કુરઆન મજીદના શબ્દોનું ભાષાંતર - અંગ્રેજી ભાષાતર - ડો. વલીદ બલેહેશ અલ્ ઉમરી * - ભાષાંતરોની અનુક્રમણિકા
Yūnus
الٓرۚ تِلۡكَ ءَايَٰتُ ٱلۡكِتَٰبِ ٱلۡحَكِيمِ
[2275] The sura opens with these three disjointed letters that highlight the inimitable nature of the Qur’an and which are meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the truthfulness of the Message (cf. 2: 1).
[2276] The far demonstrative pronoun tilka (those) is employed here to signify the loftiness of the Qur’an’s ayas (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr).
[2277] al-Kitāb al-Ḥakīm (The Wise Book) is the Qur’an whose ayas are full of wisdom, fair rulings and guidance to the Straight Path (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr). The choice of this appellation in this position along with the pointer “tilka/those” are meant to highlight the Qur’an’s inimitability. The current sura is full of proofs testifying to monotheism and signalling the aberration of polytheism. These “Signs” and the earlier revealed ones are a living testimony to the wisdom of the Book which is a far cry from any substitute or alternative that the polytheist seeks to replace it with (as in Aya 15 below) (cf. al-Ghirnāṭī, Malāk al-Ta’wīl, Ibn ʿĀshūr): “Alif, Lām, Rā’; ˹this is˺ a Book whose Signs are well perfected and then fully explained, from ˹the One˺ All-Wise, Most Knowledgeable” (11: 1).
[2276] The far demonstrative pronoun tilka (those) is employed here to signify the loftiness of the Qur’an’s ayas (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr).
[2277] al-Kitāb al-Ḥakīm (The Wise Book) is the Qur’an whose ayas are full of wisdom, fair rulings and guidance to the Straight Path (cf. al-Wāḥidī, al-Basīṭ, al-Qurṭubī, Ibn Kathīr). The choice of this appellation in this position along with the pointer “tilka/those” are meant to highlight the Qur’an’s inimitability. The current sura is full of proofs testifying to monotheism and signalling the aberration of polytheism. These “Signs” and the earlier revealed ones are a living testimony to the wisdom of the Book which is a far cry from any substitute or alternative that the polytheist seeks to replace it with (as in Aya 15 below) (cf. al-Ghirnāṭī, Malāk al-Ta’wīl, Ibn ʿĀshūr): “Alif, Lām, Rā’; ˹this is˺ a Book whose Signs are well perfected and then fully explained, from ˹the One˺ All-Wise, Most Knowledgeable” (11: 1).
અરબી તફસીરો:
أَكَانَ لِلنَّاسِ عَجَبًا أَنۡ أَوۡحَيۡنَآ إِلَىٰ رَجُلٖ مِّنۡهُمۡ أَنۡ أَنذِرِ ٱلنَّاسَ وَبَشِّرِ ٱلَّذِينَ ءَامَنُوٓاْ أَنَّ لَهُمۡ قَدَمَ صِدۡقٍ عِندَ رَبِّهِمۡۗ قَالَ ٱلۡكَٰفِرُونَ إِنَّ هَٰذَا لَسَٰحِرٞ مُّبِينٌ
(2) ˹How˺ Is it a wonder to people[2278] that We have sent revelation to a man of their own[2279]: “You shall warn people and give glad tidings to those who have Believed that they have a truthful footing[2280] with their Lord”. Those who have Denied ˹even˺ said: “Indeed this one is a magician[2281], manifestly!”
[2278] In this instance, given the context, it means the Makkan Deniers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2279] For a refutation and a detailed discussion of their argument cf. 6: 8-9 and 17: 94-95.
[2280] Qadama ṣidq (lit. a foot of truthfulness); qadam is a sending forth (taqdimah) of good deeds; a person who pulls ahead of others, for good or for bad, was figuratively called qadam (lit. foot) by Arabians (cf. Ibn Fāris, Maqāyīs al-Lughah, 2: 489, al-Iṣfahānī, al-Mufradāt). Here it means that for the Believers is felicity as has been earlier decreed by God and written in the Preserved Tablet for their sending forth of good deeds and Believing in Muhammad (ﷺ) who guided them to the path that leads to Paradise (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
[2281] They could only rationalize the Message’s bewildering effect by saying that it bewitches people (cf. al-Ṭabarī, Ibn Kathīr, Riḍā, Ibn ʿĀshūr).
[2279] For a refutation and a detailed discussion of their argument cf. 6: 8-9 and 17: 94-95.
[2280] Qadama ṣidq (lit. a foot of truthfulness); qadam is a sending forth (taqdimah) of good deeds; a person who pulls ahead of others, for good or for bad, was figuratively called qadam (lit. foot) by Arabians (cf. Ibn Fāris, Maqāyīs al-Lughah, 2: 489, al-Iṣfahānī, al-Mufradāt). Here it means that for the Believers is felicity as has been earlier decreed by God and written in the Preserved Tablet for their sending forth of good deeds and Believing in Muhammad (ﷺ) who guided them to the path that leads to Paradise (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
[2281] They could only rationalize the Message’s bewildering effect by saying that it bewitches people (cf. al-Ṭabarī, Ibn Kathīr, Riḍā, Ibn ʿĀshūr).
અરબી તફસીરો:
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ عَلَى ٱلۡعَرۡشِۖ يُدَبِّرُ ٱلۡأَمۡرَۖ مَا مِن شَفِيعٍ إِلَّا مِنۢ بَعۡدِ إِذۡنِهِۦۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمۡ فَٱعۡبُدُوهُۚ أَفَلَا تَذَكَّرُونَ
(3) [2282]Verily your ˹True˺ Lord is Allah Who created the Heavens and Earth in six days[2283] then Established[2284] Himself on the Throne; He conducts ˹all˺ affairs[2285]. There is no intercessor ˹with Him˺ except with His permission[2286]. That is Allah, your Lord, so worship Him—do you not take heed!
[2282] This passage underlines the most critical issue over which the Believing and the Denying camps differ: God’s Godship (Ulūhiyyah) and Lordship (Rubūbiyyah). It also shows Who the Omnipotent Almighty God really is (cf. al-Saʿdī, al-Rāzī, Abū Ḥayyān).
[2283] This is a manifest sign of God’s omnipotence, and thus worthiness of worship (cf. Abū Ḥayyān) (for a detailed discussion cf. 7: 54): “Indeed your ˹True˺ Lord is Allah Who created the Heavens and Earth in six days, then Established Himself on the Throne; He shrouds night over day, relentlessly pursuing it; the sun, the moon and the stars are dominated by His Command; verily for Him ˹alone˺ is the creation and the Command—glorified be Allah, the Lord of all beings” (7: 54); “Allah is He Who has created the Heavens and Earth and everything in between in six days, then Established Himself on the Throne. You have no Protector or Intercessor besides Him. Will you not then be heedful?” (32: 4).
[2284] The verb istawā literally means rose and ascended in a manner befitting God Almighty’s Majesty only and unlike any of His creation. This Attribute of Almighty God (سبحانه وتعالى) should be established as it is without tashbīh (drawing analogies), takyīf (adaptation) or taʿṭīl (repudiation) (cf. Ibn Kathīr, al-Shawkānī).
[2285] God Almighty runs and oversees all of the affairs of His creation (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Shawkānī): “There is no moving creature on Earth but its provision is due from Allah. He knows its residing place and its deposit; all is in a clear book” (11: 6).
[2286] This indicates God Almighty’s unbridled Kingship; He is not like any sovereign with whom people, especially an inner circle of close aides and relatives, dare to intercede, relying on his need for them. Instead, God is free from any need for help or assistance (cf. Ibn Taymiyyah, Iqtiḍā’ al-Ṣirāṭ al-Mustaqīm, 2: 362): “Who is it, that is ˹so daring˺ to intercede with Him without His permission!” (2: 255)
[2283] This is a manifest sign of God’s omnipotence, and thus worthiness of worship (cf. Abū Ḥayyān) (for a detailed discussion cf. 7: 54): “Indeed your ˹True˺ Lord is Allah Who created the Heavens and Earth in six days, then Established Himself on the Throne; He shrouds night over day, relentlessly pursuing it; the sun, the moon and the stars are dominated by His Command; verily for Him ˹alone˺ is the creation and the Command—glorified be Allah, the Lord of all beings” (7: 54); “Allah is He Who has created the Heavens and Earth and everything in between in six days, then Established Himself on the Throne. You have no Protector or Intercessor besides Him. Will you not then be heedful?” (32: 4).
[2284] The verb istawā literally means rose and ascended in a manner befitting God Almighty’s Majesty only and unlike any of His creation. This Attribute of Almighty God (سبحانه وتعالى) should be established as it is without tashbīh (drawing analogies), takyīf (adaptation) or taʿṭīl (repudiation) (cf. Ibn Kathīr, al-Shawkānī).
[2285] God Almighty runs and oversees all of the affairs of His creation (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Shawkānī): “There is no moving creature on Earth but its provision is due from Allah. He knows its residing place and its deposit; all is in a clear book” (11: 6).
