Alhassanain(p) Network for Heritage and Islamic Thought

Surah al-Rahman, Verses 33 - 55

Surah al-Rahman - Verses 33-34

يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أن تَنفُذُوا مِنْ أقْطَارِ السَّمَاوَاتِ وَالْأرْضِ فَانفُذُوا لَآ تَنفُذُونَ إِلاّ بِسُلْطَانٍ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

33. O assembly of jinn and men! If you have power to pass beyond1 the zones of the heavens and the earth, then pass beyond [them]. But you shall never be able to pass them, except with extraordinary power.

34. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The Arabic word ma‘shar is cognate with ‘ashr ("ten") and ‘ashira ("relatives"). The word is attested thrice in the Holy Qur’an in all the instances of which jinn precedes men.

The reason lying behind such precedence may be the points that jinn exceed men in terms of quantity, jinn were created before men;

("And We created jinn before [men]"),

and jinn are more prepared to soar in the heavens. Nevertheless, men precede jinn in some other instances. The Arabic word sultan denotes material strength and might leading some to conquer others. It is also applied to academic authority and solid arguments leading to academic and intellectual authority.

It is worthy of note that the blessed Verse in question may also allude to the world, astronautics, transcending the atmosphere of the earth, and penetration into the heavens, since the depth of the earth, the farthest points in space, and celestial bodies may be conquered by jinn. The clause in astata‘tum in lieu of law astata‘tum connotes contingence.

The clause illa bi-sulttan-in alludes to the fact that it is possible to penetrate into the heavens and the earth, particularly to the effect that in the Glorious Qur’an, the Arabic word sultan connotes academic authority.

Taking into account, the contextual meanings of the preceding and the following blessed Verses, it may also make a reference to Resurrection and the impossibility of evading Divine Tribunal.

Thus, the blessed Verse in question is saying:

"O jinn and men! If you truly intend to evade Divine Recompense and Chastisement, make an attempt to transcend the boundaries of the heavens and the earth and thereby leave the bounds of His Omnipotence. However, you may never embark upon the same, unless through Divine Might and such Might is not at your disposal. You may never evade the Tribunal of Divine Justice. Wherever you go, you shall be Divine Realm. Wherever you stand, it shall be His Sovereignty.”

Such weak creatures may never transcend the boundaries of Divine Sovereignty.

Likewise, Imam ‘Ali (as) in the exhilarating invocation of Kumayl says:

"No one may evade Your Omnipotence and Sovereignty."

The blessed Verse 34 is again asking the rhetorical question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 35-36

يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلَآ تَنتَصِرَانِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

35. There shall be sent against you both, smokeless flames of fire and molten brass, and you shall not be able to defend yourselves.

36. Then which of the Blessings of your Lord will you both [jinn and men] deny?

To further emphasize the inability of jinn and men to evade Divine Justice, the blessed Verse 35 is saying:

"There shall be sent against you both, smokeless flames of fire and molten brass, and you shall not be able to defend yourselves."

Then, they may not seek succor from anyone, since angels shall surround you on the one hand and burning flames of fire and dark and suffocating smoke surrounds the Plain of Judgment on the other. There shall remain no way out. The Arabic word shuwad designates great and awe-inspiring flames of fire.

The Arabic word nuhas denotes the smoky and red flames of fire that turn copper in color. It is a source of surprise that Divine Tribunal is surrounded by Divine agents, suffocating smoke, and blazing fire and there shall remain no way but to attend the Tribunal and submit to the Verdict.

The blessed Verse 36 further asks:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verse 37-38

فَإِذَا انشَقَّتِ السَّمَاء فَكَانَتْ وَرْدَةً كَالدِّهَانِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

37. Then when the heaven is rent asunder, and it becomes red like molten oil [you shall not bear the horrible incidents].

38. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Resuming the account of the preceding blessed Verses regarding some of the incidents that shall occur on the Day of Resurrection, the blessed Verse 37 treat of further depictions of the scenes of Resurrection and the manner of attending to records and Divine Recompense.

Thus the blessed Verse 37 is saying that when the heaven is rent asunder and turns rosy like molten oil, horrible incidents shall occur such that no one may bear them. All the blessed Qur’anic Verses concerning Resurrection clearly reflect that the present order of the world shall be disturbed on that Day and very horrible incidents shall occur throughout the world.

Stars, planets, the earth shall undergo alterations and incidents shall occur which may not be imagined by us. Instances of such incidents include tearing asunder of celestial bodies turning rosy like molten oil. The word warda designates flower and most of flowers are red in color. The word dihan is employed in the sense of molten oil which is often different in color.

The blessed Verse 38 reiterates the rhetorical question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 39-40

فَيَوْمَئِذٍ لَآ يُسْألُ عَن ذَنبِهِ إِنسٌ وَلَآ جَانٌّ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

39. Therefore, on that Day no question shall be asked of men or jinn as to their sins.

40. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Following an account of the formative occurrences of Resurrection, the blessed Verse 39 treats of the state of sinners on that Day saying that jinn and men shall not be questioned concerning their sins, since everything shall be evident on the Day of Emergence (yawm al-buruz) and faces reflect everything.

It may be falsely imagined that the blessed Verse in question is inconsistent with those emphasizing the questioning of servants on the Day of Resurrection, e.g.

"But Stop them, indeed they are to be questioned,"2

and

“Therefore, by your Lord, We shall certainly question all of them for all they used to do,"3 ;

however, the point is that the Day of Resurrection shall be a very long Day and man has to pass different paths and stations and spend some time at each place. According to a number of traditions, such stopping places shall be fifty in number. Questions shall not be asked at some of these places, since faces reveal inward secrets.

At some of these places, mouths shall be sealed and bodily organs bear witness to deeds and words;

("This Day We shall seal up their mouths and their hands shall speak unto Us and their legs shall bear witness to what they used to earn,"4 ).

There are still other places where questions shall be precisely asked5 .

