The Spring of the Holy Quran
The Spring of the Holy Quran
By Ayatollah Mohammad-Reza Nekoonam
Title and Author:
The Spring of the Holy Quran / Author: Mohammad-Reza Nekoonam.
Publication Details:
Islamshahr: Sobh Farda Publications, 1399 (2020).
Physical Description: 103 pages.
ISBN: 978-600-6435-63-3
Cataloging Information:
Library of Congress Classification: 1399 Z 8 N 1208 / 9017HQ
Dewey Decimal Classification: 4 / 305
National Bibliography Number: 2945286
Preface
The Holy Quran is the most comprehensive heavenly book from God and the unparalleled miracle of the Prophet Muhammad. It is called “Quran” because it encompasses all previous divine revelations and contains everything that earlier prophets received, perfectly and completely. The Quran is both the identity of existence and the final book of divine revelation. Previous divine scriptures are, in comparison, preliminary drafts and foundations to the Quran. Being unique, the Quran has no equal and challenges humanity by declaring: “If you can, bring a book like it.” This book is exclusive, precious, and invaluable; since no one can produce anything like it, it is not expected that anyone can bring anything better. As the Quran says:
(And if you are in doubt about what We have revealed to Our servant, then bring a chapter like it, and call upon your witnesses other than God, if you are truthful.) (Surah Al-Baqarah, 2:23)
Even if humans and jinn were to gather to replicate it, they would fail:
(Say, ‘If mankind and jinn gathered to bring the like of this Quran, they could not bring the like of it, even if they supported one another.’) (Surah Al-Isra, 17:88)
In the modern world, which tests everything through science, experience, and technology, no one has been able to replicate the Quran, which is both a rational and scientific miracle. Even if the scientific world doubts other miracles, it cannot dispute the Quran’s miraculous nature, understanding it as an intellectual miracle.
Self-Discovery and Identity Through the Quran
The Quran contains the story and destiny of every human being. It tells each person about their future, and anyone can find the essence of their life’s journey in this holy book. As God states:
(And We have certainly presented in this Quran every kind of example, but mankind has been most of it in denial.) (Surah Al-Isra, 17:89)
The word “example” here does not refer to stories, but rather to divine archetypes. Every phenomenon in existence is a reflection of God’s examples, which are recounted in the Quran:
(There is no moist or dry thing except that it is [recorded] in a clear book.) (Surah Al-An’am, 6:59)
One can search for the identity of every phenomenon in the Quran and find guidance for it. For those seeking self-knowledge and understanding of the soul, the Quran is the best guide, offering a mirror of our spiritual state. It is the record of every being’s condition, and it is essential to recognize our own spiritual state in the Quran so as not to stray from the true path amidst the confusing maze of life.
Accessing Self-Knowledge Through the Quran
Accessing self-knowledge through the Quran and understanding this holy book is not only possible but encouraged. As the Quran states:
(And We have certainly made the Quran easy to remember, so is there anyone who will take heed?)
(Surah Al-Qamar, 54:40)
The Quran, despite its grandeur, is easy to understand. It was revealed to be accessible:
(Indeed, We have sent it down gradually.) (Surah Al-Isra, 17:106)
The Quran, revealed from the highest realms and the Preserved Tablet (in the presence of the divine), is made accessible to everyone. The path to understanding the Quran is through familiarity and closeness with it; this is a journey open to anyone who seeks sincerity in their relationship with the Quran. It is a living truth that guides those who sincerely seek it. If someone cannot see the nobility of the Quran, it is because they have not drawn near to it. The Quran, being a living truth, continues to reveal new meanings and insights for those who approach it with sincerity.
The Unalterable Nature of the Quran
The Quran, in all its majesty, cannot be altered without losing its role as a guide. If altered, it would no longer be divine revelation but merely human speech. We do not rely on narrations regarding the dispute between those who claim the Quran was altered and those who defend its preservation; for, like all matters, the Quran itself is a responsive book. Scientific investigation confirms its integrity and accuracy. All knowledge stems from the Quran, and understanding it is part of a Quranic science.
Furthermore, this very Quran, in its present form, has been validated by the Imams (a.s.), who referred to and acted according to it. This practice strengthens the credibility of the Quran. The Quran’s compilation and arrangement of verses were done by the angel Gabriel, not by humans. The Quran was revealed to Prophet Muhammad (PBUH) progressively, and each surah was completed as it was revealed. The Quran has both gradual revelation and complete compilation, as stated:
(Indeed, We have sent down the Quran gradually.) (Surah Al-Isra, 17:106)
(Indeed, We sent it down on the Night of Decree.) (Surah Al-Qadr, 97:1)
Both the revelation and the gathering of the Quran were done with divine protection and authority.
The Quran and the Ramadan Nights
The nights of the blessed month of Ramadan are a perfect opportunity to benefit from the clear waters of the Quran. One of the ways to engage with the divine ocean of this heavenly book is through its smaller surahs, which are easy to memorize and recite. Among these surahs, Surah Ash-Shams is a fitting starting point. During the blessed month of Ramadan, I had the opportunity to discuss several small surahs in one of the mosques in Qom, reflecting on their profound meanings. Surah Tawhid, despite its brevity, is one of the heaviest surahs in the Quran. Surah Al-Kawthar and Surah An-Nasr represent the pinnacles of perfection in the Quran, while Surah Al-Masad captures the intensity of divine wrath.
