Kashani Tafsir

Abd al-Razzaq al-Kashani — b. 650 AH / 1252 CE · d. 730 AH / 1329 CE Sunni (Sufi) Akbari Sufi (school of Ibn Arabi)

Kashani Tafsir Ibrahim إِبْرَاهِيم (Abraham) 52 verses · Meccan

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
In the name of God, the Most Gracious, the Most Merciful
14:1 ›
الۤرۚ كِتَـٰبٌ أَنزَلۡنَـٰهُ إِلَیۡكَ لِتُخۡرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ إِلَىٰ صِرَ ٰطِ ٱلۡعَزِیزِ ٱلۡحَمِیدِ ۝١
Abdel Haleem
Alif Lam Ra This is a Scripture which We have sent down to you [Prophet] so that, with their Lord’s permission, you may bring people from the depths of darkness into light, to the path of the Almighty, the Praiseworthy One
Abd al-Razzaq al-Kashani

Alif lām rāÌ. A Book We have revealed to you that you may bring forth mankind, from the darkness of the multiplicity to the light of the unity; or, from the darkness of the attributes of origination to the light of primordial nature; or, form the darkness of the veils of acts and attributes to the light of essence, by the leave of their Lord, by His facilitation in depositing that light in them in the form of preparedness from the Holiest Effusion drawn from the World of the Divinity, and by His granting of success in preparing the means of its emergence into actuality from the Presence of the Lordliness. For His leave is the gift of preparedness and the preparation of the means: otherwise there would be no one to bring them out; to the path of the Mighty, the Strong who vanquishes the darkness of the multiplicity with the light of His unity, the One who is Praised, for the perfection of His Essence. According to the second meaning: the path of the Mighty who vanquishes the attributes of the soul by the light of the heart, the Praised one who bestows the graces of virtues and forms of knowledge when the primordial nature is pure. According to the third: the Mighty who by the august glories of His essence vanquishes the lights of His attributes and annihilates by the Reality of His He-ness all of His creatures, the Praised one who bestows the subsisting existence that is perfect, after the annihilation of vices and the one that is deficient by the existence of His essence and the beauty of His countenance.

Alif lām rāÌ. A Book We have revealed to you that you may bring forth mankind, from the darkness of the multiplicity to the light of the unity; or, from the darkness of the attributes of origination to the light of primordial nature; or, form the darkness of the veils of acts and attributes to the light of essence, by the leave of their Lord, by His facilitation in depositing that light in them in the form of preparedness from the Holiest Effusion drawn from the World of the Divinity, and by His granting of success in preparing the means of its emergence into actuality from the Presence of the Lordliness. For His leave is the gift of preparedness and the preparation of the means: otherwise there would be no one to bring them out; to the path of the Mighty, the Strong who vanquishes the darkness of the multiplicity with the light of His unity, the One who is Praised, for the perfection of His Essence. According to the second meaning: the path of the Mighty who vanquishes the attributes of the soul by the light of the heart, the Praised one who bestows the graces of virtues and forms of knowledge when the primordial nature is pure. According to the third: the Mighty who by the august glories of His essence vanquishes the lights of His attributes and annihilates by the Reality of His He-ness all of His creatures, the Praised one who bestows the subsisting existence that is perfect, after the annihilation of vices and the one that is deficient by the existence of His essence and the beauty of His countenance.

Connections 6 single-source 2 commentators

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14:2 ›
ٱللَّهِ ٱلَّذِی لَهُۥ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِۗ وَوَیۡلࣱ لِّلۡكَـٰفِرِینَ مِنۡ عَذَابࣲ شَدِیدٍ ۝٢
Abdel Haleem
God, to whom everything in the heavens and earth belongs. How terrible will be the torment of those who ignore [Him]
Abd al-Razzaq al-Kashani

God is He to whom belongs everything in the heavens and everything in the earth. WāsiṬī said, “The realm of being all belongs to Him. When someone seeks the realm of being, He is the Being-Bestower. When someone seeks the Real, he will find that He has subjected the realm of being to him along with everything within it.” Whenever someone gives himself over to the Being-Bestower and his heart busies itself with His companionship, the engendered beings and the newly arrived things will busy themselves entirely with serving him. He is saying, “My servant, the seven heavens, the seven earths, and all that is within them are My property and kingdom. All are My servants and servitors. If you bind your waist in loyalty to My covenant and, like serving-boys, bring your head into the collar of obedience, We will put the ring of serving you in the ear of all things and subject them to you. If you turn your head away from the circle of the command or busy your heart with others, We will set them all on their feet in antagonism toward you and We will make your standing place your prison. One day Solomon the prophet, with his high level and rank, was sitting on the throne of the kingdom. The carpet of the realm was spread and the jinn, mankind, and birds were lined up in ranks. He placed the crown of messengerhood on the head of his prophethood, and it occurred to his mind that today no one surpassed David's son in rank and elevation. Immediately the wind was commanded to take away the mantle from his head. Solomon's face darkened and he said to the wind in his anger, “Return my mantle to me!” The wind answered, “'Return to your heart!' O Solomon, bring your heart back to yourself so that I may bring your mantle back to you.”

God is He to whom belongs everything in the heavens and everything in the earth. WāsiṬī said, “The realm of being all belongs to Him. When someone seeks the realm of being, He is the Being-Bestower. When someone seeks the Real, he will find that He has subjected the realm of being to him along with everything within it.” Whenever someone gives himself over to the Being-Bestower and his heart busies itself with His companionship, the engendered beings and the newly arrived things will busy themselves entirely with serving him. He is saying, “My servant, the seven heavens, the seven earths, and all that is within them are My property and kingdom. All are My servants and servitors. If you bind your waist in loyalty to My covenant and, like serving-boys, bring your head into the collar of obedience, We will put the ring of serving you in the ear of all things and subject them to you. If you turn your head away from the circle of the command or busy your heart with others, We will set them all on their feet in antagonism toward you and We will make your standing place your prison. One day Solomon the prophet, with his high level and rank, was sitting on the throne of the kingdom. The carpet of the realm was spread and the jinn, mankind, and birds were lined up in ranks. He placed the crown of messengerhood on the head of his prophethood, and it occurred to his mind that today no one surpassed David's son in rank and elevation. Immediately the wind was commanded to take away the mantle from his head. Solomon's face darkened and he said to the wind in his anger, “Return my mantle to me!” The wind answered, “'Return to your heart!' O Solomon, bring your heart back to yourself so that I may bring your mantle back to you.”

Connections 6 single-source 2 commentators

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14:3 ›
ٱلَّذِینَ یَسۡتَحِبُّونَ ٱلۡحَیَوٰةَ ٱلدُّنۡیَا عَلَى ٱلۡءَاخِرَةِ وَیَصُدُّونَ عَن سَبِیلِ ٱللَّهِ وَیَبۡغُونَهَا عِوَجًاۚ أُو۟لَـٰۤىِٕكَ فِی ضَلَـٰلِۭ بَعِیدࣲ ۝٣
Abdel Haleem
those who prefer the life of this world over the life to come, who turn others from God’s way, trying to make it crooked: such people have gone far astray
Abd al-Razzaq al-Kashani

those who prefer the, sensory, life of this world, over the rational once and the formal one over the spiritual one, by virtue of His description of being astray as being remote and by virtue of the fact that the world of the senses is the most distant of the levels from God, exalted be He.

those who prefer the, sensory, life of this world, over the rational once and the formal one over the spiritual one, by virtue of His description of being astray as being remote and by virtue of the fact that the world of the senses is the most distant of the levels from God, exalted be He.

Connections 5 single-source 2 commentators

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14:4 ›
وَمَاۤ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوۡمِهِۦ لِیُبَیِّنَ لَهُمۡۖ فَیُضِلُّ ٱللَّهُ مَن یَشَاۤءُ وَیَهۡدِی مَن یَشَاۤءُۚ وَهُوَ ٱلۡعَزِیزُ ٱلۡحَكِیمُ ۝٤
Abdel Haleem
We have never sent a messenger who did not use his own people’s language to make things clear for them. But still God leaves whoever He will to stray, and guides whoever He will: He is the Almighty, the All Wise
Abd al-Razzaq al-Kashani

And We have not sent any Messenger except with the tongue of his people, that is, with speech that corresponds with the state in which they are in, in accordance with their preparedness and commensurate with their intellects. For otherwise they would not understand, as that meaning would then be remote from their understanding and would not correspond with their station; and he would not be able to make clear for them the potential in their first preparedness in the way of perfection that befits it and what their ipseities entail according to primordial nature; God then sends astray whomever He will, because of the disappearance of that person's preparedness through dark configurations that have taken deep root [in him] and false beliefs that have settled [in him]; and He guides whomever He will, whomever has remained upon his preparedness, or in whom the veils of his configurations and the forms of his beliefs have not taken deep root; and He is the Mighty, the Strong whose will cannot be overcome and so He guides whomever He wishes to send astray and sends astray whomever He wishes to be guided; the Wise, who manages the affair of guiding the one to be guided by all manner of graces and the affair of the sending astray of the one to be sent astray by all manner of forsaking, as required by [His] ultimate wisdom.

