Verses 18–24
The verses in this section serve as a conclusion of the themes previously discussed in this chapter where it was pointed to the adversities caused by the Jewish tribe of Banū al-Naḍīr, their breaking of the covenant, and how this ultimately resulted in their worldly and otherworldly loss. The provocations by the hypocrites, urging them against God and His Messenger, spelled their doom. At the core of their downfall was their failure to be mindful of God in their actions; their forgetfulness of Him led to a self-forgetfulness, making them forsake what was in their best interest, both immediately and in the future, which led to their straying and destruction.
Therefore, it is incumbent upon those who have faith in God, His Messenger, and the Day of Judgement to be wary of their Lord, not to forget Him, and to scrutinize their actions which they send ahead in anticipation of the day they return to Him. Every action they take is (recorded and) preserved and will be subjected to God’s judgement on that Day, leading to either reward or inevitable punishment.
This aim is encapsulated in the verse: “O you who have faith! Be wary of Allah, and let every soul consider what it sends ahead for tomorrow,” along with subsequent verses. These instructions guide the faithful to remember God, not to forget Him, and to reflect on their deeds. The quality of their actions will pivot the outcome of their eternal life. Believers must constantly monitor their actions to ensure they are pure and sincerely devoted to God’s honorable countenance. They must self-assess, expressing gratitude to God for their good deeds, reproaching themselves for any misdeeds, and imploring for forgiveness.
Remembering God with due reverence to His majestic domain, through His Beautiful Names and Supreme Attributes presented by the Noble Qur’an, is the only path that culminates in the ultimate servitude—a zenith beyond which there is no greater perfection for humanity.
Indeed, human beings are but sheer servants and unequivocally belong to God. They are owned in every mandated aspect, devoid of any semblance of autonomy. Just as He is their Master in every decreed respect, entitled to autonomy on all fronts. The essence of perfection for anything lies in its inherent realization and its consequential effects. Thus, the true perfection of a human is to perceive oneself entirely owned by God, lacking any form of independence. This involves adopting the attributes of servitude, such as submissiveness, reverence, humility, acquiescence, and a recognition of one’s own poverty in relation to the realm of majesty, honor, and self-sufficiency. Additionally, it is crucial that his actions and deeds align with what God decrees, not merely with personal whims. This alignment should be consistent and without negligence at any stage of selfhood, traits, and conduct.
One cannot achieve a full understanding of his own essence, attributes, and actions, as seen through the lens of absolute dependency and complete servitude, except by turning inwards towards his Lord. This Lord is ever observant of all that exists and encompasses everything within His creation. He exercises authority over each soul according to what it has earned, never neglectful or forgetful of it. In this state, the heart finds solace, as God has said: “Indeed, in the remembrance of Allah do hearts find peace” (). It is through this remembrance that one truly knows God by His attributes of perfection, reflected in His most beautiful names. As a result, the human being manifests the traits of servanthood and acknowledges their own limitations through expressions of devotion, reverence, humility, and an innate sense of need and poverty.
This realization leads to the performance of virtuous deeds, sustained by constant awareness and ongoing remembrance of God, as He instructs: “And remember your Lord within your heart beseechingly and reverentially, without being loud, morning and evening, and do not be among the heedless. Indeed those who are near your Lord do not disdain to worship Him. They glorify Him and prostrate to Him” (). And He said, “But if they disdain (the worship of Allah), those who are near your Lord glorify Him night and day, and they are not wearied” ().
The verses also allude to the knowledge of God by His perfect attributes and the recognition of one’s own self by the contrasting traits of insufficiency and need, as suggested within the context of the verses beginning with “Had We sent down this Qur’an upon a mountain, you would have surely seen it humbled (and) go to pieces with the fear of Allah. We draw such comparisons for mankind, so that they may reflect” and continuing to the end of those specific verses.
Commentary
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ ١٨
(59:18) O you who have faith! Be wary of Allah, and let every soul consider what it sends ahead for tomorrow, and be wary of Allah. Allah is indeed well aware of what you do.
