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 an-Nur النُّور (The Light) 64 verses · Medinan

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
In the name of God, the Most Gracious, the Most Merciful
24:1 ›
۞ سُورَةٌ أَنزَلۡنَـٰهَا وَفَرَضۡنَـٰهَا وَأَنزَلۡنَا فِیهَاۤ ءَایَـٰتِۭ بَیِّنَـٰتࣲ لَّعَلَّكُمۡ تَذَكَّرُونَ ۝١
Abdel Haleem
This is a sura We have sent down and made obligatory: We have sent down clear revelations in it, so that you may take heed
Abd al-Razzaq al-Kashani

A surah that We have sent down and made obligatory; and We sent down in it clear signs that perhaps you will remember. A dervish was asked, “What is the evidence for God's being?” He replied, “Morning takes away the need for a lamp.” When the sun rises, a lamp is not re- quired. The whole cosmos is the evidence, it needs someone to look. The whole cosmos is fragrant herbs, it needs someone to smell. The whole cosmos is the antidote, it needs someone bitten by a snake. The whole cosmos is the signs and banners of His power, the marks and denotations of His wisdom, the proof of His unity and solitariness. O chevalier! If one day you see the sun of recognition shining from the sphere of magnifi- cence, and if the eyes of your aspiration see the signs and banners of the exalted majesticness, then this world, which had taken you as its prey, will be made into a shoe and nailed to the hoof of your aspiration's steed. The afterworld, which had been your shackle, will be made into a ring for the ears of your presence's servants. Then you will be brought, like a king, into the special court of majesty, in a seat of truthfulness, at an Omnipotent King [54:55].

A surah that We have sent down and made obligatory; and We sent down in it clear signs that perhaps you will remember. A dervish was asked, “What is the evidence for God's being?” He replied, “Morning takes away the need for a lamp.” When the sun rises, a lamp is not re- quired. The whole cosmos is the evidence, it needs someone to look. The whole cosmos is fragrant herbs, it needs someone to smell. The whole cosmos is the antidote, it needs someone bitten by a snake. The whole cosmos is the signs and banners of His power, the marks and denotations of His wisdom, the proof of His unity and solitariness. O chevalier! If one day you see the sun of recognition shining from the sphere of magnifi- cence, and if the eyes of your aspiration see the signs and banners of the exalted majesticness, then this world, which had taken you as its prey, will be made into a shoe and nailed to the hoof of your aspiration's steed. The afterworld, which had been your shackle, will be made into a ring for the ears of your presence's servants. Then you will be brought, like a king, into the special court of majesty, in a seat of truthfulness, at an Omnipotent King [54:55].

Connections 1 multi-source 3 single-source 4 commentators

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24:2 ›
ٱلزَّانِیَةُ وَٱلزَّانِی فَٱجۡلِدُوا۟ كُلَّ وَ ٰحِدࣲ مِّنۡهُمَا مِا۟ئَةَ جَلۡدَةࣲۖ وَلَا تَأۡخُذۡكُم بِهِمَا رَأۡفَةࣱ فِی دِینِ ٱللَّهِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡیَوۡمِ ٱلۡءَاخِرِۖ وَلۡیَشۡهَدۡ عَذَابَهُمَا طَاۤىِٕفَةࣱ مِّنَ ٱلۡمُؤۡمِنِینَ ۝٢
Abdel Haleem
Strike the adulteress and the adulterer one hundred times. Do not let compassion for them keep you from carrying out God’s law––if you believe in God and the Last Day––and ensure that a group of believers witnesses the punishment
Abd al-Razzaq al-Kashani

The fornicatress and the fornicator-flog each of them a hundred lashes, and let no clem- ency toward them seize you in God's religion, if you have faith in God and the Last Day. And let a group of the faithful witness their chastisement. The world's folk are three groups: the common people, the elect of the Presence, and the elect of the elect. If the common people fornicate, their penalty, in the tongue of the Shariah, is whipping or stoning. MuṣṬafā said, “Take this from me! Take this from me! God has appointed for them a path: for virgins, one hundred stripes and banishment; for those formerly married, one hundred stripes and stoning.” He also said, “Receive kindly the stumbles of those with positions except in the case of penalties.” The fornication of the elect is the gazing of the eyes. MuṣṬafā said, “The fornication of the eyes is the gaze.” Their penalty is to cast down the eyesight and to turn the eyes away from the soul's pleasures and appetites, even if they are licit. The Prophet said, “Cast down your eyes, guard your private parts, and hold back your hands.” The fornication of the elect of the elect is the heart's thoughts about anything less than the Real. If they give something else access to their secret core, this is counted in the Tariqah as forni- cation. Their penalty is disentanglement from attachments and withdrawal from people. God says, “Say 'God,' then leave them” [6:91]. Let no clemency toward them seize you in God's religion, if you have faith in God. One of them said this means, “If you are among the folk of affection and love for Me, oppose those who oppose My command and do what I have prohibited. No one is a lover who has patience with op- position to his beloved.” Junayd said, “Tenderness toward those in opposition is like turning away from those who conform.” In other words, “Being tender to those who oppose at the moment of opposition is just like turning away from those who conform at the moment of their conformity.” Having mercy in accordance with the Shariah is beautiful and praiseworthy. “The All-Merci- ful has mercy on those who are merciful.” But, it is not a stipulation to have mercy as a requisite of nature and habit at the moment of opposition, and it is not allowable to be remiss in enacting the penalties.

The fornicatress and the fornicator-flog each of them a hundred lashes, and let no clem- ency toward them seize you in God's religion, if you have faith in God and the Last Day. And let a group of the faithful witness their chastisement. The world's folk are three groups: the common people, the elect of the Presence, and the elect of the elect. If the common people fornicate, their penalty, in the tongue of the Shariah, is whipping or stoning. MuṣṬafā said, “Take this from me! Take this from me! God has appointed for them a path: for virgins, one hundred stripes and banishment; for those formerly married, one hundred stripes and stoning.” He also said, “Receive kindly the stumbles of those with positions except in the case of penalties.” The fornication of the elect is the gazing of the eyes. MuṣṬafā said, “The fornication of the eyes is the gaze.” Their penalty is to cast down the eyesight and to turn the eyes away from the soul's pleasures and appetites, even if they are licit. The Prophet said, “Cast down your eyes, guard your private parts, and hold back your hands.” The fornication of the elect of the elect is the heart's thoughts about anything less than the Real. If they give something else access to their secret core, this is counted in the Tariqah as forni- cation. Their penalty is disentanglement from attachments and withdrawal from people. God says, “Say 'God,' then leave them” [6:91]. Let no clemency toward them seize you in God's religion, if you have faith in God. One of them said this means, “If you are among the folk of affection and love for Me, oppose those who oppose My command and do what I have prohibited. No one is a lover who has patience with op- position to his beloved.” Junayd said, “Tenderness toward those in opposition is like turning away from those who conform.” In other words, “Being tender to those who oppose at the moment of opposition is just like turning away from those who conform at the moment of their conformity.” Having mercy in accordance with the Shariah is beautiful and praiseworthy. “The All-Merci- ful has mercy on those who are merciful.” But, it is not a stipulation to have mercy as a requisite of nature and habit at the moment of opposition, and it is not allowable to be remiss in enacting the penalties.

Connections 1 multi-source 5 single-source 4 commentators

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24:3 ›
ٱلزَّانِی لَا یَنكِحُ إِلَّا زَانِیَةً أَوۡ مُشۡرِكَةࣰ وَٱلزَّانِیَةُ لَا یَنكِحُهَاۤ إِلَّا زَانٍ أَوۡ مُشۡرِكࣱۚ وَحُرِّمَ ذَ ٰلِكَ عَلَى ٱلۡمُؤۡمِنِینَ ۝٣
Abdel Haleem
The adulterer is only [fit] to marry an adulteress or an idolatress, and the adulteress is only [fit] to marry an adulterer or an idolater: such behaviour is forbidden to believers
Connections 2 single-source 1 commentator

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24:4 ›
وَٱلَّذِینَ یَرۡمُونَ ٱلۡمُحۡصَنَـٰتِ ثُمَّ لَمۡ یَأۡتُوا۟ بِأَرۡبَعَةِ شُهَدَاۤءَ فَٱجۡلِدُوهُمۡ ثَمَـٰنِینَ جَلۡدَةࣰ وَلَا تَقۡبَلُوا۟ لَهُمۡ شَهَـٰدَةً أَبَدࣰاۚ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡفَـٰسِقُونَ ۝٤
Abdel Haleem
As for those who accuse chaste women of fornication, and then fail to provide four witnesses, strike them eighty times, and reject their testimony ever afterwards: they are the lawbreakers
24:5 ›
إِلَّا ٱلَّذِینَ تَابُوا۟ مِنۢ بَعۡدِ ذَ ٰلِكَ وَأَصۡلَحُوا۟ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ ۝٥
Abdel Haleem
except for those who repent later and make amends––God is most forgiving and merciful
Connections 1 single-source 1 commentator

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24:6 ›
وَٱلَّذِینَ یَرۡمُونَ أَزۡوَ ٰجَهُمۡ وَلَمۡ یَكُن لَّهُمۡ شُهَدَاۤءُ إِلَّاۤ أَنفُسُهُمۡ فَشَهَـٰدَةُ أَحَدِهِمۡ أَرۡبَعُ شَهَـٰدَ ٰتِۭ بِٱللَّهِ إِنَّهُۥ لَمِنَ ٱلصَّـٰدِقِینَ ۝٦
Abdel Haleem
As for those who accuse their own wives of adultery, but have no other witnesses, let each one four times call God to witness that he is telling the truth
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24:7 ›
وَٱلۡخَـٰمِسَةُ أَنَّ لَعۡنَتَ ٱللَّهِ عَلَیۡهِ إِن كَانَ مِنَ ٱلۡكَـٰذِبِینَ ۝٧
Abdel Haleem
and, the fifth time, call God to reject him if he is lying
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24:8 ›
وَیَدۡرَؤُا۟ عَنۡهَا ٱلۡعَذَابَ أَن تَشۡهَدَ أَرۡبَعَ شَهَـٰدَ ٰتِۭ بِٱللَّهِ إِنَّهُۥ لَمِنَ ٱلۡكَـٰذِبِینَ ۝٨
Abdel Haleem
punishment shall be averted from his wife if she in turn four times calls God to witness that her husband is lyin
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24:9 ›
وَٱلۡخَـٰمِسَةَ أَنَّ غَضَبَ ٱللَّهِ عَلَیۡهَاۤ إِن كَانَ مِنَ ٱلصَّـٰدِقِینَ ۝٩
Abdel Haleem
and, the fifth time, calls God to reject her if he is telling the truth
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24:10 ›
وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَیۡكُمۡ وَرَحۡمَتُهُۥ وَأَنَّ ٱللَّهَ تَوَّابٌ حَكِیمٌ ۝١٠
Abdel Haleem
If it were not for God’s bounty and mercy towards you, if it were not that God accepts repentance and is wise . . .
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24:11 ›
إِنَّ ٱلَّذِینَ جَاۤءُو بِٱلۡإِفۡكِ عُصۡبَةࣱ مِّنكُمۡۚ لَا تَحۡسَبُوهُ شَرࣰّا لَّكُمۖ بَلۡ هُوَ خَیۡرࣱ لَّكُمۡۚ لِكُلِّ ٱمۡرِىࣲٕ مِّنۡهُم مَّا ٱكۡتَسَبَ مِنَ ٱلۡإِثۡمِۚ وَٱلَّذِی تَوَلَّىٰ كِبۡرَهُۥ مِنۡهُمۡ لَهُۥ عَذَابٌ عَظِیمࣱ ۝١١
Abdel Haleem
It was a group from among you that concocted the lie––do not consider it a bad thing for you [people]; it was a good thing––and every one of them will be charged with the sin he has earned. He who took the greatest part in it will have a painful punishment
Abd al-Razzaq al-Kashani