Further, men shall come up pleading:

("The Day when everyone shall come up pleading for himself and everyone shall be paid in full for what he did and they shall not be dealt with unfairly,")6 .

In short, each and every scene has its own conditions and each scene shall be more horrible than another.

The blessed Verse 40 asks the rhetorical question once more:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 41-42

يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأقْدَامِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

41. The sinners shall be known by their marks and they will be seized by their forelocks and their feet [and shall be cast into Hell].

42. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Those who committed all kinds of sins and disobeyed Divine Command by all their beings from their hair to their feet shall be seized on the Day of Resurrection by their hair and feet to be cast into Hellfire.

The Arabic word sima is employed in the sense of:

"mark."

The Arabic word nawasi is the plural form of nasiya designating:

"forelock."

On that Day, questions shall not be asked since sinners shall be recognized by their marks and faces. Some shall have smiling and brilliant faces which reflect their faith and righteous good deeds and some other shall have dark, ugly, and sullen faces, reflecting their faithlessness and evil deeds.

The blessed Verse further adds that then they shall be seized by their forelocks and their feet and they shall be cast into Hell. The scene is quite agonizing and awe-inspiring.

The blessed Verse 42 is a warning against Resurrection and a Favor bestowed upon everyone:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 43-45

هَذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ

يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

43. This is the Hell which the sinners denied.

44. They shall move between Hellfire and the fierce boiling water.

45. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Denial of Paradise, Hell, and Resurrection lead man to join the people of Hell.

The antecedent of the Arabic demonstrative pronoun hadhihi:

("this")

in the blessed Verse 43 is the preceding blessed Verse. It is as if angels or guards of Hell say unto sinners that this is Hell against which Prophets warned you but you denied and belied it out of arrogance, vanity, enmity, and ignorance. The blessed Verse 44 further depicts Hell and its excruciating torments saying that sinners move between Hell and boiling water.

The Arabic word hamim denotes:

"boiling water"

and the Arabic word an employed herein designates the utmost degree of heat. Thus, they burn and thirst and ask for water on the one hand and boiling water will given unto them or boiling water will be splashed upon them on the other and it will be an excruciating chastisement. The blessed Verse 45 is a serious and awakening warning and a Divine Favor:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 46-47

وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

46. But for him who fears the standing before his Lord, there shall be two Gardens.

47. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Fearing standing before God Almighty prevents man from committing sins and will lead to Paradise, as it is reflected elsewhere in the Glorious Qur’an7 :

"But as for him who feared standing before his Lord and restrained himself from concupiscent desires, indeed, Paradise shall be his abode."8

The blessed Verse 46 is also saying that for he who fears standing before his Lord, there shall be two Gardens in Paradise. Fearing standing before Lord means that one who knows God Almighty through His Greatness, Glory, and Lordship, such knowledge causes fear in him and there shall be two Gardens in Paradise for him.

It may also mean the fear of Resurrection and its stations and standing before His Threshold for records of deeds and Divine Supervision and Constant Care for all mankind. It is worthy of note that fear is supposed to spring from knowing Divine Lordship.

Imam Sadiq (as) said:

"He who believes that God sees him and hears whatever he says, such belief restrains him from committing evil deeds. Such person fears standing before God Almighty and restrains himself from concupiscent desires.”9

It is narrated that the Noble Prophet (S) said unto Imam ‘Ali (as):

"Several things lead to deliverance one of which is fear of God inwardly and outwardly."10

Fear of standing before God Almighty in this world shall lead to security from all fears in the Hereafter, as it is reflected in other Qur’anic Verses, e.g.

"There is no doubt that indeed believers who love Allah no fear shall come upon them nor shall they grieve,"11 .

In short, fear of God Almighty leads to submission to the Truth and doing righteous good deeds. Thus, there is no other condition besides fear of God Almighty. For one who fears standing before his Lord, there shall be two Gardens in Paradise.

The blessed Verse 47 repeats the rhetorical question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 48-51

ذَوَاتَا أفْنَانٍ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

فِيهِمَا عَيْنَانِ تَجْرِيَانِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

48. [Gardens with trees] with spreading and fresh branches [with diverse Blessings].

49. Then which of the Blessings of your Lord will you both [jinn and men] deny?

50. In those two Gardens shall two springs be flowing.

51. Then which of the Blessings of your Lord will you both [jinn and men] deny?

These blessed Verses depict the two Gardens in Paradise saying that they have different Blessings and trees with fresh branches. The Arabic word dhawata is dual and designates "having, owing."

The Arabic word afnan is the plural of fanan denoting:

"fresh branch"

and also "kind, type." The word may connote both senses in the blessed Verse 48, namely it may refer to fresh branches of trees in Paradise which are unlike trees in this world which may have old, dead, or fresh branches and it may also make a reference to the diversity of Blessings in Paradise.

Both applications are accurate, though the trees in Paradise might be different in that one single tree might have different branches with different kinds of fruit.

The blessed Verse 49 reiterates the rhetorical question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Since a verdant garden is supposed to have trees and flowing springs, the blessed Verse 50 is saying that:

"In those two Gardens two springs shall be flowing."

Addressing jinn and men, the blessed Verse 51 repeats the question:

"Then which of the Blessings of your Lord will you both deny?"

Surah al-Rahman - Verses 52-53

فِيهِمَا مِن كُلِّ فَاكِهَةٍ زَوْجَانِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

52. In those two Gardens shall be two kinds of each and every fruit.

53. Then which of the Blessings of your Lord will you both [jinn and men] deny?

There shall be abundance, diversity, and availability in Paradise. Regarding the fruits of the twain Gardens in Paradise, the blessed Verse 52 is saying that two kinds shall be found there of each and every fruit, a kind available in this world and another which was not seen in the mundane world.