The verse consists of commands to the believers to be conscious of God and to introspect about their deeds prepared (or sent ahead) for the Day of Retribution. They should evaluate whether their actions are virtuous, in which case they may anticipate God’s reward, or if they are corrupt, they should then fear His punishment and strive to make amends through repentance and turning to God. This entails self-accountability.
Concerning piety, which is elucidated in the hadith as abstinence from God’s prohibitions, it encompasses all obligations and prohibitions. Piety, therefore, involves constant avoidance of neglecting the obligations and engaging in prohibitions.
Regarding the contemplation of what one has prepared for the coming day, this is a separate consideration beyond piety. The analogy is that of a worker or craftsman conducting a secondary, corrective review of their work to enhance it and address any lapses or mistakes initially overlooked.
Therefore, it is incumbent upon all believers to fear God in what He has commanded concerning their obligations, to obey Him and not to disobey. Subsequently, they should reflect on the deeds they have sent ahead, which will be the basis of their afterlife, once they are held accountable for them. If the deeds are virtuous, they can hope for divine reward; if they are corrupt, they should fear divine reprimand and turn towards repentance and seek God’s forgiveness.
This obligation is general, extending to all believers because of the collective need to rectify actions and because individual contemplation cannot substitute for that of others. Nonetheless, those from the community of believers who fulfill this duty are exceedingly rare, bordering on non-existent—a fact suggested by the phrase “and let every soul consider.”
Therefore, the clause “and let every soul consider what it sends ahead for tomorrow” addresses all believers inclusively. Yet, the individuals who engage in such introspection are a mere handful within the broader faith community, even fewer among those who practice piety. This scarcity is largely due to their entanglement with worldly concerns and their full immersion in managing their sustenance and sorting their life’s affairs. The verse intentionally uses a distant form of address and an indefinite term, stating “every soul,” implying a gentle rebuke and admonishment for the believers and subtly alluding to the few who are suited to heed this call.
In the clause “what it sends ahead for tomorrow,” there is a probing question about the essence of actions prepared for the future, clarifying the intended reflection. The “what” may serve as a relative pronoun, linking the subject matter to the act of reflection.
The term “tomorrow” metaphorically denotes the Day of Resurrection—a time for the reckoning of deeds. It is described as “tomorrow” to signify its imminent arrival, similar to the closeness of one day to the next. This is echoed in the divine assertion, “Indeed they see it to be far off, and We see it to be near” ().
Thus, the verse conveys: “O you who have believed, be mindful of God through adherence to His commands and avoidance of His prohibitions. Let each soul among you examine their actions, assessing what they have prepared for the Day of Reckoning. Are these actions virtuous or otherwise? And they should contemplate whether their righteous deeds are indeed meritorious and accepted or not.”
In the ending phrase, “and be wary of Allah. Allah is indeed well aware of what you do,” there is a reiterated command for piety, and the subsequent clause “Allah is indeed well aware” serves as a justification for this command. This rationale indicates that the piety referred to here pertains to self-accountability and introspection to ensure deeds are reformed and dedicated sincerely to God and to safeguard them from anything that could corrupt their purity. In contrast, the phrase “be wary Allah” at the beginning of the verse emphasizes the importance of foundational piety—performing righteous acts, restricting oneself to acts of obedience, and avoiding transgressions.
Thus, it is evident that the concept of taqwa (piety) is distinct in the two contexts. The first refers to taqwa in the initial performance of actions, while the second refers to taqwa concerning actions already performed, focusing on their amendment and devotion. Furthermore, the views suggesting that the first instance calls for repentance from past sins and the second for avoiding future sins do not hold. The same applies to the views that the first relates to fulfilling duties and the second to forsaking prohibitions, as well as the notion that the second instance simply reinforces the first command—these views are deemed inaccurate.
وَلا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ أُوْلَئِكَ هُمُ الْفَاسِقُونَ١٩
(5:19) And do not be like those who forget Allah, so He makes them forget their own souls. It is they who are the transgressors.
