Al-Balad

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

After the preceding verses, which spoke about the arrogance and heedlessness of rebellious human beings, the verses under discussion reproach and censure ungrateful people, asking why—despite possessing all the means of felicity—they failed to traverse the path of salvation. It first declares: “He did not venture onto the steep ascent.” (فَلَا اقْتَحَمَ الْعَقَبَةَ). (Explanatory note: apparently, the particle “لا” here is a negative declarative particle. The interpretation that takes it as expressing reproach or interrogation is far‑fetched. The only possible objection is that when “لا” is used with the past tense, it is often repeated, as in فَلَا صَدَّقَ وَلَا صَلَّى (al‑Qiyāmah 31); yet here it is not repeated. As reported by al‑Ṭabrisī in Majmaʿ al‑Bayān, however, it is sometimes used without repetition. Fakhr al‑Rāzī and al‑Qurṭubī also cite Arab grammarians who state that when “لا” conveys the sense of “لم”, repetition is unnecessary. Another possibility is an implied repetition, as if the meaning were: he did not venture onto the steep ascent, nor free a slave, nor feed in a day of hunger.) As for what is meant by “العقبة” (the steep ascent), the following verses explain it. It asks: “And what will make you know what the steep ascent is?” (وَمَا أَدْرَاكَ مَا الْعَقَبَةُ). “It is freeing a slave” (فَكُّ رَقَبَةٍ), “or feeding on a day of severe hunger” (أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ), “an orphan who is a near relative” (يَتِيمًا ذَا مَقْرَبَةٍ), “or a destitute person lying in the dust” (أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ). Thus, the arduous ascent that ungrateful humans were not prepared to climb consists of a set of virtuous acts revolving around voluntary service to humanity and assistance to the weak and vulnerable, together with sound and sincere beliefs, to which the subsequent verses allude. Indeed, considering the intense attachment people generally have to wealth and possessions, traversing this rugged ascent is by no means easy. Islam and faith are not attained merely through claims and words; rather, every believing Muslim faces difficult ascents that must be crossed one after another, while seeking help from God’s power and strength and from the spirit of faith and sincerity. Some interpreters have understood “العقبة” here as the struggle against the lower self, which—according to a well‑known saying of the Messenger of God PBUH & His Pure Progeny—is called the “greater jihad.” Given that the Qur’an itself explains “العقبة”, this interpretation should be understood as meaning that the principal ascent is indeed the ascent of combating the ego, while freeing slaves and feeding the needy are among its clearest manifestations. Other exegetes have said that “العقبة” refers to a difficult ascent in the Hereafter, citing a report from the Prophet PBUH & His Pure Progeny: “إِنَّ أَمَامَكُمْ عَقَبَةً كَؤُودًا لَا يَجُوزُهَا إِلَّا الْمُثْقَلُونَ، وَإِنِّي أُرِيدُ أَنْ أُخَفِّفَ عَنْكُمْ لِتِلْكَ الْعَقَبَةِ.” (“Before you lies a steep ascent which only those lightened of burdens can cross, and I wish to lighten your burdens for that ascent.”) This report, however, is not transmitted explicitly as an interpretation of the verse, and understanding the verse in that sense does not accord with the explicit explanation given in the Qur’anic text—unless it is said that the ascents of the Hereafter are the embodiment of the arduous acts of obedience in this world, and that crossing the former depends upon crossing the latter. The use of the term “اقتحم”, derived from “اقتحام”, is significant, as it originally means to plunge into something harsh and fearsome or to pass through something with severe hardship. This underscores that traversing this ascent is no simple task, reinforcing the message at the beginning of the sūrah that human beings are created amid toil and hardship, that life itself is intertwined with suffering, and that obedience to God is never effortless. In a statement attributed to Amīr al‑Muʾminīn ʿAlī عليه السلام, it is said: “إِنَّ الْجَنَّةَ حُفَّتْ بِالْمَكَارِهِ وَإِنَّ النَّارَ حُفَّتْ بِالشَّهَوَاتِ.” (“Indeed, Paradise is surrounded by hardships, and Hell is surrounded by desires.”)

See ayat 10 for tafseer.

