Verse by Verse Illumination

Verse by Verse Illumination: Explanation of 326 Verses from the Most Important Verses of the Holy Quran
Author: Mohammadreza Nekounam, 1327 –
Title: Verse by Verse Illumination: Explanation of 326 Verses from the Most Important Verses of the Holy Quran
Publisher: Sobhe Farda Publishing, 1391 AH
Physical Description: 727 pages
ISBN: 978-600-6435-38-1
Subject: Shia Tafsirs – 14th Century
Dewey Classification: 179/297
National Bibliography Number: 3630384

Preface
The Holy Quran is the Book of God. Within the Quran, there is knowledge of everything: “There is no living being or dry object that is not mentioned in a clear book” (Quran 6:59). The Quran is the book of all knowledge. It contains both spiritual and profound knowledge as well as empirical sciences, trades, and crafts. The Quran is the best book on psychology, being the only heavenly book that serves as a pharmacy for the cure of all mental illnesses. It contains medicine, the most advanced political strategies, and has predicted the most recent discoveries and advancements that future scholars will reach, all 1400 years ago.

The nutritional science in the Quran is so modern that humanity today still lacks the tools and technologies to prepare the foods prescribed in it. The formulas presented in the Quran are yet to be discovered. The “science of life,” which is considered outdated by contemporary standards, is clearly outlined in this book. Living well is a science, akin to management, physics, chemistry, mathematics, jurisprudence, philosophy, and logic. However, this science, despite its significance, has not been formally recorded in the world. The Quran offers the most precise and detailed expressions of this science. This knowledge should be taught from elementary school as a separate subject to help individuals develop practical skills. Most of humanity’s current difficulties stem from a lack of awareness of this knowledge.

The Quran is a book of guidance for those seeking knowledge and spirituality. Reciting this book, in connection with the Divine, nurtures the soul and brings peace to it. No prayer or supplication has as much impact on spiritual development as reciting the Quran. Indeed, it could be said that spiritual development cannot occur without reciting the Quran. Of course, there is a specific method for reciting it, which should be discussed separately.

The Quran is also a book of “Istikhara” (prayer for guidance). The author has compiled the Istikhara of all verses in a five-volume work titled The Science of Istikhara.

The Quran is also a book of “Divination” (Tafal). The Science of Tafal enables individuals to predict the future based on the verses of the Quran. Many are familiar with the practice of divination through Hafez’s Divan, though I have yet to meet someone who truly understands its correct method. Hafez, a beloved mystic, often quoted the Quran, and thus his Divan carries this wisdom. The author considered turning Divination through Hafez into a science and structuring it in an educational work. However, the concern arose that it might compete with the Quran, so it was abandoned. Nonetheless, the author has written a critique of Hafez’s Divan titled Naghde Safi, which addresses many flaws in his mysticism.

The Quran, in its entirety, holds the knowledge of the future for all humanity. A person well-versed in the science of divination can predict the future for anyone.

The Quran is also a book of economics. Although the Quran does not provide a conventional, structured economic textbook, its verses, when assembled in accordance with the principles of economics, present profound insights into economic matters. The Quran addresses each economic principle at specific points. However, modern interpretations of the Quran often reduce it to 120 parts, used mostly for memorial services, with little attention paid to its deep, systematic economic teachings. The author has compiled over a thousand verses related to economics in a book titled The Quran and Economic Principles, which requires special attention for accurate interpretation.

The Quran also recounts the stories of the past. It presents these narratives as told by God, who was present during these events and speaks from His knowledge: “We will surely relate to them with knowledge, and We were never absent” (Quran 7:7).

In these narratives, God recounts stories with precision, leaving no gaps or dryness, and these stories are artistically presented. The Quran also discusses the lives, paths, and degrees of loyalty and monotheism of the Prophets and their nations, which can be studied under the knowledge of Tafdil al-Anbiya (The Superiority of the Prophets), a field of study that has yet to be fully explored in literature.

The Quran is a book of eloquence and rhetoric, with every phrase being crafted with care. The literary style of the Quran is miraculous. God paid significant attention to the form and structure of the Quran, employing every literary device available. Therefore, the Quran is also a book of aesthetics, examining the structure and composition of speech.

The Quran is also a book of music. Its verses are melodious and contain their own rhythm and musical structure. The author has written about the Quran’s linguistics in another book, emphasizing that the sound of the Quran is unique and that language itself is not the defining feature of its musicality. The Quran’s language is the language of nature, and even animals are not alien to it. Understanding the melodic meanings of the Quran does not require knowledge of the Arabic language; anyone with an understanding of sound, acoustics, and the music of nature can appreciate what the Quran conveys, even without knowing Arabic.

Indeed, the Quran can be interpreted in Persian or Arabic. Unfortunately, many translations and interpretations of the Quran are incomplete and lack depth, often focusing on grammatical issues, introductory remarks, and disconnected narrations without offering an analytical interpretation.

The Quran is the purest compilation of all the heavenly books that preceded it. The previous scriptures are drafts of this book, and over the course of human history, these were revised and perfected until the final edition was revealed to the last Prophet. The Quran has been revealed as the final guidance for humanity.

Regrettably, the Quran today is often reduced to its name alone. Even in academic circles, its verses are rarely discussed in depth, particularly in the field of Islamic jurisprudence (fiqh). There are those who consider it to be exclusively for the “addressed” (i.e., the Prophet and his companions), but the Quran is fundamentally a book of law and guidance. To understand its laws, one must first look within its own texts without any preconceived assumptions. Of course, it is understood that one cannot embark on this exploration without a foundation of basic assumptions.

In all our research and teaching, we have maintained the practice of seeking the opinion of the Quran on any issue or field of study. This is especially important in jurisprudence, where there is often a lack of attention to the Quran. Our belief is that the Quran is the book of law, not just a book for recitation, and it should be utilized in all scientific, practical, and judicial domains. It must regain its central role in every area of life, free from extremism, in order to fulfill its purpose as a book for the planning of the life of every Muslim or scholar.

The author believes that the Quran is a self-explanatory book and does not require anything external to make it speak. Every verse of the Quran is definitive, and only when a person has a confused or distorted mindset will they need external narration (hadith) to clarify the meaning of these verses. Hence, no ordinary person can claim to be free from consulting the narrations of the infallible ones.

All the verses of the Quran are definitive. It is the mind that experiences confusion. The Quran itself says that those who suffer from mental confusion seek the ambiguous parts of the text. Mental confusion is the root of their misunderstanding. Therefore, the Quran is not without a voice; it speaks clearly, and when we are confused, the infallible ones help us understand its depth, clarifying our misconceptions.

To truly understand the Quran today, it is essential to approach it with the scientific rigor and respect that the fields of knowledge demand. Only when the divine and infallible figures of Islam are considered the greatest scholars in the world, and when the Quran is recognized as the supreme book of knowledge, can its true meanings be realized.

In truth, the Quran is a marvel, and it causes the heart to bow in awe. It must be studied in an academic setting with great scholars and experts from various fields, including advanced technology and industries, to highlight its intellectual depth.

The Quran contains all opposites: it speaks of disbelief and faith, of God and Satan, of heaven and hell, of this world and the next, of human beings and jinn, of wise and ignorant people, of the righteous and the oppressed. It is a book that encompasses every aspect of existence, offering a comprehensive and profound understanding of the world.

Unfortunately, many are ignorant of this book. It is often reduced to mere recitation for spiritual rewards rather than being engaged with as a specialized source of knowledge and guidance in both worldly and spiritual matters.

The Quran is the “birth certificate” of the universe, a comprehensive source of all knowledge, but the proper method of using it, with the necessary respect and understanding, is often beyond contemporary access. To approach the Quran correctly, one must first understand the etiquette of engagement with it—approaching it with reverence, opening it with care, and placing one’s mind in a state of peace. Freemasons with Mystical Assemblies

It is observed that among Freemasons, who claim to have a spiritual or mystical assembly, there are individuals who, despite having no belief in religion, present themselves as the greatest advocates of religiosity. Many of them quote the Qur’an, but for a few paltry dirhams: “In order to purchase a little gain” (Qur’an 3:199). Some appear to be engaged in religious practices outwardly, yet in truth, they are among the least devout individuals. Such occurrences are prevalent throughout history, especially during the Umayyad and Abbasid periods.

Of course, the Holy Qur’an has its beloved friends, known as the awliya’ (saints). These individuals, after attaining the knowledge of tawhid (monotheism), find the Qur’an. They develop a connection with the Qur’an from their childhood, perceiving its verses with the insight of the heart. These saints are aware of the unique essence of every verse. They distinguish between the verses that bring knowledge and those that bestow power. They possess the keys to the hidden treasures of the Qur’an, and its unseen doors open to them. Although they have the ability to control the treasures of the earth and the blessings of the heavens with a single verse, they desire nothing from it. They understand the power and significance of each verse, yet they are not tempted by worldly gains. They are entrusted with the divine knowledge within this heavenly book and dedicate their lives to protecting this trust, even to the point of shedding their own blood for it.

It is true that the Qur’an is the source of all knowledge, including occult sciences. However, those who pursue practices like magic, divination, numerology, and other esoteric sciences are weak individuals who cannot navigate life and seek to find something with the mere writing of numbers such as 4, 8, or 6. Yet, the awliya’ of God, when they encounter these numbers, see them as just symbols, never seeking to exploit them for personal gain. Their enemies may shed their blood, but they never seek to use these sciences for selfish purposes. They safeguard the share of the Imam (the rightful leader in Shia Islam), ensuring that neither they nor their families benefit from it. They accept the governance and leadership as a divine trust, without appropriating any of its benefits for themselves. They reject worldly rewards, choosing instead to serve in positions of spiritual responsibility, even if it brings no benefit to them.

The saints of God do not approach the Qur’an out of worldly desire. They view all the sciences within the Qur’an, including divination, as a sacred trust. Yet, in contemporary times, the Qur’an is not properly conveyed to the people. Furthermore, we lack capable experts to communicate its depth and wisdom. Public media channels, such as the Quranic Network, focus on teaching recitation and tajweed (rules of Qur’anic pronunciation) or recite verses for ceremonial purposes. However, we neither believe in such superficial recitation nor in these ritualistic performances. Meanwhile, state-sponsored media favour experts in fields unrelated to religious studies, such as a nuclear energy expert with ties to Zionist adversaries. Though this individual may be an opponent of Zionism and an expert in nuclear technology, the media’s treatment of the Qur’an pales in comparison.

A major obstacle to the progress of religion in the present era is the lack of a comprehensive, modern, and effective plan for the propagation of religion. This plan should not be devised by rigid, reactionary minds, but by visionary scholars who, utilising expert opinions, could design a strategy for dissemination of religious knowledge. Today, there is an urgent need for a research group to systematically study the Qur’an. Their work should involve examining every possible critique of the Qur’an and providing appropriate answers to these objections. This proactive approach would ensure that such doubts do not infiltrate the minds of youth via the internet and satellite channels. Instead, the youth should be equipped with the answers to these critiques, even before they encounter them externally. Otherwise, the religious culture of society will fall far behind, vulnerable to the influence of adversaries. This would be a tragic setback, as Muslims, drawing from the wealth of Islamic culture, should be at the forefront in all matters, for, as the Qur’an says: “Islam rises and can never be surpassed” (Qur’an 9:33).

This book is a selection of Qur’anic verses that provide scientific insights in various disciplines. While it cannot be considered a comprehensive summary of the Qur’an, it does present the most important verses, highlighting nuances that are often absent in traditional commentaries. The author intended for this book to serve as a concise yet comprehensive resource, avoiding redundancy and focusing on clarity. This approach ensures that the content remains accessible to a broad audience, without overwhelming them with lengthy discussions that might scatter their focus and become barriers to their spiritual guidance.

The Holy Qur’an is for the future of humanity, revealing itself to those who hold authority, yet contemporary Muslims, like those in the past, have abandoned it: “O Lord, indeed, my people have taken this Qur’an as something to be forsaken” (Qur’an 25:30).

It is hoped that the reader will approach this book with patience and perseverance, in order to uncover a portion of the profound knowledge hidden within the Qur’an. May this spiritual journey, guided by the divine presence of the Qur’an, prove to be sweet and fulfilling for the reader.

Conclusion: The Illusion of the World

The Qur’an also presents a profound metaphor for the world and its fleeting nature. The metaphor is that of water, which comes down from the heavens, mingles with the earth, and nourishes the plants and animals. As the earth flourishes and appears to have gained its full splendour, the people think they have control over it. Yet, God’s command strikes suddenly—whether in the night or during the day—and the earth is reaped as if it had never been. God makes His signs clear for those who contemplate.

In this metaphor, the Qur’an highlights the transient nature of worldly life, comparing it to the water that nourishes the earth only to disappear, leaving no trace. This world, despite its seeming permanence, is but a temporary manifestation—a test for those who contemplate it deeply.

In any case, no one, especially a faithful servant of God, should die from poverty on the earth. If someone dies in such a state, they certainly have a killer, and their rights have been violated by someone. On the Day of Judgment, their murderer(s) will be brought before them, and the deceased will demand their rightful compensation. The first matter to be examined in the reckoning of the Day of Judgment is blood, followed by prayer.

God has designated sustenance for everyone on this earth. Some people, after providing sustenance to their families, become creditors, expecting something in return. This attitude stems from their ignorance, as they fail to understand that the sustenance reaching them is a blessing from their families, and they themselves do not deserve it by their own merit. God has allocated sustenance for every individual, for their families, and for those for whom they are not responsible. Of course, sustenance does not only refer to food; it encompasses all the necessities of life.

The notion, often discussed in academic circles and the media under the term “limited resources of the Earth,” suggesting that a time will come when the Earth will no longer be able to support human life, contradicts this verse. Those who propagate this idea are either politicians pursuing their own interests or ignorant groups who speak out of ignorance.

They must realize that every human being possesses sustenance from all the resources available on Earth, and if this sustenance is not consumed by them, it is wasted and lost. As it is said in the Quran: “And there is nothing except that its treasures are with Us, and We do not send it down except according to a known measure” (Quran 15:21). The primary substance and treasure of everything that descends into the material world are with God, and He sends it down in a measure to prevent excess and injustice, so that humans do not face hardship.

God does not send sustenance for future generations to benefit from today; rather, the present generation must make use of the sustenance God has provided for them. The treasures of the material world exist in spiritual realms, ranging from the realms of the Pen, the Tablet, the Effacement, the Affirmation, the Throne, and the Chair, all of which are closer to God. It is important to note that what comes from these realms is not limited to material sustenance; beauty, art, purity, perfection, love, passion, and knowledge also descend from these realms to humankind.

The following verse also advises people to make good use of their sustenance on a daily basis: “And seek, through that which God has given you, the home of the Hereafter, and do not forget your share of the world. And do good as God has done good to you, and do not desire corruption in the land. Indeed, God does not like corrupters” (Quran 28:77). Those who do not consume their sustenance are ignorant people who have forgotten their portion of the world. A person should make use of the blessings, opportunities, and successes that God grants them, and do what they are capable of doing within their means.

Those who, out of ignorance, do not consume their sustenance for today and store it, thinking it will benefit them in the future, do not realize that God does not keep their sustenance in storage for them. They cannot act as custodians of their sustenance, nor can they preserve it for the future. As the Quran says: “And We sent the winds as fertilizing agents, and We sent down from the sky water, and We gave it to you to drink, and you are not the ones to store it” (Quran 15:22). Every sustenance has an expiration date; if it is not used at the appropriate time, it disappears. Moreover, if it is not used properly, it brings misfortune to its owner or to others.

There are many people who, through hoarding wealth and refusing to consume it, pass away in misery, leaving behind wealth that should have been used at the right time, but instead becomes a source of corruption and misfortune for their children.

Those who lose sight of “today” and constantly talk about “tomorrow” will not benefit from their wealth or their lives, as the Quran says: “And what you store up for tomorrow will not bring you any benefit” (Quran 15:22). Hoarding and excessive saving has a proper balance, and a person should respect the expiration date of their sustenance to avoid becoming a case of the well-known proverb:

“Neither does the person eat, nor does anyone else receive; it all spoils and is given to the dogs.”

Of course, in using resources, one should maintain balance, avoid waste, and refrain from showing off, so as not to become like Qarun (Korah) who was condemned by God: “So he came out before his people in his adornment. Those who desired the life of this world said, ‘Oh, would that we had like what Qarun was given! Indeed, he is a man of great fortune'” (Quran 28:79). Modern versions of Qarun are those whom we now call “respectable thieves.” These individuals rapidly amass wealth in ways that defy norms, and the principle “people have control over their wealth” no longer applies to them.

Religion provides the framework for understanding nature, and religious texts act as guides for God’s creation. There is no stagnation or rigidity in religion; similarly, there is no place for transgression or oppression. Thus, religion does not allow these “respectable thieves” to justify their actions based on the laws of ownership or the rule of “possession.”

It is true that one should use their sustenance daily, but this should be done in a manner that is aligned with the average financial level of society, without causing envy or flaunting wealth. One should not use it for excessive amusement or sinful behavior.

When we speak of “sustenance,” we are referring to that which becomes absorbed and integrated into a person’s body, not merely what is on the table or in one’s hands, nor even what is eliminated from the body. As the Quran says: “And how many animals cannot carry their own sustenance! God provides for them and for you, and He is the All-Hearing, the All-Knowing” (Quran 29:60). Those who fail to consume their sustenance, or cannot make proper use of it, will die in misery, and the idea that a person will not die until their sustenance is consumed is inaccurate. For God, the provider of sustenance, will ensure it is given to a person for the duration of their life.

Eating Chicken in the House of a Poor Person

Consuming chicken in the home of a poor individual who barely manages to earn a living, although permissible (halal), is not considered pure (tayyib). It carries consequences and shortens one’s life. The consumption of pure, wholesome food should be done abundantly, for it leads a person to a stage where they themselves do not realise the treasure they possess. It is akin to someone possessing treasure but not knowing the value of what they have in their hands. Those who have the truth realised within their hearts understand well how to behave, with whom, what to consume, and what to avoid.

Inner Desire for Work and Preparation of Means

The verse (Quran 9:117) addresses the importance of inner inclination towards good deeds. It states that if people truly wanted to leave and join the Prophet (peace be upon him) in battle, they would have prepared the necessary equipment, but God did not desire their departure and thus deterred them. They were told to remain with those who stayed behind.

This verse suggests a profound truth: If someone harbours a sincere inner desire to assist one of the divine authorities or support the faith, God will provide them with the necessary means. If a person is unable to act, it reveals that their heart has no genuine desire to do so, and thus God does not provide them with the opportunity. Similarly, in relation to debt, a narration states that if someone is unable to pay their debt, it signifies that they never truly intended to pay it. This concept can also be applied to the individuals who, when asked to join the battle, could not afford to do so and were deeply saddened because they lacked the necessary means.

In early Islamic times, the Muslim community, as well as the Islamic government, faced severe shortages of resources, so not everyone could afford the necessary equipment to participate in battle.

The Difference Between Nasuti Days and Their Backgrounds

The verse (Quran 3:139) urges believers not to be disheartened or grieve, as they are superior if they truly believe. This superiority is conditional upon having faith. It means that without setting the proper conditions and engaging in organised effort, one cannot achieve such superiority.

One of the common misconceptions is when a person assumes that they are solely responsible for their success or failure. Many endeavours require the collaboration of others. Some failures occur because individuals pursue tasks in a one-dimensional and repetitive manner. This is akin to wearing the same clothes regardless of the season, which either causes overheating or leaves one vulnerable to the cold.

Disregarding certain factors can lead to unforeseen accidents. People who always follow the same path in life remain exposed to dangers that others, who vary their routines, might avoid. A person who leads a monotonous life suffers from a deficiency in understanding. Life is not uniform, and some days are for hardship, while others are for success. The divine saints (awliya) are aware of the events that will unfold and prepare themselves accordingly. They either prevent certain trials from occurring through foresight or delay them, and at times, they willingly face trials, saying, “O God, whatever you will, let it be.”

The Luxury of Nasuti Life

The verse (Quran 16:8) mentions the creation of animals such as horses, mules, and donkeys, which serve both as means of transportation and as symbols of luxury (zīna). This verse suggests that such resources, like modern vehicles today, serve practical purposes but also provide a sense of status and dignity. Islamic law even permits providing animals or means of transport to the poor as part of charity (zakat).

The Blessings and Wealth of God

In another verse (Quran 16:81), God reminds humanity of His blessings, stating that He has provided shade from what He has created, shelter in the mountains, and clothing that protects from heat and cold, as well as armour in times of battle. These provisions signify God’s complete blessing upon humanity, urging them to submit to His will.

Blessings such as “peace,” “strength and security,” and “health” are fundamental, for without them, other blessings are of little use. These blessings are indicated by the terms “shadows,” “mountains,” and “clothing” in the verse. In a previous verse (Quran 16:80), God’s gifts of homes and basic necessities are also highlighted, with reference to how they are easy to carry and transport.

Recognising and Rejecting God’s Blessings

The verse (Quran 16:83) expresses how people are aware of God’s blessings but choose to deny them, leading to disbelief. Those who are ungrateful for divine favours, especially when they do so knowingly, are heading towards a severe end. Similarly, those who favour worldly life over the hereafter are misled, as stated in another verse (Quran 47:36), where it is made clear that such individuals will not be guided by God.

Loving the world to the extent of preferring it over the hereafter leads to disbelief. This preference causes people to lose sight of the eternal rewards that await them in the afterlife, resulting in spiritual loss.

Differences and Diversity Among Humans

Finally, the verse (Quran 11:118) acknowledges the diversity among humans, stating that if God had willed, He could have made everyone a single nation. Yet, human beings continue to be in disagreement, with different views and beliefs. This diversity is part of God’s plan, as He has given humanity the freedom of choice and will, which leads to differences.

This choice is what allows some individuals to be part of the righteous, while others fall into misguidance. The verse goes on to mention that those who receive God’s mercy are exceptions. Just as only a few are chosen to be pure servants of God (Quran 15:40), the rest of humanity will face challenges according to the way they have chosen to live.

In the first method, the individual has a clear influence on the outcomes, as they actively engage in their own growth and development. However, in the second method, Allah grants blessings and adversities to a person that they have no part in, and they merely reap the results of another’s actions. As He says: “We have certainly revealed clear signs, and Allah guides whom He wills to a straight path” (Quran 24:46). Indeed, the signs themselves are clarifying, but it is Allah who directs whom He wills to the straight path.

Such guidance is a gift from Allah, not something that can be earned or attained through personal effort. It is similar to how a person may be misguided by secondary causes. In this system, simply attending a religious school or mosque does not guarantee guidance. If Allah does not wish to guide someone, their misguidance will persist even within such institutions. Conversely, if Allah intends to guide someone, He will direct them even from the harshest of places. Interestingly, people who emerge from institutions where one might not expect any virtue may prove to be exceptionally righteous, while those from seemingly prestigious establishments may turn out to be corrupt. Guidance is firmly in the hands of Allah, who acts in accordance with His wisdom.

The verse “We have certainly revealed clear signs” implies that if Allah does not will, even the most transparent signs cannot guide a person. The signs, like a doctor’s prescription, merely prescribe the medicine but state that healing is in the hands of Allah. It is not the signs themselves that guide, but rather Allah who guides whom He wills, and other matters are merely partial causes. The Quran may not only fail to guide some individuals but could even increase their misery, as it states: “We send down in the Quran what is a healing and mercy for the believers, but it only increases the wrongdoers in loss” (Quran 17:82).

The Divergence of the Human Condition until the Day of Judgment

“And mankind was but one nation, but they differed. Had it not been for a word that preceded from your Lord, it would have been judged between them in what they differed.” (Quran 10:19)

Explanation: The phrase “Had it not been for a word that preceded from your Lord” indicates that even during the time of the Imam Mahdi (the awaited savior), the world will not be free from differences. This is due to the eternal wisdom of Allah’s decree, as the resolution of such differences would require the elimination of those who perpetuate the divisions in society. However, Allah has willed that these phenomena continue until their appointed time, when the world will transition to its final state. Even the emergence of the awaited savior will not bring an end to all differences, as the era of the Mahdi will be followed by the return of past figures (the Resurrection). Nevertheless, it is clear that during the rule of the Imam, truth will prevail and the forces of falsehood will be defeated.

Freedom and Will

“It is He who made for you the earth a bed and the sky a canopy; and He sent down from the sky rain and brought forth thereby fruits of various kinds.” (Quran 40:64)

Explanation: The phrase “He made for you the earth a bed” highlights the notion of will and choice. In this world, no one is compelled to act in any particular way. Every individual has endless possibilities in life, unless hindered by their own weakness or inaction. An individual can choose to engage with the Quran, perform prayers, sleep, play, or engage in daily activities. The important factor in any of these actions is one’s love and dedication. Eating with love is far more valuable than performing an optional prayer with laziness. A single moment in this world can be more precious than thousands of years in the afterlife, for in the hereafter, human actions are no longer possible. The earth, as a cradle, offers boundless variety, and it is in this diversity that a person can turn their life into a paradise, with the right choices.

The Diversity of Creation

“We made plants of various kinds come forth, and we created mountains with differing colours and shapes.” (Quran 35:27)

Explanation: This diversity is not limited to plants alone; even mountains differ from one another. The earth itself is replete with diversity, not only in terms of the plant life it nurtures but also in the variety of people and animals. As Allah states, “And among the people, the beasts, and the cattle are all of various colours. Indeed, those who fear Allah most among His servants are the scholars.” (Quran 35:28)

This diversity in creation reflects the variety of Allah’s names and attributes, such that no two phenomena in existence are alike, as Allah affirms: “Every day He is in a matter.” (Quran 55:29)

Allah created humans in various forms to facilitate recognition, and no type is inherently superior to another. It is only through piety and fear of Allah that one individual is distinguished from another: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.” (Quran 49:13)

This verse addresses all of humanity, not just the believers, and underscores that the greatest distinction among people is their level of piety, not their ethnicity or ancestry.

**The varying degree of trials and tribulations encountered by individuals in life are not the same for everyone. Many individuals, who are weak and fragile, do not experience significant hardship or punishment in this world, for their fragility is akin to that of a basil plant, which withers at the slightest gust of wind. The furnace of trials, however, is reserved for those who are strong, like sturdy trees. God places such individuals in situations of intense hardship, subjecting them to various afflictions. Those who endure such sufferings in this world will be far ahead in the Hereafter, thousands of years in light years ahead of those who live comfortable, carefree lives without adversity. The pains and hardships experienced in this world are thus far less severe than the torments of the Hereafter. It is said that a headache in this world equates to a hundred years of torment in the Barzakh (the intermediate world between death and the Day of Judgment), let alone the painful and searing afflictions that descend upon the people of this world. Were a person to be aware of the trials of Barzakh, they would ask God to cleanse them of these hardships here in this world, so that when they enter the Barzakh, they would not be burdened by such trials. The world, in its essence, is a compressed space. Actions take place swiftly in this world, and the impact of any misfortune that befalls an individual here, be it a stone falling upon them, is likely to alleviate the sufferings they would otherwise face in the Barzakh for a hundred years. Would it not be better for one to bear the easier pain of this world rather than face the far greater trials of the Barzakh, unless they are unaware of the existence or significance of the Hereafter?

Those who are self-content and selfish, always seeking comfort and ease in this world, and who consult divinations to avoid any affliction that may disturb their lives, will find the Barzakh to be a far heavier and more painful experience. This is because they have escaped the difficulties of this world, transferring them to the Barzakh, where they are far more difficult to endure. Thus, a person must surrender their ship to the hand of a skilled captain, trusting that the journey, whether it leads through water or onto the shore, is always for the best. They must not object to the captain’s choices. The captain considers everything, whereas the servant, by making the wrong choices, may set themselves on a path of painful and difficult Barzakh. If escaping difficulties in this world were truly beneficial, God would have granted such a life of comfort to His prophets and saints above all others. Each moment in this world, with all its challenges, is worth fifty or even a hundred years of suffering in the Barzakh. For the pain of even a moment in this world is equivalent to the hardship of many years in the Barzakh.

God uses the tribulations He inflicts on His saints to refine them, to temper their souls, and to make them resilient, so that their station in the Hereafter is elevated. Through enduring their hardships in this world, they achieve the ranks that others would need to attain in the Barzakh or on the Day of Judgment.

It is not suitable for a person to use vows, divinations, or their own desires to smooth the path of their worldly life and to seek only comfort, for the very things necessary for their Hereafter will not leave them. If they do not acquire them in this world, they will have to face them in the Barzakh and the Hereafter, in far greater intensity and pain. The Creator of this world knows all about the harms and benefits for His creation. He knows best how to nurture and perfect His servant. Therefore, it is better for a person to endure the hardships of this world, as this is the surest path.

The rank and station of every individual in the Barzakh is clearly defined and visible to all. The inhabitants of the Barzakh are like soldiers with visible rank badges. Their status is evident, unlike in this world where such things are hidden. In the Barzakh, everyone recognizes one another, and there is no need for questioning.

The excellence of the world, in contrast to other realms, lies in the swift passage of time. A fetus that lives for just a moment after four months of gestation, before passing away, has seen its world and accomplished its deeds. In comparison, some individuals may live for sixty years without achieving much, and in such cases, they too face the hardships of the Barzakh. The moments in this world cannot be compared with those of other realms. If people could see their true selves in this world, they would not be deceived by the whispers of Satan and would not fall prey to many wrongdoings. The saints of God are not as we perceive them. It is not that God has granted them infallibility and they simply refrain from sin, but rather they see their own true nature and that of others, recognizing sin for what it is and avoiding it. The difference between the saints of God and others lies in their ability to see and avoid sin. If everyone could see their true selves in this world, this would no longer be the world but the Barzakh. Hence, some souls joyously embrace the pain that the truth brings, while the majority of people remain heedless, lamenting the trials and lamenting what they lack in their lives. The saints of God do not lament; they focus only on God, and whatever happens in this world matters little to them as it is all part of the divine plan.

This verse lays down two essential rules regarding worldly matters (Nasuti). One of these is that if someone discloses the sin of another, they should expect a worldly punishment. Even a judge who reveals the confidential details of a case to their spouse falls under this rule, as they have exposed societal secrets and spread immorality. A Muslim must be discreet and able to keep their words to themselves, avoiding being careless with speech or having loose lips. The trust of speech and the privacy of gatherings must be respected.

Another principle in this verse is that a person’s words will eventually come back to affect them. What one says often comes to pass, and therefore the sins discussed here and there can, in turn, affect the speaker.

Breaking Faith and Certain Defeat

(And do not be like the one who untwisted her thread after it was strong, by taking oaths among yourselves to deceive one another in order that a group may be more numerous than another. Allah only tests you thereby, and He will surely make clear to you on the Day of Judgment that over which you used to differ.) (Quran, 16:92)

Explanation:

This verse warns against engaging in deceit and betrayal for the sake of group interests. Such behavior can lead to the sudden downfall of someone who, despite being strong and established, may suddenly face defeat, nullifying all their previous hard work. The verse underscores that betrayal through false oaths leads to spiritual and worldly collapse. This warning is reiterated later in the Quran, where it is stated that using oaths for deception can cause a fall from a stable position and result in great punishment.

Negligence of the Worldly Affairs (Laghw)

(And those who turn away from falsehood) (Quran, 23:3)

Explanation:

While “laghuw” refers to futile things, it is not necessarily considered sinful in every case. If Allah had not created such distractions, many individuals would have proclaimed their divinity, much like Pharaoh. These distractions are part of human nature. Only the saints and close ones to Allah do not indulge in them, remaining free from frivolous pursuits. For others, engaging in such activities can lead to arrogance and spiritual stagnation.

Allah views the worldly life as mere amusement: (This life of the world is nothing but play and amusement. But the home of the Hereafter is better for those who are mindful of Allah. Will you not then understand?) (Quran, 6:32)

The world is considered a temporary distraction, while the life after death is truly fulfilling. According to the verse, worldly amusements (laghuw) and distractions are not inherently forbidden, as there is no direct evidence to declare them unlawful, though they do not lead to true fulfillment.

Materialistic Fatigue and the Yearning for Faith

(Perhaps those who disbelieve wish that they were Muslims.) (Quran, 44:14)

Explanation:

Sometimes, even those who reject faith grow weary of their worldly pursuits and wish they had embraced Islam. However, true believers never grow weary of their faith, even in the face of hardship or death. This strength stems from a deep connection to the Divine, continually refreshed and energized through God’s guidance.

The verse also mentions that those who experience such regrets or longing for faith are not among those destined for eternal damnation, for they will eventually find salvation, even if after enduring lengthy trials.

