Islamica

Surah Ibrahim

Abraham

Introduction

Name of Chapter and Reason for its Name

This chapter is called Surah Ibrahim and it was named after Prophet Ibrahim due to his whispered prayer that comes in verses 31 to 45.

Chapter Number

Surah Ibrahim is the 14th chapter of the Quran.

Number of Verses

This chapter has 52 verses. However, according to the people of Shaam, it has 55 verses; according to the people of Hijaz it has 54 verses; and according to the people of Kufa it has 52 verses.

Place of Revelation

Surah Ibrahim is a Makki chapter except for verses 14, 28 and 29 which were revealed in Medina and are about those people who were killed in the Battle of Badr. [1] [2] A number of commentators consider all of the verses of this chapter to have been revealed in Mecca without exception. [3]

Content

Important Concepts in this Chapter

Verses 1-3

Talk about how the verses of the Quran guide us from darkness to light; and how the disbelievers are in darkness. In verses 1-3, the guidance of Quranic verses and the sending of messengers to bring mankind out of darkness towards the light has been emphasized. [4] [5] The disbelievers, and those who have chosen this world over the hereafter, have deviated others from the true path and have plunged into darkness, and for them is promised a severe chastisement. [6] [5] What is meant by “They are in extreme error” in verse 3 is deviation away from the truth and distance from perseverance in reward. [7] [6]

Verses 4-13

The familiarity of the Prophets with the tongue of their people; a reminder about the days of Allah; the direct relationship between thanksgiving and ungratefulness and the increase or deduction of Divine blessings and chastisements. The content of verses 4-13 is regarding the familiarity of the Prophets with their people, and their mission with regard to the culture and tongue of their communities.. What is meant by “We did not send any apostle except with the language of his people, so that he might make [Our messages] clear to them” in verse 4 is regarding the Prophets speaking to their people in their own language and without the need for any interpreter. [8] The Prophet of Islam spoke in Arabic, and Prophet Musa spoke to his people in their own language.

In these verses the mission of Prophet Musa was to bring his people out of darkness towards the light and give them reminders about Allah’s days to them. [9] [10] “…And remind them of Allah’s [holy] days” in verse 4 refers to the reminder of the Divine proceedings and the destruction of sinners in the past. [11] [10] Some commentators have interpreted “Allah’s [holy] days” to mean the days of blessing. [12]

Another key point in these verses is mentioning about the condition of Musa’s people, the torture that they went through at the hands of Pharaoh, their salvation, and the increase in blessings when they were thankful, and the plight of chastisement in times of ungratefulness. [13] These verses conclude by referring to the previous Prophets and their reasoning for worshipping the One Lord. [14]

Verses 13-22

The threats to the Prophets by the disbelievers; a description of how the actions of the disbelievers will be like ashes which are scattered in a windstorm; and an end without return or refuge for the disbelievers. The disbelievers threatened the Prophets with exile and boycott from their homelands, and wanted them to return to the customs of their forefathers. These disbelievers have been threatened with the chastisement of “purulent fluid.” Their actions are described as being like ashes that are scattered in a windstorm and their end is a painful chastisement, the removal of which is not possible. Even Satan will not take the responsibility of their actions and in response to their reproach he will respond by saying that ‘I had no control over you and the words of the Lord are the truth.’ [15]

“They prayed for victory” in verse 15 means that the Prophets asked for help from Allah so that they may be victorious over the enemy. [16] [17] “[Where] he shall be given to drink of a purulent fluid…” in verse 16 is in reference to a fluid from hell whose color is that of water and taste will be like that of blood and pus. [18] [19]

“I had no authority over you, except that I called you and you responded to me” in verse 22 is where Satan says that he had no control over the people, but he invited them only through whispers and they followed him. [20] [21] “Indeed I disavow your taking me for [Allah’s] partner aforetime” in verse 22 means that people took Satan as Allah’s partner in worship, and now he divulges his aversion to this action and disbelief. He has never known or claimed himself to be a partner to the Almighty. [21] “Aforetime” in verse 22 means that during the time of Adam, by not prostrating to him, Satan became proud and a disbeliever, then people took him to be God’s partner. But Satan announces his aversion to all of this. [21]

Verses 23-30

A description of good words and evil words; the fate of the believers: and the end of disbelievers. Good words are like a solid tree whose roots are firm and branches are in the sky. Evil words are like a tree with roots are out of the ground and which have no place or ability for firmness. Allah fortifies this world and the Hereafter for the believers. The position of the believers will be in Paradise in which peace is all around. The end of the disbelievers will be destruction and the hellfire. [22]

The “good word” referred to in verse 24 are the words of monotheism or the words of worship that Allah has commanded. [23] [24] The reason for naming worship as good is because it brings blessings and abundance for the one who does it. [25] “And the parable of a bad word…” in verse 26 are the words of disbelief and polytheism and these words are sins. [26]

In verse 27 it is mentioned that “Allah fortifies those who have faith with a constant creed in the life of this world and in the Hereafter,” and this means that the believers are saved from dispersion and scattering through unity in their belief. [27]

Verses 31-34

An order to pray and charity, and the counting of blessings. These verses are regarding an order for the establishment of prayer and giving charity secretly and openly; the counting of the Lord’s blessings; reference to the conquest of the seas and rivers; night and day; emphasis about the oppression of man upon himself; and the denial of blessings. [28] “Maintain the prayer…” in verse 31 is a reference to the five daily prayers that must be performed at their respective times. This is because prayer will not remain constant unless the believers establish it. [29] [30]

“And spend out of what We have provided them with, secretly and openly,” also is basically saying that: people should spend their wealth in the obligatory and recommended ways. Wealth that is spent in a recommended manner, should be done so covertly so that they are not accused of showing off; and wealth that is given in an obligatory manner, should be spent openly so that they are not accused of stinginess. [30]

“Before there comes a day on which there will be neither any bargaining nor friendship” means that this should happen before the Day of Judgement, because on that day there will be no opportunity or way to bargain for salvation from the hellfire, nor will there be any exploitation or friendship. [29] [30]