‘Forgetting’ signifies the fading of the known from one’s consciousness after having been present, along with the disappearance of its inducing cause. This term is also expansively applied to any disregard of something without considering its effects. The Almighty states, “And it will be said, ‘Today We will forget you, just as you forgot the encounter of this day of yours. The fire will be your abode, and you will not have any helpers’” ().
This verse essentially reinforces the message of the preceding one, implying: “Prepare for the Day of Judgment and Retribution, with righteous deeds that will enliven your souls and do not neglect them.”
Forgetting oneself stems from forgetting God, because in forgetting Him, His beautiful names and sublime attributes are overlooked—attributes to which human inherent traits like humility, poverty, and neediness are tied. By neglecting God, a person may delude themselves into thinking they exist independently, possessing life, power, knowledge, and all perceived aspects of perfection autonomously. In this illusion, one might see themselves on par with apparent cosmic forces, believing in their influence and impact.
Thus, such a person may depend on their own self when reliance should be on the Lord; they may place hope and fear in apparent causes instead of in God; and they might seek peace in what is not their Lord when it is upon the Lord they should find peace.
In essence, when individuals forget their Lord and no longer seek to turn towards Him, choosing instead to turn towards others, they inadvertently forget their own selves. The mistaken notion that one is an autonomous entity, endowed with the ultimate perfections of existence and mastery over their life’s affairs as a result of apparent causes, does not reflect humanity’s true essence. Humans, in their inherent state, are beings of contingency—wholly ignorant, utterly incapable, inherently humble, deeply needy, and dependent. The qualities that seem to be within a person’s possession, such as life, wisdom, strength, dignity, prosperity, and similar attributes, are in truth ascribed to and find their ultimate direction towards the Lord. It is to Him that all must return, mirroring the way all cosmic causes find their purpose and culmination.
The conclusion is that, since forgetting oneself stems from forgetting God the Exalted, the verse shifts from warning against self-forgetfulness to cautioning against forgetting Him. This shift underscores the idea that an effect dissipates with the loss of its cause, conveying a more potent and assertive message. The verse doesn’t content itself with a broad admonition to not forget God by saying “do not be like those who forget Allah, so He makes them forget their own souls.” Instead, it presents the warning through a poignant example, making it more influential and acceptable. It exhorts them not to emulate those who forgot God, alluding to the Jews of Banū al-Naḍīr and Banu Qaynuqā’ and others whose conduct is synonymous with theirs in defying God and His Messenger.
The verse states, “And do not be like those who forget Allah,” subsequently elaborating, “so He makes them forget their own souls,” linking the consequence (or effect) directly to its cause. It concludes with, “It is they who are the transgressors,” thereby affirming that such individuals are truly transgressors, having strayed from the path of servitude.
While the verse explicitly warns against forgetting God—a forgetfulness that extends to oneself—its placement after the previous verse implies a directive to remember God and being mindful of His presence.
From the discussion of the two verses (), it is evident that the first verse enjoins the self-accountability, whereas the second stresses the importance of remembrance and awareness.
لا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ٢٠
(59:20) Not equal are the inmates of the Fire and the inhabitants of paradise. It is the inhabitants of paradise who are the successful ones.
Al-Raghib said: “Success” (al-fawz) is the attainment of good with the assurance of security (al-ẓafr bi’l-khayr ma’a ḥuṣūl al-salāmah).
The context of the verse reveals that ‘inhabitants of the Fire’ refers to those who forget God, whereas ‘inhabitants of paradise’ refers to those who remember God and are mindful of Him.
This verse serves as definitive evidence that individuals are obligated to align themselves with those who remember and are mindful of God, rather than with those who are forgetful of Him. It clarifies that humanity is divided into two distinct groups and no room for third: those who remember God and those who forget God. Everyone must choose a side, as the two are not on equal footing. It isn’t a matter of indifference which group one joins; there is a clear preference. One must choose the superior path, which is that of those who remember God, for they are the ones who achieve success. Thus, the choice for every soul is to affiliate with those who actively remember God.
