Verses 33–62
The context of the first nine verses of this section coheres with the account that has been transmitted in the literature dealing with occasions of revelation (asbāb al-nuzūl) in this regard. According to this narration, there was a Muslim man who would spend out of his wealth in the way of God, but that someone reproached him for giving excessively and warned him that he would be left poor and penniless himself. The person who reproached him promised to bear the burden of his sins and misdeeds, so the man ceased spending in the way of God, and these verses were revealed.
By referring to these events and invoking the scriptures of Moses and Abraham, God seeks to expound the proper understanding of this issue. In addition to this, He expounds the truth that was made clear in the previous section of verses about the falsehoods of the idolaters, such as their claim to worship the idols because these are representations of the angels—who, in turn, are the daughters of God—and that these can intercede for them with God, but this has been clearly and decisively refuted in the earlier verses of this chapter.
This section of verses also expounded the proper understanding of God’s lordship and divinity, namely that creation and governance belong to God alone, and that everything ultimately devolves to Him. He created all that is created, and He governs all that is governed, so that there might follow a new creation, in which the disbeliever and the believer, and the sinner and the Godwary might be recompensed for their deeds. This, in accordance with the religion that He promulgated for humankind and the moral duties He imposed upon them. One of the signs of this is His destruction of earlier peoples who rebelled and disobeyed, such as the peoples of Noah, ʿĀd, Thamūd, and ‘the town that was overturned.’
God then follows this, which He cites from the scriptures of Moses and Abraham, by calling attention to the fact that the Prophet is the last in a long line of warners and that the Hour is near at hand. Finally, He bids the listeners to prostrate to God and worship Him, and thereby draws the chapter to a close.
Commentary
أَفَرَأَيْتَ الَّذِي تَوَلَّىٰ ٣٣ وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰ ٣٤
(53:33–34) So, did you see him who turned away, gave a little and held off (akdā)?
Based on the context of the following verse, turned away here means to turn away from spending in the way of God; gave refers to spending in the way of God, and akdā (‘held off’) means to stop spending in God’s way. Based on what we have already outlined, the preposition ‘so’ (fa) at the beginning of the verse shows that the content of these verses follows from the previous section.
Therefore, the meaning is as follows: ‘So, tell me about the one who turned away from spending in the way of God, gave a little of his wealth, and then held off completely after that.’
أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ ٣٥
(53:35) Does he have the knowledge of the Unseen so that he sees?
The pronoun ‘he’ that occurs in this verse refers to the one who turned away. This is a rhetorical question with the force of a denial. Therefore, the meaning is: ‘Does he know the Unseen, such that he can know with certainty that his companion will bear his sins for him and be punished in his place on the Day of Resurrection if he is deserving of punishment?’ This is how it has been explained by some commentators.
However, it seems that when the verse denies that this person has knowledge of the Unseen, this refers to knowledge about his future state in this world. In which case, the meaning becomes: ‘Does he know the Unseen, such that he can know that if he spends in the way of God and continues to spend, his wealth will be used up and he will be afflicted by poverty?’ As for the question of whether his companion can bear his sins for him, this is addressed in the subsequent verse, that no bearer shall bear another’s burden ().
أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ ٣٦ وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ ٣٧
(53:36–37) Has he not been informed of what is in the scriptures of Moses and of Abraham, who fulfilled:
The scripture of Moses is the Torah, while the scripture of Abraham is whatever was sent down to him by God. The plural ‘scriptures’ is used to show that there are a multitude of scriptures, consisting of many part.
‘To fulfil’ (tawfiya) means to deliver one’s due completely and in full. Therefore, when the Qurʾan says that Abraham fulfilled, this means that he delivered what was due from him in terms of divine servanthood in the most complete way possible. See also the verse, And when his Lord tested Abraham with certain words, and he fulfilled them ().