Allah Is the Protector of Believers

(That is because Allah is the protector of those who have believed, while the disbelievers have no protector.) (Quran, 47:11)

Explanation:

This verse affirms that believers have Allah as their protector. It also emphasizes that those who reject faith are left without a protector. This verse can be understood in a psychological and spiritual context: those who lack a protector or “Mawla” are more prone to despair, fear, and instability. The faithful, however, find strength and stability in their connection with Allah, unwavering even in the face of persecution or hardship.

Worldly Life as Temporary and the Reward of the Afterlife

(And the life of this world is nothing but a game and a diversion. But the home of the Hereafter is better for those who fear Allah. Will you not then understand?) (Quran, 6:32)

Explanation:

This verse compares the fleeting nature of worldly pleasures with the eternal rewards of the afterlife. The true value of life is found in devotion to Allah and the pursuit of righteousness. While material wealth and worldly accomplishments are not inherently bad, they can often cause anxiety, stress, and distraction. The believer is reminded that the Afterlife offers peace and contentment that worldly pursuits cannot match.

Wealth and Children as Trials

(And know that your wealth and your children are but a trial, and that Allah has with Him a great reward.) (Quran, 64:15)

Explanation:

Wealth and children are not blessings in themselves, but rather tests. They can lead to difficulties and challenges that test one’s faith and values. The verse indicates that the true reward lies in how one handles these tests — by being pious and mindful of Allah’s guidance.

The Illusion of Worldly Wealth and Children

(Let not their wealth and their children amaze you. Allah only desires to punish them with it in this world, and that their souls may depart while they are disbelievers.) (Quran, 9:55)

Explanation:

This verse warns that for disbelievers, their worldly wealth and children are not blessings but instead instruments of punishment. Even if they possess vast riches or a large family, these are sources of suffering, not enjoyment. In contrast, a true believer finds fulfillment in their relationship with Allah, regardless of material wealth or family.

The Curse of Excessive Worldly Possessions

(We do not show them any sign except that it is greater than its predecessor. And We seized them with punishment that perhaps they might return.) (Quran, 52:45)

Explanation:

Some of the blessings that individuals receive in this world are actually a form of punishment. The more worldly blessings one receives, the greater their potential downfall, as these blessings might push them further into arrogance and sin. Instead of leading to gratitude, these gifts become a means of greater suffering and spiritual deterioration.

1. On the metaphor of worldly expenditures

The verse: “The example of what they spend in this worldly life is like a wind in which there is a severe frost that strikes the crops of a people who have wronged themselves, destroying them. And Allah did not wrong them, but they wronged themselves.”

Explanation: One can only understand the essence of this verse if they have grasped the inner causes and have firm belief in the truth. Such a person perceives the wastefulness of human lives with a deep awareness. They clearly see that much of the time spent in education, acquiring degrees, and even scholarly exertion holds no intrinsic benefit, and that having one or two homes might lead to no outcome other than misfortune and despair. Sometimes, even writing these lines leads to deprivation. A person cannot anticipate the ultimate outcome of their good or bad actions.

A person who strikes the earth with a pickaxe, seeking a drop of water to quench their thirst, if they spend their life this way, may find that the very tool they are using causes their demise, as though a great flood is rising. In this scenario, what good will it do them? Unfortunately, much of human effort and time is spent in this futile manner: (The example of what they spend in this world is like a wind in which there is a severe frost that strikes the crops of a people who have wronged themselves, destroying them.) Sometimes a person cannot even act as an intermediary for goodness, for they become arrogant with their own virtues. Often, the height of their piety leads to nothing but disobedience, idolatry, or an overemphasis on the material world. Sometimes, their knowledge becomes monumental, yet it leads to the wrong path, diverting people from the truth. Wealth and assets may ultimately end in addiction or family strife. Nothing in this world, no matter how virtuous or perfect, can be guaranteed unless it is accompanied by God’s presence. Only God can give true meaning to any action: (The example of what they spend in this world is like a wind in which there is a severe frost that strikes the crops of a people who have wronged themselves, destroying them.)

Without God, all such actions are bound to fail and disappear. Writing a few lines without seeking God’s pleasure is of no benefit—it is foolishness and naivety to pursue children, wealth, and comforts without Him. It is only God who can bring life to any deed. Otherwise, everything else is merely dead matter. The saints of God, in everything they do, do so solely for His sake: (Say, indeed, my prayer, my rites of sacrifice, my living and my dying are for God, Lord of the worlds).

A person must form a relationship with God and act solely for Him, allowing all worries and distractions to fade away.

Of course, it is not God who makes deeds devoid of value when He is absent, nor does He wrong anyone. (And Allah did not wrong them, but they wronged themselves). It is the souls of individuals, through their deeds, that cause their own ruin. God, in this verse, does not accuse the essence of a person but rather the actions of their soul. The verse employs the term in the third person rather than in the first person, stating “Allah did not wrong them,” to indicate that the blame lies in the actions, not the essence. This verse teaches that a person should not engage in negative judgment of others but instead focus on their own actions, as even wrongdoers may change in the future.

1. The significance of knowledge and theoretical understanding

The verse: “Indeed, to Allah belongs whatever is in the heavens and whatever is on the earth. And those who call upon others besides Allah, do not follow except conjecture. They follow nothing but assumption.”

Explanation: This verse conveys two essential points: first, it asserts that everything in the heavens and on the earth belongs to Allah, acknowledging that every being possesses some form of intelligence and understanding, as reflected in the use of the word “man” (which refers to those who have intellect). It could have used “ma,” which refers to non-intelligent beings, but the verse specifically uses “man” to highlight that everything is purposeful and reflects wisdom.

Second, the verse indicates that all human problems fundamentally stem from theoretical wisdom, not practical wisdom. If a person has a correct understanding, their actions will naturally follow suit. However, if their theoretical wisdom is flawed, their actions will inevitably be wrong. The phrase: “They follow nothing but assumption,” illustrates that their actions are based on mere guesswork and have no solid foundation. This signifies that knowledge and understanding form the basis for correct action, and without correct understanding, deeds are meaningless.

1. On the harmony between souls

The verse: “The filthy are for the filthy, and the filthy are for the filthy, and the pure are for the pure, and the pure are for the pure. These are the ones who are free from what they claim. For them is forgiveness and a noble provision.”

Explanation: It has been stated elsewhere that the soil of each land possesses unique properties, which affect the traits of the people born in it. Certain types of soil produce people of particular characteristics—brave, timid, noble, or base. Similarly, in human relationships, people seek those who resemble them in qualities and characteristics. This verse highlights that men and women, in their marriages, naturally tend toward those who share similar qualities. Hence, a person with inherent flaws may not be inclined toward a virtuous partner but may instead be drawn to someone of similar vice.

1. Divine Love and Affection

The verse: “And He has reconciled their hearts; if you had spent all that is on the earth, you could not have reconciled their hearts, but Allah has reconciled them. Indeed, He is Exalted in Might, Wise.”

Explanation: This verse suggests that reconciliation and the creation of unity between hearts is not merely a human effort but a divine one. “Muwafa” (reconciliation) is an attribute of God, who through His wisdom, unites hearts in a way that no amount of earthly resources can achieve. The verse reminds us that love, like other virtues, is a gift from God and cannot be manufactured by human effort alone.

1. Divine Overpowering and the Guardians of Man

The verse: “And He is the Subduer over His servants, and He sends over you guardians until, when death comes to one of you, Our messengers take him, and they do not fall short.”

Explanation: Allah has appointed guardians and protectors for every part of creation, and each moment, these protectors oversee and guide every action. In this verse, Allah assures that when a person’s time to die arrives, the angels will take their soul without delay or negligence. This demonstrates the divine order of the universe, where everything is under God’s control and care. Despite all these divine protectors, humans are often fearful and anxious, unaware of the vast number of celestial beings overseeing their lives.

Statement: While God is present everywhere and observing, He has angels designated to record and register the bad deeds. It seems as if He only wishes to note the good ones. This verse asks, “Do the polytheists think that we do not hear their conspiratorial whispers?” The response is: not only do we hear it, but we dislike such people; in fact, our messengers are the ones who write down their actions. God is near to everyone, but He is not close to such individuals. The nearness of God has an effect on anyone who is close to Him, but God does not want to be near these people.

In creation, it is also the case that some, like Prophet Adam, are created with God’s own hands, while others are created by angels. Those humans who lack great intellect or have structural defects, or are overly engrossed in worldly matters, are created by angels. Otherwise, God creates everything in perfection.

Brightness (Light)

The Abundance of Angels and the Recording of Deeds

(“And when We give people a taste of mercy after adversity has touched them, at once they plot against Our signs. Say, ‘God’s plot is swifter.’ Indeed, Our messengers record what you plot.”) [138]

Explanation: This verse refers to the angels who record human deeds. If people were to truly understand and see the abundance of angels around them, encompassing all of creation, and how they breathe and have their hearts beat with the angels present, they would refrain from many of their wrongdoings. The angels are not just aware of human deeds; they record them as evidence for the Day of Judgment.

Brightness (Light)

Knowledge of the Angels

(“Qaf. I swear by the glorious Qur’an.”) [139]

Explanation: If someone were to spend time with Surah Qaf, reading it and reflecting on its verses, they would become acquainted with the divine angels and gain knowledge of them. Such a person, through their connection with this blessed Surah, could perceive both material and immaterial angels.

Brightness (Light)

The Reality of the Heavens

(“So He completed them as seven heavens in two days, and He inspired in each heaven its command. And We adorned the lower heaven with lamps and made [it] to be guarded. Such is the determination of the Exalted in Might, the Knowing.”) [140]

Explanation: God says, “We created the seven heavens in two days,” and He established laws for each of them. When the saints of God ascend to the heavens, it is as though they possess both this world and the Hereafter. They know the laws of each heaven. The earth retains the essence of everything, yet it is the heavens that hold the ultimate truth. When one touches this truth, it is as though they possess both the worldly and the spiritual realms. The love present in the heavens is unparalleled, a love that eclipses worldly friendships.

The phrase (“Such is the determination of the Exalted in Might, the Knowing”) also suggests that God has perfectly measured everything, leaving nothing short.

Brightness (Light)

Celestial Beauty and Heavenly News

(“And We have certainly placed in the heaven great stars and have beautified it for the observers. And We have protected it from every devil expelled [from the mercy of God].”) [141]

Explanation: God has adorned the heavens with a multitude of stars. This celestial beauty is meant for those who have the vision to observe it. However, those who lack insight will not perceive this beauty. All the stars are guarded, and only those who are truly perceptive can benefit from the spectacle.

The heavens also contain news that some seek to overhear: (“Except for one who steals a hearing, and a clear burning flame pursues him.”) [142]. Some jinn try to eavesdrop on the heavenly news, but they are pursued by a burning flame.

Brightness (Light)

Orbital Pathways of the Heavens

(“And We have created above you seven paths, and We have not been heedless of creation.”) [143]

Explanation: The phrase “seven pathways” indicates that the heavens have pathways. This suggests a spiraling motion, similar to the movement of a bullet in a rifle or the trajectories of modern spacecraft. No one travels vertically in the heavens, and anything ascending follows a curved path.

It would be worthwhile for scientists to research these “seven pathways” mentioned in the verse. The fact that such terminology was used over fourteen hundred years ago among the Arabs is truly remarkable!

In general, no path is entirely vertical. As Imam Ali (AS) said, “Human beings ascend step by step towards the grave,” indicating that movement is never perfectly vertical. Everything in the world follows a slanted or curved trajectory, not a straight line.

Brightness (Light)

The Stellar Sphere

(“And a sign for them is the night. We strip from it the day, and at once they are in darkness.”) [144]

Explanation: This verse says that the night is “stripped” from the day. Hence, night is inside the day, and it is the day that envelops everything while the night emerges from it. Another verse states that neither the sun can overtake the moon, nor does the night precede the day, each one moving in its own orbit (as per the scientific understanding of celestial bodies).

These two verses are not contradictory; they simply refer to different aspects of the cycle of day and night.

Brightness (Light)

The Rain of Mercy

(“And it is He who sends the winds as heralds of good tidings before His mercy. And We sent down from the sky pure water.”) [146]

Explanation: This verse points to one of nature’s manifestations that is a mercy from God—rain. The blessing of rain is often overlooked. When rain falls, one should embrace it and benefit from it. Rain serves as an energy therapy for the body. However, modern humans, disconnected from nature, no longer benefit from such natural elements, having replaced them with artificial cooling and heating systems.

Rain is a manifestation of God’s mercy, bringing healing to the body and also having benefits in curing infertility, as indicated in the verse: (“So that We may revive a dead land with it, and We give drink to many of the animals and people that We have created.”) [147].

The beneficial properties of rain also extend to the rejuvenation of life and the strengthening of fertility. Regions that receive more rainfall generally have stronger and healthier populations.

Brightness (Light)

Fresh Water in the Depths of the Salty Sea

(“And it is He who released the two seas, this one fresh and sweet, and that one salty and bitter; and He placed between them a barrier and a partition that is forbidden to be crossed.”) [148]

Explanation: This verse describes rivers of fresh water that flow through the salty seas, but without mixing with them. The fresh water remains separate from the salt water due to its dynamic flow, which prevents them from merging.

Brightness (Light)

The Moving Mountains

(“And you see the mountains, thinking them fixed, but they pass as the clouds pass. It is the work of God who has perfected all things. Indeed, He is acquainted with what you do.”) [149]

Explanation: Mountains, which appear to be stationary and solid, are, in fact, moving, but their movement is subtle—like the movement of clouds. This is the work of God, who has perfected all of creation.

Brightness (Light)

Navigation of the Seas

“Do you not see that the ships sail in the sea by the grace of God, to show you of His signs? Indeed in that are signs for everyone who is patient and thankful.” [150]

Explanation: God uses the example of ships sailing in the vast sea to show His signs of power. Through this display of divine capability, God invites people to reflect and increase their gratitude and patience.

One of the most invigorating things is Halim. Halim surpasses all other dishes, even Kalleh-pacheh (a traditional Iranian dish) in terms of preparation time. Kalleh-pacheh is prepared and placed over the fire to cook, but for Halim, one must stand by the stove for hours, stirring it constantly until it is ready. Of course, nowadays, electric devices are used to prepare it quickly, but such Halim lacks nutritional value and could even cause nervous discomfort or restlessness. It is the traditional method of preparing Halim that makes it one of the most unique Iranian dishes. Wheat, like dates, walnuts, and grapes, contains a form of “wine” (energy), which is why Halim, due to its energy-dense nature, induces a sense of vigour and exhilaration—although this is distinct from the intoxication associated with alcohol, which is prohibited. Halim is especially suitable for consumption in the cold seasons, particularly when it is accompanied by sugar and oil. The heat produced by it, especially from the warm wheat, strengthens the body and fortifies it.

The miracle of religion is realised when we understand and implement scientific knowledge along with the teachings of the Holy Quran. Only then does religion become universal, and no one will be able to oppose it.

Dates and grapes are two fruits frequently mentioned in the Holy Quran. The repeated references to these fruits underscore their tremendous significance. The Quran states: (We have created for you gardens of date-palms and vines, in which you have fruits in abundance, and from which you eat.) (Quran, 6:99). The importance and value of dates and grapes in the human diet and their profound impact on the body are so considerable that if someone consumes them infrequently throughout their life, their lifespan is likely to be shorter. These fruits should be part of daily or at least weekly consumption. Dates, grapes, and persimmons prevent constipation. Many illnesses and infections are the result of insufficient consumption of grapes. Dates are highly beneficial for the brain, while grapes are good for the stomach. Anyone who consumes these two fruits in sufficient quantities is likely to live well beyond a hundred years. Someone who regularly consumes these divine gifts is highly unlikely to suffer from bone loss or constipation. Dates prevent body tremors, which occur in individuals who fail to consume them. The Western world suffers from bodily tremors and nerve weakness, yet the consumption of dates could be the remedy, even though some may mock this claim.

It is essential to note that what has been said applies specifically to dates and grapes, and there is no substitute for them. For instance, walnuts cannot replace dates. Excessive consumption of walnuts, beyond the body’s capacity to absorb them, may cause infections. Walnuts, like garlic, may lead to boils under the skin when overconsumed, but dates do not cause such side effects. Dates contain natural sugars, and consuming them, as long as one is not allergic, has no adverse effects.

To further emphasize the consumption of grapes and dates, we invoke another verse from the Quran for blessing: (It is He who causes crops, olives, date-palms, and vines to grow for you, and from all fruits, He has provided them for you. In this, surely, there is a sign for those who reflect.) (Quran, 16:11). The fruits mentioned in this verse, such as olives, dates, and grapes, are among the most nutritious and beneficial foods, and if someone neglects their consumption, they are likely to face physical and mental disorders. These fruits should always be part of the household diet.

The Enlightenment

Honeybee
(And your Lord inspired the bee, saying: “Take for yourself among the mountains, houses, and among the trees, and in that which they build.”) (Quran, 16:68).

Explanation: God revealed to the bee that it should choose the best locations for its hive construction: (Take). This means that the bee should choose the best places available. The bee’s selection process is a reminder that God does not do everything for us; rather, He desires that creatures contribute to their own tasks. The command to the bee to seek out elevated places for its hive reflects the idea that it should select the finest flowers and fruits, not those that have fallen to the ground or are of poor quality. Honey, one of nature’s purest foods, has become a subject of independent study due to its medicinal properties.

Infertility Treatment
(He said: “Thus it will be. Your Lord says: ‘That is easy for Me; I have created you before, when you were nothing.’) (Quran, 19:9).

Explanation: Every verse in the Quran containing the word (Thus) encapsulates a scientific rule, which can be uncovered with effort. This verse contains a solution for infertility. In the future, by discovering the scientific principles behind this Quranic rule, humanity will be able to provide fertility treatments for post-menopausal women or elderly men, even those who have lost their reproductive capabilities.

Virgin Birth
(He said: “I am only the messenger of your Lord, to give you a pure boy.”) (Quran, 19:19).

Explanation: Maryam (Mary) gave birth without a husband, because the “Spirit” did not say, “I am your husband,” but only stated, “I am the messenger of your Lord.” This event demonstrates that it is scientifically possible for a woman to conceive without traditional means of reproduction. In the future, many women will be able to conceive through advanced scientific methods without needing to marry.

Endless Effort
(And whoever desires the Hereafter and strives for it with the necessary effort, while being a believer, it is they whose efforts are appreciated.) (Quran, 17:19).

Explanation: The phrase (strive for it with the necessary effort) indicates that belief alone is not sufficient for success in the Hereafter. One must exert full effort and persist in their pursuit. It emphasizes that success in the Hereafter demands not only faith but also active, persistent endeavour.

Good Food and Good Work
(O messengers, eat from the pure foods and work righteousness. Indeed, I am, of what you do, All-Knowing.) (Quran, 23:51).

Explanation: This verse instructs the messengers to eat from the purest food, not necessarily the most abundant. It advocates for quality over quantity in food consumption. After this, it instructs them to do righteous deeds, emphasising that good deeds should accompany good nutrition. It suggests that in life, one should always choose the best options in terms of both food and actions, as one only has a single opportunity to experience life fully.

Freshness of Food
(And shake the trunk of this palm tree towards you; it will drop fresh, ripe dates upon you.) (Quran, 19:25).

Explanation: Food plays a vital role in keeping the body alive, vibrant, and strong. The state of the body, which is the vehicle of the soul, depends entirely on nutrition. Freshness is a key factor in nutrition. Anyone who lacks a preference for fresh food and habitually consumes leftovers is likely to have a shorter life. Refrigerators and freezers have eliminated the concept of “fresh food” from modern life. Those who habitually eat leftovers suffer from both physical and mental deterioration. A person who consumes fresh food and maintains a vibrant, energetic body will also possess a vibrant mind, which is essential for a fulfilling life.

Honouring the Nobility of Riding Animals
(That you may sit securely upon them, and then remember the favor of your Lord when you are seated upon them, and say, “Praise be to Him who has subjected this to us, and we could not have done it by ourselves.”) (Quran, 43:13).

Explanation: Riding animals, particularly noble ones like horses, require gratitude and acknowledgment. When riding such animals, it is essential to remember God’s blessing and thank Him for making these animals subservient to human needs. The nobility of these animals, which do not possess the ferocity of wild creatures, should be appreciated. This command for gratitude is a reminder to honour the favours of God in all forms.

In other words, some hearts are so delicate that if they are placed in a coffin or a mosque, they do not move. However, when they encounter the earth, with its earthly and terrestrial breaths, they suddenly awaken and begin to move. The best way to avoid such a death is to resolve one’s problems with God and to acknowledge that no one but God is their refuge, and no one can answer their cries. In that realm, no worldly matter is of use, and only divine love can respond to their call. Of course, anyone who faces this calamity does not carry with them the provision of divine love, and if they did, God would not let them die in the grave but would naturally take their soul. God does not take those He loves from this world in such a manner.

In any case, most of the deaths that occur today are premature and unnatural; the individual, having a divinely allotted lifespan, shortens their life due to the poor choices they make in life. However, the three strategies mentioned can maintain bodily health and prevent the body from withering or becoming depressed. With appropriate sleep, neither excessive nor insufficient, one can preserve bodily health and also experience the virtue of the night. The daylight serves to understand the fullness of darkness, and the night serves the same purpose for daylight. The day is for work, but the night is for perceiving secrets. Until one walks in the night, the day will not achieve its purpose.

It must be noted that dividing the day and night into eight-hour blocks for work, sleep, and worship is a common and incorrect division. No one can dedicate eight hours to worship; instead, sleep and worship are influenced by one’s profession, body, and temperament, just as some people can manage to work 16 to 20 hours a day.

The rest that the Quran describes is not necessarily the rest that Muslims have cultivated. Rest, which is meant to bring peace, is not merely achieved by sleeping; rather, it is attained by sleeping peacefully. Similarly, rest is not about having a very soft place or a down-filled mattress but pertains to the type of comfort one experiences. Someone could sleep well on a stone slab, while another could sleep poorly on down feathers. Unfortunately, modern societies tend to prioritize forms and quantities rather than focusing on the quality, which is where the truth lies. May God grant humanity the success to understand the science of life. It is the practice of this science that makes life longer, more blessed, and filled with vitality.

The Medical Verse

(Quran, Surah Muhammad 47:30)

“And if We willed, We could show them to you, and you would know them by their mark; but you will surely know them by the tone of speech. And Allah knows your deeds.”

Explanation: We consider this verse as being relevant to doctors and psychologists. They should be able to recognize the nature of a disease through the face and the way the patient speaks. Modern medicine has not yet advanced to the point where doctors can identify a disease simply by looking at someone’s face or hearing their speech. Instead, patients are usually referred to laboratories for further tests. Many diseases remain unidentified and there is no way to test for them or detect them in laboratories. Medicine in the future will evolve so that doctors will be able to diagnose diseases without using lab equipment. We shared this verse at a conference for doctors, explaining that in the coming decades, surgery as we know it today will become obsolete. There will no longer be any need for knives, needles, or scalpels in surgical rooms. We referred to present-day doctors as “scalpel users,” and the doctors at the conference were upset by this. Sadly, no one is utilizing these Quranic sciences in medicine today. Hospitals of the future will not use iron or blades. They will regard present-day hospitals as butcher shops.

The Importance of Experience

(Quran, Surah Al-Isra 17:21)

“Look how We have favored some of them over others; but the Hereafter is greater in degrees and greater in distinction.”

Explanation: This verse says: “Look.” It is urging one to observe and experience. We should not only rely on abstract sciences like logic and philosophy. The frequent use of “look” in the Quran emphasizes the importance of experience and testing. Those who can recognize differences through careful observation will uncover laws that lead to the personal and collective growth of humanity.

The Longitudinal Levels of Phenomena

(Quran, Surah Al-An’am 6:132)

“And for each are degrees of what they have done, and your Lord is not unaware of what they do.”

Explanation: All phenomena in existence, including human beings, have their own levels. It is not the case that multiple humans or phenomena exist at the same level; rather, each one has its own rank. No level exists alongside another but is always placed in a sequence. Therefore, no phenomenon can be identical to another. The levels are in a longitudinal progression, and each phenomenon occupies its distinct position. This is why it is said that each day, God is involved in a different matter.

Piety and Intellectual Progress
“Indeed, in the alternation of the night and the day and in what Allah has created in the heavens and the earth are signs for a people who fear Him.” [Quran 3:190]

Truly, the succession of night and day and all that Allah has created in the heavens and the earth constitute clear signs for those who possess piety.
Explanation: Divine creations are not limited to what is observed on earth, just as celestial phenomena are not solely composed of angels. Each of the seven heavens has its own creations and living beings. The beings inhabiting the heavens far outnumber those on earth, for not only are the heavens manifold but their capacity exceeds that of the earth. Undoubtedly, empirical science alone is insufficient to perceive and comprehend such phenomena, for Allah considers these phenomena as signs for the pious: “signs for a people who fear Him.” It is piety that opens the human eye to recognise such creations and illuminates the heart with a light enabling more precise investigation.

The Radiance of the Virtuous in the World
“Then after them came successors who neglected prayer and followed their desires; soon they will face destruction, except those who repent, believe, and do righteous deeds; those will enter Paradise and will not be wronged.” [Quran 19:59]

It is an ongoing reality that those who follow desires and worldly passions prevail in the physical realm, while the Prophets and Divine saints—though empowered—are only a few. Some seek to eradicate the manifestations of religion and religiosity, but the phrase “those” implies that the number of God’s good servants is not insignificant; they are glorious. Nevertheless, the dominance of those who raise turmoil often drives them inward, as if only evil exists.

The Enlightenment of the Wise
“Eat and pasture your livestock. Indeed, in that are signs for those of understanding.” [Quran 36:71]

Some people neither eat nor tend livestock; they merely observe. God created the world for this group, the ‘possessors of understanding’, who are the owners and guardians of the world. They are endowed with intellect and insight that transcend the earthly realm and embody the utmost reflection of “Eat and pasture.”

The Station of the Divine Command ‘Be’ and Human Aspiration
“Originator of the heavens and the earth. When He decrees a matter, He only says to it, ‘Be,’ and it is.” [Quran 2:117]

Allah is the Creator of the heavens and the earth, and when He wills something, He merely commands it to be, and it comes into existence instantly. Humans, as God’s vicegerents on earth and mirrors reflecting His names and attributes, can attain this station of aspiration by aligning with the Divine will. This station, known as ‘himmah’ (aspiration), is a spiritual rank achieved only by the Divine saints. The tangible effect of himmah resembles the piercing gaze of a skilled archer who can shatter objects with a glance, or a heart capable of affecting others profoundly. Ordinary humans will, in the future, reach this station and acquire a creative soul akin to that of the Creator. The verse “When He decrees a matter, He only says to it, ‘Be,’ and it is” parallels another verse “Who is it that will lend Allah a goodly loan?”—which means lending to God’s servants, not God Himself, who has no need. Similarly, divine decree and will correspond to the will of a servant who has attained the station of himmah, a status granted through nearness to God, enabling the accomplishment of any intended act. The expression “He says” here grammatically refers to the human actor, not God, and the conjunction “then” (fa) is stylistic rather than causal, since cause and effect are inseparable. Future humanity will comprehend and manifest this truth as clearly as contemporary humans understand the concept of divine loan.

The Constructive Nature of Truth and Falsehood
“You worship besides Allah idols and fabricate falsehood. Indeed, those whom you worship besides Allah have no power to provide for you. So seek provision from Allah and worship Him and be grateful to Him. To Him you will be returned.” [Quran 29:17]

The phrase “you fabricate falsehood” denotes not merely a statement of fact but an act of creation and construction by humans themselves, highlighting the constructive nature of truth and falsehood.

Victory in the Ultimate Arena
“Every soul will taste death. And you will only be given your [full] compensation on the Day of Resurrection. So whoever is drawn away from the Fire and admitted to Paradise has attained [his desire]. And what is the life of this world except the enjoyment of delusion.” [Quran 3:185]

This sublime verse elegantly portrays “success” and “victory.” Victory is defined by reaching the final stage, not merely winning one or several contests. The ultimate winner is the one who succeeds in the final round, as the Quran states: “So whoever is drawn away from the Fire and admitted to Paradise has attained [his desire].” No one can be certain of salvation until entering Paradise. Until then, all outcomes remain possible; similarly, no failure should breed despair, as one may endure hardship for decades and suddenly taste the sweetness of success—or conversely, years of worship can be undone by a single moment of sin. The complexity lies in the unknown factors influencing salvation—knowledge, lawful sustenance, deeds, faith, family, environment, society, God, and His prophets and saints all affect the human condition. Success is not contingent upon formal education, scholarly insight, beauty, or wealth, which can often be traps. The true value is success at the finish line, which is inherently uncertain and demands vigilance, reliance on God, and an awareness that everything in this world is transient.

Criterion for Distinguishing Truth from Falsehood
“Satan promises you poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing.” [Quran 2:268]

This verse provides a standard to distinguish the truth and its seekers from falsehood and its proponents. Both Satan and Allah “promise”, but Satan “commands” immorality, whereas Allah is described as “all-Encompassing and Knowing.” The verse demonstrates God’s majestic and magnanimous treatment of His strongest adversary, referring to him respectfully as “the Satan” and outlining his deeds without condemnation or disparagement. This magnanimity reveals the extent of God’s greatness and justice, inviting sincere devotion and love. Genuine truth is transparent and evident even to falsehood, which acknowledges the truth’s legitimacy. The righteous conquer falsehood by the power of truth, not by deceit or misrepresentation. This is the hallmark of lasting religious victory.

They raised us from our graves. This is the very promise of the Merciful God, which the truthful prophets foretold.

These are the disbelievers who perceive nature as intelligent and governed by an automatic system that seeks the destruction and demise of humanity:
“And they say: ‘This is nothing but our life in this world; we die and live, and nothing destroys us except time.’ And they have no knowledge of that; they are only assuming.” [Quran 45:24]

They claim that beyond this worldly life there is nothing else, that we die and come back to life, but we are ultimately destroyed by nature, yet they possess no knowledge, merely conjecture.

Likewise, some of them believed:
“When we have died and become dust, is it indeed a return to life? That would be a distant return.” [Quran 56:3-4]

God, to prove bodily resurrection, delivers a brief yet poignant statement to prompt reflection in the reader:
“We certainly know how much the earth diminishes of them, and with Us is a preserved record. But they deny the truth when it comes to them, so they are in a confused state.” [Quran 45:26]

This verse indicates that God knows precisely how much of the bodies of the dead decay and disintegrate, and that with Him there exists a preserved record. He will resurrect them with the very components that have been preserved.

The verse continues to assert that these disbelievers reject the truth, and here “lying” means speaking falsehood, which need not necessarily be intentional.

God then invites the disbelievers to look up to the sky above them, to observe how it has been constructed and beautifully adorned without any gaps or flaws:
“Have they not looked at the sky above them – how We have built it and adorned it and there are no gaps in it?” [Quran 50:6]

To dispel the incredulity about the resurrection of the dead, God draws attention to the revival of plants following their death in the winter:
“And We send down from the sky water that is blessed, and We produce thereby gardens and grain for harvest, and tall palm trees having fruit arranged in layers – as provision for the servants, and We give life thereby to a dead land. Thus is the resurrection.” [Quran 50:9-11]

The creation of various gardens, crops, and date palms serves as sustenance for God’s servants but also provides a lesson: just as the blessed rain revives dead lands, so too will God resurrect the dead on the Day of Resurrection. Everything in creation has a renewed growth, and a universal resurrection will be established.

In any case, the only indisputable reason I have found for the existence of an afterlife is that the universe operates in an excellent order. Since the system does not ensure the fulfilment of rights and gross and irreparable injustices such as mass killings are committed by individuals who possess only a single life, it is necessary that there must be another world in which such rights are addressed.

Of course, concerning the nature of bodily resurrection and eternity, I have authored two separate books to which interested readers may refer.

In any event, one who believes in the resurrection must inevitably prepare for that day and not be negligent.

The Terror of the Day of Resurrection

“The Day you see it, every nursing mother will be distracted from what she was nursing, and every pregnant woman will abort her load, and you will see the people [appearing] intoxicated while they are not intoxicated; but the punishment of Allah is severe.” [Quran 22:2]

Explanation: In matters of knowledge and understanding, the critical factor is to visualize, depict, and make abstract concepts tangible rather than merely presenting them. God vividly portrays the Day of Resurrection in this verse, conveying its grandeur in a manner unparalleled in its expressiveness.