[2286] This indicates God Almighty’s unbridled Kingship; He is not like any sovereign with whom people, especially an inner circle of close aides and relatives, dare to intercede, relying on his need for them. Instead, God is free from any need for help or assistance (cf. Ibn Taymiyyah, Iqtiḍā’ al-Ṣirāṭ al-Mustaqīm, 2: 362): “Who is it, that is ˹so daring˺ to intercede with Him without His permission!” (2: 255)
અરબી તફસીરો:
إِلَيۡهِ مَرۡجِعُكُمۡ جَمِيعٗاۖ وَعۡدَ ٱللَّهِ حَقًّاۚ إِنَّهُۥ يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥ لِيَجۡزِيَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ بِٱلۡقِسۡطِۚ وَٱلَّذِينَ كَفَرُواْ لَهُمۡ شَرَابٞ مِّنۡ حَمِيمٖ وَعَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡفُرُونَ
(4) To Him shall be your return, all of you[2287]. ˹This is˺ The promise of Allah, truthful, ˹for˺ He indeed initiates creation and then brings it back so that He rewards those who have Believed and did good deeds with justice. ˹But˺ Those who have Denied for them are a boiling drink[2288] and a painful Punishment for their ˹persistent˺ Denying.
[2287] That is on the Day of Judgement upon resurrection (cf. Ibn ʿAṭiyyah, al-Rāzī, Ibn Kathīr).
[2288] “Indeed We have prepared a Fire for the wrongdoers whose walls will envelop them from all sides. If they call for relief, they will be relieved with water like molten metal, scalding their faces. What a terrible drink! What a painful resting place!” (18: 29)
[2288] “Indeed We have prepared a Fire for the wrongdoers whose walls will envelop them from all sides. If they call for relief, they will be relieved with water like molten metal, scalding their faces. What a terrible drink! What a painful resting place!” (18: 29)
અરબી તફસીરો:
هُوَ ٱلَّذِي جَعَلَ ٱلشَّمۡسَ ضِيَآءٗ وَٱلۡقَمَرَ نُورٗا وَقَدَّرَهُۥ مَنَازِلَ لِتَعۡلَمُواْ عَدَدَ ٱلسِّنِينَ وَٱلۡحِسَابَۚ مَا خَلَقَ ٱللَّهُ ذَٰلِكَ إِلَّا بِٱلۡحَقِّۚ يُفَصِّلُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَعۡلَمُونَ
(5) [2289]He is the One Who made the sun a glow[2290] and the moon a light[2291] and ordained for it[2292] stations so that you ˹may˺ know the number of years and calculation ˹of time˺. Never has Allah created that except for the Truth[2293]; He details the Signs for those who attain knowledge[2294].
[2289] This passage provides concrete signs of God’s Godship and Lordship (cf. al-Saʿdī, al-Rāzī, Abū Ḥayyān).
[2290] Ḍiyā’an means glowing with glaring light (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
[2291] Nūran is exhuming light (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr): “…made the moon ˹as˺ light in them and the sun a lantern” (71: 16).
[2292] Although the sun has its own stations as well, the moon is accentuated here to show people God’s great grace of making them aware of the passage of time whereby they can place events and utilize it for the betterment of their living: this because the phases and stations of the moon are clearer and less confusing than those of the sun. This is why people find the lunar calendar easier to follow and more reliable than the solar calendar. This is especially the case in Islam where all events are pegged against the lunar calendar (cf. Ibn ʿĀshūr).
[2293] al-Ḥaqq is the wisdom meant to lead people to realize the Oneness of God and the greatness of His Attributes; they were not created for some purposeless game (cf. Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr): “We have not created the Heaven and Earth and everything in between without purpose; that is the conjecture of those who have Denied—woe to the Deniers because of the Fire ˹that they will suffer˺!” (38: 27)
[2294] “He is the One Who ˹ever˺ cracks the dawn, and made night a repose, and the sun and the moon ˹run˺ in ˹exact˺ calculation – that is the measure of the All-Prevailing, All-Knowing. *He is the One Who made the stars for you ˹as Signs˺ so that you may find the way through them amid the ˹deep˺ darkness of the land and sea—indeed We have detailed the Signs to those who ˹really˺ know” (6: 96-97).
[2290] Ḍiyā’an means glowing with glaring light (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
[2291] Nūran is exhuming light (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr): “…made the moon ˹as˺ light in them and the sun a lantern” (71: 16).
[2292] Although the sun has its own stations as well, the moon is accentuated here to show people God’s great grace of making them aware of the passage of time whereby they can place events and utilize it for the betterment of their living: this because the phases and stations of the moon are clearer and less confusing than those of the sun. This is why people find the lunar calendar easier to follow and more reliable than the solar calendar. This is especially the case in Islam where all events are pegged against the lunar calendar (cf. Ibn ʿĀshūr).
[2293] al-Ḥaqq is the wisdom meant to lead people to realize the Oneness of God and the greatness of His Attributes; they were not created for some purposeless game (cf. Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr): “We have not created the Heaven and Earth and everything in between without purpose; that is the conjecture of those who have Denied—woe to the Deniers because of the Fire ˹that they will suffer˺!” (38: 27)
[2294] “He is the One Who ˹ever˺ cracks the dawn, and made night a repose, and the sun and the moon ˹run˺ in ˹exact˺ calculation – that is the measure of the All-Prevailing, All-Knowing. *He is the One Who made the stars for you ˹as Signs˺ so that you may find the way through them amid the ˹deep˺ darkness of the land and sea—indeed We have detailed the Signs to those who ˹really˺ know” (6: 96-97).
અરબી તફસીરો:
إِنَّ فِي ٱخۡتِلَٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ وَمَا خَلَقَ ٱللَّهُ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ لَأٓيَٰتٖ لِّقَوۡمٖ يَتَّقُونَ
(6) Verily in the alternation of night and day, and whatever Allah has created in the Heavens and Earth are Signs[2295] for the Mindful ones.
[2295] These are so-called cosmic Signs (āyāt kawniyyah). They, along with the Qur’anic Signs (āyāt Qur’āniyyah), work together to prove to people the truth of the Message and thus lead them to Faith. People are encouraged to think about these Signs and use their reason when considering them (cf. al-Saʿdī, Riḍā): “Verily in the Heavens and Earth are Signs for the Believers; *in your creation and whatever moving creature He disperses are Signs for people of certitude; *in the alternation of night and day and the provision that Allah has sent down from the sky and with it He revived the Earth after its death, and the shifting of the winds are Signs for people of reason. *Those are the Signs of Allah, We recite them for you ˹Muhammad˺ with Truth—in what speech, after Allah and His Signs do they Believe!” (45: 3-6)
અરબી તફસીરો:
إِنَّ ٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا وَرَضُواْ بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَٱطۡمَأَنُّواْ بِهَا وَٱلَّذِينَ هُمۡ عَنۡ ءَايَٰتِنَا غَٰفِلُونَ
(7) [2296]Verily those who hope not in meeting Us[2297], contented themselves with the worldly life and took comfort in it[2298]; the ˹very˺ ones who are ˹deliberately˺ heedless of Our Signs.
[2296] Two types of people are compared and contrasted here with regards to how much attention they pay to the Signs of God: the deliberately heedless and the willingly Believing. Their state in the afterlife is also contrasted (cf. Ibn ʿĀshūr, al-Rāzī).
[2297] These people do not give a second’s thought to resurrection and reckoning. Being Deniers, they have no fear of it at all (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī).
[2298] This is a natural outcome of their frame of mind; the current life is all that matters to them: “They said: “It is nothing but this worldly life of ours; we die and we live and nothing annihilates us except ˹the passage of ˺ time!” They have no ˹proper˺ knowledge ˹as˺ of that; they only conject!” (45: 24)
[2297] These people do not give a second’s thought to resurrection and reckoning. Being Deniers, they have no fear of it at all (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī).
[2298] This is a natural outcome of their frame of mind; the current life is all that matters to them: “They said: “It is nothing but this worldly life of ours; we die and we live and nothing annihilates us except ˹the passage of ˺ time!” They have no ˹proper˺ knowledge ˹as˺ of that; they only conject!” (45: 24)
અરબી તફસીરો:
أُوْلَٰٓئِكَ مَأۡوَىٰهُمُ ٱلنَّارُ بِمَا كَانُواْ يَكۡسِبُونَ
[2299] This is also a natural outcome of their state of mind.
અરબી તફસીરો:
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ يَهۡدِيهِمۡ رَبُّهُم بِإِيمَٰنِهِمۡۖ تَجۡرِي مِن تَحۡتِهِمُ ٱلۡأَنۡهَٰرُ فِي جَنَّٰتِ ٱلنَّعِيمِ
(9) Verily the ones who have Believed and done good deeds, their Lord will guide them by their Faith[2300]; rivers flow under them in the Gardens of bliss[2301].
[2300] Sincere Faith delivers: “Allah is the Ally of the Believers; He delivers them from darkness into light. ˹But˺ Those who Deny, the allies of whom are the false idols; they take them out of light into darkness—these are the company of the Fire, therein they abide forever” (2: 257).