See ayat 10 for tafseer.

After the preceding verses that discussed the arrogance and heedlessness of rebellious human beings, the verses under discussion enumerate some of the most important material and spiritual blessings bestowed by God upon humanity. This is done, on the one hand, to shatter human pride and negligence, and on the other, to urge human beings to reflect upon the Giver of these blessings, to engage in contemplation and meditation, and—by awakening a sense of gratitude in the heart and soul—to lead them toward true knowledge of the Creator. It first states: “Have We not made for him two eyes?” (أَلَمْ نَجْعَل لَّهُ عَيْنَيْنِ) “And a tongue and two lips?” (وَلِسَانًا وَشَفَتَيْنِ) “And have We not shown him the two paths?” (وَهَدَيْنَاهُ النَّجْدَيْنِ) Thus, in a few concise expressions, reference is made to three great material blessings and one immense spiritual blessing, all of which are among the greatest divine favors: on the one hand, the blessings of the eyes, the tongue, and the lips; and on the other, the blessing of guidance and discernment between good and evil. (It should be noted that “نجد” originally means an elevated or high place, in contrast to “تهامة”, which refers to low‑lying land; here it serves as a metaphor for the paths of good and evil, felicity and misery. This interpretation is reported in a narration from Amīr al‑Muʾminīn ʿAlī عليه السلام. The interpretation that understands “نجدين” as referring to a mother’s two breasts is exceedingly far‑fetched. Moreover, the application of “نجد” to goodness reflects its nobility and elevation, while its application to evil is by way of predominance and contrast.) Regarding the significance of the blessings mentioned above, it suffices to note the following: The eye is one of the most essential means of human connection with the external world. Its wonders are so numerous that they naturally incline a person toward humility before the Creator. The eye consists of seven layers—such as the cornea, choroid, iris, sclera, aqueous humor, vitreous body, and retina—each possessing a remarkable and meticulous structure in which the physical and physiological laws relating to light, optics, and reflection are observed with extraordinary precision. Advanced optical instruments pale in comparison to it; indeed, were there nothing in the world besides the human eye, the study of its marvels alone would suffice to recognize the immense knowledge and power of its Creator. As for the tongue, it is one of the most vital instruments for communication among human beings—between individuals, communities, generations, and civilizations—and for the transmission and exchange of knowledge and information. Without it, humanity could never have reached such heights of scientific, material, or spiritual advancement. As for the lips, they play a fundamental role in speech, since many letters are articulated through them. Beyond this, they assist greatly in chewing, preserving oral moisture, and drinking water. Without lips, not only would eating and drinking become problematic, but even the human facial appearance would be distressing due to the outward flow of saliva and the inability to articulate many sounds. Since the comprehension of realities initially comes through the eyes and tongue, followed by intellect and innate guidance, the verse also encompasses legislative guidance conveyed through prophets and divine messengers. Indeed, God has placed the instruments of vision and speech entirely at human disposal and has also clarified the “path and the pit”, so that one may see clearly what lies before him. Yet, if despite these radiant lamps lighting the way a person still deviates, then truly one may say: let him fall and witness the consequence of his own choice. The statement “وَهَدَيْنَاهُ النَّجْدَيْنِ” not only affirms human free will and choice, but—considering that nijd denotes elevated terrain—also implies that traversing the path of goodness is not free of hardship, effort, and struggle, just as reaching high ground is difficult. However, even the paths of evil entail their own hardships; therefore, how fitting it is that a person strive to choose the path of good. Nevertheless, the choice of path remains entirely in human hands. One may direct one’s eyes and tongue toward the lawful or the unlawful and select whichever route one wills. Accordingly, a narration reports that God the Exalted addresses the children of Adam, saying: “يا ابن آدم! إن نازعك لسانك فيما حرمت عليك فقد أعنتك عليه بطبقتين فَأَطْبِقْ، وإن نازعك بصرك إلى بعض ما حرمت عليك فقد أعنتك عليه بطبقتين فأطبِق.” “O son of Adam! If your tongue urges you toward what I have forbidden, I have given you two lips to restrain it—so close them. And if your eyes urge you toward what I have forbidden, I have given you eyelids to restrain them—so close them.” Thus, God has not only bestowed these great blessings but has also provided within them the very means of control, which itself is yet another manifestation of His immense grace. It is noteworthy that while the verses explicitly mention the lips as a means of controlling the tongue, they do not explicitly mention the eyelids in relation to the eyes. This is likely for two reasons: first, the role of the lips in speaking, eating, and related functions is far more extensive than the role of eyelids for the eyes; and second, controlling the tongue is significantly more consequential—and more decisive for human destiny—than controlling the gaze.