Those who came with the slander are a band of you. Do not reckon it evil for you; rather, it is good for you. Against every man of them shall be the sin he has earned. Whosoever of them took upon himself most of it will have a great chastisement. Know that God is jealous over the hearts of His elect servants. So when two of them take repose in each other, God brings to pass what will repel each from his companion and push him back to Himself. Thus have they sung, When my spirit clings to a beloved and attaches to him, the changing of the days steal him away from me. Know, O chevalier, that the hearts of the Real's friends are inside the curtain of jealousy-today they listen inside the curtain of jealousy, and tomorrow they will see inside the curtain of jealousy. The Real does not show your heart to anyone, for He keeps it inside the curtain of jealousy. In the grip of the attributes it sees the Real face-to-face on the carpet of joy in the presence of witness- ing and seclusion, and the Real gazes upon it. If the heart looks back at another, at once it will see the courtesy-teaching whip. Thus it happened to a great one of his time: He was exceedingly happy in a tremendous desire for God. He had complete ecstasy and his work was in total conformity with Him. Then once he heard the call of a bird, and he looked back toward the call. He went beneath the tree and was wait- ing for the bird to call again. A voice spoke to him, “You have dissolved God's bond! You have given away the key to My covenant, for you have become intimate with another!” MuḤammad ibn Ḥassān said, “Once I was wandering in the mountain of Lebanon hoping to see one of the friends of the Real, one of the great ones who take up residence there. I saw a young man come out from a corner. The hot wind of summer had blown against him, and he was burnt and bedraggled. When he saw me, he turned away and entered in among the chestnut trees to conceal himself. I followed him. I said, 'O chevalier! Give me the benefit of some words, for I came in hope of that.

Those who came with the slander are a band of you. Do not reckon it evil for you; rather, it is good for you. Against every man of them shall be the sin he has earned. Whosoever of them took upon himself most of it will have a great chastisement. Know that God is jealous over the hearts of His elect servants. So when two of them take repose in each other, God brings to pass what will repel each from his companion and push him back to Himself. Thus have they sung, When my spirit clings to a beloved and attaches to him, the changing of the days steal him away from me. Know, O chevalier, that the hearts of the Real's friends are inside the curtain of jealousy-today they listen inside the curtain of jealousy, and tomorrow they will see inside the curtain of jealousy. The Real does not show your heart to anyone, for He keeps it inside the curtain of jealousy. In the grip of the attributes it sees the Real face-to-face on the carpet of joy in the presence of witness- ing and seclusion, and the Real gazes upon it. If the heart looks back at another, at once it will see the courtesy-teaching whip. Thus it happened to a great one of his time: He was exceedingly happy in a tremendous desire for God. He had complete ecstasy and his work was in total conformity with Him. Then once he heard the call of a bird, and he looked back toward the call. He went beneath the tree and was wait- ing for the bird to call again. A voice spoke to him, “You have dissolved God's bond! You have given away the key to My covenant, for you have become intimate with another!” MuḤammad ibn Ḥassān said, “Once I was wandering in the mountain of Lebanon hoping to see one of the friends of the Real, one of the great ones who take up residence there. I saw a young man come out from a corner. The hot wind of summer had blown against him, and he was burnt and bedraggled. When he saw me, he turned away and entered in among the chestnut trees to conceal himself. I followed him. I said, 'O chevalier! Give me the benefit of some words, for I came in hope of that.

Connections 8 single-source 2 commentators

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24:12 ›
لَّوۡلَاۤ إِذۡ سَمِعۡتُمُوهُ ظَنَّ ٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَـٰتُ بِأَنفُسِهِمۡ خَیۡرࣰا وَقَالُوا۟ هَـٰذَاۤ إِفۡكࣱ مُّبِینࣱ ۝١٢
Abdel Haleem
When you heard the lie, why did believing men and women not think well of their own people and declare, ‘This is obviously a lie’
Connections 4 single-source 2 commentators

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24:13 ›
لَّوۡلَا جَاۤءُو عَلَیۡهِ بِأَرۡبَعَةِ شُهَدَاۤءَۚ فَإِذۡ لَمۡ یَأۡتُوا۟ بِٱلشُّهَدَاۤءِ فَأُو۟لَـٰۤىِٕكَ عِندَ ٱللَّهِ هُمُ ٱلۡكَـٰذِبُونَ ۝١٣
Abdel Haleem
And why did the accusers not bring four witnesses to it? If they cannot produce such witnesses, they are the liars in God’s eyes
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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.

24:14 ›
وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَیۡكُمۡ وَرَحۡمَتُهُۥ فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِ لَمَسَّكُمۡ فِی مَاۤ أَفَضۡتُمۡ فِیهِ عَذَابٌ عَظِیمٌ ۝١٤
Abdel Haleem
If it were not for God’s bounty and mercy towards you in this world and the next, you would already have been afflicted by terrible suffering for indulging in such talk
24:15 ›
إِذۡ تَلَقَّوۡنَهُۥ بِأَلۡسِنَتِكُمۡ وَتَقُولُونَ بِأَفۡوَاهِكُم مَّا لَیۡسَ لَكُم بِهِۦ عِلۡمࣱ وَتَحۡسَبُونَهُۥ هَیِّنࣰا وَهُوَ عِندَ ٱللَّهِ عَظِیمࣱ ۝١٥
Abdel Haleem
When you took it up with your tongues, and spoke with your mouths things you did not know [to be true], you thought it was trivial but to God it was very serious
24:16 ›
وَلَوۡلَاۤ إِذۡ سَمِعۡتُمُوهُ قُلۡتُم مَّا یَكُونُ لَنَاۤ أَن نَّتَكَلَّمَ بِهَـٰذَا سُبۡحَـٰنَكَ هَـٰذَا بُهۡتَـٰنٌ عَظِیمࣱ ۝١٦
Abdel Haleem
When you heard the lie, why did you not say, ‘We should not repeat this- God forbid!- It is a monstrous slander’
24:17 ›
یَعِظُكُمُ ٱللَّهُ أَن تَعُودُوا۟ لِمِثۡلِهِۦۤ أَبَدًا إِن كُنتُم مُّؤۡمِنِینَ ۝١٧
Abdel Haleem
God warns you never to do anything like this again, if you are true believers
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Single-source mention (1) cited by only one commentator
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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.

24:18 ›
وَیُبَیِّنُ ٱللَّهُ لَكُمُ ٱلۡءَایَـٰتِۚ وَٱللَّهُ عَلِیمٌ حَكِیمٌ ۝١٨
Abdel Haleem
God makes His messages clear to you: God is all knowing, all wise
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
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.

24:19 ›
إِنَّ ٱلَّذِینَ یُحِبُّونَ أَن تَشِیعَ ٱلۡفَـٰحِشَةُ فِی ٱلَّذِینَ ءَامَنُوا۟ لَهُمۡ عَذَابٌ أَلِیمࣱ فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِۚ وَٱللَّهُ یَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ ۝١٩
Abdel Haleem
A painful punishment waits in this world and the next for those who like indecency to spread among the believers: God knows and you do not
24:20 ›
وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَیۡكُمۡ وَرَحۡمَتُهُۥ وَأَنَّ ٱللَّهَ رَءُوفࣱ رَّحِیمࣱ ۝٢٠
Abdel Haleem
If it were not for God’s bounty and mercy and the fact that He is compassionate and merciful . . .
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
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.

24:21 ›
۞ یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَتَّبِعُوا۟ خُطُوَ ٰتِ ٱلشَّیۡطَـٰنِۚ وَمَن یَتَّبِعۡ خُطُوَ ٰتِ ٱلشَّیۡطَـٰنِ فَإِنَّهُۥ یَأۡمُرُ بِٱلۡفَحۡشَاۤءِ وَٱلۡمُنكَرِۚ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَیۡكُمۡ وَرَحۡمَتُهُۥ مَا زَكَىٰ مِنكُم مِّنۡ أَحَدٍ أَبَدࣰا وَلَـٰكِنَّ ٱللَّهَ یُزَكِّی مَن یَشَاۤءُۗ وَٱللَّهُ سَمِیعٌ عَلِیمࣱ ۝٢١
Abdel Haleem
Believers, do not follow in Satan’s footsteps- if you do so, he will urge you to indecency and evil. If it were not for God’s bounty and mercy towards you, not one of you would ever have attained purity. God purifies whoever He will: God is all hearing, all seeing
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
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.

24:22 ›
وَلَا یَأۡتَلِ أُو۟لُوا۟ ٱلۡفَضۡلِ مِنكُمۡ وَٱلسَّعَةِ أَن یُؤۡتُوۤا۟ أُو۟لِی ٱلۡقُرۡبَىٰ وَٱلۡمَسَـٰكِینَ وَٱلۡمُهَـٰجِرِینَ فِی سَبِیلِ ٱللَّهِۖ وَلۡیَعۡفُوا۟ وَلۡیَصۡفَحُوۤا۟ۗ أَلَا تُحِبُّونَ أَن یَغۡفِرَ ٱللَّهُ لَكُمۡۚ وَٱللَّهُ غَفُورࣱ رَّحِیمٌ ۝٢٢
Abdel Haleem
Those who have been graced with bounty and plenty should not swear that they will [no longer] give to kinsmen, the poor, those who emigrated in God’s way: let them pardon and forgive. Do you not wish that God should forgive you? God is most forgiving and merciful
24:23 ›
إِنَّ ٱلَّذِینَ یَرۡمُونَ ٱلۡمُحۡصَنَـٰتِ ٱلۡغَـٰفِلَـٰتِ ٱلۡمُؤۡمِنَـٰتِ لُعِنُوا۟ فِی ٱلدُّنۡیَا وَٱلۡءَاخِرَةِ وَلَهُمۡ عَذَابٌ عَظِیمࣱ ۝٢٣
Abdel Haleem
Those who accuse honourable but unwary believing women are rejected by God, in this life and the next. A painful punishment awaits the
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.

24:24 ›
یَوۡمَ تَشۡهَدُ عَلَیۡهِمۡ أَلۡسِنَتُهُمۡ وَأَیۡدِیهِمۡ وَأَرۡجُلُهُم بِمَا كَانُوا۟ یَعۡمَلُونَ ۝٢٤
Abdel Haleem
on the Day when their own tongues, hands, and feet will testify against them about what they have done
Connections 2 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 (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.

