Al-Fajr

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

At the beginning of this sūrah, five awakening and thought‑provoking oaths are mentioned. It first states: “By the dawn” (وَالْفَجْرِ), and “by the ten nights” (وَلَيَالٍ عَشْرٍ). The word fajr originally means a wide cleft or rupture; since the light of morning pierces the darkness of night, it is called fajr. It is well known that there are two kinds of dawn: the false dawn (fajr kādhib) and the true dawn (fajr ṣādiq). The false dawn is an elongated whiteness that appears in the sky and is likened to a fox’s tail, whose narrow tip points toward the horizon while its broader base extends into the middle of the sky. The true dawn, from the very beginning, spreads horizontally along the horizon; it possesses luminosity and clear brightness, resembling a flowing channel of pure water that encompasses the eastern horizon and then gradually spreads throughout the sky. The true dawn signals the end of night and the beginning of day; at that moment, fasting persons must abstain from eating and drinking, and the time for the morning prayer commences. Some exegetes have understood fajr here in its absolute sense, namely, the brightness of morning itself, which is undoubtedly one of the signs of divine greatness. It marks the decisive turning point at which darkness ends and light becomes dominant for human beings and all terrestrial creatures; it is the beginning of movement and activity and the end of sleep and stillness. Owing to this life‑giving role, God swears by it. Other exegetes have interpreted it as the first day of the new year, namely the first of Muḥarram; others have regarded it as the dawn of the Day of Sacrifice, during which important rites of pilgrimage are performed and which is directly connected to the ten nights; others have interpreted it as the dawn of the blessed month of Ramaḍān; and some have considered it the dawn of Friday. The verse, however, has a broad meaning that encompasses all of these interpretations, even though certain instances may be clearer and more significant than others. Some have expanded the meaning further, saying that fajr refers to every light that shines within darkness. On this basis, the rise of Islam and the pure Muhammadan light over the darkness of the Age of Ignorance is one manifestation of this fajr. Likewise, the shining of the dawn of the Muhammadan mission amid a world submerged in oppression and tyranny is another of its manifestations, as indicated in certain narrations. Similarly, the uprising of ʿĀshūrāʾ in the plain of Karbalāʾ, which tore apart the dark veils of Umayyad oppression and exposed the true faces of those tyrannical figures, is yet another of its manifestations. In the same way, all genuine revolutions throughout past and present history that rise against disbelief, ignorance, injustice, and tyranny are examples of this fajr. Even the spark of awakening that appears in the darkened heart of a sinner and calls him toward repentance is itself a fajr. All of this, however, represents an expansion of the verse’s meaning, while its apparent sense remains the break of dawn itself. As for “the ten nights” (layālin ʿashr), the well‑known interpretation is the ten nights of Dhū al‑Ḥijjah, which witness the greatest and most impressive devotional and communal gatherings of the Muslim world. This meaning is reported in a narration transmitted from the Messenger of God PBUH & His Pure Progeny through Jābir ibn ʿAbd Allāh al‑Anṣārī. Some exegetes have interpreted these ten nights as the final ten nights of the blessed month of Ramaḍān, which include the Night of Decree, while others have considered them to be the first ten nights of Muḥarram. There is no impediment to combining these three interpretations. Certain narrations that allude to the inner layers of Qur’anic meaning state that fajr refers to the blessed existence of the Mahdī, that the ten nights refer to the first ten Imams, and that al‑shafʿ mentioned in the next verse refers to ʿAlī and Fāṭimah. In any case, regardless of how the ten nights are interpreted, their being the subject of an oath itself indicates their immense importance, for an oath is sworn only by matters of great significance. The oaths then continue: “By the even and the odd” (وَالشَّفْعِ وَالْوَتْرِ). Regarding what is meant here by shafʿ (even) and witr (odd), exegetes have offered numerous views and possibilities, reaching as many as twenty or even more. Among the most important interpretations are the following: (1) The reference is to even and odd numbers; in this view, God swears by the entire system of numbers upon which all calculation and order in existence depend. (2) Shafʿ refers to created beings, since all creatures exist in pairs, while witr refers to God, who has no equal or counterpart. (3) Everything in existence is, in one respect, paired and, in another, singular. (4) The reference is to prayers—some consisting of even and others of odd numbers of units, or specifically to the shafʿ and witr prayers at the end of the night prayer. (5) Shafʿ refers to the Day of Sacrifice and witr to the Day of ʿArafah, or vice versa—interpretations that also appear in narrations from the Infallibles. If the definite article in both words is understood to indicate generality, all these meanings can coexist. If it indicates specificity, then—given the context of the surrounding oaths—the most appropriate interpretations are those connected with the days and nights of Dhū al‑Ḥijjah and the rites of pilgrimage, or those connected with prayer and the time of dawn. Finally, the last oath states: “By the night when it journeys on” (وَاللَّيْلِ إِذَا يَسْرِ). The verb yasrī derives from the root saray and denotes movement by night, as if the night itself were a living being progressing toward the light of morning. This is not static darkness, but darkness in motion, oriented toward illumination. Darkness is terrifying when it is stationary; when it moves toward light, it gains value and meaning. Some exegetes have suggested that the darkness of night itself passes over the globe in motion, and that the beneficial, life‑giving night is one that continually transitions into day; if night were to remain fixed over half the earth, both that half and the sun‑lit half would be destroyed. As for whether night here refers to all nights in general or to a specific night, opinions differ. If the definite article indicates generality, it includes all nights; if it indicates a specific referent, then—given the context of the preceding oaths—it most likely refers to the Night of Sacrifice, when pilgrims move from Muzdalifah toward Minā at dawn. This interpretation also appears in narrations from the Infallibles. In any case, whether understood generally or specifically, the night is a sign of divine greatness and one of the most significant phenomena of existence. Night moderates atmospheric heat, provides rest for all beings, and creates a calm atmosphere for intimate supplication before God. After these meaningful and awakening oaths, the verse concludes by saying: هَلْ فِي ذَلِكَ قَسَمٌ لِّذِي حِجْرٍ. The term ḥijr here means intellect, since it restrains a person from wrongdoing. The question then arises: what is the object of these oaths? One possibility is that إِنَّ رَبَّكَ لَبِالْمِرْصَادِ is their explicit response; another is that the response is implied and is clarified by the subsequent verses that speak of the punishment of the rebellious and tyrannical.

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 preceding verses, which contained meaningful oaths guaranteeing the punishment of the arrogant, these verses refer to several powerful nations of the past—each of which possessed great strength yet was also arrogant, tyrannical, and rebellious—and clearly set forth their painful destiny, so that the polytheists of Mecca and other peoples who are far weaker than they were may assess themselves and awaken from the slumber of heedlessness. It begins by saying: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ. Here, “seeing” refers to knowledge and awareness, since the accounts of these nations were so well known that later generations felt as though they had witnessed them with their own eyes; thus the expression of seeing is employed. Although the immediate addressee is the Prophet PBUH & His Pure Progeny, the intent is to warn and admonish all people. ʿĀd was the community of the great prophet Hūd عليه السلام. Some historians maintain that the name ʿĀd applies to two tribes: the earlier one, which the Qur’an calls عاد الأولى (النجم: 50), likely predating recorded history, and the later one, known in human history and living approximately seven centuries before the birth of Jesus عليه السلام, who resided in al‑Aḥqāf or in Yemen. The members of this tribe were tall, powerfully built, and consequently renowned as formidable warriors. They were also a civilized people, with prosperous cities, fertile lands, flourishing gardens, and magnificent palaces. Some historians believe that ʿĀd was the name of their forefather, after whom the tribe itself was named. The verses then continue: إِرَمَ ذَاتِ الْعِمَادِ. There is disagreement among historians as to whether Iram is the name of a person, a tribe, a region, or a city. Al‑Zamakhsharī reports that ʿĀd was the son of ʿAwṣ, who was the son of Iram, who was the son of Sām ibn Nūḥ, and since tribes were often named after their ancestors, the people of ʿĀd were also called Iram. Other historians hold that Iram was their city or land. The following verse clarifies this by stating: الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ, indicating that Iram refers to a unique city unmatched among all lands. The term عِمَاد is the plural of عَمُود, meaning pillars. According to one interpretation, this refers to the powerful physiques of the people of ʿĀd, likened to pillars; according to another, it refers to their grand architecture, lofty palaces, and massive columns supporting them. In both interpretations, the emphasis is on their extraordinary might, though the latter interpretation—referring to architectural pillars—appears more fitting. The passage then turns to another rebellious people, saying: وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ. Thamūd was among the most ancient communities; their prophet was Ṣāliḥ عليه السلام, and they inhabited the land of Wādī al‑Qurā between Medina and Syria. They possessed an advanced civilization, lived in comfort, and constructed impressive buildings. Many scholars state that Thamūd was the name of their ancestor, after whom the tribe was named. The verb جابوا conveys the cutting and carving of rock, and here it means that they carved mountains and fashioned secure dwellings from stone, as also expressed in وَكَانُوا يَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا آمِنِينَ. They lived in luxury and indulgence within those dwellings, which were built in mountain valleys and passes. The verses then mention a third paradigmatic tyrant: وَفِرْعَوْنَ ذِي الْأَوْتَادِ. The term أوتاد (stakes, pegs) has been interpreted in various ways: it may refer to the numerous troops of Pharaoh who lived in tent encampments secured with stakes; it