These surahs, despite their shortness, contain profound meanings that reveal pathways of reflection for anyone who seeks them.
Surah Ash-Shams: An Analytical Translation
In the name of Allah, the Most Gracious, the Most Merciful.
Introduction to Surah Ash-Shams
Surah Ash-Shams, based on its content, is one of the Meccan surahs of the Qur’an. It consists of two main sections: the first section (verses 1 to 10) outlines the laws of success, prosperity, failure, and misfortune; the second section presents the example of the people of Thamud, providing a concrete illustration of those who suffered loss and divine punishment.
The surah opens with multiple oaths, where Allah swears by various elements of the natural world. Oaths, particularly in this context, are directed at those who are in denial or who oppose the truth. The Qur’anic message here seeks to convince disbelievers—those who rejected the Prophet’s message and the Divine revelation—by invoking eleven oaths, using the natural phenomena as evidence. These swearing by the sun, moon, day, night, sky, earth, and the human soul serve to draw attention to the natural order, which leads one to recognise the guiding divine power behind it.
Exegesis of Surah Ash-Shams
The opening verses of the surah describe the movement of celestial bodies and the harmony within the cosmos. Anyone who contemplates this natural order will inevitably be drawn to its Creator and recognise the precise and deliberate design of the universe. Those who fail to acknowledge this connection, however, deny their own purpose and suffer spiritual loss. The Qur’an calls upon the reader to reflect on the universe as a mirror to understanding the deeper truths about human life, offering insight into the workings of the soul.
The surah’s primary message is that human beings are subject to two opposing forces within their nature: one that inclines them toward virtue and righteousness, and another that inclines them toward corruption and sin. The verse “And He inspired to it [the soul] its wickedness and its righteousness” refers to the inherent moral compass within every human being. Those who nurture and purify their souls will attain success, while those who corrupt and suppress their inner goodness will experience failure.
The Story of Thamud
In the latter part of the surah, the example of the Thamud people is introduced as a warning to those who choose the path of rebellion. Thamud’s rejection of the message of their prophet, the killing of the sacred she-camel, and their subsequent destruction serve as a clear manifestation of divine retribution. The surah illustrates how their failure to heed the divine call led to their ultimate ruin.
This example from history underscores the broader law of fate established in the opening verses: those who purify and improve their souls will flourish, while those who corrupt them will perish. The people of Thamud represent a stark reminder that resistance to the divine will leads to moral and spiritual decline.
Philosophical and Theological Insights
The multiple oaths at the beginning of the surah (by the sun, the moon, the sky, the earth, and the soul) are not arbitrary; they are meant to draw attention to the cosmic order, which in turn points to the Creator. By swearing upon the sun, Allah draws the attention of the disbelievers to the order and precision in nature, encouraging them to reflect on the underlying divine purpose behind these phenomena. The sun, with its consistent and reliable light, becomes a symbol of the divine light that guides the soul. Similarly, the earth, with its vast expanse, is a reminder of the vastness of Allah’s power and creation.
The mention of the soul and its inherent capacity for both good and evil is significant. According to the Qur’an, each soul is endowed with the ability to discern right from wrong, a gift from the Creator. Those who nurture this divine guidance within them, through self-discipline and faith, will attain success and eternal bliss. Conversely, those who ignore or suppress this innate knowledge and pursue evil will face ruin, both in this world and the next.
The Meaning of “What” in the Verses
In the verses “And the sky and what built it. And the earth and what spread it. And the soul and what proportioned it,” the term “what” (مَا) can be understood in different ways. Some scholars interpret it as a reference to the Creator Himself, emphasising the mysterious and magnificent power of Allah in creating and organising the cosmos. Others argue that it refers to the natural forces or entities involved in the creation of the sky and the earth. The former view suggests that the use of “what” rather than “who” (من) adds an element of awe and wonder to the divine action, underscoring the miraculous nature of creation. This interpretation aims to focus attention on the awe-inspiring and intricate design of the universe, which directs human beings towards recognising the Creator.
The Role of Human Nature in Surah Ash-Shams
The verse “He has inspired it [the soul] with its evil and its righteousness” points to the inherent capacity within every person for both good and evil. This divine inspiration is not the same as the complete creation of the soul, but rather an endowment with the capacity to choose between good and evil. The concept of fitrah (the primordial human nature) is also significant here, as it emphasises that humans are born with an intrinsic understanding of right and wrong, even before they receive external guidance.
Human beings are given free will to either nurture the positive aspects of their soul (through righteousness) or to allow it to fall into corruption. The ultimate success comes to those who purify their soul and choose to act according to its higher, divine guidance. In contrast, those who fail to purify their souls and give in to their lower instincts will find themselves in spiritual ruin. This dual potential within the human soul forms the core of the surah’s message.
The Broader Implications of Surah Ash-Shams
The surah concludes with the principle that success and prosperity lie in the purification of the soul. It teaches that the path to divine approval and eternal success is through moral and spiritual purity, and this is exemplified by the fate of the Thamud people, whose refusal to align themselves with divine guidance led to their downfall. The surah thus emphasises that the fate of the individual is determined by how they engage with their own nature and the moral choices they make.