The Day of Resurrection is so terrifying that mothers, despite their deep love for their sweet nursing infants, forget them as if they had never had children, abandoning them as if they were strangers. The verse does not imply that mothers physically abandon their children, rather, it conveys the overwhelming terror and awe of that day which causes even mothers to forget their infants. The day frightens not only earth’s inhabitants but also those of the heavens:
“And [remember] the Day when the Horn will be blown, and whoever is in the heavens and whoever is on the earth will be terrified except whom Allah wills. And all will come to Him humbled.” [Quran 27:87]

Of course, some will feel no dread, as indicated by the phrase “except whom Allah wills” — these are the friends of God who are free from any worry or hardship. They have surrendered all to God’s path and walk with the truth.

On this day of reckoning, everyone finds themselves utterly alone except those who stood with God’s allies in every circumstance:
“O mankind, fear your Lord and fear a Day when no father will avail his son, nor will a son avail his father at all. Indeed, the promise of Allah is truth, so let not the worldly life delude you nor let the deceiver deceive you concerning Allah.” [Quran 31:33]

This noble verse sorrowfully depicts a person who once boasted dazzling wealth, spouse, and children but was devoid of truth and divine allegiance. The final scene of this heartrending drama unfolds in the arena of resurrection. The person finds himself utterly alone, bereft even of the house that once stood by a serene blue pond, where he delighted in watching the red fish, or the car parked nearby that brought him joy, or the children and spouse who once smiled with contentment and offered peeled apples. Even the loving parents who always opened their arms and spoke with kindness are no longer with him. He stands stripped of everything, his clothes torn, his body wounded, his knees unable to support him, unable to stand upright. His shoes are insufficient, their laces broken and loose. His face is sunburnt and peeling; his lips cracked with thirst:
“But those who disbelieved – destruction upon them and loss is what they have done. That is because they disliked what Allah revealed, so He rendered their deeds worthless.” [Quran 47:8-9]

God states that the deeds of disbelievers, no matter how great — including vast wealth, knowledge, or service — will be lost and annulled:
“And He rendered their deeds worthless.” Their deeds do not merely disappear but decay like a knife lost in a pool, forgotten by its owner but left to rot. This loss is due to their hatred of God’s revelations.

Of course, some believers may perform deeds with reluctance or without sincere attention to God, and they too may fall under this verse’s purview without being termed outright disbelievers. Occupying oneself with anything other than God is a waste of life. One must seek refuge in God so as not to fall into His punishment and have their burdens of knowledge burned on the Day of Resurrection.

On that day, even one’s spouse, children, or parents — who cared and loved in this world — will flee and forget him. He will see all worldly attachments as lies and all his amassed wealth as lost effort. Loyalty and honour will be absent. Each person is concerned with themselves. The respect once afforded is no longer present; angels will drive him as one drives cattle. He will have nothing but humiliating poverty.

Only piety and fear of this day will benefit on that day, when no one helps another — neither father for son nor son for father.

Parents always love their child unconditionally, even when the child pursues a spouse. But that unwavering loyalty vanishes on that day. It is as if the parents never had a child.

The world is unfaithful to everyone and so are its people. Only the friends of God remain constantly with a person, loyal unto the end. They love unconditionally in the truest sense.

Ordinary people may say “my dear, I adore you” until it serves them, but when their interest is threatened, they flee and forget the person as if unknown. The friends of God are different; their love is so intense that they sacrifice everything and remain loyal to God. Like the story of Prophet Abraham (peace be upon him), who, when angels came to assist him, replied “No, only God” and waited solely for God.

Some say to God, “Do as You will, I have no objection.” God has created some for Himself and loves them greatly, for “like attracts like.” They endure every hardship without grief. No matter what God does to them, their love remains unbroken.

Imam Hussein (peace be upon him) was such a one. God afflicted him in Karbala; his tents were burned, he was slaughtered, his children were shot with arrows and spears, his infant was pierced with a trident, and he was dishonoured. Yet as the day of Ashura approached, his face grew whiter, more radiant and beautiful. Imam Hussein brought God down to earth and humbled Him because whatever he lost, God must have compensated him for. Even the Prophet Muhammad (peace be upon him) and Imam Ali (peace be upon him) have not been able to bring God to earth in this way. Hence, we say Imam Hussein is the Sultan and Prophet of Love, and in this respect, even the Prophet Muhammad and Imam Ali are his followers.

Regarding Lady Fatimah (peace be upon her) and Imam Ali, it is said that God sent down heavenly sustenance for them. However, bringing down food is not the same as bringing down God Himself to earth, especially when one is covered in wounds from countless arrows, spears, swords, and the ir loved ones on the Day of Judgment?

At the outbreak of the war, the jeweller wisely closed his shop and went to the front lines. He spent eight years there. When I asked him what he intended to do with his business, he replied that his true profit lay in closing the shop and serving God’s cause. He explained that his gold was becoming more valuable each day, and ultimately, he would benefit both spiritually from the front lines and materially from the world of commerce.

Fruit vendors sell their fresh produce at high prices and refuse to accept even a slight reduction in profit. However, they sell their spoiled fruit at whatever price the customer offers, knowing that if they do not sell it, it must be discarded.

Governments, too, have turned towards recycling materials and even purchase waste. Bones are ground up and used in food industries. Today, the buying and selling of waste yields more profit than many other trades, particularly because the market is monopolised; arrogant individuals do not pursue such work. The Day of Judgement is similar in this regard: every righteous deed performed by a believer, even if done unknowingly, will be bought at a high price. As it is stated:

“He will amend your deeds and forgive your sins. Whoever obeys Allah and His Messenger has certainly attained a great success.” [Quran 64:9]

God promises to correct all your deeds and forgive your sins; thus, all are accepted and granted ‘great success’, provided they are believers who obey God and His Prophet.

Clarity ( )

Fear of the Unseen and Compassion in Reckoning

“Those who fear their Lord unseen and are fearful of the Hour.” [Quran 23:57-58]

• Those who fear their Lord in secret and dread the Day of Judgement.

Explanation: This verse attributes two qualities to the pious: an unseen fear of God and apprehension regarding the Day of Reckoning. Such individuals act not out of concern for public opinion or laws, but solely with God in mind.

Another attribute of the pious is the absence of arrogance and corruption, as stated:

“That (the abode of the Hereafter) We shall assign to those who do not desire exaltation upon the earth or corruption. And the end is for the righteous.” [Quran 28:83]

This verse begins by stating that the hereafter is for those free from pride and corruption, concluding that the ultimate outcome belongs to the God-fearing. It should be noted that the term ‘ad-dār’ can refer to both Paradise and Hell; however, when used alone without specification, it generally denotes Paradise.

Clarity ( )

The Value of Deeds

“And the weighing on that Day will be the truth. So those whose scales are heavy – it is they who will be the successful. But those whose scales are light – those are the ones who have lost their souls for what they wrongfully did concerning Our verses.” [Quran 7:8-9]

Explanation: The Day of Judgement is the day of setting the scales to measure thoughts, deeds, and conduct. It is a day of despair and great severity when weak and corrupt beliefs and actions reveal their worthlessness and insignificance. Those who are pure and righteous are light and carefree, while others suffer humiliation and loss. Those who unjustly reject Our signs only increase their own ruin, even though they could have benefited from these signs.

The very mention of the Day of Reckoning is so daunting that the subsequent verse turns to the earthly life, saying:

“And We have certainly established you upon the earth and made for you therein ways of livelihood. Little are you grateful.” [Quran 7:10]

Clarity ( )

Sin Accumulated by Opportunity

“Indeed, the believers have succeeded… and who guard their private parts except from their wives or those their right hands possess, for indeed, they are not to be blamed. But whoever seeks beyond that, then those are the transgressors.” [Quran 23:1-7]

Explanation: God considers believers successful provided they exhibit humility in prayer, avoid vain talk, pay zakat, and maintain chastity.

To help believers avoid unlawful acts, lawful spouses and concubines are permitted. These individuals possess self-restraint; however, ordinary people may not withstand such rigour and need permissible outlets to satisfy physical and spiritual needs. Expecting chastity without lawful means is like asking someone to buy a costly kebab with only a fraction of the necessary money.

On the Day of Judgement, accountability will consider one’s circumstances and opportunities. Those who lacked lawful means and sinned will be forgiven or punished accordingly. God’s justice is fair: many sinners who had minimal resources will be acquitted, and their rights will be taken from those who misappropriated or wasted opportunities. These latter individuals, whom we may call “respectable thieves,” bear the responsibility for worldly sins and crimes.

Clarity ( )

Exclusive Gathering of the Pious

“The Day We will gather the righteous to the Most Merciful as a delegation.” [Quran 19:85]

Explanation: This verse speaks of the exclusive gathering of the pious, who become honoured guests of the Merciful. It is not a universal gathering; instead, the righteous are escorted to God’s presence. The verse:

“And there is none of you except he will come to it. This is upon your Lord an inevitability decreed.” [Quran 19:71]

refers to non-pious humans, such as idolaters, who will be gathered separately. Related narrations should be interpreted in light of these verses.

Clarity ( )

The Garden of Eden

“Gardens of perpetual residence, which the Most Merciful has promised His servants in the unseen. Indeed, His promise is ever coming. They will not hear therein any vain talk – only greetings. And for them is provision therein, morning and evening.” [Quran 40:8-9]

Explanation: These verses describe the eternal Garden of Eden promised by the Merciful in the unseen realm. The promise is certain. In this garden, vain or idle speech is absent, replaced only by greetings. Their provision is served both morning and evening.

This garden differs from ordinary paradise, where plentiful worldly delights exist:

“Gardens beneath which rivers flow.” [Quran 3:15]

In Eden, the inhabitants consume divine attributes and names rather than physical food; they metaphorically “feed” on God Himself. This garden is reserved for the God-fearing:

“That is the Garden which We give as an inheritance to those of Our servants who were righteous.” [Quran 7:43]

Clarity ( )

Diverse Chambers of Paradise

“And those who believe and do righteous deeds – We will admit them to gardens beneath which rivers flow, wherein they will abide forever. For them therein are purified spouses, and We will admit them to deepening shade.” [Quran 4:57]

Explanation: The multiple chambers of paradise signify a variety of pleasures and blessings, avoiding monotony. Even a large house is of limited use without separate rooms.

These heavenly blessings have no defects or adverse effects. God specifically mentions the flowing rivers, which are pure and free of pests or filth.

In paradise, spouses rest together under the shade of trees, enjoying one another’s company:

“They and their spouses – in shade, reclining on adorned couches.” [Quran 36:56]

This verse implies that heavenly desires are refined and centred on love rather than mere physicality.

Descriptions of heavenly women include:

“And with them will be women limiting [their] glances, with large, [beautiful] eyes.” [Quran 37:48]

These women, qāṣirātu al-ṭarf, maintain modesty, avoiding indiscriminate gazing, embodying purity and clarity, like:

“They are like [delicate] white pearls concealed.” [Quran 56:23]

The metaphor suggests beauty hidden and preserved like an ostrich egg shielded from sunlight and dust, thus pure and radiant.

Clarity ( )

Inherited Paradises

“And make me among the inheritors of the Garden of Pleasure.” [Quran 23:10]

Explanation: God has decreed Paradise for many, but they often sell their destined Paradise for worldly gains, thereby forfeiting it and inheriting Hell instead. Such paradises remain ownerless.

Prophet Ibrahim (peace be upon him) prays to be among those inheriting such paradises—those without owners—thus seeking both his own Paradise and these unclaimed gardens. Had he desired to inherit paradises of those eternally present, he would receive nothing.

One must beware of being among those who are driven away from Paradise. He prays also for his uncle Azar’s forgiveness, acknowledging his misguided state:

“And forgive my father; indeed, he is of the misguided.” [Quran 14:41]

This shows Ibrahim’s concern for his kin after seeking Paradise for himself, which differs in spiritual rank from the Prophets and Ahl al-Bayt who pray first for others before themselves.

Clarity ( )

The Shade of Tranquillity

“And those who believe and do righteous deeds – We will admit them to gardens beneath which rivers flow, abiding therein forever. For them therein are purified spouses, and We will admit them to shade [that is] extended and ever-lasting.” [Quran 4:57]

Explanation: The core message of this verse lies in tranquillity. The phrase:

*“And We will admit them to shade [that is] extended and ever-lasting”

emphasises that the shade symbolizes eternal peace and security. Shade signifies relief from worldly hardships, from heat and distress. This everlasting shade is a metaphor for the spiritual tranquility and safety that believers enjoy in the afterlife.

(And We remove from their breasts any resentment, as brothers seated on thrones facing each other; no fatigue shall touch them therein, nor shall they be expelled from it.) [Qur’an 15:47]

Explanation:
The divine elect bear no grudges or ill feelings toward others. Some believers may feel distressed or hurt by the conduct of worldly people. Paradise, however, is a realm free from rancour, and no one with such impurities will enter it. Every paradise initially purifies its inhabitants of any impurities and rancour before admitting them.

The inhabitants of paradise sit facing one another, visiting and greeting each other; indeed, one of the delights of the residents of paradise is each other’s company. They sit facing each other, and their souls and spirits are nourished by the sight of one another. Nourishment is not only received through the mouth and stomach; rather, the eye provides the greatest nourishment for the soul. The visitation of the learned, contemplation of the Quranic signs, viewing the House of God, or even in the abode of the learned, looking at greenery and water are among the best foods for the soul and spirit — all contributing to spiritual purity without any harmful by-products. Such nourishment is highly beneficial for relaxation, nerve refreshment, and overall well-being, and it is advisable that one does not neglect it.

In paradise, there is no sorrow, displeasure, worry, rancour, or malice. The residents are not anxious about the future or what will happen, for they shall dwell therein eternally, with their future assured.

Clarity (Light):

The Inequality of Reward for the Righteous

“Whoever does an evil deed will not be recompensed except by the like thereof; but whoever does righteousness, whether male or female, while a believer, those will enter Paradise and will be given provision therein without account.” [Qur’an 40:40]

Explanation:
Anyone who commits an evil act will be punished with a corresponding retribution: “no recompense except the like thereof.” They will be penalised but not beyond the measure of their misdeeds. However, good deeds done by a believer, whether male or female, are not subject to equivalent recompense; rather, their reward is entry into paradise, where they shall receive provision without limit or reckoning: “given provision therein without account.” The phrase “without account” indicates the absence of calculation or measure in this reward.

Reward and punishment apply to a labourer or worker, but the believer does not regard themselves as merely a hired servant or a recipient of wages or punishment. Instead, every deed is offered for the sake of God. Thus, it is not kept as a personal possession. God grants the believer far more than the deeds they have performed. This is comparable to a stipend given to students at the beginning of the month for days yet to come, not merely for past lessons — a generous stipend, not a penalty, acknowledging their work for God. (Assuming the current seminary system has not changed this practice.)

Entry into paradise is for both believing men and women; there is no segregation or preference based on gender: “whether male or female.” In paradise, men and women are not separated, nor is one gender privileged over the other, as gender distinctions do not apply.

Death of the Deniers

“So how will it be when the angels take their souls at death, striking their faces and their backs?” [Qur’an 6:93]

Explanation:
When angels come to take the souls of those who disbelieved and showed aversion to divine signs, they strike the faces and backs of these individuals. They strike both the face and the buttocks. The back has a tough skin, but the buttocks are soft and sensitive. A hard strike on the buttocks causes much greater pain than a blow to the face. The reference to “their backs” in this verse is understood as the buttocks rather than the waist.

Reading these verses induces great fear, for if one does not recite the Qur’an, the angels come at the time of death and beat those who denied divine signs severely, even before the person has died. Thus, the dying suffer tremendous fear and require special prayers for the night of the grave and the night of terror.

The angels beat the deniers and opponents while they are still alive, before informing them of their sins or summoning them to judgement. It is not the case that angels come one by one; rather, many angels strike simultaneously at the most sensitive parts to intensify the pain. This resembles the capture and subsequent beating of the leader of a hostile group by law enforcement before trial. Such treatment is reserved for disbelievers, adversaries, and hypocrites who have spent their lives in greed and evil, though nobody ever rebuked them previously. Now, the angels take this moment to exact harsh retribution.

The following verse explains the reason for the angels’ blows: “That is because they followed what angered Allah and disliked His pleasure, so He annulled their deeds.” [Qur’an 47:31]

These individuals have pursued what incurs God’s wrath and turned away from His pleasure, thus their deeds are nullified. Naturally, if God is angry with someone, no matter what they do, their actions will be discarded, and their life wasted — though God shows patience with them during their worldly existence and does not disgrace them openly.

“Or do those who have a disease in their hearts think that Allah will not expose their malice?” [Qur’an 3:166]

Those afflicted with hypocrisy and sin think that God cannot reveal their innermost corruption, yet if He wills, He exposes them suddenly in this world. However, God is just and does not want to expose them publicly.

The Torment of Hellfire

“When they see it from a distant place, they will hear its fury and roaring. And when they are thrown into a narrow place therein chained together, they will cry out there for destruction.” [Qur’an 56:42-44]

This verse describes the torment of the inhabitants of hell. When the Day of Judgment arrives and deeds are accounted for, disbelievers see a blazing fire from afar, fierce and raging, towards which they are driven, thirsty and desperate.

They are driven like cattle, “hīn” and “hī,” into hell. Upon entering, they find it confined and narrow, bound together with chains. When God’s wrath descends, there is no mercy. The torment of hell is so severe that they beg for death, a wish that cannot be fulfilled. Their cries are in vain; these are cries bereft of dignity or hope. No one there is deserving of mercy. This is the domain of divine wisdom: while all of God’s Names work in harmony, mercy operates subordinate to wisdom.

Thus, God fills hell with both jinn and humans:
“And if We had willed, We could have given every soul its guidance, but the word from Me will come true: ‘I will surely fill Hell with jinn and mankind all together.'” [Qur’an 32:13]

Another verse clarifies the subordination of mercy to wisdom in dealing with the inhabitants of hell:
“Do they await except the interpretation of it? On the day it is interpreted, those who had forgotten it before will say, ‘The messengers of our Lord did indeed bring the truth. So is there for us any intercessor that might intercede for us, or could we be sent back to do other than what we used to do?’ They have lost themselves, and lost from them is what they used to invent.” [Qur’an 28:42]

The renowned mystic Allama Elahi, with a tender heart, used to grade students according to their sensitivity rather than scholarly standards, stating that God’s mercy extends to all in some way. We have critiqued his view in our work “The Eternity of Hellfire and Everlasting Punishment” as incompatible with divine wisdom.

God’s punishment is eternal, but it results from the malignant deeds of individuals, likened to a malignant tumour requiring surgical removal:
“That is the recompense of the enemies of Allah — the Fire; they will abide therein forever as a recompense for what they used to deny Our signs.” [Qur’an 6:128]

God is merciful, but His mercy is governed by wisdom. His kindness is not like a mother’s tenderness that is easily moved. God is infinitely more merciful than a mother, yet He never acts without just cause. The inhabitants of hell seek help from God and hope for intercession, but none is granted to them. Another verse warns:
“And when those who wrong see the punishment, it will not be lightened for them, nor will they be reprieved.” [Qur’an 6:49]

God is unlike humans; He does not succumb to emotions or stimuli. Despite His forbearance, once He decrees punishment, it is final.

God is not like a father whose heart wavers and takes the outstretched hand of a wayward son. He acts always with wisdom and justice. All divine Names work harmoniously — the Almighty Ruler and the Most Merciful operate together, not separately. Human free will is preserved.

If God wished to create beings without free will, He could have made all perfect and guided, but the best system of creation involves free will, allowing individuals to earn their place in higher realms. The value of this world lies in free choice, including the possibility of error, sin, and virtue.

Humans often choose destruction, leading to the inevitability of hell’s population:
*”I will surely fill Hell with jinn and mankind all together.” [Qur’an 32:13]

This group of rebellious and defiant disbelievers do not quickly lose themselves, nor do they submit or bow down before punishment (even if it is worldly affliction). They remain as they are and do not change. This group is considered better than the weak individuals who falter with even slight adversity or increase, and quickly lose themselves.

This rule, which is constant in the system of nature, similarly applies in the hereafter: the weak, even if they are in Hell, are trampled upon. Weakness, oppression, and poverty are despised terms. The Holy Qur’an uses the word “oppressed” only once, and that solely to describe someone who has been killed unjustly.

On the Day of Resurrection, even some believers of lower ranks, who possess the power of the first heavens of Paradise, mock the inhabitants of Hell:
“And you see them exposed before the Fire, humbled from anguish. They glance sideways, secretly. And those who believed say: ‘Indeed, the losers are those who lost themselves and their families on the Day of Resurrection.’ Indeed, the wrongdoers will have a lasting punishment.” (Qur’an 7:45)

You see them being exposed to the Fire, humbled and submissive out of abasement. They cast sidelong glances, while the believers say: Truly the losers are those who lost themselves and their families on the Day of Judgment. Indeed, the wrongdoers abide in eternal torment.

The denizens of Hell are brought before the Fire, and the worldly arrogant fall there, casting sideways glances, seeing nothing but fire and torment. Some believers ridicule them, highlighting their eternal loss, humiliation, and disgrace on that Day. The ultimate victor is the one who endures until the end. These believers are those whom the Qur’an mentions thus:
“Indeed, there was a party of My servants who said, ‘Our Lord, we have believed, so forgive us and have mercy upon us, and You are the best of the merciful.'” (Qur’an 23:109)

These servants of God carry a great vessel of poverty in their hands and seek recompense for their faith, even flattering God by saying, “And You are the best of the merciful.” These individuals are not among the highest ranks of believers. When they meet the denizens of Hell, they mock them and laugh, exacting revenge for the mockery they suffered in this world, as stated:
“And you took them in mockery until you forgot My reminder, and you used to ridicule.” (Qur’an 52:43)

Weakness is undesirable in every world. One must be powerful but not oppressive. Unfortunately, in our culture—where oppressive monarchs ruled for long periods—power has become synonymous with oppression; hence weakness is often associated with being oppressed and somehow valued. In politics, relations with strong individuals or states are always preferable to those with weak ones because the strong recognise certain unwritten principles, whereas the weak recognise none. Therefore, a knowledgeable enemy who is strong is better than a foolish friend who is weak:

“A wise enemy will raise you,
A foolish friend will strike you down.”

Even if the enemy is strong, he elevates a person; for if he wishes to strike, he does so with rules, whereas a weak enemy strikes without any principles.

In any case, the denizens of Hell refuse to dispute among themselves; instead, they demand their due, and the arrogant among them seem to have calmer nerves, saying that God has decreed it, and it must be accepted. This is due to the greater power they possess. They do not cause commotion and remain composed.

Another group of Hell’s inhabitants continually quarrel:
“Indeed, that is the true statement, the dispute of the people of the Fire.” (Qur’an 43:78)

The people of Hell argue and fight each other; all are ill-tempered, angry, and hostile towards one another. No one has patience. Thus, Hell is not a place of beautiful corrupt individuals making fires together, but a place of mutual hostility and enmity. Similarly, people in this world also quarrel among themselves.

The weak denizens of Hell wish for a day of relief from torment and plead to the keepers of Hell:
“And those who are in the Fire will say to the keepers of Hell, ‘Call upon your Lord to lighten for us the punishment for a day.’ They will say, ‘Did there not come to you your messengers with clear proofs?’ They will say, ‘Yes.’ They will say, ‘Then call.’ But the call of the disbelievers is nothing but in error.” (Qur’an 40:49-50)

Those whose hands cannot reach God appeal to the keepers of Hell to intercede with God for a day’s respite from the torment. Some even plead to Malik, the keeper, to take their lives:
“And they will call, ‘O Malik, let your Lord put an end to us.’ He will say, ‘Indeed, you will remain.'” (Qur’an 43:77)

These are the weak denizens of Hell. However, being weak is different from being “mustad’af” (oppressed); the oppressed, those who have not received God’s judgment, do not go to Hell, as indicated:
“Did there not come to you your messengers with clear proofs?”

This implies that if the divine message was not delivered to you, the punishment is lifted from you.

Meanwhile, God assists His messengers in the hereafter:
“Indeed, We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand.” (Qur’an 40:51)

God aids His messengers and believers both in this world and on the Day of Judgment. “The Day when the witnesses will stand” is the day all stand upright.

The Day of Resurrection is when mercy is removed from the disbelievers, and no excuse is accepted from them:
“The Day when the wrongdoers will not benefit from their excuses. And for them is the curse, and for them is the worst home.” (Qur’an 11:18)

The denizens of Hell are condemned to eternal fire and enduring torment. The phrase “The Day when the wrongdoers will not benefit from their excuses” signifies a life filled with misery. For example, a prisoner who has committed murder may still wield power in prison and command respect, so though he faces execution and curses, his life is not miserable, unlike a debtor imprisoned who is weak and miserable.

The rejection of any excuse is further explained:
“So if they are patient, the Fire is a lodging for them; and if they seek to appease [Allah], they will not be among those who are allowed to appease.” (Qur’an 38:65)

This verse indicates that the inhabitants of Hell have no choice but to endure the burning fire patiently; forgiveness and acceptance of their apologies are impossible. Their lamentations are futile, leading to despair.

Sometimes, some of the denizens attempt to flee Hell, as if it were not confined:
“As for those who disobeyed, their refuge is the Fire. Whenever they desire to emerge from it, they are returned to it, and it is said to them, ‘Taste the punishment of the Fire which you used to deny.'” (Qur’an 32:20)

Hell is both a dreadful place and inhabited by the worst of beings:
“Those who are gathered on their faces to Hell — those are the worst in position and farthest astray.” (Qur’an 11:17)

The term “in position” here is absolute, not confined to the location of Hell, meaning their very essence is evil.

In addition to the fire, God appoints tormentors and companions who insult the denizens:
“And We have assigned to them companions who made fair to them what was before them and what was behind them, and the word [decree] concerning the nations before them has come into effect upon them of jinn and mankind. Indeed, they were losers.” (Qur’an 6:128)

The humiliation of the disbelievers is not limited to verbal insults; some denizens trample others beneath their feet:
“And those who disbelieved said, ‘Our Lord, show us those who led us astray of the jinn and mankind so we may put them under our feet that they will be among the lowest.'” (Qur’an 41:29)

Disbelievers ask God to reveal the jinn and humans who misled them so they may trample them underfoot and demean them.

This grudge can be seen in historical figures such as Agha Mohammad Khan Qajar, known to be a bitter and resentful man who reportedly exhumed the corpse of Karim Khan Zand and placed it in the steps of his palace to trample on daily, due to past imprisonment and humiliation inflicted by Karim Khan.

Likewise, the denizens of Hell seek to place their misguided leaders beneath their feet, as a means of psychological relief. Weakness breeds bitterness. The fire of Hell consumes all equally, making no distinction between above and below, revealing the deep resentment of its inhabitants. Bitter individuals tend to become harsh and dangerous, even if believers; therefore, efforts should be made to prevent children from growing up bitter.

When the denizens see their misguided leaders, they accuse them of leading them astray and blame them for their fate. However, these leaders reject the accusations and describe their followers as rebellious and disobedient:
_”And some of them will turn to others, asking, ‘You used to come to us from the right.’ They will say, ‘No, but you were not believers. And We had no authority over you; you were a transgress “ (Qur’an 34:38)

These verses reveal a deep conflict and division even among the disbelievers in Hell.

It is there that he disassociates himself from his companion and regrets having befriended him; and Hell remains in another kind of regret. Afterwards, he is admitted into this Hell, where he is received with the fruit of Zaqqum and the drink of Jahim:

“Is that better as a resting place or the tree of Zaqqum? Indeed, We have made it a trial for the wrongdoers. Indeed, it is a tree that grows in the bottom of Hellfire. Its emerging fruit resembles the heads of devils. Surely, they will eat from it and fill their bellies with it. Then, upon it will be a mixture of boiling water. Then their return will be to Hellfire.” [Quran, 37:62-68]

Indeed, We have made it a torment and trial for the unjust. This tree grows from the depths of the blazing fire. Its fruit looks like the heads of devils. Surely, the inhabitants of Hell will eat from it and fill their stomachs to the brim. Then, they will be given to drink boiling water with a foul stench. Ultimately, their return is undoubtedly to Hell.

The damned are given the blossoms of the Zaqqum tree, which resemble the heads of great and ugly devils and jinn. When the blossoms of such a tree are so large, how large must its fruits be? The denizens of Hell are compelled to consume them and fill their stomachs with abundance, to the point of near bursting. It should be noted that the stomachs of the inhabitants of Hell are also exceedingly large. Following this fruit, the drink they receive is boiling water that emits a putrid odour.

The disbelievers in Hell feed as animals feed, consuming only fuel and the fire itself, and even their excrement becomes the fuel of Hell, recycled back to be consumed again:
“Indeed, Allah will admit those who have believed and done righteous deeds to gardens beneath which rivers flow. But those who disbelieved enjoy themselves and eat as grazing livestock eat, and the Fire will be a residence for them.” [Quran, 47:12]

God admits those who believe and perform good deeds into gardens flowing with rivers beneath, while the disbelievers seemingly enjoy themselves but feed as cattle do. Their abode is the fire.

Clarification: Hell is inescapable
“They desire to get out of the Fire, but never are they to emerge therefrom, and for them is a lasting punishment.” [Quran, 35:37]

One must believe and accept that escape from the fire of Hell is impossible. This world must be acknowledged as it truly is, and one should contemplate, plan, and consider the consequences for the hereafter.

The ‘Chosen Ones’ of Hell
“And the Jews and the Christians say, ‘We are the sons of Allah and His beloved.’ Say, ‘Then why does He punish you for your sins?’ No, you are but human beings from among those He has created. He forgives whom He wills and punishes whom He wills, and to Allah belongs the dominion of the heavens and the earth and whatever is between them, and to Him is the final destination.” [Quran, 5:18]

The Jews and Christians claimed to be the sons and beloved of God. Allah replies, ‘If that were so, then why are you punished for your sins?’ It may be objected that a child, although beloved, is punished for wrongdoing. The explanation is that God loves His servant and forgives those who repent sincerely, even if they commit grave sins. However, the People of the Book claimed immunity from Hell due to their supposed divine sonship, which God refutes by stating that they are punished even for minor sins, a clear sign of their weak relationship with God.

In another verse, Allah addresses the People of the Book thus:
“Originator of the heavens and the earth. How could He have a son when He does not have a companion, and He created all things and is, of all things, Knowing?” [Quran, 6:101]

This verse asserts the oneness and unity of God, denying the possibility of divine offspring, as God has no consort and has created everything. God’s unity is absolute, with no partners or equals.

If God had offspring, the child would resemble Him and become divine, which is impossible since divinity signifies uniqueness and singular essence. God’s unity is akin to the Imamate of an Imam—independent and unique. God has no equal or partner and must be praised for this:
“And say, ‘Praise to Allah, who has not taken a son and has had no partner in dominion and has no [need of a] protector out of weakness; and magnify Him with [great] magnification.’” [Quran, 17:111]

We should be thankful that God did not take a son or partner, for if He had, that son would not be God, and justice and mercy would be compromised, much like earthly rulers who oppress people, especially when in conflict with God. This praise should be recited morning and evening.

Finally, it is worth briefly addressing the mistaken belief that love disappears through sin. If love were destroyed by sin, then those who claim to love God would never sin. Yet, this is not the case; one can love God and still commit sins. Otherwise, all would be infallible, since everyone loves God in some way yet sins.

Ignorance and its Legions
“And remember when they said, ‘O Allah, if this is the truth from You, then rain down upon us stones from the sky or bring us a painful punishment.’” [Quran, 2:59]

Those afflicted with ignorance, who consider themselves knowledgeable yet are fundamentally uninformed, suffer every deprivation. They boast of knowledge but possess only delusion. Problems today stem not from lack of action but lack of knowledge, especially in spiritual matters. Polytheism and disbelief are branches of ignorance, and many sins are its legions. Until God enters the heart and becomes established therein, ignorance cannot be removed. The verse above describes some polytheists’ ignorance, who call for painful punishment and raining stones, unaware of the consequences.

Ignorance leads people to disbelief so profound that even the Prophet’s intercession cannot benefit them:
“Whether you ask forgiveness for them or not, [it will not benefit them]. Even if you should ask forgiveness for them seventy times, never will Allah forgive them. That is because they disbelieved in Allah and His Messenger, and Allah does not guide the defiantly disobedient people.” [Quran, 9:80]

Disbelief, apostasy, hypocrisy, and polytheism are all branches of ignorance. When ignorance manifests in action or thought, it takes on the forms of disbelief, polytheism, or hypocrisy. Ignorance alone is like a beast without a saddle; once ridden, it reveals its discomfort and its face becomes that of vice, disbelief, or hypocrisy.

The ignorance of the polytheists towards the Prophet Muhammad (peace be upon him) sometimes takes the form of mockery, leading them further into disbelief, rendering even the Prophet’s pleas ineffective.