The eye is commonly compared to a camera lens which, with its very small pupil, captures images of various scenes—images that are reflected not onto photographic film but onto the retina of the eye, from where they are transmitted to the brain through the optic nerves. This exceedingly delicate and precise apparatus of image‑formation is capable of capturing many thousands of images day and night from diverse scenes, yet in many respects it cannot be compared with even the most advanced photographic and filming devices, because: 1. In this system, the aperture that regulates light is the pupil itself, which automatically constricts in intense light and widens in weak light, whereas camera mechanisms must be regulated manually. 2. The eye’s lens, unlike all the lenses used in photographic cameras, constantly changes its shape, such that at times its diameter becomes as small as 1.5 mm and at other times expands up to 8 mm, enabling it to capture images of both distant and near objects. This process is carried out by the muscles surrounding the lens, which alternately contract and relax; in this way a single ocular lens performs the function of hundreds of lenses. 3. This imaging apparatus moves freely in four directions; with the aid of the eye muscles, it can orient itself in any direction and capture images at will. 4. Another important point is that photographic cameras require their film to be replaced, and when one reel is finished, another must take its place. The human eye, however, continues to capture images throughout an entire lifetime without the need for any replacement. This is because the retinal surface where images are projected contains two types of cells—conical cells and rod cells—which hold substances extremely sensitive to light; even slight illumination causes these substances to decompose and generate signals transmitted to the brain. Once this effect subsides, the retinal surface is immediately prepared to receive a new image. 5. Although photographic devices are constructed from very strong and resilient materials, the eye’s imaging apparatus is so delicate that even a small particle can cause it to be scratched; for this reason it is housed within a protective cavity of strong bone. Yet despite this delicacy, it is in practice more enduring than steel or iron. 6. For photographers and filmmakers, regulating light is a crucial issue, often requiring hours of adjustment to ensure clarity of images. The eye, by contrast, captures images under all conditions—whether light is intense, moderate, weak, or even in darkness—provided even a faint amount of light is present. This is one of the remarkable marvels of the eye. 7. When we move suddenly from light into darkness, or when an electric lamp is abruptly extinguished, we initially cannot see anything; yet after only a few moments the eye automatically adapts itself to the faint light so that we are able to see our surroundings. This commonly used expression of “becoming accustomed” in everyday language is in reality the result of a highly complex mechanism embedded in the eye, which allows it to adapt rapidly to new conditions. Conversely, when we enter bright light from darkness, the eye at first cannot tolerate the intense illumination, but after a brief interval it adapts—a process absent from photographic cameras. 8. Photographic cameras are able to capture only a limited field of view, while the human eye can perceive nearly the entire half‑circle of the horizon before it—approximately 180 degrees—something no ordinary camera can achieve. 9. A further remarkable feature is that the two human eyes, each a complete and independent mechanism, are organized so that the images captured by both converge upon a single point. If this coordination is even slightly disrupted, a person perceives one object as two, as occurs in those afflicted with strabismus or diplopia. 10. Another noteworthy point is that all images captured by the eye are projected upside down onto the retinal surface, yet we do not see objects inverted; this is due to the brain’s processing and preservation of spatial relationships. 11. The surface of the eye must remain constantly moist, for if it dries even for a few hours, serious damage can occur. This moisture is supplied continuously by the lacrimal glands, entering from one side of the eye and exiting through extremely fine ducts at its corners, eventually reaching the nasal passages. If these glands dry up, the eye is endangered and eyelid movement becomes impossible; if their activity becomes excessive, tears constantly flow down the face. 12. The composition of tears is itself highly complex, consisting of more than ten elements which together form an optimal fluid for the protection and maintenance of the eye. In summary, the wonders of the eye are so numerous that discussing them would require days and the writing of many books; yet despite all this, if we examine its fundamental substance, it is scarcely more than a small piece of fatty tissue. In a profound statement, Amīr al‑Mu’minīn ʿAlī عليه السلام says: «اِعْجَبُوا لِهٰذَا الْإِنْسَانِ يَنْظُرُ بِشَحْمٍ، وَيَتَكَلَّمُ بِلَحْمٍ، وَيَسْمَعُ بِعَظْمٍ، وَيَتَنَفَّسُ مِنْ خَرْمٍ!» “Marvel at this human being: he sees with a piece of fat, speaks with a piece of flesh, hears with a bone, and breathes through a hole—yet through these small means he performs the greatest functions of life.”