Verses 35-41

Prophet Ibrahim’s whispered prayer in the presence of Allah. The key contents of Prophet Ibrahim’s supplication was as follows: a supplication for the safety of Mecca, distance from idol worshipping for himself and his sons, a supplication to forgive his offspring and the people of prayer. He also prayed that hearts are attracted to those people of prayer and for sustenance to be brought to them. He then went on to thank Allah for His gifts of offspring, and asked for forgiveness for himself, his children and the rest of the believers. [31] The reference to “…this city…” in verse 41 is about Mecca and the limits of Masjid al-Haram. It is said that this supplication was made after the construction of the Kabah. [32] “So make the hearts of a part of the people fond of them,” can be translated as: “O Lord! Make the hearts of the people of this land take notice so that my offspring may have friends and become familiar with them and guarantee their financial affairs.” [33] [34]

Verses 42-52

Allah’s dominance on the oppressors; the restlessness of the oppressors’ hearts; threatening them with a chastisement from which there is no return in the face of their plots; and the certainty of Allah’s promise.

In verse 42 “…the day when the eyes will be glazed” is taken to mean the Day of Judgement as the day when this will happen that because of the extreme fear, eyes will not close. [35] [36] “Scrambling…” in verse 43 refers to those who are hurrying [35] [36] and “…with their heads upturned,” in extreme fear they have raised their heads to the sky, in such a way that they do not see what is in front of their feet. [36]

In verse 46: “…and their plots are not such as to dislodge the mountains” means that their plots are not such that the Quranic theories and miracles are eroded through them. [37] [36]

Controversial Verses in this Chapter

Verse 5

“And remind them of Allah’s [holy] days.” “Allah’s days” are specific days where Divine commandments, signs of Oneness, wisdom and sovereignty of truth are made clear. On those days, worldly means lose their effect and the appearance of Allah’s dominance is made clear. Days such as: the completion of one day of passing from this world on which worldly means no longer have any place, the Day of Judgement, and the days when the communities of Nuh, Aad, and Thamood were punished. [5] Some commentators believe “Allah’s days” to mean Divine punishments of the previous nations, [11] while some commentators have related it to mean Divine blessings. [38] In various other commentaries both interpretations of “Allah’s days” have been propounded. For example, the salvation of Nuh’s helpers on the boat, and Ibrahim’s salvation from the fire are both from amongst the days of the Almighty One and are also Divine blessings. [39]

Discussions on this Chapter

According to the Sunni Traditions

Verse 4: “We did not send any apostle except with the language of his people, so that he might make [Our messages] clear to them. Then Allah leads astray whomever He wishes, and He guides whomsoever He wishes, and He is the All-Mighty, the All-Wise.”

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ وَهُوَ الْعَزِيزُ الْحَكِيمُ٤ قال مجاهد عن أبی ذر: قال قال رسول اللّه صلی اللّه علیه و سلم: «لم یبعث اللّه عز و جل نبیا إلا بلغة قومه»

Mujaahid narrates from Abu Dharr who quotes the Prophet of Allah as having said, “Allah did not send a Prophet except that he spoke the language of his people.” [38]


Verse 5: “Certainly We sent Musa with Our signs: ‘Bring your people out from the darknesses into the light and remind them about Allah’s [holy] days. There are indeed signs in that for every patient and grateful [servant].’”

وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ٥ جاء فی الصحیح عن رسول اللّه صلی اللّه علیه و سلم أنه قال: «إن أمر المؤمن کله عجب، لا یقضی اللّه له قضاء إلا کان خیرا له، إن أصابته ضراء صبر، فکان خیرا له، و إن أصابته سراء شکر، فکان خیرا له»

It has come in Al-Sahih from the Prophet of Allah that he said: “Verily, all of the matters for (concerning) a believer are amazing, for every decision that Allah decrees for him is good for him. If an affliction strikes him, he is patient and this is good for him; and if a bounty is given to him, he is thankful and this is good for him.” [40]

عن أنس، قال: أتی النبی صلی اللّه علیه و سلم سائل فأمر له بتمرة فلم یأخذها أو وحش بها- قال-: و أتاه آخر فأمر له بتمرة، فقال: سبحان اللّه تمرة من رسول اللّه صلی اللّه علیه و سلم، فقال للجاریة: «اذهبی إلی أم سلمة فأعطیه الأربعین درهما آلتی عندها»

Anas says the following: “The Prophet came and someone offered him a date. He did not take it and left it. Then he said, ‘When the other comes, offer him this date.’ Then he said, ‘May Allah be glorified! This date is for the Prophet of Allah.’ Then he said to the housemaid, ‘Go to Umm Salamah and grant her forty dirhams when she returns.’” [41]

From this same verse 5: “and remind them about Allah’s [holy] days.”

عن أبی بن کعب عن النبی صلی اللّه علیه و سلم فی قوله تعالی: وَ ذَکرْهُمْ بِأَیامِ اللَّهِ قال: بنعم اللّه

Abu ibn Kab narrates from the Prophet regarding this verse that he said: “With the blessing of Allah.” [40]


Verse 16: “With hell lying ahead of him, [where] he shall be given to drink of a purulent fluid.”

مِنْ وَرَائِهِ جَهَنَّمُ وَيُسْقَى مِنْ مَاءٍ صَدِيدٍ١٦ عن أبی أمامة رضی اللّه عنه عن النبی صلی اللّه علیه و سلم فی قوله: وَ یسْقی مِنْ ماءٍ صَدِیدٍ یتَجَرَّعُهُ قال: «یقرب إلیه فیکرهه، فإذا أدنی منه شوی وجهه، و وقعت فروة رأسه، فإذا شربه قطع أمعاءه حتی یخرج من دبره» یقول اللّه تعالی: وَ سُقُوا ماءً حَمِیماً فَقَطَّعَ أَمْعاءَهُمْ و یقول: وَ إِنْ یسْتَغِیثُوا یغاثُوا بِماءٍ کالْمُهْلِ یشْوِی الْوُجُوهَ

Abu Imamah narrates from the Prophet who said regarding this verse, “He gets close to it, then he is disgusted by it, then when he approaches it, it will burn his face, it will make an impression on the scalp of his head, and when he drinks it, it will cut his intestines such that it will exit out from his anus.” Allah said, “…are given to drink boiling water which cuts up their bowels” and He says, “If they cry out for help, they will be helped with water like molten copper, which will scald their faces.” [16]


Verse 24: “Have you not regarded how Allah has drawn a parable? A good word is like a good tree: its roots are steady and its branches are in the sky.”