The rhetorical question is reiterated in the blessed Verse 53:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verse 54-55

مُتَّكِئِينَ عَلَی فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ وَجَنَی الْجَنَّتَيْنِ دَانٍ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

54. Reclining upon the couches lined with silk, brocade, and the fruits of the two Gardens will be near at hand.

55. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Three characteristics of the twain Gardens in Paradise were enumerated in the preceding blessed Verses. The blessed Verse 54 treats of the fourth characteristic, saying that people of Paradise recline upon couches lined with brocade. One usually reclines upon something when he happens to be in peace and utmost security.

The depiction reflects perfect serenity of the souls of the people of Paradise. The Arabic plural noun furush denotes carpets and couches. Bata’in designates lining and istabraq is applied to thick brocade.

It would be interest to see that the most precious fabric in this world will be used as the lining of couches in Paradise, connoting that the covers shall be indescribable in terms of delicacy, beauty, and appeal, since lining is not visible and the lowliest kinds of fabric are used for lining in this world.

However, the most precious item in this world shall be the most insignificant in Paradise. Thus, what shall the precious items be in Paradise? Divine Blessings in the Hereafter shall be describable neither in our terms and nor by our imagination.

We may solely have a vague idea about such otherworldly Blessings. The fifth characteristic of the Blessings of these Gardens in Paradise is that the ripe fruits shall be near at hand there. It shall be unlike the ripe fruits for whose picking one has to take troubles.

The Arabic word jana designates "ripe fruit" and the word dan denotes:

"near."

The blessed Verse 55 is again addressed to all jinn and men:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Notes

1. The Arabic verbal form tanfudhu derives from n-f-dh, literally denoting "tearing asunder and pass through something."

2. 37:24

3. 15:92-93

4. 36:65

5. 37:24; 15:92-93

6. 16:111

7. 80:40-41

8. 80:40-41

9. Tafsir Nur al-Thiqalayn, under the blessed Verse in question.

10. Tafsir Kanz al-Daqa’iq, under the blessed Verse in question.

11. 10:62

Surah al-Rahman, Verses 56 - 78

Surah al-Rahman - Verses 56-57

فِيهِنَّ قَاصِرَاتُ الطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَآ جَانٌّ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

56. In both Gardens of Paradise shall be chaste females restraining their glances, desiring none except their husbands with whom no man or jinni has had intercourse.

57. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Five Divine Blessings of the twain Gardens in Paradise were enumerated in the preceding blessed Verses and the blessed Verse 56 treats of the six Blessing - chaste spouses in Paradise. The blessed Verse is saying that there shall be women in those palaces in Paradise who restraining their glances solely look at their husbands and love no one but them and no jinni or man has ever touched them. Thus, they shall be virgin and undefiled in any respect.

It is narrated on the authority of Abudhar Ghaffari that the woman in Paradise shall say unto her husband:

"By the Glory of my Lord! I find nothing better than you in Paradise. Praise be to God Almighty Who married me unto you."1

The Arabic word tarf denotes "eyelid" and since eyelids move while glancing, it figuratively connotes "glance." Thus, the expression qasirat al-tarf denotes "[females] restraining [their] glances" connoting that they love their husbands.

It is one of the best merits of a woman to solely think of her husband and only love him. The Arabic verbal form yatmithhunna ("they menstruate") deriving from t-m-th ("menstruate, deflorate") ad hoc connotes that females in Paradise shall be virgin.

The blessed Verse 57, addressed to jinn and men, poses the question anew:

"Then which of the Blessings of your Lord will you both deny?"

Surah al-Rahman - Verses 58-59

كَأنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

58. They are like rubies and coral.

59. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The blessed Verse 58 further depicts spouses in Paradise saying that they are like rubies in terms of rosiness and purity and like coral in terms of whiteness and beauty. When the colors of rubies and coral, namely red and white, intermingle, a very beauteous color will be produced.

Ruby is a mineral which is usually red in color. Coral is a marine animal like branches and twigs of trees whose colors include white and red, but the white kind is seemingly intended herein.

The blessed Verse 59 again asks the question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 60-61

هَلْ جَزَاء الْإِحْسَانِ إِلاّ الْإِحْسَانُ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

60. Is there any reward for good other than good?

61. Then which of the Blessings of your Lord will you both [jinn and men] deny?

By the word good (ihsan) mentioned herein, doing righteous good deeds and doing good to others are intended.2

Imam Sadiq (as) said:

"The blessed Verse

'Is there any reward for good other than good'

applies to believers and disbelievers, since whoever does good to another, the latter is supposed to return the good done to him."3

Imam ‘Ali narrates from the Messenger of Allah (S) that God Almighty said:

"Is the reward of the one to whom I have bestowed Favor is other than Paradise?"4

In short the blessed Verse in question is saying that those who have done righteous good deeds in this world shall be granted Divine Rewards.

The blessed Verse 61 repeats the question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 62-63

وَمِن دُونِهِمَا جَنَّتَانِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

62. And besides these two Gardens, there are two other Gardens.

63. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Resuming the discussion the two Gardens in Paradise in store for the God fearing and the enumeration of Divine Blessings, the blessed Verse 62 makes mention of two Gardens in Paradise located on a lower level reserved naturally for those who are on a lower level of belief in and fearing God Almighty.

In other words, there is a hierarchy in terms of belief in God Almighty and doing righteous good deeds. Thus, the blessed Verse in question is saying that two other Gardens are to be found on a level lower than that of the aforementioned Gardens. There are two interpretations for the blessed Verse one of which was already mentioned.

According to the other interpretation, the phrase:

"besides these two"

(min dunihima) connotes that there are two other Gardens for the same believers who may enjoy themselves in those two Gardens as well, since man seeks diversity by nature and is delighted by the same. Nonetheless, taking into account the contextual meaning and the traditions narrated regarding the interpretation of the blessed Verse in question, the former interpretation is seemingly more consistent.