And We have not sent any Messenger except with the tongue of his people, that is, with speech that corresponds with the state in which they are in, in accordance with their preparedness and commensurate with their intellects. For otherwise they would not understand, as that meaning would then be remote from their understanding and would not correspond with their station; and he would not be able to make clear for them the potential in their first preparedness in the way of perfection that befits it and what their ipseities entail according to primordial nature; God then sends astray whomever He will, because of the disappearance of that person's preparedness through dark configurations that have taken deep root [in him] and false beliefs that have settled [in him]; and He guides whomever He will, whomever has remained upon his preparedness, or in whom the veils of his configurations and the forms of his beliefs have not taken deep root; and He is the Mighty, the Strong whose will cannot be overcome and so He guides whomever He wishes to send astray and sends astray whomever He wishes to be guided; the Wise, who manages the affair of guiding the one to be guided by all manner of graces and the affair of the sending astray of the one to be sent astray by all manner of forsaking, as required by [His] ultimate wisdom.

Connections 1 multi-source 4 single-source 2 commentators

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14:5 ›
وَلَقَدۡ أَرۡسَلۡنَا مُوسَىٰ بِءَایَـٰتِنَاۤ أَنۡ أَخۡرِجۡ قَوۡمَكَ مِنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ وَذَكِّرۡهُم بِأَیَّىٰمِ ٱللَّهِۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَـٰتࣲ لِّكُلِّ صَبَّارࣲ شَكُورࣲ ۝٥
Abdel Haleem
We sent Moses with Our signs: ‘Bring out your people from the depths of darkness into light. Remind them of the Days of God:there truly are signs in this for every steadfast, thankful person.’
Abd al-Razzaq al-Kashani

And We sent Moses with our signs: “Bring thy people out from the darknesses into the light and remind them of the days of God.” “O My MuḤammad! I commanded Moses exactly as I command you. I said to all: 'Light up the lamp of the invitation, call people from the darknesses of doubt to the light of certainty, bring them from the shadow of ignorance to the brightness of knowledge, leave aside self-governance, see the Real's predetermination, do not set down or approve of innovation, and follow the path of the Sunnah and the congregation.'” Remind them of the days of God. These are the days when the servants were in the conceal- ment of nonexistence and the Real was saying with beginningless speech, “My servants!” “O MuḤammad, remind them of the days when you were not and I was there for you. Without you I took care of your work. I bound the compact of love and I wrote mercy against myself: Your Lord has written mercy against Himself [6:54].'” This is what the Pir of the Tariqah intimated in his whispered prayer: “O God, where will I find again the day when You belonged to me and I was not? Until I reach that day again, I will be in the midst of fire and smoke. If I find that day again in the two worlds, I will profit. If I find Your Being for myself, I will be pleased with my own nonbeing. “O God, where was I when You called me? I am not I when You remain for me. “O God, when You call someone, do not make manifest the offenses that You have concealed! “O God, You lifted us up and no one said, 'Lift up!' Now that You have lifted up, don't put down! Keep us in the shadow of Your gentleness! Entrust us to none but Your bounty and mercy!”

And We sent Moses with our signs: “Bring thy people out from the darknesses into the light and remind them of the days of God.” “O My MuḤammad! I commanded Moses exactly as I command you. I said to all: 'Light up the lamp of the invitation, call people from the darknesses of doubt to the light of certainty, bring them from the shadow of ignorance to the brightness of knowledge, leave aside self-governance, see the Real's predetermination, do not set down or approve of innovation, and follow the path of the Sunnah and the congregation.'” Remind them of the days of God. These are the days when the servants were in the conceal- ment of nonexistence and the Real was saying with beginningless speech, “My servants!” “O MuḤammad, remind them of the days when you were not and I was there for you. Without you I took care of your work. I bound the compact of love and I wrote mercy against myself: Your Lord has written mercy against Himself [6:54].'” This is what the Pir of the Tariqah intimated in his whispered prayer: “O God, where will I find again the day when You belonged to me and I was not? Until I reach that day again, I will be in the midst of fire and smoke. If I find that day again in the two worlds, I will profit. If I find Your Being for myself, I will be pleased with my own nonbeing. “O God, where was I when You called me? I am not I when You remain for me. “O God, when You call someone, do not make manifest the offenses that You have concealed! “O God, You lifted us up and no one said, 'Lift up!' Now that You have lifted up, don't put down! Keep us in the shadow of Your gentleness! Entrust us to none but Your bounty and mercy!”

Connections 1 multi-source 9 single-source 5 commentators

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Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:6 ›
وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِ ٱذۡكُرُوا۟ نِعۡمَةَ ٱللَّهِ عَلَیۡكُمۡ إِذۡ أَنجَىٰكُم مِّنۡ ءَالِ فِرۡعَوۡنَ یَسُومُونَكُمۡ سُوۤءَ ٱلۡعَذَابِ وَیُذَبِّحُونَ أَبۡنَاۤءَكُمۡ وَیَسۡتَحۡیُونَ نِسَاۤءَكُمۡۚ وَفِی ذَ ٰلِكُم بَلَاۤءࣱ مِّن رَّبِّكُمۡ عَظِیمࣱ ۝٦
Abdel Haleem
And so Moses said to his people, ‘Remember God’s blessing on you when He saved you from Pharaoh’s people, who were inflicting terrible suffering on you, slaughtering your sons and sparing only your women––that was a severe test from your Lord
Connections 20 single-source 3 commentators

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14:7 ›
وَإِذۡ تَأَذَّنَ رَبُّكُمۡ لَىِٕن شَكَرۡتُمۡ لَأَزِیدَنَّكُمۡۖ وَلَىِٕن كَفَرۡتُمۡ إِنَّ عَذَابِی لَشَدِیدࣱ ۝٧
Abdel Haleem
Remember that He promised, “If you are thankful, I will give you more, but if you are thankless, My punishment is terrible indeed.” ’
Abd al-Razzaq al-Kashani

When your Lord proclaimed, “If you give thanks, I will surely increase you.” In other words: “If you give thanks for submission, I will increase you in faith. If you give thanks for faith, I will increase you in beautiful doing. If you give thanks for beautiful doing, I will in- crease you in recognition. If you give thanks for recognition, I will increase you in union. If you give thanks for union, I will increase you in contemplation. If you give thanks for the gifts that I bestow upon you, I will increase you in the encounter I have promised you.” It has been narrated that David said, “My Lord, how should I give thanks to You, for my giving thanks is a renewal of Your favor toward me.” He said, “O David, what you said now is giving thanks to Me.”

When your Lord proclaimed, “If you give thanks, I will surely increase you.” In other words: “If you give thanks for submission, I will increase you in faith. If you give thanks for faith, I will increase you in beautiful doing. If you give thanks for beautiful doing, I will in- crease you in recognition. If you give thanks for recognition, I will increase you in union. If you give thanks for union, I will increase you in contemplation. If you give thanks for the gifts that I bestow upon you, I will increase you in the encounter I have promised you.” It has been narrated that David said, “My Lord, how should I give thanks to You, for my giving thanks is a renewal of Your favor toward me.” He said, “O David, what you said now is giving thanks to Me.”

Connections 6 single-source 2 commentators

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14:8 ›
وَقَالَ مُوسَىٰۤ إِن تَكۡفُرُوۤا۟ أَنتُمۡ وَمَن فِی ٱلۡأَرۡضِ جَمِیعࣰا فَإِنَّ ٱللَّهَ لَغَنِیٌّ حَمِیدٌ ۝٨
Abdel Haleem
And Moses said, ‘Even if you, together with everybody else on earth, are thankless, God is self-sufficient, worthy of all praise.’
Connections 5 single-source 2 commentators

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14:9 ›
أَلَمۡ یَأۡتِكُمۡ نَبَؤُا۟ ٱلَّذِینَ مِن قَبۡلِكُمۡ قَوۡمِ نُوحࣲ وَعَادࣲ وَثَمُودَ وَٱلَّذِینَ مِنۢ بَعۡدِهِمۡ لَا یَعۡلَمُهُمۡ إِلَّا ٱللَّهُۚ جَاۤءَتۡهُمۡ رُسُلُهُم بِٱلۡبَیِّنَـٰتِ فَرَدُّوۤا۟ أَیۡدِیَهُمۡ فِیۤ أَفۡوَ ٰهِهِمۡ وَقَالُوۤا۟ إِنَّا كَفَرۡنَا بِمَاۤ أُرۡسِلۡتُم بِهِۦ وَإِنَّا لَفِی شَكࣲّ مِّمَّا تَدۡعُونَنَاۤ إِلَیۡهِ مُرِیبࣲ ۝٩
Abdel Haleem
Have you not heard about those who went before you, the people of Noah, Ad, Thamud, and those who lived after them, known only to God? Their messengers came to them with clear proof, but they tried to silence them, saying, ‘We do not believe the message with which you were sent. We have disturbing doubts about what you are asking us to do.’
Connections 9 single-source 1 commentator

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14:10 ›
۞ قَالَتۡ رُسُلُهُمۡ أَفِی ٱللَّهِ شَكࣱّ فَاطِرِ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ یَدۡعُوكُمۡ لِیَغۡفِرَ لَكُم مِّن ذُنُوبِكُمۡ وَیُؤَخِّرَكُمۡ إِلَىٰۤ أَجَلࣲ مُّسَمࣰّىۚ قَالُوۤا۟ إِنۡ أَنتُمۡ إِلَّا بَشَرࣱ مِّثۡلُنَا تُرِیدُونَ أَن تَصُدُّونَا عَمَّا كَانَ یَعۡبُدُ ءَابَاۤؤُنَا فَأۡتُونَا بِسُلۡطَـٰنࣲ مُّبِینࣲ ۝١٠
Abdel Haleem
Their messengers answered, ‘Can there be any doubt about God, the Creator of the heavens and earth? He calls you to Him in order to forgive you your sins and let you enjoy your life until the appointed hour.’ But they said, ‘You are only men like us. You want to turn us away from what our forefathers used to worship. Bring us clear proof then, [if you can].’
Abd al-Razzaq al-Kashani

'Can there be doubt concerning God, despite the obviousness of Himḍ In other words, how can you doubt that to which we [the messengers] are calling you to when there is no room for doubt concerning Him on account of the extent of His manifestnessḍ Rather it is that it is necessary to clarify that which clarifies Him. He calls you so that He might forgive you your sins, so that He might shield by His light the darkness of the veils of your attributes so that you do not have any doubt concerning Him at the disclosure of certainty, and defer you to, a felicitous end entailed by your preparedness, since every individual has designated for him, in accordance with his first preparedness, a perfection which constitutes his spiritual term. Likewise for every person, in accordance with his first constitution, there is an end to his life that constitutes his natural term. And just as interfering terms severe life before arrival at that appointed end because of some particular cause, likewise calamities and impediments, which are the veils of preparedness, prevent a person from arriving at that designated perfection.