The words God quotes in the subsequent verses are drawn from the scriptures of Abraham and Moses. Now, while the Qurʾan did not previously mention that the contents of these verses are from these previously, they have been mentioned in the form of aphorisms, admonitions, moral stories, and lessons. Therefore, the meaning of these two verses is: ‘Or was the one who withheld spending in the way of God not aware that these matters were addressed in the scriptures of Abraham and Moses?’
أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ٣٨
(53:38) that no bearer (wāzira) shall bear another’s burden (wizr)
The word wizr literally means ‘a weight or load’, but it is frequently used to signify ‘sin.’ Wāzira here refers to the soul that bears the sin of another.
This verse, and all of the seventeen subsequent verses that begin with that… or and that… is an exposition of the contents of the scriptures of Abraham and Moses.
Therefore, the meaning is: ‘What their scriptures contain is that no soul shall bear the sin of another.’ In other words, no soul shall be considered sinful for what another soul has done and no soul shall be punished for another soul’s sins.
وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ ٣٩
(53:39) and that nothing belongs to man (laysa li–l–insān) except what he strives for (mā saʿā).
According to al-Rāghib al-Iṣfahānī: ‘To strive (saʿī) literally means to walk swiftly, but not to the extent that one could be said to be running. It is also used to signify earnestness in any act, whether good or evil. As God says, and strives to ruin them ().’ This latter meaning—to signify earnestness in an act—is figurative.
The lām in laysa li-l-insān denotes innate belonging (al-mulk al-ḥaqīqī), in the sense of something that is present with its owner so long as he exists and never departs him by its very nature. In this case, it is whatever righteous or unrighteous acts and good or evil deeds that a person earns while they are in this world. As for all the things that a person believes are his possessions by virtue of his social reality, such as wealth, children, status, and the like thereof, these are merely trinkets and ornaments of this worldly life. All of these supposed possessions are only his as a matter of ephemeral social convention. If they remain with a person at all, it is only for so long as he inhabits this fleeting realm of delusion, and as soon as he wishes to move to the next life, he must leave them behind.
Therefore, the meaning of the verse is: ‘And it is in the scriptures of Abraham and Moses that a person does not truly possess anything good or evil, or any benefit or harm, except what he strives for through his actions in this world. Therefore, he only has whatever he has done. Whatever someone else has done will have no positive or negative effect on him in the Hereafter.’
But what about the fact that those guilty of major sins may benefit from the intercession of intercessors on the Day of Resurrection? The intercession they receive is a result of their noble efforts, insofar as they entered the realm of faith in God and in His signs. The same is true of the believer who benefits for the prayers of others for his forgiveness after his death, or the good deeds whose rewards are gifted to him—all of these benefits are the result of him entering the ranks of the faithful, being a part of their community, and supporting their faith. And one of the results of this are the good deeds that he continues to benefit from after his death.
The same is also true of anyone who institutes a good practice (sunna ḥasana), for he shall have not only its reward but the reward of all of those who act upon it as well. By contrast, whoever institutes an evil practice, he shall bear its burden and the burden of all of those who act upon it until the Day of Judgement as well. This is because his efforts contributed to the actions of those who followed the practice that he instituted, as we have already discussed in our commentary on the verse, Let those fear who, were they to leave behind weak offspring, would be concerned on their account (); and our commentary on the verse, so that Allah may separate the bad ones from the good (), also contains some useful points in this regard.
وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ ٤٠
(53:40) and that he will soon be shown his endeavour
His endeavour here refers to what he strove for through his deeds, and he will see these on the Day of Resurrection—as shown by the fact that the following verse mentions reward. Therefore, this verse is in the same vein as the verses, The day when every soul will find present whatever good it has done; and as to whatever evil it has done… (); and On that day, mankind will issue forth in various groups to be shown their deeds. So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it ().
The fact that the verb in the phrase, he will soon be shown, uses the passive voice carries with it the suggestion that there will be others beside him who see his deeds.
ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ ٤١
(53:41) then he will be rewarded for it with the fullest reward (al–jazāʾ al–awfā);
The ‘fullest’ (awfā) here indicates that it will be delivered in full with all of its attributes, therefore this reward will be utterly complete.
