. Although, as expressed in “وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ”, Hell already exists, worldly veils prevent its observation; on that Day, its flames will become fully manifest. Then it states: “وَإِذَا الْجَنَّةُ أُزْلِفَتْ”. Paradise will be brought near. The term “أُزْلِفَتْ” signifies proximity, whether spatial, temporal, or in terms of the ease of access and causes leading to it. The expression emphasizes honor, as it does not state that the righteous approach Paradise, but rather that Paradise is brought near to them. Although both Paradise and Hell exist presently, on that Day Paradise will appear nearer and Hell more intensely inflamed. The concluding verse summarizes all preceding conditions: “عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ”. Every soul will know what it has brought forth. This expression indicates that all deeds will be present in embodied form, and human knowledge will be direct and experiential. This meaning is echoed in “وَوَجَدُوا مَا عَمِلُوا حَاضِرًا” and “فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ”. Thus, these verses affirm the principle of the embodiment of actions: deeds that appear to vanish in this world do not truly disappear, but will manifest in appropriate forms on the Day of Resurrection and stand present in the arena of judgment.

In the verses under discussion, as well as in the preceding verses, reference has been made to twelve events connected with the Day of Resurrection, six of which pertain to the first stage, namely the destruction of this world, and six to the second stage, namely the new life after death. In the first group, mention is made of the darkening and extinction of the sun, the loss of light of the stars, the trembling and movement of the mountains, the ignition of the seas, the neglect of wealth, and the terror that will seize the animals. In the second stage, there is reference to the gathering of human beings into distinct groups, the questioning of the innocent girl buried alive, the unfolding of the records of deeds, the removal of veils from the heavens, the intensification of the fire of Hell, the bringing near of Paradise, and ultimately the complete awareness of human beings regarding their own deeds. These verses, despite their brevity, are so profound and striking that they shake the very being of humanity and compel reflection, enabling one to envision in concise expressions the end of this world and the conditions of the Day of Resurrection as if they were present before one’s eyes. How eloquent, beautiful, and impactful are these Qur’anic verses, and how rich and inspiring are their meanings.

Before everything, it is necessary to note that the life‑sustaining center of our solar system—the Sun—is, in comparison with other stars in the universe, a medium‑sized star; yet in relation to itself and especially relative to the Earth, it is extraordinarily vast. According to scientific investigations and observations, its volume is approximately 1.3 million times that of the Earth. However, because it is situated at a distance of about 150 million kilometers from us, it appears comparatively small. To illustrate its magnitude, it suffices to note that if the Earth and the Moon, with their present separation, were placed within the Sun, the Moon could continue to orbit the Earth without emerging beyond the Sun’s surface. The surface temperature of the Sun exceeds 6,000 degrees Celsius, while its interior temperature reaches several million degrees. If one were to express its mass in tons, it would amount to approximately 2 followed by twenty‑seven zeros, that is, two billion billion billion tons. From its surface rise immense flames whose height may reach up to 160,000 kilometers; by comparison, the diameter of the Earth does not exceed about 12,000 kilometers, meaning that the Earth could easily be engulfed within such flames. As for the source of the Sun’s radiant energy, contrary to earlier assumptions, it does not arise from conventional combustion. As George Gamow explains in The Birth and Death of the Sun, if the Sun were composed of coal and had been ignited since ancient times, it would long ago have been completely consumed. The true nature of the Sun’s energy lies in atomic processes, whereby immense amounts of energy are released. According to scientific estimates, the Sun loses nearly four million tons of mass every second through this process; yet due to its enormous size, this loss produces no noticeable change over vast periods of time. Nevertheless, over an extended duration, this very process will lead to the eventual exhaustion of the Sun. Ultimately, it will diminish, weaken, contract, and lose its luminosity. The same principle applies to other stars as well. Accordingly, the Qur’ānic descriptions of the extinction of the Sun and the scattering of the stars correspond to realities that align with modern scientific understanding. It is noteworthy that the Qur’an articulated these truths at a time when neither the environment of Arabia nor the broader intellectual milieu of that age possessed awareness of such phenomena.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

See ayat 25 for tafseer.