[2301] Paradise (cf. al-Ṭabarī, al-Saʿdī). The flow of rivers is symbolic of ever-lasting, abundant bliss. This is also indicated by the kind of language the dwellers of Paradise use (as in the next aya), which is free from want and yearning, enwrapped in peace and full of gratitude: “Enter it ˹Paradise˺ you ˹Believers˺; that is the Day of Eternity. *In it they have whatever they wish for and We have more!” (50: 34-35)
[2301] Paradise (cf. al-Ṭabarī, al-Saʿdī). The flow of rivers is symbolic of ever-lasting, abundant bliss. This is also indicated by the kind of language the dwellers of Paradise use (as in the next aya), which is free from want and yearning, enwrapped in peace and full of gratitude: “Enter it ˹Paradise˺ you ˹Believers˺; that is the Day of Eternity. *In it they have whatever they wish for and We have more!” (50: 34-35)
અરબી તફસીરો:
دَعۡوَىٰهُمۡ فِيهَا سُبۡحَٰنَكَ ٱللَّهُمَّ وَتَحِيَّتُهُمۡ فِيهَا سَلَٰمٞۚ وَءَاخِرُ دَعۡوَىٰهُمۡ أَنِ ٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ
(10) Their prayer in it is “Glorified be You, our Lord”, their greeting in it is “Peace” and the concluding of their prayer is “˹All˺ Gratitude be to Allah, the Lord of all beings!”
અરબી તફસીરો:
۞ وَلَوۡ يُعَجِّلُ ٱللَّهُ لِلنَّاسِ ٱلشَّرَّ ٱسۡتِعۡجَالَهُم بِٱلۡخَيۡرِ لَقُضِيَ إِلَيۡهِمۡ أَجَلُهُمۡۖ فَنَذَرُ ٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ
(11) [2302]Would Allah hasten evil to people as much as they ˹seek to˺ hasten good[2303], their ˹given˺ term would have been terminated. ˹But they are given respite so˺ We leave those who hope not in meeting Us to wander aimlessly in their blindness[2304].
[2302] Here light is shed on another side of the Denying mindset. Being ignorant as they are, they seek to hasten God’s Punishment whenever they are warned (cf. al-Rāzī): “˹Mention Muhammad˺ When they ˹the Deniers˺ said: “O Allah, if this is the Truth from You, then rain on us stones from the sky or bring us a painful punishment!” (8: 32)
[2303] “Man prays for evil as much as he prays for good; man is ever hasty!” (17: 11)
[2304] Ṭughyān, lit. transgression and exceeding the limits (cf. Ibn Qutaybah, Gharīb al-Qur’ān, 41, al-Sijjistānī, Gharīb al-Qur’ān, 321): “Have you seen him who takes his whims and desires to be his god; whom Allah has misguided though knowledge came ˹to him˺, sealed up his hearing and his heart and placed a cover over his eyes? Who then will guide him after Allah? So will you not pay heed?” (45: 23)
[2303] “Man prays for evil as much as he prays for good; man is ever hasty!” (17: 11)
[2304] Ṭughyān, lit. transgression and exceeding the limits (cf. Ibn Qutaybah, Gharīb al-Qur’ān, 41, al-Sijjistānī, Gharīb al-Qur’ān, 321): “Have you seen him who takes his whims and desires to be his god; whom Allah has misguided though knowledge came ˹to him˺, sealed up his hearing and his heart and placed a cover over his eyes? Who then will guide him after Allah? So will you not pay heed?” (45: 23)
અરબી તફસીરો:
وَإِذَا مَسَّ ٱلۡإِنسَٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوۡ قَاعِدًا أَوۡ قَآئِمٗا فَلَمَّا كَشَفۡنَا عَنۡهُ ضُرَّهُۥ مَرَّ كَأَن لَّمۡ يَدۡعُنَآ إِلَىٰ ضُرّٖ مَّسَّهُۥۚ كَذَٰلِكَ زُيِّنَ لِلۡمُسۡرِفِينَ مَا كَانُواْ يَعۡمَلُونَ
(12) [2305]When harm touches a human, he would pray to Us ˹whether lying˺ on his side or sitting or standing, but whenever We remove his harm from him, he ˹no sooner˺ moves on as if he did not pray to Us for a harm that touched him; thus has ˹always˺ been prettified for those of excess what they used to do.
[2305] This is to show that their prayer for evil was not sincere; being frail as humans are (cf. al-Rāzī): “When We bless man, he turns away and withdraws. Yet when evil touches him, he is full of prolonged prayers” (41: 51).
અરબી તફસીરો:
وَلَقَدۡ أَهۡلَكۡنَا ٱلۡقُرُونَ مِن قَبۡلِكُمۡ لَمَّا ظَلَمُواْ وَجَآءَتۡهُمۡ رُسُلُهُم بِٱلۡبَيِّنَٰتِ وَمَا كَانُواْ لِيُؤۡمِنُواْۚ كَذَٰلِكَ نَجۡزِي ٱلۡقَوۡمَ ٱلۡمُجۡرِمِينَ
(13) [2306]Certainly We have destroyed ˹many of ˺ the generations before you when they wronged; their Messengers had come to them with clear evidences yet they would never Believe![2307] Thus We requite the criminal people.
[2306] Here they are invited to consider the fate of earlier nations when they Denied and thought lightly of God’s punishment (cf. Ibn ʿĀshūr): “Whatever a Sign of the Signs of their Lord comes to them; they will only turn away from it. *They have ˹wilfully˺ declared false the Truth when it came to them; the ˹absolute˺ tidings of what they used to ridicule will ˹certainly˺ reach them. *Had they not seen how many a generation before them We have destroyed? We had established them in the land ˹far˺ more firmly than how We established you ˹people˺! We sent the sky pouring down on them profusely and We made the rivers run under their feet, ˹only˺ then We destroyed them for their sins and We brought into being another generation after them” (6: 4-6).
[2307] “Had not the news of those who came before them reached them: the people of Nūḥ, ˹the tribes of ˺ ʿĀd and Thamūd, the people of Ibrāhīm, the companions of Midian and the overturned; their Messengers came to them with clear evidences! Allah would not have wronged them but they were bent on wronging themselves” (9: 70).
[2307] “Had not the news of those who came before them reached them: the people of Nūḥ, ˹the tribes of ˺ ʿĀd and Thamūd, the people of Ibrāhīm, the companions of Midian and the overturned; their Messengers came to them with clear evidences! Allah would not have wronged them but they were bent on wronging themselves” (9: 70).
અરબી તફસીરો:
ثُمَّ جَعَلۡنَٰكُمۡ خَلَٰٓئِفَ فِي ٱلۡأَرۡضِ مِنۢ بَعۡدِهِمۡ لِنَنظُرَ كَيۡفَ تَعۡمَلُونَ
[2308] Abū Saʿīd al-Khudrī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Life is ˹alluringly˺ lush green. Allah will instate you as successors in it and will see how you fare” (Muslim: 2742).
અરબી તફસીરો:
وَإِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَاتُنَا بَيِّنَٰتٖ قَالَ ٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا ٱئۡتِ بِقُرۡءَانٍ غَيۡرِ هَٰذَآ أَوۡ بَدِّلۡهُۚ قُلۡ مَا يَكُونُ لِيٓ أَنۡ أُبَدِّلَهُۥ مِن تِلۡقَآيِٕ نَفۡسِيٓۖ إِنۡ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَيَّۖ إِنِّيٓ أَخَافُ إِنۡ عَصَيۡتُ رَبِّي عَذَابَ يَوۡمٍ عَظِيمٖ
(15) [2309]When Our Signs, distinctly evident, are recited to them, those who hope not in meeting Us say: “Come up you ˹Muhammad˺ with a Qur’an different from this one, or ˹else˺ modify it![2310]” [2311]Say: “It is not for me to modify it out of my own accord! I only follow what is revealed to me! Indeed I fear – should I disobey my Lord – the Punishment of a Great Day![2312]”
[2309] This passage and the next catalogue how poorly they fared in God’s sight. This passage deals with how scornful they were of the Message itself.
[2310] They hated the parts of the Qur’an that were not to their liking and did not conform to their erroneous way of life (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Shawkānī).
[2311] The following potent answer sets the matter aright by showing that Divine revelation is sacrosanct and is not to be tampered with (cf. al-Wāḥidī, al-Basīṭ, al-Baiḍāwī). The answer addresses human reason and evokes matters of Faith.
[2312] This is a proportionately pious, God-fearing answer indeed, one which stands in stark contrast to the Deniers’ demand which belies their characteristically disdainful mindset: “O people! Fear your Lord, verily the quaking of the Hour is surely a grave thing. *The Day you see it, every nursing mother will abandon what she is nursing, and every pregnant woman will deliver her burden ˹prematurely˺. And you will see people drunk, though they will not be drunk; but the Punishment of Allah is ˹terribly˺ severe” (22: 1-2).
[2310] They hated the parts of the Qur’an that were not to their liking and did not conform to their erroneous way of life (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Shawkānī).