24:25 ›
یَوۡمَىِٕذࣲ یُوَفِّیهِمُ ٱللَّهُ دِینَهُمُ ٱلۡحَقَّ وَیَعۡلَمُونَ أَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ ٱلۡمُبِینُ ۝٢٥
Abdel Haleem
on that Day, God will pay them their just due in full- and they will realize that God is the Truth that makes everything clear
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.

24:26 ›
ٱلۡخَبِیثَـٰتُ لِلۡخَبِیثِینَ وَٱلۡخَبِیثُونَ لِلۡخَبِیثَـٰتِۖ وَٱلطَّیِّبَـٰتُ لِلطَّیِّبِینَ وَٱلطَّیِّبُونَ لِلطَّیِّبَـٰتِۚ أُو۟لَـٰۤىِٕكَ مُبَرَّءُونَ مِمَّا یَقُولُونَۖ لَهُم مَّغۡفِرَةࣱ وَرِزۡقࣱ كَرِیمࣱ ۝٢٦
Abdel Haleem
Corrupt women are for corrupt men, and corrupt men are for corrupt women; good women are for good men and good men are for good women. The good are innocent of what has been said against them; they will have forgiveness and a generous provision
Abd al-Razzaq al-Kashani

The goodly women are for the goodly men, and the goodly men for the goodly women- these are innocent of what they say. They will have forgiveness and a generous provision. In the tasting of the lords of recognitions the generous provision is not the provision of the soul that is sometimes there and sometimes not. It is the provision of the spirit and the nourishment of the living self that is never cut off and always arrives continuously, neither cut off nor withheld [56:33]. What is nurtured by bread and water is one thing, what is nurtured by unmixed light is something else. When MuṣṬafā said, “I spend the night at my Lord; He gives me to eat and drink,” he was talking of the attributes of the spiritual, not the attributes of the bodily. Snow is not the opposite of fire as much as the spiritual is that of the bodily. Two antagonists are kept together in one house, apparently getting along with each other, but inwardly enemies. Once when his time had become short a great man was seen in revelry and delight. They asked, “What is this revelry?” He said, “What is surprising about it? Union with the Friend and separation from the enemy are near. Which day will be sweeter than the day when dawn opens up with the arrival of a drink and a blow? Which drink and which blow is that? It will put this idol-worshiper on the gallows and deliver this sultan from the dark fetters, carrying him on the Burāq of good fortune to the Pres- ence of Majesty.” “The spirits of the elect are in the grasp of exaltedness: He unveils His Essence to them and bestows on them the gentle favors of His attributes.”

The goodly women are for the goodly men, and the goodly men for the goodly women- these are innocent of what they say. They will have forgiveness and a generous provision. In the tasting of the lords of recognitions the generous provision is not the provision of the soul that is sometimes there and sometimes not. It is the provision of the spirit and the nourishment of the living self that is never cut off and always arrives continuously, neither cut off nor withheld [56:33]. What is nurtured by bread and water is one thing, what is nurtured by unmixed light is something else. When MuṣṬafā said, “I spend the night at my Lord; He gives me to eat and drink,” he was talking of the attributes of the spiritual, not the attributes of the bodily. Snow is not the opposite of fire as much as the spiritual is that of the bodily. Two antagonists are kept together in one house, apparently getting along with each other, but inwardly enemies. Once when his time had become short a great man was seen in revelry and delight. They asked, “What is this revelry?” He said, “What is surprising about it? Union with the Friend and separation from the enemy are near. Which day will be sweeter than the day when dawn opens up with the arrival of a drink and a blow? Which drink and which blow is that? It will put this idol-worshiper on the gallows and deliver this sultan from the dark fetters, carrying him on the Burāq of good fortune to the Pres- ence of Majesty.” “The spirits of the elect are in the grasp of exaltedness: He unveils His Essence to them and bestows on them the gentle favors of His attributes.”

Connections 1 multi-source 3 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.

24:27 ›
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لَا تَدۡخُلُوا۟ بُیُوتًا غَیۡرَ بُیُوتِكُمۡ حَتَّىٰ تَسۡتَأۡنِسُوا۟ وَتُسَلِّمُوا۟ عَلَىٰۤ أَهۡلِهَاۚ ذَ ٰلِكُمۡ خَیۡرࣱ لَّكُمۡ لَعَلَّكُمۡ تَذَكَّرُونَ ۝٢٧
Abdel Haleem
Believers, do not enter other people’s houses until you have asked permission to do so and greeted those inside- that is best for you: perhaps you will bear this in mind
Connections 2 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 (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.

24:28 ›
فَإِن لَّمۡ تَجِدُوا۟ فِیهَاۤ أَحَدࣰا فَلَا تَدۡخُلُوهَا حَتَّىٰ یُؤۡذَنَ لَكُمۡۖ وَإِن قِیلَ لَكُمُ ٱرۡجِعُوا۟ فَٱرۡجِعُوا۟ۖ هُوَ أَزۡكَىٰ لَكُمۡۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ عَلِیمࣱ ۝٢٨
Abdel Haleem
If you find no one in, do not enter unless you have been given permission to do so. If you are told, ‘Go away’, then do so- that is more proper for you. God knows well what you do
Connections 2 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 (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.

24:29 ›
لَّیۡسَ عَلَیۡكُمۡ جُنَاحٌ أَن تَدۡخُلُوا۟ بُیُوتًا غَیۡرَ مَسۡكُونَةࣲ فِیهَا مَتَـٰعࣱ لَّكُمۡۚ وَٱللَّهُ یَعۡلَمُ مَا تُبۡدُونَ وَمَا تَكۡتُمُونَ ۝٢٩
Abdel Haleem
You will not be blamed for entering houses where no one lives, and which could provide you with some useful service. God knows everything you do openly and everything you conceal
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
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.

24:30 ›
قُل لِّلۡمُؤۡمِنِینَ یَغُضُّوا۟ مِنۡ أَبۡصَـٰرِهِمۡ وَیَحۡفَظُوا۟ فُرُوجَهُمۡۚ ذَ ٰلِكَ أَزۡكَىٰ لَهُمۡۚ إِنَّ ٱللَّهَ خَبِیرُۢ بِمَا یَصۡنَعُونَ ۝٣٠
Abdel Haleem
[Prophet], tell believing men to lower their glances and guard their private parts: that is purer for them. God is well aware of everything they do
Abd al-Razzaq al-Kashani

Say to the faithful that they cast down their eyes. That is, the eyes of the heads from forbidden things and the eyes of the hearts from everything other than Him. He commands the faithful to turn the eyes of the head away from forbidden things and the eye of the secret core from everything less than the Real. They should throw the dust of nonbeing into the eyes of their own being, and from the tablet of their existence they should read out reproach to the deceiving soul. Because of the pain of his own being, MuḤammad the Arab, the unique pearl of the oceans of messengerhood and the centerpiece of the necklace of evidence, used to lament, “Would that the Lord of MuḤammad had never created MuḤammad!” Those who were the pre- ceders, the truthful, and the wayfarers of the road never paid the slightest attention to themselves. They were not happy with their own being and did not look at themselves with the eye of approval. One day Junayd was sitting with Ruwaym when Shiblī came in, and Shiblī was exceedingly kind-hearted. When Junayd's words were finished, Ruwaym looked at Junayd and said, “He is a kind-hearted man, this Shiblī.” Junayd said, “You are talking about someone who is one of those who have been rejected by the Threshold.” When Shiblī heard this, he was broken. He got up in shame and went outside. Ruwaym, “Junayd, what were those words you said about Shiblī? You know the purity and truthfulness of his state.” Junayd, “Yes, Shiblī is one of the great ones at the Threshold. But, when you speak to Shiblī, do not speak to him from beneath the Throne, for His swords spill blood. Ruwaym, those words of yours concerning his purification were a sword aimed at his days to hamstring the steed of his practice. I made my words into a shield to repel that sword.” Say to the faithful that they cast down their eyes. One group do not look at this world, and they are the renunciants. Another group do not look at the realm of being, and they are the folk of recognition. Still another group are the companions of guarding and awe; just as they do not look at others with their hearts, so also they do not see themselves worthy of witnessing.

Say to the faithful that they cast down their eyes. That is, the eyes of the heads from forbidden things and the eyes of the hearts from everything other than Him. He commands the faithful to turn the eyes of the head away from forbidden things and the eye of the secret core from everything less than the Real. They should throw the dust of nonbeing into the eyes of their own being, and from the tablet of their existence they should read out reproach to the deceiving soul. Because of the pain of his own being, MuḤammad the Arab, the unique pearl of the oceans of messengerhood and the centerpiece of the necklace of evidence, used to lament, “Would that the Lord of MuḤammad had never created MuḤammad!” Those who were the pre- ceders, the truthful, and the wayfarers of the road never paid the slightest attention to themselves. They were not happy with their own being and did not look at themselves with the eye of approval. One day Junayd was sitting with Ruwaym when Shiblī came in, and Shiblī was exceedingly kind-hearted. When Junayd's words were finished, Ruwaym looked at Junayd and said, “He is a kind-hearted man, this Shiblī.” Junayd said, “You are talking about someone who is one of those who have been rejected by the Threshold.” When Shiblī heard this, he was broken. He got up in shame and went outside. Ruwaym, “Junayd, what were those words you said about Shiblī? You know the purity and truthfulness of his state.” Junayd, “Yes, Shiblī is one of the great ones at the Threshold. But, when you speak to Shiblī, do not speak to him from beneath the Throne, for His swords spill blood. Ruwaym, those words of yours concerning his purification were a sword aimed at his days to hamstring the steed of his practice. I made my words into a shield to repel that sword.” Say to the faithful that they cast down their eyes. One group do not look at this world, and they are the renunciants. Another group do not look at the realm of being, and they are the folk of recognition. Still another group are the companions of guarding and awe; just as they do not look at others with their hearts, so also they do not see themselves worthy of witnessing.

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.