may refer to his brutal punishments, in which victims were nailed or staked to the ground; or it may be a metaphor for the apparent stability and power of his dominion. These meanings are not mutually exclusive and may all be intended together. The verses then summarize the behavior of all three peoples: الَّذِينَ طَغَوْا فِي الْبِلَادِ * فَأَكْثَرُوا فِيهَا الْفَسَادَ. Their tyranny manifested itself in widespread corruption—oppression, injustice, moral transgression, excess, and indulgence—since arrogance inevitably leads to corruption. As a consequence, the verse states in a concise yet profound expression: فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ. The word سَوْط (whip) is used metaphorically for a severe and penetrating punishment that overwhelms its victims completely. The Qur’an elsewhere details the forms of this punishment: the people of ʿĀd were destroyed by a violent, icy wind (وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ), Thamūd perished through an overwhelming heavenly blast (فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ), and Pharaoh’s people were drowned in the waters (فَأَغْرَقْنَاهُمْ أَجْمَعِينَ). Finally, to warn all who follow the path of such tyrants, the verse declares: إِنَّ رَبَّكَ لَبِالْمِرْصَادِ. The term مِرْصَاد denotes a watchful ambush or station of vigilant observation. This does not imply that God occupies a physical location; rather, it is a metaphor expressing that no oppressor can escape divine power or accountability. God encompasses all tyrants and exacts punishment whenever He wills. This also serves to console the Prophet PBUH & His Pure Progeny and the believers, affirming that obstinate and cruel enemies will never escape God’s grasp, and to warn those who oppressed the Prophet PBUH & His Pure Progeny and the faithful that even far mightier nations were unable to resist divine retribution.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

After the preceding verses, which warned the rebellious and threatened them with God’s punishment, the verses under discussion present the issue of trial and testing, which constitutes the criterion for divine reward and punishment and is counted among the most important matters of human life. It first states that when the human being is tested by his Lord through honor and abundance of blessings, he becomes proud and says: فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ. He fails to realize that divine testing is sometimes carried out through blessings and sometimes through various hardships; neither should blessings lead to arrogance, nor should afflictions lead to despair and hopelessness. Yet this shallow‑minded human being forgets the purpose of testing in both situations: when blessings are bestowed, he imagines that he has attained nearness to God and that the blessing itself is proof of this proximity; but when his provision is restricted as part of the test, he becomes despondent and says: وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ. Despair overwhelms him, and he becomes displeased with his Lord, unaware that all of this is merely a means of testing—testing which is the key to human growth and perfection, the basis for deserving reward, and, in the case of disobedience, the cause of deserving punishment. These two verses warn that neither the arrival of blessings is proof of nearness to God, nor is their removal proof of distance from Him; rather, they are different forms of testing through which God, in accordance with His wisdom, examines each group in a particular way. It is narrow‑minded human beings who become arrogant at one time and despairing at another. The Qur’an likewise states: وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاءٍ عَرِيضٍ and وَلَئِنْ أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ. These verses, in addition to explaining divine testing through different means, also make clear that being favored with blessings or being deprived of them is not a criterion of closeness to God or distance from Him; rather, the true criterion is always faith and piety. Many prophets endured various kinds of afflictions in this world, while many disbelievers enjoyed abundant blessings; such is the nature of worldly life. Within this context, the verse also alludes briefly and implicitly to the philosophy behind trials and painful events. It then describes actions that lead to distance from God and entrapment in divine punishment, saying: كَلَّا بَل لَّا تُكْرِمُونَ الْيَتِيمَ and وَلَا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ. Notably, it does not merely speak of feeding orphans but of honoring them, for the orphan’s problem is not only hunger but also deprivation of dignity and respect, which causes him to feel humiliated due to the absence of his father. Hence, Islamic traditions place special emphasis on showing affection and kindness to orphans. The Qur’an elsewhere also states: فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ. The expression وَلَا تَحَاضُّونَ comes from the root meaning encouragement and incitement, indicating that it is not enough merely to feed the needy individually; rather, people must encourage one another so that this virtuous practice spreads throughout society. The Qur’an even equates failure to encourage feeding the needy with denial of faith in God: إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ * وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ. It then points to a third reprehensible act: وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَّمًّا, that is, consuming inheritance by gathering it unlawfully. This condemnation