Following the preceding verses, which discussed the Day of Resurrection, its preliminaries, and the great gathering, the present verses address the truth of the Qur’an and the veracity of the speech of the Prophet of Islam (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam), thereby affirming what has already been stated regarding معاد. This affirmation is expressed through a series of solemn oaths. It first states: “فَلَا أُقْسِمُ بِالْخُنَّسِ” “الْجَوَارِ الْكُنَّسِ”. The term “الخنس” (plural of “خانِس”) derives from a root meaning withdrawal, retreat, or concealment. It is also used for Satan as “الخنّاس”, because he withdraws when God is remembered, as indicated in the narration: “الشیطان یوسوس الی العبد فاذا ذکر اللہ خنس” (bihawāla: Lisān al‑ʿArab, root kh‑n‑s). “الجوار” (plural of “جاریہ”) refers to bodies in motion, while “الکنس” (plural of “کانِس”) indicates withdrawal or concealment, as in animals retreating to their hidden places. Thus, the combined expression refers to celestial bodies that move, retreat, and become concealed. Many exegetes interpret this as a reference to the five visible planets of the solar system—ʿUṭārid (Mercury), Zuhrah (Venus), Marīkh (Mars), Mushtarī (Jupiter), and Zuhal (Saturn). Unlike fixed stars, these planets exhibit visible motion among the stars and sometimes appear to reverse direction. Hence, they are termed moving (الجوار), retreating (الخنس), and concealing (الکنس). A narration from Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) also supports this interpretation (bihawāla: Majmaʿ al‑Bayān, vol. 10, p. 446). The Qur’an employs such expressions to direct human attention to the ordered movement of the heavens, encouraging reflection upon the grandeur of the system that governs these celestial bodies. The second oath is: “وَاللَّيْلِ إِذَا عَسْعَسَ”. The term “عسعس” refers to the fading or departure of the night. Given the context, especially the subsequent mention of the dawn, it indicates the end of night. Night itself is a great blessing, providing rest and balance, but its ending symbolizes the transition to light, renewal, and awakening. The third oath is: “وَالصُّبْحِ إِذَا تَنَفَّسَ”. This is a vivid expression, portraying the morning as a living entity that breathes. With the ظهور of dawn, light spreads gradually, as though the world takes a fresh breath, infusing life into all beings. This imagery resembles the expression “وَالصُّبْحِ إِذَا أَسْفَرَ”, indicating the unveiling of the face of morning. After these oaths, the central assertion is presented: “إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ”. Here, “رسول كريم” refers to Jibrīl (ʿalayhi al‑salām), who conveys the revelation from God to the Prophet. Several attributes of Jibrīl are then mentioned: “ذِي قُوَّةٍ” — possessing strength, necessary for bearing and transmitting the divine message. “عِندَ ذِي الْعَرْشِ مَكِينٍ” — holding a high rank in the presence of God. “مُّطَاعٍ ثَمَّ” — obeyed among the angels. “أَمِينٍ” — trustworthy in conveying revelation. These qualities establish the reliability and authority of the messenger of revelation. A narration reports that when the Prophet asked Jibrīl about these qualities, he described his strength in carrying out divine commands and his complete trustworthiness in delivering them without alteration (bihawāla: Majmaʿ al‑Bayān, vol. 10, p. 446; also in al‑Durr al‑Manthūr). The discourse then rejects the accusations directed against the Prophet: “وَمَا صَاحِبُكُم بِمَجْنُونٍ”. The term “صاحبكم” emphasizes that the Prophet had lived among his people, known for integrity and عقل, and thus could not reasonably be accused of madness. Such accusations arise not from evidence but from resistance to the transformative message he brought. It further affirms: “وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ”. This indicates that the Prophet saw Jibrīl in a clear and manifest horizon, emphasizing the authenticity of revelation. The next statement declares: “وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ”. The Prophet is not withholding regarding the knowledge of the unseen granted to him. He conveys revelation fully and generously, without concealment. Finally, it concludes: “وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ”. This rejects the claim that the Qur’an originates from demonic influence. Unlike the كلام of soothsayers, which is mixed with falsehood and confusion, the Qur’an is pure guidance and truth. The term “رجيم” denotes one who is cast away and expelled, referring to Satan who is removed from Divine proximity. Thus, these verses collectively affirm the divine origin of the Qur’an, the trustworthiness of its bearer, and the falsity of accusations directed against the Prophet, while strengthening the certainty of the realities of قیامت described earlier.