24:31 ›
وَقُل لِّلۡمُؤۡمِنَـٰتِ یَغۡضُضۡنَ مِنۡ أَبۡصَـٰرِهِنَّ وَیَحۡفَظۡنَ فُرُوجَهُنَّ وَلَا یُبۡدِینَ زِینَتَهُنَّ إِلَّا مَا ظَهَرَ مِنۡهَاۖ وَلۡیَضۡرِبۡنَ بِخُمُرِهِنَّ عَلَىٰ جُیُوبِهِنَّۖ وَلَا یُبۡدِینَ زِینَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوۡ ءَابَاۤىِٕهِنَّ أَوۡ ءَابَاۤءِ بُعُولَتِهِنَّ أَوۡ أَبۡنَاۤىِٕهِنَّ أَوۡ أَبۡنَاۤءِ بُعُولَتِهِنَّ أَوۡ إِخۡوَ ٰنِهِنَّ أَوۡ بَنِیۤ إِخۡوَ ٰنِهِنَّ أَوۡ بَنِیۤ أَخَوَ ٰتِهِنَّ أَوۡ نِسَاۤىِٕهِنَّ أَوۡ مَا مَلَكَتۡ أَیۡمَـٰنُهُنَّ أَوِ ٱلتَّـٰبِعِینَ غَیۡرِ أُو۟لِی ٱلۡإِرۡبَةِ مِنَ ٱلرِّجَالِ أَوِ ٱلطِّفۡلِ ٱلَّذِینَ لَمۡ یَظۡهَرُوا۟ عَلَىٰ عَوۡرَ ٰتِ ٱلنِّسَاۤءِۖ وَلَا یَضۡرِبۡنَ بِأَرۡجُلِهِنَّ لِیُعۡلَمَ مَا یُخۡفِینَ مِن زِینَتِهِنَّۚ وَتُوبُوۤا۟ إِلَى ٱللَّهِ جَمِیعًا أَیُّهَ ٱلۡمُؤۡمِنُونَ لَعَلَّكُمۡ تُفۡلِحُونَ ۝٣١
Abdel Haleem
And tell believing women that they should lower their glances, guard their private parts, and not display their charms beyond what [it is acceptable] to reveal; they should let their headscarves fall to cover their necklines and not reveal their charms except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers, their brothers’ sons, their sisters’ sons, their womenfolk, their slaves, such men as attend them who have no sexual desire, or children who are not yet aware of women’s nakedness; they should not stamp their feet so as to draw attention to any hidden charms. Believers, all of you, turn to God so that you may prosper
Abd al-Razzaq al-Kashani

And say to the faithful women that they cast down their eyes, guard their private parts, and not show their adornment, save what is outward thereof.... And repent all together to God, O you who have faith! The allusion is that the servant has an adornment that it is not permissible to make manifest, just as women have private parts and that it is not permissible for them to show their adornment. In the same way, if someone makes manifest to the people the adornment of his secret core, such as the limpidness of his states and the purity of his acts, the adornment turns into a stain, unless he makes manifest something to someone that he did not do on his own or undertake. That is an exception, because he will not be taken to task for something that he did not himself determine or undertake. And repent all together to God, O you who have faith! He commands the faithful generally to repent. The repentance of the common people is from slips, the repentance of the elect from heed- lessness, and the repentance of the elect of the elect from observing the attributes of mortal nature. The repentance of the common people is to turn from disobedience to obedience. The repentance of the elect is to come from seeing obedience to seeing success-giving; instead of seeing their own obedience, they see the Real's success-giving. The repentance of the elect of the elect is to turn from the contemplation of success-giving to the contemplation of the Success-Giver. The limit of the gaze of the common people is their own acts. The field of the gaze of the elect is the attributes. The locus of the gaze of the elect of the elect is the majesty of the Essence. “I seek refuge in Thy pardon from Thy punishment” is an allusion to the gaze of the common people. “I seek refuge in Thy approval from Thy anger” is an allusion to the gaze of the elect. “I seek refuge in Thee from Thee” is an allusion to the gaze of the elect of the elect. It has also been said that He commanded all to repent so that the disobedient would not be shamed by turning back to Him alone. In the same way, at the Resurrection both the obedient and the disobedi- ent will enter the Fire, according to His words, “And none of you there is but will enter it” [19:71]. Thus He will conceal the disobedient with the obedient, and their defects will not be unveiled.

And say to the faithful women that they cast down their eyes, guard their private parts, and not show their adornment, save what is outward thereof.... And repent all together to God, O you who have faith! The allusion is that the servant has an adornment that it is not permissible to make manifest, just as women have private parts and that it is not permissible for them to show their adornment. In the same way, if someone makes manifest to the people the adornment of his secret core, such as the limpidness of his states and the purity of his acts, the adornment turns into a stain, unless he makes manifest something to someone that he did not do on his own or undertake. That is an exception, because he will not be taken to task for something that he did not himself determine or undertake. And repent all together to God, O you who have faith! He commands the faithful generally to repent. The repentance of the common people is from slips, the repentance of the elect from heed- lessness, and the repentance of the elect of the elect from observing the attributes of mortal nature. The repentance of the common people is to turn from disobedience to obedience. The repentance of the elect is to come from seeing obedience to seeing success-giving; instead of seeing their own obedience, they see the Real's success-giving. The repentance of the elect of the elect is to turn from the contemplation of success-giving to the contemplation of the Success-Giver. The limit of the gaze of the common people is their own acts. The field of the gaze of the elect is the attributes. The locus of the gaze of the elect of the elect is the majesty of the Essence. “I seek refuge in Thy pardon from Thy punishment” is an allusion to the gaze of the common people. “I seek refuge in Thy approval from Thy anger” is an allusion to the gaze of the elect. “I seek refuge in Thee from Thee” is an allusion to the gaze of the elect of the elect. It has also been said that He commanded all to repent so that the disobedient would not be shamed by turning back to Him alone. In the same way, at the Resurrection both the obedient and the disobedi- ent will enter the Fire, according to His words, “And none of you there is but will enter it” [19:71]. Thus He will conceal the disobedient with the obedient, and their defects will not be unveiled.

Connections 1 multi-source 1 single-source 4 commentators

Multi-source connections cited by 2+ commentators

Single-source mention (1) 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.

24:32 ›
وَأَنكِحُوا۟ ٱلۡأَیَـٰمَىٰ مِنكُمۡ وَٱلصَّـٰلِحِینَ مِنۡ عِبَادِكُمۡ وَإِمَاۤىِٕكُمۡۚ إِن یَكُونُوا۟ فُقَرَاۤءَ یُغۡنِهِمُ ٱللَّهُ مِن فَضۡلِهِۦۗ وَٱللَّهُ وَ ٰسِعٌ عَلِیمࣱ ۝٣٢
Abdel Haleem
Marry off the single among you and those of your male and female slaves who are fit [for marriage]. If they are poor, God will provide for them from His bounty: God’s bounty is infinite and He is all knowing
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.

24:33 ›
وَلۡیَسۡتَعۡفِفِ ٱلَّذِینَ لَا یَجِدُونَ نِكَاحًا حَتَّىٰ یُغۡنِیَهُمُ ٱللَّهُ مِن فَضۡلِهِۦۗ وَٱلَّذِینَ یَبۡتَغُونَ ٱلۡكِتَـٰبَ مِمَّا مَلَكَتۡ أَیۡمَـٰنُكُمۡ فَكَاتِبُوهُمۡ إِنۡ عَلِمۡتُمۡ فِیهِمۡ خَیۡرࣰاۖ وَءَاتُوهُم مِّن مَّالِ ٱللَّهِ ٱلَّذِیۤ ءَاتَىٰكُمۡۚ وَلَا تُكۡرِهُوا۟ فَتَیَـٰتِكُمۡ عَلَى ٱلۡبِغَاۤءِ إِنۡ أَرَدۡنَ تَحَصُّنࣰا لِّتَبۡتَغُوا۟ عَرَضَ ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۚ وَمَن یُكۡرِههُّنَّ فَإِنَّ ٱللَّهَ مِنۢ بَعۡدِ إِكۡرَ ٰهِهِنَّ غَفُورࣱ رَّحِیمࣱ ۝٣٣
Abdel Haleem
Those who are unable to marry should keep chaste until God gives them enough out of His bounty. If any of your slaves wish to pay for their freedom, make a contract with them accordingly, if you know they have good in them, and give them some of the wealth God has given you. Do not force your slave-girls into prostitution, when they themselves wish to remain honourable, in your quest for the short-term gains of this world, although, if they are forced, God will be forgiving and merciful to them
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.

24:34 ›
وَلَقَدۡ أَنزَلۡنَاۤ إِلَیۡكُمۡ ءَایَـٰتࣲ مُّبَیِّنَـٰتࣲ وَمَثَلࣰا مِّنَ ٱلَّذِینَ خَلَوۡا۟ مِن قَبۡلِكُمۡ وَمَوۡعِظَةࣰ لِّلۡمُتَّقِینَ ۝٣٤
Abdel Haleem
We have sent verses down to you [people] clarifying the right path, examples of those who passed away before you, and advice for those who are mindful of God
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.

24:35 ›
۞ ٱللَّهُ نُورُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۚ مَثَلُ نُورِهِۦ كَمِشۡكَوٰةࣲ فِیهَا مِصۡبَاحٌۖ ٱلۡمِصۡبَاحُ فِی زُجَاجَةٍۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوۡكَبࣱ دُرِّیࣱّ یُوقَدُ مِن شَجَرَةࣲ مُّبَـٰرَكَةࣲ زَیۡتُونَةࣲ لَّا شَرۡقِیَّةࣲ وَلَا غَرۡبِیَّةࣲ یَكَادُ زَیۡتُهَا یُضِیۤءُ وَلَوۡ لَمۡ تَمۡسَسۡهُ نَارࣱۚ نُّورٌ عَلَىٰ نُورࣲۚ یَهۡدِی ٱللَّهُ لِنُورِهِۦ مَن یَشَاۤءُۚ وَیَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَـٰلَ لِلنَّاسِۗ وَٱللَّهُ بِكُلِّ شَیۡءٍ عَلِیمࣱ ۝٣٥
Abdel Haleem
God is the Light of the heavens and earth. His Light is like this: there is a niche, and in it a lamp, the lamp inside a glass, a glass like a glittering star, fuelled from a blessed olive tree from neither east nor west, whose oil almost gives light even when no fire touches it- light upon light- God guides whoever He will to his Light; God draws such comparisons for people; God has full knowledge of everything
Abd al-Razzaq al-Kashani

God is the light of the heavens and the earth. The likeness of His light is as a niche, in- side the niche is a lamp, the lamp inside a glass.... Light upon light. God guides to His light whomsoever He will. In reality light is that which illuminates other than itself. Whatever does not illuminate another is not called light. The sun is light, the moon is light, and the lamp is light-not in the sense that they are bright in themselves, but in the sense that they illuminate others. Mirrors, water, jewels, and the like are not called light, even if they are bright by their own essences, for they do not il- luminate others. Now that this reality is known, know that God is the light of the heavens and the earth: It is God who is the brightener of the heavens and the earths for the faithful and the friends. It is He who gives form to bodies and illuminates spirits. All lights come forth from Him and abide through Him, some outward and some inward. Concerning the outward He says, “And We ap- pointed a blazing lamp” [78:13]. Concerning the inward He says, “Is he whose breast God has expanded for the submission, so he is upon a light from his Lord?” [39:22]. Although the outward light is bright and beautiful, it is subordinate to and servant of the in- ward light. The outward light is the light of sun and moon; the inward light is the light of tawḤīd and recognition. The light of sun and moon is lovely and bright, but at the end of the day it will be eclipsed and occulted. Tomorrow at the resurrection it will be opaque and enwrapped, according to His words, “When the sun is enwrapped” [81:1]. As for the sun of recognition and the light of tawḤīd, these rise up from the hearts of the faithful and will never be eclipsed or occulted, nor will they be overcome and enwrapped. They are a rising without setting, an unveiling without eclipse, and a radiance from the station of yearning. A poet has said, Surely the noonday sun sets at night, but the heart's sun never disappears. Know also that the outward lights are diverse in their levels. The first is the light of submission, and along with submission the light of self-purification.