refers to practices such as seizing the rights of others—especially women and children—failing to spend inherited wealth on the needy, or exploiting the rights of orphans and minors, all of which were common in the pre‑Islamic period. It then presents a fourth blameworthy act: وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا, excessive love of wealth, a love that blinds a person to lawful and unlawful distinctions and causes neglect of divine and human rights, leaving no room in the heart for remembrance of God. Thus, after mentioning human testing through blessing and hardship, the verses highlight four crucial financial trials in which this guilty group failed: respect for orphans, feeding the needy, just handling of inheritance, and uncontrolled attachment to wealth. Remarkably, all these trials are financial in nature, for wealth is the arena in which the greatest human failures and deviations most often occur. Those who are able to pass every test related to wealth, under all circumstances and at every level, prove themselves trustworthy, pious, and morally refined; such people are generally upright in all other matters as well, which is why these verses focus specifically on financial trials.

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.

After the condemnations mentioned in the preceding verses against the rebellious, the world‑absorbed, and those who usurped the rights of others, these verses warn them of the impending danger: the Day of Resurrection will inevitably arrive, and the stage of reckoning, recompense, and punishment will confront them. It is therefore necessary for them to prepare themselves for it. It first declares: كَلَّا—not as they suppose, that there will be no reckoning, or that if God has granted them wealth it is due to their honor rather than as a test. كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا: when the earth is pounded and crushed utterly. The term dakk originally denotes smoothing and leveling; it then came to be used for pounding, shattering, and reducing elevated structures to rubble in order to make them level. The repetition here is for emphasis, alluding to the violent convulsions and earth‑shaking events that mark the end of the world and the beginning of the Resurrection, when mountains are pulverized and the earth becomes flat and even, as described in وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا * فَيَذَرُهَا قَاعًا صَفْصَفًا * لَّا تَرَى فِيهَا عِوَجًا وَلَا أَمْتًا. After the completion of the first phase of Resurrection—the destruction of this world—the second phase begins: all human beings are resurrected and appear before divine justice. At that moment comes the command of the Lord, and the angels appear rank upon rank: وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا, surrounding the people of the Gathering and preparing for the execution of the divine decree. This imagery conveys both the majesty of that Day and the impossibility of escaping the grasp of divine justice. The expression جَاءَ رَبُّكَ is a metaphor for the arrival of God’s command, the manifestation of the signs of His majesty, or the unveiling of His true knowledge, such that denial becomes impossible. It does not imply literal movement, for God is exalted above corporeality and spatial transfer. Then it states: وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّى لَهُ الذِّكْرَى—on that day Hell will be brought forth, and on that day the human being will remember, but of what use will remembrance be? This wording indicates that Hell will be brought near to the criminals, just as Paradise is brought near to the God‑fearing, as in وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ. Although some exegetes interpret these expressions figuratively as the manifestation of Paradise and Hell before people, there is no compelling reason to depart from the apparent meaning, for the realities of the Gathering are profoundly different from worldly conditions. When the sinner beholds these scenes, he will be shaken, overwhelmed with grief and regret, and will look back upon his past deeds with intense remorse—but this regret will bring no benefit. He will wish to return and make amends for his dark past, but the door of return will be completely closed. He will wish to repent, but the time for repentance will have ended; he will wish to perform righteous deeds to compensate for his misdeeds, but the record of deeds will already have been sealed. At that moment he will cry out: يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي. Notably, he will say “for my life,” for true life is none other than the life of the Hereafter, while the fleeting worldly life—entangled with hardship—is not worthy of being called life at all, as stated in وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ. Those who consumed the property of orphans, withheld food from the hungry, squandered inheritances, and whose hearts were dominated by love of wealth will on that day wish that they had sent something ahead for the everlasting life of the Hereafter—but their wish will be futile. The severity of the punishment is then summarized concisely: فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ—on that day no one will punish as He punishes; وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ—and no one will bind as He binds. Just as in this world these tyrants bound and tormented the innocent servants of God to the utmost extent of their power, so on that day they will face a punishment and captivity without equal.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

See ayat 30 for tafseer.