[2311] The following potent answer sets the matter aright by showing that Divine revelation is sacrosanct and is not to be tampered with (cf. al-Wāḥidī, al-Basīṭ, al-Baiḍāwī). The answer addresses human reason and evokes matters of Faith.
[2312] This is a proportionately pious, God-fearing answer indeed, one which stands in stark contrast to the Deniers’ demand which belies their characteristically disdainful mindset: “O people! Fear your Lord, verily the quaking of the Hour is surely a grave thing. *The Day you see it, every nursing mother will abandon what she is nursing, and every pregnant woman will deliver her burden ˹prematurely˺. And you will see people drunk, though they will not be drunk; but the Punishment of Allah is ˹terribly˺ severe” (22: 1-2).
અરબી તફસીરો:
قُل لَّوۡ شَآءَ ٱللَّهُ مَا تَلَوۡتُهُۥ عَلَيۡكُمۡ وَلَآ أَدۡرَىٰكُم بِهِۦۖ فَقَدۡ لَبِثۡتُ فِيكُمۡ عُمُرٗا مِّن قَبۡلِهِۦٓۚ أَفَلَا تَعۡقِلُونَ
(16) [2313]Say: “Had Allah wished, I would not have recited it to you nor made you aware of it; I had stayed among you an age before it, do you not comprehend!”
[2313] This is another facet of the answer alluding to their claim that the Noble Messenger (ﷺ) was a liar (cf. al-Rāzī, Ibn ʿĀshūr). The Qurayshites had known the Messenger (ﷺ) very closely for forty long years before the Message came to him and he was commanded to deliver it. They knew very well that he was no liar, no poet and no man of letters (cf. al-Rāzī). How would he then, out of all the artistically inspired people who could easily come up with lies, be the one to concoct such an elaborate narration? Had it not been God’s Own will, he would have never been able to produce a glorious Qur’an like the one he recited: “Do they not recognize their Messenger? So they are in denial of him. *Or do they say: “He is possessed!” Nay but he came to them with the Truth; most of them are ˹indeed˺ haters of the Truth!” (23: 69-70). Ibn ʿAbbās relates the interaction that took place between the then Qurayshite leader Abū Sufyān and Heraclius, the Byzantine Emperor. In a long narration, the emperor asked Abū Sufyān if they had known Muhammad (ﷺ) as a liar and the answer was in the negative. To that (among many questions he posed) he commented: “I asked you: “Did you accuse him of being a liar before he said what he said?” You said: “No!” Then I am fully aware that he would not abandon lying to people only then to lie about God!” (al-Bukhārī: 7; Muslim: 1773).
અરબી તફસીરો:
فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ كَذَّبَ بِـَٔايَٰتِهِۦٓۚ إِنَّهُۥ لَا يُفۡلِحُ ٱلۡمُجۡرِمُونَ
(17) [2314]Who does greater wrong than, he who fabricates lies against Allah or rejects His Signs—indeed the criminals are never successful!
[2314] The conclusion makes a point of drawing a line under the one thing that the Prophet’s interlocutors lacked, i.e. sincere Faith, which breeds humbling piety.
અરબી તફસીરો:
وَيَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُمۡ وَلَا يَنفَعُهُمۡ وَيَقُولُونَ هَٰٓؤُلَآءِ شُفَعَٰٓؤُنَا عِندَ ٱللَّهِۚ قُلۡ أَتُنَبِّـُٔونَ ٱللَّهَ بِمَا لَا يَعۡلَمُ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ
(18) [2315]They worship besides Allah that which neither harms nor benefits them and say[2316]: “These are our intercessors with Allah!” Say ˹Muhammad˺: “Are you informing Allah of that which He knows not neither in the Heavens nor in Earth?[2317] Glorified and exalted is He above all they Associate ˹with Him˺!”
[2315] “Who is more astray than one who calls, apart from Allah, upon such as who would not answer him, until the Day of Judgement; they are heedless of their calling!” (46: 5).
[2316] Their reprimand because of their idol worship is an example of what they hated about the Qur’an (cf. al-Rāzī). This is also another aspect of their straying from the straight path (cf. Ibn ʿĀshūr).
[2317] That is, that He, Glorified be Him, has Associates and that they are of a position to intercede with Him (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Khāzin).
[2316] Their reprimand because of their idol worship is an example of what they hated about the Qur’an (cf. al-Rāzī). This is also another aspect of their straying from the straight path (cf. Ibn ʿĀshūr).
[2317] That is, that He, Glorified be Him, has Associates and that they are of a position to intercede with Him (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Khāzin).
અરબી તફસીરો:
وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةٗ وَٰحِدَةٗ فَٱخۡتَلَفُواْۚ وَلَوۡلَا كَلِمَةٞ سَبَقَتۡ مِن رَّبِّكَ لَقُضِيَ بَيۡنَهُمۡ فِيمَا فِيهِ يَخۡتَلِفُونَ
(19) [2318]People had been nothing but one nation[2319], and then they differed. Had it not been for a Word, already passed from your Lord[2320], what they differ over would have been ˹soon˺ settled”.
[2318] This explains how people came to stray and worship idols; they differed over Faith and disobeyed God (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar).
[2319] Ibn ʿAbbās (رضي الله عنه) narrated: “The time between Adam and Noah was ten centuries. Throughout these, people were on the right path of God, but then they started disputing ˹over matters of Faith˺. So, God sent Prophets bearing glad tiding – and cautioning”. (al-Ḥākim, al-Mustadrak: 2:546, cf. also al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī): “Mankind was one nation, then Allah sent the Prophets bearing good tidings and cautioning, and He sent down with them the Book with Truth so as to arbitrate between people in what they dispute over. It was only disputed over by those to whom it was given after the clear Signs came to them, out of contravention one against the other. But Allah leads the Believers to the Truth, which they disputed over, with His Will—Allah guides those He wills to a straight path” (2: 213)
[2320] That He, Glorified be Him, gives respite to the rebellious until the Day of Judgement (cf. Ibn ʿAṭiyyah, al-Saʿdī): “Had it not been for a Word, already passed, they would already have been destroyed; ˹but˺ their time has been set. *So be patient ˹Muhammad˺ with what they say; glorify the praises of your Lord before sunrise and before its setting, and glorify Him in the hours of the night and at ˹both˺ ends of the day, so that you may be pleased” (20: 129-130).
[2319] Ibn ʿAbbās (رضي الله عنه) narrated: “The time between Adam and Noah was ten centuries. Throughout these, people were on the right path of God, but then they started disputing ˹over matters of Faith˺. So, God sent Prophets bearing glad tiding – and cautioning”. (al-Ḥākim, al-Mustadrak: 2:546, cf. also al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī): “Mankind was one nation, then Allah sent the Prophets bearing good tidings and cautioning, and He sent down with them the Book with Truth so as to arbitrate between people in what they dispute over. It was only disputed over by those to whom it was given after the clear Signs came to them, out of contravention one against the other. But Allah leads the Believers to the Truth, which they disputed over, with His Will—Allah guides those He wills to a straight path” (2: 213)
[2320] That He, Glorified be Him, gives respite to the rebellious until the Day of Judgement (cf. Ibn ʿAṭiyyah, al-Saʿdī): “Had it not been for a Word, already passed, they would already have been destroyed; ˹but˺ their time has been set. *So be patient ˹Muhammad˺ with what they say; glorify the praises of your Lord before sunrise and before its setting, and glorify Him in the hours of the night and at ˹both˺ ends of the day, so that you may be pleased” (20: 129-130).
અરબી તફસીરો:
وَيَقُولُونَ لَوۡلَآ أُنزِلَ عَلَيۡهِ ءَايَةٞ مِّن رَّبِّهِۦۖ فَقُلۡ إِنَّمَا ٱلۡغَيۡبُ لِلَّهِ فَٱنتَظِرُوٓاْ إِنِّي مَعَكُم مِّنَ ٱلۡمُنتَظِرِينَ
(20) They ˹further˺ say: “Would only a Sign[2321] come down to him from His Lord!” Say then ˹Muhammad˺: “The Unseen[2322] is for Allah. Wait you then and I shall be among you waiting![2323]”
[2321] That is a miracle (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr); being deliberately heedless to the greatest miracle of all, the Glorious Qur’an: “We have certainly diversified for the people in this Qur’an from every ˹kind˺ of example, but most of the people refused ˹anything˺ except Denying. *They said: “We will not Believe you ˹Muhammad˺ until you make a spring gush out of the ground for us; *or till you have a garden of date palms and grapevines, and you make streams gush forth in the midst of it; *or cause the sky to fall upon us in pieces, as you have claimed, or bring Allah and the angels before us, face to face; *or have a house made of gold; or ascend into the sky. Even then, we will not believe in your ascension until you send a ˹real˺ book down for us to read”. Say: “Glory be to my Lord! Am I anything but a mortal, a Messenger?”” (17: 89-93)
[2322] Miracles are a matter of ghayb (the Unseen) and only God Almighty knows and controls the Unseen (Ibn ʿAṭiyyah, al-Qurṭubī, Ibn ʿĀshūr): “They ˹the Deniers˺ had sworn by Allah with their most solemn oaths that if a Sign were to come to them, they would surely Believe in it. Say ˹Muhammad˺: “Indeed Signs are from none but Allah!” How would you ˹Believers˺ know that when they ˹the Signs˺ come, they would ˹still˺ not Believe?” (6: 109).