God is the light of the heavens and the earth. The likeness of His light is as a niche, in- side the niche is a lamp, the lamp inside a glass.... Light upon light. God guides to His light whomsoever He will. In reality light is that which illuminates other than itself. Whatever does not illuminate another is not called light. The sun is light, the moon is light, and the lamp is light-not in the sense that they are bright in themselves, but in the sense that they illuminate others. Mirrors, water, jewels, and the like are not called light, even if they are bright by their own essences, for they do not il- luminate others. Now that this reality is known, know that God is the light of the heavens and the earth: It is God who is the brightener of the heavens and the earths for the faithful and the friends. It is He who gives form to bodies and illuminates spirits. All lights come forth from Him and abide through Him, some outward and some inward. Concerning the outward He says, “And We ap- pointed a blazing lamp” [78:13]. Concerning the inward He says, “Is he whose breast God has expanded for the submission, so he is upon a light from his Lord?” [39:22]. Although the outward light is bright and beautiful, it is subordinate to and servant of the in- ward light. The outward light is the light of sun and moon; the inward light is the light of tawḤīd and recognition. The light of sun and moon is lovely and bright, but at the end of the day it will be eclipsed and occulted. Tomorrow at the resurrection it will be opaque and enwrapped, according to His words, “When the sun is enwrapped” [81:1]. As for the sun of recognition and the light of tawḤīd, these rise up from the hearts of the faithful and will never be eclipsed or occulted, nor will they be overcome and enwrapped. They are a rising without setting, an unveiling without eclipse, and a radiance from the station of yearning. A poet has said, Surely the noonday sun sets at night, but the heart's sun never disappears. Know also that the outward lights are diverse in their levels. The first is the light of submission, and along with submission the light of self-purification.

Connections 3 multi-source 1 single-source 4 commentators

Multi-source connections cited by 2+ commentators

Single-source mention (1) 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.

24:36 ›
فِی بُیُوتٍ أَذِنَ ٱللَّهُ أَن تُرۡفَعَ وَیُذۡكَرَ فِیهَا ٱسۡمُهُۥ یُسَبِّحُ لَهُۥ فِیهَا بِٱلۡغُدُوِّ وَٱلۡءَاصَالِ ۝٣٦
Abdel Haleem
shining out in houses of worship. God has ordained that they be raised high and that His name be remembered in them, with men in them celebrating His glory morning and evening
Abd al-Razzaq al-Kashani

In houses that God has permitted to be raised up and in which His name is mentioned, glorifying Him therein. One view is that these are houses in which needs are raised up to God. These are mosques in which the servants supplicate Him and lift up the story of their needs to God and display their requirements. It is not beautiful for servants to debase themselves before the wishes of just anyone, for the Real Himself has assured for them what they need and what they must have. Bishr Ḥāfī said, “I saw the Commander of the Faithful ʿAlī in a dream and asked him for advice. He said, 'How beautiful it is for the rich to be compassionate toward the poor in seeking God's reward! And more beautiful than that is for the poor to be haughty toward the rich by relying on God.'” How beautiful is the tenderness of the rich toward the poor hoping for reward! And more beautiful than that is the pride of the poor toward the rich by relying on the generosity of the Real. Glorifying Him therein. That is, in the mosques, for the mosques are the houses of worship, just as the hearts are the houses of desire. Through his worship the worshiper reaches God's re- ward, and through his desire the desirer reaches God. It has also been said that the hearts are the houses of recognition, the spirits the places of wit- nessing love, and the secret cores the loci of self-disclosure.

In houses that God has permitted to be raised up and in which His name is mentioned, glorifying Him therein. One view is that these are houses in which needs are raised up to God. These are mosques in which the servants supplicate Him and lift up the story of their needs to God and display their requirements. It is not beautiful for servants to debase themselves before the wishes of just anyone, for the Real Himself has assured for them what they need and what they must have. Bishr Ḥāfī said, “I saw the Commander of the Faithful ʿAlī in a dream and asked him for advice. He said, 'How beautiful it is for the rich to be compassionate toward the poor in seeking God's reward! And more beautiful than that is for the poor to be haughty toward the rich by relying on God.'” How beautiful is the tenderness of the rich toward the poor hoping for reward! And more beautiful than that is the pride of the poor toward the rich by relying on the generosity of the Real. Glorifying Him therein. That is, in the mosques, for the mosques are the houses of worship, just as the hearts are the houses of desire. Through his worship the worshiper reaches God's re- ward, and through his desire the desirer reaches God. It has also been said that the hearts are the houses of recognition, the spirits the places of wit- nessing love, and the secret cores the loci of self-disclosure.

Connections 17 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 (17) 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.

24:37 ›
رِجَالࣱ لَّا تُلۡهِیهِمۡ تِجَـٰرَةࣱ وَلَا بَیۡعٌ عَن ذِكۡرِ ٱللَّهِ وَإِقَامِ ٱلصَّلَوٰةِ وَإِیتَاۤءِ ٱلزَّكَوٰةِ یَخَافُونَ یَوۡمࣰا تَتَقَلَّبُ فِیهِ ٱلۡقُلُوبُ وَٱلۡأَبۡصَـٰرُ ۝٣٧
Abdel Haleem
men who are not distracted, either by commerce or profit, from remembering God, keeping up the prayer, and paying the prescribed alms, fearing a day when hearts and eyes will turn over
Abd al-Razzaq al-Kashani

Men whom neither trade nor buying diverts from the remembrance of God. He does not say that they do not trade and they do not buy. He says, “whom neither trade nor buy- ing diverts from the remembrance of God.” If it is possible to combine the two, there is no objec- tion, but this is like something that cannot be done, except for the great ones, over whom affairs flow while they have been taken from them. This is the attribute of men whose outward occupation does not hold them back from remem- bering God. Their outwardness is with people while their inwardness is witnessing the names and attributes of the Real. They are men whose seeking is the equitable, whose remembrance is the evidence, and whose love is the path. In their eyes this world is small. They are men whose watch- word is the remembrance of God, whose blanket is God's love, whose place and settledness is the threshold of God's gentleness, whose aspirations are free from any others. They are the beauty of Firdaws, the ornament of the Abode of Settledness, begrudged by the Emigrants and envied by the Helpers, and they walk on the earth while it boasts of them. Men. These are men who have no crown or hat on their heads, and there is nothing in their hearts but God's friendship. In the street of the Friend they have no friend or companions. “When the sought is great, assistants are few.” What harm to them if in this world they are the specious coin of the bazaars? Their hearts are all hard cash. They are faulted by noblemen and rejected by neighbors, but their names are in the register of the friends. They are lifted up by gentleness, they are caressed by the All-Merciful, and their hearts are always gazing at the Real. They sit on the dust, they sleep on the earth, their hands are their pillow, the mosque is their house. What harm to them are this poverty and indigence? With one allusion of their eye, they bring rain for the world's folk; with one gaze of their heart, they rout the unbelievers; with one sorrow of their heart, they bring Gabriel into the road. And let not thine eyes turn away from them [18:28].

Men whom neither trade nor buying diverts from the remembrance of God. He does not say that they do not trade and they do not buy. He says, “whom neither trade nor buy- ing diverts from the remembrance of God.” If it is possible to combine the two, there is no objec- tion, but this is like something that cannot be done, except for the great ones, over whom affairs flow while they have been taken from them. This is the attribute of men whose outward occupation does not hold them back from remem- bering God. Their outwardness is with people while their inwardness is witnessing the names and attributes of the Real. They are men whose seeking is the equitable, whose remembrance is the evidence, and whose love is the path. In their eyes this world is small. They are men whose watch- word is the remembrance of God, whose blanket is God's love, whose place and settledness is the threshold of God's gentleness, whose aspirations are free from any others. They are the beauty of Firdaws, the ornament of the Abode of Settledness, begrudged by the Emigrants and envied by the Helpers, and they walk on the earth while it boasts of them. Men. These are men who have no crown or hat on their heads, and there is nothing in their hearts but God's friendship. In the street of the Friend they have no friend or companions. “When the sought is great, assistants are few.” What harm to them if in this world they are the specious coin of the bazaars? Their hearts are all hard cash. They are faulted by noblemen and rejected by neighbors, but their names are in the register of the friends. They are lifted up by gentleness, they are caressed by the All-Merciful, and their hearts are always gazing at the Real. They sit on the dust, they sleep on the earth, their hands are their pillow, the mosque is their house. What harm to them are this poverty and indigence? With one allusion of their eye, they bring rain for the world's folk; with one gaze of their heart, they rout the unbelievers; with one sorrow of their heart, they bring Gabriel into the road. And let not thine eyes turn away from them [18:28].

Connections 1 multi-source 16 single-source 4 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (16) 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.

24:38 ›
لِیَجۡزِیَهُمُ ٱللَّهُ أَحۡسَنَ مَا عَمِلُوا۟ وَیَزِیدَهُم مِّن فَضۡلِهِۦۗ وَٱللَّهُ یَرۡزُقُ مَن یَشَاۤءُ بِغَیۡرِ حِسَابࣲ ۝٣٨
Abdel Haleem
God will reward such people according to the best of their actions, and He will give them more of His bounty: God provides limitlessly for anyone He will
Connections 16 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 (16) 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.

24:39 ›
وَٱلَّذِینَ كَفَرُوۤا۟ أَعۡمَـٰلُهُمۡ كَسَرَابِۭ بِقِیعَةࣲ یَحۡسَبُهُ ٱلظَّمۡءَانُ مَاۤءً حَتَّىٰۤ إِذَا جَاۤءَهُۥ لَمۡ یَجِدۡهُ شَیۡءࣰا وَوَجَدَ ٱللَّهَ عِندَهُۥ فَوَفَّىٰهُ حِسَابَهُۥۗ وَٱللَّهُ سَرِیعُ ٱلۡحِسَابِ ۝٣٩
Abdel Haleem
But the deeds of those who disbelieve are like a mirage in a desert: the thirsty person thinks there will be water but, when he gets there, he finds only God, who pays him his account in full- God is swift in reckoning
Abd al-Razzaq al-Kashani

As for those who disbelieve, their deeds are like a mirage.... Or like darknesses in a deep sea covered with waves, above which are waves, above which are clouds. Darknesses, one on top of another. When he stretches forth his hand, he barely sees it. And he to whom God assigns no light has no light. God strikes a likeness for the person of faith and the unbeliever. He makes the belief of the person of faith light, his activity light, and his final issue at the resurrection light, as He says: “Light upon light” [24:35]. He makes the belief of the unbeliever darkness, his activity darkness, and his final issue at the resurrection darkness, as He says: “darknesses, one on top of another.” Then He says, “And he to whom God assigns no light has no light.” WāsiṬī said, “God does not bring a poor man near because of his poverty, nor does He take a rich man far because of his wealth. Accidental things have no weight with Him such that someone would arrive or be cut off because of them. Were you freely to give Him this world and the next, He would not make you arrive by that, and were you to take it all, He would not cut you off by that. Whoever comes near to Him comes near without cause, and whoever stays far from Him stays far without cause. God says, 'And he to whom God assigns no light has no light.'”