The tongue, in its own right, is among the most astonishing organs of the human body and bears extremely serious responsibilities. In addition to assisting in swallowing food, it plays an essential role in chewing, repeatedly pushing each morsel beneath the hammering of the teeth, yet it performs this function with such skill that it protects itself from the blows of the teeth, despite remaining constantly adjacent to and in contact with them. At times, when chewing food, we accidentally bite our tongues; we cry out in pain and thereby realize how grave a calamity it would be for us if the tongue did not possess such remarkable precision and skill. Moreover, after eating, it cleanses and clears the oral cavity and the teeth. Even more important than all of this is the function of speech, which is accomplished through the tongue’s rapid, orderly, and continuous movements in multiple directions. It is particularly noteworthy that God has placed at humanity’s disposal a means of speech that is extremely simple and accessible to all—requiring neither fatigue nor distress, and incurring no expense whatsoever. Even more astonishing is the human capacity for articulate expression itself, which has been embedded within the human soul, enabling a person to formulate an immense variety of phrases and structures to convey countless purposes and meanings. More remarkable still is the capacity for the creation of diverse languages; the significance of this becomes evident through the study of the thousands of languages that exist throughout the world. Truly, العظمة للہ الواحد القھار!

As we have explained, “najd” literally means elevated ground or highland, and here it refers to the paths of good and evil. In a narration, it is reported that the Messenger of God PBUH & His Pure Progeny stated: “يا أيها الناس! هما نجدان: نجد الخير ونجد الشر، فما جعل نجد الشر أحب إليكم من نجد الخير؟” “O people! There are two high paths: the path of good and the path of evil. The path of evil has by no means been made more beloved to you than the path of good.” (Majmaʿ al‑Bayān, vol. 10, p. 494; Tafsīr al‑Qurṭubī, vol. 10, p. 7155) There is no doubt that moral obligation and responsibility are impossible without knowledge and awareness, and according to the aforementioned verse, God has already placed this awareness at humanity’s disposal. This awareness is conveyed through three means: 1. Through intellect and rational reasoning. 2. Through innate nature and conscience, which do not require formal reasoning. 3. Through revelation and the teachings of the prophets and their successors. Everything a human being needs to traverse the path of perfection has been provided by God through one or more of these three avenues. It is noteworthy that this narration explicitly states that neither of the two paths is inherently easier for human nature and disposition than the other. In doing so, it negates the common assumption that human beings are naturally more inclined toward evil and that choosing the path of wrongdoing is easier. In truth, were it not for corrupt upbringing and a morally tainted environment, human beings would feel a stronger inclination and affection toward goodness. Perhaps the expression “najd” (highland) is used for the path of goodness precisely for this reason, since elevated lands possess purer and more wholesome air, while its use for evil is by way of contrast. Some have also suggested that this expression points to the clarity, openness, and obviousness of the paths of good and evil, just as elevated terrain is fully visible and unmistakable. (Explanatory note: just as the sun and the moon are collectively referred to as “qamarān”, meaning “the two moons.”) Generating response

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.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

See ayat 20 for tafseer.