An ignorant person, when corrupted by vice, lacks dignity and acts without restraint or respect. Such behaviour is typical of those uneducated and unaware of contemporary culture and status preservation. Ignorant people lack self-respect and behave recklessly, like a child playing with fire and breaking glass without consideration. In contrast, an enlightened person gradually develops caution and avoids unnecessary risks.

This ignorance drags a person towards Hellfire. Ignorance causes one to step into Hell, yet the person remains heedless. The phrase:
“Say, ‘The Fire of Hell is more intense in heat, if they would but understand.’” [Quran, 9:81]
makes this explicit.

The term “understand” here implies a deep comprehension beyond mere knowledge, involving awareness of consequences and wisdom. If someone truly understood the implications, they would realize that the heat of Hellfire is far more severe than worldly heat. Disobedience to God creates a harmony between the individual and Hellfire. Ignorance blinds one to the reality of Hell and God’s existence, leading to persistent vice, disbelief, hypocrisy, polytheism, and eternal torment.

Another verse demonstrates the role of ignorance in superstitions and false beliefs:
“And they worship besides Allah that which neither harms them nor benefits them and say, ‘These are our intercessors with Allah.’ Say, ‘Do you inform Allah of what He does not know in the heavens or on the earth? Exalted is He and high above what they associate with Him.’” [Quran, 10:18]

They worship entities besides God, which neither harm nor benefit, and claim they are intercessors with God. This is ignorance and falsehood.

Clarity ( )

The Requirement of Evil

(“So is he on whom the word of punishment has become due [to be saved]? Then will you save the one in the Fire?”) [286]

— So, can anyone for whom the command of punishment is obligatory be saved? Can you rescue one who is in the fire?

Explanation:
A person who is inherently inclined towards evil and wrongdoing cannot be guided. This verse was quoted by Ibn Muljam in the presence of Imam Ali (the Commander of the Faithful), intending to imply that the Imam could not save Ibn Muljam, who was a person of misguidance and consequently destined for Hell.

Another verse confirms this concept: (“Can you make the deaf to hear, or guide the blind and the one who is in clear error?”) [287] — Can you make the deaf hear or guide the blind or one who remains persistently in manifest misguidance?

Those who are spiritually blind and deaf become deluded by their outward appearance. Such people lack any inner disposition for guidance, and the gentle rain of nature cannot nurture anything but weeds in them.

The relationship between outward appearance and inner reality follows a natural balance, with each influencing the other. Attention must be proportional to both; otherwise, an excessive focus on outward form destroys the inner self, leaving only a mere semblance of content rather than the true substance. Prayer performed with a prayer mat, cloak, perfume, rosary, and prayer bead is virtuous only if accompanied by some measure of sincere intention and inner devotion; otherwise, it remains an empty form lacking substance. One may spread the prayer mat of Sayyid al-Sajidin (peace be upon him) seven times during prayer, but unless one attains at least half the sincerity of his intention in prayer, one will be counted among the most detested of God’s creatures, whose “clothing is the clothing of the Prophets but whose deeds are the deeds of tyrants” [288].

In Islamic law, many acts are recommended, but it is unclear whether they are beneficial for everyone since religion presents general principles rather than specific cases. There are many beautiful outward forms that do not correspond to a healthy inner reality, as stated: (“And they say, ‘We believe in Allah and in the Messenger and we obey.’ Then a faction of them turns away after that; but those are not believers.”) [289]

A person whose essence is rooted in disbelief cannot become a believer even if they spend a lifetime among the faithful and perform similar rituals. Someone who becomes a disbeliever likely had a defect in their earliest formative stages—whether in their conception, upbringing, or environment—that led them to disbelief. Consequently, they could not have truly been believers from the outset, despite the Prophet’s earnest efforts to guide them and his deep concern for their salvation: (“Perhaps you would kill yourself through grief over them if they do not believe.”) [290]

Also, it is said: (“You are not the one to guide the blind from their error. You can only make hear those who believe in Our signs and are Muslims.”) [291]

When a heart closes to perceiving the truth, even if the Final Prophet (peace be upon him) speaks to them and attempts to guide them, it is impossible to guide them. Only those predisposed to guidance become Muslims.

This verse states that you are not the guide of the blind from their misguidance but does not say, “You are not the guide of those in the fire,” because one may be rescued from the fire by intercession, but misguidance is not of this nature. Hence, many who go to Hell were not inherently predisposed to misguidance; rather, they reached misguidance through active choice. The divine prophets can only guide “those who believe in Our signs.” However, a question arises: if only believers are guided, then the divine mission and prophetic call is only effective for them, since they already possess the basis of guidance within themselves. The answer is that believers refine themselves through the teachings of divine prophets, who serve as standards and criteria for guidance. The role of prophets regarding humans is like that of a car polisher or assembler, not a mechanic or manufacturer. One must always seek refuge in God from lacking the predisposition for guidance or from encountering those without it.

It is said that when Abu Dhar (may his soul be blessed) heard that a prophet had appeared in Mecca, he sent his brother to investigate to determine who he was and what he preached. After the investigation, his brother told Abu Dhar that the new prophet shared their religion. This indicates that Abu Dhar believed in the One God and was a true believer. Abu Dhar did not derive his religion from the Prophet (peace be upon him); rather, he purified his belief by measuring it against the Prophet’s teachings. Those predisposed to guidance and faith are believers even if they do not hear a prophet’s words, but meeting the prophets strengthens and assures their faith. During periods of religious hiatus between one prophet and another, those with predispositions for guidance preserved their faith and stayed away from deviation and falsehoods, even if with difficulty, ignorance, or precaution (taqiyya). Faith was never lost, just as the earth was never void of God’s proof. There have always been believers, though they may vary in intensity and practice. Psychologically, some acts and influences can themselves generate faith, sometimes manifesting centuries later in a believer.

Of course, one must distinguish between the predisposition for evil and mere lack of knowledge. A low level of cultural, scientific, or religious knowledge in a place should not be attributed to the inherent nature of its people. For example, a man came and claimed to have questioned all scholars and received no satisfactory answer, but was referred to me. I told him that if no scholar could answer, then I could not either, for it was clear that his problem was intellectual or psychological, such as obsession or another disorder. No physician could help because a person must have a predisposition to be affected or changed by information. It is not that scholars cannot answer correctly, but the individual lacks the openness to receive and understand; even if the best teacher tried, it would be futile.

Disbelievers predisposed to disbelief do not believe and must remain disbelievers and polytheists due to the decrees of divine destiny. This world is the realm of the natural order (nasut), which God intends to share across all worlds. Hence, this world has rules to be observed, which neither permit indifference nor unjust excess.

Some disbelievers on the Day of Resurrection say: (“If only we had a return [to life], then we would be among the believers.”) [292]

The damned lie in this wish; even if they returned a thousand times to this world, they would not become believers, because whoever desires to be a believer would have been one from the first time. The world of nasut is like a school with no appeal or retake—it only allows pass or fail. God says: If returned, they would repeat the same deeds from which they were forbidden: (“And if they were returned, they would return to what they were forbidden.”) [293]

God tells them He gave them long lives in this world, full of opportunities for repentance, which they wasted: (“And they will cry out therein, ‘Our Lord, remove us; we will do righteousness – other than what we used to do.’ Did We not grant you life long enough for whoever would remember therein to remember, and a warner came to you? So taste [the punishment], for there is not for the wrongdoers any helper.”) [294]

They made similar claims in this life but, whenever a prophet came, they reacted with obstinacy: (“And they swore by Allah their strongest oaths that if a warner came to them, they would surely be more guided than any other people. But when a warner came to them, it increased them not except in aversion.”) [295]

God describes them: (“We will turn away their hearts and their eyes just as they refused to believe the first time, and We will leave them in their transgression, wandering blindly.”) [296]

This verse is terrifying and deeply distressing. God says He turns their hearts and eyes back to the state when they did not believe and abandons them in their rebellion so that they remain confused and unable to believe. It is like a boxer delivering a blow that stuns an opponent. God speaks bluntly about those whose hearts are sealed and who cannot be helped.

The next verse reiterates the meaning: (“And if We had sent down to them the angels, and the dead spoke to them, and We gathered together every [created] thing in front of them, they would not believe unless Allah should will. But most of them, [of that], are ignorant.”) [297]

God says that even if He sent angels to these disbelievers—hypothetically—no matter what is done, they persist in obstinacy and disbelief. This verse serves as a warning to the Prophet (peace be upon him) not to waste his efforts on those who will not benefit.

The expression *(“And if We had”) suggests that even God, in all His power, cannot compel belief upon those predisposed to rejection, let alone His servant the Prophet. The verse thus speaks of duty and not of guaranteed outcomes, since reaching a result requires collective effort involving all existence.

Another verse explicitly addresses the denial of resurrection by disbelievers, stating that even if their fathers were brought back to life, they would not believe, considering resurrection a worldly event: (“And when Our verses are recited to them as clear evidences, their argument is only that they say, ‘Bring back our forefathers, if you should be among the truthful.’”) [298]

If their fathers were resurrectedand came to them to testify to the truth, they still would not believe, thus indicating an inherent rejection of faith.

Envy and Weakness

Envy and jealousy arise in a person who lacks power, while perceiving that power in another. Consequently, they turn to self-consumption (self-destruction) and will not find peace until they channel this self-consumption against the individual who possesses that power. Accordingly, it can be said that envy manifests in those who are powerless and weak. A successful person need not necessarily have enemies to be envied; even their friends can envy them. Envy is a psychological affliction that prevents the bearer from acknowledging or accepting the success and progress of others. It protests against such success and strives by any means to deprive the other person of it.

This stands in contrast to someone who observes the virtues and possessions of others without objection, rather yearning that they too possessed those virtues — this feeling is called ghibtah (envy in the benign sense), which is considered a positive and praiseworthy emotional disposition.

The envious individual, due to their inherent weakness, feels a sense of deficiency and lack in the presence of the capable and wealthy. As they have no power to forcibly seize what others possess, they resort to envy. In contrast, powerful individuals, at the very least, acquire their desires by force, but do not harbour envy within their nature.

One must be cautious regarding weak individuals, as envy is frequently found among them. Furthermore, envy always concerns virtues and excellences rather than ordinary matters. Therefore, if a person possessing excellence wishes to avoid being envied, they should distance themselves from the weak.

Envy is especially prevalent among the scholarly, who, due to their weakness and inability to demonstrate their knowledge, experience an inner festering of envy that may manifest in sins such as backbiting and slander.

Of course, a strong person may commit acts worse than envy, perpetrating various injustices and oppressions due to their power, yet internally they harbour no envy.

Possessing virtues such as knowledge, faith, profound insight, extraordinary beauty, or immense wealth is never without side complications; it inevitably attracts the arrows of envy from envious individuals.

The Difference Between Envy and Jealousy

Jealousy differs from envy in that jealousy involves a fear of losing something one already possesses to another, whereas envy pertains to the desire to acquire what one does not have but someone else does. For example, a person who fears their spouse’s affection being taken away by a rival experiences jealousy. Conversely, one who covets their neighbour’s wealth or status experiences envy. Jealousy is thus a protective emotion tied to possession, whereas envy is a covetous emotion directed towards others’ possessions or qualities.

The Nature and Characteristics of Envy

Envy is a destructive emotion that harms both the envier and the envied. It consumes the heart of the envier with bitterness and malice, while often prompting harm or misfortune to the envied. The envious individual’s heart is filled with resentment and hostility, which not only disrupts their own peace but can also lead to societal discord.

Moreover, envy often breeds hypocrisy, as the envious person conceals their feelings behind a mask of politeness or friendship. This duplicity can further deepen social divisions and mistrust.

How to Protect Oneself from Envy

To safeguard oneself from envy, it is recommended to adopt humility and to attribute success and virtues to divine grace or fortune rather than personal merit alone. This fosters gratitude and reduces arrogance, which are both catalysts for envy.

Furthermore, it is advisable to avoid ostentation in displaying one’s achievements and blessings. Excessive pride or publicising one’s virtues can attract envy from others.

Engaging in sincere prayers and acts of charity is also believed to offer protection against envy, as they nurture the heart’s purity and promote goodwill.

The Social Impact of Envy

Envy can undermine social cohesion by fostering rivalry, suspicion, and hostility among individuals and groups. In communities where envy is widespread, mutual distrust prevails, obstructing cooperation and collective progress.

Leaders and scholars bear a particular responsibility to mitigate envy by exemplifying modesty, fairness, and encouragement, thereby cultivating an environment where virtues are appreciated without breeding resentment.

The concept of a singular, unique God is indeed a remarkable notion.

Each of the disbelievers had their own deities, but the prophets informed them that only the one true God, the Creator of all worlds, should be worshipped. This was extremely astonishing to them.

Some disbelievers were idolaters, worshipping idols and even offering prayers to them: (“Their prayers at the House [of God] were nothing but whistling and clapping. So taste the punishment for your disbelief.”) [Quran 21:40] The verse implies that no human being can live without an object of worship and devotion. Even the disbelievers had their own idols, to which they paid attention and performed acts of worship—albeit in the form of whistling and clapping. Everyone directs their attention to something and considers it their deity, but not every object of worship or every act of devotion is beneficial; sometimes it may even result in punishment. Hence, the verse states: (“So taste the punishment for your disbelief.”) Acts of worship require adherence and submission; they cannot be performed arbitrarily in any manner one pleases. Specific actions with particular rites and conditions must be followed to be deemed acts of worship. In matters of devotion, there is no room for personal interpretation, and one must act in accordance with what pleases the deity. However, in social and rational affairs, one may rely on personal understanding.

Another group of disbelievers accepted the existence of God but doubted the prophethood of the messengers. The Quran states: (“We have not heard of this in the religion of the Hereafter; indeed, this is nothing but a fabrication.”) [Quran 21:25] This assertion is nothing but falsehood.

These disbelievers comprised two categories: ordinary disbelievers and those who rose up stubbornly in opposition to the prophets. The verse describes the latter: (“He is but a man who invents a lie against God, and we are not believers in him.”) [Quran 21:26] The phrase (“a man who invents a lie against God”) denotes the persistent hostility of the disbelievers towards Prophet Noah and the unjust accusations they directed at him, demonstrating that they would never believe. Some disbelievers during the early period of Islam also exhibited such animosity towards the Prophet Muhammad (peace be upon him): (“And those who disbelieved said: ‘This is nothing but a fabricated lie he has invented, and others have helped him in it. They have certainly committed injustice and falsehood.’”) [Quran 25:4]

Certain disbelievers were so hostile and misguided that they claimed the Quran was not divine revelation but the teachings of a human instructor, namely the Jews, who possessed scriptures and writings: (“And they say, ‘Legends of the former peoples which he has had written down, and they are dictated to him morning and evening.’”) [Quran 25:5] They alleged that the revelation was a collection of tales learned from a Jewish teacher through dictation morning and evening.

They also criticized the Prophet Muhammad, questioning why, if he were truly a messenger of God, he would eat food and walk in marketplaces: (“And they say, ‘What is this messenger who eats food and walks in the markets? Why was an angel not sent down to be with him as a warner?’”) [Quran 25:7] These ignorant and arrogant disbelievers expected the Prophet to be a saintly being, akin to angels who neither eat nor walk, failing to realise that angels do not eat and that the Prophet is superior to angels because he both lives as a human and can ascend to the heavens. The disbelievers demanded the presence of an angel to accompany the Prophet, unaware that the angel of revelation was indeed with him.

Moreover, they accused the Prophet of being possessed or enchanted: (“Or he has been given a treasure, or has a garden from which he eats.” And the wrongdoers say, ‘You follow none but a man bewitched.’”) [Quran 25:8-9] They expected the messenger of God to possess wealth and gardens. Certainly, a prophet must have some worldly means; otherwise, he would be unable to effectively carry out his mission. A person who appears pale with poverty is rarely listened to, just as one whose face is clouded by arrogance is unlikely to be heeded.

Such individuals also considered prophets as mad or bewitched because of their extraordinary, supernatural speech and actions, thus labelling them liars and deceivers: (“And they were amazed that a warner had come to them from among themselves. And the disbelievers said, ‘This is a magician and a liar.’”) [Quran 25:4]

God listens to all these accusations but remains silent until the matter of denying the Resurrection—a fundamental aspect of religion—arises. Then, He issues a stern warning: (“But they deny the Hour, and We have prepared for those who deny the Hour a Blaze.”) [Quran 21:40]

Despite all their objections, the most critical denial was of the Resurrection. It is as though their earlier statements were inconsequential, for doubts only become disbelief when they involve denial of God and His Messenger.

God further responds to the criticism about the Prophet eating: (“And We sent not before you any messengers except that they ate food and walked in the markets. And We have made some of you a trial for others—will you have patience? And your Lord is Ever-Seer.”) [Quran 25:20] This verse confirms that previous prophets also ate and walked among people, which is not a defect. Prophets are human beings first and foremost; they are not angels nor hypocrites. They live daily human lives yet receive divine revelation.

The disbelievers raised additional objections, such as questioning why the Quran was not revealed all at once or why an angel was not sent down to them: (“And those who disbelieve say, ‘Why was the Quran not revealed to him all at once?’ Thus to strengthen your heart. And We have spaced it distinctly.”) [Quran 25:32] The gradual revelation of the Quran serves to firmly implant its teachings in the hearts of believers, rather than overwhelming them with an instantaneous revelation.

Similarly, they said: (“Those who do not expect the meeting with Us say, ‘Why were not angels sent down to us, or why do we not see our Lord?’”) [Quran 25:21] Their arrogance led them to demand seeing angels and God, which they were unworthy of. They will see the angels of punishment if they persist in their defiance: (“The day they see the angels, no good news will be given to the criminals, and they will say, ‘[All] walls, turn away from us!’”) [Quran 25:22]

Finally, the Quran declares that every excuse the disbelievers brought forth was refuted with truth and the finest explanations: (“And they present to you an example but We present to you the truth and the best explanation.”) [Quran 25:33] These disbelievers ridiculed the Prophet, speaking arrogantly and mockingly: (“And when they see you, they take you not except in ridicule, [saying], ‘Is this the one whom Allah has sent as a messenger?’”) [Quran 25:41]

Such contempt and arrogance were unparalleled even among common people, manifesting a profound denial of the prophet’s legitimacy and greatness. The tone of the verse conveys that such mockery was deeply ingrained in their nature. They questioned, “Is this the Prophet?” thereby manifesting the gravest form of disbelief—undermining the servants of God who wield immense influence over earthly and heavenly realms.

Some disbelievers were so deeply misguided that they considered their own faith as the truth and claimed that the message almost diverted them from their gods: (“It almost diverted us from our gods if we had not been steadfast against it. But soon they will know when they see the punishment who is farthest astray.”) [Quran 25:43]

God replies: (“Have you seen the one who takes as his god his own desire? Then would you be responsible for him?”) [Quran 25:43] This verse describes those who justify their evil deeds by deeming them good, and then commit them. Such people consider themselves the best, while regarding others as misguided.

God deems these disbelievers worse than cattle: (“Do you think that most of them hear or reason? They are not except like cattle—rather, they are more astray.”) [Quran 25:44] This verse highlights a psychological dimension, indicating that these disbelievers are human in form but exhibit animalistic traits. They were almost animals but were created human beings as a punishment, with the physical and behavioural characteristics of animals. The verse does not insult but rather discusses an aspect of creation and human nature, emphasizing the complexity of inner reality and human psychology.

These human-like animals display such arrogance and pride that they blatantly disregard God: (“And when it is said to them, ‘Prostrate to the Most Merciful,’ they say, ‘And what is the Most Merciful? Should we prostrate to what you command us?’ And it increases them in aversion.”) [Quran 25:60]

God’s servants, blessed with grace and endowed with humanity, fail to recognise their true nature and arrogantly deny God’s command. Can anyone believe such people to be truly human? Those granted even minimal capacity can be misled and lost, but ordinary people are not like this.

Those who died in disbelief and remained so until their death will never be

Scientific Free Thought

(دعوت به راه پروردگارت با حکمت و نصیحت نیکو، و با آنان به شیوه‌ای که بهترین است به مجادله بپرداز. به حقیقت، پروردگار تو داناتر است به کسانی که از راهش گمراه شده‌اند و همچنین به کسانی که هدایت یافته‌اند.) [366]

Interpretation: This verse addresses the scholarly and open-minded approach towards opponents, categorizing them into three groups: the intellectuals and thinkers, to whom rational and logical arguments should be presented; the simple and innocent individuals, who can be guided through exhortation; and the adversaries, with whom the best approach is through respectful and kind debate. Any behavior other than these methods would neither be rational nor religious and would be out of harmony with the culture of the Holy Quran.

Some adversaries engage in debate out of hostility, but even with them, the best approach is through respectful discussion: (And they said: “Are our gods better, or is he?” They did not strike that example for you except by way of argument. In fact, they are a contentious people. He is no more than a servant upon whom We have bestowed favor, and We have made him an example for the Children of Israel.) [367]. The disbelievers used to compare Jesus with stones and idols in an erroneous and hostile manner, but the Quran responds to them wisely and graciously.

In summary, knowledge has three dimensions: providing logical reasoning for wise individuals, offering exhortations for ordinary people, and engaging in the best form of debate, marked by kindness and sincerity, with adversaries and enemies. Wisdom and knowledge have no place for sharpness or hostility.

Scientific Engagement with Non-Adversaries

(And they said: “When we have become bones and decayed, will we really be raised as a new creation?” Say, “Be stones or iron or any creation that you think is greater in your breasts, then they will say: ‘Who will return us to our former state?’ Say, ‘The One who created you for the first time.’ Then they will shake their heads at you and say, ‘When will that be?’ Say, ‘Perhaps it is near.'” [368]

Interpretation: The disbelievers could not accept the concept of resurrection, and thus, they denied the possibility of being raised after death, as their intellects could not fathom it. The Quran responds to their claims with complete fairness and with the utmost emphasis on their inability to understand, recognizing their ignorance and lack of intellectual capacity on the matter. Their denial was not out of malice, but from a failure to grasp the concept. The Quran’s response is gentle and scientific, without any harshness, as harshness is only suited for dealing with the most obstinate and stubborn of disbelievers, not the ordinary ones. Religious preachers should, in accordance with the Quran, establish a comprehensive strategy of preaching, addressing foundational transformations in this area.

Noble Passage: (Then they will shake their heads at you and say, ‘When will that be?’) This is a clear indication of the disbelievers’ sincerity, as they ask about the timing of the resurrection. Allah, in response, does not specify a time, thus implying that it is near, although in the grand scheme of eternity, even the far-off events can be considered near.

The Quran declares the Day of Judgment to be near, though more than 1,400 years have passed since its revelation, and we have yet to see the return of the Messiah or any signs of the End Times. However, even if the resurrection were to occur billions of years from now, in the context of eternity, this period remains relatively insignificant. This is scientifically and logically accurate, as the Quran also emphasizes: (Whoever hopes for the meeting with Allah, [let him know that] the appointed term of Allah is surely coming, and He is the All-Hearing, the All-Knowing.) [369].

Passage: (For the appointed term of Allah is certain) – This complex phrase, with its multiple emphases, underscores the certainty of the passage of time. Just as a second passes, so too does a million years or more. The passage of time is inevitable, and when the Day of Judgment arrives, humans will find themselves before the reckoning, with any doubts about it rendered meaningless.

In another verse, Allah speaks of the hidden nature of the Hour: (Indeed, the Hour is coming; I almost conceal it, so that every soul may be recompensed for what it strives.) [370]. The exact time of the Hour is concealed to allow people to make the most of their lives, striving for righteousness in the hope of a favorable reward.

The Three Characteristics of Polytheists

(Do not make with Allah another god [O Muhammad]; [there is] no god but Him. If you do, you will be among the losers.) [373]

Interpretation: This verse addresses the psychological aspect of polytheism, explaining that one who associates partners with Allah suffers three disadvantages: their intellect and reason are broken, they become vile and degenerate, and they are humiliated. Scientific reasoning should demonstrate that polytheism leads to weakness, humiliation, and lack of dignity, while true belief in the one God grants strength and honor.

Polytheism and Swift Response

(And they took for themselves gods besides Allah, that they might be [a source of] honor for them. No! Soon they will deny their worship of them and will be against them.) [374]

Interpretation: Allah reacts swiftly and decisively to polytheism. When someone places their trust in anything other than Allah, Allah removes that support, causing their hopes to be dashed. If someone relies on wealth, status, or material goods instead of Allah, Allah can turn these blessings into misfortunes. Polytheists may deceive themselves by thinking their idols or other sources will give them strength, but they will ultimately find that these will turn against them.

The majority of polytheists are, in fact, disbelievers, because they reject the truth by associating partners with Allah. The true believer is rare, and even those who believe in God often fall into subtle forms of polytheism by relying on things other than Allah. True submission to Allah means relying on Him alone.

The Regret of Polytheists’ Spending

(Indeed, those who disbelieve spend their wealth to avert people from the way of Allah. They will spend it, but then it will become a source of regret for them, and then they will be defeated. And those who disbelieve will be gathered to Hell.) [375]

Interpretation: This verse highlights the regret of the disbelievers who spend their wealth to oppose the cause of Allah. Though they may initially seem to have success, their efforts will ultimately be fruitless. Unlike the believers who give in the way of Allah with pure intentions, the disbelievers’ spending will result in no benefit and will only lead them to regret and eventual defeat. This illustrates the futility of any investment that is made without the right intention or in pursuit of false gods.

The Impurity of Polytheists

(Fight those who do not believe in Allah or in the Last Day and who do not forbid what Allah and His Messenger have forbidden and who do not follow the true religion from those who were given the Scripture – until they pay the jizyah, willingly, while they are humbled.) [376]

Interpretation: This verse refers specifically to the People of the Book—Jews and Christians—who do not accept the true religion of Islam. It is not directed towards idol-worshipers who lack a proper faith. This verse explains that such people are considered spiritually impure because they do not follow the true faith. However, this does not mean that one should treat them with violence or hostility, but rather, they should be given the option of paying the jizyah as a sign of submission to the authority of the Islamic state.

In today’s context, this law is not practically applicable, as Muslims do not currently hold the authority to enforce such a policy. Nonetheless, the underlying principle remains relevant: only the true faith leads to spiritual purity.

Scientific Free Thinking

(دعوت به راه پروردگارت با حکمت و اندرز نیکو و مجادله با آنان به بهترین شیوه؛ زیرا پروردگار تو به حال کسی که از راه او منحرف شده داناتر است، و او به حال هدایت‌یافتگان نیز داناتر است [366])
Call to the path of your Lord with wisdom and good advice, and argue with them in the best manner. Indeed, your Lord knows best who has deviated from His path, and He knows best those who are rightly guided.

Explanation: This verse advises a scholarly and free-thinking approach to dealing with opponents, categorising them into three groups: intellectuals and thinkers, who should be addressed with reasoning and evidence; simple and open-minded individuals, who are receptive to moral guidance; and antagonists, with whom the best form of debate is required. Any approach outside of what has been prescribed here is neither rational nor religious, as it does not align with the culture of the Qur’an.

Some adversaries engage in argumentation out of animosity, but even towards them, the best form of debate should be maintained (وَقَالُوا: ءَآلِهَتُنَا خَيْرٌ أَمْ هُوَ؟ مَا ضَرَبُوهُ لَکَ إِلَّا جَدَلًا، بَلْ هُمْ قَوْمٌ خَصِمُونَ. إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَاهُ مَثَلًا لِبَنِی إِسْرَائِیلَ [367])
And they said, “Are our gods better or is he?” They did not present this comparison to you except as an argument, but they are a contentious people. He is no more than a servant upon whom We have bestowed favour and made him an example for the Children of Israel.

The disbelievers compared Christ with their idols, and their argumentation was based on fallacy and enmity. However, the Qur’an provides a peaceful and kind response.

In summary, knowledge has three dimensions: presenting evidence and logical argument to intellectuals; offering moral guidance to ordinary individuals; and engaging in the best form of debate, which is characterised by kindness, sincerity, and understanding with the antagonists and enemies. In wisdom and knowledge, there is no room for harshness.

Scientific Approach to Non-Adversaries

(وَقَالُوا: أَئِذَا كُنَّا عِظَامًا وَرُفَاتًا أَئِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِیدًا. قُلْ: کُونُوا حِجَارَةً أَوْ حَدِیدًا أَوْ خَلْقًا مِّمَّا یَکْبُرُ فِی صُدُورِکُمْ فَسَیَقُولُونَ مَنْ یُعِیدُنَا قُلْ الَّذِی فَطَرَکُمْ أَوَّلَ مَرَّةٍ فَسَیُنْغِضُونَ إِلَیْکَ رُؤُوسَهُمْ وَیَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَنْ یَکُونَ قَرِیبًا [368])
And they said, “When we have become bones and decayed, will we then be raised as a new creation?” Say, “Be stones or iron or any creation that you think is greater in your breasts,” and they will say, “Who will return us to our former state?” Say, “The One who created you for the first time,” but they will shake their heads at you and say, “When will it be?” Say, “Perhaps it is near.”

Explanation: The disbelievers who could not accept the concept of the afterlife questioned the possibility of resurrection. The Qur’an, with great fairness and clarity, acknowledges their inability to understand, as their minds were incapable of grasping the concept of resurrection. Their denial stems not from malice but from ignorance. Therefore, the Qur’an responds to them with scientific reasoning, without harshness or condemnation. Harshness is only appropriate in dealing with avowed enemies of faith. Religious preachers must emulate the Qur’an’s approach, planning their messages with care to encourage transformative, foundational change in their communities.

The disbelievers’ insistence on a timeline for the resurrection signifies their sincere doubt about the matter, showing their lack of understanding of the eternal nature of time. The Qur’an calls the resurrection near, even though more than 1400 years have passed since the revelation of this verse, and its exact occurrence may still be millennia away. Nevertheless, in comparison to the eternal life that awaits, even millennia would be insignificant, making the description of the resurrection as “near” scientifically and philosophically valid. As stated in another verse: “For those who hope to meet Allah, the term of Allah is certainly coming, and He is the All-Hearing, the All-Knowing” (مَنْ كَانَ یَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ وَهُوَ السَّمِیعُ الْعَلِیمُ [369]).

Characteristics of Polytheists

(لاَ تَجْعَلْ مَعَ اللَّهِ إِلَاهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَخْذُولًا [373])
Do not make another god along with Allah, or you will sit in a state of blame and disgrace.

Explanation: This verse contains a psychological insight: a person who associates partners with Allah becomes broken, humiliated, and corrupted. One should seek to understand the scientific dimensions of this notion, which portrays polytheists as people lacking self-respect and dignity. The true believer, by contrast, remains steadfast and dignified, free from the degradation that comes with polytheism.

Polytheism and Immediate Consequences

(وَاتَّخَذُوا مِنْ دُونِ اللَّهِ آَلِهَةً لِيَکُونُوا لَهُمْ عِزًّا، کَلَّا سَیَکْفُرُونَ بِعِبَادَتِهِمْ وَیَکُونُونَ عَلَیْهِمْ ضِدًّا [374])
And they took gods besides Allah to give them strength. But no, they will deny their worship of them, and they will be their enemies.

Explanation: Allah reacts swiftly and decisively to polytheism. Those who rely on idols, wealth, status, or any created thing will eventually face disappointment, as these will turn against them. Polytheism weakens the spirit, whereas true faith in Allah strengthens and empowers the individual.

Regret of the Polytheists’ Spending

(إِنَّ الَّذِینَ کَفَرُوا یُنْفِقُونَ أَمْوَالَهُمْ لِیَصُدُّوا عَنْ سَبِیلِ اللَّهِ فَسَیُنْفِقُونَهَا ثُمَّ تَکُونُ عَلَیْهِمْ حَسْرَةً ثُمَّ یُغْلَبُونَ وَالَّذِینَ کَفَرُوا إِلَى جَهَنَّمَ یُحْشَرُونَ [375])
Indeed, those who disbelieve spend their wealth to obstruct the path of Allah. They will continue spending it, and eventually, it will become a regret for them. Then they will be defeated, and those who disbelieve will be gathered to Hell.

Explanation: This verse addresses the spending of the disbelievers, not as an act of charity, but to hinder the path of Allah. Such expenditures, though seemingly noble, ultimately result in regret and defeat because they are not made with sincere intentions. Unlike the believers, whose charitable acts are done for the sake of Allah and result in eternal reward, the disbelievers gain no benefit from their spending. Their actions, therefore, will lead them to destruction.