لَوْ أَنزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ وَتِلْكَ الأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ ٢١
(59:21) Had We sent down this Qur’an upon a mountain, you would have surely seen it humbled (and) go to pieces with the fear of Allah. We draw such comparisons for mankind, so that they may reflect.
Majma’ al-bayaan states that: al-taṣaddu (splitting apart or “go to pieces”) refers to coming apart after being joined, akin to al-tafaṭṭur (shattering).
And the (divine) speech is presented in the manner of a similitude, constructed on imaginative illustration, and the evidence for this is His statement at the end of the verse: “We draw such comparisons for mankind, so that they may reflect.”
The intended purpose (of this similitude) is to emphasize the grandeur of the Qur’an, which is filled with profound knowledge, fundamental principles of the divine law, moral lessons, exhortations, and warnings; indeed, it is the magnificent speech of God. The meaning conveyed is: If a mountain, with its sheer solidity, hardness, immense size, and capacity to endure (calamities), were in a capacity to have the Qur’an revealed upon it and we allowed it, you would observe the mountain deeply affected, splitting apart (into pieces) from the awe of God. Thus, if a mountain, in its steadfastness, is so profoundly moved, then humans should be even more inclined to humility and reverence when they recite the Qur’an or hear it recited. It is truly astonishing to witness those who persist in defiance and opposition remain unyielding, their hearts untouched, lacking both humility and fear before God.
The transition from direct address to the third person in the phrase “with the fear of Allah” is meant to point to the cause of the described effect: the mountain only crumbles and splits asunder because the Qur’an that is revealed upon it is the word of God, majestic is His name.
Furthermore, the (concluding) statement “We draw such comparisons for mankind, so that they may reflect” illustrates the use of a general principle to underscore a particular instance, highlighting that this decree is not an isolated occurrence; rather, it applies across various other contexts.
So the statement “Had We sent down this Qur’an upon a mountain” serves as a similitude from God to mankind, illustrating the magnitude and majesty of the Qur’an as it is the word of Almighty God and contains profound knowledge. This similitude is given in the hope that people will reflect upon the Qur’an, appropriately engage with its teachings, comprehend its evident truths, and follow the guidance it offers toward the path of servitude. This path is the only one leading to their ultimate fulfillment and happiness, as alluded to in the preceding verses regarding awareness (al-muraqabah) and self-accountability (al-muhasabah).
هُوَ اللَّهُ الَّذِي لا إِلَهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ هُوَ الرَّحْمَنُ الرَّحِيمُ ٢٢
(59:22) He is Allah—there is no god except Him—Knower of the sensible and the Unseen, He is the All-beneficent, the All-merciful.
This verse, along with the subsequent two, enumerates some of His Beautiful Names and point to His attributes by every beautiful name. They affirm His transcendence as acknowledged by all creation in the heavens and on earth. Moreover, these verses continue the preceding discourse on remembrance, suggesting that the mindful should remember (and invoke) Him by His Beautiful Names and understand their own imperfections in the light of His perfection (and beautiful names). This needs to be comprehended.
Furthermore, when these verses are considered in connection with the preceding one, especially the phrase “with the fear of Allah,” they provide the rationale for the mountain’s awe and splitting into pieces due to the fear of God, as if to say: And how could it not be so, for He is God, there is no deity but He, the Knower of the unseen and the seen, as conveyed to the end of the verses.
The phrase “He is Allah—there is no god except Him” explicitly highlights His unique name that embodies His Oneness in Divinity and the fact that He alone is deserving of worship. This concept of Divine Oneness has been elaborated upon earlier in the exegesis of the verse, “And your God is One God, there is no god but He” ().