Thus, according to a tradition narrated from Imam Sadiq (as):5

"Do not say that Paradise is one since God Almighty says that besides those two Paradises, there are two others. Do not say either that there is solely one level, since God Almighty says some levels are higher than others and the difference in levels is a matter of degrees."

In this vein, there is a Prophetic tradition according to which

"Two Paradises are from gold for those near to God Almighty and two Paradises for the people of the Right Hand."

The blessed Verse 63 poses the oft-repeated rhetorical question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 64-65

مُدْهَا مَّتَانِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

64. [The two Gardens appear] dark green [in color owing to the density of trees].

65. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The Arabic word madhamma deriving from d-h-m is cognate with idhimam denoting raven black color herein connoting a garden seeming black due to the density of its trees. Since such color reflects utmost freshness of plants and trees, the expression designates utmost verdure of the twain Paradises.

According to a number of traditions, water, verdure, and beauty engender happiness and delight.6

The blessed Verse 65 further asks:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 66-67

فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

66. In the two Gardens shall be two springs gushing forth.

67. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The Arabic word nadhdhakh denotes:

"gushing forth."

Thus, the blessed Verse 67 is saying that in those two Gardens, two springs shall be gushing forth. It goes without saying that looking at natural landscapes is the best delight. Water is a Blessing and its gushing forth is another Blessing.

The blessed Verse 67 further poses the rhetorical question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 68-69

فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

68. In the two Gardens there shall be fruits and date-palms and pomegranates.

69. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Regarding the fruits of Paradise, the blessed Verse 68 is saying that there is abundance of fruits and those like dates and pomegranates in the two Gardens. The Arabic word fakiha is certainly quite broad in its range of senses encompassing all kinds of fruit, but the significance of dates and pomegranates are mentioned owing to their significance.

Some Qur’anic exegetes falsely maintain that semantically speaking, the Arabic word fakiha excludes dates and pomegranates. Lexicographers disagree with this baseless view. Basically, specific in lieu of general in cases of expressing privileges and merits is quite common. In short, dates and pomegranates have their prime of place among fruits in Paradise, since they are rich in vitamins.7

The blessed Verse 69 repeats the rhetorical question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 70-71

فِيهِنَّ خَيْرَاتٌ حِسَانٌ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

70. There shall be women of fair face and good character in those Gardens.

71. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The blessed Verse 70 further treats of other Divine Blessings, saying that there shall be women fair of face and good of character in these two Paradises. The Arabic word khayr generally connotes spiritual and immaterial good and beauty and the word husn generally designates beauty of looks and appearance.

A tradition narrated regarding the exegesis of the blessed Verse in question enumerates many good characteristics for women in Paradise which may allude to those of women in this world and serve as a model for all women.

Such characteristics include: kindness in speech, cleanliness and purity, restraining from inflicting harms on others, and turning away their glances from those outside the circle of kinship. In short, all the physical and non-physical beauties expected in a desirable spouse may be found in them.

Likewise the blessed Qur’anic Verse expresses such good characteristics in a terse phrase:

"of fair face and good characters"

(khayrat hisan).

According to a Prophetic tradition:

"Women in Paradise have fair faces and good characters."8

It is also mentioned in narrations that:

"of fair face and good characters"

refers to righteous good women in this world who shall be fairer than wide-eyed huri's in Paradise.9

The blessed Verse 71 repeats the question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 72-73

حُورٌ مَّقْصُورَاتٌ فِي الْخِيَامِ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

72. Wide-eyed huri's of Paradise guarded in pavilions.

73. Then which of the Blessings of your Lord will you both [jinn and men] deny?

Further depicting the women in Paradise, the blessed Verse 72 is saying that they are huris guarded in pavilions in Paradise. The word hur is the plural of hawra’ denoting a woman the pupils whose eyes are raven black and the whiteness is quite transparent. It is also applied to women of fair complexion. The word maqsurat connotes that they only belong to their husbands and they are well guarded from others.

The Arabic word khiyam is the plural of khayma denoting:

"pavilion."

According to Islamic traditions, pavilions in Paradise are unlike those of this world in terms of vastness and beauty. It also worthy of note that according to lexicographers and lexicologists, the Arabic word khayma, besides denoting pavilion and tent, is also applied to wooden or any round dwelling place.

It is also said that the Arabic word designates dwelling places which are made of stones and the like.10

The blessed Verse 74 reiterates the rhetorical question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 74-75

لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَآ جَانٌّ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

74. Whom no man or jinni has touched before people of Paradise.

75. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The blessed Verse 74 enumerates another characteristic of huris in Paradise, saying that they have been touched neither by any jinni nor by any man. In other words, they are virgin.

Thus, by:

"women of fair face and good characters"

good and righteous women of this world are intended who have solely intercourse with their husbands.

However,

"untouched"

(lam yatmithhunna) is the attribute of huris in Paradise.

According to other Qur’anic Verses, men and women who are married to each other and are amongst the believers and the people of Paradise shall join each other in Paradise and shall enjoy their lives in the best manner there. According to traditions, owing to their invocations and righteous good deeds, such women are more exalted than huris in Paradise.11

The blessed Verse 75 poses the oft-repeated question:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

Surah al-Rahman - Verses 76-77

مُتَّكِئِينَ عَلَی رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ

فَبِأيِّ آلَآء رَبِّكُمَا تُكَذِّبَانِ

76. Reclining on couches covered by the best and the most beautiful green fabrics.

77. Then which of the Blessings of your Lord will you both [jinn and men] deny?

The blessed Verse 76 provides the last depiction of the Blessings in Paradise, saying that the inhabitants of the twain Paradises recline on couches covered by the best and the fairest green fabrics.

The Arabic word rafraf originally denotes spread tree leaves, but it is figuratively applied to beautiful and colorful fabrics which are similar to garden landscapes. The word ‘abqari originally denotes any rare or unrivalled person or thing.