[2323] “Do they wait for nothing but the like of the days of those bygone before! Say ˹Muhammad˺: “Wait then! I shall be with you among those who wait!” *Then, We deliver Our Messengers and those who Believe; like so it is incumbent upon Us to deliver the Believers” (10: 102-103).
[2322] Miracles are a matter of ghayb (the Unseen) and only God Almighty knows and controls the Unseen (Ibn ʿAṭiyyah, al-Qurṭubī, Ibn ʿĀshūr): “They ˹the Deniers˺ had sworn by Allah with their most solemn oaths that if a Sign were to come to them, they would surely Believe in it. Say ˹Muhammad˺: “Indeed Signs are from none but Allah!” How would you ˹Believers˺ know that when they ˹the Signs˺ come, they would ˹still˺ not Believe?” (6: 109).
[2323] “Do they wait for nothing but the like of the days of those bygone before! Say ˹Muhammad˺: “Wait then! I shall be with you among those who wait!” *Then, We deliver Our Messengers and those who Believe; like so it is incumbent upon Us to deliver the Believers” (10: 102-103).
અરબી તફસીરો:
وَإِذَآ أَذَقۡنَا ٱلنَّاسَ رَحۡمَةٗ مِّنۢ بَعۡدِ ضَرَّآءَ مَسَّتۡهُمۡ إِذَا لَهُم مَّكۡرٞ فِيٓ ءَايَاتِنَاۚ قُلِ ٱللَّهُ أَسۡرَعُ مَكۡرًاۚ إِنَّ رُسُلَنَا يَكۡتُبُونَ مَا تَمۡكُرُونَ
(21) [2324]Whenever We make humans taste mercy after a hardship that touched them, no sooner, they work their wiles against Our Signs[2325]! Say ˹Muhammad˺ “Allah is swifter in wiles”.[2326] Indeed Our messengers write down what you scheme[2327].
[2324] This passage identifies the source of the Deniers’ surety by means of which they make such foolhardy demands and toy with God’s most serious Message. They felt secure that no harm could come their way (cf. Abū Ḥayyān, Ibn ʿĀshūr). But the precariousness and transience of life as they know it, is beautifully pictured in this passage and the next one through illustrative examples, so that they may reconsider their position: “People! Worship your Lord Who created you and those before you so that you might be Mindful. *He Who made the land a carpet and the sky a roof for you, and sent water down from the sky and grew with it ˹all sorts of ˺ produce as provisions for you. Therefore, ˹knowing this,˺ do not set up ˹rivalling˺ equals for Him” (2: 21-22).
[2325] These could be the cosmic Sings (cf. al-Rāzī, Riḍā) as well as the Qur’anic Signs (cf. al-Wāḥidī, al-Basīṭ, Ibn ʿĀshūr); as they could all be denied and/or misinterpreted.
[2326] “Yet ˹in the end,˺ such evil scheming engulfs none but its authors” (35: 43).
[2327] Rusulunā (Our messengers) are the angels who are in charge of recording people’s deeds (cf. al-Ṭabarī, al-Qurṭubī, Abū Ḥayyān): “Or do they think We cannot hear their secret ˹thoughts˺ and their private counsel? Yes indeed and Our messengers are at their sides, recording ˹everything˺” (43: 80).
[2325] These could be the cosmic Sings (cf. al-Rāzī, Riḍā) as well as the Qur’anic Signs (cf. al-Wāḥidī, al-Basīṭ, Ibn ʿĀshūr); as they could all be denied and/or misinterpreted.
[2326] “Yet ˹in the end,˺ such evil scheming engulfs none but its authors” (35: 43).
[2327] Rusulunā (Our messengers) are the angels who are in charge of recording people’s deeds (cf. al-Ṭabarī, al-Qurṭubī, Abū Ḥayyān): “Or do they think We cannot hear their secret ˹thoughts˺ and their private counsel? Yes indeed and Our messengers are at their sides, recording ˹everything˺” (43: 80).
અરબી તફસીરો:
هُوَ ٱلَّذِي يُسَيِّرُكُمۡ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِۖ حَتَّىٰٓ إِذَا كُنتُمۡ فِي ٱلۡفُلۡكِ وَجَرَيۡنَ بِهِم بِرِيحٖ طَيِّبَةٖ وَفَرِحُواْ بِهَا جَآءَتۡهَا رِيحٌ عَاصِفٞ وَجَآءَهُمُ ٱلۡمَوۡجُ مِن كُلِّ مَكَانٖ وَظَنُّوٓاْ أَنَّهُمۡ أُحِيطَ بِهِمۡ دَعَوُاْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ لَئِنۡ أَنجَيۡتَنَا مِنۡ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ
(22) [2328]He is the One Who carries you[2329] through the land and at sea[2330], until when you are in the vessels and they run them[2331] in favourable wind, and they rejoice in it, ˹suddenly˺ a gusty gale comes upon them and come upon them waves from everywhere and they become certain that they have been surrounded, they invoke Allah being devout in religion to Him: “Should You save us from this, we shall surely be among the thankful!”
[2328] Here is a detailing of the purport of the previous aya, especially people’s reverting to their old ways of rebelliousness after having been saved by God from the ghastly grip of horror.
[2329] God Almighty is the One Who grants people the ability to walk, travel and make and use vehicles (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī): “The One Who created the species, all of them, and has made for you of vessels and livestock those which you ride. *That you may settle yourselves upon their backs and then remember the favour of your Lord when you have settled upon them and say: “Glorified be He, Who has subjected this to us while we were not able of that. *Indeed to our Lord we are returning”” (43: 12-14).
[2330] People’s journey in life, vulnerable and precarious as it is, is analogous to a sea voyage, where people ride and never are sure when the tide will turn against them. People need to realize that it is only God’s grace that keeps them safe from the woes and perils that stare them in the face. If they do so, they would surely humble themselves willingly to Him. How many a time have people promised God to be more devout when they are met with life’s harsher realities, only but to easily forget about this once they are delivered: “When affliction touches you at sea those you pray to besides Him desert you, but when He brings you back safe to land you turn away—man is ever ungrateful!” (17: 67)
[2331] This second-person plural (you) to third-person plural (them) pronoun shift alludes to the thankless Deniers (cf. Ibn ʿĀshūr).
[2329] God Almighty is the One Who grants people the ability to walk, travel and make and use vehicles (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī): “The One Who created the species, all of them, and has made for you of vessels and livestock those which you ride. *That you may settle yourselves upon their backs and then remember the favour of your Lord when you have settled upon them and say: “Glorified be He, Who has subjected this to us while we were not able of that. *Indeed to our Lord we are returning”” (43: 12-14).
[2330] People’s journey in life, vulnerable and precarious as it is, is analogous to a sea voyage, where people ride and never are sure when the tide will turn against them. People need to realize that it is only God’s grace that keeps them safe from the woes and perils that stare them in the face. If they do so, they would surely humble themselves willingly to Him. How many a time have people promised God to be more devout when they are met with life’s harsher realities, only but to easily forget about this once they are delivered: “When affliction touches you at sea those you pray to besides Him desert you, but when He brings you back safe to land you turn away—man is ever ungrateful!” (17: 67)
[2331] This second-person plural (you) to third-person plural (them) pronoun shift alludes to the thankless Deniers (cf. Ibn ʿĀshūr).
અરબી તફસીરો:
فَلَمَّآ أَنجَىٰهُمۡ إِذَا هُمۡ يَبۡغُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّۗ يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغۡيُكُمۡ عَلَىٰٓ أَنفُسِكُمۖ مَّتَٰعَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ ثُمَّ إِلَيۡنَا مَرۡجِعُكُمۡ فَنُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ
(23) Whenever He saves them, they no sooner wrongfully transgress[2332] in the land. O people, your transgression is ˹only˺ against your own selves; ˹It is no more than˺ a ˹passing˺ enjoyment of this worldly life, then to Us shall be your return and We shall tell you ˹the Truth˺ of what you used to do[2333].
[2332] By Denying, Associating false deities with God and committing excesses and sins (cf. al-Ṭabarī, Ibn Kathīr. al-Saʿdī). All transgression is wrongful but it is qualified here with bi ghayr al-ḥaqq (wrongfully) to emphasize its nature (cf. Ibn ʿĀshūr).
[2333] God’s telling them of their deeds is a tacit threat whereby they need to mind their deeds (cf. al-Rāzī), which are shameful to say the least, since He knows everything and has a minutely detailed record of them: “And the book ˹record of deeds˺ will be placed ˹open˺, and you will see the criminals fearful of what is within it, and they will say: “Woe to us! What is this book that leaves nothing small or great except that it has enumerated it?” They will find what they did present ˹before them˺. And your Lord does injustice to no one” (18: 49).