The pronoun ‘it’ in he will be rewarded for it refers to his endeavour in the previous verse. Therefore, the meaning of this verse is: ‘Then the human being will be recompensed for his deeds with the most complete reward.’
وَأَنَّ إِلَىٰ رَبِّكَ الْمُنْتَهَىٰ ٤٢
(53:42) and that the terminus (muntahā) is toward your Lord
The word muntahā is an m-infinitive (maṣdar mīmī) meaning ‘the end or limit of something.’ Here, it is used in an absolutely general sense, referring to all endings. Therefore, there is no entity that exists save that its existence and the effects of its existence ultimately devolve to and end with God, whether directly or indirectly. Equally, there is no affair pertaining to the governance and order of the cosmos, whether universal or particular, save that it devolves to Him. After all, there is no organization or order between existing things save by virtue of the connections that exist between them, and the Originator of all things is also the Originator of the connections between them. Therefore, God Almighty is the ultimate end of all things. As God says elsewhere, Allah is creator of all things, and He watches over all things. To Him belong the keys of the heavens and the earth (); Look! All creation and command belong to Him ().
This verse establishes God’s absolute lordship over all things, inasmuch as the governance of existence and of all existent beings devolves to Him, and all things begin with Him—the Originator—and end with Him by returning to Him via the Resurrection.
From the above, the weakness of the following interpretation of the verse becomes clear, namely that it merely refers to the fact that the creation will return to Him on the Day of Resurrection. The same is true of the interpretation that says it means that God’s reward and punishment are the ultimate outcome, or that it means His judgement is the ultimate outcome for all mankind, or that it means He is beyond the limitations of all thoughts and ideas. These interpretations are all weak because they restrict the scope of the verse’s meaning without any textual reason to do so.
وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ ٤٣
(53:43) and that it is He who makes laugh and makes weep
The twelve remaining verses beginning with this one are all examples to show what is meant by the creation and governance of the cosmos ending with God Almighty.
Furthermore, the tone of all of these verses is one of exclusivity. This is to convey the exclusivity of lordship to Him and to negate any notion of a partner or an equal. However, none of these instances of exclusivity preclude the role of intermediary causes—whether physical or metaphysical—such as the role of emotions such as happiness or sadness in causing a person to laugh or cry, not to mention the various organs involved in both of these acts. Equally, there is nothing to say that there are not physical or metaphysical processes involved in giving life and causing death, the creation of males and females, enriching and granting possessions, or destroying past nations. This is because all of these processes and intermediate causes are ultimately subject to the commands of God and do not operate independently or separately from His will. Their existence, their actions, and their effects are all ultimately determined by God, and no other being has a share in this.
Therefore, when God says, and that it is He who makes laugh and makes weep, this means that He—and no other—is the one who causes laughter in the one who laughs and tears in the one who weeps.
There is no contradiction between saying that God is the ultimate cause of the existence of laughter and tears and attributing these to a person as well. This is because an action belongs to a human being insofar as the action exists through him, while an action belongs to God insofar as He is the ultimate originator of all things—and what a difference there is between these two propositions!
Just because the divine will is fixed upon a person laughing, for example, this does not negate the role of the human being’s own choice in their laughter or mean that their free will has no influence. This is because the divine will is not fixed upon laughter in the abstract sense, without regard for particularities. On the contrary, the divine will is fixed upon laughter that takes place as a result of human choice, insofar as the human being wants to laugh. Therefore, the decision of the human being to laugh is a cause for their laughter, and this cause is part and parcel of the divine will. It is not separate or apart from it, such that there could be any conflict or contradiction between the two. We do not need to say that volitional human acts are created by God and that the person plays no role in occasioning them—which is the position of the determinists (jābira)—or that these acts are created by the human being and God has nothing to do with them—which is the position of the Muʿtazila.