The imagery of cosmic phenomena—the sun, moon, sky, earth, and the soul—forms a powerful metaphor for the moral and spiritual journey. Just as these elements function in harmony according to the laws of nature, so too must the soul align itself with the divine order to achieve true success.
Conclusion
Surah Ash-Shams provides profound insights into the human condition and the nature of spiritual and moral development. It calls upon the individual to reflect on the natural world as a guide to understanding their own soul and the divine will. The surah teaches that purification of the soul through adherence to the divine path is the key to success, while neglecting this path leads to failure and destruction. By invoking the natural order and the example of the Thamud, the surah offers both a philosophical reflection on the universe and a moral exhortation to heed the divine call for righteousness.
Purification and the Path to Perfection
Purification and enhancement are voluntary and intentional acts that are achieved through distancing oneself from the orbit of selfishness and following the natural course of perfection. This process connects the individual to an endless power, actualizing and bringing to life their potential for divine inspiration.
Upon birth, humanity finds itself in the domain of the material world, beginning everything from the material realm. This is why the material disposition prevails over most individuals, and they perceive their material nature as dominant over their spiritual essence. In the journey towards perfection, one must elevate the material aspect of their being to a higher, more abstract realm, transcending the physical and moving towards the ethereal. As part of this development, the human must first experience the material world, engage with it, and come to terms with it, before turning inward and seeking a deeper, more spiritual connection. For most people, apart from the divine elect, this process is challenging, and detaching from material desires in favour of spiritual and eternal truths proves to be incredibly difficult. Many individuals, caught in the first stage of this journey, fail.
Being entrapped in the material world is akin to being trapped in a whirlpool, similar to interest-based transactions that exceed the principal and eventually drain the debtor’s capacity for repayment. For this reason, it is said:
“And lost is he who corrupts it.”
- Surah Ash-Shams (91:10)
He who underestimates the complexities of the material world and its entanglements is deceiving himself and sinking into an endless cycle of futile struggles.
The Effects of the Initial Verses
The effects of these verses are notably impactful in particular circumstances. For those suffering from nervous weakness, exile, loss, or financial debt, constant recitation of these ten verses is a means of alleviating their suffering or remedying their condition.
The Second Section: An Example of Misfortune
In the second part of Surah Ash-Shams (the last five verses, starting from “Thamud denied in their transgression”), the people of Thamud are presented as a prime example of those who indulge in tyranny and misfortune. This was a people who, contrary to the natural order and cosmic harmony, turned to corruption. They rejected Prophet Saleh and murdered the miraculous she-camel that was sent as a sign for them. Consequently, they faced the wrath of their Lord, who obliterated them for their sins, reducing their land to dust.
The content of these two sections is both complete and profound. The first ten verses of the surah carry a complete message, and even when viewed in isolation, they do not lack meaning, almost making it as though the surah itself could stand alone.
The cosmic order, with the grandeur of various celestial phenomena, is placed side by side to highlight the importance of adhering to the natural and scientific path of perfection. Deviating from this path or failing to move along it leads to misguidance and destruction, resulting in a dangerous and tragic fate:
“So their Lord crushed them for their sin and made it equal upon them.”
- Surah Ash-Shams (91:14)
The people of Thamud were destroyed in such a way that no one among them was able to escape the horrifying punishment. Their entire nation perished due to their resistance to the divine message of Prophet Saleh.
The people of Thamud lived in a region that was abundant in water, rainfall, and natural springs. The land was so fertile and lush that it became known as “Thamud,” meaning rich in water, rain, and having ponds and springs. Their prosperity and wealth, along with their advanced society, made them arrogant and self-sufficient, requiring no external sources for their water needs. However, when Prophet Saleh was sent to them, he performed a miracle by producing a she-camel that would drink all the water of the region in one day, leaving none for the people. This was a divine sign, and they were warned not to harm the she-camel. Yet, they grew tired of this miracle and, driven by arrogance, plotted against the peaceful animal.
The people of Thamud, having rejected the divine message, soon became the subject of divine wrath. The Quran frequently recounts their downfall, warning against defiance of God’s message.
The Continuity of Divine Leadership
Just as the people of Thamud were destroyed for their transgressions, those who persist in opposition to divine guidance and law, particularly by denying the divinely ordained leadership of the Prophet’s successors, are also destined for a similar fate. The destruction of Thamud serves as a cautionary tale to those who reject the guidance and leadership of those chosen by God, as exemplified by the position of Ali ibn Abi Talib, the rightful successor to the Prophet Muhammad.
This lesson extends to modern times. Those who perpetuate sin and wrongdoing, and whose actions encourage others to disbelieve in God and His prophets, will eventually meet with the same consequences as Thamud, as outlined in various places in the Qur’an (e.g., Surah At-Tawbah, 9:70).
The Fate of Nations and the Universality of Divine Justice
The fate of the people of Thamud is not confined to them alone. God makes it clear in the Qur’an that the punishment for disbelief, tyranny, and sin applies universally to all people and nations that follow the same path. Just as Thamud perished, other nations such as the people of Noah, Aad, and Midian also met a similar end for their sins.