The phrase “Knower of the sensible and the Unseen” delineates two forms of reality: ‘the sensible’ (or “the witnessed”) is that which is apparent and accessible to perception, and ‘the Unseen’ is everything beyond such perception. These concepts are inherently relational—what may be witnessed for one might be unseen to another, dependent on the means of comprehension, be it sensory, imaginative, intellectual, or existential. And all that exists, whether within the realm of the unseen or the witnessed, is fully within God’s encompassing knowledge. He is the ultimate Knower of both domains. Others cannot grasp the unseen due to their existential limitations and their inability to perceive beyond their capacity, except for what God chooses to reveal, as stated: “Knower of the unseen, He does not disclose His unseen to anyone except to a messenger He approves of” (Al-Jinn: 26-27). In contrast to all creation, God is unseen in the most absolute sense; His essence is beyond the reach of any creature’s understanding, as affirmed: “But they cannot comprehend Him in their knowledge” ().
Regarding the phrase, “He is the All-beneficent, the All-merciful,” an in-depth analysis of these two names has already been provided in the interpretation of Sūrah Al-Fatiha.
هُوَ اللَّهُ الَّذِي لا إِلَهَ إِلاَّ هُوَ الْمَلِكُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ ٢٣
(59:23) He is Allah—there is no god except Him— the Sovereign, the All-holy, the All-benign, the Securer, the All-conserver, the All-mighty, the All-compeller, the All-magnanimous. Clear is Allah of any partners that they may ascribe (to Him)!
The “Sovereign” refers to the one who controls and governs the affairs of people. The “All-holy” is an amplification of sanctity, indicating transcendence and purity. The “All-benign” (or the Source of Peace) is the one who greets you with peace and safety, free from any harm.
The “Securer” provides assurance and security, while the “All-conserver” signifies supreme control and dominance over all matters.
The “All-mighty” is the overpowering one who cannot be overpowered or the one possessing what no others have, in a non-reciprocal manner. The “All-compeller” is one who repairs what is broken, or whose will prevails and compels according to His wishes. The “All-magnanimous” embodies greatness and manifests it prominently.
Furthermore, the phrase, “Clear is Allah of any partners that they may ascribe (to Him),” extols the Almighty, akin to the verse, “And they say, ‘Allah has taken a son.’ Immaculate is He!” found in .
هُوَ اللَّهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ لَهُ الأَسْمَاء الْحُسْنَى يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ ٢٤
(59:24) He is Allah, the Creator, the Maker, the Former. To Him belong the Best Names. Whatever there is in the heavens glorifies Him and (whatever there is in) the earth, and He is the All-mighty, the All-wise.
The Creator is He who brings entities into creation with measure. The Originator initiates forth creations, distinguishing some from others, while the Fashioner bestows upon them distinct forms, enabling differentiation. These three appellations collectively imply the act of creation, yet with diverse perspectives and an inherent sequence; the act of fashioning stems from originating, which in turn stems from creating, and this is evident.
The two verses that precede are introduced with “He is Allah—there is no god except Him,” thus describing “Allah” and followed by enumerating His names, in contrast to this verse that commences with “He is Allah, the Creator,” and so forth.
This distinction is made because the venerable names cited in the preceding verses—eleven in total—are essential attributes of Lordship and the sovereign management of all affairs. These are the foundations from which the concepts of divinity and the true entitlement to worship emerge. These attributes are intrinsically and independently applicable only to God, the Sublime, who has no partner in these aspects. Hence, the sole attribution of these qualities to His Exalted Self signifies the uniqueness of His divinity and validates the propriety of His being worshipped.
Thus, the noble names serve as the rationale for the exclusivity of His divinity, suggesting that there is no god but Him precisely because He is the Knower of the unseen and the witnessed, the Most Gracious, the Most Merciful. Hence, for this reason, the divine names is aptly capped with His praise: “Clear is God of any partners that they may ascribe (to Him)!,” challenging the idolaters’ claim of associating partners with Him.
Regarding the statement, “He is Allah, the Creator, the Maker, the Former,” the names specified therein pertain to the act of creation and bringing into existence. However, the mere act of creation, although ascribed to Him, doesn’t solely confer upon Him the exclusivity of divinity. This is demonstrated by the practice of polytheists who recognize His sole authority over creation and existence, yet paradoxically worship other gods and attribute partners to Him.