'Can there be doubt concerning God, despite the obviousness of Himḍ In other words, how can you doubt that to which we [the messengers] are calling you to when there is no room for doubt concerning Him on account of the extent of His manifestnessḍ Rather it is that it is necessary to clarify that which clarifies Him. He calls you so that He might forgive you your sins, so that He might shield by His light the darkness of the veils of your attributes so that you do not have any doubt concerning Him at the disclosure of certainty, and defer you to, a felicitous end entailed by your preparedness, since every individual has designated for him, in accordance with his first preparedness, a perfection which constitutes his spiritual term. Likewise for every person, in accordance with his first constitution, there is an end to his life that constitutes his natural term. And just as interfering terms severe life before arrival at that appointed end because of some particular cause, likewise calamities and impediments, which are the veils of preparedness, prevent a person from arriving at that designated perfection.

Connections 1 single-source 1 commentator

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14:11 ›
قَالَتۡ لَهُمۡ رُسُلُهُمۡ إِن نَّحۡنُ إِلَّا بَشَرࣱ مِّثۡلُكُمۡ وَلَـٰكِنَّ ٱللَّهَ یَمُنُّ عَلَىٰ مَن یَشَاۤءُ مِنۡ عِبَادِهِۦۖ وَمَا كَانَ لَنَاۤ أَن نَّأۡتِیَكُم بِسُلۡطَـٰنٍ إِلَّا بِإِذۡنِ ٱللَّهِۚ وَعَلَى ٱللَّهِ فَلۡیَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ ۝١١
Abdel Haleem
Their messengers answered, ‘True, we are only men like you, but God favours whichever of His servants He chooses. We cannot bring you any proof unless God permits it, so let the believers put all their trust in Him
Connections 2 single-source 2 commentators

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14:12 ›
وَمَا لَنَاۤ أَلَّا نَتَوَكَّلَ عَلَى ٱللَّهِ وَقَدۡ هَدَىٰنَا سُبُلَنَاۚ وَلَنَصۡبِرَنَّ عَلَىٰ مَاۤ ءَاذَیۡتُمُونَاۚ وَعَلَى ٱللَّهِ فَلۡیَتَوَكَّلِ ٱلۡمُتَوَكِّلُونَ ۝١٢
Abdel Haleem
why should we not put our trust in God when it is He who has guided us to this way we follow? We shall certainly bear steadfastly whatever harm you do to us. Let anyone who trusts, trust in God.’
Connections 1 single-source 1 commentator

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14:13 ›
وَقَالَ ٱلَّذِینَ كَفَرُوا۟ لِرُسُلِهِمۡ لَنُخۡرِجَنَّكُم مِّنۡ أَرۡضِنَاۤ أَوۡ لَتَعُودُنَّ فِی مِلَّتِنَاۖ فَأَوۡحَىٰۤ إِلَیۡهِمۡ رَبُّهُمۡ لَنُهۡلِكَنَّ ٱلظَّـٰلِمِینَ ۝١٣
Abdel Haleem
The disbelievers said to their messengers, ‘We shall expel you from our land unless you return to our religion.’ But their Lord inspired the messengers: ‘We shall destroy the evildoers
Connections 51 single-source 2 commentators

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14:14 ›
وَلَنُسۡكِنَنَّكُمُ ٱلۡأَرۡضَ مِنۢ بَعۡدِهِمۡۚ ذَ ٰلِكَ لِمَنۡ خَافَ مَقَامِی وَخَافَ وَعِیدِ ۝١٤
Abdel Haleem
and leave you to dwell in the land after them. This reward is for those who are in awe of meeting Me, and of My warnings.’
Connections 50 single-source 1 commentator

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14:15 ›
وَٱسۡتَفۡتَحُوا۟ وَخَابَ كُلُّ جَبَّارٍ عَنِیدࣲ ۝١٥
Abdel Haleem
They asked God to decide, and every obstinate tyrant failed
Connections 53 single-source 2 commentators

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14:16 ›
مِّن وَرَاۤىِٕهِۦ جَهَنَّمُ وَیُسۡقَىٰ مِن مَّاۤءࣲ صَدِیدࣲ ۝١٦
Abdel Haleem
Hell awaits each one; he will be given foul water to drink
Connections 52 single-source 2 commentators

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14:17 ›
یَتَجَرَّعُهُۥ وَلَا یَكَادُ یُسِیغُهُۥ وَیَأۡتِیهِ ٱلۡمَوۡتُ مِن كُلِّ مَكَانࣲ وَمَا هُوَ بِمَیِّتࣲۖ وَمِن وَرَاۤىِٕهِۦ عَذَابٌ غَلِیظࣱ ۝١٧
Abdel Haleem
which he will try to gulp but scarcely be able to swallow; death will encroach on him from every side, but he will not die; more intense suffering will lie ahead of him
Connections 58 single-source 2 commentators

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14:18 ›
مَّثَلُ ٱلَّذِینَ كَفَرُوا۟ بِرَبِّهِمۡۖ أَعۡمَـٰلُهُمۡ كَرَمَادٍ ٱشۡتَدَّتۡ بِهِ ٱلرِّیحُ فِی یَوۡمٍ عَاصِفࣲۖ لَّا یَقۡدِرُونَ مِمَّا كَسَبُوا۟ عَلَىٰ شَیۡءࣲۚ ذَ ٰلِكَ هُوَ ٱلضَّلَـٰلُ ٱلۡبَعِیدُ ۝١٨
Abdel Haleem
The deeds of those who reject their Lord are like ashes that the wind blows furiously on a stormy day: they have no power over anything they have gained. This is to stray far, far away
Connections 10 single-source 2 commentators

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14:19 ›
أَلَمۡ تَرَ أَنَّ ٱللَّهَ خَلَقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۚ إِن یَشَأۡ یُذۡهِبۡكُمۡ وَیَأۡتِ بِخَلۡقࣲ جَدِیدࣲ ۝١٩
Abdel Haleem
[Prophet], do you not see that God created the heavens and the earth for a purpose? He could remove all of you and replace you with a new creation if He wished to
Connections 15 single-source 2 commentators

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14:20 ›
وَمَا ذَ ٰلِكَ عَلَى ٱللَّهِ بِعَزِیزࣲ ۝٢٠
Abdel Haleem
that is not difficult for God
Connections 14 single-source 1 commentator

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14:21 ›
وَبَرَزُوا۟ لِلَّهِ جَمِیعࣰا فَقَالَ ٱلضُّعَفَـٰۤؤُا۟ لِلَّذِینَ ٱسۡتَكۡبَرُوۤا۟ إِنَّا كُنَّا لَكُمۡ تَبَعࣰا فَهَلۡ أَنتُم مُّغۡنُونَ عَنَّا مِنۡ عَذَابِ ٱللَّهِ مِن شَیۡءࣲۚ قَالُوا۟ لَوۡ هَدَىٰنَا ٱللَّهُ لَهَدَیۡنَـٰكُمۡۖ سَوَاۤءٌ عَلَیۡنَاۤ أَجَزِعۡنَاۤ أَمۡ صَبَرۡنَا مَا لَنَا مِن مَّحِیصࣲ ۝٢١
Abdel Haleem
When they all appear before Him, the weak will say to the powerseekers, ‘We were your followers. Can you protect us from any of God’s punishment?’ They will reply, ‘If God had guided us, we would have guided you. It makes no difference now whether we rage or endure with patience: there is no escape.’
Abd al-Razzaq al-Kashani

And they sally forth to God all together: there are three sallies for creatures. A sallying forth at the minor resurrection upon the death of the body; the sallying forth of every person from the veil of his body onto the open space of the Reckoning and the Recompense; and a sallying forth at the middle resurrection upon voluntary death to the veil of the attributes of the soul and the sallying forth to the open space of the heart at the return to primordial nature; and a sallying forth at the major resurrection upon pure annihilation from the veil of the ego to the space of the real unity, which is the sallying forth referred to in His saying and they sally forth to God, the One, the Vanquisher [Q. 14:48]. Those who belong to this [latter] resurrection, He will see them exteriorised (burūz), nothing of them being hidden to God. As for the manifestation of this resurrection for all and the exteriorisation of all before God and the incidence of the speech between the weak and the arrogant, that will be with the presence of the Messiah (mahdī), the one who subsists by [upholding] justice, the one who will discriminate between the inhabitants of the Garden and those of the Fire at the conclusion of the divine affair with the deliverance of the fortunate and the sending of the wretched to perdition.