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ٢٤ عن أنس أن رسول اللّه صلی اللّه علیه و سلم أتی بقناع بسر فقرأ مَثَلًا کلِمَةً طَیبَةً کشَجَرَةٍ طَیبَةٍ قال: هی النخلة

Anas narrates that the Prophet of Allah was brought unripe dates and he said, “A good word is like a good tree.” Then he said, “This is a palm tree.” [42]

حدثنا قتادة أن رجلا قال: یا رسول اللّه، ذهب أهل الدثور بالأجور، فقال: «أ رأیت لو عمد إلی متاع الدنیا فرکب بعضه علی بعض أ کان یبلغ السماء، أفلا أخبرک بعمل أصله فی الأرض و فرعه فی السماء؟» قال: ما هو یا رسول اللّه؟ قال: «تقول لا إله إلا اللّه، و اللّه أکبر، و سبحان اللّه، و الحمد للّه، عشر مرآت فی دبر کل صلاة، فذاک أصله فی الأرض و فرعه فی السماء»

Qatadah narrates that a man said, “O Prophet of Allah, the people of al-Dathur took away the wages.” Then he replied: “Have you seen if they collected the wealth of this world and stacked it on top of each other, would it reach up to the sky? Have I not told you about an action whose roots are in the ground and its branches are in the sky?” He asked, “What is it, O Prophet of Allah?” The Prophet replied, “Say ‘There is no deity but Allah,’ ‘Allah is the greatest,’ ‘May Allah be glorified,’ and ‘Praise is only for Allah’ ten times after every prayer, for its roots are in the ground and its branches are in the sky.” [43]

عن أنس بن مالک أن النبی صلی اللّه علیه و سلم قال: وَ مَثَلُ کلِمَةٍ خَبِیثَةٍ کشَجَرَةٍ خَبِیثَةٍ هی الحنظلة»

Anas ibn Maalik narrates that the Prophet said, “The parable of a bad word is like a bad tree, and that is the colocynth tree.” [44]

عن أنس أن رسول اللّه صلی اللّه علیه و سلم أتی بقناع علیه بسر، فقال: مَثَلًا کلِمَةً طَیبَةً کشَجَرَةٍ طَیبَةٍ أَصْلُها ثابِتٌ وَ فرع‌ها فِی السَّماءِ تُؤْتِی أُکلَها کلَّ حِینٍ بِإِذْنِ رَبِّها فقال «هی النخلة» وَ مَثَلُ کلِمَةٍ خَبِیثَةٍ کشَجَرَةٍ خَبِیثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ ما لَها مِنْ قَرارٍ قال: «هی الحنظل»

Anas says that the Prophet of Allah was brought unripe dates. He said, “A good word is like a good tree: its roots are steady and its branches are in the sky. It gives its fruits every season by the leave of its Lord; and this is a palm tree.” Then he continued that “The parable of a bad word is like a bad tree: uprooted from the ground, it has no stability; and this is a colocynth tree.” [44]


Verse 27: “Allah fortifies those who have faith with an immutable word in the life of this world and in the Hereafter, and Allah leads astray the wrongdoers, and Allah does whatever He wishes.”

يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَيُضِلُّ اللَّهُ الظَّالِمِينَ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ٢٧ عن البراء بن عازب رضی اللّه عنه أن رسول اللّه صلی اللّه علیه و سلم قال: «المسلم إذا سئل فی القبر شهد أن لا إله إلا اللّه، و أن محمدا رسول اللّه، فذلک قوله: یثَبِّتُ اللَّهُ الَّذِینَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِی الْحَیاةِ الدُّنْیا وَ فِی الْآخِرَةِ

Al-Bara ibn Azib quotes the Prophet of Allah as having said, “When a Muslim is questioned in the grave, he will testify to `La ilaha illallah' (there is no god except Allah); and that Muhammad is Allah’s Messenger, hence Allah’s statement that: ‘Allah fortifies those who have faith with an immutable word in the life of this world and in the Hereafter.” [45]

عن البراء بن عازب رضی اللّه عنه قال: خرجنا مع رسول اللّه صلی اللّه علیه و سلم إلی جنازة، فذکر نحوه، و فیه «فإذا خرجت روحه صلی علیه کل ملک بین السماء و الأرض و کل ملک فی السماء، و فتحت أبواب السماء لیس من أهل باب إلا و هم یدعون اللّه عز و جل أن یعرج بروحه من قبلهم»، و فی آخره «ثم یقیض له أعمی أصم أبکم، و فی یده مرزبة لو ضرب بها جبل لکان ترابا، فیضربه ضربة فیصیر ترابا، ثم یعیده اللّه عز و جل کما کان، فیضربه ضربة أخری فیصیح صیحة یسمعها کل شی‌ء إلا الثقلین» قال البراء: ثم یفتح له باب إلی النار و یمهد له من فرش النار

Al-Bara ibn Azib narrates that: “We were leaving a funeral with the Prophet of Allah when he said, ‘When his soul exited him, all of the angels between the earth and the sky, and all of the angels in the sky sent blessings upon him and the doors of the sky opened, and all of the inhabitants of the doors supplicated to Allah to raise his soul to those before them.” Then he continued, “Thereafter, blindness, deafness, and dumbness were taken from him, and in his hand was an iron rod that if he hit a mountain with it, it would turn to dust. Then he hit it and it became dust. Thereafter, Allah gave it back to him, and as before, he hit it another time and called out such a calling that all things heard it except two weighty things.” Al-Bara continued: “Thereafter the doors to the hellfire opened for him, and a place was made for him in Hell.” [45]