[2333] God’s telling them of their deeds is a tacit threat whereby they need to mind their deeds (cf. al-Rāzī), which are shameful to say the least, since He knows everything and has a minutely detailed record of them: “And the book ˹record of deeds˺ will be placed ˹open˺, and you will see the criminals fearful of what is within it, and they will say: “Woe to us! What is this book that leaves nothing small or great except that it has enumerated it?” They will find what they did present ˹before them˺. And your Lord does injustice to no one” (18: 49).
અરબી તફસીરો:
إِنَّمَا مَثَلُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا كَمَآءٍ أَنزَلۡنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ مِمَّا يَأۡكُلُ ٱلنَّاسُ وَٱلۡأَنۡعَٰمُ حَتَّىٰٓ إِذَآ أَخَذَتِ ٱلۡأَرۡضُ زُخۡرُفَهَا وَٱزَّيَّنَتۡ وَظَنَّ أَهۡلُهَآ أَنَّهُمۡ قَٰدِرُونَ عَلَيۡهَآ أَتَىٰهَآ أَمۡرُنَا لَيۡلًا أَوۡ نَهَارٗا فَجَعَلۡنَٰهَا حَصِيدٗا كَأَن لَّمۡ تَغۡنَ بِٱلۡأَمۡسِۚ كَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَتَفَكَّرُونَ
(24) [2334]Indeed the example of the worldly life is nothing more than water that We send down from the sky; [2335]soon it gets mixed in the plants of the ground, the kind that people and animals consume[2336], until when the land assumes its ornament and beautifies[2337] itself and its owners become sure that they are able over it[2338], ˹there˺ comes upon it Our Command[2339] at night or in the morning and We make it mowed as if it did not thrive ˹only˺ yesterday—thus We detail the Signs for people who ponder[2340].
[2334] Now that the precariousness of life has been so beautifully captured, its transient nature is depicted here through potent analogy. This is so people may realize that life is nothing but an illusory enjoyment (cf. 3: 185) and that there is no escape from God except to Him (cf. Abū Ḥayyān, Riḍā).
[2335] The language employed also draws a picture of an ephemeral, cursory life; no sooner than the rain falls, plants grow to their full glory only then to wither away (cf. Ibn ʿĀshūr). The same expressive language is employed elsewhere but, given the context of the aya, it puts more emphasis on the transitory and brief nature of life: “And give them ˹Muhammad˺ the example of the worldly life: like water that We send down from the sky, soon it gets mixed in the plants of the ground, ˹lo˺ it become chaff, scattered by the winds—Allah is ever Able over everything” (18: 45).
[2336] Further, this fleeting nature of life is tangibly portrayed by liking it to the commonplace plants that are easily available for consumption by humans and animals alike; nothing hard to come by or enduring!
[2337] “And you see the land lifeless, but as soon as We send rain down on it, it stirs ˹to life˺ and swells, and produces every type of pleasant plant” (22: 5). The depiction of plants appearing so appealing to sight suggests a beauty who wears her best and, thus, is coveted by all. Little do they know that looks are deceiving! (Cf. Ibn ʿĀshūr)
[2338] That is they become sure that they will reap its harvest (cf. al-Ṭabarī, Ibn Kathīr).
[2339] God’s decree of its destruction (cf. al-Ṭabarī, Ibn ʿAṭiyyah).
[2340] This life is nothing but an illusory enjoyment (3: 185) that will soon come to an abrupt end by death, but the Hereafter is the real life, the everlasting abode, that those of sound reason need to strive for: “The life of this world is merely a plaything and a distraction; the true life is in the Final Abode, if only they knew” (29: 64); “Know you all that the life of this world is but a plaything, a distraction, an ornament, mutual boasting among you, and vying for increase in property and children—as the likeness of of a rain whose vegetation impresses the farmers; then it withers such that you see it turn yellow; then it becomes chaff. And in the Hereafter there shall be severe Punishment, forgiveness from Allah, and Pleasure, and the life of this world is naught but an illusory enjoyment” (57: 20); “Do you not see that Allah sends down rain from the sky and makes it flow as springs in the ground; then He produces thereby crops of varying colours; then they dry and you see them turn yellow; then He makes them crumbled to dust. Indeed in that is a reminder for those of reason” (39: 21).
[2335] The language employed also draws a picture of an ephemeral, cursory life; no sooner than the rain falls, plants grow to their full glory only then to wither away (cf. Ibn ʿĀshūr). The same expressive language is employed elsewhere but, given the context of the aya, it puts more emphasis on the transitory and brief nature of life: “And give them ˹Muhammad˺ the example of the worldly life: like water that We send down from the sky, soon it gets mixed in the plants of the ground, ˹lo˺ it become chaff, scattered by the winds—Allah is ever Able over everything” (18: 45).
[2336] Further, this fleeting nature of life is tangibly portrayed by liking it to the commonplace plants that are easily available for consumption by humans and animals alike; nothing hard to come by or enduring!
[2337] “And you see the land lifeless, but as soon as We send rain down on it, it stirs ˹to life˺ and swells, and produces every type of pleasant plant” (22: 5). The depiction of plants appearing so appealing to sight suggests a beauty who wears her best and, thus, is coveted by all. Little do they know that looks are deceiving! (Cf. Ibn ʿĀshūr)
[2338] That is they become sure that they will reap its harvest (cf. al-Ṭabarī, Ibn Kathīr).
[2339] God’s decree of its destruction (cf. al-Ṭabarī, Ibn ʿAṭiyyah).
[2340] This life is nothing but an illusory enjoyment (3: 185) that will soon come to an abrupt end by death, but the Hereafter is the real life, the everlasting abode, that those of sound reason need to strive for: “The life of this world is merely a plaything and a distraction; the true life is in the Final Abode, if only they knew” (29: 64); “Know you all that the life of this world is but a plaything, a distraction, an ornament, mutual boasting among you, and vying for increase in property and children—as the likeness of of a rain whose vegetation impresses the farmers; then it withers such that you see it turn yellow; then it becomes chaff. And in the Hereafter there shall be severe Punishment, forgiveness from Allah, and Pleasure, and the life of this world is naught but an illusory enjoyment” (57: 20); “Do you not see that Allah sends down rain from the sky and makes it flow as springs in the ground; then He produces thereby crops of varying colours; then they dry and you see them turn yellow; then He makes them crumbled to dust. Indeed in that is a reminder for those of reason” (39: 21).
અરબી તફસીરો:
وَٱللَّهُ يَدۡعُوٓاْ إِلَىٰ دَارِ ٱلسَّلَٰمِ وَيَهۡدِي مَن يَشَآءُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
[2341] Paradise, where peace is real and everlasting, unlike the worldly life (cf. al-Khāzin, al-Wāḥidī, al-Basīṭ, Abū al-Suʿūd).
અરબી તફસીરો:
۞ لِّلَّذِينَ أَحۡسَنُواْ ٱلۡحُسۡنَىٰ وَزِيَادَةٞۖ وَلَا يَرۡهَقُ وُجُوهَهُمۡ قَتَرٞ وَلَا ذِلَّةٌۚ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلۡجَنَّةِۖ هُمۡ فِيهَا خَٰلِدُونَ
(26) [2342]For those who do the best ˹of deeds˺ is the best ˹reward˺ and more[2343]; [2344]neither gloom nor ignominy will overcast their faces. Those are the Companions of Paradise—forever they abide therein.
[2342] For those who Believe and do righteous deeds is the Abode of Peace, the “best reward” (al-ḥusnā) (cf. al-Ṭabarī, al-Baghawī, Ibn ʿAṭiyyah).
[2343] Exegetes have differed about what could be more than Paradise as reward for good deeds, but most of them opine that it means seeing God Almighty’s Most Majestic Face without a veil (cf. al-Saʿdī): “On that Day ˹some˺ faces will be bright, *looking at their Lord” (75: 22-23). Ṣuhayb al-Rūmī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “When the people of Paradise enter it, Allah, Glory be His, says: “Do you want more ˹of what˺ I give you?” they say: “Did You not illumine our faces? Did You not admit us into Paradise and save us from Hellfire? He (ﷺ) adds: “Then He (رضي الله عنه) lifts the Mantle ˹from His Face˺. They are given nothing dearer to them than looking at their Lord, Glory be His”. Then he (ﷺ) recited this aya: “For those who do the best ˹of deeds˺ is the best ˹reward˺ and more” (Muslim: 181). Yet in the considered opinions of al-Ṭabarī and Ibn Kathīr it is of general purport and not limited to any bounty in particular.
[2344] That is what they will be rewarded and this is what they are spared (cf. al-Rāzī): “So Allah spared them from the woes of that Day and gave them glow and gladness” (76: 11).