Impurity of Polytheists

(قَاتِلُوا الَّذِینَ لاَ یُؤْمِنُونَ بِاللَّهِ وَلاَ بِالْیَوْمِ الْآخِرِ وَلاَ یُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلاَ یَدِینُونَ دِینَ الْحَقِّ مِنَ الَّذِینَ أُوتُوا الْکِتَابَ حَتَّى یُعْطُوا الْجِزْیَةَ عَنْ یَدٍ وَهُمْ صَاغِرُونَ [376])
Fight against those who do not believe in Allah, nor in the Last Day, nor forbid what Allah and His Messenger have forbidden, and who do not follow the religion of truth, among the People of the Book, until they pay the jizyah with willing submission, and feel themselves subdued.

Explanation: This verse concerns the People of the Book, , namely the Jews and Christians, who do not accept Islam as the true religion. They are regarded as spiritually impure because they reject the truth of Islam. However, this does not mean they should be treated with violence or hostility, but rather, they should be given the option to pay the jizyah as a sign of submission to the authority of the Islamic state.

A truck driver, who was a true traveller and a sincere mystic, once said: “When I’m driving along the road and I see trees in my path that are drying out from lack of water, I stop the truck, get out, approach the trees, greet them, and apologise, saying, ‘I’m sorry I arrived late, I didn’t know.’ Then, as though I were about to offer someone a drink, I give them water.” Truly, this man has such a noble spirit! He further mentioned that when he sees a stone in the middle of the road, he would steer the truck to the side, get out, greet the stone, and say, “Sorry! So many careless people pass by, and they might crush you here.” He would then respectfully move the stone to the side of the road, say goodbye, and leave. He said that sometimes, years later, he would feel nostalgic for that very stone. What a spirit of purity! Unlike those who trample on all of creation, arrogantly claiming that no one should surpass them.

The fact that someone takes on a religious position does not justify them physically trampling over their intellectual opponents. If they do not accept someone, they are entitled to their opinion, but this does not mean they should kick or harm others. If a person attains the same purity of heart as this truck driver, one who acts with kindness and expansiveness towards everything, they will inevitably face challenges in this world, unless they hold a “collective position”—but that category is separate. If a person reaches the level of the saints, prophets, and divine emissaries, and they understand the language of the Holy Qur’an, which says: (وَلاَ تَمْشِ فِي الاَْرْضِ مَرَحآ), “Do not walk proudly on the earth” [31:18], they will hear the cry of the stone in their heart. They will no longer walk arrogantly or stubbornly on the earth. Arrogance is not only reprehensible when directed at another human being, but it is also condemned when shown towards other creatures and all of creation. This is because all phenomena are divine ambassadors. If a person reaches a level where their heart, soul, and intellect lead them to say “Ya Allah” with every interaction, this is perfection, enlightenment, and elevation. However, this is just the beginning of the mystical path. Such expansiveness, which distances a believer from arrogance, will take them to higher realms.

Ignorance of the Arrogant

(ِ“Those who argue concerning the signs of God without any authority having come to them, it is greatly hateful in the sight of God and in the sight of those who believe. Thus, God seals the hearts of every arrogant, tyrant.”) [40:56]

Explanation: This verse speaks about the sealing of the heart of the arrogant. When a person reaches this point, they lose their sense of reality. The sealing of the heart is worse than mere misguidance. Arrogant and oppressive people are so ignorant that they even come to believe that their actions are right, and they take pleasure in them. As one might say, “It’s as if they are deluded into thinking their evil deeds are good.” This is an example of their behaviour in the verse: (وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْکَ حَتَّى إِذَا خَرَجُوا مِنْ عِنْدِکَ قَالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ: مَاذَا قَالَ آَنِفآ). “There are some of them who listen to you; but when they go out from your presence, they say to those who have been given knowledge: ‘What did he just say?'” This verse shows how they dismiss the words of the Prophet, even while pretending to listen. They follow their desires and reject the truth, and so their hearts are sealed by God. As a result, even when the Prophet’s teachings are right in front of them, they twist them to suit their desires. They may seem to listen but dismiss the essence of what is being said. God declares them to be the ultimate hypocrites, sealed by their arrogance, and they are destined for hell.

The Attributes of the Hypocrites

(“Do not think those who rejoice for what they have done and love to be praised for what they did not do, think they are in a better position. For they are in a painful punishment.”) [3:188]

Explanation: Hypocrites rejoice in what they did not do, wanting others to believe they were the ones who accomplished good deeds. If a person is happy with what they have done themselves, this is natural, but being pleased with deeds they did not perform, or even trying to take credit for them, is a sign of hypocrisy. Such people cannot be trusted, for their inner deception will eventually be revealed. They will be punished for their hypocrisy, as their actions are ultimately false, even if they appear successful at first.

The Spread of Hypocrisy

(“The male and female hypocrites are of one another; they enjoin what is evil and forbid what is good, and they close their hands. They have forgotten God, so He has forgotten them. Indeed, the hypocrites are the rebellious.”) [9:67]

Explanation: This verse illustrates how hypocrisy is contagious and spreads. Hypocrites, both male and female, lead each other into error. They encourage wrongdoings and prevent good deeds. They hoard their wealth and refuse to contribute to charity or help others. They have forgotten God, so He has turned away from them. They are not only hypocrites but also rebellious. The verse shows how dangerous it is to associate with hypocrites because their behaviours can infiltrate and infect others. This is why hypocrisy is considered a form of rebellion against God.

The Right to Oversee Hypocrites

(“If God returns you to a group of them and they seek your permission to go out, say, ‘You will never go out with me, nor will you ever fight an enemy with me. Indeed, you were satisfied with sitting at home the first time, so sit with those who stay behind.'”) [9:83]

Explanation: Hypocrites cause disruption in situations where their presence is detrimental, such as in wars where the contribution of every soldier is essential. The verse indicates that, in such cases, they should not be allowed to go out, as they do not bring anything beneficial to the cause. Instead of accepting their excuses, the Prophet was instructed to refuse them. This is because of their hypocritical behaviour and their lack of commitment to the cause.

Assets beyond a certain threshold must be documented. It is possible that a teenager, following a natural disaster like an earthquake, might lose all their family and relatives, inheriting their entire wealth, transforming their personal tragedy into a billion-dollar fortune. But where does someone, who neither suffers such a tragedy nor owns vast estates, acquire billions of dollars? Islamic economics is guided by a manual, which, regrettably, has neither been published nor studied or implemented by anyone.

Divine Curse
(Quran 7:179)
“Those are the ones whom Allah has cursed, so He deafened them and blinded their sight. Do they not reflect upon the Qur’an, or are their hearts locked up?”

Explanation: The curse of God signifies separation from God. A person who distances themselves from God becomes blind and deaf, for it is God’s light that grants sight and hearing. When one draws closer to God, they acquire a new sense, seeing and hearing things that ordinary people cannot perceive. God’s close allies possess sharp senses, as they enjoy a higher proximity to Him. A person cursed by God is distanced from divine nearness and consequently becomes both spiritually deaf and blind.

Examine the Words of the Corrupt
(Quran 49:6)
“O you who have believed, if a disobedient person brings you information, investigate it, lest you harm a people out of ignorance and become regretful for what you have done.”

Explanation: God advises the believers that if a corrupt person provides news, they should not hastily trust it. Instead, they should verify the truth of the matter before acting on it, to avoid making mistakes. Furthermore, when dealing with a person who is righteous, one should heed their words, for they have no motive to lie. This verse demonstrates that believers are not to be naïve or overly trusting, and they must be cautious with all information.

The Foolish Are Quick to React
(Quran 30:36)
“And when We let people taste mercy, they rejoice in it, but when they are struck by a misfortune because of what their hands have earned, they despair.”

Explanation: This verse refers to those who are heedless and easily swayed by their emotions. They quickly rejoice when experiencing God’s mercy but, in times of hardship caused by their own actions, they are quick to despair.

Path to Eradicating Corruption
(Quran 43:36)
“Do you not see that We have sent devils upon the disbelievers to spur them on to evil?”

Explanation: The verse teaches that corruption cannot be eliminated merely by good deeds, but through the acknowledgement of inner weaknesses. Just as disease cannot be eradicated without addressing its cause, so too corruption is addressed by confronting the roots of evil within individuals and societies.

Rejection of Divine Truth
(Quran 35:45)
“Do they not see those who inherit the earth after its former inhabitants that if We wished, We could punish them for their deeds and seal their hearts, so they cannot hear?”

Explanation: The final stage of deprivation from guidance is the sealing of the heart, whereby an individual no longer hears or understands divine truth. Their sins lead to the hardening of their hearts, and they become incapable of receiving or accepting the message of God.

The Liar Who Swears
(Quran 9:74)
“Then their excuse was nothing but that they said: ‘By Allah, our Lord, we were not polytheists.’”

Explanation: This is the claim of the polytheists who swear by God that they were not idolaters. This statement highlights the psychological tendency of people to justify their falsehoods by swearing. Those who frequently defend themselves in such a manner are often hiding their inner corruption. As the next verse explains, such individuals are self-deceiving.

The Corruption of the Wealthy
(Quran 17:16)
“When We intend to destroy a town, We command its affluent ones to commit corruption within it, and thus the word becomes due upon it, and We destroy it completely.”

Explanation: The divine method of destroying a corrupt society involves encouraging its wealthy and privileged individuals to indulge in sin, leading them to cause further moral decay. As a result, the community’s downfall becomes inevitable.

Wastefulness, a Brother of Satan
(Quran 17:27)
“Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.”

Explanation: In this verse, those who waste resources are described as the brothers of Satan. This metaphor emphasizes the destructive nature of wastefulness, which leads individuals away from gratitude to God. Wastefulness is seen as a form of ingratitude that aligns with Satan’s rebellious nature.

Breaking of Covenants
(Quran 3:77)
“Do not exchange the covenant of Allah for a small price. Indeed, what is with Allah is better for you if you only knew.”

Explanation: Those who break their covenant with God for material gain are described as selling their integrity and their true worth cheaply. This verse urges believers not to sacrifice divine promises for transient benefits, as what is with God is eternally better than anything earthly wealth can offer.

The name Khayr al-Makireen is one of those divine attributes that pertains not to the poor, the weak, and the helpless, but rather to the powerful, the self-complacent, as well as to the prophets, saints, and the people of the Hereafter. This name interacts with those who are self-satisfied. The name Makkir (the Planner, or Deceiver) interacts with the name Latif (the Subtle) in such a way that those affected by divine planning are unaware of it. These two names work so subtly and delicately upon a person that it is as though they are walking on soap, causing them to fall without them realising the source of their downfall. The system and structure of the world of divine names is such that it operates in a very professional and specialised manner. Khayr al-Makireen is one of the most severe and difficult of God’s names, even harsher than Qasim al-Jabbarin (the Divider of the Tyrants), Qati’ (the Cut-off), and Baatish (the Overwhelmer). However, because it is combined with Latif, its effects are imperceptible to humans.

The word Khayr in this name refers to God’s kindness and beneficence. The term Khayr is always used in conjunction with other names of God, never alone. For instance, God is referred to as Khayr al-Makireen, Khayr al-Raziqeen (the Best of Providers), and Khayr al-Fateheen (the Best of Openers). In all these instances, Khayr is synonymous with Latif—gently, God manifests his actions, whether it be in providing sustenance, in His planning, in His victories, or in other divine actions.

It should be noted that the name Khayr al-Makireen is an expression of God’s greatness in the context of His comprehensive nature. The name Allah (God) is a collective name that can encompass any of the divine names, just as in the Bismillah (In the name of Allah, the Most Gracious, the Most Merciful), where it holds the capacity to bring together any divine attributes. Hence, the verse “And Allah is the Best of planners” uses this phrase with the name Allah, emphasising His supreme power. However, the name Allah is never associated with Majid (the Glorious) or Rahman (the Merciful), because the complexity of Allah demands a name that is more expansive and collective, which allows for planning in ways that human beings might not easily perceive. This is why a person must remain cautious when invoking the name Allah, as one may unknowingly be led into difficult situations by it, especially if they approach it carelessly, as in the Bismillah.

Clarity in Understanding and People’s Harm

The following verse addresses the gravity of the wrongdoers who betray God before betraying others:

“And if they seek to deceive you, they have already deceived Allah before, but He allowed them to have power over them, and Allah is All-Knowing, All-Wise.” (Quran 8:71)

This verse highlights a fundamental principle: anyone who wrongs others or harms them, in some way commits the same sin against God first. This applies to all forms of wrongs, including lying, stealing, and dishonesty, which first occur in one’s relation with God before being manifested in one’s dealings with others. This is why the verse suggests that anyone who wrongs others is, in fact, a transgressor against God’s laws, even if their actions are directed at fellow human beings.

The Most Deceived of the Good

In another verse, God states:

“Say, ‘Shall we inform you of the greatest losers in terms of deeds? They are those whose efforts are lost in this world, while they think they are doing good.'” (Quran 18:103-104)

This refers to those who, in their arrogance, believe they are performing good deeds, yet all their actions are in vain. They are like someone who sets out on a journey fully prepared but is led to a dead end, losing all their efforts despite their confidence. This is akin to those who waste their opportunities and ignore the signs and teachings of God. These people are the greatest losers, as they fail to recognise that their efforts in this world are ultimately futile, and in the Hereafter, they will find nothing to show for their actions.

The Pretence of Piety

God also addresses those who boast of their worldly achievements and material possessions, falsely believing they have control over the unseen:

“Have you seen the one who has disbelieved in Our signs and says, ‘I will surely be given wealth and children’? Has he looked into the unseen, or has he taken a covenant with the Most Merciful?” (Quran 19:77-78)

Such individuals place their trust in their material wealth and worldly status, imagining that they have knowledge of the unseen. They claim to possess divine power or insight, but in truth, they are deluding themselves. This arrogance stems from a false sense of superiority, a misunderstanding of their own limited capacity, and an ignorance of the divine truths.

The Danger of False Believers in Sheep’s Clothing

God warns of those who may outwardly appear as believers but are, in reality, wolves in disguise:

“Did they not see that We have made a safe sanctuary for them, while people are being snatched away from around them? Do they believe in falsehood, and reject the favour of Allah?” (Quran 29:67)

These individuals are dangerous not because of their external appearance or actions, but because of their distorted beliefs. Their faith in falsehood leads them to corrupt others under the guise of piety and righteousness. They falsely claim to protect and uphold the faith, but in reality, they are working to harm those who are truly faithful.

The Hardship of Religious Hypocrisy

Finally, the Quran warns against those who, despite knowing the signs of God, turn away from them and neglect their duties:

“And who is more unjust than one who is reminded of the signs of their Lord, but turns away from them, forgetting what their hands have earned? Indeed, We have placed veils upon their hearts, so they do not understand it, and deafness in their ears. If you invite them to guidance, they will never be guided.” (Quran 6:25)

This verse highlights the danger of religious hypocrisy. Those who outwardly follow religious practices but do not internalise the teachings are the ones who, despite outwardly appearing pious, are spiritually blind and deaf to the truth. Their actions are empty, and they become impervious to the guidance that could lead them to salvation.

Conclusion: The Importance of Sincere Faith and Action

The Quran repeatedly warns against superficial piety and self-righteousness. It teaches that true faith involves a sincere connection to God and His guidance. Those who fail to embody this sincerity, whether through hypocrisy or arrogance, will ultimately face the consequences of their actions in the Hereafter.

Understanding the Arabic Syntax

(And if We had made it a non-Arabic Qur’an, they would have certainly said: “Why are its verses not detailed? What, a non-Arabic and an Arab (Prophet)? Say: ‘It is, for those who believe, a guidance and a healing; but those who do not believe, in their ears is deafness, and it is blindness for them. They are being called from a distant place.'”) [438].

• If we had revealed this Qur’an in a non-Arabic language, they would have surely claimed: “Why are its verses not made clear? A book in a foreign tongue, yet addressed to Arabic-speaking people?” Say: “It is a guidance and a healing for those who believe, but for those who do not believe, their ears are deaf to it, and it is as if they are blind to its message, as though they are being called from a distant place.”

Explanation: The message here is that the Qur’an could have been revealed in any other language, such as Persian or any other. However, the Arabs, who were unfamiliar with a non-Arabic tongue, would have rejected it. Not only would the language seem foreign to them, but their minds were also not sufficiently sharp, and they would not have recognized the truths; it was as if they were far removed from the light of understanding, their hearts impervious to it.

The Poets and Their Followers

(Do you want me to tell you on whom the devils descend? They descend on every lying sinner. They listen intently, and most of them are liars. And the poets, it is the misguided who follow them. Have you not seen that they wander in every valley? And they say what they do not do.) [439].

• “Shall I inform you on whom the devils descend? They descend upon every lying sinner. They listen intently, and the majority of them are liars. And the poets, it is the misguided who follow them. Have you not seen that they wander aimlessly in every valley? And they say things that they do not practice.”

Explanation: In the time of the Prophet Muhammad (PBUH), some individuals would whisper among themselves, telling lies and sowing discord, especially between men and women. Among them were some prominent women who would listen to gossip and weave lies to escalate conflicts. This form of deceit is described by the phrase “they listen intently,” which means they would eavesdrop and yet pretend they did not. However, the verse (And the poets, it is the misguided who follow them) does not criticize poetry itself but rather refers to the kind of verses these individuals used to spread discord and mislead people, particularly women and their husbands. They would circulate rumors and stories to discredit the Prophet and his family. This is made clearer in the next verse which states: (Except those who believe, do righteous deeds, and remember Allah much and seek victory after they have been wronged. And soon those who have wronged will know to which place they will return) [440].

The Talking Creature

(And when the word is fulfilled against them, We will bring forth for them a beast from the earth which will speak to them that the people were not certain of Our signs.) [441].

• “And when the decree of punishment is fulfilled against them, We will bring forth for them a beast from the earth which will speak to them, saying: ‘The people were not certain about Our signs.'”

Explanation: When people ignore the message of the Prophet, and no other messenger comes to them, a creature will emerge from the earth to speak to them, as a final warning. This is an example of a lesson that will be too late to understand, as it is akin to trying to teach a dead person with commands such as “understand” and “listen.” The creature mentioned here is not one of great intellect but a symbolic being that speaks to the people of their disbelief.

The Story of Iblis and Adam

(And We created you, then We gave you shape, then We said to the angels: “Prostrate to Adam,” and they prostrated except Iblis, who was not of those who prostrated. He said: “What prevented you from prostrating when I commanded you?” He said: “I am better than him. You created me from fire and created him from clay.” He said: “Then get out of it, for it is not for you to be arrogant therein. So get out, indeed, you are of the disgraced.” He said: “Reprieve me until the Day they are resurrected.” He said: “Indeed, you are of those reprieved.”) [442].

• “And We created you, then We shaped you, then We said to the angels: ‘Prostrate to Adam,’ and they all prostrated except Iblis, who was not of those who prostrated. Allah said: ‘What prevented you from prostrating when I commanded you?’ Iblis replied: ‘I am better than him. You created me from fire, and You created him from clay.’ Allah said: ‘Then get out of it, for you will not be arrogant in it. Leave, for indeed, you are among the humbled.’ Iblis said: ‘Reprieve me until the Day they are resurrected.’ Allah said: ‘Indeed, you are of those reprieved.'”

Explanation: This narrative explains the arrogance and jealousy of Iblis (Satan), who felt superior to Adam because he was created from fire, a substance he thought was better than clay. In his refusal to prostrate to Adam, he demonstrated an internal flaw, one of arrogance and rebellion against God’s command. God cast him out of the realm of His mercy, deeming him unworthy of the status granted to Adam. Iblis’ argument was based on a flawed comparison, as he did not understand that although Adam was created from clay, he was imbued with the ability to attain a higher state than fire, especially through love and devotion to God.

The Influence of Soil on Human Character: A Reflection on the Relationship Between Earth and Human Behaviour

The soil profoundly influences the human character. Walking upon high-quality and fertile soil instils noble traits and good conduct in a person, much in the same way that living on poor soil can lead to negative behaviour and thoughts. This relationship can be demonstrated through the behaviour of individuals selected for experimental and control studies. Just as some lands yield gold and others silver, certain soils produce oil, while others breed charcoal. It is worth noting that the type of vegetation found in each region can reveal the materials beneath the earth. This method is scientific and systematic, requiring knowledge of its rules. As the poet says:

“Go, search in this desert,
Pick up a handful of dust and smell it,
The scent of the earth where love arose,
Surely, the tomb of Layla is there.”

A person skilled in the knowledge of soils can ascertain the nature of the earth beneath by simply looking at its surface, even as deep as several thousand meters. When a person steps upon land rich in gold, their heart senses the gold beneath, and much like the jinn, they are drawn to it. A person is affected by the gold beneath the ground far more than a woman is by the jewellery she wears on her hands, and all of this without spending a penny. Unfortunately, a significant issue faced by modern humanity is its detachment from nature; people no longer observe the earth itself, but only its artificial creations like carpets, asphalt, mosaics, and other products they themselves have made. This modern, albeit scientific, way of life has led to fewer natural humans and a greater prevalence of artificial ones.

However, the phrase “And He determined therein its sustenance in four days” can be interpreted as referring to the four seasons: spring, summer, autumn, and winter, and the fruits they bear.

The phrase “Sawa’an lil-sa’ilin” indicates that this soil is capable of fulfilling all the needs of humanity, including even providing fire. Other planets, if they lack soil, cannot possess such blessings. Satan, for example, failed to recognise the inherent blessings of this soil, from which humanity was created, and did not understand that it contains all things, including fire. Fire, though a destructive force, can remain contained within the soil, preventing it from being extinguished by wind or water. Nonetheless, the soil is a force that pulls down, making it difficult for one who stands upon it to rise. Especially when there are barriers from the jinn, who are numerous and obstruct the way, there is no recourse but to seek the special mercy and grace of God, as stated: “O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan – indeed, he enjoins immorality and wrongdoing. And if it were not for the favour of Allah upon you and His mercy, none of you would have been purified, but Allah purifies whom He wills, and Allah is Hearing and Knowing.”

If it were not for God’s grace, kindness, and mercy, no person would be righteous. Among all the jinn, humanity would have no path forward. The nature of the human soul is inclined to fall, with an inherent weight that pulls it down. As a result, only through the special mercy of God can a person rise above this gravitational force.

Satan did not perceive the nobility of human beings or the greatness of their souls, nor did he understand the love that burns within them.

Humans possess nobility, while Satan is not of their kind. While Satan may be present among humans, his essence is entirely different, for he is an attribute and not a being of human nature. The nature of humankind is not suited for Satanic influence, though humans are often naïve and easily deceived by the smooth words and deceptive manner of Satan. Despite being a noble creation, humanity is destined to be God’s vicegerent on earth, while the jinn lack the purity required for such a role.

It is true that Satanic traits exist among humans, and the Surah al-Asr makes clear that all humans are in loss, with the exception of those who are saved. God says in another verse: “Allah selects from the angels messengers and from among the people” – which highlights that human messengers are indeed few in number. While it is certain that humans are noble beings, Satan is not from their kind, and this is something for which we should be thankful. Yet, we must not assume that every human is as exalted as a prophet. There is no reliable evidence that suggests there have been 124,000 prophets, as some claim. God has chosen prophets from among the angels and from among humans. This underscores the rarity of human messengers, as is evidenced by the verse: “Indeed, mankind is in loss, except for those who have believed” (Surah al-Asr).

It is important not to fall into absolutism, nor should we believe that all Muslim scholars are flawless or like the infallible figures. It is true that these scholars were extraordinary individuals, but they too made mistakes and, at times, deviated from the path.

In essence, the inherent tendency of humanity is towards corruption, but what elevates them is the purity of heart found in certain individuals. This purity allows God’s mercy to overlook their mistakes and guide them. As God says: “Then his Lord chose him, and He turned to him in forgiveness and guided him.”

Without this purity of soul, even knowledge cannot benefit a person. Knowledge, when combined with the purity of the soul, becomes a tool of immense value; otherwise, it is simply a tool of destruction. If one does not purify themselves spiritually, even their good deeds will not be effective.

The material world is a manifestation of God’s grace, and it is through the purification of the soul that one can properly understand and use it. Knowledge that is devoid of spiritual purity is destructive. As we read in the Quran: “And We gave David and Solomon knowledge, and they said, ‘Praise is due to Allah, who has preferred us over many of His believing servants.'” Knowledge, when combined with purity, becomes sweet and beneficial, as in the case of the prophets. Knowledge without spiritual purity is like a sword without a hilt: dangerous and useless.

Adam, in his purity, was chosen by God despite his error, as God says: “Then his Lord chose him and forgave him and guided him.” It is this purity that allowed Adam to be elevated despite his mistake.

This verse does not attribute the expulsion of Adam and Eve from paradise to God, nor does it use a passive or plural form for the verb “كَما أَخْرَجَ” (as He expelled) that might allow it to be associated with God. Instead, it directly and explicitly attributes the action to Satan.

Furthermore, this verse states that Satan and his jinn followers have control over humans and can monitor and pursue them without being seen by them. They approach humans from every direction — left, right, above, and below — attempting to lead them into whispers and temptations. At times, unconscious thoughts are inspired in a person’s mind, thoughts which may either be a whisper from Satan, a divine suggestion from an angel, or an influence from a hidden spiritual being. The human heart is like a radio receiver: when tuned to certain frequencies, it suddenly picks up signals. Wicked people tune in to the frequency of Satan, while good people receive the frequency of God’s saints and angels who convey the truth.

The verse: “Indeed, We have made the devils allies for those who do not believe” (Quran, 43:62), speaks of the alliance between devils and the wicked, and the whisperings that devils implant in their hearts. Those who are suddenly stirred, become angry without cause, or develop an unjust suspicion, are particularly susceptible to the influence of these devilish suggestions. Divine saints, however, inspire beneficial thoughts in those with pure hearts.

When the Quran speaks of human beings as “Indeed, man is in loss” (Quran, 103:2), it is not meant to be a condemnation but rather a recognition of human nature. The expression “ ظَلُومًا جَهُولًا” (he is unjust and ignorant) describes human beings as having a noble simplicity — a purity that makes them easily deceived. Despite the command from God “Do not approach this tree” (Quran, 2:35), Adam, due to his innocence and purity, fell for Satan’s sworn oath and friendly demeanor, ultimately disobeying God.

The goodness of human beings lies in their inability to nurture evil like Satan, as they are inherently noble. Even though God said: “And We had already taken a promise from Adam before, but he forgot, and We found not in him determination.” (Quran, 20:115), Adam lacks the firm resolve (عزم), which refers to strength, will, persistence, and firm intention. Because of this lack of determination, man is in loss. Yet, those who believe and perform good deeds, as stated in Surah Al-Asr, are the exceptions to this loss.

Although God did not create Satan within the human being, as He has not embedded evil in human nature, it is notable that some types of earth are suited for the growth of truth, while others foster deceit. Human sincerity is what helps them persevere through hardship and challenges, and the earth from which they are made is free of Satan’s influence. Satan, in contrast, is tied to jinn, who do not have a prophet of their own kind. Therefore, a prophet must be from human beings.

This noble simplicity in humans, however, can lead to failure if they disregard God’s commands and fall prey to deception. As stated in the verse: “We said, ‘O Adam, indeed this is an enemy to you and to your wife. So do not let him drive you both out of Paradise and you will be distressed.” (Quran, 20:117), Satan, with his craftiness, deceives Adam, who, in his simplicity, believes Satan to be a well-wishing figure. This deception is part of the refinement of human nature.

In this verse, God does not say: “O Adam, you are the enemy of Satan.” This shows that enmity is not inherent to human nature. Because of this innocence and purity, God forgives Adam, elevates him, and chooses him as a prophet: “Then his Lord chose him and turned to him in forgiveness and guided him.” (Quran, 20:122). Adam’s disobedience is overlooked by God, and despite his transgression, God raises him to the level of a prophet due to his inherent goodness and simplicity. However, those who act with cleverness, even if they accomplish a task, may find that their deeds are marred by deceit, and thus, God may not accept them.

Ultimately, God sends Adam to earth with the following guidance: “He said, ‘Descend from it, all of you, some of you are enemies to others. And if there comes to you guidance from Me, then whoever follows My guidance will neither go astray nor be miserable.” (Quran, 20:123). Before Adam had encountered Satan’s enmity, there was no strife. But after being deceived, the enmity began, and Satan’s curse became a permanent part of humanity’s struggles.

This passage sheds light on the last words of Satan after the final judgment: “And Satan will say when the matter has been concluded, ‘Indeed, God promised you a promise of truth, and I promised you, but I betrayed you. And I had no authority over you except that I invited you, and you responded to me. So do not blame me, but blame yourselves. I cannot respond to your cries, nor can you respond to mine. Indeed, I deny your associating me with God before. Indeed, for the wrongdoers is a painful punishment.'” (Quran, 14:22).

After the judgment, Satan will claim that he only invited people to follow him and that it was their own fault for following his lead. Those who were misled will only have themselves to blame, as Satan cannot save them, nor can they help him. Satan, in this way, distances himself from those who followed him and, by extension, from God. This illustrates the futility of relying on Satan’s promises over God’s truth.

God also makes it clear that Satan has no power over the believers: “Indeed, he has no authority over those who have believed and rely upon their Lord.” (Quran, 16:99). Satan’s dominion is over those who accept him as their leader and associate others with God. This refutes the idea of fatalism, or the political notion of predestination, which is a view some tyrannical governments have used to justify their oppression.

While Satan has no power over the true believers, even believers with weak hearts may fall into the trap of associating partners with God (shirk). In fact, the Quran warns about the insidious nature of this impurity: “Most of them believe in God only while associating others with Him.” (Quran, 12:106). True faith, free of polytheism, is essential. Only by eliminating all forms of shirk can one find pure faith.

The struggle against polytheism is paramount, and the purification of the soul is the ultimate task for every believer. It is through the purification of the heart and the elimination of all impurities that one achieves closeness to God, and this is the true path to salvation.

In sum, humans, despite their simplicity and vulnerability to Satan’s deception, are capable of great nobility and closeness to God, provided they remain true to their faith and sincere in their actions.

The Early Thoughts of Human Beings

*(And recount to them the story of the two sons of Adam in truth, when they both offered a sacrifice, and it was accepted from one of them but not from the other. The latter said, “I will surely kill you.” The former replied, “Indeed, Allah only accepts from those who are righteous. If you should raise your hand to kill me, I shall not raise my hand to kill you. Indeed, I fear Allah, the Lord of the worlds. I intend that you will bear the sin of killing me and your own sin, and thus you will be among the companions of the Fire, and that is the recompense of wrongdoers.” Then his soul prompted him to murder his brother, and he killed him, and became among the losers. Then Allah sent a crow, searching the ground to show him how to hide the disgrace of his brother. He said, “Woe to me! Am I unable to be like this crow and hide the disgrace of my brother?” And he became regretful.)
(Surah Al-Ma’idah, 5: 27-31)

— And recount to them the story of the two sons of Adam in truth. When each of them offered a sacrifice, one was accepted and the other was not. Qabil (Cain) said, “I will surely kill you.” Habil (Abel) responded, “Indeed, Allah only accepts from those who are pious. If you should stretch your hand towards me to kill me, I shall not stretch my hand towards you to kill you. I fear Allah, the Lord of the worlds. I wish that you bear my sin and your own sin, and that you become among the people of the Fire. That is the reward for the wrongdoers.” Then his soul prompted him to kill his brother, and he killed him, and thus became one of the losers. Then Allah sent a crow searching the earth to show him how to hide the disgrace of his brother. He said, “Woe to me! Am I incapable of doing as this crow does, and hide the disgrace of my brother?” And he became among the regretful.

Explanation:
This verse narrates the story of Habil and Qabil (Abel and Cain), who were rivals for the hand of a girl from a species called the “Nasnas,” a race that existed before humans. Both brothers sought the girl’s hand, and when they offered their sacrifices to the Lord, one was accepted while the other was rejected. Rather than accept the divine judgment, Qabil, filled with jealousy and desire, believed that killing his brother was the only way to attain his goal. Habil, on the other hand, showed an almost passive form of submission, stating that even if Qabil sought to harm him, he would not respond in kind, fearing the consequences in the hereafter.

The intellectual level of these early humans is evident in this interaction. Qabil, with a very primitive mindset, thought that murdering his brother would solve his problems and allow him to win the girl’s hand, disregarding divine justice and the consequences of his actions. Habil, likewise, with a similarly rudimentary view, refused to fight back, believing that by submitting to his fate, he could avoid bringing more harm into the world, even at the cost of his own life. Islam condemns such passive and submissive responses to injustice and requires active defence when needed.

This early stage of human thought is further highlighted when Qabil, after killing his brother, is at a loss for how to bury the body. He has never encountered death before, so it is only through the intervention of a crow that he learns how to hide the body. This shows how early humans lacked the knowledge and sophistication that later civilizations would come to understand as basic, everyday concepts.