حدثنا أنس بن مالک قال: قال رسول اللّه صلی اللّه علیه و سلم: «إن العبد إذا وضع فی قبره، و تولی عنه أصحابه، و إنه لیسمع قرع نعالهم، فیأتیه ملکان فیقعدانه فیقولان له: ما کنت تقول فی هذا الرجل؟ قال: فأما المؤمن فیقول: أشهد أنه عبد اللّه و رسوله، قال: فیقال له: انظر إلی مقعدک من النار قد أبدلک اللّه به مقعدا من الجنة»، قال النبی صلی اللّه علیه و سلم: «فیراهما جمیعاً»

It has been narrated from Anas ibn Maalik who quotes the Prophet of Allah as having said, “Verily, when a servant is placed in his grave and his friends (or family) depart, as he hears the sound of their shoes, two angels will come to him. They will sit him up and ask him, ‘What do you say about this man (Muhammad)?’ As for the believer, he will say, ‘I bear witness that he is Allah’s servant and Messenger.’ He will be told, ‘Look at your seat in the Fire, Allah has replaced it for you with a seat in Paradise!’” The Prophet continued: “So he will see both seats.” [46]


Verse 34: “And He gave you all that you had asked Him. If you enumerate Allah’s blessings, you will not be able to count them. Indeed man is most unfair and ungrateful!”

وَآتَاكُمْ مِنْ كُلِّ مَا سَأَلْتُمُوهُ وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ٣٤ أن رسول اللّه صلی اللّه علیه و سلم کان یقول: «اللهم لک الحمد غیر مکفی و لا مودع و لا مستغنی عنه ربنا»

Verily the Prophet of Allah would say, “O Allah! All praise is due to You, but (we are) not able to sufficiently thank You, nor (do we) ever wish to be cut off from You, nor ever feeling rich from relying on You; our Lord!” [47]


Verse 48: “The day the earth is transformed into another earth and the heavens [as well], and they are presented before Allah, the One, the All-Paramount.”

يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ٤٨ عن سهل بن سعد قال: قال رسول اللّه صلی اللّه علیه و سلم: «یحشر الناس یوم القیامة علی أرض بیضاء عفراء کقرصة النقی لیس فی‌ها معلم لأحد»

Sahl ibn Sad quotes the Prophet of Allah as having said: “On the Day of Resurrection, people will be gathered on a white (barren), flat earth and just like the wheat bread, there will be no recognizable features for anyone.” [48]

عن مسروق، عن عائشة أنها قالت: أنا أول الناس سأل رسول اللّه صلی اللّه علیه و سلم عن هذه الآیة یوْمَ تُبَدَّلُ الْأَرْضُ غَیرَ الْأَرْضِ وَ السَّماواتُ‌قالت: قلت أین الناس یومئذ یا رسول اللّه؟ قال: «علی الصراط»

Masrooq narrates from Aisha that she said, “I was the first person among the people to ask the Prophet of Allah regarding this verse: ‘The day the earth is transformed into another earth and the heavens [as well].’” She continues: “I asked: ‘Where are the people on that day, O Prophet of Allah?’” He replied: “On the Siraat.” [48]

عن عائشة رضی اللّه عنها أنها سألت رسول اللّه صلی اللّه علیه و سلم عن قول اللّه: یوْمَ تُبَدَّلُ الْأَرْضُ غَیرَ الْأَرْضِ وَ السَّماواتُ قالت: قلت یا رسول اللّه، فأین الناس یومئذ؟ قال: «لقد سألتنی عن شی‌ء ما سألنی عنه أحد من أمتی، ذاک أن الناس علی جسر جهنم»

Aisha asked the Prophet of Allah regarding this verse: ‘The day the earth is transformed into another earth and the heavens [as well].’ She said, “I asked the Prophet of Allah, where are the people on that day?” He replied, “You are asking me something which not one person from my nation has asked me before. Surely, the people will be on the bridge of Hell.” [49]


Verse 50: “Their garments made of pitch, and the Fire covering their faces.”

سَرَابِيلُهُمْ مِنْ قَطِرَانٍ وَتَغْشَى وُجُوهَهُمُ النَّارُ٥٠ عن أبی مالک الأشعری قال: قال رسول اللّه صلی اللّه علیه و سلم: «أربع من أمر الجاهلیة لا یترکن: الفخر بالأحساب، و الطعن فی الأنساب، و الاستسقاء بالنجوم، و النیاحة علی المیت، و النائحة إذا لم تتب قبل موت‌ها، تقام یوم القیامة و علیها سربال من قطران و درع من جرب»

Abu Maalik al-Ashari quotes the Prophet of Allah as having said: “Four characteristics from the time of ignorance will remain in my nation because they will not abandon them: boasting about their family lineage, discrediting family ties, seeking rain through the stars, and wailing for their dead. Verily, if one who wails, dies before she repents from her behaviour, she will be resurrected on the Day of Resurrection while wearing a dress of pitch and a cloak of mange.” [50]

عن أبی أمامة رضی اللّه عنه قال: قال رسول اللّه صلی اللّه علیه و سلم: «النائحة إذا لم تتب توقف فی طریق بین الجنة و النار سرابیلها من قطران و تغشی وجه‌ها النار»

Abu Imamah quotes the Prophet of Allah as having said, “If a hired female mourner does not repent she will be stopped on the path between Paradise and Hellfire, her garments will be of pitch and her face will be overcome by the fire.” [50]

According to the Shia Traditions

Verse 7: “And when your Lord proclaimed, ‘If you are grateful, I will surely enhance you [in blessing], but if you are ungrateful, then My punishment is indeed severe.’”