From the above, the error of the following interpretations becomes clear: That the verse indicates that God created the faculties of laughter and tears; or that He created the feelings of happiness and sadness; or that He caused the ground to metaphorically ‘laugh’ through plants coming forth and the sky to ‘weep’ by causing it to rain; or that He causes the inhabitants of paradise to laugh and the inhabitants of hell to weep.
وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا ٤٤
(53:44) and that it is He who brings death and gives life
The discussion of the role of physical and metaphysical agents other than God—such as the angels—in bringing about life and death is the same as the role of intermediate causes in bringing about laughter and tears, inasmuch as the ultimate origin of all of these things is only God, even while other agents may play a role within the scope of the divine will. The same is true of all the other phenomena mentioned in the subsequent verses.
وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنْثَىٰ ٤٥ مِنْ نُطْفَةٍ إِذَا تُمْنَىٰ ٤٦
(53:45–46) and that it is He who created the mates, the male and the female, from a drop of fluid (nuṭfa) when emitted;
The word nuṭfa (‘drop of fluid’) signifies the seed of both the man and the woman, from which is created a child. The male ‘emits’ his seed when he ejaculates.
The male and the female is an exposition of the mates.
Some commentators have pointed out that, in the previous verses, the clause it is He is phrased in Arabic wa anna-hu huwa (‘and it is he alone who…’), whereas in this verse it is only wa anna-hu (‘and it is he…’). They say this shift is to emphasise that it is inconceivable that anyone else could be credited with creating males and females other than Him.
وَأَنَّ عَلَيْهِ النَّشْأَةَ الْأُخْرَىٰ ٤٧
(53:47) and that with Him lies the second genesis
The second genesis (al-nashʾa al-ukhrā) means the new creation that will take place in the Hereafter, where the recompense will take place. It ‘lies’ with Him in the sense that it is part of His irrevocable will (qaḍāʾ al-ḥatm) as He has promised that it will take place and described Himself by saying that He does not break His promises.
وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ ٤٨
(53:48) and that it is He who enriches (aghnā) and grants possessions (aqnā).
The verb aghnā is derived from ghinā (‘wealth’), meaning ‘it is He who grants wealth.’
The verb aqnā is derived from qunya (‘possessions’), which signifies specifically those possessions which are lasting and durable, such as a home, an orchard, or an animal. Therefore, God mentions possessions after wealth to call attention to their value and importance.
Some have said that aghnā means to be granted wealth and aqnā means to be made content with it. Others have said that aqnā is the opposite of aghnā, so as to render the meaning ‘it is He who enriches and impoverishes.’
وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ ٤٩
(53:49) and that it is He who is the Lord of Sirius.
Sirius is a bright star on the eastern horizon, near the constellation of Orion.
Some have said that the Khuzāʿa and Ḥimyar tribes used to worship this star, and that one of the maternal ancestors of the Prophet, Abū Kabsha, was a worshipper of it. The idolaters would refer to him as ‘the son of Abū Kabsha’ (Ibn Abī Kabsha) because he had contravened their religious traditions, just as Abū Kabsha had contravened those of his people by worshipping Sirius.
وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ ٥٠
(53:50) and that it is He who destroyed the former ‘Ād
ʿĀd are the people of the Prophet Hūd, and they are described as ‘the former’ because there was another people of the same name who came after them.
وَثَمُودَ فَمَا أَبْقَىٰ ٥١
(53:51) and Thamūd, sparing none;
Thamūd are the people of the Prophet Ṣāliḥ, the disbelievers of whom God extirpated in their entirety. This is what He alludes to with the phrase, sparing none (fa mā abqā). However, He did save the faithful amongst them from destruction, as per the verse, And We delivered those who had faith and were Godwary ().
وَقَوْمَ نُوحٍ مِنْ قَبْلُ ۖ إِنَّهُمْ كَانُوا هُمْ أَظْلَمَ وَأَطْغَىٰ ٥٢
(53:52) and the people of Noah before that; indeed they were more unjust and rebellious;
The ‘and’ at the beginning of this verse, like the one before it, connects it to the former ʿĀd. When God says that they were more unjust and rebellious, based on the context, this means in relation to both of the aforementioned peoples of ʿĀd and Thamūd. The reason they were more unjust and rebellious is that they did not respond positively to Noah’s call or pay attention to his preaching, even though he was amongst them for close to a thousand years, and only a handful of them ultimately believed in him.