As for those who disbelieve, their deeds are like a mirage.... Or like darknesses in a deep sea covered with waves, above which are waves, above which are clouds. Darknesses, one on top of another. When he stretches forth his hand, he barely sees it. And he to whom God assigns no light has no light. God strikes a likeness for the person of faith and the unbeliever. He makes the belief of the person of faith light, his activity light, and his final issue at the resurrection light, as He says: “Light upon light” [24:35]. He makes the belief of the unbeliever darkness, his activity darkness, and his final issue at the resurrection darkness, as He says: “darknesses, one on top of another.” Then He says, “And he to whom God assigns no light has no light.” WāsiṬī said, “God does not bring a poor man near because of his poverty, nor does He take a rich man far because of his wealth. Accidental things have no weight with Him such that someone would arrive or be cut off because of them. Were you freely to give Him this world and the next, He would not make you arrive by that, and were you to take it all, He would not cut you off by that. Whoever comes near to Him comes near without cause, and whoever stays far from Him stays far without cause. God says, 'And he to whom God assigns no light has no light.'”

Connections 1 multi-source 2 single-source 4 commentators

Multi-source connections cited by 2+ commentators

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.

24:40 ›
أَوۡ كَظُلُمَـٰتࣲ فِی بَحۡرࣲ لُّجِّیࣲّ یَغۡشَىٰهُ مَوۡجࣱ مِّن فَوۡقِهِۦ مَوۡجࣱ مِّن فَوۡقِهِۦ سَحَابࣱۚ ظُلُمَـٰتُۢ بَعۡضُهَا فَوۡقَ بَعۡضٍ إِذَاۤ أَخۡرَجَ یَدَهُۥ لَمۡ یَكَدۡ یَرَىٰهَاۗ وَمَن لَّمۡ یَجۡعَلِ ٱللَّهُ لَهُۥ نُورࣰا فَمَا لَهُۥ مِن نُّورٍ ۝٤٠
Abdel Haleem
Or like shadows in a deep sea covered by wave upon wave, with clouds above- layer upon layer of darkness- if he holds out his hand, he is scarcely able to see it. The one to whom God gives no light has no light at all
Abd al-Razzaq al-Kashani

As for those who disbelieve, their deeds are like a mirage.... Or like darknesses in a deep sea covered with waves, above which are waves, above which are clouds. Darknesses, one on top of another. When he stretches forth his hand, he barely sees it. And he to whom God assigns no light has no light. God strikes a likeness for the person of faith and the unbeliever. He makes the belief of the person of faith light, his activity light, and his final issue at the resurrection light, as He says: “Light upon light” [24:35]. He makes the belief of the unbeliever darkness, his activity darkness, and his final issue at the resurrection darkness, as He says: “darknesses, one on top of another.” Then He says, “And he to whom God assigns no light has no light.” WāsiṬī said, “God does not bring a poor man near because of his poverty, nor does He take a rich man far because of his wealth. Accidental things have no weight with Him such that someone would arrive or be cut off because of them. Were you freely to give Him this world and the next, He would not make you arrive by that, and were you to take it all, He would not cut you off by that. Whoever comes near to Him comes near without cause, and whoever stays far from Him stays far without cause. God says, 'And he to whom God assigns no light has no light.'”

As for those who disbelieve, their deeds are like a mirage.... Or like darknesses in a deep sea covered with waves, above which are waves, above which are clouds. Darknesses, one on top of another. When he stretches forth his hand, he barely sees it. And he to whom God assigns no light has no light. God strikes a likeness for the person of faith and the unbeliever. He makes the belief of the person of faith light, his activity light, and his final issue at the resurrection light, as He says: “Light upon light” [24:35]. He makes the belief of the unbeliever darkness, his activity darkness, and his final issue at the resurrection darkness, as He says: “darknesses, one on top of another.” Then He says, “And he to whom God assigns no light has no light.” WāsiṬī said, “God does not bring a poor man near because of his poverty, nor does He take a rich man far because of his wealth. Accidental things have no weight with Him such that someone would arrive or be cut off because of them. Were you freely to give Him this world and the next, He would not make you arrive by that, and were you to take it all, He would not cut you off by that. Whoever comes near to Him comes near without cause, and whoever stays far from Him stays far without cause. God says, 'And he to whom God assigns no light has no light.'”

Connections 1 multi-source 3 single-source 5 commentators

Multi-source connections cited by 2+ commentators

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.

24:41 ›
أَلَمۡ تَرَ أَنَّ ٱللَّهَ یُسَبِّحُ لَهُۥ مَن فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَٱلطَّیۡرُ صَـٰۤفَّـٰتࣲۖ كُلࣱّ قَدۡ عَلِمَ صَلَاتَهُۥ وَتَسۡبِیحَهُۥۗ وَٱللَّهُ عَلِیمُۢ بِمَا یَفۡعَلُونَ ۝٤١
Abdel Haleem
[Prophet], do you not see that all those who are in the heavens and earth praise God, as do the birds with wings outstretched? Each knows its [own way] of prayer and glorification: God has full knowledge of what they do
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.

24:42 ›
وَلِلَّهِ مُلۡكُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ وَإِلَى ٱللَّهِ ٱلۡمَصِیرُ ۝٤٢
Abdel Haleem
Control of the heavens and earth belongs to God: and to God is the final return
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.

24:43 ›
أَلَمۡ تَرَ أَنَّ ٱللَّهَ یُزۡجِی سَحَابࣰا ثُمَّ یُؤَلِّفُ بَیۡنَهُۥ ثُمَّ یَجۡعَلُهُۥ رُكَامࣰا فَتَرَى ٱلۡوَدۡقَ یَخۡرُجُ مِنۡ خِلَـٰلِهِۦ وَیُنَزِّلُ مِنَ ٱلسَّمَاۤءِ مِن جِبَالࣲ فِیهَا مِنۢ بَرَدࣲ فَیُصِیبُ بِهِۦ مَن یَشَاۤءُ وَیَصۡرِفُهُۥ عَن مَّن یَشَاۤءُۖ یَكَادُ سَنَا بَرۡقِهِۦ یَذۡهَبُ بِٱلۡأَبۡصَـٰرِ ۝٤٣
Abdel Haleem
Do you not see that God drives the clouds, then gathers them together and piles them up until you see rain pour from their midst? He sends hail down from [such] mountains in the sky, pouring it on whoever He wishes and diverting it from whoever He wishes- the flash of its lightning almost snatches sight away
Abd al-Razzaq al-Kashani

Dost thou not see how God drives the clouds, then combines them, then makes them a heap? Then thou seest the rain coming out from their midst. He drives the clouds of His compassion, then pours down the rain of His munificence on His friends with His gentleness. He rolls up the carpet of decorum from the courtyards of His nearness, He strikes the domes of awe with the loci of witnessing His unveiling, and He spreads over them the flowers of His intimacy. Then He discloses Himself to them in the realities of His holiness and pours for them with His own hand the wine of His love. Afterwards He effaces their descriptions from them and awakens them not to themselves but to Him. In the tasting of the chevaliers of the Tariqah the clouds are the clouds of compassion, the rain the rain of compassion that His gentleness rains down on the secret cores of His friends. From the soil of loyalty the fragrant herb of limpidness grows up. The sun of beginningless gentleness shines upon it and in the garden of holiness the rose of intimacy blooms. The wind of happiness blows from the horizon of self-disclosure, snatching the servant away from water and dust. Delay and lingering leave the feet of gentleness, and the breeze of beginninglessness blows from the side of proximity. The Pir of the Tariqah said, “It is You who shone the light of self-disclosure on the hearts of the friends, set the springs of affection flowing in their secret cores, and made those hearts Your own mirror and a locus of limpidness. You appeared therein, and with Your appearance You made the two worlds disappear. O light of the eyes of the familiar, celebration of the hearts of the friends, joy of the spirits of the near! All was You and all is You. You are not far that they should seek, nor absent that they should ask. They will not find You other than through You.” “By God, if not for God, we would not have been guided.” How could a bit of water and dust have the gall to talk about eternity if not for eternal solicitude and desire? Had He not in His generosity and bounty invited this handful of dust to the threshold of eter- nity and spread the carpet of expansiveness in the house of guidance, how could this woebegone of existence and this mote of impure dust have the gall to take a step on the edge of the carpet of kings? What is suited for dust is to say with the attribute of brokenness and the tongue of incapac- ity and poverty, “We've come to shame at our own existence, we've encountered stone because of the decree. On the surface of the rug of misfortune, our black days have come in place of color.”

Dost thou not see how God drives the clouds, then combines them, then makes them a heap? Then thou seest the rain coming out from their midst. He drives the clouds of His compassion, then pours down the rain of His munificence on His friends with His gentleness. He rolls up the carpet of decorum from the courtyards of His nearness, He strikes the domes of awe with the loci of witnessing His unveiling, and He spreads over them the flowers of His intimacy. Then He discloses Himself to them in the realities of His holiness and pours for them with His own hand the wine of His love. Afterwards He effaces their descriptions from them and awakens them not to themselves but to Him. In the tasting of the chevaliers of the Tariqah the clouds are the clouds of compassion, the rain the rain of compassion that His gentleness rains down on the secret cores of His friends. From the soil of loyalty the fragrant herb of limpidness grows up. The sun of beginningless gentleness shines upon it and in the garden of holiness the rose of intimacy blooms. The wind of happiness blows from the horizon of self-disclosure, snatching the servant away from water and dust. Delay and lingering leave the feet of gentleness, and the breeze of beginninglessness blows from the side of proximity. The Pir of the Tariqah said, “It is You who shone the light of self-disclosure on the hearts of the friends, set the springs of affection flowing in their secret cores, and made those hearts Your own mirror and a locus of limpidness. You appeared therein, and with Your appearance You made the two worlds disappear. O light of the eyes of the familiar, celebration of the hearts of the friends, joy of the spirits of the near! All was You and all is You. You are not far that they should seek, nor absent that they should ask. They will not find You other than through You.” “By God, if not for God, we would not have been guided.” How could a bit of water and dust have the gall to talk about eternity if not for eternal solicitude and desire? Had He not in His generosity and bounty invited this handful of dust to the threshold of eter- nity and spread the carpet of expansiveness in the house of guidance, how could this woebegone of existence and this mote of impure dust have the gall to take a step on the edge of the carpet of kings? What is suited for dust is to say with the attribute of brokenness and the tongue of incapac- ity and poverty, “We've come to shame at our own existence, we've encountered stone because of the decree. On the surface of the rug of misfortune, our black days have come in place of color.”

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
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.