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ٧ عَنْ مُعَاوِیةَ بْنِ وَهْبٍ عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ: مَنْ أُعْطِی الشُّکرَ أُعْطِی الزِّیادَةَ یقُولُ اللَّهُ عَزَّ وَ جَلَّ- لَئِنْ شَکرْتُمْ لَأَزِیدَنَّکمْ

Muawiyah ibn Wahb quotes Abu Abdillah as having said: “Whoever is given an opportunity to thank Allah, He also increases their blessings, just as He has said (in the Quran), ‘If you are grateful, I will surely enhance you [in blessings].’” [51]

عَنْ عُمَرَ بْنِ یزِیدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع یقُولُ شُکرُ کلِّ نِعْمَةٍ وَ إِنْ عَظُمَتْ أَنْ تَحْمَدَ اللَّهَ عَزَّ وَ جَلَّ عَلَیهَا

Umar ibn Yazeed says that he heard Abu Abdillah say, “The thanks for every blessing, no matter how big it may be, is that you say the praise of Allah.” [51]

عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: خَرَجَ أَبُو عَبْدِ اللَّهِ ع مِنَ الْمَسْجِدِ وَ قَدْ ضَاعَتْ دَابَّتُهُ فَقَالَ لَئِنْ ردّ‌ها اللَّهُ عَلَی لَأَشْکرَنَّ اللَّهَ حَقَّ شُکرِهِ قَالَ فَمَا لَبِثَ أَنْ أُتِی بِهَا فَقَالَ الْحَمْدُ لِلَّهِ فَقَالَ لَهُ قَائِلٌ جُعِلْتُ فِدَاک أَ لَیسَ قُلْتَ لَأَشْکرَنَّ اللَّهَ حَقَّ شُکرِهِ فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَ لَمْ تَسْمَعْنِی قُلْتُ الْحَمْدُ لِلَّهِ؟

Hammad ibn Uthman says that Abu Abdillah came out of the masjid and saw that his steed was lost. He said, “If Allah returns to me my steed, then I will give Him His right of thanks.” It was not long after that they brought his steed, and in thanks he said, “Praise be to Allah.” A person asked, “May I be sacrificed for you, but did you not say, ‘I will give thanks to Allah in the way that is His right?’” He replied, “Did you not hear that I said, ‘Praise be to Allah?’” [51]

عَنْ أَبِی بَصِیرٍ قَالَ: قُلْتُ لِأَبِی عَبْدِ اللَّهِ هَلْ لِلشُّکرِ حَدٌّ إِذَا فَعَلَهُ الْعَبْدُ کانَ شَاکراً قَالَ نَعَمْ قُلْتُ مَا هُوَ قَالَ یحْمَدُ اللَّهَ عَلَی کلِّ نِعْمَةٍ عَلَیهِ فِی أَهْلٍ وَ مَالٍ وَ إِنْ کانَ فِیمَا أَنْعَمَ عَلَیهِ فِی مَالِهِ حَقٌّ أَدَّاهُ وَ مِنْهُ قَوْلُهُ جَلَّ وَ عَزَّ- سُبْحانَ الَّذِی سَخَّرَ لَنا هذا وَ ما کنَّا لَهُ مُقْرِنِینَ وَ مِنْهُ قَوْلُهُ تَعَالَی- رَبِّ أَنْزِلْنِی مُنْزَلًا مُبارَکاً وَ أَنْتَ خَیرُ الْمُنْزِلِینَ وَ قَوْلُهُ- رَبِّ أَدْخِلْنِی مُدْخَلَ صِدْقٍ وَ أَخْرِجْنِی مُخْرَجَ صِدْقٍ وَ اجْعَلْ لِی مِنْ لَدُنْک سُلْطاناً نَصِیراً

Abu Baseer says that he was with Abu Abdillah and asked him: “Does the thanks to Allah have a limit such that if a servant of Allah says a certain number of thanks, then he has thanked Allah [the way He is meant to be thanked]?” He replied, “Yes.” He asked again, “What is it?” The Imam replied, “In response to every blessing, whether it be family or wealth that is granted to him, he should say ‘Praise be to Allah,’ and if there is a right in the blessing that has been granted to him, then he fulfils it. It is from this that Allah has taught us that when we mount our steeds we should say, ‘Glory is to Him Who has provided this for us though we could never have had it by our own efforts.’ He has also taught us that we should say, ‘My Lord! Land me with a blessed landing, for You are the best of those who bring ashore.’ As well the verse, ‘My Lord! Admit me with a worthy entrance, and bring me out with a worthy departure, and render me a favourable authority from Yourself.’” [51]


Verse 24: “Have you not regarded how Allah has drawn a parable? A good word is like a good tree: its roots are steady and its branches are in the sky.”

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ٢٤ روی أنس عن النبی ص أن هذه الشجرة الطیبة هی النخلة

It has been narrated from Anas that the Prophet said: “This good tree is the palm tree.” [25]

روی عن ابن عباس قال قال جبریل للنبی ص أنت الشجرة و علی غصنها و فاطمة ورق‌ها و الحسن و الحسین ثمارها

It has been narrated from Ibn Abbas who says that Jibrail said to the Prophet, “You are a tree, and Ali is its branches, and Fatimah is its leaves, and al-Hasan and al-Husayn are its fruits.” [25]

ابن مردویه عن أنس قال: أتی رسول الله ص بقناع من بسر فقال: «مَثَل کلِمَة طَیبَة کشَجَرَةٍ طَیبَةٍ قال: هی النخلة. وَ مَثَل کلِمَة خَبِیثَة کشَجَرَةٍ خَبِیثَةٍ. قال: هی الحنظلة

Ibn Mardawayh quotes from Anas who said, “The Prophet of Allah was brought unripe dates and he said, ‘A good word is like a good tree.’ Then he continued: ‘It is a palm tree. Similarly, a bad word is like a bad tree. It is a colocynth tree.’” [52]


Verse 26: “And the parable of a bad word is that of a bad tree: uprooted from the ground, it has no stability.”

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ٢٦ روی أبو الجارود عن أبی جعفر أن هذا مثل بنی أمیة

It has been narrated from Abu al-Jarood, from Abu Jafar that this is like the Bani Umayyah. [53]


Verse 27: “Allah fortifies those who have faith with an immutable word in the life of this world and in the Hereafter, and Allah leads astray the wrongdoers, and Allah does whatever He wishes.”

يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَيُضِلُّ اللَّهُ الظَّالِمِينَ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ٢٧

This verse was revealed regarding the grave. [53]

عَنْ جَابِرٍ عَنْ إِبْرَاهِیمَ بْنِ الْعَلِی عَنْ سویید بْنِ عَلْقَمَةَ [غَفَلَةَ] عَنْ أَمِیرِ الْمُؤْمِنِینَ قَالَ إِنَّ ابْنَ آدَمَ إِذَا کانَ فِی آخِرِ یوْمٍ مِنْ أَیامِ الدُّنْیا- وَ أَوَّلِ یوْمٍ مِنْ أَیامِ الْآخِرَةِ- مُثِّلَ لَهُ أَهْلُهُ وَ مَالُهُ وَ وُلْدُهُ وَ عَمَلُهُ- فَیلْتَفِتُ إِلَی مَالِهِ فَیقُولُ- وَ اللَّهِ إِنِّی کنْتُ عَلَیک لَحَرِیصاً شَحِیحاً فَمَا عِنْدَک فَیقُولُ خُذْ مِنِّی کفَنَک، ثُمَّ یلْتَفِتُ إِلَی وُلْدِهِ فَیقُولُ- وَ اللَّهِ إِنِّی کنْتُ لَکمْ لَمُحِبّاً- وَ إِنِّی کنْتُ عَلَیکمْ لَمُحَامِیاً فَمَا ذَا عِنْدَکمْ فَیقُولُونَ نُؤَدِّیک إِلَی حُفْرَتِک وَ نُوَارِیک فی‌ها، ثُمَّ یلْتَفِتُ إِلَی عَمَلِهِ فَیقُولُ- وَ اللَّهِ إِنِّی کنْتُ فِیک لَزَاهِداً- وَ إِنَّک کنْتَ عَلَی لَثَقِیلًا فَمَا ذَا عِنْدَک فَیقُولُ أَنَا قَرِینُک فِی قَبْرِک- وَ یوْمِ حَشْرِک حَتَّی أُعْرَضَ أَنَا وَ أَنْتَ عَلَی رَبِّک- فَإِنْ کانَ لِلَّهِ وَلِیاً أَتَاهُ أَطْیبُ النَّاسِ رِیحاً- وَ أَحْسَنُهُمْ مَنْظَراً وَ أَزْینُهُمْ رِیاشاً- فَیقُولُ أَبْشِرْ بِرَوْحٍ مِنَ اللَّهِ وَ رَیحَانٍ وَ جَنَّةِ نَعِیمٍ- وَ قَدْ قَدِمْتَ خَیرَ مَقْدَمٍ فَیقُولُ مَنْ أَنْتَ فَیقُولُ أَنَا عَمَلُک الصَّالِحُ- ارْتَحِلْ مِنَ الدُّنْیا إِلَی الْجَنَّةِ وَ إِنَّهُ لَیعْرِفُ غَاسِلَهُ وَ ینَاشِدُ حَامِلَهُ أَنْ یعَجِّلَهُ فَإِذَا أُدْخِلَ قَبْرَهُ أَتَاهُ مَلَکانِ- وَ هُمَا فَتَّانَا الْقَبْرِ یجُرَّانِ أَشْعَارَهُمَا- وَ ینْحِتَانِ الْأَرْضَ بِأَنْیابِهِمَا- وَ أَصْوَاتِهِمَا کالرَّعْدِ الْعَاصِفِ- وَ أَبْصَارُهُمَا کالْبَرْقِ الْخَاطِفِ- فَیقُولَانِ لَهُ مَنْ رَبُّک وَ مَنْ نَبِیک وَ مَا دِینُک1 فَیقُولُ: اللَّهُ رَبِّی وَ مُحَمَّدٌ نبی‌ای وَ الْإِسْلَامُ دِینِی2 فَیقُولَانِ ثَبَّتَک اللَّهُ بِمَا تُحِبُّ وَ تَرْضَی وَ هُوَ قَوْلُ اللَّهِ «یثَبِّتُ اللَّهُ الَّذِینَ آمَنُوا بِالْقَوْلِ الثَّابِتِ» فَیفْسَحَانِ لَهُ فِی قَبْرِه..

Jabir from Ibrahim ibn al-Ali quotes from Suyyid ibn Alqamah [Ghafalah], from Amir al-Momineen who said, “When a person reaches the last day of this worldly life and the first day of his life in the hereafter, his wealth, children and actions will be manifested before him. He will first pay attention to his wealth and say, ‘By Allah, to gather you, I was greedy and stingy. Now what benefit for me is there from you?’ It will say, ‘Buy your shroud with me.’ Then he will turn to his children and say, ‘By Allah, I loved you and I supported you. Now what benefit will you give me?’ They will say, ‘We will place you in the pit of your grave and hide you under the dirt.’ Then he will ask his deeds: ‘By Allah, with regard to you I was disinclined and you were heavy and costly to me. Now what will you provide for me?’ They will say, ‘In the loneliness of the grave, and on the Day of Judgement, I will be your companion until the time when you and I are presented before Allah.’” Then the Imam continued: “If this person is a friend of Allah, the most pure and beautiful person will come before him and say, ‘I give you the glad tidings of tranquillity and Paradise, and you are preferred and welcomed.’ The deceased one will ask, ‘Who are you?’ The other being will reply, ‘I am your righteous deeds. Now you must migrate from this world towards Paradise.’ The person who left this world will recognize those who wash his body, and those who lift his coffin will swear to make haste in doing so. When he is placed in the grave, two angels of the grave with dreadful appearances, with voices like the roaring of thunder and eyes like dazzling lightning will come to him and say, ‘Who is your God? What is your religion? Who is your Prophet?’ He will reply: ‘My Lord is Allah, my religion is Islam, and Muhammad is my Prophet.’ Then the angels will say, ‘Allah makes you firm and resolute in that which you like and are inclined towards.’ As Allah says, ‘Allah fortifies those who have faith with an immutable word in the life of this world and in the Hereafter,’ at that point his grave will expand…” [54]