And they sally forth to God all together: there are three sallies for creatures. A sallying forth at the minor resurrection upon the death of the body; the sallying forth of every person from the veil of his body onto the open space of the Reckoning and the Recompense; and a sallying forth at the middle resurrection upon voluntary death to the veil of the attributes of the soul and the sallying forth to the open space of the heart at the return to primordial nature; and a sallying forth at the major resurrection upon pure annihilation from the veil of the ego to the space of the real unity, which is the sallying forth referred to in His saying and they sally forth to God, the One, the Vanquisher [Q. 14:48]. Those who belong to this [latter] resurrection, He will see them exteriorised (burūz), nothing of them being hidden to God. As for the manifestation of this resurrection for all and the exteriorisation of all before God and the incidence of the speech between the weak and the arrogant, that will be with the presence of the Messiah (mahdī), the one who subsists by [upholding] justice, the one who will discriminate between the inhabitants of the Garden and those of the Fire at the conclusion of the divine affair with the deliverance of the fortunate and the sending of the wretched to perdition.

Connections 16 single-source 3 commentators

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14:22 ›
وَقَالَ ٱلشَّیۡطَـٰنُ لَمَّا قُضِیَ ٱلۡأَمۡرُ إِنَّ ٱللَّهَ وَعَدَكُمۡ وَعۡدَ ٱلۡحَقِّ وَوَعَدتُّكُمۡ فَأَخۡلَفۡتُكُمۡۖ وَمَا كَانَ لِیَ عَلَیۡكُم مِّن سُلۡطَـٰنٍ إِلَّاۤ أَن دَعَوۡتُكُمۡ فَٱسۡتَجَبۡتُمۡ لِیۖ فَلَا تَلُومُونِی وَلُومُوۤا۟ أَنفُسَكُمۖ مَّاۤ أَنَا۠ بِمُصۡرِخِكُمۡ وَمَاۤ أَنتُم بِمُصۡرِخِیَّ إِنِّی كَفَرۡتُ بِمَاۤ أَشۡرَكۡتُمُونِ مِن قَبۡلُۗ إِنَّ ٱلظَّـٰلِمِینَ لَهُمۡ عَذَابٌ أَلِیمࣱ ۝٢٢
Abdel Haleem
When everything has been decided, Satan will say, ‘God gave you a true promise. I too made promises but they were false ones: I had no power over you except to call you, and you responded to my call, so do not blame me; blame yourselves. I cannot help you, nor can you help me. I reject the way you associated me with God before.’ A bitter torment awaits such wrongdoers
Abd al-Razzaq al-Kashani

And Satan says: the authority of the Truth triumphs over the Satan of illusion, whos is illumined by His light and so submits and complies, and becomes truthful, knowing that the definitive argument [truly] belongs to God in His calling of creation to the Truth and [belongs] not to him [Satan]; and his [Satan's] call to falsehood by seducing [them] with what is evanescent and adorning for them the life of this world is groundless and devoid of proof. So he [Satan] affirms that His promise, exalted be He, of subsistence after the decay of the body, and of reward and punishment at the sending forth [at the Resurrection] is [a promise of] truth which has been fulfilled; whereas my [Satan's] promise that there is only the life of this world is falsehood, which I invented, and those who deserve to be blamed are only those who accepted the call that was devoid of proof and responded to it and turned away from the call that was accompanied by evidence and did not respond to it: so do not blame me, but blame yourselves.

And Satan says: the authority of the Truth triumphs over the Satan of illusion, whos is illumined by His light and so submits and complies, and becomes truthful, knowing that the definitive argument [truly] belongs to God in His calling of creation to the Truth and [belongs] not to him [Satan]; and his [Satan's] call to falsehood by seducing [them] with what is evanescent and adorning for them the life of this world is groundless and devoid of proof. So he [Satan] affirms that His promise, exalted be He, of subsistence after the decay of the body, and of reward and punishment at the sending forth [at the Resurrection] is [a promise of] truth which has been fulfilled; whereas my [Satan's] promise that there is only the life of this world is falsehood, which I invented, and those who deserve to be blamed are only those who accepted the call that was devoid of proof and responded to it and turned away from the call that was accompanied by evidence and did not respond to it: so do not blame me, but blame yourselves.

Connections 14 single-source 2 commentators

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14:23 ›
وَأُدۡخِلَ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جَنَّـٰتࣲ تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِینَ فِیهَا بِإِذۡنِ رَبِّهِمۡۖ تَحِیَّتُهُمۡ فِیهَا سَلَـٰمٌ ۝٢٣
Abdel Haleem
but those who believed and did good deeds will be brought into Gardens graced with flowing streams, there to remain with their Lord’s permission: their greeting there is ‘Peace’
Abd al-Razzaq al-Kashani

Those who have faith and do wholesome deeds were given entry into the Garden....Their greeting therein is “Peace!” The meaning is that tomorrow the faithful and the friends will be brought into paradise, the house of victory, subsistent bliss, and everlasting kingship. The outward meaning of the word were given entry is that this decree was issued on the first day at the Beginningless Covenant and that the faithful were brought into paradise on the day when the decree was issued. It is not a new want that He puts into effect; it is a beginningless deed that He makes appear. He does not caress them today, for He caressed them in the Beginningless and finished the work. The worshipper is always looking toward the Endless, fearing what will be done to him tomor- row. The recognizer is always looking toward the Beginningless, burning because of what may have been done to him then. He who looks toward the Endless sees only bowing and prostrating. He who looks toward the Beginningless sees only ecstasy and finding; absent from seeing himself, he sees neither self nor anything from himself. He sees only the Real and knows only the Real. He who looks at the Endless accepts what he is given and is content with it. He who looks at the Beginningless accepts nothing and is not content with any robe of honor. If he were adorned with every robe of honor in the two realms of being, he would be more naked with every robe. If the whole realm of being were made into a table placed before his heart, he would find no savor in the feast. Both realms of being were made a morsel and placed in Abū Yazīd's maw full of pain, but he gave no mark of surfeit. He kept on shouting out, “I am a captive of face-to-face vision, how can I be content with reports?! I am seeking hard cash, how can hope suffice me?!” Without You, O repose of my spirit, how can I live? If You are not in my embrace, how can I be happy? And those who have faith and do wholesome deeds were given entry into the Garden. They will be settled down tomorrow in the paradises. There is not just one paradise, for there are eight, and not just eight degrees but one hundred.

Those who have faith and do wholesome deeds were given entry into the Garden....Their greeting therein is “Peace!” The meaning is that tomorrow the faithful and the friends will be brought into paradise, the house of victory, subsistent bliss, and everlasting kingship. The outward meaning of the word were given entry is that this decree was issued on the first day at the Beginningless Covenant and that the faithful were brought into paradise on the day when the decree was issued. It is not a new want that He puts into effect; it is a beginningless deed that He makes appear. He does not caress them today, for He caressed them in the Beginningless and finished the work. The worshipper is always looking toward the Endless, fearing what will be done to him tomor- row. The recognizer is always looking toward the Beginningless, burning because of what may have been done to him then. He who looks toward the Endless sees only bowing and prostrating. He who looks toward the Beginningless sees only ecstasy and finding; absent from seeing himself, he sees neither self nor anything from himself. He sees only the Real and knows only the Real. He who looks at the Endless accepts what he is given and is content with it. He who looks at the Beginningless accepts nothing and is not content with any robe of honor. If he were adorned with every robe of honor in the two realms of being, he would be more naked with every robe. If the whole realm of being were made into a table placed before his heart, he would find no savor in the feast. Both realms of being were made a morsel and placed in Abū Yazīd's maw full of pain, but he gave no mark of surfeit. He kept on shouting out, “I am a captive of face-to-face vision, how can I be content with reports?! I am seeking hard cash, how can hope suffice me?!” Without You, O repose of my spirit, how can I live? If You are not in my embrace, how can I be happy? And those who have faith and do wholesome deeds were given entry into the Garden. They will be settled down tomorrow in the paradises. There is not just one paradise, for there are eight, and not just eight degrees but one hundred.