Thus, the word is applied to scholars rare amongst people. It is also said that ‘Abqar was the name of a city in which silk fabrics were made.12 The original sense is obsolete and the Arabic word ‘abqari refers to an ingenious person who is hard to find. The Arabic word hisan is the plural form of hasan denoting "good, beautiful."

In short, all these expressions reflect that all things in Paradise, including fruits, food, palaces, mansions, carpets, and couches are all the best and unrivaled in terms of quality. However, it is worthy of note that such expressions may not fully express such great and unique concepts but they solely reflect shadows of them same.

The blessed Verse 77 poses the oft-repeated rhetorical question for the last time:

"Then which of the Blessings of your Lord will you both [jinn and men] deny?"

It is saying that immaterial or even material Blessings in this world or Blessings of Paradise have encompassed you, but at times, owing to vanity and neglect, you consign them to oblivion and forget the One Who bestows all these Blessings and also those which you expect to fall into your share in future. Which of these Blessings do you deny?

Surah al-Rahman - Verse 78

تَبَارَكَ اسْمُ رَبِّكَ ذِی الْـجَلَآلِ وَالْإِكْرَامِ

78. Blessed is the Name of your Lord, the Owner of Majesty and Honor.

All Blessings, beauties, rewards, and recompenses are manifestations of Divine Lordship. Thus, the last blessed Verse of the Chapter in question is saying that the Name of your Lord Who is Majestic and Glorious is Blessed and Intransient. The Arabic word tabarak is cognate with bark denoting "camel breast."

Since camels lie down somewhere without moving and their breasts touch the earth, the word connotes constancy and intransience. As remaining capital engenders many a benefit, useful things are referred to as mubarak, the worthiest being for such designation is the Pure Divine Essence, the Source of all Good and Blessings.

Thus, the blessed Verse in question is saying that Great and Glorious is the Name of your Lord Who is the Absolute Owner of Glory, Greatness, Magnanimity, Graciousness, and Bountifulness. The blessed Chapter opened with the Divine Attribute "the Most Gracious" (Rahman) denoting the Vastness of Bounties and Graciousness of the One Lord, following which different kinds of His Bounties and Blessings are enumerated.

The blessed Chapter ends in the Name of the Owner of Glory and Greatness, connoting that what He bestows springs solely from His Greatness and reflects His Glory and Magnanimity.

It is saying that you are supposed to glorify the Origin of Bounties by praising His Attributes of Glory and Greatness.

Some Qur’anic exegetes say that His Name alludes to all His Attributes and His Attributes are in His Pure Essence and the expression:

"Owner of Majesty and Glory"

makes a reference to all His Most Beautiful and Glorious Attributes.

"Owner of Majesty"

alludes to His Negative Attributes and "Owner of Glory" refers to His Positive Attributes.

It would be of interest to read a few traditions in this vein.

It is narrated from the Noble Prophet of Islam (S) that someone invoked God Almighty in his presence, saying:

"O Owner of Majesty and Glory!"

The Noble Prophet (S) said:

"Now that you invoked God Almighty by this Attribute, your prayer shall be answered. You ask Him to grant you anything you desire."13

According to a Prophetic tradition, the Noble Prophet of Islam (S) noticed that a man was standing while establishing prayers. Following genuflexion (ruku‘), prostration (sujud), salam, and tashahHud, he invoked God Almighty and called Him by His Attributes, Owner of Majesty, Owner of Glory, the Living (Hayy), the Ever Standing (or Self-Existent; Qayyum), the Noble Prophet (S) said:

"This man called Allah by a Great Name that whenever one calls Him by that Attribute, He shall answer his prayers."14

A tradition is narrated from Imam Baqir (as) regarding the exegesis of the blessed Verse in question according to which he said:

"We are Divine Majesty and Glory as He cherishes us by making his servants obey us."15

It goes without saying that the family of the Prophet (S) solely calls people unto God Almighty and obedience to Him. They are like guides and beacons and life boats in the agitated sea of this mundane life. Thus, they are the instances of Divine Bounties bestowed by the Owner of Majesty and Glory, since God Almighty provides people with Guidance through His friends.

O Lord! You are the Owner of Majesty and Glory. By Your Majesty and Glory! Do not deprive us from Bounties and Blessings of Paradise. O Lord! We deny none of your Blessings, but consider ourselves encompassed by them. Grant us Your Blessings at all times. Amen O Lord of the worlds!

Notes

1. Tafsir Majma‘ al-Bayan, under the blessed Verse in question.

2. Tafsir Rahnama; Tafsir Nur.

3. Tafsir Majma‘ al-Bayan; Tafsir al-Mizan.

4. Shaykh Tusi's Amali, vol. 1, p. 182.

5. Tafsir Majma‘ al-Bayan.

6. Bihar al-Anwar, vol. 59, p. 44.

7. Fifteen nutritive elements and five vitamins are reportedly found in dates. Furthermore, some parts of date palms are rich in medicinal ingredients. Regarding pomegranates, according to a number of Islamic traditions, they are the best of fruits (sayyid al-fakiha; Bihar al-Anwar, vol. 6, p. 63). Nutrition experts enumerate many qualities for pomegranates, including refining the blood, richness in Vitamin C. Other good qualities have also been mentioned for sweet and sour pomegranates, including: strengthening the stomach, gums, the eyes, treatment of choleric fevers, jaundice, scabies, chronic ulcers, and diarrhea.

According to a tradition narrated from Imam Sadiq (as):

"Let your children eat pomegranates as they lead to their faster growth"

(Bihar al-Anwar, vol. 66, p. 164).

According to another tradition,

"Eating pomegranates by children makes them speak earlier"

(Bihar al-Anwar, vol. 66, p. 165).

It is also narrated from Imam Baqir (as) and Imam Sadiq (as):

"Pomegranates were the Messenger of Allah's (S) most favorite fruit.”

(Usul Kafi, vol .6, p. 352).