[2343] Exegetes have differed about what could be more than Paradise as reward for good deeds, but most of them opine that it means seeing God Almighty’s Most Majestic Face without a veil (cf. al-Saʿdī): “On that Day ˹some˺ faces will be bright, *looking at their Lord” (75: 22-23). Ṣuhayb al-Rūmī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “When the people of Paradise enter it, Allah, Glory be His, says: “Do you want more ˹of what˺ I give you?” they say: “Did You not illumine our faces? Did You not admit us into Paradise and save us from Hellfire? He (ﷺ) adds: “Then He (رضي الله عنه) lifts the Mantle ˹from His Face˺. They are given nothing dearer to them than looking at their Lord, Glory be His”. Then he (ﷺ) recited this aya: “For those who do the best ˹of deeds˺ is the best ˹reward˺ and more” (Muslim: 181). Yet in the considered opinions of al-Ṭabarī and Ibn Kathīr it is of general purport and not limited to any bounty in particular.
[2344] That is what they will be rewarded and this is what they are spared (cf. al-Rāzī): “So Allah spared them from the woes of that Day and gave them glow and gladness” (76: 11).
અરબી તફસીરો:
وَٱلَّذِينَ كَسَبُواْ ٱلسَّيِّـَٔاتِ جَزَآءُ سَيِّئَةِۭ بِمِثۡلِهَا وَتَرۡهَقُهُمۡ ذِلَّةٞۖ مَّا لَهُم مِّنَ ٱللَّهِ مِنۡ عَاصِمٖۖ كَأَنَّمَآ أُغۡشِيَتۡ وُجُوهُهُمۡ قِطَعٗا مِّنَ ٱلَّيۡلِ مُظۡلِمًاۚ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
(27) [2345]But those who earn bad deeds, the requital of a bad deed is one of its kind; ignominy overcasts them[2346] and there will be none to protect them from Allah. As if patches of pitch-dark night cloud their faces[2347]—those are the Companions of the Fire; forever they abide therein.
[2345] The fate of the Deniers on that Day will be the complete opposite of that of the Believers (cf. al-Rāzī).
[2346] “You will see them as they are exposed to it ˹Hellfire˺, abject in their abasement, glancing around them furtively” (42: 45).
[2347] “On the Day when some faces are illumined and others are darkened; as for those whose faces become dark ˹it is said˺: “Did you Deny after you became Believers? Taste then the Punishment of your Denial” (3: 106); “On the Day of Judgement you will see those who lied against Allah; their faces pitch dark!” (39: 60).
[2346] “You will see them as they are exposed to it ˹Hellfire˺, abject in their abasement, glancing around them furtively” (42: 45).
[2347] “On the Day when some faces are illumined and others are darkened; as for those whose faces become dark ˹it is said˺: “Did you Deny after you became Believers? Taste then the Punishment of your Denial” (3: 106); “On the Day of Judgement you will see those who lied against Allah; their faces pitch dark!” (39: 60).
અરબી તફસીરો:
وَيَوۡمَ نَحۡشُرُهُمۡ جَمِيعٗا ثُمَّ نَقُولُ لِلَّذِينَ أَشۡرَكُواْ مَكَانَكُمۡ أَنتُمۡ وَشُرَكَآؤُكُمۡۚ فَزَيَّلۡنَا بَيۡنَهُمۡۖ وَقَالَ شُرَكَآؤُهُم مَّا كُنتُمۡ إِيَّانَا تَعۡبُدُونَ
(28) [2348]On the Day We gather them all[2349], then We say to those who Associated: “At your spot! You and your ˹idol˺ Associates!”[2350] Then ˹soon˺ We disassociated them ˹from each other˺; and their Associates said: “Never were you worshipping us![2351]
[2348] They mostly earned this humiliating treatment because of their Association (shirk), the worst, and only unforgiveable deed that anyone can ever perpetrate, and which is talked about in this passage (cf. Ibn ʿĀshūr): “Verily Allah does not forgive that He is Associated with, but He forgives what is lesser than that for whoever He wills. Whoever Associates with Allah perpetrates an egregious sin” (4: 48); “Allah does not forgive that He is Associated with, but He forgives what is lesser than that for whoever He wills. Whoever Associates with Allah has indeed strayed far away ˹from the right path˺” (4: 116).
[2349] Humans and jinn, Believers and Deniers and those who worshipped and those whom were worshipped (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2350] This shows Who is in charge in that situation; in an authoritarian voice they are told, like the criminals that they are, to remain where they are, thus restricting their movement. They are dispossessed of their freedom, which they only used to commit the most egregious of sins.
[2351] “Then those who were followed shall disown those who followed, ˹when˺ they saw the Punishment and all means were cut off from them. *Those who followed shall say: “Should we have another round, we will disown them as they disowned us”; thus Allah shows them their deeds as remorse ˹for them˺—they shall not be let out from the Fire” (2: 166-167).
[2349] Humans and jinn, Believers and Deniers and those who worshipped and those whom were worshipped (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2350] This shows Who is in charge in that situation; in an authoritarian voice they are told, like the criminals that they are, to remain where they are, thus restricting their movement. They are dispossessed of their freedom, which they only used to commit the most egregious of sins.
[2351] “Then those who were followed shall disown those who followed, ˹when˺ they saw the Punishment and all means were cut off from them. *Those who followed shall say: “Should we have another round, we will disown them as they disowned us”; thus Allah shows them their deeds as remorse ˹for them˺—they shall not be let out from the Fire” (2: 166-167).
અરબી તફસીરો:
هُنَالِكَ تَبۡلُواْ كُلُّ نَفۡسٖ مَّآ أَسۡلَفَتۡۚ وَرُدُّوٓاْ إِلَى ٱللَّهِ مَوۡلَىٰهُمُ ٱلۡحَقِّۖ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ
(30) There every soul scrutinizes what it did before[2352]; and they are returned to Allah their Master[2353], the Real, and what they used to fabricate deserted them!
[2352] On that Day every soul will come to closely inspect and realize the truth of whether what it did was good or bad and will be held to account over it all (cf. al-Ṭabarī, al-Naḥḥās, al-Baiḍāwī): “We have bound every human’s fate to his neck. And on the Day of Judgement We will bring forth to each ˹person˺ a record which they will find laid open: *“Read your record! On this Day, your ˹own˺ self suffices as a reckoner against you”” (17: 13-14).
[2353] “Then they are returned to Allah, their real Master; nay but to Him alone belongs the decision—He is the swiftest of Reckoners” (6: 62); “That, for Allah being the Truth and that what they invoke besides Him is falsehood!” (22: 62).
[2353] “Then they are returned to Allah, their real Master; nay but to Him alone belongs the decision—He is the swiftest of Reckoners” (6: 62); “That, for Allah being the Truth and that what they invoke besides Him is falsehood!” (22: 62).
અરબી તફસીરો:
قُلۡ مَن يَرۡزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ أَمَّن يَمۡلِكُ ٱلسَّمۡعَ وَٱلۡأَبۡصَٰرَ وَمَن يُخۡرِجُ ٱلۡحَيَّ مِنَ ٱلۡمَيِّتِ وَيُخۡرِجُ ٱلۡمَيِّتَ مِنَ ٱلۡحَيِّ وَمَن يُدَبِّرُ ٱلۡأَمۡرَۚ فَسَيَقُولُونَ ٱللَّهُۚ فَقُلۡ أَفَلَا تَتَّقُونَ
(31) [2354]Say ˹Muhammad˺: “Who provides for you from the sky and from the land[2355]; or Who owns hearing and sight[2356] and Who brings out the living from the dead and brings out the dead from the living[2357]; Who conducts ˹all˺ affairs?[2358]” They shall say: “Allah!”[2359] Then say ˹Muhammad˺ “Would you not ˹then˺ become Mindful!”
[2354] Some of the most potent Signs of God’s sole rightfulness to worship, which the Arabs cannot deny, given that they Believed in an Omnipotent ‘Allah’ but Associated with Him (cf. 6: 40, Ibn Taymiyyah, Majmūʿ al-Fatāwā: 13: 18), are given here (cf. Abū Ḥayyān), so that they may reconsider their position.
[2355] “He is Allah Who created the Heavens and Earth and sends down rain from the sky, causing fruits to grow as a provision for you” (14: 32).
[2356] “Say ˹Muhammad˺: “Would you not see that if Allah were to take away your hearing and your sight; and seal your hearts, what god besides ‘Allah’ would restore it ˹all˺ back to you!” (6: 46).
[2357] For a detailed discussion of what this means see 6: 95: “Verily ‘Allah’ is the One Who ˹ever˺ cracks grains and seeds – ˹thus˺ He brings the living out of the dead – and He is the One Who ˹ever˺ brings the dead out of the living. That you see is ‘Allah’, whereof are you then turned away ˹from the Truth˺?”
[2358] God has absolute power over everything: “Indeed your ˹True˺ Lord is Allah Who created the Heavens and Earth in six days, then Established Himself on the Throne; He shrouds night over day, relentlessly pursuing it; the sun, the moon and the stars are dominated by His Command; verily for Him ˹alone˺ is the creation and the Command—glorified be Allah, the Lord of all beings” (7: 54).
[2359] They knew ‘Allah’ all too well but forgot about Him whenever it suited them (cf. 6: 91), thus they had to be faced with this fact as a reality check: “Say ˹Muhammad˺: “Who is the Lord of the seven Heavens and the Great Throne?” *They would say: “To ‘Allah’ ˹they belong˺” Say: “Would you not then become Mindful?” (23: 86-87).