وَالْمُؤْتَفِكَةَ أَهْوَىٰ ٥٣ فَغَشَّاهَا مَا غَشَّىٰ ٥٤
(53:53–54) and He overthrew the town that was overturned covering it with what covered it
Some commentators have said that the town that was overturned refers to the people of Lot, whose habitation was turned upside down with them inside it.
The meaning of these verses is as follows: ‘And He cast down the town that was overturned by capsizing it and swallowing it with the earth, then it was encompassed and consumed by whatever punishment encompassed and consumed it.’
However, it is also possible that the phrase the town that was overturned is more general in meaning than the town of Lot’s people and that it refers to every town that was beset by divine punishment and whose people perished, leaving behind only empty ruins fallen upon their trellises.
فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَىٰ ٥٥
(53:55) Then which of the bounties (ālāʾ) of your Lord will you dispute (tatamārī)?
Ālāʾ (‘bounties’) is the plural of ilan, meaning ‘blessing.’
Tamārī (‘dispute’) means ‘to doubt.’
This question is presented as a conclusion to the acts of God described above.
Therefore, the meaning of the verse is: ‘When God is the one who arranged this wondrous cosmic order, causing laughter and tears, death and life, creation and destruction, and so on, then which of your Lord’s blessings will you doubt or dispute about?’
Note that this verse counts tears, death, and the destruction of sinful peoples to be blessings from God. This is because they all play a role in the perfect order that God has instituted in the world, and each of them contributes to the flourishing of the creation and the return of all things back to God.
This verse is addressed either to the man who turned away, gave a little and held off () mentioned at the beginning of this section or to the Prophet. If it is addressed to the Prophet it is a form of indirect address to those around him. Moreover, this question is rhetorical in nature, intended to be heard as a denial.
هَٰذَا نَذِيرٌ مِنَ النُّذُرِ الْأُولَىٰ ٥٦
(53:56) This is a warner (nadhīr) of the warners (nudhur) of old.
It is said that the word ‘warner’ here is being used in the sense of ‘warning’ and that the word nudhuri can be both a plural of both meanings. Therefore, the warner mentioned here is either the Qurʾan or the Prophet.
أَزِفَتِ الْآزِفَةُ ٥٧
(53:57) The Imminent is near at hand.
In other words, the Resurrection is soon to take place—‘The Imminent’ (al-Āzifa) is one of the names of the Resurrection. See the verse, Warn them of the Imminent Day ().
لَيْسَ لَهَا مِنْ دُونِ اللَّهِ كَاشِفَةٌ ٥٨
(53:58) There is none that may draw it back (kāshifa) besides Allah
The meaning of ‘draw it back’ here is to alleviate the terrors and hardships it contains.
Therefore, the meaning is: ‘No soul can alleviate the terrors and hardships it contains save that God draws them back.’
أَفَمِنْ هَٰذَا الْحَدِيثِ تَعْجَبُونَ ٥٩ وَتَضْحَكُونَ وَلَا تَبْكُونَ ٦٠ وَأَنْتُمْ سَامِدُونَ ٦١
(53:59–61) Do you then wonder at this discourse, and laugh and not weep, while you remain heedless (sāmidūn)?
This discourse refers to the exposition presented above.
Sāmidūn (‘heedless’) is derived from samūd, meaning ‘diversion.’
These verses are presented as another conclusion drawn from the exposition of the above verses, and the question is once again rhetorical, but this time intended as a rebuke.
The meaning of these verses is: ‘When God is your Lord, with whom all matters ultimately terminate, upon whom is the new creation; and when the Resurrection is near at hand and there is none who can alleviate it except God, you should surely weep for the blessings of God that have escaped you already and for exposing yourselves to eternal misery. Are you astonished by this discourse that calls you to salvation? Will you deny it? Will you laugh at it in mockery? Will you not weep?’
فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا ٦٢
(53:62) So prostrate yourselves to Allah and worship Him!
This is yet another conclusion drawn from the above exposition. It means: ‘If this is the case, you should surely bow down before God and worship Him that He might relieve you of that which none can alleviate except Him!’
Examining Narrations
- In al-Kashshāf, about the verse, So, did you see him who turned away…? (), al-Zamakhsharī narrates that ʿUthmān used to spend his wealth on good causes, then his milk-brother ʿAbd Allāh b. Saʿd b. Abī Sarḥ told him, ‘Soon you will have naught left!’
ʿUthmān said, ‘I have sins and misdeeds, and by doing this I intend to win God’s favor and hope for His forgiveness.’
ʿAbd Allāh said, ‘Give me your she-camel with her saddle and I will bear all of your sins for you.’
So he gave him what he asked for, took an oath from him, and then desisted from giving charity. Then this verse was revealed. The meaning of turned away (tawallā) is that he fled from battle on the Day of Uḥud, but ʿUthmān redeemed himself and attained a better and more honourable standing than that.
Author’s comments: The same story appears in Majmaʿ al-bayān, where it is attributed to Ibn ʿAbbās, al-Sudayy, al-Kalbī, and a group of Qurʾan commentators. However, there is a problem with connecting the phrase turned away to the Battle of Uḥud, as these verses were revealed in Mecca, before any battles had yet taken place.
- In al-Durr al-manthūr, al-Fāryābī, ʿAbd b. Ḥamīd, Ibn Jarīr, Ibn Mundhir, and Ibn Abī Ḥātim narrate from Mujāhid, about the verse, So, did you see him who turned away: ‘It refers to al-Walīd b. al-Mughīra. He would come to the Prophet and Abū Bakr and listen to what they said. That is what he “gave” from himself, he “gave” his attention. Then he held off, by ceasing to give his attention. About this, the verse was then revealed, Does he have the knowledge of the Unseen…? (). ‘The Unseen’ refers to the Qurʾan, it means: “Did he find some falsehood in it with his perception when he used to come to the Prophet and Abū Bakr?”’
Author’s comments: It should be evident to the reader that the apparent meaning of these verses does not match the contents of this tradition.
It is also narrated that this verse was revealed about al-ʿĀṣ b. Wāʾil, or about a man whose name is not mentioned.
- In Tafsīr al-Qummī, concerning the verse, and of Abraham, who fulfilled (), we read: ‘He fulfilled the commands and prohibitions God addressed to him and the order to slaughter his son.’
- In al-Kāfī, al-Kulaynī narrates via a chain of narrators from Isḥāq b. ʿAmmār from Imām al-Kāẓim: ‘I asked him about a man who performs the Ḥajj and dedicates his Ḥajj and ʿUmra, or at least some of his circumambulation, to one of his relatives while they are far away in another land… does that diminish his reward in the least? He told me: “He shall have its full reward, and his comrade will receive their full reward, and he will have a reward besides that based on what has been conveyed (to his companion.)” I asked: “If his companion is deceased, will they still receive it?” He said: “Yes, even if he is one with whom God is displeased, he will be forgiven… or if his grave is narrow around him, it will be opened up for him.” I asked: “And in that state, will he know that this was done for him?” He said: “Yes.” I asked: “And even if he is an enemy of the Prophet’s Household (nāṣib)?” He said: “Yes, his punishment will be lessened.”’
Author’s comments: Note that the subject of this narration is not performing acts of worship on behalf of the deceased, but rather gifting the reward of acts of worship to them.
- In the same source, al-Kulaynī narrates via a chain from ʿAbd Allāh b. Sinān, from Imām al-Ṣādiq, that the Messenger of God said: ‘When a believer falls ill, God Almighty will tell the Angel that was appointed to watch over him, “Write for him the same reward that you would write for him when he was healthy, for I am the one who has put him under My protection.’