عن البراء بن عازب أن رسول الله ص قال: المسلم إذا سئل فی القبر- یشهد أن لا إله إلا الله- و أن محمدا رسول الله فذلک قوله سبحانه: «یثَبِّتُ اللَّهُ الَّذِینَ آمَنُوا بِالْقَوْلِ الثَّابِتِ- فِی الْحَیاةِ الدُّنْیا وَ فِی الْآخِرَةِ»

Al-Bara ibn Azib quotes the Prophet of Allah as having said, “When a Muslim is questioned in the grave, he will swear that there is no deity other than Allah, and that Muhammad is His Messenger, and this is that verse that He mentions, ‘Allah fortifies those who have faith with an immutable word in the life of this world and in the Hereafter.’” [55]

و فیه، أخرج الطبرانی فی الأوسط و ابن مردویه عن أبی سعید الخدری سمعت رسول الله ص یقول فی هذه الآیة: «یثَبِّتُ اللَّهُ الَّذِینَ آمَنُوا بِالْقَوْلِ الثَّابِتِ- فِی الْحَیاةِ الدُّنْیا وَ فِی الْآخِرَةِ» قال: فی الآخرة القبر

Al-Tabarani mentions in Al-Awsat and Ibn Mardawayh quotes from Abu Saeed al-Khudri who heard the Prophet of Allah say regarding the verse, “‘Allah fortifies those who have faith with an immutable word in the life of this world and in the Hereafter,’ that the word ‘Hereafter’ here means the grave.” [55]


Verse 28: “Have you not regarded those who have changed Allah’s blessing with ingratitude, and landed their people in the house of ruin?”

أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ٢٨ فَرُوِی عَنْ أَمِیرِ الْمُؤْمِنِینَ وَ ابْنِ عَبَّاسٍ وَ ابْنِ جُبَیرٍ وَ غَیرِهِمْ أَنَّهُمْ کفَّارُ قُرَیشٍ کذَّبُوا نَبِیهُمْ وَ نَصَبُوا لَهُ الْحَرْبَ وَ الْعَدَاوَةَ. سأل رجل أمیر المؤمنین علیا عن هذه الآیة فقال هم الأفجران من قریش بنو أمیة و بنو المغیرة فأما بنو أمیة فمتعوهم إلی حین و أما بنو المغیرة فکفیتموهم یوم بدر

It has been narrated from Amir al-Momineen, Ibn Abbas, Ibn Jubayr and others that the intended meaning of disbelievers were the Quraysh who denied the Prophet and prepared themselves for war and enmity with him. They questioned Ali regarding this matter. He replied, “It is intended for the most debauched of the Quraysh: the Bani Umayyah and Bani Mughayrah. Allah gave the Bani Umayyah respite until a specified time, and the Bani Mughayrah were vanquished on the day of the battle of Badr. [56]


Verse 48: “The day the earth is transformed into another earth and the heavens [as well], and they are presented before Allah, the One, the All-Paramount.”

يَوْمَ تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ وَبَرَزُوا لِلَّهِ الْوَاحِدِ الْقَهَّارِ٤٨ أَبُو هُرَیرَةَ عَنِ النَّبِی ص قَالَ: یبَدِّلُ اللَّهُ الْأَرْضَ غَیرَ الْأَرْضِ وَ السَّمَاوَاتِ فَیبْسُطُهَا وَ یمُدُّهَا مَدَّ الْأَدِیمِ الْعُکاظِی لا تَری فی‌ها عِوَجاً وَ لا أَمْتاً ثُمَّ یزْجُرُ اللَّهُ الْخَلْقَ زَجْرَةً فَإِذَا هُمْ فِی هَذِهِ الْمُبَدَّلَةِ فِی مِثْلِ مَوَاضِعِهِمْ مِنَ الْأُولَی مَا کانَ فِی بطن‌ها کانَ فِی بطن‌ها وَ مَا کانَ عَلَی ظَهْرِهَا عَلَی ظَهْرِهَا

Abu Hurayrah narrates from the Prophet who said: “Allah will change this earth for another and will do the same with the skies. He will spread them like a tablecloth, in a way that there is no crookedness or deviance in it. At that point the people will be outcast from this changed thing, and everyone will be put in their original place. Whatever was in their stomachs, and whatever was on their backs will be the same.” [57]

قَالَ رَسُولُ اللَّهِ یحْشَرُ النَّاسُ یوْمَ الْقِیامَةِ عَلَی أَرْضٍ بَیضَاءَ عَفْرَاءَ کقُرْصَةِ النَّقِی لَیسَ فی‌ها مَعْلَمٌ لِأَحَدٍ وَ السَّمَاءُ تَذْهَبُ شمس‌ها وَ قَمَرُهَا وَ نجوم‌ها

The Prophet of Allah said, “The people on the Day of Judgement will be gathered on an earth that is white and flat where there will be no sign for anyone, and the sky will go to its sun and its moon and its stars. [58]

وَ رُوِی عَنْ أَبِی أَیوبَ الْأَنْصَارِی قَالَ: أَتَی رَسُولَ اللَّهِ ص حِبْرٌ مِنَ الْیهُودِ فَقَالَ أَ رَأَیتَ إِذْ یقُولُ اللَّهُ فِی کتَابِهِ یوْمَ تُبَدَّلُ الْأَرْضُ غَیرَ الْأَرْضِ وَ السَّماواتُ فَأَینَ الْخَلْقُ عِنْدَ ذَلِک فَقَالَ أَضْیافُ اللَّهِ فَلَنْ یعْجِزَهُمْ مَا لَدَیهِ

It has been narrated from Abu Ayyub al-Ansari who said that one of the Jewish Rabbis came to the Prophet and said, “Have you seen that Allah says in the Quran: ‘The day when the earth is turned into another earth and the heavens [as well]?’ Where are the people on that day?” He (the Prophet) replied, “They are the guests of Allah and they will never be weak in it.” [58]