After mentioning those great blessings referred to in the preceding verses, the verses under consideration turn to reproach and censure the ungrateful servants, questioning why, despite possessing all these means of felicity, they did not pursue the path of salvation. It first states: “Yet this ungrateful human being did not venture onto the steep ascent.” (فَلَا اقْتَحَمَ الْعَقَبَةَ). (Explanatory note: apparently, the lā in this sentence is a negative declarative particle. The view that interprets it as denoting reproach or interrogation is quite remote. The only objection raised is that when lā precedes a past‑tense verb it is often repeated, as in فَلَا صَدَّقَ وَلَا صَلَّى (al‑Qiyāmah: 31), whereas here no repetition occurs. However, as reported by al‑Ṭabrisī in Majmaʿ al‑Bayān, it is at times used without repetition. Fakhr al‑Rāzī and al‑Qurṭubī have also cited Arab linguists stating that when lā conveys the sense of lam, repetition is unnecessary. Another possibility suggested is an implied repetition, as though the meaning were: he neither undertook the steep ascent, nor freed a slave, nor fed others on a day of hardship.) As to what is meant here by al‑ʿaqabah (the steep ascent), the subsequent verses explain it: “And what will make you know what the steep ascent is?” (وَمَا أَدْرَاكَ مَا الْعَقَبَةُ). “It is the freeing of a slave” (فَكُّ رَقَبَةٍ), “or feeding on a day of severe hunger” (أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ), “an orphan who is a near relative” (يَتِيمًا ذَا مَقْرَبَةٍ), “or a destitute person lying in the dust” (أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ). Thus, the arduous ascent which ungrateful human beings were never prepared to climb consists of a set of virtuous deeds revolving around voluntary service to humanity and assistance to the weak and deprived, together with the sound and sincere beliefs alluded to in the following verses. In truth, given people’s natural attachment to wealth and possessions, traversing such a steep and demanding path is far from easy. Islam and faith are not attained merely through claims and words; rather, every believing Muslim faces difficult ascents which must be crossed one after another, seeking aid from the power and strength of God and the spirit of faith and sincerity. Some interpreters have understood al‑ʿaqabah here as the struggle against the lower self, which, according to a well‑known saying of the Messenger of God PBUH & His Pure Progeny, is called the “greater jihad.” However, in view of the explicit explanation provided by these verses, this interpretation should mean that the principal ascent is indeed the ascent of combating the ego, while actions such as freeing slaves and feeding the destitute are among its clearest manifestations. Other exegetes have suggested that this al‑ʿaqabah refers to a difficult ascent in the Hereafter, citing a report from the Prophet PBUH & His Pure Progeny: “Indeed, before you lies a steep ascent which none but those lightened [of burdens] will cross, and I wish to lighten your burdens for that ascent.” (reported in Majmaʿ al‑Bayān, vol. 10, p. 495). Although this report is not explicitly transmitted as a commentary on the verse, some have inferred this meaning from it. Yet such an interpretation seems inappropriate in light of the explicit explanation provided by the verses themselves, unless it is understood that the difficult ascents of the Hereafter are a manifestation of the heavy and demanding acts of obedience in this world, and that traversing the former depends upon successfully traversing the latter. The use of the term “iqtiḥām”, derived from iqtiḥām, is itself noteworthy, for it originally denotes plunging into something harsh and fearsome or passing through something with hardship and strain. This emphasizes that crossing this ascent is by no means an easy task. It reinforces the statement made at the beginning of the sūrah, which declares that human beings are created in toil and hardship, that their lives are inseparably bound with pain and struggle, and that obedience to God is likewise never an effortless affair. In a saying attributed to Amīr al‑Muʾminīn ʿAlī عليه السلام, it is stated: “Indeed, Paradise is surrounded by hardships, and Hell is surrounded by desires.” (reported in Nahj al‑Balāghah, Sermon 176).