Connections 12 single-source 2 commentators

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14:24 ›
أَلَمۡ تَرَ كَیۡفَ ضَرَبَ ٱللَّهُ مَثَلࣰا كَلِمَةࣰ طَیِّبَةࣰ كَشَجَرَةࣲ طَیِّبَةٍ أَصۡلُهَا ثَابِتࣱ وَفَرۡعُهَا فِی ٱلسَّمَاۤءِ ۝٢٤
Abdel Haleem
[Prophet], do you not see how God makes comparisons? A good word is like a good tree whose root is firm and whose branches are high in the sky
Abd al-Razzaq al-Kashani

Hast thou not seen how God has struck a similitude? A goodly word is like a goodly tree. The pure words and true speech of a person of faith are like a pure tree that gives forth good fruit. A pure tree in fine soil and pleasing water gives forth only sweet fruit. This is why He says, “And the goodly land, its plants come forth by the leave of its Lord” [7:58]. The pure soil is the soul of the person of faith, the pure tree is the tree of recognition, the pleas- ing water is the water of regret, and the sweet fruit is the formula of tawḤīd. Just as a tree sends down roots into the earth, so also recognition and faith send down roots into the heart of the person of faith. Just as the branches bring forth fruit in the air, so also the tree of recognizing tawḤīd brings speech to the tongue and deeds to the limbs, and both rise up. This is why the Exalted Lord said, “To Him ascend the goodly words, and He uplifts the wholesome deed” [35:10]. A tree is sustained by three things: roots sent down into the earth, a trunk standing in place, and branches lifted in the air. The tree of recognition has three things perfectly: attesting in the heart, acting with the limbs, and speaking with the tongue. The Prophet said, “Faith is recognizing with the heart, assenting with the tongue, and acting with the body.” The Pir of the Tariqah said, “O God, the water of Your solicitude reached stone and the stone bore fruit. The stone grew a tree, and the tree gave fruit and produce-a tree whose fruit is all happiness, whose flavor is all intimacy, whose scent is all freedom; a tree whose roots are in the earth of loyalty, its branches in the air of approval, its fruit recognition and limpidness, its outcome vision and encounter.”

Hast thou not seen how God has struck a similitude? A goodly word is like a goodly tree. The pure words and true speech of a person of faith are like a pure tree that gives forth good fruit. A pure tree in fine soil and pleasing water gives forth only sweet fruit. This is why He says, “And the goodly land, its plants come forth by the leave of its Lord” [7:58]. The pure soil is the soul of the person of faith, the pure tree is the tree of recognition, the pleas- ing water is the water of regret, and the sweet fruit is the formula of tawḤīd. Just as a tree sends down roots into the earth, so also recognition and faith send down roots into the heart of the person of faith. Just as the branches bring forth fruit in the air, so also the tree of recognizing tawḤīd brings speech to the tongue and deeds to the limbs, and both rise up. This is why the Exalted Lord said, “To Him ascend the goodly words, and He uplifts the wholesome deed” [35:10]. A tree is sustained by three things: roots sent down into the earth, a trunk standing in place, and branches lifted in the air. The tree of recognition has three things perfectly: attesting in the heart, acting with the limbs, and speaking with the tongue. The Prophet said, “Faith is recognizing with the heart, assenting with the tongue, and acting with the body.” The Pir of the Tariqah said, “O God, the water of Your solicitude reached stone and the stone bore fruit. The stone grew a tree, and the tree gave fruit and produce-a tree whose fruit is all happiness, whose flavor is all intimacy, whose scent is all freedom; a tree whose roots are in the earth of loyalty, its branches in the air of approval, its fruit recognition and limpidness, its outcome vision and encounter.”

Connections 2 multi-source 10 single-source 5 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (10) cited by only one commentator
By commentator who cites how many verses on this ayah

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14:25 ›
تُؤۡتِیۤ أُكُلَهَا كُلَّ حِینِۭ بِإِذۡنِ رَبِّهَاۗ وَیَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ یَتَذَكَّرُونَ ۝٢٥
Abdel Haleem
yielding constant fruit by its Lord’s leave- God makes such comparisons for people so that they may reflect
Abd al-Razzaq al-Kashani

It gives its fruit every season by the leave of its Lord. Ibn ʿAbbās said, “The tree that the Exalted Lord used as a likeness for the faith of the faithful is a tree in paradise whose fruit is neither cut off nor finished: neither cut off nor withheld [56:33].” In the same way the subtleties of the hearts of the recognizers are among the fruits of the tree of faith, neither cut off nor withheld, and the hearts of the folk of the realities are not turned away from them or veiled. At every moment and breath the subtleties are freely bestowed and not veiled.

It gives its fruit every season by the leave of its Lord. Ibn ʿAbbās said, “The tree that the Exalted Lord used as a likeness for the faith of the faithful is a tree in paradise whose fruit is neither cut off nor finished: neither cut off nor withheld [56:33].” In the same way the subtleties of the hearts of the recognizers are among the fruits of the tree of faith, neither cut off nor withheld, and the hearts of the folk of the realities are not turned away from them or veiled. At every moment and breath the subtleties are freely bestowed and not veiled.

Connections 1 multi-source 3 single-source 4 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (3) cited by only one commentator
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14:26 ›
وَمَثَلُ كَلِمَةٍ خَبِیثَةࣲ كَشَجَرَةٍ خَبِیثَةٍ ٱجۡتُثَّتۡ مِن فَوۡقِ ٱلۡأَرۡضِ مَا لَهَا مِن قَرَارࣲ ۝٢٦
Abdel Haleem
but an evil word is like a rotten tree, uprooted from the surface of the earth, with no power to endure
Abd al-Razzaq al-Kashani

And the similitude of a bad, soul, is as a bad tree, like colocynth or solanaceae, uprooted from upon the earth, deracinated because of its inconstancy, perturbed belief and lack of stability regarding anything.

And the similitude of a bad, soul, is as a bad tree, like colocynth or solanaceae, uprooted from upon the earth, deracinated because of its inconstancy, perturbed belief and lack of stability regarding anything.

Connections 20 single-source 1 commentator

Multi-source connections

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Single-source mentions (20) cited by only one commentator

By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:27 ›
یُثَبِّتُ ٱللَّهُ ٱلَّذِینَ ءَامَنُوا۟ بِٱلۡقَوۡلِ ٱلثَّابِتِ فِی ٱلۡحَیَوٰةِ ٱلدُّنۡیَا وَفِی ٱلۡءَاخِرَةِۖ وَیُضِلُّ ٱللَّهُ ٱلظَّـٰلِمِینَۚ وَیَفۡعَلُ ٱللَّهُ مَا یَشَاۤءُ ۝٢٧
Abdel Haleem
God will give firmness to those who believe in the firmly rooted word, both in this world and the Hereafter, but the evildoers He leaves to stray: God does whatever He will
Abd al-Razzaq al-Kashani

God confirms those who believe, with the faith of certainty by a real proof, in the, sensory, life, for their uprightness with regard to the divine law and for their wayfaring along the path of virtue and justice as they [seek to] secure livelihood, and in the Hereafter, in other words, [and in] the spiritual life, for their being guided by the light of the Truth in following the [Sufi] path, and for following an insight from God and a clear proof from their Lord as they [seek to] actualise gnoses; and God sends astray the evildoers, in both lives, because of the diminishing of their preparedness by the shares of the soul's attributes and their subsisting in bewilderment because of being veiled from the light of the Truth.

God confirms those who believe, with the faith of certainty by a real proof, in the, sensory, life, for their uprightness with regard to the divine law and for their wayfaring along the path of virtue and justice as they [seek to] secure livelihood, and in the Hereafter, in other words, [and in] the spiritual life, for their being guided by the light of the Truth in following the [Sufi] path, and for following an insight from God and a clear proof from their Lord as they [seek to] actualise gnoses; and God sends astray the evildoers, in both lives, because of the diminishing of their preparedness by the shares of the soul's attributes and their subsisting in bewilderment because of being veiled from the light of the Truth.

Connections 2 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (2) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:28 ›
۞ أَلَمۡ تَرَ إِلَى ٱلَّذِینَ بَدَّلُوا۟ نِعۡمَتَ ٱللَّهِ كُفۡرࣰا وَأَحَلُّوا۟ قَوۡمَهُمۡ دَارَ ٱلۡبَوَارِ ۝٢٨
Abdel Haleem
[Prophet], do you not see those who, in exchange for God’s favour, offer only ingratitude and make their people end up in the home of ruin, Hell
Abd al-Razzaq al-Kashani

[Have you not seen those] who exchanged God's grace, which He bestowed upon them from pre-eternity in terms of original guidance and the light of preparedness which is the merchandise of salvation, for unthankfulness, that is, [in return] for veiledness and misguidance, as He has said, those are they who have bought error for guidance; so their commerce has not profited them, nor are they guided [Q. 2:16], having forfeited the subsisting light and exchanged it for transient sensory pleasure, remaining thus in everlasting darkness; and who caused their people, those of the faculties of their souls or those who follow their ways, emulate their example and imitate them in that, to take up residence in the Abode of Ruinḍ

[Have you not seen those] who exchanged God's grace, which He bestowed upon them from pre-eternity in terms of original guidance and the light of preparedness which is the merchandise of salvation, for unthankfulness, that is, [in return] for veiledness and misguidance, as He has said, those are they who have bought error for guidance; so their commerce has not profited them, nor are they guided [Q. 2:16], having forfeited the subsisting light and exchanged it for transient sensory pleasure, remaining thus in everlasting darkness; and who caused their people, those of the faculties of their souls or those who follow their ways, emulate their example and imitate them in that, to take up residence in the Abode of Ruinḍ

Connections 4 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:29 ›
جَهَنَّمَ یَصۡلَوۡنَهَاۖ وَبِئۡسَ ٱلۡقَرَارُ ۝٢٩
Abdel Haleem
where they burn? What an evil place to stay
Connections 3 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:30 ›
وَجَعَلُوا۟ لِلَّهِ أَندَادࣰا لِّیُضِلُّوا۟ عَن سَبِیلِهِۦۗ قُلۡ تَمَتَّعُوا۟ فَإِنَّ مَصِیرَكُمۡ إِلَى ٱلنَّارِ ۝٣٠
Abdel Haleem
They set up [false deities] as God’s equals to lead people astray from His path. Say, ‘Take your pleasure now, for your destination is the Fire.’
Abd al-Razzaq al-Kashani

And they have set up rivals to God, in the way of the enjoyments of this world, its wholesome and appetising things, loving these as they love God, since anything the love of which overwhelms becomes an object of worship. God, exalted be He, has said, Beautified for mankind is love of lusts - of women, children to the end [of the verse Q. 3:14], that they might lead [others] astray from His way, all those who look to them from among the juveniles who are prepared and those who follow their religion. Say: 'Enjoy!, go the whole way with that [error of yours] by the command of illusion, for your enjoyment shall be shortlived, quick to disappear, imminently evanescent and its consequence an evil one by ending up in the Fire.