The warning in Surah At-Tawbah (9:70) highlights this truth:
“Has the news not come to them of those before them, the people of Noah, and ‘Aad, and Thamud, and the people of Abraham, and the companions of Midian, and the overturned cities? Their messengers came to them with clear proofs. But it was not for Allah to wrong them, but they wronged themselves.”
This verse makes it clear that, like the people of Thamud, those who continue in sin and opposition to divine guidance will eventually face divine retribution.
Conclusion: The Perils of Materialism and Tyranny
Throughout history, we have seen that civilizations built upon materialism, corruption, and defiance of divine order have ultimately collapsed. The downfall of Thamud serves as a powerful metaphor for the destructive consequences of arrogance, rebellion, and the rejection of divine truth. The warning is clear: deviation from the natural and divinely ordained path of moral and spiritual perfection leads to ruin, both for individuals and nations.
In the present age, we must remain vigilant against the temptations of materialism and pride, adhering to the principles of divine monotheism and the leadership of those chosen by God. Just as the people of Thamud were obliterated for their transgressions, so too will those who follow a path of sin and tyranny face similar consequences.
Surah Al-Kawthar
In the name of Allah, the Most Gracious, the Most Merciful. We have granted you the Kawthar. So pray to your Lord and sacrifice. Indeed, your enemy is the one who is cut off.
Analysis of the Surah:
Surah Al-Kawthar is one of the shorter Surahs of the Qur’an. Despite its brevity, it is one of the most profound and weighty Surahs in the Qur’an, and is considered among the Surahs concerning the unseen (al-Mughaybat).
If Surah Ash-Shams is seen as addressing the Prophet Muhammad (PBUH) and Surah Al-‘Imran as relating to Imam Ali (AS), Surah Al-Kawthar is understood in the context of Fatimah al-Zahra (AS). This Surah is a message of glad tidings, joy, and comfort, much as the Prophet Muhammad (PBUH) found happiness and serenity in Fatimah. It also illustrates the elevated status of women in Islam.
The Endless Goodness
(Indeed, We have granted you the Kawthar).
The verb “A’taynaka” (We have granted you) is a transitive verb that implies greatness in the gift and magnificence in the act of giving, especially when the giver is Allah. Such an act of giving holds more significance when it emanates from the Creator.
The plural pronoun “Na” (We) highlights the collective nature of this divine bestowal, demonstrating that the Kawthar encompasses all realms and phenomena in existence. Thus, the Kawthar is not a personal or private matter but a universal truth. This is analogous to the revelation of the Qur’an, which, like the Kawthar, involves a cosmic reality, as stated in Surah Al-Qadr: “Indeed, We sent it down on the Night of Decree” [97:1].
The address in this Surah is directed towards the Prophet Muhammad (PBUH), as indicated by the “ka” (you) in the phrase A’taynaka. While the Kawthar is a universal truth, it is specifically granted to the Prophet (PBUH).
The term “Kawthar” comes from the form “Fu‘al,” which denotes something abundant and overflowing, particularly in goodness that originates from the essence itself, rather than something extrinsic or accidental.
The Prophet Muhammad (PBUH) had three sons: Abdullah, Qasim, and Ibrahim. Abdullah and Qasim passed away before the Prophet’s mission, and Ibrahim died at the age of two. It was due to Qasim that the Prophet was called “Abu al-Qasim.” Fatimah, Zaynab, Ruqayyah, and Umm Kulthum were his daughters.
The enemies of the Prophet (PBUH) took advantage of the death of his sons, mocking him by saying that his lineage and religion would not endure. They called him “Abtar” (cut off). “Abtar” means severed, without descendants, and incapable of continuity. They sought to hurt the Prophet (PBUH) by implying that he would have no lasting legacy. In pre-Islamic Arab society, daughters were not valued, and having sons was a source of pride.
In response to their mockery, Allah revealed Surah Al-Kawthar, saying, “Indeed, We have granted you the Kawthar.” Allah reassures the Prophet (PBUH), telling him that although he was not granted a son, he was blessed with the Kawthar. The significance of the Kawthar far exceeds that of having a multitude of sons. In fact, it is only through the figure of Fatimah (AS) that the true essence of the Kawthar can manifest.
The Sacrifice and Prayer
(So pray to your Lord and sacrifice.)
This verse can be seen as a reminder that the Prophet (PBUH) should not be disheartened by the mockery of his enemies, particularly since Allah has granted him the Kawthar. Despite such divine gifts, one should still engage in prayer and sacrifice, remaining fully committed to Allah and unaffected by the jeers of the disbelievers.
The act of prayer and sacrifice signifies submission and gratitude to Allah, while also distancing the Prophet (PBUH) from worldly concerns or distractions.
The Enemy Who Is Cut Off
(Indeed, your enemy is the one who is cut off.)
This verse refers to the enemies of the Prophet (PBUH), who are described as abtar (cut off). These enemies, who rejected the divine truth and opposed the Prophet’s message, are the ones truly without lineage and significance. Those who align themselves with Allah, as exemplified by the Prophet (PBUH) and his followers, are the ones with enduring roots. Even today, the descendants of the Prophet (PBUH) and his family, the Ahl al-Bayt, are numerous, revered, and spread across the globe.