After the mention of that terrifying punishment which will descend upon the rebellious and the world‑attached on the Day of Resurrection, the verses under discussion present its complete opposite. Attention is now turned to the nafs al‑muṭmaʾinnah and to those believers who, amid those tremendous upheavals, are endowed with complete tranquility and assurance. Addressing them with the utmost tenderness and affection, God says: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ. ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً. فَادْخُلِي فِي عِبَادِي. وَادْخُلِي جَنَّتِي. How captivating, heart‑delighting, and soul‑nourishing these expressions are, from which the fragrance of serenity, purity, and reassurance emanates. This is the direct invitation of the Lord to those souls who, under the shelter of faith, have attained a state of calm and inner peace—an invitation to return to their Lord, their Owner, Nurturer, and Guide, an invitation that bears mutual satisfaction: the satisfaction of the devoted lover toward the Beloved, and the satisfaction of the true Beloved and Object of worship toward the servant. Following this comes the crown of servitude placed upon their heads, the honor of being clothed in the garment of true life, and their admission into the ranks of God’s chosen servants. Thereafter, they are invited to enter Paradise—expressed specifically as “My Paradise”, which indicates that the host of this guest is none other than God Himself. What an extraordinary invitation, what a remarkable guest, and what a sublime hospitality. The term nafs here refers to the human being himself, and the description al‑muṭmaʾinnah points to the tranquility and reassurance that emerge under the shadow of faith, as the Qur’an declares: أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ (الرعد: 28). Such a soul is at peace both with God’s promises and with the path it has chosen—whether the world turns toward it or away from it, in times of calm or of tribulation, and even amidst the fear and dread of the great anxiety of the Day of Resurrection. Returning to the Lord, according to the view of a group of exegetes, means returning to His mercy and reward—that is, taking one’s place in His proximity and nearness—a spiritual and existential return rather than a physical one. Does this call to return to the Lord occur only on the Day of Resurrection, or does it also apply to the final moments of life at the time of death? While the context of the verses is indeed related to the Hereafter, the wording of this verse itself is broad and absolute. The term rāḍiyah indicates that the believer will witness the fulfillment of divine reward beyond anything he could have imagined, until God’s grace becomes embodied satisfaction itself, while marḍiyyah signifies that the servant has become the object of God’s pleasure and acceptance. Such a servant, having attained this state of acceptance, satisfaction, and full submission—having realized the true meaning of servitude, which is to abandon everything for the sake of the Beloved—has entered the circle of God’s chosen servants, and for such a soul there is no abode except Paradise. Some exegetical works state that these verses were revealed concerning Sayyid al‑Shuhadāʾ Ḥamzah, but given that this sūrah is Makkan, this is in fact an instance of application rather than an occasion of revelation. The same applies to Imam Ḥusayn, as mentioned earlier in connection with this sūrah. Notably, a narration reported in al‑Kāfī from Imam Jaʿfar al‑Ṣādiq states that when one of his companions asked whether it was possible for a believer to dislike the taking of his soul, the Imam replied that when the Angel of Death comes, the believer at first shows displeasure. The Angel then reassures him and reveals to him the Messenger of God, Amīr al‑Muʾminīn, Fāṭimah al‑Zahrāʾ, al‑Ḥasan, al‑Ḥusayn, and the remaining Imams, and announces: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ. At that moment, nothing becomes more beloved to the believer than for his soul to depart swiftly and meet that call. O God, honor us with such tranquility and serenity so that we may be worthy of this sublime address. Our Lord, reaching this station is not possible without Your grace and favor—bestow it upon us. O God, nothing is diminished from Your generosity if You place us among those who possess tranquil souls—grant us this grace. O Lord, we know that such peace and reassurance are not attainable without Your remembrance—grant us success in remembering You. Āmīn, O Lord of the worlds.