- In al-Khiṣāl, Shaykh al-Ṣadūq narrates from Imām al-Ṣādiq: ‘No reward reaches a man after his death except for three things: An continuous charity that he set in motion in his lifetime,which will continue after his death until the Day of Resurrection, that is a charity that he has established as a bequest (waqf) that is not inherited by his heirs; or a good practice (sunna) that he used to undertake and that others after him have also adopted; or a righteous descendant who pleads to God for his forgiveness.’
Author’s comments: These three narrations—and there are very many others from the Imāms of the Prophet’s Household with the same meaning—expand the meaning of what he strives for in the verse, and that nothing belongs to man except what he strives for (), as we have already discussed.
- In Uṣūl al-Kāfī, al-Kulaynī narrates via a chain from Sulaymān b. Khālid that Imām al-Ṣādiq said: ‘Indeed God says, and that the terminus is toward your Lord (), meaning that when the topic of discussion comes to the nature of God, you should stay quiet.’
Author’s comments: This tradition also expands the meaning of ‘terminus’ (muntahā) in the verse.
- In the same source, al-Kulaynī narrates via chain of narrations from Abū ʿUbayda al-Hadhdhāʾ that Imām al-Bāqir said: ‘O Ziyād, beware of debates, for they engender doubt, cause good works to fail, and immiserate the one who engages in them. Perhaps he will say something for which God will not forgive him. In the past, there were a people who forsook the knowledge with which they had been entrusted and instead sought knowledge that was of no avail to them. This reached a point when their discussions came to the nature of God, and they were so confused that if one of them was called from the front, he would turn around to look at those behind him, and if he was called from behind, he would respond to those in front.’ There is another narration that says: ‘Until they were set wandering across the earth.’
In al-Durr al-manthūr, al-Suyūṭī narrates from Abū al-Shaykh, from Abū Dharr, that the Messenger of God said: ‘Contemplate God’s creation but do not contemplate God’s essence, or else you will perish!’
Author’s comments: There are many other narrations that prohibit contemplating God’s essence that can be found in both Sunnī and Shīʿī collections of traditions. However, these prohibitions are actually intended as guidance (irshād) for those who are not equipped to delve into deep philosophical issues and, as a result, risk eternal misery by doing so.
- In Tafsīr al-Qummī, concerning the verse, and that it is He who makes laugh and makes weep (): ‘He makes the sky weep with rain and the earth laugh with vegetation.’
Author’s comments: This expands the meaning of weeping and laughing beyond the literal.
- In Maʿānī al-akhbār, al-Ṣadūq narrates via a chain going back to al-Sukūnī, from Imām al-Ṣādiq, from his forefathers, from the Commander of the Faithful, concerning the verse, and that it is He who enriches and grants possessions (): ‘He enriches each person with their livelihood, and makes them satisfied with what their hands have earned.’
- In Tafsīr al-Qummī, concerning the verse, and that it is He who is the Lord of Sirius (): ‘The star in the heavens that is named Sirius was worshipped by the Quraysh and some of the Arabs. It is a star that appears at the end of the night.’
Author’s comments: It appears that when he says that it appears at the end of the night, this is based on the time of year when this tradition was originally spoken, which would have been in summertime, as Sirius appears throughout the hours of the night.
- In the same source, concerning the verse, The Imminent is near at hand (): ‘The Day of Resurrection has drawn year.’
- In Majmaʿ al-bayān, concerning the verse, Do you then wonder at this discourse (), we read: ‘The discourse in question are the reports we have presented here.’
- In al-Durr al-manthūr, it is narrated from Ibn Mardawayh, from Ibn ʿAbbās: ‘After the verse was revealed to the Prophet, Do you then wonder at this discourse, and laugh and not weep, He was never seen to laugh again until he departed from this world.’
See the verse, Our Lord! You will indeed gather mankind on a day in which there is no doubt. Indeed Allah does not break His promise (). (Trans.) ↩︎