24:44 ›
یُقَلِّبُ ٱللَّهُ ٱلَّیۡلَ وَٱلنَّهَارَۚ إِنَّ فِی ذَ ٰلِكَ لَعِبۡرَةࣰ لِّأُو۟لِی ٱلۡأَبۡصَـٰرِ ۝٤٤
Abdel Haleem
God alternates night and day- there truly is a lesson in [all] this for those who have eyes to see
Abd al-Razzaq al-Kashani

God turns about the night and the day. Surely in that is a lesson for the possessors of eyes. WāsiṬī said, “No one has ever opposed Him and no one has ever conformed with Him. All of them are put to use by His will and His power. How can there be conformity and opposition when He turns about the night and the day along with what is within them and He stands over the things and in the things through their subsistence and their annihilation. Finding does not become intimate with Him, nor does not finding bring about alienation.” Whatever the ulama have said is a report and whatever the shaykhs have said is a tradition. The reality of the Real is beyond reports and traditions. A field has been placed before the creatures and the call has gone out, “O folk of the world! Step into this field and walk in the veil. Know not where you go, and know not whence you are coming. Set out from the threshold of Our knowledge and settle down at the threshold of Our de- cree. Tighten the belt of serving Us and keep watch over Our will. Be ready for Our power, which comes along with Our pardon and forgiveness and Our severity and punishment. 'The power of the powerful suspends every contrivance.'” When someone's secret core is the mine of secret whispering, his heart is in the grasp of joy, his forehead has the mark of prosperity, and the eye of his certainty sees with the light of learn- ing lessons from the acts of the Majestic, then he will be aware of the secrets and intimations in these verses and understand these states, for the Exalted Lord says, “Surely in that is a lesson for the possessors of eyes.” In another place He says, “Surely in that is a reminder for him who has a heart” [50:37].

God turns about the night and the day. Surely in that is a lesson for the possessors of eyes. WāsiṬī said, “No one has ever opposed Him and no one has ever conformed with Him. All of them are put to use by His will and His power. How can there be conformity and opposition when He turns about the night and the day along with what is within them and He stands over the things and in the things through their subsistence and their annihilation. Finding does not become intimate with Him, nor does not finding bring about alienation.” Whatever the ulama have said is a report and whatever the shaykhs have said is a tradition. The reality of the Real is beyond reports and traditions. A field has been placed before the creatures and the call has gone out, “O folk of the world! Step into this field and walk in the veil. Know not where you go, and know not whence you are coming. Set out from the threshold of Our knowledge and settle down at the threshold of Our de- cree. Tighten the belt of serving Us and keep watch over Our will. Be ready for Our power, which comes along with Our pardon and forgiveness and Our severity and punishment. 'The power of the powerful suspends every contrivance.'” When someone's secret core is the mine of secret whispering, his heart is in the grasp of joy, his forehead has the mark of prosperity, and the eye of his certainty sees with the light of learn- ing lessons from the acts of the Majestic, then he will be aware of the secrets and intimations in these verses and understand these states, for the Exalted Lord says, “Surely in that is a lesson for the possessors of eyes.” In another place He says, “Surely in that is a reminder for him who has a heart” [50:37].

Connections 1 multi-source 1 single-source 4 commentators

Multi-source connections cited by 2+ commentators

Single-source mention (1) 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.

24:45 ›
وَٱللَّهُ خَلَقَ كُلَّ دَاۤبَّةࣲ مِّن مَّاۤءࣲۖ فَمِنۡهُم مَّن یَمۡشِی عَلَىٰ بَطۡنِهِۦ وَمِنۡهُم مَّن یَمۡشِی عَلَىٰ رِجۡلَیۡنِ وَمِنۡهُم مَّن یَمۡشِی عَلَىٰۤ أَرۡبَعࣲۚ یَخۡلُقُ ٱللَّهُ مَا یَشَاۤءُۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ۝٤٥
Abdel Haleem
and God created each animal out of [its own] fluid: some of them crawl on their bellies, some walk on two legs, and some on four. God creates whatever He will; God has power over everything
24:46 ›
لَّقَدۡ أَنزَلۡنَاۤ ءَایَـٰتࣲ مُّبَیِّنَـٰتࣲۚ وَٱللَّهُ یَهۡدِی مَن یَشَاۤءُ إِلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمࣲ ۝٤٦
Abdel Haleem
We have sent verses that clarify the right path: God guides whoever He will to a straight path
24:47 ›
وَیَقُولُونَ ءَامَنَّا بِٱللَّهِ وَبِٱلرَّسُولِ وَأَطَعۡنَا ثُمَّ یَتَوَلَّىٰ فَرِیقࣱ مِّنۡهُم مِّنۢ بَعۡدِ ذَ ٰلِكَۚ وَمَاۤ أُو۟لَـٰۤىِٕكَ بِٱلۡمُؤۡمِنِینَ ۝٤٧
Abdel Haleem
They say, ‘We believe in God and the Messenger; we obey,’ but then some of them turn away: these people are not true believer
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.

24:48 ›
وَإِذَا دُعُوۤا۟ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِیَحۡكُمَ بَیۡنَهُمۡ إِذَا فَرِیقࣱ مِّنۡهُم مُّعۡرِضُونَ ۝٤٨
Abdel Haleem
and when they are summoned to God and His Messenger in order for him to judge between them, some of them turn away
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.

24:49 ›
وَإِن یَكُن لَّهُمُ ٱلۡحَقُّ یَأۡتُوۤا۟ إِلَیۡهِ مُذۡعِنِینَ ۝٤٩
Abdel Haleem
If they were claiming their right, they would come willingly [to the Prophet]
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.

24:50 ›
أَفِی قُلُوبِهِم مَّرَضٌ أَمِ ٱرۡتَابُوۤا۟ أَمۡ یَخَافُونَ أَن یَحِیفَ ٱللَّهُ عَلَیۡهِمۡ وَرَسُولُهُۥۚ بَلۡ أُو۟لَـٰۤىِٕكَ هُمُ ٱلظَّـٰلِمُونَ ۝٥٠
Abdel Haleem
Do they have sickness in their hearts? Are they full of doubts? Do they fear that God and His Messenger might deal with them unjustly? No, it is they who are the unjust ones
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.

24:51 ›
إِنَّمَا كَانَ قَوۡلَ ٱلۡمُؤۡمِنِینَ إِذَا دُعُوۤا۟ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِیَحۡكُمَ بَیۡنَهُمۡ أَن یَقُولُوا۟ سَمِعۡنَا وَأَطَعۡنَاۚ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡمُفۡلِحُونَ ۝٥١
Abdel Haleem
When the true believers are summoned to God and His Messenger in order for him to judge between them, they say, ‘We hear and we obey.’ These are the ones who will prosper
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.

24:52 ›
وَمَن یُطِعِ ٱللَّهَ وَرَسُولَهُۥ وَیَخۡشَ ٱللَّهَ وَیَتَّقۡهِ فَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡفَاۤىِٕزُونَ ۝٥٢
Abdel Haleem
whoever obeys God and His Messenger, stands in awe of God, and keeps his duty to Him will be triumphant
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.

24:53 ›
۞ وَأَقۡسَمُوا۟ بِٱللَّهِ جَهۡدَ أَیۡمَـٰنِهِمۡ لَىِٕنۡ أَمَرۡتَهُمۡ لَیَخۡرُجُنَّۖ قُل لَّا تُقۡسِمُوا۟ۖ طَاعَةࣱ مَّعۡرُوفَةٌۚ إِنَّ ٱللَّهَ خَبِیرُۢ بِمَا تَعۡمَلُونَ ۝٥٣
Abdel Haleem
[The others] solemnly swear by God that if you [Prophet] commanded them, they would march out. Tell them, ‘Do not swear: it is reasonable obedience that is required, and God is aware of everything you do.’
Connections 8 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 (8) 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.

24:54 ›
قُلۡ أَطِیعُوا۟ ٱللَّهَ وَأَطِیعُوا۟ ٱلرَّسُولَۖ فَإِن تَوَلَّوۡا۟ فَإِنَّمَا عَلَیۡهِ مَا حُمِّلَ وَعَلَیۡكُم مَّا حُمِّلۡتُمۡۖ وَإِن تُطِیعُوهُ تَهۡتَدُوا۟ۚ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلۡبَلَـٰغُ ٱلۡمُبِینُ ۝٥٤
Abdel Haleem
Say, ‘Obey God; obey the Messenger. If you turn away, [know that] he is responsible for the duty placed upon him, and you are responsible for the duty placed upon you. If you obey him, you will be rightly guided, but the Messenger’s duty is only to deliver the message clearly.’
Connections 8 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 (8) 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.

24:55 ›
وَعَدَ ٱللَّهُ ٱلَّذِینَ ءَامَنُوا۟ مِنكُمۡ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَیَسۡتَخۡلِفَنَّهُمۡ فِی ٱلۡأَرۡضِ كَمَا ٱسۡتَخۡلَفَ ٱلَّذِینَ مِن قَبۡلِهِمۡ وَلَیُمَكِّنَنَّ لَهُمۡ دِینَهُمُ ٱلَّذِی ٱرۡتَضَىٰ لَهُمۡ وَلَیُبَدِّلَنَّهُم مِّنۢ بَعۡدِ خَوۡفِهِمۡ أَمۡنࣰاۚ یَعۡبُدُونَنِی لَا یُشۡرِكُونَ بِی شَیۡءࣰاۚ وَمَن كَفَرَ بَعۡدَ ذَ ٰلِكَ فَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡفَـٰسِقُونَ ۝٥٥
Abdel Haleem
God has made a promise to those among you who believe and do good deeds: He will make them successors to the land, as He did those who came before them; He will empower the religion He has chosen for them; He will grant them security to replace their fear. ‘They will worship Me and not join anything with Me.’ Those who are defiant after that will be the rebels.
Abd al-Razzaq al-Kashani

God promises those of you who have faith and do wholesome deeds that He will surely make you vicegerents in the earth. The verse makes an allusion to leaders, those who are the pillars of the creed, the props of the sub- mission, and the counselors of God's religion. They are three sorts: One sort are the ulama and the jurists, those to whom reference is made in the sciences of the Shariah, such as acts of worship, transactions, and so on. They stand with the Real in their tawḤīd through the marks giving witness to their souls and their shares. They intervene in the secondary causes through the Real, but their souls, their shares, and their love for this world veil them from the realities of tawḤīd. The second sort are the folk of recognition and the companions of the realities. In the religion they are like the elect of a king. They are described by purity of desire, beauty of aim, and truthful- ness in intention. They stand with the Real along with what gives witness to their states and their desire. They act freely in all the secondary causes through the Real, but they are veiled from the disengagement of tawḤīd by seeing their own states and desires and the marks giving witness to their aims. The third sort are the elect of the elect because of their recognition. They stand with the Real contemplating the Real in the manner of the disengagement of tawḤīd and the realization of soli- tariness. Thus the religion is kept flourishing with these sorts, despite all their disagreement, until the Day of Resurrection. Know that the vicegerents in the earth to whom the Exalted Lord alludes in this verse are three groups. Each group has a known station in tawḤīd and a defined limit in making servanthood manifest. The first are the ulama of the religion of submission and the jurists of the Shariah, the guard- ians of the creed and the counselors of the community. Their limit in making servanthood manifest goes no further than hoping to recognize the Real and fearing punishment. The fruit of their tawḤīd is confined to safety in this world and well-being in that world. Their submission and faith are the Real's gentle favors and succor, but these are mixed with the contaminants of personal motives and the marks bearing witness to the soul's own shares.