The Nobility of Noah’s Conduct

(He said, “O my people, have you considered: if I am upon clear evidence from my Lord, and He has given me mercy from Himself, but it is hidden from your sight, can we force it upon you while you are averse to it?”
(Surah Hud, 11:28)

— He said, “O my people, tell me: if I am on clear evidence from my Lord and He has given me mercy from Himself which is hidden from your sight, should we compel you to accept it while you are averse to it?”

Some of the disbelievers of Noah’s people acknowledged the existence of Allah but could not accept the notion that Noah was a prophet and messenger of Allah. The phrase “And you are averse to it” refers to this reluctance.

The leaders of Noah’s people did not outright reject Allah but rather denied Noah’s prophethood. They stated: “We see you as nothing but a human like ourselves, and we see no one following you except the most wretched among us, those who are of poor intellect. And we do not see any superiority in you over us, but we think you are liars.” (Surah Hud, 11:27)

These disbelievers were part of the elite class, the wealthy and powerful, who were content with their worldly position. They were the ones who openly opposed the prophets without any fear, unlike those who, because of their weakness, disguised their opposition in the form of hypocrisy. Their arrogance made them dismiss the message Noah brought, equating it with nothing more than an attempt to overturn their comfortable lives.

In response to their objections, Noah expressed the nobility of his conduct and his sincerity. He calmly replied that he did not seek wealth or power from them, and that his reward was with Allah alone. He emphasized that he would not expel the believers from his ranks, for they would meet their Lord in due course. This was an act of profound integrity, showing that the call of the prophet was based on his duty to Allah alone, not worldly considerations.

The Deluge of Noah

(And We certainly sent Noah to his people, and he remained among them for a thousand years minus fifty. Then the flood overtook them while they were wrongdoers.)
(Surah Al-Ankabut, 29:14)

— And indeed, We sent Noah to his people, and he remained among them for nine hundred and fifty years, then the flood overtook them while they were wrongdoers.

Explanation:
Despite Noah’s tireless efforts to preach to his people for nearly a thousand years, they continued in their disobedience. Ultimately, their corruption and injustice led to their destruction at the hands of the great flood, which wiped them out. The flood, a powerful and devastating disaster, left nothing behind. It is a metaphor for the overwhelming and unstoppable nature of divine retribution against wrongdoing.

Noah’s Love

(And it (the Ark) sailed with them in waves like mountains, and Noah called to his son who was apart from them, “O my son, come aboard with us and be not with the disbelievers.” He said, “I will take refuge on a mountain to protect me from the water.” Noah said, “There is no protector today from the command of Allah, except for whom He has mercy.” And the wave came between them, and he was among the drowned.)
(Surah Hud, 11:42-43)

— And it (the Ark) carried them amidst waves like mountains, and Noah called his son who was separated from them: “O my son, come with us and be not among the disbelievers.” He replied, “I will take refuge on a mountain to protect me from the water.” Noah said, “Today, there is no protector from the decree of Allah except whom He has mercy on.” Then a wave came between them, and he was among those who drowned.

Explanation:
This narrative illustrates the profound love and grief that Noah felt for his son. Despite the son’s disbelief, Noah’s fatherly affection leads him to implore his son to board the Ark and be saved. However, when the son stubbornly rejects the call, the wave between them becomes a symbol of the separation caused by disbelief. Noah’s final plea to Allah expresses the deep sorrow of a father who loses his son despite his best efforts to save him. This love is indicative of the tender and compassionate nature of the prophets, who are both firm in their message and soft in their affections for their people.

In everyday life, one may find themselves at a crossroads, particularly in matters of love. A person may become caught between two loves, unable to forsake either or to have both simultaneously. For example, a man may love both his mother and his wife and wish to show affection to both, but finds it impossible to balance the two. As a result of his mismanagement, tensions may arise between them. The love for a mother is of one kind, and the love for a wife is of another, distinct nature. The love for a mother is “exalted,” whereas the love for a wife is “pleasurable.” It is the misguided and ignorant who conflate these two loves, leading to ill-treatment and a bitter existence for both the individual and their loved ones. In such situations, even Prophet Noah, when torn between love for his child and love for God, chose the latter and sought forgiveness from God, stating: (أَعُوذُ بِکَ أَنْ أَسْأَلَکَ مَا لَيْسَ لِي بِهِ عِلْمٌ).

Clarity ( روشنى )

Divine Messengers and Proofs

(And, O my people, this is the she-camel of Allah, a sign for you. So leave her to feed in the land of Allah, and do not touch her with harm, lest a near punishment seize you.) [500]

• O my people, this she-camel is a sign of Allah for you. Allow her to graze in the land of Allah and do not harm her, for otherwise, a swift punishment will overtake you.

Explanation: The people of Thamud, who had stubbornly rejected their prophet, Salih, asked for a sign to believe in him. But their demand for a sign ultimately led to their destruction. Prophet Salih brought forth the she-camel from the heart of the mountain as a miraculous sign. This situation also applies to those who live during the time of occultation. They may witness divine proofs—prophets or messengers—but, due to their arrogance, these signs may lead them to confusion and misguidance. These messengers, in their purity, virtue, and stature, remain a source of guidance. However, those who are too small in their spiritual awareness may act in defiance, and this only leads them to greater misery. If one were to follow the divine proofs, they would be guided toward understanding God and worshipping Him.

Nobility and Reasoning

(But they hamstrung her, and he said, “Enjoy yourselves in your homes for three days. This is a promise that will not be false.”) [501]

Explanation: The people of Thamud did not accuse Salih of madness or sorcery but rather doubted his message. When they hamstrung the she-camel, Salih told them to enjoy their homes for three more days, as their punishment was now imminent. Although they doubted him, they did not directly insult or accuse him. This form of respectful, yet misguided, disbelief contrasts with other peoples like Noah’s, who mocked and threatened their prophets. The people of Thamud were given three days’ grace due to their respectful approach, despite their errors. Such noble behavior even delays punishment. The concept of nobility in behaviour is so crucial that even a delay in divine punishment can occur.

The Concept of Divine Mercy

The punishment that befell the Thamud people was specific to their wrongdoing, yet it did not affect the faithful among them, as they were protected by their faith and piety: (And We saved those who believed and were God-fearing.) [505]

This shows that divine retribution is not indiscriminate but is directed toward the wrongdoers, while those who are righteous are spared. The wind, which brought about the destruction of the Thamud, spared the faithful, as it was a divine agent tasked with bringing retribution only to the disbelievers.

Divine Witnesses and the Accountability of the Self

On the Day of Judgment, even the very cells of a person’s body will bear witness against them: (And when they come to it, their ears, eyes, and skins will testify against them concerning what they used to do.) [506]

The verse highlights how everything in existence, even the skin, has the capacity to testify, and it will do so against those who have wronged. The act of witnessing by the body is a manifestation of divine justice, which is both comprehensive and unavoidable.

Abraham’s Hospitality

(And indeed, Our messengers came to Abraham with good tidings. They said, “Peace.” He answered, “Peace,” and did not delay in bringing a roasted calf.) [509]

Explanation: This verse recounts the story of the angels who visited Abraham. When they greeted him with peace, Abraham immediately responded with a greeting of peace and prepared a calf for them. This exchange highlights Abraham’s exceptional hospitality and noble character, serving as a model of generosity. In contrast to other figures who might hesitate in offering food or care to guests, Abraham’s quick response exemplifies the ideal behaviour. The principle of offering hospitality is one that fosters connection, dignity, and respect in human relations.

The rain that fell upon them was not a rain of mercy, but a rain of punishment, as it is stated in the verse: “And indeed, they passed by the town which was showered with an evil rain. Did they not see it? Nay, but they did not hope for resurrection.” (Quran 37:137). This passage refers to a rain of calamity because when a disaster is meant to befall, everything that was once good turns into something harmful, even if it may be difficult to believe. Another verse also speaks of the evil nature of this rain: “And We sent down upon them a rain of stones, how evil was the rain for those who were warned.” (Quran 54:41). Large drops of rain fell upon them in the form of hail, resembling pebbles, and it struck their heads and faces, causing destruction. The hail was so hard and rough, like stones, that it completely destroyed whatever it touched.

Not only did these people face the rain of punishment, but a devastating cry also descended upon them: “And the Cry took them with truth, and We made them as rubbish. Far is the distance for the wrongdoing people.” (Quran 37:139). The deadly cry struck them with truth, turning them into dust like the debris left by a flood. They were scattered as refuse, a metaphor for how their bodies and souls were corrupted, and their corpses stank. This illustrates the human condition, where, without intellect and reasoning, one becomes weak, even weaker than all other creatures. As long as one’s intellect governs their actions, they have power. Humans can control elements like metal, water, air, fire, earth, and even the heavens as long as they are guided by intellect. But when they lose control over themselves, they become like refuse, the most easily corrupted and decomposing form of life.

Beyond humans, even animals are subject to corruption due to their constitution. For example, the decaying bodies of herbivorous animals do not smell as foul as those of carnivores, and similarly, the corpses of carnivorous animals do not carry the same stench as that of humans. This is because humans consume a variety of food, making their bodies and their decay more complex. This is why toilets in poorer areas often smell less than those in wealthier areas, where people consume all kinds of food. Ultimately, this group of rebellious and faithless people were reduced to a state of “rubbish” and foul decay. The punishments they suffered, including earthquakes, floods, and the fatal cry, were nothing compared to the punishment that awaited them in the afterlife.

These people were subjected to a violent earthquake, torrential rain, a deafening cry from the sky, and a harsh wind: “And We sent upon them a wind that was harsh, in days of misfortune, to taste them the punishment of disgrace in this world, but more disgraceful is the punishment of the Hereafter, and they will not be helped.” (Quran 54:41). This verse speaks of a cold, fierce wind that blew upon them during an accursed time, carrying dust that could suffocate and cause harm. The wind was like a punishment that choked the disbelievers, sending them the disgrace of their sin in this life. How much worse would be the disgrace of the punishment in the Hereafter!

In this verse, the wind, though an element of nature, becomes a tool of God’s wrath, and it will bring a severe punishment to those who reject Him. The punishment of this world was to disgrace them, but the punishment of the Hereafter is far more disgraceful. Even as they choked on the dust of this world, they will soon face a far worse fate in the Afterlife.

God then speaks of those nations, saying: “Then We brought forth after them other generations.” (Quran 54:44). The meaning here is clear: God creates and destroys with His will and authority. Those who persist in sin or rebel against God’s messengers should not expect divine mercy to always be available. As God can punish one group of people, He can replace them with another. The sovereignty of God is absolute, and His authority over creation is such that, with a mere flick of His will, He can destroy what He has created.

Thus, God destroyed the rebellious peoples and declared that they were now but a distant memory: “And We sent to them successive messengers, each time a people rejected their messenger, We followed them with another, and We made them tales for others. Far is the distance for a people who do not believe.” (Quran 37:138). The nations of `Ad, Thamud, and the People of the Ditch were among those who rejected the message of their prophets. They became stories, examples for others, and the only thing left of them were their ruins and the warnings from their stories.

God also mentions these nations in passing without naming them, as if to show that they have become forgotten, mere echoes of the past: “And `Ad, and Thamud, and the People of the Ditch, and many generations between them We destroyed.” (Quran 54:42). These nations were once powerful, rich, and influential, but now their names have been erased from history. God reminds us that no matter how powerful one may become in this world, all worldly glory will eventually fade, and only God’s will remains.

All acts of kindness and goodness are forms of benevolence, but there is no benevolence greater than responding to others’ wrongdoings with gentleness and goodness, especially when such a response is intentional and conscious. Benevolence towards others does not require the giving of wealth or material possessions. Simply loving others sincerely from the heart, praying to God, “O Lord, I love all of Your servants and I pray for them,” is the highest form of benevolence, and it carries its own reward. The reward for such benevolence is that God places love for that person in the hearts of others, so that everyone comes to love them. A prime example of such a benevolent person in our time is the late Imam Khomeini, whose love transcended the boundaries of both friends and foes. Even after many years, he is still loved by people.

Many individuals, when faced with inevitable hardships, develop grudges and animosities that they must cleanse from their hearts. The absence of malice is a trait of the divine saints. A heart free from malice is extremely precious and valuable.

The Purity of Joseph (Yusuf)

“And she sought to seduce him, and he would have inclined towards her had he not seen the evidence of his Lord. Thus it was that We might avert from him evil and immorality. Indeed, he was of Our chosen servants” (Quran 12:24).

This verse regards Prophet Yusuf as one of the “Mukhlessin” (the chosen ones). The “Mukhlessin” are those who, although not eternal favourites of God, are nonetheless entirely devoted to Him. They have received no education other than divine teaching, and had it been otherwise, they would have been prone to error and sin.

Although the same term for “desire” (ham) is used for both Zulaikha and Yusuf in the verse, its application is different. Yusuf’s desire towards Zulaikha is conditional, and the verse reads: “Yusuf would have inclined towards her had he not seen the evidence of his Lord,” as mentioned by Imam Reza. The meaning here is that Yusuf, in no circumstance, had any intention of yielding to Zulaikha.

If God desires to lead someone astray and separate them from Him, He engrosses them in the outward pleasures of the world, elevates their status in the eyes of people, and grants them abundant wealth. However, when God chooses someone for Himself, He removes all worldly possessions, leaving them with nothing except Himself. Prophet Yusuf experienced this, as he was initially separated from his brothers, then from his father, and later imprisoned by Zulaikha and the Aziz of Egypt. After all earthly means and supports were cut off, Yusuf became the chosen one of God, receiving countless blessings in return. This is the fate of the “Mukhlessin.” The “Beloved Ones” are at a higher level, having been chosen by God from eternity. The “Lovers,” who are also “Mukhlessin,” must undergo immense hardship to attain their goal.

The Deception of Women (Makar al-Nisa)

“When he saw the shirt torn from the back, he said, ‘Indeed, it is from the trickery of you women. Indeed, your trickery is great'” (Quran 12:51).

This verse describes the reaction of the Aziz of Egypt when he saw that Yusuf’s shirt was torn from behind. Despite realizing the truth, he did not confront Zulaikha harshly, only saying, “Indeed, it is from the trickery of you women,” without directly addressing her. This indicates the strong influence Zulaikha held over him.

Her power is further shown when she orchestrates a plan to seduce Yusuf. She invites other women to a banquet, giving them knives and fruit, and when they see Yusuf, they are so captivated by his beauty that they cut their hands. This shows that while Zulaikha controlled her emotions in front of Yusuf, the other women were overtaken by his beauty.

The verse also shows that Zulaikha was aware of love and its dynamics. She understood that women needed a comfortable setting to be affected by Yusuf’s beauty, which is why she arranged a place for them to sit. Love requires a calm heart; a troubled or distracted heart cannot experience true love. Someone in turmoil cannot reach perfection, nor can perfection be taken from someone, even if they are made a slave.

The Beauty of Yusuf

Yusuf’s beauty was not merely physical but symbolic of his purity and virtue. When he saw the women’s reactions, he sought refuge in God, praying: “My Lord, prison is more beloved to me than what they invite me to. If You do not avert their plan from me, I may incline toward them and become of the ignorant” (Quran 12:33).

God responded by granting Yusuf protection, and as a result, he was imprisoned. Yet, Yusuf’s imprisonment was not due to any personal fault but was part of God’s plan for him, leading to his ultimate rise.

This story teaches us that beauty often comes with challenges, but true beauty is intertwined with virtue. Beauty that lacks goodness is superficial, while beauty accompanied by inner purity is divine.

The Prophetic Wisdom of Yusuf

Despite the hardships Yusuf faced, including imprisonment, he remained wise and virtuous. When he interpreted the dreams of two fellow prisoners, they recognized his kindness and wisdom. Later, when he was summoned by the king to interpret a dream, he proved his understanding of both the material and spiritual realms, saying, “Indeed, I have abandoned the religion of a people who do not believe in God and deny the Hereafter” (Quran 12:37).

Joseph’s life demonstrates how his wisdom was rooted in his knowledge of God and his firm commitment to divine principles.

Conclusion

The life of Yusuf exemplifies a journey of divine purity, kindness, and wisdom. His experiences reflect the ultimate reward of those who remain true to God, regardless of the trials they face. His story teaches us that true greatness comes not from worldly status but from inner purity and a heart that is free from malice, always seeking the pleasure of God.

One of the negative aspects of the story of Prophet Yusuf is his statement: “My Lord, You have certainly given me kingship, and taught me the interpretation of dreams. Creator of the heavens and the earth, You are my Protector in this world and the Hereafter. Take my soul in submission and join me with the righteous.” (Qur’an 12:101)

Although God first granted Yusuf knowledge and then bestowed upon him power and kingship, in this verse, Yusuf requests kingship first, “My Lord, You have given me kingship,” and only after that does he refer to the knowledge He granted him. It is human nature to rely on God in times of weakness, and God provides His support. What God undertakes is always flawless. However, most individuals, when they attain power, tend to rely on their own abilities, and consequently, they fail. Whether in times of wealth or poverty, people should always place their trust in God, for otherwise, they will inevitably falter.

At the end of the verse, Yusuf asks God to join him with the righteous, because, with the negative traits recorded in his own record, he needs to be “joined” rather than being considered among them.

What has been discussed here is a brief account of the life of Prophet Yusuf, a story that has been so altered by the distorters of history that it now resembles an account of hidden knowledge: “This is a portion of the unseen which We reveal to you. You were not with them when they agreed upon their plan and while they were plotting.” (Qur’an 12:102)

This account remains unaltered, and anything contrary to it, stemming from the claims of previous religions, is nothing more than distortion and unworthy of trust.

Prophet Ayyub: The King of Supplication

“And [remember] Ayyub when he called to his Lord, ‘Indeed, adversity has touched me, and You are the most merciful of the merciful.’” (Qur’an 21:83)

Prophet Ayyub is one of the great Prophets of God, who was chosen after Prophet Yusuf. Throughout his mission of inviting people to God’s religion, he faced numerous hardships and trials. What distinguishes him is that despite enduring countless afflictions, he never lost his focus on God. Even when the trials became unbearable, he only appealed to God, acknowledging his distress.

God always selects capable individuals for prophethood, and this capability is most evident in Ayyub’s patience and endurance in the face of his suffering. While one Prophet, such as Solomon, is tested with wealth and governance, another, such as Ayyub, is tested with pain and affliction. Ayyub’s strength lies not in physical power, but in his steadfast faith and unwavering reliance on God despite all the hardship. His status as the “King of Supplication” is evident in the fact that his prayers are immediately answered, and his request is fulfilled. As God says: “So We responded to him, and removed the affliction which had touched him, and We gave him back his family, twice as many, as a mercy from Us and a lesson for people of reason.” (Qur’an 21:84)

The phrase “and twice as many” indicates that God not only returned his family but also granted him more than he had before.

The Blessings of Prophet Dawood

“And We certainly gave Dawood from Us a great favour. [We said], ‘O mountains, repeat with him [God’s] praise, and the birds, [We made them] subservient to him. And We made iron soft for him.’” (Qur’an 34:10)

This verse mentions the great favours God granted to Prophet Dawood. The phrase “And We certainly gave Dawood from Us a great favour” emphasises the importance of this blessing. God commanded the mountains and the birds to join Dawood in praising Him, and He also made iron malleable for him, allowing him to craft with it.

Dawood’s unique ability was to unite disparate elements—mountains, birds, and iron—into harmony, showcasing his extraordinary spiritual power. This ability exemplifies how he could shape the natural world to his will, a metaphor for how everything in the universe submits to God’s will through His chosen prophets. His spiritual strength is demonstrated through his connection with God, which enabled him to shape the physical world as well.

The Subjugation of the Jinn by Solomon

“And to Solomon [We subjugated] the wind blowing by his command, gently wherever he directed it, and the devils, every builder and diver, and others bound together in chains.” (Qur’an 38:36)

God endowed Prophet Solomon with unparalleled power over the natural and supernatural realms. He commanded the wind, directing it as he wished. He also had dominion over the jinn, who served him in various tasks, such as building and diving for precious materials. The jinn would work for him under his command, and any who disobeyed were punished with severe torment.

Solomon’s authority extended beyond the physical world; his dominion included the jinn, demonstrating the unique role that divine power plays in enabling prophets to overcome obstacles that humans cannot.

The Power of Magic

“And they followed what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic…” (Qur’an 2:102)

This verse discusses the magic and sorcery that some individuals learned during the reign of Solomon. The devils, who sought to mislead humanity, taught people magic, which they learned from two angels, Harut and Marut, in Babylon. However, these angels made it clear to those seeking to learn magic that it was a trial, warning them not to fall into disbelief.

While this verse addresses the dark side of magical knowledge, it also conveys the importance of discerning the divine wisdom behind such trials. Magic, when misused, can cause harm, but it can also serve as a reminder of the power of God and the necessity of relying on Him.

The Consciousness of Creation

“And gathered for Solomon were his soldiers of jinn, humans, and birds, and they were marching in ranks. Until, when they came upon the valley of the ants, an ant said, ‘O ants, enter your dwellings so that you are not crushed by Solomon and his soldiers while they perceive not.’” (Qur’an 27:38-39)

This verse illustrates an extraordinary event in which an ant, a seemingly insignificant creature, warns its fellow ants of the approaching army of Solomon. This narrative highlights the remarkable awareness and agency given to even the smallest of God’s creatures. Despite the vast power of Solomon and his army, the ant is able to make a conscious decision to protect its kind.

This scene underscores the theme that every creature, regardless of its size, has a role and awareness in the grand scheme of creation. It also shows the humility of Solomon, who smiled upon hearing the words of the ant, acknowledging the grace of God in bestowing wisdom and understanding upon all beings.

The fact that Bilqis describes the letter as “noble” suggests that the writer did not use an aggressive or threatening tone, but rather employed a logical and reasoned expression. The writer of the letter states: “Indeed, it is from Solomon, and indeed, it begins: In the name of Allah, the Most Gracious, the Most Merciful.” This opening with the name of the benevolent and compassionate God highlights the noble nature of the letter. Bilqis’s awareness and intelligence allow her to discern the noble and faithful tone of this message.

After consulting with her advisors and courtiers, she says: “When kings enter a town, they corrupt it, and make the noble ones of its people humbled. And thus they do.” The phrase, “and thus they do,” suggests that Bilqis’s perception of Solomon was similarly formed. She sends a representative with financial gifts to Solomon to assess his intentions. Solomon does not accept the gifts and responds, “Return to them, and we will certainly bring forth armies to them that they cannot resist, and we will drive them out from there, humiliated and debased.” This statement suggests that the writer of the letter was not Solomon himself, as Solomon would not likely have written a letter of this nature.

Solomon formally invites Bilqis to faith. She accepts his invitation, and to demonstrate her belief, she travels to Solomon’s palace. Solomon asks his attendants to bring her large throne, which had mesmerized the hoopoe, and alter it: “Change her throne for her, and let us see if she recognizes it or if she will be among those who do not recognize it.” Solomon intends to test Bilqis. Although he could have relied on his divine knowledge, he chooses to pursue this test through outward appearances. The knowledge of the divine saints is such that it is volitional and experiential. If they wish, they can become aware of certain things, but this knowledge is not absolute, unlike God’s knowledge, which is omnipresent and absolute.

The Encounter at Solomon’s Palace

When Bilqis entered Solomon’s palace, she was told to enter the palace, and upon seeing it, she thought it was a body of water and lifted her skirts. Solomon explained: “Indeed, it is a palace made of polished glass.” Bilqis responded: “My Lord, I have wronged myself, and I submit, along with Solomon, to Allah, the Lord of the worlds.”

This verse recounts Bilqis’s entry into Solomon’s palace. It is noteworthy that it was not Solomon who went to meet her, but a representative was sent to her. The expression, “It was said to her: ‘Enter the palace,'” reveals this, as the verb “it was said” is in the passive voice.

Upon entering, Bilqis was struck by the grandeur of the palace. She mistakenly thought she was walking on water and lifted her skirts, revealing her legs. As a woman who did not believe in the One God, there was no issue for her in revealing her legs. Someone like Solomon, a prophet, saw her uncovered legs. Had a strict jurist been present, they might have argued that it was improper for Solomon to see her bare legs and that Bilqis should have been given a veil before entering. However, Solomon did not act in this manner.

It is often argued that a woman’s covering is to preserve her dignity, and if she does not choose to protect it, she should at least avoid disrupting public decency. There should be no compulsion beyond the necessary protection of public modesty. In this context, no one should be forced to cover themselves if their actions do not cause harm to public decency. If a woman does not fulfill her religious duty to cover herself or leaves part of her hair exposed, it is not the right of anyone to force her into compliance with those rules. This would violate her personal freedom, and compulsory measures would be a form of societal oppression.

A woman’s covering is meant to protect her from transgression, and anyone who transgresses by looking at her with lust is sinning. It is not permissible for anyone to look at a woman with a desire for transgression, regardless of whether her hair is fully covered or part of it is revealed. The key issue is the intent and manner in which the covering is observed, not the absolute compulsion to cover every part of the body.

In the case of Bilqis, when she revealed her legs, Solomon did not object but rather highlighted the splendor of his palace: “Indeed, it is a palace made of polished glass.” Solomon’s noble and respectful attitude allowed Bilqis to freely embrace faith and say, “My Lord, I have wronged myself, and I submit, along with Solomon, to Allah, the Lord of the worlds.” This reflects the effective and gentle propagation of Solomon’s teachings and the prosperous, divine civilization he embodied. Bilqis, acknowledging the noble character and superior culture of Solomon, decides to embrace faith in the God of Solomon.

The Death of Solomon

When We decreed for him death, nothing informed them of his death except a creature of the earth that ate from his staff. But when he fell, it became clear to the jinn that if they had known the unseen, they would not have remained in the humiliating punishment.

This verse speaks of the hidden nature of Solomon’s death. The reason for the concealment of his death could indicate that, despite his immense power, no one had a particular affection for him. This reflects the nature of political power, which often lacks sanctity or love from the people. Even though Solomon was a prophet, his death went unnoticed by his subjects until a creature, a termite, ate through his staff, revealing his passing.

Divine wisdom governs the lives of prophets and saints. Their governance is not led by force but by wisdom, patience, sincerity, and faith. The strength of their rule lies not in physical power but in the ability to inspire love and voluntary obedience. The example of Solomon teaches that true power does not rely on coercion, but on the creation of a just and loving society where people willingly follow.

Government and Social Influence

It has been established to show that if these two prophets had an authoritarian government, they would not have had any influence in the hearts of the people. In divine governments, in practice, there should be no shoes, hats, or authoritarian leadership, let alone despotism and arrogance. Otherwise, such a government would lose its social and popular influence. This implies that religious scholars during the occultation must adopt a kind and fatherly attitude towards the people, so that the people may remember them with pleasant memories of affection and the uplifting fragrance of guidance and service, rather than associating them with the image of a whip or prison shackles.

Luqman’s Counsel

(And indeed, We gave Luqman wisdom, saying: “Give thanks to Allah, and whoever gives thanks does so for the benefit of his own soul, and whoever is ungrateful, then surely Allah is Self-Sufficient, Praiseworthy.”) [Quran 31:12]

Explanation: Allah granted Luqman wisdom. This verse, as well as the subsequent one, explains the meaning of wisdom. Wisdom comprises several components. One is: “Give thanks to Allah” (أَنِ اشْكُرْ لِلَّهِ). Therefore, those who are ungrateful for Allah’s blessings are neither wise nor steadfast; instead, they are shaky and unstable. However, those who are grateful are firm and resolute. Indeed, if someone rejects Allah’s blessings, He is in no need of their gratitude: “And whoever is ungrateful, then surely Allah is Self-Sufficient, Praiseworthy.”

(Praiseworthy) is one of the collective names of Allah, which encompasses both beauty and majesty. Allah is both firm and beautiful in His essence.

Another part of wisdom is the ability to give counsel: (And when Luqman said to his son while he was advising him: “O my son, do not associate anything with Allah, for indeed, associating others with Him is a grave injustice.”) [Quran 31:13]

The phrase (And when he was advising him) indicates that another part of wisdom is the act of advising. Luqman does not warn his son against disbelief but rather against polytheism, which is far more widespread. While disbelief is rare and unambiguous, polytheism is often deceptive and insidious, mixing truth with falsehood. Although we generally refer to polytheists as disbelievers in colloquial terms, polytheism has various degrees, and some of them may coexist with faith.

The Tyranny of Pharaoh and the Shifting of Responsibility from the People

(He leads his people on the Day of Resurrection and will bring them to the Fire, and wretched is the place to which they are brought.) [Quran 40:46]

Explanation: This verse refers to Pharaoh, who will lead his people into Hell on the Day of Judgment. However, it is important to note that while Pharaoh leads his people, they all enter the Fire together, indicating that individuals cannot shift the blame for their misdeeds onto others. Each person is accountable for their own actions, and no one can excuse themselves by blaming others, even if they follow someone who leads them astray.

The Superiority of the Children of Israel

(And We certainly gave the Children of Israel the Scripture, the judgment, and the prophethood, and We provided them with good things and preferred them over the worlds.) [Quran 45:16]

Explanation: Allah granted the Israelites not only the Torah but also authority (judgment) and prophethood, along with abundant provisions. He even preferred them over the people of their time. Unfortunately, some have become complacent and speak of themselves without acknowledging their history. If they were not blinded by prejudice, they would recognize their own superiority as indicated by the Quran: “And We preferred them over the worlds.”

However, this preference was not permanent, as it was conditional upon their faith and adherence to Allah’s commands. The promise of supremacy to the Israelites was once granted to them, but it is conditional, and it will ultimately be fulfilled during the time of the Mahdi (the Awaited Savior), when the rightful successors of the prophets will lead once again.

True Following

(He said, “If you follow me, then do not ask me about anything until I make mention of it to you.”) [Quran 18:70]

Explanation: True adherence to a leader or guide is demonstrated by trust and submission, without questioning or doubting the leader’s actions until they are explained.

Learning and Apprenticeship

(So they set out, until when they were on board a ship, he (Khidr) damaged it. Moses said: “Have you damaged it to drown its people? Indeed, you have done a great thing.”) [Quran 18:71]

Explanation: In the journey of learning and spiritual progress, one must embark with a readiness to face challenges. True knowledge is not passive but involves active engagement with trials and errors. In this verse, Moses and Khidr embark on a journey of learning, which is full of unexpected tests and hardships. One cannot expect to gain wisdom simply by sitting idle or avoiding difficulty.

Stereotyping

(So they went on until they came to the people of a town. They asked for food, but its people refused to host them. And they found there a wall that was about to collapse, so he (Khidr) repaired it. Moses said: “If you wished, you could have taken for it a payment.”) [Quran 18:77]

Explanation: This verse highlights Moses’ initial misunderstanding, where he assumes the wall belongs to the same people who had refused to offer hospitality. This is an example of stereotyping, where a person is judged based on previous experiences or assumptions. The lesson here is to avoid making hasty judgments without understanding the full context.

The Entrapment of Stereotypes

Today, the human society is deeply immersed in stereotypes. People are often recognized by their labels rather than their true characters. A single unpleasant title associated with a family member can tarnish the entire family’s reputation, sacrificing the individual’s true essence in the process. This phenomenon is exemplified by the fact that someone who may be a kind-hearted non-believer can be far more virtuous than a self-righteous believer.

The Strength and Knowledge of Dhul-Qarnayn

(“Indeed, We established him upon the earth, and We gave him the means to all things, so he followed a way.”)

This verse speaks of the immense power and knowledge of Dhul-Qarnayn. It states that God gave him the means to understand and utilize everything; thus, he was not only powerful but also knowledgeable, because power without knowledge is ineffective. In this sense, “Dhul-Qarnayn” can be understood as someone possessing both the power of two “ages” — one of strength and the other of knowledge.

The Qur’an presents a snapshot of his journey: (“Until, when he reached the setting of the sun, he found it set in a spring of black mud, and found a people there. We said: ‘O Dhul-Qarnayn, either you punish them, or else you take among them a way of goodness.'”) He reached the place where the sun seemed to set into a dark, muddy spring, where he encountered a people who lived in moral depravity.

The verse implies that, despite their wickedness, Dhul-Qarnayn was given the choice either to punish them or to guide them towards righteousness. This highlights the importance of never giving up on the potential for reform, just as a doctor must never lose hope in treating a patient, no matter how severe their condition.

The Qur’an further describes another group of people encountered by Dhul-Qarnayn: (“Until, when he reached the rising of the sun, he found it rising upon a people for whom We had not made any shield.”) This group of people had no protection from the sun’s rays, symbolizing their vulnerability and ignorance. These people were weak, and they asked Dhul-Qarnayn for help against the chaos caused by the tribes of Gog and Magog. Dhul-Qarnayn, recognizing the importance of security as a divine mercy, helped them by building a barrier to protect them. However, he remained humble and recognized that the success of his endeavor was a mercy from God, not a result of his own power: (“He said, ‘This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and the promise of my Lord is ever true.'”).