1. The expression “فكّ رقبة” evidently refers to the freeing of slaves. In a narration, it is reported that a Bedouin came to the Messenger of God PBUH & His Pure Progeny and said: O Messenger of God, teach me an act that will admit me into Paradise. The Prophet PBUH & His Pure Progeny replied: “إن كنت أقصرتَ الخطبة لقد عَرَضتَ المسألة”—meaning that although he had spoken briefly, he had raised a very significant matter. The Prophet PBUH & His Pure Progeny then said: “أعتقِ النسمةَ وفكَّ رقبةً”—free a slave and release a neck from bondage. The narrator asked whether these two were not the same. The Prophet PBUH & His Pure Progeny replied that they were not: the first meant freeing a slave outright, while the second meant assisting in the payment of his ransom so that he might become free. He then added: “والفِئْ على ذي الرحم الظالم، فإن لم يكن ذلك فأطعم الجائع، واسقِ الظمآن، وأمُر بالمعروف وانهَ عن المنكر، فإن لم تُطق ذلك فكفَّ لسانك إلا عن الخير.” He instructed reconciliation and kindness toward relatives who had wronged one, and if that were not possible, then feeding the hungry, giving drink to the thirsty, enjoining good and forbidding evil, and if even that were not possible, at least restraining the tongue from anything but good. 2. Some exegetes have interpreted “فكّ رقبة” as freeing one’s own neck from the burden of sins through repentance or delivering oneself from divine punishment through obedience. However, in light of the verses that follow, which speak explicitly about orphans and the needy, it is evident that the primary meaning here is the literal emancipation of slaves. 3. The term “مسغبة”, derived from سغب, means hunger; thus “يوم ذي مسغبة” denotes a day of hunger. Although the hungry exist in all societies, this expression emphasizes feeding others specifically during times of famine or drought, due to the heightened importance of such acts. In a narration, the Prophet PBUH & His Pure Progeny said: “من أشبع جائعاً في يوم سغب أدخله الله يوم القيامة من باب من أبواب الجنة لا يدخلها إلا من فعل مثل ما فعل.” 4. The word “مقربة” denotes kinship and close relation. The emphasis on orphaned relatives stems from their greater priority, although all orphans deserve care and nourishment. This highlights that relatives bear a heavier responsibility toward orphaned members of their own families, especially given the abuses sometimes committed against their property. 5. The term “متربة” comes from ترب, meaning dust, and refers to someone reduced to the ground by extreme poverty. The emphasis here lies in prioritizing aid to the most destitute, though feeding all needy persons remains among virtuous deeds. It is narrated that Imam ʿAlī ibn Mūsā al‑Riḍā عليه السلام would set aside the best food at his table for the poor and would recite the verse فلا اقتحم العقبة, explaining that God had provided multiple paths to Paradise since not everyone is able to emancipate slaves. The following verse continues this explanation of the “steep ascent,” stating: ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ. Thus, those who traverse this difficult summit are believers who exhort one another to patience and compassion, and who combine faith, moral excellence, and righteous action. The use of “ثُمَّ” does not necessarily imply temporal sequence; rather, it may indicate spiritual rank and superiority, since faith and moral exhortation are the foundation and source of righteous deeds. The expression “تواصوا”, meaning mutual exhortation, underscores that patience in obedience to God, struggle against the lower self, and reinforcement of mercy must be collective social principles, not merely individual traits. The sūrah then describes the status of such people: أُوْلَئِكَ أَصْحَابُ الْمَيْمَنَةِ, indicating that their record of deeds will be delivered in their right hands as a sign of acceptance. Some have also interpreted “الميمنة” as deriving from blessing, indicating that they themselves are a source of blessing. In contrast, it states: وَالَّذِينَ كَفَرُوا بِآيَاتِنَا هُمْ أَصْحَابُ الْمَشْأَمَةِ—those who deny the divine signs are wretched and ill‑omened, their records being given in the left hand, signifying deprivation of good deeds and abundance of evil. “مشأمة”, from شؤم, denotes misfortune and stands opposite to “ميمنة”. The final verse concludes with a concise yet powerful description of their punishment: عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌ—a fire closed in upon them from all sides, leaving no path of escape. The term “مؤصدة” signifies tightly sealed doors. Just as one trapped in a hot enclosure would seek to open a door for relief, one must imagine the torment of Hell when all exits are sealed. O God, protect us by Your grace from such a painful punishment. Our Lord, traversing the difficult paths before us is not possible without Your assistance—do not withhold Your support from us. Grant us a place among أَصْحَابُ الْمَيْمَنَةِ and gather us among the righteous and the virtuous. Āmīn, O Lord of all the worlds.