Surah Al-Masad
In the name of Allah, the Most Gracious, the Most Merciful. May the hands of Abu Lahab be ruined, and may he be ruined. His wealth and what he earned will not avail him. He will soon enter a fire of blazing flames. And his wife, the carrier of firewood, will have a rope of palm fibre around her neck.
Analysis of the Surah:
Surah Al-Masad, also known as Surah “Tabbat” or “Abu Lahab,” addresses the enemies of the divine guidance and those who oppose the Prophet (PBUH). It is one of the early Meccan Surahs, and it highlights the negative role of Abu Lahab and his wife in their opposition to the Prophet.
This Surah contrasts with Surah Al-Kawthar, where the role of Fatimah (AS) as the epitome of divine blessing and goodness is acknowledged. In Surah Al-Masad, the portrait of the woman is presented in a negative light, as Abu Lahab’s wife, Umm Jamil, plays a key role in opposing the Prophet (PBUH).
Umm Jamil, sister of Abu Sufyan, is depicted as a woman of vile character. Contrary to the virtuous portrayal of women like Fatimah (AS) in Surah Al-Kawthar, Umm Jamil is associated with wickedness, as she carried firewood to burn the Prophet and was described in the Qur’an as having a rope of palm fibre around her neck, symbolizing the consequences of her actions.
God’s Statement in the Verse “He will burn in a blazing fire” (Sūrah al-Masad, 111:3)
In the verse “He will burn in a blazing fire” (سَيَصْلَى نَارَآ ذَاتَ لَهَبٍ), God informs us of the impending proximity of Abū Lahab to the fire of Hell. The use of the letter “Sīn” (س) indicates an event that will happen in the near future, emphasizing that the time of Abū Lahab’s entry into Hell is very soon, almost insignificant in comparison to eternity. This expression does not intend to signify the certainty of Abū Lahab’s fate but instead stresses that his time is very near. Had the intention been to convey certainty, stronger emphatic letters would have been used, rather than “Sīn,” which suggests mere proximity. The human lifespan is a finite and limited period when compared to the infinite realms of God’s eternal knowledge. The Day of Judgment is but one of countless judgments in the infinite worlds of God, and humanity’s final reckoning is one of many that will soon reach every individual.
The Punishment of Umm Jamīl (Abū Lahab’s Wife)
(وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ. فِي جِيدِهَا حَبْلٌ مِنْ مَسَدٍ)
“And his wife, the carrier of firewood. On her neck is a rope of twisted palm fibers.”
Abū Lahab’s wife was equally wicked and vile, constantly encouraging him in his malevolent actions and walking alongside him in his wickedness. At night, she would throw thorns in the path of the Prophet (PBUH), so that when he walked along the road in the darkness, the thorns would pierce his feet. She delighted in causing harm to the Prophet (PBUH) and in her cruelty towards him.
When Abū Bakr (RA) had embraced Islam, Umm Jamīl threatened him, saying: “Where is your friend, Muhammad? Tell him that if I see him, I will strike him with a stone so hard that nothing of his face will remain.” Abū Bakr (RA), distressed by her words, went to the Prophet (PBUH) and informed him, saying: “Umm Jamīl has threatened to harm you!” The Prophet (PBUH) replied: “She will not be able to see me. God has placed a veil between me and her.” She was unable to harm the Prophet, and her stones fell astray.
In this severe condemnation, God rebukes Umm Jamīl alongside her husband, using the same verb for both, thereby signifying that they are equally deserving of punishment.
The Severity of Umm Jamīl’s Punishment
The severity of her punishment is explained more harshly than that of Abū Lahab’s. Her punishment has two notable characteristics:
- She will enter Hell while carrying firewood on her back. “Hamālā” refers to someone who carries a heavy burden on their back rather than with their hands or a cart.
- In addition to carrying firewood on her back, she has a twisted palm fiber rope around her neck. “Jīd” refers to the neck, and a rope around the neck must be positioned in front of the body for it to exert pressure. This implies that Umm Jamīl, as a symbol of her worldly deeds, will carry both the firewood and the rope as consequences of her actions in the Hereafter.
The rope around her neck symbolizes the prideful adornments she wore in life, which will now appear as punishment in Hell.
The idea here is not the mere “representation” or “manifestation” of deeds, but rather the realisation of actions within the soul of the individual. Just as Umm Jamīl carried thorns to harm the Prophet (PBUH) in this world, her soul’s acts of cruelty are manifest in the form of punishment on the Day of Judgment.
The Role of Actions and Beliefs in the Afterlife
On the Day of Judgment, each person will be shown their own deeds, which are imprinted on their soul. This “determination” is not a mere display of actions but the very essence of those actions as they are preserved in the soul. Just as the actions of the individual in this world become an intrinsic part of them, so too do the consequences of those actions.
In this regard, the Quran says: “Read your own book; sufficient is your soul to judge you this day” (Quran 17:14). In the afterlife, there is no higher court than one’s own soul, for it is both the defendant and the judge.