Zachariah’s Faith and Dedication

(“O Zakariya, indeed We give you good tidings of a boy whose name is John; We have not assigned to anyone before him this name.”)

In his old age, when Zakariya (Zachariah) and his wife were well beyond childbearing age, he prayed to God for a son, not out of personal desire, but to ensure the continuity of God’s work. He did not seek a son for personal satisfaction, but for the sake of maintaining religious guidance after his time. Zakariya’s faith in God’s power led to the miraculous birth of his son, John, who would be an exceptional prophet.

Faith in God’s ability to bring about change, no matter how impossible it may seem, is what prevents believers from falling into despair or arrogance. Just as Zakariya’s faith led to the miraculous birth of his son, the believer understands that God can bring about the most significant transformations at any moment.

John the Baptist’s Uniqueness

(“O John, take the Scripture with determination, and We gave him judgment while yet a boy.”)

John (Yahya) was granted wisdom and judgment from a young age, a gift that shows his extraordinary spiritual stature. Unlike many prophets who were appointed to their roles later in life, John’s wisdom came to him as a child, highlighting his position among the beloved servants of God. His ability to receive divine guidance at such a young age signifies his extraordinary status, making him one of the highest among the beloved.

The Intuition of Divine Servants

(“And she took, in front of them, a veil. Then We sent to her Our Spirit, and he appeared to her as a well-proportioned man.”)

The holy figures, particularly the prophets, are not only spiritually intuitive but also deeply connected to the divine. As seen with Mary (Maryam), she isolated herself from others, not out of fear, but because of a higher spiritual awareness. Mary’s deep faith allowed her to perceive things before they occurred, and this ability to anticipate the will of God further solidified her purity.

Mary’s Strength and Purity

(“And she brought him to her people, carrying him. They said, ‘O Mary, you have certainly done a thing unprecedented.'”)

Mary’s strength and resilience were evident when she returned to her people with her child, Jesus (Isa), and faced their scorn. Despite their accusations, Mary did not shy away from her role and stood firm in her faith. Her story highlights the strength that a believer can have when they hold true to their convictions, even in the face of overwhelming opposition.

The Measure of Faith

(“He said, ‘Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet.'”)

Jesus (Isa) clearly states that his mission is not of his own making but a direct result of his servitude to God. This declaration exemplifies the essence of true faith: to see oneself as a servant of God and to act according to divine will. True belief is not just about actions or outward appearances, but understanding and accepting one’s relationship with God at the deepest level.

The Completeness of the Final Religion

(“And when Jesus brought clear proofs, he said, ‘I have come to you with wisdom and to make clear to you some of the things over which you differ. So fear Allah and obey me.'”)

Jesus’ mission was to clarify misunderstandings among the people, emphasizing that his teachings were a continuation and refinement of the truth. The final religion, Islam, is presented as the culmination of these teachings, meant to resolve human differences and guide the world to unity and peace.

The Dignity and Composure of Prophets

(“He said, ‘O my people, there is no foolishness in me, but I am a messenger from the Lord of the worlds.'”)

This verse speaks to the dignified manner in which the prophets interacted with their detractors. They responded to mockery and scorn with patience, logic, and respect, never lowering themselves to the level of those who sought to insult or harm them. Their strength was in their composure, their message, and their commitment to God’s will.

Clarity (Light)

The Science of History

(These are the tidings of the unseen, which We reveal to you. You did not know them, nor did your people, before this. So be patient; indeed, the good end is for the righteous.) [622]

• This is one of the unseen matters that We reveal to you. Before this, neither you nor your people knew them. So be patient, for indeed, the final outcome is for the pious.

Explanation: God brings forth certain historical events in His divine scripture and says: (You did not know them, nor did your people). These historical narratives are from the unseen, which We convey to you and this community.

History is often written either by sycophantic and self-serving friends or by adversarial enemies. Consequently, it is never free from bias and emotion, and without analysis, it holds no value. Furthermore, it has been subject to extensive distortion. History, as understood from the expression (You did not know them), is indeed a science, though one that has been tampered with. Numerous false accusations have been made about the Imams, and history is often no more than conjecture and estimation, which can be used by a researcher but not necessarily by the general public.

Clarity (Light)

The Small Number of Truth Seekers

(And of those We have created, there is a group who guide with the truth and act justly in accordance with it.) [623]

• Among those We have created, there is a group that guides with the truth and acts justly in accordance with it.

Explanation: This verse states that among all of creation, only a few form a group that is guided and seeks justice, from the beginning of creation until the end of time. These few are the righteous, rare and exceptional in comparison to the multitude. Virtues may be few, but the numbers are abundant.

Clarity (Light)

Refuge from Calamities

(And Allah would not punish them while you are among them, nor would He punish them while they seek forgiveness.) [624]

• As long as you are among them, Allah is not inclined to punish them, and as long as they seek forgiveness, Allah will not punish them.

Explanation: This verse identifies two factors that protect against punishment and calamities: one is that a person lives in a place or community where the friends of God are found, and their hearts are attached to these individuals. A seeker who takes one of God’s friends as a guide and has them in their heart is under their protection. Those who lack such spiritual leadership have weak foundations. Though this verse speaks specifically of the Prophet (PBUH), it can be extended to all of God’s friends, whether within a person’s heart or in society, as a means of shielding them from calamity. The second factor is seeking forgiveness and not being heedless of God. Even if a divine friend is present in society, the people may still face punishment if they remain heedless of God and His representative.

Clarity (Light)

Reformers and the Removal of Punishment

(And your Lord would never destroy the cities while their people are reformers.) [625]

• Your Lord would never destroy a city as long as its people are reformers.

Explanation: This verse says that as long as reformers remain within a community, that community will not face destruction. In fact, destruction does not result from human limitations but may be delayed even if a group is wicked, as long as there are reformers. It is only when a community lacks reformers that divine punishment is meted out.

Clarity (Light)

The Method of Propagation

(And warn your closest kindred.) [626]

• And warn your nearest relatives.

Explanation: In the book “Al-Ihtijaj,” it is mentioned that when this verse was revealed, the Prophet (PBUH) invited his close relatives, offering them the best food of the time, which was stew. When the Prophet began saying “In the name of Allah,” Abu Lahab responded by saying, “Now he is using magic on us,” and left immediately. Some people refuse to eat stew even now, claiming they will be cursed! The phrase “In the name of Allah” as an invitation goes back to the time of the Prophet, but some people now simply say “please help yourself.” Similarly, instead of greeting with “salaam” (peace), some say “greetings.”

God commands the Prophet to begin his public call to his close family, as they are the ones who are more likely to show mercy toward him. The Prophet (PBUH) started this call with a banquet, indicating that some forms of preaching should begin with kindness and hospitality, or else it will be ineffective.

God also commands the Prophet to show humility to those who accepted his invitation: (And lower to them the wing of humility for those who follow you from among the believers) [627]. This humility is necessary because they were the Prophet’s relatives, and they might feel jealousy toward him. If anyone among them converted, they might say, “This relative of ours has become our leader.” Therefore, humility was essential.

Clarity (Light)

Migration to Mecca

(If you do not help him (the Prophet), Allah has already helped him when those who disbelieved expelled him, the second of the two when they were in the cave, when he said to his companion: “Do not grieve; indeed, Allah is with us.” Then Allah sent down His tranquility upon him and supported him with angels you did not see, and made the word of those who disbelieved the lowest, while the word of Allah is the highest, and Allah is Exalted in Might and Wise.) [628]

• If you do not support him (the Prophet), Allah already helped him when those who disbelieved expelled him, and he was the second of two when they were in the cave. He said to his companion, “Do not grieve; indeed, Allah is with us.” Then Allah sent down His tranquility upon him and supported him with armies you did not see, and made the word of those who disbelieved the lowest, and the word of Allah is the highest. And Allah is Almighty, All-Wise.

Explanation: This verse refers to the event of the Prophet’s migration (Hijrah) to Medina, accompanied by his father-in-law, Abu Bakr. Some Sunni scholars regard this verse as indicating a merit for Abu Bakr. However, the verse mentions the singular “Allah helped him,” which signifies that God helped only the Prophet (PBUH) and not Abu Bakr. The phrase the second of the two refers specifically to the Prophet (PBUH), as he reassured Abu Bakr in the cave: “Do not grieve, for Allah is with us.” This indicates that Abu Bakr was anxious and worried. Furthermore, Allah’s tranquility and support were exclusively for the Prophet (PBUH), not for both of them together, as the verse clearly indicates. Thus, the verse does not affirm any specific merit for Abu Bakr, as some claim.

Indeed, the Qur’an is a book that establishes the argument for all people, and one can seek rulings on any matter from it.

Clarity (Light)

The Battle of Badr

(Remember when He covered you with a slumber as a security from Him, and He sent down upon you from the sky rain to purify you with it, and to remove from you the evil of Satan, and to strengthen your hearts and make firm your feet.) [629]

• Remember when He caused a light sleep to overcome you as a source of peace from Him, and He sent down from the sky rain upon you, that He might purify you with it, and remove from you the evil of Satan, and strengthen your hearts and make firm your feet.

Explanation: This verse describes one of the scenes from the Battle of Badr. One night, the small army of the Muslims camped near the wells of Badr. A light slumber overtook the entire army, providing them with comfort and tranquility, as if they were at home with their families. At the same time, the enemy’s army attacked and seized the water wells, leaving the Muslims without water. However, Allah sent rain to them, which not only provided physical purification but also allowed them to be ready for battle.

The term (Amatan) tranquility) refers to a pleasant and relaxing sleep. This act of divine tranquility served to prepare the Muslims for the coming battle.

Victory Following Defeat

It is stated that after their defeat, they will soon achieve victory within a few years.

The phrase (كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ) implies that the Muslims will conquer Mecca without bloodshed or conflict. This indicates that sometimes defeat precedes a great victory, and that failure can, in fact, be a form of success—just as the sun shines more brightly after the dark clouds have dispersed.

The Harm Caused to Prophet Muhammad (PBUH)

(Indeed, those who harm Allah and His Messenger—Allah has cursed them in this world and the Hereafter, and has prepared for them a humiliating punishment) [636].

This verse states that those who harm Allah and His Messenger are cursed by Allah both in this world and in the Hereafter, and they are prepared for a disgraceful punishment.

Explanation: The Prophet Muhammad (PBUH) had wives who caused him great harm. This verse serves as a warning to them, but Prophet Muhammad (PBUH) endured such suffering that he said, “No Prophet has been harmed as I have been.” This suffering was not limited to physical harm, but also included personal pain and distress.

The following verse confirms this narrative: (If they disobey you, say, “I am free from what you do”) [637]. This indicates that the command is directed towards those in his inner circle, not the external enemies like Abu Lahab or Abu Jahl, but some of his wives who caused him harm.

To explain the statement of the Prophet (PBUH), “No Prophet has been harmed as I have been,” we must consider other Prophets who endured far greater trials—Prophets like Jonah, who was trapped in the belly of a whale, or those who were sawed in half or torn apart by their enemies. Prophet Noah, for instance, endured a thousand years of hardship. Prophets such as Abraham, Job, and Jacob also faced significant trials. However, what harm did Prophet Muhammad (PBUH) endure? Was it not merely the throwing of dust on his head and the breaking of his teeth? Thus, when the Prophet (PBUH) says, “No Prophet has been harmed as I have been,” he is referring specifically to the emotional and psychological abuse he suffered, particularly from some of his wives.

The verse (If they disobey you, say, “I am free from what you do”) should be understood in the context of domestic challenges. This shows that the Prophet (PBUH) endured harm within his household and not only from external forces. The emphasis on saying “I am free from what you do” signifies the need to maintain a peaceful environment at home, even when challenges arise.

The Prophet’s Endurance in the Face of Adversity

Prophet Muhammad (PBUH) endured much harm in his household, especially after the death of Khadijah (RA), his first wife. He did not have a home filled with love and support thereafter. Some of his wives were politically motivated, hostile, and even malicious. For example, Aisha, despite being his beloved wife, often showed disrespect toward him, and this affected their relationship. Aisha’s animosity toward his daughter, Fatimah (RA), and her reluctance to visit her father’s house caused further pain. Imam Hasan and Imam Husayn (RA) were also prevented from visiting their grandfather, the Prophet.

The Prophet (PBUH) once said, “No Prophet has been harmed as I have been,” a statement which reflected the immense emotional distress he endured in his own home.

It is essential to understand that after the death of Prophet Muhammad (PBUH), Aisha played a major role in the political shifts that followed, including the plotting of the Saqifah and the subsequent persecution of Fatimah (RA) and her family. In this context, the Prophet’s suffering was not merely personal; it also had long-lasting effects on the Muslim community.

The Prophet as an Example for All

(Indeed, in the Messenger of Allah, you have an excellent example for anyone whose hope is in Allah and the Last Day, and who remembers Allah much) [639].

This verse makes it clear that Prophet Muhammad (PBUH) is a model for all who hope for Allah and the Last Day, and who engage in constant remembrance of Allah. However, it also emphasizes that not everyone can follow this example; it is reserved for those who possess the qualities of hope, faith, and remembrance.

The Harm of Raising One’s Voice in the Presence of Allah’s Messenger

(O you who have believed, do not raise your voices above the voice of the Prophet, nor speak loudly to him as you speak loudly to one another, lest your deeds become worthless while you do not perceive) [640].

This verse from Surah Al-Hujurat is a crucial guideline for proper etiquette in the presence of the Prophet Muhammad (PBUH). The Surah, which is often referred to as the “Manifesto of the Rights of Believers,” provides fundamental moral and ethical guidance for all Muslims. The essence of the verse is that raising one’s voice in the presence of the Prophet (PBUH) is a form of disrespect, and it can invalidate one’s deeds without them realizing it.

The warning about raising one’s voice and speaking loudly is not simply a matter of etiquette; it is a reflection of the deep spiritual respect owed to the Prophet Muhammad (PBUH) and, by extension, to the sacredness of Allah’s guidance.

The Importance of Maintaining Decorum

This principle of respect extends beyond just the voice. It indicates that proper behaviour in the presence of sacred individuals requires humility, silence, and reverence. The connection between humility and true faith is deeply intertwined in Islamic teachings. As the verse continues, those who are able to humble themselves before the Prophet (PBUH) will find that their hearts are attuned to piety, and they will be rewarded with forgiveness and a great reward.

Ethical Conduct and Respect Among Believers

(O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not defame one another or insult each other with nicknames. Wretched is the name of disobedience after faith. And whoever does not repent—then it is those who are the wrongdoers) [644].

This verse emphasizes the importance of not mocking others based on their race, ethnicity, or gender. It teaches that all people, regardless of their background, should be treated with respect and dignity. This principle is vital in fostering unity and compassion among the Muslim community.

In contemporary times, such mocking often manifests in societal divisions, whether along ethnic, national, or gender lines. The verse teaches that such behaviour not only divides but also leads to the destruction of one’s spiritual gains, making it all the more important to strive for empathy and understanding.

Misguidance and Arrogance

Based on this, one who lacks either of these two qualities is misguided. Such a person possesses arrogance and leads society towards dogmatism and closed-mindedness.

A person infected with arrogance has no capacity to listen. As it is stated in the Quran: “And when Our verses are recited to him, he turns away in pride, as though he had not heard them, as if there is deafness in his ears. So give him tidings of a painful punishment.” (Quran, 31:7) When Our verses are recited to him, he turns arrogantly away, as though he has not heard them, as if there is a heaviness in his ears. Thus, inform him of a severe punishment.

Anyone who is deaf to listening, and when addressed, acts as though they haven’t heard or as if something is blocking their ears, is infected with arrogance—a form of arrogance that leads to painful consequences. Therefore, once the means of awareness are made available to a person, ignorance cannot serve as an excuse, and one cannot claim, “I did not know.”

Possessing an attentive ear, even if it’s the listening of a child, leads to salvation. Intelligent individuals, regardless of age, listen well, but ordinary people gradually become deaf, losing the ability to hear others. As the Quran says: “Those whose eyes were veiled from My remembrance, and they were unable to hear.” (Quran, 18:57) These are those whose insight was veiled from My remembrance and who could not hear the truth.

It is worth noting that some individuals lose their hearing due to the pressures and harms inflicted upon them by the arrogant. These verses do not include such cases. For example, the late Ayatollah Murtaza Haeri, after enduring much persecution, explicitly stated at a session of the Assembly of Experts: “Let me speak my piece, and then you may say whatever you wish.” This reflects the lack of freedom and the prevalence of despotism in the environment of this respected scholar.

The Value of Truth

“And he who brings the truth and believes in it, they are the righteous. For them is whatever they desire with their Lord. That is the reward of the doers of good.” (Quran, 39:33)

Explanation: The one who brings the truth and believes in it—whether their belief is based on reasoning or imitation—will be saved. The ones who bring the truth are the prophets and the divine saints, and those who believe in this truth are the believers. These individuals are the righteous—those who are pious. The verse can also be interpreted as: The one who brings the truth and has faith in it is among the righteous. Such people are considered muhsineen (doers of good). The excellence in truth lies in faith. Allah gives whatever they ask, and they seek nothing but closeness to God. Whoever brings the truth and believes in it, God grants them whatever they desire. This indicates that the truth is a reality superior to both knowledge and worship.

The Primacy of People in Religious Preaching

“Indeed, you do not guide whom you like, but Allah guides whom He wills, and He is most knowing of the guided.” (Quran, 28:56)

Explanation: The Prophet Muhammad (PBUH), due to his deep love for God’s religion, was keen on guiding powerful, capable individuals, leaders, and influential figures to strengthen the religion and facilitate the guidance of others. Some leaders of tribes had such influence that their conversion to the faith would lead an entire nation to follow. This motivated the Prophet to invest effort and insist on their faith, hoping that through their faith, the entire people would benefit, just as Allah values people immensely, as indicated by the saying: “The believer is better than the Kaaba.” This is because the Kaaba is an instrument for guiding the believer, and it is the believer who reaches closeness to God and enters paradise—not the Kaaba itself.

This verse shows that guidance is in Allah’s hands, and He guides whomever He wills, according to His divine wisdom. Although it may seem that guiding a wealthy and influential person to faith is more beneficial than guiding a poor, blind individual, the wealth of a believer can be used for the service of religion, and their social influence can help spread the message to others. The Prophet Muhammad (PBUH) was very eager to spread the message of God’s faith, even through the leaders of tribes, while Allah affirms that guidance is ultimately His prerogative, as expressed in the verse: “Indeed, you do not guide whom you like.”

In the pursuit of guidance, the focus must be on people, as the Prophet Muhammad (PBUH) demonstrated. However, it is a difficult task for rulers, leaders, or preachers to give importance to people. We base our position on this principle: While the sacred shrines and symbols of the infallible ones are of utmost sanctity, and any disrespect toward them is a great sin, it is concerning that today, in Iraq, hundreds of Muslims are killed daily, yet little attention is paid to this, and public mourning is only observed for the outward symbols of religion, which are easily replaced. Efforts should be focused on investing in people—not just in religion—because religion is a ladder leading to the happiness and salvation of individuals, just as the Quran is meant for the guidance of people. Muslims and believers are of immeasurable value. The honor of Muslims is violated and their women and children are subjected to harm, yet religious authorities and political leaders often neglect these issues, focusing instead on preserving rituals. It is not enough to simply strengthen religion and its symbols while people are suffering; we must focus on the people, as they are the foundation of strengthening both religion and its symbols.

The first section of this passage can be seen in the narration of Imam Baqir (a.s.) when interpreting the noble verse: “وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ” (And that which has been sacrificed for other than Allah). He explains that the phrase refers to animals sacrificed for idols. As for “وَالْمُنْخَنِقَةُ” (the strangled), it refers to the practice of the Persians, who did not consume animals that had been slaughtered, but rather, they strangled cattle and sheep and ate the carrion. “وَالْمَوْقُوذَةُ” refers to animals that were struck with a stick. “وَالْمُتَرَدِّيَةُ” refers to those animals whose eyes were blinded, then thrown from a height; the meat of those that died in the fall was consumed. “وَالنَّطِيحَةُ” refers to a practice in which a male animal was left to butt another, and the meat of the one that died from this was eaten. “وَمَا أَكَلَ السَّبُعُ إِلاَّ مَا ذَكَّيْتُمْ” means that they ate animals partially devoured by a wild beast like a wolf or lion, which Allah has prohibited. “وَمَا ذُبِحَ عَلَى النُّصُبِ” refers to animals sacrificed by the Persians for their fire temples and the Quraysh who sacrificed animals to their stones and trees. “وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ” refers to the practice of dividing a camel into ten parts and casting lots with arrows for each part. Seven of the arrows were identical and had feathers, while three were different and lacked feathers. The seven feathers arrows had specific names, and if one of them indicated a win in the game, the person would receive a certain number of shares. If one of the three non-feathered arrows indicated a loss, the person had to pay the full price of the animal, which was considered gambling and thus prohibited by Allah.

The verse begins by declaring the prohibition of consuming the meat of animals killed in such ways and forbidding its use. It continues: “الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ” (Today those who have disbelieved have despaired of your religion, and I have perfected for you your religion, and completed My favour upon you, and have chosen for you Islam as your religion).

The completion of the religion is a highly significant matter, and the prohibition of the consumption of certain animals seems to have no direct connection to the completion of the religion. How can laws, which are temporary and subject to change over time, contribute to the perfection of the final religion and lead to the despair of the disbelievers? What was the major concern of the disbelievers at that time that led to their despair, and how does the prohibition of eating these animals play a role in their frustration? Can those who interpret these verses in this manner truly reflect on how future, wiser generations will evaluate them?

The disbelievers at that time were concerned about the spread of Islam, but they hoped that the Prophet (PBUH) would pass away and with his death, Islam would wither. Their primary concern was about the leadership following the Prophet’s death. They feared that someone would succeed the Prophet and continue his mission. They hoped this would not happen and believed their concern would cease with the Prophet’s passing. However, this hope turned to despair when the Prophet (PBUH) announced, by the command of Allah, the leadership of Amir al-Mu’minin (a.s.) upon returning from the Farewell Pilgrimage. The disbelievers’ hope was crushed because the reason for the emergence and establishment of Islam (Prophethood) would be preserved and maintained by the Imam (a.s.), the true leader after the Prophet.

It must be noted that the hypocrites of early Islam were not found among any other nations, and even the hypocrites during the time of Prophet Moses (a.s.) did not exhibit such complex forms of hypocrisy. This unique characteristic is attributed to the Prophet Muhammad (PBUH), whose undeniable truth and embodiment of divine wisdom exposed all falsehood and the entirety of hypocrisy.

Allah concealed this verse, which is one of the most important verses concerning the matter of leadership and guardianship, within the text of the Qur’an to preserve it from the potential distortion by manipulators. If this verse were explicitly linked to the leadership (Wilayah) and succession of Amir al-Mu’minin (a.s.) and his name were mentioned, the disbelievers would not have tolerated it, and the Qur’an would not have remained in its current form.

One of the other verses regarding leadership is the verse of purification (Ayat al-Tathir), where Allah reveals a great treasure in the context of the wives of the Prophet, which is not relevant to them but has profound implications for understanding the true leaders and their status in the eyes of Allah. Allah only desires to purify the Ahl al-Bayt (the Prophet’s family) and keep them pure. If this verse were presented independently, the enemies of the truth would have sought to erase or distort it.

The prohibition in this verse remains throughout its entirety, signifying that those who hold the position of leadership (Wilayah) will always face hardship and persecution. If anyone lives a life free from persecution or difficulty in the worldly realm, it indicates a lack of true understanding of the depth of Wilayah. The true followers of Wilayah are those who remain steadfast, without any internal hypocrisy, in their loyalty to the right path. Hypocrisy leads to weakness and decay, and one who harbours numerous false gods in their heart cannot truly claim to follow the path of Wilayah or Monotheism.

The true holder of Wilayah is Amir al-Mu’minin (a.s.), whom his companions knew well but, unfortunately, abandoned due to their worldly desires. They sought material gain, and this led them to desert him and align themselves with figures like Muawiyah, despite knowing his corruption. They understood that Imam Ali (a.s.) was not a newcomer to Islam but a man of integrity and nobility. His leadership was devoid of any selfish desires for worldly gain. Yet, when faced with a choice between the comfort of the world and the demands of true leadership, they abandoned the Imam (a.s.).

True holders of Wilayah are those who can endure numerous trials and sacrifices in the face of adversity. They are not concerned with worldly gains, comfort, or survival but are steadfast in their commitment to their principles. Hypocrisy and surface-level piety cannot align with the true path of Wilayah. The true followers of Imam Ali (a.s.) possess an unwavering commitment, tested by hardships and challenges. The true path of Wilayah is not a simple or comfortable one. It requires perseverance and sacrifice, much like the hardships endured by the Prophet’s family and the martyrs of Islam.

Analysis and Explanation of the Verse in Relation to the Discussion on Wilayah

Clarity (1)

Ahl al-Bayt (The Household of the Prophet)

“They said, ‘Do you marvel at the command of Allah? May the mercy of Allah and His blessings be upon you, O people of the House! Indeed, He is Praiseworthy and Glorious.'” (Qur’an, 11:73)

• They said, “Do you marvel at the command of Allah? May the mercy of Allah and His blessings be upon you, O people of the House! Indeed, He is Praiseworthy and Glorious.”

Explanation: The term “Ahl al-Bayt” was used before Islam to refer to the family of the Prophet and the lineage of prophethood. It was not a new term introduced during the time of Islam, as the divine messengers used it for the family of Prophet Ibrahim (Abraham) and his prophetic descendants. The meaning of “Ahl al-Bayt” is essentially “the family of Allah.”

The misconception that this Qur’anic term referred solely to the wives of the Prophet in the early Islamic period is incorrect. Each of the wives of the Prophet had her own household and lived separately, while it was the Prophet who would visit their homes.

Clarity (2)

Verse of Faith

“The Bedouins say, ‘We have believed.’ Say, ‘You have not believed; but say, “We have submitted,” for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not decrease from your deeds anything. Indeed, Allah is Forgiving and Merciful.'” (Qur’an, 49:14)

• Some of the Bedouins said, “We have believed.” Say: “You have not believed; rather, say, ‘We have submitted,’ and faith has not yet entered your hearts. If you obey Allah and His Messenger, He will not diminish anything from your deeds. Indeed, Allah is Forgiving and Merciful.”

Explanation: The faith mentioned in this verse refers specifically to “Wilayah” (the guardianship or leadership). A person becomes a “believer” only when they accept Wilayah. This verse is one of the verses related to Wilayah. A person who only believes in Allah and acknowledges the Prophet as the bearer of revelation, while performing outward acts of Islam like prayer and fasting, is only a Muslim, not yet reaching the depth of faith that is embodied by Wilayah. In this sense, Islam is the acceptance of all religious obligations, while Wilayah is what gives these obligations depth and true significance.

The difference between Shia and Sunni beliefs lies precisely in the acceptance of this depth or inner aspect (Wilayah), and not merely the external aspects of Islamic law (Shari’ah), which both groups observe with differences in opinion. However, only Shia Muslims have fully embraced Wilayah.

Thus, wherever the Qur’an mentions those who “believe in Allah,” it is referring to those who believe in Wilayah, not merely those who accept the outer aspects of Islam.

Clarity (3)

Wilayah of the Twelve Imams

“Indeed, the number of months with Allah is twelve months, as it was decreed in the Book of Allah on the Day He created the heavens and the earth; of these, four are sacred. This is the correct religion, so do not wrong yourselves during them, and fight the polytheists completely as they fight you completely. And know that Allah is with the righteous.” (Qur’an, 9:36)

• Indeed, the number of months with Allah is twelve months, as decreed in the Book of Allah on the Day He created the heavens and the earth. Of these twelve, four are sacred. This is the correct religion, so do not wrong yourselves during them, and fight the polytheists completely as they fight you completely. And know that Allah is with the righteous.

Explanation: This verse is also related to Wilayah. The twelve months refer to the Twelve Imams, with four of them symbolizing “Ali” (the first Imam) who is associated with the sacred months. (This is the true and correct religion, which is Wilayah and Shi’ism). These divine lights have been intermediaries of both material and spiritual sustenance since the beginning of creation. Humanity must not wrong themselves by reducing the number or rejecting the leadership of these Imams, as this would be an injustice to themselves.

The “fighting the polytheists” mentioned here is a metaphor for those who reject the concept of Wilayah, as they are considered to be in spiritual darkness, much like the polytheists. These individuals must be confronted, for otherwise, they would extinguish the Wilayah of those who follow the true path.

Clarity (4)

The Path of Ali

“He said, ‘This is the path of Ali, a straight path.'” (Qur’an, 6:71)

• He said, “This is the path of Ali, a straight path.”

Explanation: The term “Ali” in this verse refers to the straight path, symbolising the absolute and unerring Wilayah. The name Ali is a direct reference to the person who embodies this path—Ali ibn Abi Talib, the first Imam, who represents the complete manifestation of Wilayah.

The significance of Ali lies in his role as the ultimate representation of Wilayah, encompassing all types of leadership and guidance, even including the final completion of the Prophetic mission. Ali, the “seal of the saints,” holds a unique place in the cosmic order, superior to all others, including the Mahdi (Imam al-Zamana) who represents the completion of Wilayah in its most specific form.

Clarity (5)

The Promise of the Coming of the Imam

“And We had already written in the Psalms, after the Torah, that the earth will be inherited by My righteous servants.” (Qur’an, 21:105)

• And We had already written in the Psalms, after the Torah, that the earth will be inherited by My righteous servants.

Explanation: The righteous servants referred to in this verse are the believers during the time of the Mahdi’s (Imam al-Zamana) appearance. The establishment of the Imam’s rule over the earth is a matter of certainty, promised by Allah in both the Torah (referred to as “the Reminder”) and the Psalms (Zabur).

Clarity (6)

The Distant Time of the Appearance

“They ask you about the Hour: when is its arrival? Say: ‘Knowledge of it is with my Lord alone. None can reveal it except Him. It weighs heavily in the heavens and the earth. It will not come to you except unexpectedly.’ They ask you as if you are familiar with it. Say: ‘Knowledge of it is with Allah alone, but most people do not know.'” (Qur’an, 7:187)

• They ask you about the Hour: when will it arrive? Say, “The knowledge of it is with my Lord alone. No one will reveal it at its time except Him. It weighs heavily in the heavens and the earth. It will come to you only unexpectedly. They ask you as if you are knowledgeable about it. Say: ‘Knowledge of it is with Allah alone, but most people do not know.'”

Explanation: This verse not only refers to the Day of Judgment but also alludes to the time of the Imam’s return. Those who claim that the return is imminent suffer from a lack of understanding. The true appearance is distant and requires patience. We must wait in expectation, for it is in waiting that we find spiritual reward, regardless of when it happens. Even if the Imam’s appearance is delayed by centuries, we remain patient and expectant, and this waiting brings us closer to spiritual fulfillment.

Clarity (7)

The Frozen Age of Claims

“And fight them until there is no more fitnah and all religion is for Allah. But if they cease, then indeed, Allah is Seeing of what they do.” (Qur’an, 8:39)

• Fight them until there is no more fitnah and all religion is for Allah. But if they cease, then indeed, Allah sees what they do.

Explanation: This verse is particularly related to the time of the appearance of the Mahdi. It was not fulfilled at the time of early Islam, nor will it be realized until the return of the Imam. The human race will eventually exhaust its capacity to govern effectively, and the true helper of humanity, the Mahdi, will come to establish the true and just order.

Humanity will eventually reach a point where all claims of governance and leadership will be shown to be inadequate, and the need for divine leadership will be universally acknowledged. At that moment, the Mahdi will emerge, and his leadership will be the ultimate solution to the world’s chaos.

The phrase “NِI’MA AL-MAWLA WA NِI’MA AL-NAṢIR” refers to the Imam of the Age (may Allah hasten his reappearance), and the people during that time will come to understand that “Indeed, Allah is your protector” (Quran 3:150), and they will realise that Allah is the best protector.

This is one of the sophisticated techniques of the Qur’an, where it conveys its meanings and truths in a manner that ensures they remain accessible to those who are guided, while keeping them concealed from the hands of the misguided and enemies. This divine wisdom, care, and subtlety protect the Qur’an from the hands of its detractors. The Qur’an conveys the truths it holds, without allowing any ill-willed individuals to distort its treasures. Similarly, the awliya’ (friends) of Allah follow this method: they disclose the truths that need to be shared, without anyone being able to reproach them. With the appearance of the Imam of the Age (may Allah hasten his reappearance), the intellects of the people will elevate, and they will discover new knowledge and truths within the Qur’an that were always present but not understood by them. Some may say at that time that the Imam of the Age (may Allah hasten his reappearance) has brought a new religion, but this is not true; rather, he revives forgotten codes and wisdom. The Qur’an conveys its teachings through such codes that protect it from the reach of adversaries. We should pray to Allah for the grace to understand and preserve these truths during the period of the Imam’s occultation.