The five attributes mentioned in the preceding verses for Jibrīl al‑Amīn, as the messenger sent by God to the noble Prophet of Islam (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam), include two qualities that, with due regard to hierarchy, are essential for every envoy and messenger of God. The first quality is possession of nobility and refined moral characteristics, which render an individual worthy of undertaking the grave responsibility of conveying the divine message. The second quality is strength and capability (“ذِي قُوَّةٍ”), so that the messenger may carry forward his mission with decisiveness and vigor, remaining free from weakness and deficiency. Thereafter, it is necessary that such a messenger possess status and rank in the presence of the One whose message he bears (“مَكِين”), so that he may receive the communication clearly and, when required, convey responses without fear or hesitation. A fourth quality is that, given the importance of the mission, the messenger should have assistants who support him and who are obedient and compliant (“مُطَاع”). The final quality is trustworthiness, so that those who receive the message may have full confidence that his words truly represent the speech of the One who sent him, without alteration or omission. When these five principles are fulfilled, the right of messengership is properly discharged. For this reason, when we examine the life of the Prophet of Islam (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam), we find that he selected his envoys with great care, choosing only those who possessed such qualities. A clear example is the person of Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām), particularly in the proclamation of the opening verses of Sūrat Barāʾah before the مشرکین of Mecca, under specific circumstances described in detail in Sūrat Barāʾah. ʿAlī (ʿalayhi al‑salām) states: “رسولك ترجمان عقلك وكتابك أبلغ ما ينطق عنك” Your envoy reflects your intellect, and your written message is the most eloquent expression on your behalf (bihawāla: Nahj al‑Balāghah, Kalimāt Qiṣār, saying 301).

See ayat 29 for tafseer.

See ayat 29 for tafseer.

See ayat 29 for tafseer.

Following the preceding verses, which established the truth that the Qur’an is the word of God—evident from its content and its being free from any association with satanic speech, and that it has been conveyed by the Angel of revelation endowed with complete power and trustworthiness to a Prophet possessing perfect intellectual balance, who has conveyed the message without omission and without withholding anything—the Lord of the worlds in the present verses reproaches the opponents for their refusal to follow this great discourse. Thus, in the form of a rebuking interrogation, it is stated: “فَأَيْنَ تَذْهَبُونَ”. Where, then, are you going? Why do you abandon the straight path and adopt deviation? Why do you turn away from this luminous guidance and proceed toward darkness? Is it that you oppose your own success and well‑being? It is then stated: “إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ”. This Qur’an is nothing but a reminder for all beings. It is a source of awakening, calling people to emerge from heedlessness. However, guidance is not dependent solely upon the act of guidance itself; it also requires receptivity on the part of the one being guided. Therefore, it is further stated: “لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ”. Thus, while the preceding verse establishes the universality of Divine grace and guidance, this verse clarifies that benefiting from this guidance depends upon the determination of individuals who choose to follow the straight path. All Divine gifts possess this dual nature: they are universal in origin, but their actualization depends upon the preparedness and intention of the recipient. A similar meaning is expressed in “ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ”. This verse is among those which affirm that the human being has been created free and possessed of choice, and that the final decision between the path of truth and falsehood lies within his اختیار. The expression “يستقيم” emphasizes that the true and original path set before humanity is the path of guidance and felicity, while all other paths represent deviation. Both internal and external faculties are directed toward leading the human being along this straight path, and were it not for excess, deficiency, satanic influences, and misleading propaganda, the innate nature (فطرة) would guide one toward it. However, since this affirmation of human choice might give rise to the misconception that Divine will plays no role in human action, the final verse of the sūrah clarifies: “وَمَا تَشَاؤُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ”. Together, these two verses express the subtle principle of “amr bayn al‑amrayn”: on the one hand, the firmness of intention lies within human اختیار, and on the other, this power of choice itself is granted by God. Human beings are neither compelled nor absolutely independent; their intellect, capability, will, and awareness are all Divine bestowals. This establishes both dependence upon the Creator and responsibility arising from freedom of choice. The expression “رَبُّ الْعَالَمِينَ” further indicates that Divine will operates in accordance with nurturing, development, and perfection. God does not will misguidance or error; rather, it is in accordance with His ربوبیت that He desires to assist human beings in attaining growth and elevation. It is noteworthy that adherents of determinism have focused exclusively on the second verse, while proponents of absolute delegation might rely only on the first. Such separation of interrelated verses leads to misinterpretation. Proper understanding arises from considering the verses together. It is reported that when the verse “لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ” was revealed, Abū Jahl remarked that authority had been granted entirely to human beings; it was then that the verse “وَمَا تَشَاؤُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ” was revealed in response (bihawāla: Tafsīr Rūḥ al‑Maʿānī, vol. 30, p. 62; Tafsīr Rūḥ al‑Bayān, vol. 10, p. 354). O Lord! We know that traversing the straight path is not possible without Your assistance; grant us the ability to follow it. O Sustainer! It is our will to follow the path of guidance; will also that You assist us upon it. O God! The scene of the Resurrection and Your court of justice is overwhelming, and our record of deeds is devoid of sufficient good; encompass us in Your mercy and grace rather than subjecting us to the standard of pure justice. Āmīn yā Rabb al‑ʿālamīn.