And they have set up rivals to God, in the way of the enjoyments of this world, its wholesome and appetising things, loving these as they love God, since anything the love of which overwhelms becomes an object of worship. God, exalted be He, has said, Beautified for mankind is love of lusts - of women, children to the end [of the verse Q. 3:14], that they might lead [others] astray from His way, all those who look to them from among the juveniles who are prepared and those who follow their religion. Say: 'Enjoy!, go the whole way with that [error of yours] by the command of illusion, for your enjoyment shall be shortlived, quick to disappear, imminently evanescent and its consequence an evil one by ending up in the Fire.

Connections 4 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:31 ›
قُل لِّعِبَادِیَ ٱلَّذِینَ ءَامَنُوا۟ یُقِیمُوا۟ ٱلصَّلَوٰةَ وَیُنفِقُوا۟ مِمَّا رَزَقۡنَـٰهُمۡ سِرࣰّا وَعَلَانِیَةࣰ مِّن قَبۡلِ أَن یَأۡتِیَ یَوۡمࣱ لَّا بَیۡعࣱ فِیهِ وَلَا خِلَـٰلٌ ۝٣١
Abdel Haleem
Tell My servants who have believed to keep up the prayer and give, secretly and in public, out of what We have provided them, before a Day comes when there will be no trading or friendship
Connections 4 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:32 ›
ٱللَّهُ ٱلَّذِی خَلَقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ وَأَنزَلَ مِنَ ٱلسَّمَاۤءِ مَاۤءࣰ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَ ٰتِ رِزۡقࣰا لَّكُمۡۖ وَسَخَّرَ لَكُمُ ٱلۡفُلۡكَ لِتَجۡرِیَ فِی ٱلۡبَحۡرِ بِأَمۡرِهِۦۖ وَسَخَّرَ لَكُمُ ٱلۡأَنۡهَـٰرَ ۝٣٢
Abdel Haleem
It is God who created the heavens and earth, who has sent down water from the sky and with it brought forth produce to nourish you; He has made ships useful to you, sailing the sea by His command, and the rivers too
Abd al-Razzaq al-Kashani

God it is Who created, the heavens of the spirits and the earth of the body, and He sends down from, the heaven of the world of the Holy the water of knowledge, and with it He brings forth, from the earth of the soul, the fruits of wisdoms and virtues, as sustenance for you, and fortification for the heart. And He has disposed for you, rivers of knowledge by means of reasoning, inference, derivation and differentiation.

God it is Who created, the heavens of the spirits and the earth of the body, and He sends down from, the heaven of the world of the Holy the water of knowledge, and with it He brings forth, from the earth of the soul, the fruits of wisdoms and virtues, as sustenance for you, and fortification for the heart. And He has disposed for you, rivers of knowledge by means of reasoning, inference, derivation and differentiation.

Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:33 ›
وَسَخَّرَ لَكُمُ ٱلشَّمۡسَ وَٱلۡقَمَرَ دَاۤىِٕبَیۡنِۖ وَسَخَّرَ لَكُمُ ٱلَّیۡلَ وَٱلنَّهَارَ ۝٣٣
Abdel Haleem
He has made the sun and the moon useful to you, steady on their paths; He has made the night and day useful to yo
Abd al-Razzaq al-Kashani

And He has disposed for you, the sun of the spirit and the moon of the heart, constant, in journeying through unveilings and witnessings, and He has disposed for you, the night that is the darkness of the soul's attributes and the day that is the light of the spirit in order to seek livelihood and [means to] the final return, as well as rest and illumination.

And He has disposed for you, the sun of the spirit and the moon of the heart, constant, in journeying through unveilings and witnessings, and He has disposed for you, the night that is the darkness of the soul's attributes and the day that is the light of the spirit in order to seek livelihood and [means to] the final return, as well as rest and illumination.

Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:34 ›
وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلۡتُمُوهُۚ وَإِن تَعُدُّوا۟ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَاۤۗ إِنَّ ٱلۡإِنسَـٰنَ لَظَلُومࣱ كَفَّارࣱ ۝٣٤
Abdel Haleem
and given you some of everything you asked Him for. If you tried to count God’s favours you could never calculate them: man is truly unjust and ungrateful
Abd al-Razzaq al-Kashani

And He gives you of all that you ask of Him, by the tongues of your preparednesses, for every thing that asks of Him perfection by the tongue of its preparedness, He effuses upon it at the request without delay or languor, as He has said, All that is in the heavens and the earth implore Him. Every day He is upon some matter [Q. 55:29]. And if you were to enumerate God's grace, of those matters that precede your existence, effused from the Divine Presence, and of those [matters] that come to you in the way of the reinforcement of [spiritual] nurturing that arrives [to you] from the Lordly Presence, you could never number it, because of its endlessness, as affirmed by [His] wisdom. Lo! man is verily a wrong-doer, by placing the light of preparedness and the substratum of subsistence in the darkness of nature and the locus of annihilation and expending that [light] therein, or by diminishing what is due to God or what is due to his own soul by annulling his preparedness, and unthankful, for those graces, which cannot be enumerated, by using them for what they should not be used, and [unthankful] by being heedless of the One bestowing these graces on him and veiling himself from Him with these [graces].

And He gives you of all that you ask of Him, by the tongues of your preparednesses, for every thing that asks of Him perfection by the tongue of its preparedness, He effuses upon it at the request without delay or languor, as He has said, All that is in the heavens and the earth implore Him. Every day He is upon some matter [Q. 55:29]. And if you were to enumerate God's grace, of those matters that precede your existence, effused from the Divine Presence, and of those [matters] that come to you in the way of the reinforcement of [spiritual] nurturing that arrives [to you] from the Lordly Presence, you could never number it, because of its endlessness, as affirmed by [His] wisdom. Lo! man is verily a wrong-doer, by placing the light of preparedness and the substratum of subsistence in the darkness of nature and the locus of annihilation and expending that [light] therein, or by diminishing what is due to God or what is due to his own soul by annulling his preparedness, and unthankful, for those graces, which cannot be enumerated, by using them for what they should not be used, and [unthankful] by being heedless of the One bestowing these graces on him and veiling himself from Him with these [graces].

Connections 5 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (5) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:35 ›
وَإِذۡ قَالَ إِبۡرَ ٰهِیمُ رَبِّ ٱجۡعَلۡ هَـٰذَا ٱلۡبَلَدَ ءَامِنࣰا وَٱجۡنُبۡنِی وَبَنِیَّ أَن نَّعۡبُدَ ٱلۡأَصۡنَامَ ۝٣٥
Abdel Haleem
Remember when Abraham said, ‘Lord, make this town safe! Preserve me and my offspring from idolatry
Abd al-Razzaq al-Kashani

And when Abraham said, “My Lord, make this land secure, and keep me and my sons away from worshiping idols.” In this verse Abraham asked two things from the Real: First, Mecca's security from mastery by enemies, and second, the heart's security from domination by the ruling power of caprice. He said, “Lord God, make this city of Mecca into a secure sanctuary far from the hand of any tyrant and free of fear for all the people.” The Lord of the Worlds responded to his supplication and made it into a blessed sanctuary and a place of security, as He says, “[And when We made the House] a place of gathering for the people, and a sanctuary” [2:125]. Never will the hand of any tyrant reach it; whoever goes into the sanctuary-whether Adamite or non-Adamite, wild prey or bird of the air-will have no fear. He asked for the heart's security in terms of allusion with his words, “Keep me and my sons away from worshiping idols.” Whenever something holds you back from the Real, that is your idol. Whenever your heart inclines and looks to something other than the Real, that is your caprice. The Exalted Lord says, “Hast thou seen him who has taken his caprice as his god?” [25:43]. One person looks to property and trade, another to wife and children, another to position and respect. One person has remained in the bonds of venerating piety and self-restraint and has not taken a step beyond that. Another has made obedience and worship his kiblah-looking at it and leaning on it have become the veil of his road. The Lord of the Worlds says, “And repent all together to God, O you who have faith! Perhaps you will prosper [24:31]. O you who have faith, if you want Me to make your hearts the sanctuary of My gaze and to keep you secure from the veil of severance, turn your faces totally to Me and turn away from everything else!” Sometimes He calls to His road with the tongue of the artifacts to make people realize familiarity. Sometimes He calls to Himself with the tongue of unveiling to confirm friendship. He is saying: “Turn away from yourself and totally to Him so as to recognize what is right- fully due to Him.