Another verse that explicitly refers to him is the following verse: “Baqiyyat Allah khayrul lakum in kuntum mu’minīn wa mā anā ‘alaykum bihafīzīn” (Quran 11:86).
Translation: “The remainder (Baqiyyat) of Allah is better for you, if you are believers, and I am not a guardian over you.”

No prophet or Imam, not even Prophet Shu’ayb (peace be upon him), who is quoted as saying “Baqiyyat Allah”, can be considered as the “Baqiyyat Allah,” because after them, there have been other prophets or successors. The “Baqiyyat Allah” refers to the one for whom there is no subsequent messenger, and thus it signifies the conclusion of prophecy and the end of divine governance.

God does not make other women lawful for the Prophet, but He does not create a complete deadlock either and legislates (إِلاَّ مَا مَلَكَتْ يَمِينُکَ) [except what your right hand possesses]: “It is not lawful for you to marry other women after them, nor to replace them with wives, even if their beauty pleases you, except what your right hand possesses. And God is over everything a Guardian” (Quran 33:52). From now on, it is not permissible to marry other women in place of your current wives, even if their beauty might please you, except for those whom your right hand possesses. And God is the Guardian over all things.

The prevailing custom in society deems polygamy as improper, and women are highly sensitive on this matter, whereas such attitudes are incompatible with religion. It is natural for many marriages to fall into disarray as a result. However, changing such cultures requires social transformation and historical correction, and it is not related to religion. Islam is a religion of openness and expansion, cleansing society from hypocrisy, deceit, grudges, and the misery that prevails. But to corrupt a religious society, it is enough to introduce a burdensome ruling, which leads to societal chaos. The dominance of wrong traditions and cultures over society causes numerous psychological and emotional problems, while religion seeks to nourish their hearts and open their hands. The Prophet (PBUH) had a vast life and the Quran regards him as having multiple homes, not just one. He had a separate home for each of his wives: “O you who have believed, do not enter the houses of the Prophet unless you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter, and when you have eaten, disperse without seeking to engage in conversation. Indeed, that would annoy the Prophet, and he would be shy of you. But God is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not for you to harm the Messenger of Allah or to marry his wives after him. Indeed, that would be in the sight of Allah an enormity” (Quran 33:53).

This verse emphasizes not to linger unnecessarily in the Prophet’s presence, to leave promptly after meals, and to refrain from engaging in idle talk. Such interruptions cause the Prophet (PBUH) discomfort, though he would not express it due to his shyness, while Allah, being the ultimate source of truth, makes it clear without hesitation.

Allah does not have hypocrisy or false modesty and even openly exposes the Prophet’s shyness. What is in the Prophet’s heart, or hidden within him, is made evident. He clearly states that you cannot marry the Prophet’s wives, but He has permitted the Prophet to marry yours. Allah has granted great liberty to the Prophet, for the root must remain healthy and must be allowed freedom within the reasonable bounds to preserve that health.

Again, Allah speaks of His openness and grace, saying: “There is no blame upon them concerning their fathers, or their sons, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or what their right hands possess. And fear Allah. Indeed, Allah is over everything a Witness” (Quran 33:55). These verses all convey openness and freedom, rejecting cowardice, hypocrisy, deceit, and concealment.

Further, Allah wishes to show His kindness to His Prophet, thus He states that even blessings and prayers are ordained for him: “Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace” (Quran 33:56).

This is one of the most spiritual verses of the Quran, recognizing the Prophet’s uniqueness in both material and spiritual matters. The Quran speaks of how Allah has granted him both material provisions like war spoils and spiritual recognition through blessings.

In the subsequent verse, Allah warns: “Indeed, those who abuse Allah and His Messenger – Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment. And those who harm believing men and believing women without what they have earned have certainly born upon themselves a slander and manifest sin” (Quran 33:57).

The second verse that supports the believers adds the condition “without what they have earned,” while the first one regarding the Prophet has no such condition, for the Prophet is sinless and cannot commit wrongs.

These were the individuals who, by spreading rumors against the believers, sought to undermine their morale and conspired against them. Allah curses such individuals and prescribes the punishment of death for them: “If the hypocrites and those in whose hearts is disease and those who spread rumors in the city do not desist, We will surely incite you against them, and they will not remain in it as your neighbors except for a little. They will be cursed wherever found, seized, and killed with a [severe] killing” (Quran 33:60).

These individuals, through spreading rumors and defaming the believers and those associated with religion, violate the safety and peace of the people.

In conclusion, it is appropriate to also address the philosophy behind the multiple marriages of the Prophet (PBUH). Each of the Prophet’s wives had a unique personality. Some, like Khadijah, were profoundly righteous. Others, like Aisha and Hafsa, caused him discomfort. Living with many of these women required exceptional strength. Allah had intended for the Prophet to encounter women who would challenge him. This reflects the asceticism of the Prophet, who married such women by Allah’s command. Some of them, like Hafsa, were difficult to live with due to personal traits like unpleasant breath. Some were cold and incompatible. Others are said to occupy the “coffin of hell.” The Prophet (PBUH) seemed to have seen and known all types of women. Yet, some women offered themselves to him due to their faith. One such woman offered herself to the Prophet in the presence of Aisha, a sign of how open the Prophet’s society was, free from hypocrisy and deceit. No one condemned her act, except Aisha, who sarcastically criticized her for being bold. This shows that the Prophet (PBUH) maintained authority over even difficult women and was not subjugated by them. In fact, even when a woman presented herself to him, she did so openly and without fear of reproach. The society was so open that if anyone wanted to marry, they would approach the Prophet, and their request would be granted swiftly. This society is a stark contrast to the one where young people are not able to marry until they are over thirty years old.

Clarification: The focus of the discussion in this verse is on the phrase: (فَمَنِ اتَّقَى وَأَصْلَحَ) (“Whoever fears [God] and corrects [themselves]”).

Repentance alone is not sufficient for an individual’s improvement. It is also necessary to compensate for and rectify past mistakes. One who commits an error should not merely apologise, but must also take corrective action in response to their mistake.

Repentance and Hope

(إِنَّهُ مَنْ يَأْتِ رَبَّهُ مُجْرِمآ فَإِنَّ لَهُ جَهَنَّمَ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا)

• “Indeed, whoever comes to their Lord as a criminal, for them is Hell, where they will neither die nor live.”

Clarification:
The phrase “whoever comes to their Lord as a criminal” implies that as long as an individual is alive, they can repent and rectify themselves. One should never lose hope, for only those who die as criminals and without repentance are doomed. As long as one lives, life is an opportunity, and one should never despair of divine mercy.

The Suffering of the Wretched

(فَلْيَضْحَكُوا قَلِيلا وَلْيَبْكُوا كَثِيرآ جَزَاءً بِمَا كَانُوا يَكْسِبُونَ)

• “Let them laugh little and weep much, as a recompense for what they used to earn.”

Clarification:
This verse encourages weeping, but not in an absolute sense. The crying referred to here is that which arises from pain and suffering. Those who have sinned should cry, as their tears have significance. However, those without knowledge, or those not truly pained by their mistakes, will not benefit from such tears. Excessive laughter, similarly, causes heedlessness.

Conscious Uprising and the Path of Enlightenment

(أَوَمَنْ كَانَ مَيْتآ فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورآ يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا كَذَلِکَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُوا يَعْمَلُونَ)

• “Is he who was dead and We gave him life and made for him a light by which to walk among the people, like him whose example is in darkness, from which he can never emerge? Thus is beautified for the disbelievers what they used to do.”

Clarification:
This verse speaks of two groups: one who is blind and dead in their ignorance, wandering in the darkness of disbelief and unable to see the truth. The other group is enlightened by a light, guided by divine wisdom, which allows them to see clearly and act accordingly. These enlightened individuals are aware of the truth and act with wisdom, guided by the light granted by God.

Charity and Human Capacity for Generosity

(خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلاَتَکَ سَكَنٌ لَهُمْ وَاللَّهُ سَمِيعٌ عَلِيمٌ)

• “Take from their wealth a charity by which you purify them and cause them to grow, and invoke [blessing] upon them. Indeed, your invocation is reassurance for them. And Allah is Hearing and Knowing.”

Clarification:
Just as a person becomes fatigued from physical work, the natural result of having wealth and blessings is the obligation of giving charity in proportion to what one has. This can be material wealth, knowledge, or influence, and it is expected that individuals use these to benefit others. Such acts of generosity attract divine blessings, resulting in spiritual and material prosperity, as well as tranquillity for the giver.

Disobedience, Faith, and Salvation

(كَذَلِكَ حَقَّتْ كَلِمَةُ رَبِّکَ عَلَى الَّذِينَ فَسَقُوا أَنَّهُمْ لاَ يُؤْمِنُونَ)

• “Thus the word of your Lord has come into effect upon those who have rebelled, that they will not believe.”

Clarification:
This verse presents a fundamental truth: those who engage in disobedience and sin do not have the capacity to believe. It is not that they lack belief and then sin; rather, it is their sin that prevents belief from entering their hearts. This principle is a consistent rule in the Qur’an, stating that sin and disbelief go hand in hand.

Hurting Others and Human Misguidance

(قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَهْدِي إِلَى الْحَقِّ قُلِ اللَّهُ يَهْدِي لِلْحَقِّ أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لاَ يَهِدِّي إِلَّا أَنْ يُهْدَى فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ)

• “Say, ‘Is there any of your partners who guides to the truth?’ Say, ‘Allah guides to the truth. Is He who guides to the truth more worthy to be followed, or he who guides not unless he is guided? Then how [do] you judge?'”

Clarification:
When God desires to guide someone, He prepares all the circumstances gradually and gently. If He wishes to misguide someone, He reveals their faults to them and makes them prone to error. Humans are subject to the will of God, and everything they have, including their guidance, is from Him. Therefore, one should always seek guidance from God and remain humble in acknowledging that their understanding is limited.

The Relationship Between Faith and Lineage

(يَا أَيُّهَا الَّذِينَ آَمَنُوا لاَ تَتَّخِذُوا آَبَاءَكُمْ وَإِخْوَانَكُمْ أَوْلِيَاءَ إِنِ اسْتَحَبُّوا الْكُفْرَ عَلَى الاِْيمَانِ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَأُولَئِکَ هُمُ الظَّالِمُونَ)

• “O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over faith. And whoever of you does so, then it is those who are the wrongdoers.”

Clarification:
Human beings naturally recognise their strongest bonds in terms of kinship, but the relationship of faith (or spiritual brotherhood) is even stronger. Islam teaches that if a person’s family members prefer disbelief over belief, they should not be taken as close allies. This is a clear reminder that allegiance to faith takes precedence over familial ties.

The Love Born of Faith

(إِنَّ الَّذِينَ آَمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدّآ)

• “Indeed, those who have believed and done righteous deeds, the Most Merciful will appoint for them affection.”

Clarification:
In this verse, the believers are promised that the Most Merciful will place love and affection for them in the hearts of others. This is a natural result of true faith; it draws people towards them, even those who may initially have been their adversaries. Faith, therefore, is a magnet of affection and goodwill, spreading love in its wake.

Seeking Refuge in God

(فَلاَ يَصُدَّنَّکَ عَنْهَا مَنْ لاَ يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَى)

• “So do not let those who deny it and follow their desires avert you from it, lest you be destroyed.”

Clarification:
The verse warns that individuals can easily fall into error if they follow the desires of others who are misguided. Even the Prophet is cautioned against being misled by those who refuse to believe. If even the Prophet is given this warning, then the danger for others is evident.

Etiquette of Entering the Homes of Others

**(يَا أَيُّهَا الَّذِينَ آَمَنُوا، لاَ تَدْخُلُوا بُيُوتآ غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا، ذَلِ

• “O you who have believed, do not enter houses other than your own until you have asked permission and greeted its inhabitants. That is better for you, that you may be reminded.”

Clarification:
This verse highlights the importance of privacy and respectful boundaries. The act of seeking permission before entering another person’s home ensures the protection of their privacy and promotes respect. This behaviour is reflective of the principles of modesty and good manners encouraged in Islam.

There is no sin for elderly women who no longer have hope of marriage to lay aside their covering, provided they do not display their adornments, and preserving chastity is better for them; and Allah is All-Hearing, All-Knowing.

Explanation: In this verse, Allah grants permission to elderly women, who have no hope of remarriage, to reduce their covering. Anyone who sees the body of an elderly woman in this state will witness the end of youthful beauty and the decay of its attractiveness. In truth, religion acts subtly to ensure that one is not deceived by transient and worldly beauty. However, it is still better for these women to maintain modesty and chastity, even though they are more inclined to cover the natural deterioration of their bodies.

On the Issue of Looking at Non-Mahram Individuals

(Say to the believing men, ‘Lower their gaze and guard their private parts; that is purer for them. Indeed, Allah is All-Aware of what they do.’) [Quran 24:30]

Explanation: This verse discusses the manner in which men and women interact socially and how they should look at one another. Much of what has been presented regarding this issue in societal layers is a distorted spiritual interpretation of the faith, which contradicts the clear guidance of these verses. The verse does not instruct men to lower their eyes immediately upon seeing a non-mahram woman or to avert their gaze entirely; rather, it advises them to avoid sharp, penetrating looks, which scrutinise every detail of the woman’s face. The phrase “lower their gaze” in this context means to avoid intense or sharp gazes and to maintain a natural, respectful look. It is akin to the command, “lower your voice,” which refers to softening one’s voice, not necessarily stopping speech altogether.

Allah, in the phrase “Indeed, Allah is All-Aware of what they do,” warns that He is aware of every gaze, including the furtive or hidden ones, whether they occur behind tinted glasses or veils.

Marriage in the Best Interest of Single People

(And marry the unmarried among you and the righteous among your male and female slaves. If they are poor, Allah will enrich them from His grace, and Allah is Munificent, All-Knowing.) [Quran 24:32]

Explanation: This verse commands the believers to marry off those among them who are unmarried, as well as the righteous among their male and female slaves. It emphasises the importance of acting upon the need to help single people find partners, and it challenges the societal attitude where no one feels a personal responsibility for others’ marital statuses.

The Reformative Discipline of Disobedient Women

(Men are the protectors and maintainers of women, by virtue of what Allah has given one over the other and what they spend of their wealth. So righteous women are devoutly obedient, guarding in the husband’s absence what Allah would have them guard. As for those from whom you fear disobedience, admonish them, and refuse to share their beds, and beat them. But if they return to obedience, seek not against them any means. Indeed, Allah is Exalted, Great.) [Quran 4:34]

Explanation: This verse provides two reasons for the authority of men over women: firstly, because Allah has granted some men superiority over women, and secondly, because men spend their wealth to maintain the family. It also presents a process for dealing with disobedient women: admonishment, avoidance in bed, and, if necessary, physical discipline. However, it is important to note that this form of “beating” refers not to violent or harmful actions but to a symbolic or corrective measure aimed at ensuring that discipline is maintained within the marriage. The term “beat” can also be understood in a broader sense, meaning a reform or transformation in the system of management by the husband.

Disaffected Spouses

(And you will never be able to be equal between wives, even if you should strive to do so. So do not incline completely to one side and leave the other hanging. And if you amend and fear Allah, then indeed, Allah is ever-Forgiving, Merciful.) [Quran 4:129]

Explanation: This verse addresses those who have multiple wives and states that perfect equality in emotional attachment and affection between wives is impossible, even if one strives to do so. While men are expected to act justly in terms of financial support and fairness in other matters, it is understood that they cannot maintain identical feelings of love and affection for each wife. However, men are warned against completely neglecting the wife they love less. The verse also points out that if men correct their actions and maintain piety, Allah will forgive them.

Divorce as Liberation

(And if they both separate, Allah will enrich each of them from His abundance. And ever is Allah Encompassing and Wise.) [Quran 4:130]

Explanation: This verse highlights that if a marriage is not working and both parties decide to separate, Allah will provide for them from His bounty. Divorce, in this context, is seen as a means of liberation rather than a punishment, offering both individuals the chance to move forward with a new beginning. While divorce is not ideal, it is a legitimate solution for situations where reconciliation is not possible, ensuring that both partners can find better compatibility and happiness.

Final Thoughts on Marriage and Divorce

The Quran clearly guides us on various aspects of marriage, from the rights of individuals to the responsibilities of spouses towards one another. It teaches that marriage should be founded on mutual respect, love, and compassion, and that divorce, though not ideal, is a tool for liberation when reconciliation is not possible. In societies where these teachings are understood and practiced, the well-being of individuals and families is ensured, promoting healthy, sustainable relationships. Thus, both men and women are encouraged to foster loving, equitable, and respectful partnerships that support their spiritual, emotional, and practical needs.

In one of the countries, I knew a deputy minister who was a Muslim but somewhat rough around the edges, and he did not fear anyone. He had been summoned for interrogation. The first question asked of him was: “How often do you drink wine in a week?” He was taken aback upon hearing this question. By the second and third questions, he had already told them, “You can write whatever you want on the paper; I will sign it below.” Without the use of force or intimidation, he had become submissive.

God does not want His servants to be weak, nor to worship out of fear in an oppressive, authoritarian environment. Instead, He desires strong, free worshippers—servants who have the potential to bring the sky down but choose not to sin despite their power.

In psychology, we also discuss that family upbringing should not be so repressive that the members, especially children, become meek and submissive like “their necks bowing before it in humility.” Otherwise, the child will develop a weak personality, becoming withdrawn, timid, and fearful. Parents who constantly tell their children, “Sit down, don’t move, do this, don’t do that, pray your prayers,” extinguish the spirit of freedom in their child’s heart, raising them into someone who may grow up with repressed emotions, aggression, or even violent tendencies.

On the other hand, a child who grows up in a lively household, where they might break a window, express their frustrations freely, and experience a certain amount of freedom, will grow up with more patience. This child, after having released their internal tensions in childhood, is less likely to face major emotional issues as an adult.

Little mischiefs in childhood prevent larger ones in adulthood. The more a child can express their frustrations, the lighter and more carefree they are as adults. When two children wrestle and one ends up with a broken tooth, they soften their hearts, and this softness is far more important than the physical injury.

A restrictive form of upbringing, which holds the child back from every potential fault to avoid contamination, is the very kind of humility that God speaks against. He does not want to raise people in a manner that leads them to such forced submission. Children who grow up overly quiet and reclusive are often those who, as adults, may become pretentious, hypocritical, or deceitful.

Another important point in child-rearing is that many social and moral issues stem from the fact that a single approach is applied to all children, with uniform methods for their education and upbringing. Every individual has unique talents, and they can excel in specific fields, be it industrial, scientific, or spiritual. When education and training are not specialized and classified, talents are overlooked and squandered. The Qur’an is a book with layered and classified verses, and everyone, according to their capacity, can access different layers of its wisdom.

On Childhood Upbringing

(Qul Law Annakum Tamlikoona Khazaa’ina Rahmati Rabbi…)
(Say, if you were to possess the treasures of the mercy of my Lord, you would certainly withhold it from fear of spending, and man is ever miserly.) (Quran 17:100)

This verse emphasizes the effect of one’s environment—particularly their family upbringing—on the individual. It says that even if someone were to have all of God’s treasures, they would still hold back out of fear of poverty, as they grew up in a family that feared destitution. This kind of familial environment is so impactful that it shapes a person’s attitudes toward wealth, generosity, and poverty. Despite having the greatest wealth, a person may withhold it, conditioned by childhood fears instilled by their parents.

On Servitude and Submission

(Fa’iza Qadaytumus Salaata Fadhkuroo Allaha Qiyamaw Waqu’oodaw Ala Junubikum…)
(And when you have completed the prayer, remember Allah while standing, sitting, and lying down.) (Quran 4:103)

This verse reminds us that prayer must be performed at all times, even during moments of danger. Human beings are not free to do as they wish; they must live responsibly and consciously. The Qur’an does not accept a person living aimlessly, free from responsibility, and demands continuous remembrance of Allah in all states of being—whether standing, sitting, or reclining. This model of responsibility and constant mindfulness serves as a path toward true spiritual development.

On the Strength of Believers

(Wa Qaaloo Rabbanaa ‘Ajil Lanaa Qittanaa Qabla Yawmi Hisab.)
(And they said: “Our Lord, hasten for us our share before the Day of Judgment.”) (Quran 38:16)

This verse describes the state of the disbeliever, who is weak and fearful of difficulties. Such a person may resort to extreme measures, such as suicide, when faced with challenges. A believer, however, does not panic in times of trial. Even if they know their death is imminent, they face it with composure and dignity, knowing they will die only when it is destined. Therefore, a believer’s life is long and full of strength.

Those who succumb to fear and despair when faced with difficulty, as the disbelievers described here, often show a lack of faith. True believers, however, remain steadfast, unaffected by their trials, because they understand that their fate is in God’s hands.

On the Psychological Aspects of Fear and Strength

A teacher once said, “Just beyond fear, there is treasure waiting.” This means that only those who are unafraid succeed. Fear holds people back, but the fearless conquer. Those who fear may give up on their convictions, while those who do not fear push forward, regardless of the obstacles they face.

To be truly free and strong in faith, one must overcome fear. When fear is conquered, individuals become stronger, unshaken by challenges, and able to stand firm against any adversity. This strength is key to resisting sins such as lying, slander, and hypocrisy. Only those who are truly strong in character, unafraid of worldly temptations, can live with true integrity and remain immune to many of life’s greatest sins.

In conclusion, the Qur’an teaches us the importance of upbringing, strength in faith, and the resilience of the believer, all of which are key factors in living a balanced and virtuous life. Strength, humility, and overcoming fear are essential components of true servitude to God, leading to a life of peace and spiritual growth.

Patience (حوصله)

Mutual Patience

(O you who have believed, persevere and endure and remain stationed and fear Allah that you may be successful.) (Quran 3:200)

— O you who have believed, be patient, stand firm, and maintain your positions, and fear Allah that you may be successful.

Explanation: Allah commands in this verse two seemingly similar but distinct instructions: one is (اصْبِرُوا), and the other is (صَابِرُوا). These two terms carry different meanings. (اصْبِرُوا) refers to patience in the face of personal shortcomings or weaknesses, whereas (صَابِرُوا) refers to patience in the face of adversity or harm that comes from others. When a person feels exhausted or overwhelmed due to work pressures, mental or physical fatigue, they are advised to exercise patience using the singular verb form. However, in the case of facing oppression, neglect, or shortcomings from others, the verb form used is the one reflecting mutual interaction or opposition, indicating a more active stance against external wrongs.

Another command in this verse is (رَابِطُوا), which pertains to maintaining a connection. This term is not limited to guarding borders, as the translation suggests, but includes all forms of relationships, whether with Allah or with others, both near and far—essentially, all forms of public and private interactions. The final instruction is (وَاتَّقُوا اللَّهَ), which means that in performing all these commands, one must always be conscious of Allah and never forget Him.

Worship of none but Allah

(And ask those We sent before you of Our messengers, “Did We appoint gods to be worshipped besides the Most Merciful?”) (Quran 43:45)

— And ask those We sent before you of Our messengers, “Did We appoint gods to be worshipped besides the Most Merciful?”

Explanation: This verse emphasizes that no one is worthy of worship except Allah. Worship, in its truest sense, is due only to Him.

Believers’ Commands and Directives

(Give the relative his due, and the poor and the traveler. That is better for those who seek the pleasure of Allah, and it is they who are the successful.) (Quran 30:38)

— Give the due to your relatives, the poor, and the wayfarer. This charity is better for those who seek the pleasure of Allah, and they are the successful.

Explanation: In this verse, the phrase (لِلَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ) indicates that giving to the needy should be done purely for the sake of Allah’s pleasure, not out of pity or in an attempt to alleviate their poverty. While charity itself is virtuous and deserving of reward, it must be done with the right intention. This is the distinction between actions done for divine proximity and those done for personal or social gain.

True success comes not only from the physical act of charity, but also from the correct intention and understanding that it is a duty towards Allah. The distinction between two types of believers is highlighted here: one group seeks reward, while the other acts solely in obedience to Allah’s commands, without concern for personal reward or recognition.

Purification of the Soul and Body

(O you who have believed, when you rise to perform prayer, wash your faces and your hands up to the elbows, and wipe your heads and your feet to the ankles. And if you are in a state of sexual impurity, then purify yourselves. And if you are ill or on a journey or one of you comes from the restroom or you have had contact with women, and you do not find water, then seek clean earth and wipe your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.) (Quran 5:6)

— O you who have believed, when you stand to pray, wash your faces and your hands up to the elbows, wipe your heads and your feet up to the ankles. If you are in a state of major impurity, purify yourselves. If you are ill, travelling, or have come from relieving yourselves, or have had physical contact with women and do not find water, then perform Tayammum (dry ablution) with clean earth. Allah does not wish to impose hardship on you, but He intends to purify you and complete His favor upon you so that you may be grateful.

Explanation: The verse provides detailed guidance on the physical purification (wudu) required before performing the prayer. It explains that if one is unable to find water or is in a situation where water is harmful or inaccessible, they may perform Tayammum, using earth as a substitute. While physical cleanliness is essential, the true purification encompasses the intention behind the act. Purification of the soul requires sincere intention and the awareness that one is fulfilling a divine command.

This purification process is a symbolic and practical means of fostering spiritual awareness and closeness to Allah. Physical cleanliness is not just about hygiene but is intertwined with a deeper spiritual purification, reflected in the heart’s intention and the actions that follow.

Prayer as the Cornerstone of Righteousness

(Recite what has been revealed to you of the Book and establish the prayer. Indeed, the prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows what you do.) (Quran 29:45)

— Recite what has been revealed to you of the Book and establish the prayer. Verily, the prayer prevents immorality and wrongdoings, and the remembrance of Allah is greater. And Allah knows what you do.

Explanation: Prayer is described as a powerful means of preventing evil actions and behaviours. The verse underscores that prayer is not merely a ritual act; it serves to guide the believer away from immorality and sinful acts. Furthermore, prayer should not be seen as a burdensome duty but as the essential source of life and success, keeping the individual aligned with righteousness.

The Importance of Prayer and Charity (Zakat)

(And He made me blessed wherever I may be, and He enjoined upon me prayer and zakat as long as I remain alive.) (Quran 19:23)

— He has made me blessed wherever I may be, and He has commanded me to establish prayer and give zakat as long as I remain alive.

Explanation: The verse highlights the intertwined nature of prayer (salat) and charity (zakat). Prayer is an internal act that aligns the soul with divine guidance, while zakat is an external act that reinforces social justice and empathy towards others. Both of these acts bring blessings and success to the believer, spiritually and materially.

Those Who Act Righteously

(It is guidance and mercy for the good-doers. Those who establish prayer and give zakat, and who are certain of the Hereafter. They are the ones upon guidance from their Lord, and it is they who are the successful.) (Quran 31:4-5)

— It is guidance and mercy for the good-doers. Those who establish prayer and give zakat, and who are certain of the Hereafter. They are the ones who are guided by their Lord, and it is they who are successful.

Explanation: This verse outlines the key attributes of the righteous: performing regular prayer, giving zakat, and believing in the Hereafter. These three pillars form the foundation of the believer’s relationship with Allah and with society. The verse emphasizes that those who combine these elements are guaranteed success and divine guidance.

Each of them was afflicted with a punishment for their sin. Some of them were struck by a storm with sand, others were overtaken by a deadly scream, some were swallowed by the earth, and others were drowned. It was not Allah who wronged them, but they wronged themselves.

Allah never initially subjects anyone to torment or destruction; rather, as the verse states: “But they wronged themselves” (وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ). Humans bring themselves to the utmost injustice to the point where Allah’s mercy is no longer extended to them.

We mentioned earlier that even with His enemies, Allah acts with dignity and nobility. A prime example of this can be found in Allah’s interaction with Pharaoh. The Qur’an narrates this incident as follows: “And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in oppression and hostility. And when drowning overtook him, he said, ‘I believe that there is no deity except the one in whom the Children of Israel believe, and I am of those who submit.’ Now? And you had disobeyed before and were of the corruptors. So today We will save your body so that you may be a sign for those who come after you. And indeed, many people are heedless of Our signs.” (Qur’an 10:90-92)

These verses represent Allah’s dialogue with His enemy, Pharaoh. Through them, we come to understand Allah’s nature.

This passage demonstrates that Allah does not naively accept every professed faith. He does not accept Pharaoh’s faith at that moment of drowning, saying: “You had disobeyed before and were among the corruptors.” His belief at the time of desperation has no value. However, Allah does not consider his prior sin to be more than it was, and Pharaoh is referred to as merely “one of the corruptors” (وَكُنْتَ مِنَ الْمُفْسِدِينَ), not the only one. In another verse, Allah considers him among the corruptors from the outset: “Then We sent after them Moses with Our signs to Pharaoh and his assembly, but they wronged by them. So see how was the end of the corruptors.” (Qur’an 7:103).

The term “corruptors” is used here, which refers to a level worse than that of “sinners” (fasiq). A sinner harms only themselves, while a corruptor, in addition to sinning, leads others to corruption. For this reason, Islamic jurisprudence states that the punishment for a corruptor is more severe than for a mere sinner.

In any case, Allah saves Pharaoh’s body from drowning and brings it to the shore so that it might serve as a sign: “We will save your body so that it may be a sign for those who come after you.” Then, Allah adds: “And indeed, many people are heedless of Our signs,” warning the Children of Israel not to dishonor Pharaoh’s body. This suggests that anyone who is heedless should not presume to impose punishment on another heedless person. It is stated in Shia jurisprudence that a person who is themselves deserving of punishment should not carry out the punishment on others.

This example of Allah’s magnanimous response to His enemies contrasts sharply with violence or contempt, qualities which tend to bring about the downfall of any society. Even a person with vast religious or scholarly content is diminished if they engage in such low acts, making it impossible for them to acquire divine moral traits. The statement “Takhalluqoo bi akhlaaq Allah” (Adorn yourselves with the ethics of Allah) should be internalised by the soul. The harshness sometimes witnessed among some Muslims is not part of the culture of the religion or the Qur’an; it is a personal grievance, likely influenced by the imperialistic culture of past monarchies and rulers who have oppressed people for millennia.

The lasting legacy of the Holy Imams and the Commander of the Faithful, Imam Ali, peace be upon him, lies in their gentle and noble handling of the insults from their enemies. They never exhibited any kind of arrogance or harshness toward the common people. Contrast this with the situation where someone, in opposition to an elderly scholar who has devoted his life to religious cause, insults him or throws shoes at him in front of a public platform! Is a shoe an appropriate response to words, or should it be met with reason, critique, and argumentation?

Even in admonishing others, Allah’s example is seen when He urges reflection and remembrance from His signs, warning, “And do not be among those who deny the signs of Allah, for you will be among the losers.” (Qur’an 7:39).

Here, Allah does not directly accuse the person of being a liar or deceitful. Instead, He associates them with others who are lying, warning them against falling into that category.

“The Messiah is the Son of Mary; without a doubt, they have disbelieved. Say: If God wills to destroy the Messiah, the Son of Mary, and his mother, and all who are on the earth, who could prevent it? The sovereignty of the heavens, the earth, and everything between them belongs to God. He creates whatever He wills, and God is capable of everything.”

The Exalted God has no familial ties to anyone, and if it is necessary, He would bring about the destruction of all without consideration for anyone. No one can prevent His will.

Clarity ()**

Sufficiency of God

“Is not Allah sufficient for His servant, and they frighten you with those who are beside Him? And whoever Allah leads astray, for him there is no guide. And whoever Allah guides, for him there is no misleader. Is not Allah the Almighty, capable of retribution?”

This passage presents one of the beautiful expressions of the Qur’an, “Is not Allah sufficient for His servant?” In this verse, God refers to His servant in the third person to avoid embarrassing him with a direct address. It is not stated as a direct question to the servant, so that the servant does not feel discomforted. Instead, it is expressed in the third person as a form of remembrance (dhikr). Repeated recitation of this verse strengthens reliance on and trust in God, imbuing the heart with courage and power.

The phrase “And whoever Allah guides, for him there is no misleader” holds significant meaning, as it indicates that when God wishes to guide someone, no one can mislead them. This is a statement beyond natural causes and pertains to the internal, unseen forces of divine will.

We conclude this book with this beautiful verse: “Is not Allah sufficient for His servant?”