The Intensity of Umm Jamīl’s Punishment
Umm Jamīl’s punishment is described as being more intense than her husband’s because, unlike Abū Lahab, who hated the Prophet (PBUH) due to his personal defeat and loss of status, Umm Jamīl harbored a deep personal animosity and cruelty towards the Prophet. She relentlessly sought ways to harm him and derive pleasure from his suffering.
Her actions in the worldly life were far more malicious than those of Abū Lahab. While he was driven by his personal grievances, she was driven by personal hatred towards the Prophet (PBUH) himself. Thus, the severity of her punishment is emphasized as being distinct and harsher.
Sūrah al-Qadr: The Divine Majesty
Sūrah al-Qadr, which describes the greatness of the Night of Qadr, also conveys profound insights about divine majesty and grace. The Night of Qadr is mentioned as being superior to a thousand months, a night wherein angels descend with divine decrees, offering peace until the break of dawn.
The Night of Qadr is a sacred occasion, in which the decrees for all of humanity are finalized. It is a night full of divine presence and action, where everything, from the smallest to the most significant, is determined and revealed.
Conclusion: The Importance of the Night of Qadr
The importance of the Night of Qadr transcends human understanding, emphasizing that it is a moment of divine blessing and transformation. It is a time to seek God’s mercy, forgiveness, and guidance. Understanding the profound significance of this night requires a closeness to the divine, and it is through devotion and prayer that one may truly experience its sacredness.
The Night of Qadr and the Role of Imam Ali in Its Significance
Scholars recognise that the answer to a question is often contained within the question itself, and with careful attention, the answer can be deduced from the question. If one can focus on the word and letters of “Layl” (night), and correlate them with the first six verses of Surah Dukhan, one can reveal the Night of Qadr. Based on this, we regard the 21st night of Ramadan, which is a blessed night for Amir al-Mu’minin (Ali) and belongs to him, as the Night of Qadr. The month of Ramadan derives its significance from Amir al-Mu’minin. He is the most oppressed and isolated of the infallibles, trapped by a group of treacherous and ruthless individuals. When they saw that he was silent and oppressed, they showed him no mercy. The Night of Qadr is the night of the freedom of Amir al-Mu’minin from the prison of such cruel people.
The greatness of the Night of Qadr lies in its potential for closeness to the Lordship of God and the attainment of that closeness. This is also the purpose behind the obligation of acts of worship such as prayer and fasting during the blessed month of Ramadan. For a person to reach the centre of divine grace, the truth of the world, and divine proximity, they require a guide, an evidence, and a way. The guide is both the visible Imam and the hidden intellect. Imam Kadhim (AS) states:
“Indeed, God has provided two proofs for humanity: one visible proof, which consists of the messengers, the prophets, and the Imams; and one hidden proof, which is the intellect.”
The hidden proof, the intellect, is what enables a person to attain proximity and reach their goal, provided it aligns with the visible proof and the divine infallible leader. Without Amir al-Mu’minin, there can be no salvation, health, or true happiness. Imam Baqir (AS) states:
“Through us, God is worshipped; through us, God is known; through us, God is found; and Muhammad is the veil of God.”
A sound intellect and heart, with purity and internal clarity, will recognise the visible Imam and submit to him, never turning away from the acceptance of the truth. When a person’s heart and intellect are flawed, they may place a figure like Muawiyah in opposition to Amir al-Mu’minin.
When Amir al-Mu’minin was on his deathbed, at times opening and closing his eyes, signifying moments of consciousness and unconsciousness, he said to Imam Hasan (AS): “Allow the people to come and see me.” When the people entered, he said:
“Ask me before you lose me. Ask me, for I possess the knowledge of the first and the last. By Him who split the seed and created the soul, if you ask me about any verse revealed in the night or the day, whether Meccan or Medinan, whether revealed during travel or at home, whether abrogating or abrogated, whether clear or ambiguous, whether its interpretation or its revelation, I would inform you.”
However, none asked him a relevant question. This is the isolation of the Master of the Believers, with all his infinite knowledge and wisdom, amidst a crowd of people who were either ignorant or hostile, and who neither sought the path of leadership nor allowed others to gain knowledge from him.
Amir al-Mu’minin, when indicating his chest, said: “Here is abundant knowledge,” and lamented: “I wish I could find people capable of receiving it.”
He, the possessor of eternal and infinite knowledge, also says:
“If it were not for an ayah (verse) in the Book of God, I would have informed you of what has happened, what is happening, and what will happen until the Day of Judgement.”
But he was trapped by those who called him: “O semblances of men, but not men,” for they did not seek his knowledge. The Fourteen Infallibles had knowledge of everything, yet they acted outwardly in accordance with their roles and kept their knowledge hidden in the treasury of their secrets and inner realities. They knew things hidden, such as the following hadith:
“A time will come upon my Ummah when nothing will remain of the Qur’an except its inscription, and nothing of Islam except its name. They will be called by it, yet they will be the furthest from it. Their mosques will be full, but devoid of guidance. The scholars of that time will be the worst scholars under the sky, from whom fitnah (discord) will emerge and to whom it will return.”
Indeed, in order to recognise the Night of Qadr and the knowledge of the infallible Imam, one must first recognise themselves, and with the aid of divine guidance, employ the hidden proof to seek enlightenment.