And when Abraham said, “My Lord, make this land secure, and keep me and my sons away from worshiping idols.” In this verse Abraham asked two things from the Real: First, Mecca's security from mastery by enemies, and second, the heart's security from domination by the ruling power of caprice. He said, “Lord God, make this city of Mecca into a secure sanctuary far from the hand of any tyrant and free of fear for all the people.” The Lord of the Worlds responded to his supplication and made it into a blessed sanctuary and a place of security, as He says, “[And when We made the House] a place of gathering for the people, and a sanctuary” [2:125]. Never will the hand of any tyrant reach it; whoever goes into the sanctuary-whether Adamite or non-Adamite, wild prey or bird of the air-will have no fear. He asked for the heart's security in terms of allusion with his words, “Keep me and my sons away from worshiping idols.” Whenever something holds you back from the Real, that is your idol. Whenever your heart inclines and looks to something other than the Real, that is your caprice. The Exalted Lord says, “Hast thou seen him who has taken his caprice as his god?” [25:43]. One person looks to property and trade, another to wife and children, another to position and respect. One person has remained in the bonds of venerating piety and self-restraint and has not taken a step beyond that. Another has made obedience and worship his kiblah-looking at it and leaning on it have become the veil of his road. The Lord of the Worlds says, “And repent all together to God, O you who have faith! Perhaps you will prosper [24:31]. O you who have faith, if you want Me to make your hearts the sanctuary of My gaze and to keep you secure from the veil of severance, turn your faces totally to Me and turn away from everything else!” Sometimes He calls to His road with the tongue of the artifacts to make people realize familiarity. Sometimes He calls to Himself with the tongue of unveiling to confirm friendship. He is saying: “Turn away from yourself and totally to Him so as to recognize what is right- fully due to Him.

Connections 4 multi-source 4 single-source 5 commentators

Multi-source connections cited by 2+ commentators

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14:36 ›
رَبِّ إِنَّهُنَّ أَضۡلَلۡنَ كَثِیرࣰا مِّنَ ٱلنَّاسِۖ فَمَن تَبِعَنِی فَإِنَّهُۥ مِنِّیۖ وَمَنۡ عَصَانِی فَإِنَّكَ غَفُورࣱ رَّحِیمࣱ ۝٣٦
Abdel Haleem
Lord, the [idols] have led many people astray! Anyone who follows me is with me, but as for anyone who disobeys me- You are surely forgiving and merciful
Abd al-Razzaq al-Kashani

My Lord, truly they have led astray many of mankind, by causing them to be attached to these, being attracted to them and being veiled by them from the unity. So whoever follows me, in the wayfaring along the path of the affirmation of the Oneness, verily belongs with me, and whoever disobeys me, truly You are Forgiving, concealing for him that dark configuration by Your light, Merciful, to him by effusing upon him perfection after forgiveness.

My Lord, truly they have led astray many of mankind, by causing them to be attached to these, being attracted to them and being veiled by them from the unity. So whoever follows me, in the wayfaring along the path of the affirmation of the Oneness, verily belongs with me, and whoever disobeys me, truly You are Forgiving, concealing for him that dark configuration by Your light, Merciful, to him by effusing upon him perfection after forgiveness.

Connections 1 multi-source 4 single-source 2 commentators

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14:37 ›
رَّبَّنَاۤ إِنِّیۤ أَسۡكَنتُ مِن ذُرِّیَّتِی بِوَادٍ غَیۡرِ ذِی زَرۡعٍ عِندَ بَیۡتِكَ ٱلۡمُحَرَّمِ رَبَّنَا لِیُقِیمُوا۟ ٱلصَّلَوٰةَ فَٱجۡعَلۡ أَفۡءِدَةࣰ مِّنَ ٱلنَّاسِ تَهۡوِیۤ إِلَیۡهِمۡ وَٱرۡزُقۡهُم مِّنَ ٱلثَّمَرَ ٰتِ لَعَلَّهُمۡ یَشۡكُرُونَ ۝٣٧
Abdel Haleem
Our Lord, I have established some of my offspring in an uncultivated valley, close to Your Sacred House, Lord, so that they may keep up the prayer. Make people’s hearts turn to them, and provide them with produce, so that they may be thankful
Abd al-Razzaq al-Kashani

Our Lord, indeed I have made some of, the seed of my faculties, to dwell in a valley where there is no sown land, that is to say, the valley of corporeal nature that is devoid of the sown land of perception, knowledge, gnosis and virtue, by Your Sacred House, which is the heart, our Lord, that they may establish, the prayer of communion and unveiling. So make some of the hearts, of the men of the senses, yearn towards them, so that they are provisioned with all types of sensations, reinforced with the capacity to perceive particulars and take their side to avoid contravention by inclining to the lower aspect and to corporeal pleasures. And provide them, with the fruits of gnoses and realities of universals, that they might be thankful, for Your grace and thus use those perceptions to seek perfection.

Our Lord, indeed I have made some of, the seed of my faculties, to dwell in a valley where there is no sown land, that is to say, the valley of corporeal nature that is devoid of the sown land of perception, knowledge, gnosis and virtue, by Your Sacred House, which is the heart, our Lord, that they may establish, the prayer of communion and unveiling. So make some of the hearts, of the men of the senses, yearn towards them, so that they are provisioned with all types of sensations, reinforced with the capacity to perceive particulars and take their side to avoid contravention by inclining to the lower aspect and to corporeal pleasures. And provide them, with the fruits of gnoses and realities of universals, that they might be thankful, for Your grace and thus use those perceptions to seek perfection.

Connections 1 multi-source 2 commentators

Multi-source connections cited by 2+ commentators

By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:38 ›
رَبَّنَاۤ إِنَّكَ تَعۡلَمُ مَا نُخۡفِی وَمَا نُعۡلِنُۗ وَمَا یَخۡفَىٰ عَلَى ٱللَّهِ مِن شَیۡءࣲ فِی ٱلۡأَرۡضِ وَلَا فِی ٱلسَّمَاۤءِ ۝٣٨
Abdel Haleem
Our Lord, You know well what we conceal and what we reveal: nothing at all is hidden from God, on earth or in heaven
Abd al-Razzaq al-Kashani

Our Lord, You know what we hide, of what is in us in potential, and what we proclaim, of what we have projected into actuality of perfections. And nothing is hidden from God, in the earth of preparedness or in the heaven of the spirit.

Our Lord, You know what we hide, of what is in us in potential, and what we proclaim, of what we have projected into actuality of perfections. And nothing is hidden from God, in the earth of preparedness or in the heaven of the spirit.

Connections 1 single-source 1 commentator

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Single-source mention (1) cited by only one commentator
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14:39 ›
ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِی وَهَبَ لِی عَلَى ٱلۡكِبَرِ إِسۡمَـٰعِیلَ وَإِسۡحَـٰقَۚ إِنَّ رَبِّی لَسَمِیعُ ٱلدُّعَاۤءِ ۝٣٩
Abdel Haleem
Praise be to God, who has granted me Ishmael and Isaac in my old age: my Lord hears all requests
Abd al-Razzaq al-Kashani

Praise be to God Who has given me, at the advanced age of perfection, Ishmael, the considerative rational faculty, and Isaac, the cognitive one. Lo! my Lord is indeed the Hearer of supplication, that is, [He is indeed] the Hearer of the supplication of the preparedness, as one [of them] said, 'Suffice it as my supplication [of Him] that He should have knowledge of my state'.

Praise be to God Who has given me, at the advanced age of perfection, Ishmael, the considerative rational faculty, and Isaac, the cognitive one. Lo! my Lord is indeed the Hearer of supplication, that is, [He is indeed] the Hearer of the supplication of the preparedness, as one [of them] said, 'Suffice it as my supplication [of Him] that He should have knowledge of my state'.

Connections 1 single-source 1 commentator

Multi-source connections

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Single-source mention (1) cited by only one commentator
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14:40 ›
رَبِّ ٱجۡعَلۡنِی مُقِیمَ ٱلصَّلَوٰةِ وَمِن ذُرِّیَّتِیۚ رَبَّنَا وَتَقَبَّلۡ دُعَاۤءِ ۝٤٠
Abdel Haleem
Lord, grant that I and my offspring may keep up the prayer. Our Lord, accept my request
Abd al-Razzaq al-Kashani

My Lord, make me an establisher, of the prayer of presential vision, and [also] of my seed, each one of them an establisher of a prayer specific to him. Our Lord! And accept my supplication, that is, my request for complete annihilation in You.

My Lord, make me an establisher, of the prayer of presential vision, and [also] of my seed, each one of them an establisher of a prayer specific to him. Our Lord! And accept my supplication, that is, my request for complete annihilation in You.

Connections 1 single-source 1 commentator

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14:41 ›
رَبَّنَا ٱغۡفِرۡ لِی وَلِوَ ٰلِدَیَّ وَلِلۡمُؤۡمِنِینَ یَوۡمَ یَقُومُ ٱلۡحِسَابُ ۝٤١
Abdel Haleem
Our Lord, forgive me, my parents, and the believers on the Day of Reckoning.’
Abd al-Razzaq al-Kashani

Our Lord, forgive me, with the light of Your essence the sin of my existence so that I might not become veiled in insolence, and my parents, and the causes of my existence in the way of recipient entities and agents, such that I do not see anything other than You and that I might not turn my attention to anything besides You, lest I be afflicted with deviating vision, and [forgive also] the believers of the spiritual faculties, on the day when, the reckoning of luminous spiritual configurations and ego-centric dark ones - depending on which is the preponderant - shall come to pass'.