8. Tafsir Nur al-Thiqalayn, under the blessed Verse in question.

9. Usul Kafi, vol. 8, p. 156.

10. Lisan al-‘Arab; Majma‘ al-Bahrayn; al-Munjid.

11. Tafsir Durr al-Manthur, p. 151; Usul Kafi, vol. 8, p. 156.

12. Abu al-Futuh Razi's Tafsir.

13. Tafsir Durr al-Manthur, vol. 6, p. 153; Tafsir Nimuna, under the blessed Verse in question.

14. Ibid.

15. Tafsir Burhan; Tafsir Safi, under the blessed Verse in question.

Surah al-Najm, Verses 33 - 62

Surah al-Najm - Verses 33-34

أفَرَأيْتَ الَّذِي تَوَلَّی

وَأعْطَی قَلِيلاً وَأكْدَی

33. Did you observe him who turned away

34. And gave a little then stopped [giving]?

The Arabic verbal form akda derives from k-d-y ("stint, cease from giving alms") and is a cognate of kady ("hard land").

It is said on the occasion of the Revelation of the twain blessed Verses that a certain man was in the habit of giving alms but he was warned by others that he would be needy later on. He ceased from giving alms and became entangled with niggardliness. A number of Qur’an exegetes maintain that the twain blessed Verses allude to ‘Uthman ibn ‘Affan who expended lots of his possessions on paying alms.

His foster brother, ‘Abd Allah ibn Sa‘d said unto him:

"You expend much on paying alms. You may be poor some day."

‘Uthman said unto him:

"I have committed many a sin. I pay alms so that I may expiate my sins."

‘Abd Allah asked him to give his camel with its accessories unto him and he would pay for his sins. ‘Uthman did so and asked witnesses to bear testimony and ceased from paying alms imagining that he was purified of his sins.

It was at the time that the twain blessed Verses were revealed saying O Muhammad! Did you see the man who turned his back on the day of the Battle of Uhud and fled?

He gave a little of his possessions to his foster brother so that the latter may carry the burden of his sins and ceased from expending on alms as a consequence of which he was censured and rebuked. There are also other views as to the occasion of the Revelation of the twain blessed Verses, but they were not mentioned for the sake of brevity.

Surah al-Najm - Verses 35-37

أعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَی

أمْ لَمْ يُنَبَّأ بِمَا فِي صُحُفِ مُوسَی

وَإِبْرَاهِيمَ الَّذِي وَفَّی

35. Is with him the knowledge of the Unseen so that he sees the truths?

36. Or is he not informed about what is in the Torah of Moses (as) about bearing assistance to the deprived?

37. And of Scripture of Abraham (as) who fulfilled all that Allah ordered him.

Prophet Abraham (as) is called God's Friend owing to his obedience to and love for God Almighty. He was so loyal to Allah that he tolerated all hardships. Like unto other Prophets (as) he persevered in his obedience to Divine Lordship and passed all tests, including Nimrod's Fire and readiness to sacrifice his son for Allah. He was so perseverant that he was called God's Friend.

In short, the interrogative particle (hamza) in a-‘indahu

("is with him")

and am-lam

("is he not")

in the blessed Verses 36 and 37 beacons the refutation of a false belief as per which he was aware of the Unseen world and he said that he took the responsibility for his sins. The following Verse is saying that it is recorded in the Scriptures of Moses (as) and Abraham (as) that no one may take the responsibility of others and each and every person stands accountable for his own sins.

Surah al-Najm - Verses 38-39

ألَآ تَزِرُ وَازِرَةٌ وِزْرَ اُخْرَی

وَأن لَّيْسَ لِلْإِنسَانِ إِلاّ مَا سَعَی

38. [It is mentioned in all Scriptures that] that no one shall bear the burden of another.

39. And that man can have nothing but what he strives for.

The Arabic word wizr denotes heavy burden and it connotes sin which is actually a heavy burden. The Arabic word wazir is applied to vizier who shoulders the heavy burden of the administration of the state.

The blessed Verses are saying that God Almighty obliterates vices through committing righteous good deeds, forgives sins because of repentance, or turns vices into good, but never makes anyone bear the burden of sins committed by another.

In this vein, it is reported that the second caliph ordered a pregnant adulteress be stoned.

Imam ‘Ali (as) objected saying that the fetus in her womb was not supposed to bear the burden of its mother's sin in which he relied on the blessed Verse:

"No one shall bear the burden of another."

He said:

"Be patient until the ruling will be executed after delivery."1

The Messenger of Allah (S) aid:

"The sins of fornicating parents are not to be borne by the illegitimate children."

Then he recited the Verse:

"No one shall bear the burden of another."2

The blessed Verse 39 reads:

"And that man can have nothing but what he strives for."

The Arabic word sa‘y designates "move fast rather than run" but it often connotes "strive, make effort," since upon making efforts, rapid movements are being done whether the same aim at doing righteous good deeds or otherwise.

It would be of interest to note that man reaps the fruit of his efforts rather than fulfillment of something which connotes that it is of significance to strive and make efforts even if one may not attain to his goal; if he intends to do righteous good deeds, God Almighty will grant him his reward, since he seeks good intentions rather than fulfilled tasks.

Surah al-Najm - Verses 40-42

وَأنَّ سَعْيَهُ سَوْفَ يُرَی

ثُمَّ يُجْزَاهُ الْجَزَاء الْأوْفَی

وَأنَّ إِلَی رَبِّكَ الْمُنتَهَی

40. And that his deeds will be seen.

41. Then he will be recompensed with a full and the best recompense.

42. And that to your Lord is the return of all.

The blessed Verses 40 and 41 are saying that one who perseveres in the fulfillment of his tasks not only will soon receive the reward of his righteous good deeds in full but also will reap further rewards for the same. It is mentioned in the Holy Qur’an that each and every righteous good deed will accrue tenfold rewards and some believers and the God fearing will receive rewards several times as much.

The blessed Verse 42 says that everything shall indubitably return to your Lord, since He is the Efficient Cause and the Final Cause and the pivot of the world of creation, its beginning, and its end rests on Divine Pure Essence.