The Difference Between the Soul and the Angels
In the Night of Qadr, all angels, including great ones like Gabriel, Michael, Raphael, and Azrael, descend, each assuming a responsibility that influences the governance of the earthly realm. For instance, Azrael is tasked with overseeing life and death, while Gabriel oversees spiritual welfare. In this night, God brings down all His forces to the Earth. Among them, the “Spirit” is mentioned separately and uniquely, indicating its superiority over the governing angels – those who were commanded to prostrate to Adam. The “Spirit” is considered among the highest beings, those who were not commanded to prostrate to Adam, as evidenced in the Qur’an:
“O Iblis, what prevented you from prostrating to that which I have created with My own hands? Were you arrogant, or were you among the exalted?” (Quran 38:75)
The Spirit is from God’s command: “Say, the Spirit is from the command of my Lord” (Quran 17:85). Is this the same Spirit that was breathed into Adam: “And when I have proportioned him and breathed into him of My spirit” (Quran 38:72)?
This spirit, through a single breath, elevated Adam so much that even Pharaoh declared: “I am your most high Lord” (Quran 79:24), and the Prophet Muhammad (PBUH) ascended to such a high level that it is said: “He drew near and became closer, so that he was the distance of two bows or nearer” (Quran 53:8-9). This Spirit, which is so powerful, descends to the Five Pure Ones (Ahl al-Bayt) on the Night of Qadr, humbling itself, for it is a night of the manifestation of the creation of Amir al-Mu’minin, and it bows in reverence to the source of its creation.
In Surah Al-Qadr, the concepts of “night,” “value,” and “command” hold great significance. The “command” is not fixed like the night or value but is dynamic, changing each year. Each year, the “command” possesses a unique attribute, and each infallible has their own “command.” Therefore, the “command” in the verse “The angels and the Spirit descend therein by permission of their Lord for every command” is unique to the current year and differs from those of past or future years. Likewise, the holder of the command may vary – sometimes it is Prophet Noah, sometimes Prophet David, sometimes the Prophet Muhammad (PBUH), sometimes Amir al-Mu’minin, and in the age of occultation, it is Imam al-Zamana (AS). This is why Imam al-Zamana is referred to as the “Owner of the Command.”
The Night of Peace
“Peace it is until the emergence of dawn.”
Throughout this blessed night, all God’s servants are secure from harm, as no misfortune or suffering resulting from their actions on this night will harm them. This night is indeed a night of peace and safety, except for those who are recompensed for their past actions.
Some Acts of the Night of Qadr
On this blessed night, reciting the verse (Amman yujibu al-mustarra idha da’ahu wa yakshifu al-suu) is effective in alleviating difficulties. One can also place the Qur’an before God as an intercessor and pray for peace in their destiny: “Peace it is until the emergence of dawn. O God, grant us peace until the break of dawn.”
It is recommended on this blessed night to gaze upon the Qur’an and make the following supplication:
“O God, I ask You by Your revealed Book and all that is in it, in which Your Greatest Name and Your Most Beautiful Names are mentioned, and all that is feared and hoped for, to make me among those who are freed from the fire.”
During this precious night, it is encouraged to hold the Qur’an on one’s head as a symbol of submission and, with a pure heart devoid of any resentment or malice, converse with God, invoking the names of the Fourteen Infallibles, reciting ten times each of the following:
“By You, O Allah, (ten times), by Muhammad (ten times), by Ali (ten times), by Fatimah (ten times), by Hasan (ten times), by Husayn (ten times), by Ali son of Husayn (ten times), by Muhammad son of Ali (ten times), by Ja’far son of Muhammad (ten times), by Musa son of Ja’far (ten times), by Ali son of Musa (ten times), by Muhammad son of Ali (ten times), by Ali son of Muhammad (ten times), by Hasan son of Ali (ten times), by the Hujjah (ten times).
The Meccan Polytheists and Their Hypocrisy
When the polytheists of Mecca witnessed the fall of the city and the collapse of the primary base of idolatry, they surrendered. Hypocritically, they began to utter both testimonies of faith (Shahada), yet even while the Prophet (PBUH) was still bedridden from poisoning, they turned their backs on this superficial and outwardly professed faith. As soon as the opportunity arose, their base inner nature erupted like a volcanic eruption. Some of their leaders immediately proclaimed, “Indeed, the man is speaking deliriously” (Sahih Muslim), thus accusing the Prophet (PBUH) of insanity. This statement is laced with a kind of disparagement, as they referred to the Prophet as a “man” (rajul), implying unfamiliarity and distancing themselves from him. They deliberately avoided recognising him as the Prophet by using the term “man” rather than “Prophet.”
This is the calamity of the entry of a group of opportunistic hypocrites, who adhered to Islam only for the sake of personal benefit, individuals who exploited the apparent success of Islam for their own gain. Their presence was tolerated during the Prophet’s life and until his death, when their underlying animosity towards the Prophet’s family became more evident. They sought to take revenge for the years of bitterness and resentment after the conquest of Mecca. Their retaliation unfolded through the events at Saqifah and the subsequent injustices. The apparent success of Islam opened the door for these adversaries to impose their will upon the Muslim world, placing the true believers under immense pressure, leading society towards tyranny, and endangering the supporters of the Ahlul Bayt.