Our Lord, forgive me, with the light of Your essence the sin of my existence so that I might not become veiled in insolence, and my parents, and the causes of my existence in the way of recipient entities and agents, such that I do not see anything other than You and that I might not turn my attention to anything besides You, lest I be afflicted with deviating vision, and [forgive also] the believers of the spiritual faculties, on the day when, the reckoning of luminous spiritual configurations and ego-centric dark ones - depending on which is the preponderant - shall come to pass'.

Connections 1 single-source 1 commentator

Multi-source connections

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14:42 ›
وَلَا تَحۡسَبَنَّ ٱللَّهَ غَـٰفِلًا عَمَّا یَعۡمَلُ ٱلظَّـٰلِمُونَۚ إِنَّمَا یُؤَخِّرُهُمۡ لِیَوۡمࣲ تَشۡخَصُ فِیهِ ٱلۡأَبۡصَـٰرُ ۝٤٢
Abdel Haleem
Do not think [Prophet] that God is unaware of what the disbelievers do: He only gives them respite until a Day when their eyes will stare in terror
Connections 4 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (4) cited by only one commentator
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14:43 ›
مُهۡطِعِینَ مُقۡنِعِی رُءُوسِهِمۡ لَا یَرۡتَدُّ إِلَیۡهِمۡ طَرۡفُهُمۡۖ وَأَفۡءِدَتُهُمۡ هَوَاۤءࣱ ۝٤٣
Abdel Haleem
They will rush forward, craning their necks, unable to divert their eyes, a gaping void in their hearts
Connections 4 single-source 1 commentator

Multi-source connections

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Single-source mentions (4) cited by only one commentator
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14:44 ›
وَأَنذِرِ ٱلنَّاسَ یَوۡمَ یَأۡتِیهِمُ ٱلۡعَذَابُ فَیَقُولُ ٱلَّذِینَ ظَلَمُوا۟ رَبَّنَاۤ أَخِّرۡنَاۤ إِلَىٰۤ أَجَلࣲ قَرِیبࣲ نُّجِبۡ دَعۡوَتَكَ وَنَتَّبِعِ ٱلرُّسُلَۗ أَوَ لَمۡ تَكُونُوۤا۟ أَقۡسَمۡتُم مِّن قَبۡلُ مَا لَكُم مِّن زَوَالࣲ ۝٤٤
Abdel Haleem
So warn people of the Day when punishment will come to them, and when the disbelievers will say, ‘Our Lord, give us a little more time: we shall answer Your call and follow the messengers.’ Did you [disbelievers] not swear in the past that your power would have no end
Connections 10 single-source 1 commentator

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14:45 ›
وَسَكَنتُمۡ فِی مَسَـٰكِنِ ٱلَّذِینَ ظَلَمُوۤا۟ أَنفُسَهُمۡ وَتَبَیَّنَ لَكُمۡ كَیۡفَ فَعَلۡنَا بِهِمۡ وَضَرَبۡنَا لَكُمُ ٱلۡأَمۡثَالَ ۝٤٥
Abdel Haleem
You lived in the same places as others who wronged themselves before, and you were clearly shown how We dealt with them––We gave you many examples
Connections 10 single-source 1 commentator

Multi-source connections

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14:46 ›
وَقَدۡ مَكَرُوا۟ مَكۡرَهُمۡ وَعِندَ ٱللَّهِ مَكۡرُهُمۡ وَإِن كَانَ مَكۡرُهُمۡ لِتَزُولَ مِنۡهُ ٱلۡجِبَالُ ۝٤٦
Abdel Haleem
They made their plots, but, even if their plots had been able to move mountains, God had the answer
Connections 10 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (10) cited by only one commentator
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14:47 ›
فَلَا تَحۡسَبَنَّ ٱللَّهَ مُخۡلِفَ وَعۡدِهِۦ رُسُلَهُۥۤۚ إِنَّ ٱللَّهَ عَزِیزࣱ ذُو ٱنتِقَامࣲ ۝٤٧
Abdel Haleem
So do not think [Prophet] that God will break His promise to His messengers: He is mighty, and capable of retribution
Connections 1 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mention (1) cited by only one commentator
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14:48 ›
یَوۡمَ تُبَدَّلُ ٱلۡأَرۡضُ غَیۡرَ ٱلۡأَرۡضِ وَٱلسَّمَـٰوَ ٰتُۖ وَبَرَزُوا۟ لِلَّهِ ٱلۡوَ ٰحِدِ ٱلۡقَهَّارِ ۝٤٨
Abdel Haleem
One Day- when the earth is turned into another earth, the heavens into another heaven, and people all appear before God, the One, the Overpowering
Abd al-Razzaq al-Kashani

The day when the earth will be changed to other than the earth: the earth of nature is changed to the earth of the soul upon the arrival at the station of the heart and the heaven of the heart [is changed] to the heaven of the mystery. Similarly, the earth of the soul is changed to the earth of the heart and the heaven of the mystery to the heaven of the spirit. Likewise is the case with every station which the wayfarer crosses: what is above it and what is below is changed, as with the changing of the heaven of trust, in the affirmation of the unity of the acts, to the heaven of satisfaction in the affirmation of the unity of the attributes, then the heaven of satisfaction to the heaven of the affirmation of Oneness upon the unveiling of the Essence, whereafter all is 'rolled up' and they (people) sally forth to God, the One, other than Whom there is no existent, the Vanquisher, by Whose self-disclosure all that is other than Him is annihilated.

The day when the earth will be changed to other than the earth: the earth of nature is changed to the earth of the soul upon the arrival at the station of the heart and the heaven of the heart [is changed] to the heaven of the mystery. Similarly, the earth of the soul is changed to the earth of the heart and the heaven of the mystery to the heaven of the spirit. Likewise is the case with every station which the wayfarer crosses: what is above it and what is below is changed, as with the changing of the heaven of trust, in the affirmation of the unity of the acts, to the heaven of satisfaction in the affirmation of the unity of the attributes, then the heaven of satisfaction to the heaven of the affirmation of Oneness upon the unveiling of the Essence, whereafter all is 'rolled up' and they (people) sally forth to God, the One, other than Whom there is no existent, the Vanquisher, by Whose self-disclosure all that is other than Him is annihilated.

Connections 2 single-source 2 commentators

Multi-source connections

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14:49 ›
وَتَرَى ٱلۡمُجۡرِمِینَ یَوۡمَىِٕذࣲ مُّقَرَّنِینَ فِی ٱلۡأَصۡفَادِ ۝٤٩
Abdel Haleem
you [Prophet] will see the guilty on that Day, bound together in fetters
Abd al-Razzaq al-Kashani

And you shall see the sinners, those veiled by the attributes of the souls and the configurations of vices, coupled, in their places in the Sijjīn [cf. Q. 83:7-8] of nature and the Abyss [cf. Q. 101:9] of the vain desire of the soul in the chains that are the attachments to natural things and the halters that are the love of lowly things;

And you shall see the sinners, those veiled by the attributes of the souls and the configurations of vices, coupled, in their places in the Sijjīn [cf. Q. 83:7-8] of nature and the Abyss [cf. Q. 101:9] of the vain desire of the soul in the chains that are the attachments to natural things and the halters that are the love of lowly things;

Connections 12 single-source 3 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (12) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:50 ›
سَرَابِیلُهُم مِّن قَطِرَانࣲ وَتَغۡشَىٰ وُجُوهَهُمُ ٱلنَّارُ ۝٥٠
Abdel Haleem
in garments of pitch, faces covered in fire
Abd al-Razzaq al-Kashani

their shirts [made] of pitch, by virtue of the mastery acquired [over them] by the blackness of dark configurations from the attachments to substances that cast their darkness on them, and their faces are engulfed, by the fire of being vanquished, humiliated and veiled from the pleasure of perfection. Therein lies another mystery which is only unveiled to the folk of the resurrection, those who have witnessed the sending forth and the rising. But God knows best.

their shirts [made] of pitch, by virtue of the mastery acquired [over them] by the blackness of dark configurations from the attachments to substances that cast their darkness on them, and their faces are engulfed, by the fire of being vanquished, humiliated and veiled from the pleasure of perfection. Therein lies another mystery which is only unveiled to the folk of the resurrection, those who have witnessed the sending forth and the rising. But God knows best.

Connections 10 single-source 3 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (10) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:51 ›
لِیَجۡزِیَ ٱللَّهُ كُلَّ نَفۡسࣲ مَّا كَسَبَتۡۚ إِنَّ ٱللَّهَ سَرِیعُ ٱلۡحِسَابِ ۝٥١
Abdel Haleem
[All will be judged] so that God may reward each soul as it deserves: God is swift in His reckoning
Connections 9 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (9) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

14:52 ›
هَـٰذَا بَلَـٰغࣱ لِّلنَّاسِ وَلِیُنذَرُوا۟ بِهِۦ وَلِیَعۡلَمُوۤا۟ أَنَّمَا هُوَ إِلَـٰهࣱ وَ ٰحِدࣱ وَلِیَذَّكَّرَ أُو۟لُوا۟ ٱلۡأَلۡبَـٰبِ ۝٥٢
Abdel Haleem
This is a message to all people, so that they may be warned by it, and know that He is the only God, and so that those who have minds may take heed
Connections 3 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (3) cited by only one commentator
By commentator who cites how many verses on this ayah

Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.

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