Surah al-Najm - Verses 43-44

وَأنَّهُ هُوَ أضْحَكَ وَأبْكَی

وَأنَّهُ هُوَ أمَاتَ وَأحْيَا

43. And that it is He Who makes [whom He wills] laugh and makes [whom He wills] weep.

44. And that it is He Who causes death and gives life.

Although Divine Acts are being done through intermediaries, but in fact He is the Main Cause.

Repetition of the pronoun;

"He"

reflects that He is the only Main Cause. Thus it is said: O Muhammad (S)! Your Lord toward Whom you guide people is the Lord and Fosterer of all things. Creatures in the higher and the lower spheres and the overt and covert attributes and traces of the beings of the world of creation all rest upon His Will.

Even laughing arising from the felicity of the soul and weeping stemming from grief and sorrow as well as life and death as two opposite existential phenomena rest on Divine Will and the Existential Command of the Fosterer of the world of existence.

Surah al-Najm - Verses 45-47

وَأنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالاُنثَی

مِن نُّطْفَةٍ إِذَا تُمْنَی

وَأنَّ عَلَيْهِ النَّشْأةَ الاُخْرَی

45. And that He creates the pairs, male and female

46. From semen when it is emitted [into the womb].

47. And that upon Him is another creation upon Resurrection.

The law of conjugality in the system of creation is legislated by God Almighty rather than a convention amongst human beings. It is the secret of survival. If removed, life will lose its vitality and will come to an end. The creation of female and female pairs is one of the wonders and the necessities of life.

The blessed Verses are saying that God Almighty creates the twain male and female pairs out of the semen emitted into the womb.

Following an enumeration of attributes regarding Divine Lordship and Fostering, the blessed Verses treat of Resurrection asking:

"Is not man aware that according to formerly revealed Scriptures, it is upon God Almighty to create another world?"

The Arabic word nash’a in the blessed Verse 47 denotes creation and fostering something.

The prepositional phrase:

"upon him"

reflects that as God Almighty created man and made him responsible for fulfilling certain obligations and granted them free will and some people are obedient and some disobedient, some are tyrants and some oppressed and none of them received their recompense and the rewards, it is upon the All-Wise Allah to create another creation so that justice be administered.

Surah al-Najm - Verses 48-49

وَأنَّهُ هُوَ أغْنَی وَأقْنَی

وَأنَّهُ هُوَ رَبُّ الشِّعْرَی

48. And that it is He Who causes needlessness and need.

49. And that He is the Lord of Sirius.

According to Raghib's Mufradat, the verbal forms aghna and aqna are cognate with Ghana ("needlessness") and quniya ("wealth").

Concerning the interpretation of the blessed Verse 48, Imam ‘Ali (as) said:

"God Almighty renders man needless and also makes him satisfied with what he has."

Sirius is the name of a star worshipped by some who imagined that it affected their poverty and needlessness. It is worthy of note that it has been identified by the name of an idol as well. Sirius is the most resplendent star that usually appears in the sky at dawn and it was due to its brilliance that some Arab pagans worshipped it.

The Holy Qur’an is asking:

"Why do you worship Sirius?"

Then the blessed Verse 48 is bidding people to worship the Lord, the Creator.

Surah al-Najm - Verses 50-54

وَأنَّهُ أهْلَكَ عَادًا الاُولَی

وَثَمُودَ فَمَا أبْقَی

وَقَوْمَ نُوحٍ مِّن قَبْلُ إِنَّهُمْ كَانُوا هُمْ أظْلَمَ وَأطْغَی

وَالْمُؤْتَفِكَةَ أهْوَی

فَغَشَّاهَا مَا غَشَّی

50. And that it is He Who destroyed the former ‘Ad [people]

51. And Thamud [people]. He spared none of them.

52. And the people of Noah (as) aforetime. Indeed, they were more unjust and more rebellious.

53. And He destroyed the cities of the people of Lot (as).

54. Therefore, He covered them out of His Wrath with that which he covered.

All chastisements will not be in the Hereafter. Some peoples have been destroyed by God Almighty in this world and we should take a lesson. Alluding to the preceding Verses, the blessed Verses in question refer to Divine Omnipotence saying that in the same manner that your Lord created beings and their states, He causes the destruction of tyrants and rebels.

In terms of Grace and Mercy God Almighty is the Most Beneficent and in terms of Wrath, He is Severe of Recompense. He caused the destruction of earlier ‘Ad and Thamud peoples without sparing any of them and the people of Noah (as) had been destroyed because they were more tyrant and rebellious.

The earlier ‘Ad were Prophet Hod's (as) people and a group of them, called Banu Laqim and later ‘Ad, resided in Mecca and were spared. It is also said that they were called earlier ‘Ad since they were the first people who were destroyed following the disobedient people of Prophet Noah (as).

The second Verse is saying that your Lord caused the destruction of the people of Thamud who were the people of Prophet Salih such that none of them were spared. The second and the fourth Verses say that Your Lord had caused the destruction of the people of Prophet Noah (as) as the recompense of their tyranny and disobedience before that of ‘Ad and Thamud.

The fourth Verse says that the city of Mu’tafaka inhabited by the People of Prophet Lot (as) was levitated by Gabriel and was cast down and some many hard pieces of clay rained upon them that the earth was covered with them. It is also said that Mu’tafaka was applied to four cities: Sawa’im, Adima, ‘Amura, and Sodom, and Gomorrah.

Surah al-Najm - Verses 55-56

فَبِأيِّ آلَآء رَبِّكَ تَتَمَارَی

هَذَا نَذِيرٌ مِّنَ النُّذُرِ الاُولَی

55. Then which of the Graces of your Lord will you doubt?

56. This is a warner of the warners of old.

The main obligation of all Prophets and the main goal of all Scriptures is to warn mankind. Although the blessed Verse is seemingly addressed to the Noble Prophet (S), but it actually addresses mankind saying that O man! You still entertain doubts despite observing so many tokens of Divine Omnipotence?