The placement of the Divine Name (Allah) at the start of each of the three verses () signifies that it is a marker for the Divine Essence, a confluence of all attributes of perfection, upon which all names are predicated and applied. The repetition reinforces and strengthens the point being made.
Furthermore, the phrase “To Him belong the best names” points to the entirety of the beautiful names not yet specified, for the word “names” is presented in the plural form accompanied by “the” (al-), indicating completeness and universality.
The phrase “Whatever there is in the heavens glorifies Him and (whatever there is in) the earth” encompasses all created entities within the universe, extending even to the heavens and the earth themselves, a concept that has been repeatedly clarified.
The verse concludes with the proclamation “and He is the All-mighty, the All-wise,” affirming that God is the overpowering one who cannot be subdued, executing His action with precision and without recklessness. No act of disobedience or defiance can thwart His divine legislation and guidance, nor will the obedience of the faithful go unappreciated or unrewarded by Him.
Attention is drawn to the deliberate conclusion of the discourse with the two attributes, underscoring that the Qur’an, revealed by Him, is a speech of the Mighty and the Wise. This revelation prompts the frequent invocation of His name, the Mighty, particularly in conjunction with the Wise, even though it has been mentioned earlier among other names.
Moreover, the Qur’an itself is characterized by these attributes of might and wisdom, as exemplified by the verses: “Indeed, it is a mighty book” (), and “And the Wise Qur’an” ().
Examining Narrations
- In al-Majmaʿ, regarding the saying of the Exalted, “Knower of the sensible and the Unseen”: Abu Jaʿfar said: Al-Ghayb is that which has not occurred and al-shahādah is that which has already occurred.
Author’s comment: This is an explanation through some instances. We have cited narrations from them concerning the meaning of the name of Majesty and the two names, al-Raḥmān and al-Raḥīm, at the end of the exegesis of al-Basmala from Sūrah al-Fātiḥah.
- And in al-Tawḥīd, with its chain of transmission from Abu Basīr about Abu Jaʿfar in a narration: He has always been living without life and a capable sovereign before He created anything, and a compelling king after He created the universe.
Author’s comment: His saying: He has always been living without life, means without a life that is additional to the Essence. And his statement: He has always been a capable sovereign before He created anything, refers the sovereignty, which is from the attributes of action, back to power, which is from the attributes of the essence, to affirm its existence before creation.
- And in Al-Kāfī, with its chain of transmission from Hishām al-Jawāliqī who said: I asked Abu ʿAbdullāh about the words of God: “Subḥān Allāh” what does it mean? He said: It means glorification.
- And in Nahj al-Balāghah we read: The Creator is not in the sense of motion or fatigue.
Author’s comment: We have cited several narrations about the Beautiful Names and their enumeration in the discussion of the Beautiful Names in the eighth part of the book.
- And in the famous Prophetic tradition: Hold yourselves accountable before you are held accountable, and weigh your deeds before they are weighed for you, and prepare for the greatest purpose.
- And in Al-Kāfī, with its chain to Abī al-Ḥasan: One is not of us who does not hold themselves accountable every day; if they do good, they should increase in gratitude to God, and if they do bad, they should seek forgiveness from God and repent to Him.
Author’s comment: There are other narrations close to this meaning. We have cited narrations about the meaning of the remembrance of God following the exegesis of God’s words: “Fadhkurūnī adhkurkum” (So remember Me; I will remember you), Al-Baqarahh: 152, and His saying: “Yā ayyuhā alladhīna āmanū dhkurū Allāh dhikrān kathīrān” (O you who have believed, remember God with much remembrance), 33: 21. So, let whoever wishes refer to it.
God’s attributes of perfection is His essence from different perspective, for no one can comprehend His true essence. (Trans.) ↩︎
In other words, the verse intentionally directs the warning from forgetting oneself to forgetting God, emphasizing that neglecting the divine leads to losing one’s sense of self, as our identity is deeply rooted in that connection. (Trans.) ↩︎
This is intended to convey that the lesson extends beyond the specific example, encouraging reflection and contemplation among the people. (Trans.) ↩︎