Among the infallible Imams, the only one who did not accept these impure individuals and allowed no room for their influence was Imam Husayn (AS). On the day of Ashura, Imam Husayn (AS) loudly declared his allegiance to the doctrine of Wilaya and the Shia system of Imamate, leaving no room for doubt or ambiguity. No one could claim ignorance of who Imam Husayn was, and no one could oppose him without recognition and love for his cause. One of the Imam’s speeches during Ashura is as follows:
Imam Husayn’s Call to His Enemies
“He (Imam Husayn) cried out in a loud voice: ‘Do you know me? Do you know that my grandfather is the Messenger of Allah? Do you know that my mother is Fatimah, daughter of Muhammad? Do you know that my father is Ali, son of Abu Talib? Do you know that my grandmother is Khadijah, daughter of Khuwailid, the first woman to embrace Islam? Do you know that Hamza, the chief of martyrs, is my paternal uncle? Do you know that Ja’far al-Tayyar, who is in Paradise, is my uncle? Do you know that this is the sword of the Messenger of Allah, and I am the one wearing it? Do you know that this is the turban of the Messenger of Allah, and I am the one wearing it? Do you know that Ali was the first to embrace Islam, the most knowledgeable, the most patient, and the Wali of every believer?’ They replied: ‘By Allah, yes.’ Then Imam Husayn (AS) said: ‘Then how can you consider my blood lawful? While my father will be at the Pool (of Paradise) on the Day of Judgment, driving away men from it as a camel driver drives away the thirsty camels from the water.’”
The army of Ibn Ziyad and Yazid were not unaware of who Imam Husayn was. With this sermon, the Imam challenged them and provided them with no excuse for their ignorance on the Day of Judgment. These people, who had entered the religion in groups and claimed to be Muslims, deserted their true Imam at the moment of trial. They abandoned Imam Ali (AS) in Medina, forcing him into isolation and oppression, they compelled Imam Hassan (AS) to make peace with Muawiya, and finally, they stood against Imam Husayn (AS) on the day of Ashura. It was these same individuals who, when Imam Ali (AS) entered the mosque and asked, “Do you not know me?”, answered by saying: “O Ali, you came too late, and they came before you, and we had already pledged allegiance to them.”
Surah Al-A’la (The Most High)
In the name of Allah, the Most Gracious, the Most Merciful.
“Glorify the name of your Lord, the Most High, Who created and proportioned, and Who destined and guided, and Who brought forth the pasture, and then made it blackened rubble. We will make you recite, so you will not forget, except what Allah wills. Indeed, He knows what is manifest and what is hidden. And We will ease you toward ease. So remind, if the reminder benefits. He who fears will be reminded. But the most wretched will avoid it—he who will enter the Great Fire, neither dying therein nor living. He has certainly succeeded who purifies himself and remembers the name of his Lord and prays. But you prefer the life of this world, while the Hereafter is better and more enduring. Indeed, this is in the scriptures of the former peoples, the scriptures of Abraham and Moses.”
Analysis of Surah Al-A’la
Surah Al-A’la is a composite surah, with part of it revealed in Mecca and the remainder in Medina. The Meccan verses span from the beginning to the verse, “Then he will neither die in it nor live” (87:13). The subsequent verses are Medinan and provide detailed explanations of laws and their specifics.
Tasbih (Glorification)
“Glorify the name of your Lord, the Most High.”
The phrase “Subhana Rabbi al-A’la wa bihamdi” recited during prostration in prayer aligns with this verse.
“He Who created and proportioned. And He Who destined and guided.”
Allah says: The Most High and Exalted is the One Who created you, and creation refers to the foundational aspect of existence and structure. Proportionality and guidance are the roles of measurement and direction. However, the actions of a person—whether good or bad—are their own responsibility.
The Guidance and the Pasture
“He Who brought forth the pasture.”
The Almighty Lord is the One who causes the earth to bring forth grass, plants, and pasture. “Al-mar’a” refers to pasture, and it signifies anything that grows from the earth, not the earth itself. This is the divine power that allows delicate and fragile plants to emerge from the firm soil or even from the heart of stones. Just as a person of kindness, compassion, and softness can penetrate any situation with their gentleness, so too can Allah bring life to the most unlikely places.
Zakat and Prayer
“He has certainly succeeded who purifies himself and remembers the name of his Lord and prays.”
These verses indicate the process of self-purification to prepare for prayer. Purification (Tazkiyah) and remembrance (Dhikr) are prerequisites for prayer, and a person must be spiritually prepared to engage in prayer. Prayer is not easy and requires readiness. Some souls are not prepared for it and might even avoid it.
It is also recommended to first give Zakat al-Fitr and then perform the Eid prayers.
The verse “He has certainly succeeded who purifies himself” in Surah Al-A’la parallels the verse “He has certainly succeeded who purifies it” in Surah Ash-Shams.
A typical form of purification is giving Zakat, which cleanses wealth. If a person’s wealth is tainted by illegitimate sources, it can hinder the spiritual growth of both the individual and their family. Zakat purifies and revives wealth, just as spiritual purification revives the soul.