It sounds as if the traces of the destruction of the cities of ‘Ad and Thamud were still visible at the time of the Revelation of the Holy Qur’an as a reference is made to the same elsewhere3 ;

("Indeed, you pass by them in the morning and at night; will you not then reflect [upon their disobedience and take a lesson out of the fate of the ancients]?"4 ).

As mentioned in the exegetic work Manhaj al-Sadiqin, it is narrated on the authority of Muhammad ibn Humayd A‘mash from Salih from Ibn ‘Abbas that when the Noble Prophet (S) was assigned to appoint ‘Ali ibn Abi Talib (as) as his successor and impart the same unto people, the Noble Prophet (S) first concealed the same from Quraysh chiefs, since he was aware that they would oppose the same and they would not acknowledge such appointment out of arrogance and envy and they might even harm ‘Ali (as).

Then Archangel Gabriel descended and said:

"God Almighty will keep you from their evil deeds"

and revealed the Verse:

"If you fail to do the same, you will not fulfill your Prophetic Call"

unto him. Thus, the Noble Prophet (S) appointed ‘Ali (as) as the Imam and made it obligatory for the Muslim community on the Day of Ghadir Khum to obey his Guardianship.

Following the appointment of ‘Ali (as) to imamate, the blessed Verse 55;

("Then which of the Graces of your Lord will you doubt?")

was revealed.5

In interpreting the blessed Verse 56, Qur’an exegetes maintain that the antecedent of the demonstrative pronoun;

"this" (hadha)

may be the Noble Prophet of Islam (S) who like his predecessors was Divinely appointed to warn people. The antecedent may be the Holy Qur’an that like former Scriptures was revealed for people's Guidance.

Then, it is a source of surprise that you do not believe in God Almighty. Some exegetes hold that the antecedent of the demonstrative pronoun in question is the torment sent down upon former peoples and the blessed Verse warns people against such torment. God Almighty knows best.

Surah al-Najm - Verses 57-58

أزِفَتْ الآزِفَةُ

لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ

57. The Day of Resurrection draws near.

58. None besides Allah can avert the torments of that Day.

The Arabic feminine present participial form azifa denotes "approaching, drawing near." We are not supposed to imagine that the Day of Resurrection is far away but we should know that all mundane means and possessions may not decrease an iota of the afflictions of that Day;

("None besides Allah can avert the torments of that Day").

The only Support shall be provided by God Almighty with his All-Encompassing Graciousness and Mercy but none besides Him shall be able to avert the hardships on that Day.

Surah al-Najm - Verses 59-62

أفَمِنْ هَذَا الْحَدِيثِ تَعْجَبُونَ

وَتَضْحَكُونَ وَلَآ تَبْكُونَ

وَأنتُمْ سَامِدُونَ

فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا

59. Do you then wonder at this Word?

60. And you laugh and weep not,

61. Wasting your lifetime in pastime and amusements.

62. Thus, fall you down in prostration to Allah and worship Him.

According to Tafsir Furqan, it is narrated that following the Revelation of these blessed Verses, the Noble Prophet (S) ceased to laugh to his last day, but he merely smiled. It is narrated from Imam Sadiq (as) that he said that the word hadith in the blessed Verse 59 is the accounts of the ancients.

It is worthy of note that the interrogative particle (hamza) in a-fa-man

("do you then")

is a rhetorical question by which it is asked:

"Are you not surprised at this account of the ancients and the torments and afflictions sent down upon them? Do you deride the news of the Day of Resurrection drawing near? You should be weeping out of awe and grief.”

The Arabic plural present participial form samidun in the blessed Verse 61 connotes;

"wasting one's lifetime in pastime and amusements."

The present participle in question derives from s-m-d "to raise one's head arrogantly. The Arabic expression samad al-ba‘ir ("the camel erected its neck") connotes raising one's head in arrogance. Disbelievers are ad hoc likened to a camel erecting its neck while moving, since they disobey God Almighty and regard His Word a plaything.

The last blessed Verse addresses all mankind saying that they should fall in prostration before God Almighty, the Creator and Fosterer of their existence and solely worship Him, since He is the only One deserving to be worshipped. Manmade idols, stars, the sun, concupiscent desires do not deserve to be worshipped.

It is worthy of note that:

"fall you down in prostration to Allah and worship Him"

(fa-’sjudu wa ’‘budu) are both in the imperative mode designating necessity; as a consequence of which, all jurisprudents are unanimous that following the recitation of the blessed Verse 62, it is obligatory to fall in prostration to Allah. It is reported that upon the Revelation of the blessed Verse, the Noble Prophet (S) fell in prostration to Allah and all beings including jinn and mankind did the same.

It should be borne in mind sijda:

("that falling in prostration)

reflects humbleness and ‘ibada

("worship")

designates obedience to Allah.

The former falls into two types: those reflected by bodily postures as the same is reflected in prayers and the other type constitutes the permanent and inward prostration and the same is solely possible for one whose heart is subjugated by Divine Grandeur, Greatness, and Glory and whose soul has attained to the exalted state of closeness to God Almighty.

Such person is humble and stands in awe of Divine Greatness inwardly and outwardly at all times. He is the true example of those who inwardly fall in prostration to Allah and worship Him. It is worthy of note that falling in prostration to Allah and worshipping Him may cure man of arrogance and vanity.

O Lord! We invoke you to shed the Light of Your Knowledge upon our hearts so that we worship none but You and we fall in prostration to none but You.

Notes

1. Bihar al-Anwar, vol. 76, p. 49.

2. Tafsir Rahnama; Durr al-Manthur; and other exegetic works under the blessed Verse in question.

3. 37:133-139

4. 37:137-138

5. Tafsir Makhzan al-Asrar; Manhaj al-Sadiqin, under the blessed Verse in question.