God promises those of you who have faith and do wholesome deeds that He will surely make you vicegerents in the earth. The verse makes an allusion to leaders, those who are the pillars of the creed, the props of the sub- mission, and the counselors of God's religion. They are three sorts: One sort are the ulama and the jurists, those to whom reference is made in the sciences of the Shariah, such as acts of worship, transactions, and so on. They stand with the Real in their tawḤīd through the marks giving witness to their souls and their shares. They intervene in the secondary causes through the Real, but their souls, their shares, and their love for this world veil them from the realities of tawḤīd. The second sort are the folk of recognition and the companions of the realities. In the religion they are like the elect of a king. They are described by purity of desire, beauty of aim, and truthful- ness in intention. They stand with the Real along with what gives witness to their states and their desire. They act freely in all the secondary causes through the Real, but they are veiled from the disengagement of tawḤīd by seeing their own states and desires and the marks giving witness to their aims. The third sort are the elect of the elect because of their recognition. They stand with the Real contemplating the Real in the manner of the disengagement of tawḤīd and the realization of soli- tariness. Thus the religion is kept flourishing with these sorts, despite all their disagreement, until the Day of Resurrection. Know that the vicegerents in the earth to whom the Exalted Lord alludes in this verse are three groups. Each group has a known station in tawḤīd and a defined limit in making servanthood manifest. The first are the ulama of the religion of submission and the jurists of the Shariah, the guard- ians of the creed and the counselors of the community. Their limit in making servanthood manifest goes no further than hoping to recognize the Real and fearing punishment. The fruit of their tawḤīd is confined to safety in this world and well-being in that world. Their submission and faith are the Real's gentle favors and succor, but these are mixed with the contaminants of personal motives and the marks bearing witness to the soul's own shares.

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.

24:56 ›
وَأَقِیمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِیعُوا۟ ٱلرَّسُولَ لَعَلَّكُمۡ تُرۡحَمُونَ ۝٥٦
Abdel Haleem
[People], keep up the prayer, pay the prescribed alms, and obey the Messenger, so that you may be given mercy
Connections 2 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 (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.

24:57 ›
لَا تَحۡسَبَنَّ ٱلَّذِینَ كَفَرُوا۟ مُعۡجِزِینَ فِی ٱلۡأَرۡضِۚ وَمَأۡوَىٰهُمُ ٱلنَّارُۖ وَلَبِئۡسَ ٱلۡمَصِیرُ ۝٥٧
Abdel Haleem
Do not think [Prophet] that the disbelievers can escape God on earth; the Fire will be their final home, an evil end
Connections 2 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 (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.

24:58 ›
یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ لِیَسۡتَءۡذِنكُمُ ٱلَّذِینَ مَلَكَتۡ أَیۡمَـٰنُكُمۡ وَٱلَّذِینَ لَمۡ یَبۡلُغُوا۟ ٱلۡحُلُمَ مِنكُمۡ ثَلَـٰثَ مَرَّ ٰتࣲۚ مِّن قَبۡلِ صَلَوٰةِ ٱلۡفَجۡرِ وَحِینَ تَضَعُونَ ثِیَابَكُم مِّنَ ٱلظَّهِیرَةِ وَمِنۢ بَعۡدِ صَلَوٰةِ ٱلۡعِشَاۤءِۚ ثَلَـٰثُ عَوۡرَ ٰتࣲ لَّكُمۡۚ لَیۡسَ عَلَیۡكُمۡ وَلَا عَلَیۡهِمۡ جُنَاحُۢ بَعۡدَهُنَّۚ طَوَّ ٰفُونَ عَلَیۡكُم بَعۡضُكُمۡ عَلَىٰ بَعۡضࣲۚ كَذَ ٰلِكَ یُبَیِّنُ ٱللَّهُ لَكُمُ ٱلۡءَایَـٰتِۗ وَٱللَّهُ عَلِیمٌ حَكِیمࣱ ۝٥٨
Abdel Haleem
Believers, your slaves and any who have not yet reached puberty should ask your permission to come in at three times of day: before the dawn prayer; when you lay your garments aside in the midday heat; and after the evening prayer. These are your three times for privacy; at other times, there is no blame on you or them if you move around each other freely. In this way God makes messages clear: God is all knowing, all wise
Connections 2 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 (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.

24:59 ›
وَإِذَا بَلَغَ ٱلۡأَطۡفَـٰلُ مِنكُمُ ٱلۡحُلُمَ فَلۡیَسۡتَءۡذِنُوا۟ كَمَا ٱسۡتَءۡذَنَ ٱلَّذِینَ مِن قَبۡلِهِمۡۚ كَذَ ٰلِكَ یُبَیِّنُ ٱللَّهُ لَكُمۡ ءَایَـٰتِهِۦۗ وَٱللَّهُ عَلِیمٌ حَكِیمࣱ ۝٥٩
Abdel Haleem
When your children reach puberty, they should [always] ask your permission to enter, like their elders do. This is how God makes His messages clear to you: God is all knowing, all wise
Connections 2 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 (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.

24:60 ›
وَٱلۡقَوَ ٰعِدُ مِنَ ٱلنِّسَاۤءِ ٱلَّـٰتِی لَا یَرۡجُونَ نِكَاحࣰا فَلَیۡسَ عَلَیۡهِنَّ جُنَاحٌ أَن یَضَعۡنَ ثِیَابَهُنَّ غَیۡرَ مُتَبَرِّجَـٰتِۭ بِزِینَةࣲۖ وَأَن یَسۡتَعۡفِفۡنَ خَیۡرࣱ لَّهُنَّۗ وَٱللَّهُ سَمِیعٌ عَلِیمࣱ ۝٦٠
Abdel Haleem
No blame will be attached to elderly women who are not hoping for sex, if they take off their outer garments without flaunting their charms, but it is preferable for them not to do this: God is all hearing, all seeing
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
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.

24:61 ›
لَّیۡسَ عَلَى ٱلۡأَعۡمَىٰ حَرَجࣱ وَلَا عَلَى ٱلۡأَعۡرَجِ حَرَجࣱ وَلَا عَلَى ٱلۡمَرِیضِ حَرَجࣱ وَلَا عَلَىٰۤ أَنفُسِكُمۡ أَن تَأۡكُلُوا۟ مِنۢ بُیُوتِكُمۡ أَوۡ بُیُوتِ ءَابَاۤىِٕكُمۡ أَوۡ بُیُوتِ أُمَّهَـٰتِكُمۡ أَوۡ بُیُوتِ إِخۡوَ ٰنِكُمۡ أَوۡ بُیُوتِ أَخَوَ ٰتِكُمۡ أَوۡ بُیُوتِ أَعۡمَـٰمِكُمۡ أَوۡ بُیُوتِ عَمَّـٰتِكُمۡ أَوۡ بُیُوتِ أَخۡوَ ٰلِكُمۡ أَوۡ بُیُوتِ خَـٰلَـٰتِكُمۡ أَوۡ مَا مَلَكۡتُم مَّفَاتِحَهُۥۤ أَوۡ صَدِیقِكُمۡۚ لَیۡسَ عَلَیۡكُمۡ جُنَاحٌ أَن تَأۡكُلُوا۟ جَمِیعًا أَوۡ أَشۡتَاتࣰاۚ فَإِذَا دَخَلۡتُم بُیُوتࣰا فَسَلِّمُوا۟ عَلَىٰۤ أَنفُسِكُمۡ تَحِیَّةࣰ مِّنۡ عِندِ ٱللَّهِ مُبَـٰرَكَةࣰ طَیِّبَةࣰۚ كَذَ ٰلِكَ یُبَیِّنُ ٱللَّهُ لَكُمُ ٱلۡءَایَـٰتِ لَعَلَّكُمۡ تَعۡقِلُونَ ۝٦١
Abdel Haleem
No blame will be attached to the blind, the lame, the sick.Whether you eat in your own houses, or those of your fathers, your mothers, your brothers, your sisters, your paternal uncles, your paternal aunts, your maternal uncles, your maternal aunts, houses you have the keys for, or any of your friends’ houses, you will not be blamed: you will not be blamed whether you eat in company or separately. When you enter any house, greet one another with a greeting of blessing and goodness as enjoined by God. This is how God makes His messages clear to you so that you may understand
Connections 2 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 (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.

24:62 ›
إِنَّمَا ٱلۡمُؤۡمِنُونَ ٱلَّذِینَ ءَامَنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَإِذَا كَانُوا۟ مَعَهُۥ عَلَىٰۤ أَمۡرࣲ جَامِعࣲ لَّمۡ یَذۡهَبُوا۟ حَتَّىٰ یَسۡتَءۡذِنُوهُۚ إِنَّ ٱلَّذِینَ یَسۡتَءۡذِنُونَكَ أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ یُؤۡمِنُونَ بِٱللَّهِ وَرَسُولِهِۦۚ فَإِذَا ٱسۡتَءۡذَنُوكَ لِبَعۡضِ شَأۡنِهِمۡ فَأۡذَن لِّمَن شِئۡتَ مِنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمُ ٱللَّهَۚ إِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ ۝٦٢
Abdel Haleem
The true believers are those who believe in God and His Mes-senger, who, when they are gathered with him on a communal matter, do not depart until they have asked his permission- those who ask your permission [Prophet] are the ones who truly believe in God and His Messenger. When they ask your permission to attend to their private affairs, allow whoever you see fit and ask God to forgive them. God is most forgiving and merciful
24:63 ›
لَّا تَجۡعَلُوا۟ دُعَاۤءَ ٱلرَّسُولِ بَیۡنَكُمۡ كَدُعَاۤءِ بَعۡضِكُم بَعۡضࣰاۚ قَدۡ یَعۡلَمُ ٱللَّهُ ٱلَّذِینَ یَتَسَلَّلُونَ مِنكُمۡ لِوَاذࣰاۚ فَلۡیَحۡذَرِ ٱلَّذِینَ یُخَالِفُونَ عَنۡ أَمۡرِهِۦۤ أَن تُصِیبَهُمۡ فِتۡنَةٌ أَوۡ یُصِیبَهُمۡ عَذَابٌ أَلِیمٌ ۝٦٣
Abdel Haleem
[People], do not regard the Messenger’s summons to you like one of you summoning another- God is well aware of those of you who steal away surreptitiously- and those who go against his order should beware lest a trial afflict them or they receive a painful punishment
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.

24:64 ›
أَلَاۤ إِنَّ لِلَّهِ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ قَدۡ یَعۡلَمُ مَاۤ أَنتُمۡ عَلَیۡهِ وَیَوۡمَ یُرۡجَعُونَ إِلَیۡهِ فَیُنَبِّئُهُم بِمَا عَمِلُوا۟ۗ وَٱللَّهُ بِكُلِّ شَیۡءٍ عَلِیمُۢ ۝٦٤
Abdel Haleem
Everything in the heavens and earth belongs to God: He knows what state you are in- on the Day when all are returned to Him, He will tell them everything they have done- God has full knowledge of everything
Connections 15 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 (15) 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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