وَ عَنْ ثَوْبَانَ قَالَ: إِنَّ یهُودِیاً جَاءَ إِلَی النَّبِی ص فَقَالَ یا مُحَمَّدُ أَسْأَلُک فَتُخْبِرُنِی فَرَکضَ ثَوْبَانُ بِرِجْلِهِ وَ قَالَ قُلْ یا رَسُولَ اللَّهِ فَقَالَ لَا أَدْعُوهُ إِلَّا بِمَا سَمَّاهُ أَهْلُهُ فَقَالَ أَ رَأَیتَ قَوْلَهُ عَزَّ وَ جَلَّ- یوْمَ تُبَدَّلُ الْأَرْضُ غَیرَ الْأَرْضِ وَ السَّماواتُ أَینَ النَّاسُ یوْمَئِذٍ؟ فَقَالَ فِی الظُّلْمَةِ دُونَ الْمَحْشَرِ فَقَالَ فَمَا أَوَّلُ مَا یأْکلُ أَهْلُ الْجَنَّةِ إِذَا دَخَلُوهَا؟ قَالَ کبِدُ الْحُوتِ قَالَ فَمَا طَعَامُهُمْ عَلَی أَثَرِ ذَلِک؟ قَالَ کبِدُ الثَّوْرِ قَالَ فَمَا شَرَابُهُمْ عَلَی أَثَرِ ذَلِک؟ قَالَ السَّلْسَبِیلُ قَالَ صَدَقْت

Thawbaan said that a Jewish man came to the Prophet and said, “O Muhammad!” Thawbaan became upset and lifted him by his feet and told him (the Jewish man) to say “O Prophet of Allah.” The Jewish man replied, “I am not addressing him by any name other than the one given to him by his family.” Then he said, “Tell me about the words of Allah where he has said, ‘The day when the earth is turned into another earth and the heavens [as well].’ Where are the people on that day?” The Prophet of Allah replied: “They are in an oppression (or darkness?) lower than Mahshar.” He asked, “What is the first thing that the people will eat when they enter Paradise?” He replied, “Fish liver.” He asked, “After that, what is the first thing that they will drink upon their entrance?” He replied, “Nectar.” He then said, “You have spoken correctly, O Muhammad.” [59]


Verse 50: “their garments made of pitch, and the Fire covering their faces.”

سَرَابِيلُهُمْ مِنْ قَطِرَانٍ وَتَغْشَى وُجُوهَهُمُ النَّارُ٥٠ وَ فِی رِوَایةِ أَبِی الْجَارُودِ عَنْ أَبِی جَعْفَرٍ فِی قَوْلِهِ سَرابِیلُهُمْ مِنْ قَطِرانٍ وَ هُوَ الصُّفْرُ الْحَارُّ الذَّائِبُ یقُولُ انْتَهَی حَرُّهُ- یقُولُ اللَّهُ وَ تَغْشی وُجُوهَهُمُ النَّارُ سَرْبَلُوا ذَلِک الصُّفْرَ فَتَغْشَی وُجُوهَهُمُ النَّار

In a narration from Abu al-Jarood, from Abu Jafar who said regarding the verse, ‘…their garments made of pitch…’ that “Pitch is heated copper and from the severity of its heat - it has melted. Just as Allah has said, ‘…and the Fire covering their faces…’ refers to that melted copper which will become their clothing and the fire will cover their hearts.” [60]

References

  1. ↑ Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 2, Page 537
  2. ↑ Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Volume 6, Page 463
  3. ↑ Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 12, Page 6
  4. ↑ Ismail ibn Umar ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 4, Page 409
  5. ↑ 5.0 5.1 5.2 Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 6
  6. ↑ 6.0 6.1 Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 465
  7. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 538
  8. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 466
  9. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 410-411
  10. ↑ 10.0 10.1 Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 467
  11. ↑ 11.0 11.1 Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 540
  12. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 411
  13. ↑ Ibid., Pages 411-412
  14. ↑ Ibid., Page 414
  15. ↑ Ibid., Pages 414-421
  16. ↑ 16.0 16.1 Ibid., Page 416
  17. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran, (1971), Page 35
  18. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 416
  19. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 36
  20. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 550
  21. ↑ 21.0 21.1 21.2 Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 478
  22. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Pages 420-436
  23. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 51
  24. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 553
  25. ↑ 25.0 25.1 25.2 Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 480
  26. ↑ Ibid., Page 481
  27. ↑ Ibid., Page 482
  28. ↑ Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Pages 436-439
  29. ↑ 29.0 29.1 Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 556
  30. ↑ 30.0 30.1 30.2 Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 485
  31. ↑ Ibid., Pages 489-491
  32. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 68
  33. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 559
  34. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 490
  35. ↑ 35.0 35.1 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 442
  36. ↑ 36.0 36.1 36.2 36.3 Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 493
  37. ↑ Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 565
  38. ↑ 38.0 38.1 Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 410
  39. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 19
  40. ↑ 40.0 40.1 Ibid., Page 411
  41. ↑ Ibid., Page 412
  42. ↑ Ibid., Page 422
  43. ↑ Ibid., Page 423
  44. ↑ 44.0 44.1 Ibid., Page 424
  45. ↑ 45.0 45.1 Ibid., Page 426
  46. ↑ Ibid., 427
  47. ↑ Ibid., Page 440
  48. ↑ 48.0 48.1 Ibid., Page 444
  49. ↑ Ibid., Page 445
  50. ↑ 50.0 50.1 Ibid., Page 448
  51. ↑ 51.0 51.1 51.2 51.3 Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 39
  52. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 62
  53. ↑ 53.0 53.1 Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 481
  54. ↑ Ibid., Page 483
  55. ↑ 55.0 55.1 Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 65
  56. ↑ Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Page 483
  57. ↑ Ibid., Page 498
  58. ↑ 58.0 58.1 Ibid., Page 499
  59. ↑ Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 91
  60. ↑ Ibid., Page 94


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