Sūrah 89 · Āyāt 27–30

After the terror, the sūra closes in tenderness: "O serene soul, return to your Lord, well-pleased, well-pleasing; so enter among My servants, and enter My Garden."

The serene soul. All six sources read al-nafs al-muṭmaʾinna by contrast with the restless, world-bound man of the earlier verses. Al-Mīzān gives the fullest definition: the soul "that rests in its Lord and is content with what He is content with," seeing itself a servant who owns nothing and the world as a passage — so neither blessing tempts it to transgress nor loss to disbelieve. Ṭabarsī and Ṭūsī gloss it as the soul made tranquil by faith and certainty, secured by the glad tiding of Paradise at death and at the resurrection. The Enlightening Commentary frames the whole close as "a direct invitation from God," full of grace and peace, set against the chastisement just described.

"Return to your Lord." The sources differ on timing and sense. Ṭabarsī and Ṭūsī collect the views: the address is spoken at death or at the resurrection; "return" means return to God's reward, or to the station God alone governs; Ibn ʿAbbās even read it as the spirit's return to the body (with the variant "enter among My servant," i.e. into the body). al-Mīzān argues the address spans the whole arc "from the descent of death to the entering of the Garden of eternity," and reads the pair "well-pleased, well-pleasing" as reciprocity: when the servant is content with his Lord, the Lord is content with him.

"Enter My Garden." al-Mīzān notes a unique grammatical honour — nowhere else in the Qurʾān does God annex the Garden to Himself ("My Garden") — marking the special ennoblement of the servant who has reached complete servanthood. Ṭabarsī reads "enter among My servants" as admission to the company of the chosen righteous.

The Imāmī reading. Here Qummi and al-Burhān are emphatic and convergent: the soul "returns by the wilāya of ʿAlī," and the supreme exemplar of the serene soul is al-Ḥusayn b. ʿAlī. al-Burhān preserves the moving angel-of-death narration (from al-Ṣādiq via Sadīr): the dying believer, panicking, is shown the Prophet, ʿAlī, Fāṭima, al-Ḥasan, al-Ḥusayn and the Imams before the call comes, "so nothing is dearer to him than the slipping-out of his soul to join the caller." It also records that al-Fajr is "the sūra of al-Ḥusayn," whose assiduous reciter "will be with al-Ḥusayn in his degree in Paradise." These identifications are recorded as attributed reports beside the verse's plain address to every believing soul.

Synthesis. The sūra that began by swearing on the dawn ends at the soul's own dawn — death as homecoming. The exoteric sources (al-Mīzān, Ṭabarsī, Ṭūsī, Imani) read the serene soul as the believer at peace with God's decree; the Imāmī sources (Qummi, al-Burhān) read it as ʿAlī's friend and, supremely, as Ḥusayn. Both rest on the one contrast that structures the whole sūra: between the soul that made the world its goal and the soul that made its Lord its rest.