[2355] “He is Allah Who created the Heavens and Earth and sends down rain from the sky, causing fruits to grow as a provision for you” (14: 32).
[2356] “Say ˹Muhammad˺: “Would you not see that if Allah were to take away your hearing and your sight; and seal your hearts, what god besides ‘Allah’ would restore it ˹all˺ back to you!” (6: 46).
[2357] For a detailed discussion of what this means see 6: 95: “Verily ‘Allah’ is the One Who ˹ever˺ cracks grains and seeds – ˹thus˺ He brings the living out of the dead – and He is the One Who ˹ever˺ brings the dead out of the living. That you see is ‘Allah’, whereof are you then turned away ˹from the Truth˺?”
[2358] God has absolute power over everything: “Indeed your ˹True˺ Lord is Allah Who created the Heavens and Earth in six days, then Established Himself on the Throne; He shrouds night over day, relentlessly pursuing it; the sun, the moon and the stars are dominated by His Command; verily for Him ˹alone˺ is the creation and the Command—glorified be Allah, the Lord of all beings” (7: 54).
[2359] They knew ‘Allah’ all too well but forgot about Him whenever it suited them (cf. 6: 91), thus they had to be faced with this fact as a reality check: “Say ˹Muhammad˺: “Who is the Lord of the seven Heavens and the Great Throne?” *They would say: “To ‘Allah’ ˹they belong˺” Say: “Would you not then become Mindful?” (23: 86-87).
અરબી તફસીરો:
فَذَٰلِكُمُ ٱللَّهُ رَبُّكُمُ ٱلۡحَقُّۖ فَمَاذَا بَعۡدَ ٱلۡحَقِّ إِلَّا ٱلضَّلَٰلُۖ فَأَنَّىٰ تُصۡرَفُونَ
(32) That then is Allah your Real Lord[2360]; what is beyond what is real except misguidedness![2361] Whereof then are you turned away!
[2360] Ibn ʿAbbās narrated that: “The Messenger used to say, when rising from sleep to perform Prayer during the night: “O Allah! ˹All˺ Gratitude is to You. You are the Guardian of the Heavens and Earth and whatever is therein. ˹All˺ Gratitude be to You. To You belongs the dominion of the Heavens and Earth and whatever is therein. ˹All˺ Gratitude be to You. You are the Light of the Heavens and Earth. ˹All˺ Gratitude be to You. To You belongs the Kingdom of the Heavens and Earth. ˹All˺ Gratitude be to You. You are the True. Your promise is true. Your meeting is true. Your Saying is true. Paradise is true. Hellfire is true. The Prophets are true. Muhammad (ﷺ) is true. The Hour is true. O Allah! For You I submit. In You I Believe. On You I rely. To You I refer. By You I dispute. In accordance with You I judge. So forgive me all what I did in my life, what is private and what is public. You are the Advancer and the Deferrer. There is no god but You” (al-Bukhārī: 1120, Muslim: 769).
[2361] There is no middle ground between these two extremes. They are mutually exclusive. Whoever does not worship God Almighty has gone astray (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī). Misguidedness is the worst embodiment of falsehood (cf. Ibn ʿĀshūr).
[2361] There is no middle ground between these two extremes. They are mutually exclusive. Whoever does not worship God Almighty has gone astray (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī). Misguidedness is the worst embodiment of falsehood (cf. Ibn ʿĀshūr).
અરબી તફસીરો:
كَذَٰلِكَ حَقَّتۡ كَلِمَتُ رَبِّكَ عَلَى ٱلَّذِينَ فَسَقُوٓاْ أَنَّهُمۡ لَا يُؤۡمِنُونَ
(33) Thus ˹Muhammad˺ the Word[2362] of your Lord has come due for those who contravened; that they would never Believe!
[2362] That is the pre-ordained decree; that the ardently rebellious shall never be guided (cf. al-Ṭabarī, al-Shawkānī, al-Mukhtaṣar): “Had your Lord so willed, He would have certainly made humanity one single nation ˹of Believers˺, but they will always differ - *except those on whom your Lord has mercy - for He created them to be this way, and the Word of your Lord is final: “I shall definitely fill up Hell with both jinn and men” (11: 118-119).
અરબી તફસીરો:
قُلۡ هَلۡ مِن شُرَكَآئِكُم مَّن يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥۚ قُلِ ٱللَّهُ يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥۖ فَأَنَّىٰ تُؤۡفَكُونَ
(34) [2363]Say ˹Muhammad˺: “Are there among your Associates one who initiates creation and then brings it back[2364]?” Say: “Allah initiates the creation and then brings it back[2365]; whereof are you then turned away ˹from the Truth˺?”
[2363] Now that ample evidence has been given as to the Omnipotent God Almighty’s rightfulness to worship, their so-called gods are laid bare as to their utter inability and unworthiness of such names (cf. Ibn ʿĀshūr).
[2364] To create anything from nothingness and return it back to life when it perishes (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2365] “Say ˹Muhammad˺: “Walk the land and how ˹Allah˺ initiated the creation; then Allah will bring about the final creation. Surely Allah is Most Capable of everything”” (29: 20).
[2364] To create anything from nothingness and return it back to life when it perishes (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2365] “Say ˹Muhammad˺: “Walk the land and how ˹Allah˺ initiated the creation; then Allah will bring about the final creation. Surely Allah is Most Capable of everything”” (29: 20).
અરબી તફસીરો:
قُلۡ هَلۡ مِن شُرَكَآئِكُم مَّن يَهۡدِيٓ إِلَى ٱلۡحَقِّۚ قُلِ ٱللَّهُ يَهۡدِي لِلۡحَقِّۗ أَفَمَن يَهۡدِيٓ إِلَى ٱلۡحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّيٓ إِلَّآ أَن يُهۡدَىٰۖ فَمَا لَكُمۡ كَيۡفَ تَحۡكُمُونَ
(35) [2366]Say: “Are there among your Associates one who guides to the Truth?” Say: “Allah guides to the Truth!”[2367] Is the One Who guides to the Truth more worthy of being followed or the one who is not himself guided, unless he be guided. What is it with you; ˹look˺ how you judge![2368]
[2366] Another failing of their idols is further exposed; not having the Divine Attribute of being able to guide to the Straight Path (cf. Abū Ḥayyān).
[2367] “But Allah leads the Believers to the Truth, which they disputed over, with His Will—Allah guides those He wills to a straight path” (2: 213).
[2368] That is, how they errantly judge and equate between God Almighty and their false idols (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2367] “But Allah leads the Believers to the Truth, which they disputed over, with His Will—Allah guides those He wills to a straight path” (2: 213).
[2368] That is, how they errantly judge and equate between God Almighty and their false idols (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
અરબી તફસીરો:
وَمَا يَتَّبِعُ أَكۡثَرُهُمۡ إِلَّا ظَنًّاۚ إِنَّ ٱلظَّنَّ لَا يُغۡنِي مِنَ ٱلۡحَقِّ شَيۡـًٔاۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِمَا يَفۡعَلُونَ
(36) Most of them only follow conjecture[2369]; indeed conjecture avails not against the Truth[2370] in the least—verily Allah is All-Knowing of what they do.
[2369] The one who has no evidence only bases his thoughts, opinions, and beliefs on guesswork (cf. al-Shawkānī).
[2370] Conjecture is useless when it comes to getting at the Truth (cf. al-Ṭabarī, al-Nasafī, Ibn al-Jazarī).
[2370] Conjecture is useless when it comes to getting at the Truth (cf. al-Ṭabarī, al-Nasafī, Ibn al-Jazarī).
અરબી તફસીરો:
وَمَا كَانَ هَٰذَا ٱلۡقُرۡءَانُ أَن يُفۡتَرَىٰ مِن دُونِ ٱللَّهِ وَلَٰكِن تَصۡدِيقَ ٱلَّذِي بَيۡنَ يَدَيۡهِ وَتَفۡصِيلَ ٱلۡكِتَٰبِ لَا رَيۡبَ فِيهِ مِن رَّبِّ ٱلۡعَٰلَمِينَ
(37) [2371]This Qur’an would never have been devised without Allah[2372]; but ˹it is˺ a confirmation of what came before it[2373] and a detailing of the Book[2374]. There is no doubt in it; ˹it is˺ from the Lord of all beings.
[2371] The following few passages deal with another article of Faith over which the Believing and Denying camps differed, i.e. Prophet Muhammad’s (ﷺ) Messengership and the Truth of the Message (cf. al-Shawkānī).
[2372] This also alludes to their preposterous demand from the Prophet (ﷺ), as in Aya 15 above, to come up with another Qur’an or to modify it (cf. Abū Ḥayyān).
[2373] What came before it (al-ladhī bayna yadayhi) are the earlier revealed Scriptures (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah): “And We sent down to you ˹Muhammad˺ the Book with the Truth, confirming that which preceded it of the Book and a ˹supreme˺ authority over it ˹all˺” (5: 48).
[2374] This could mean that the Qur’an contains complete details of what God ordained (kataba, lit. wrote) for the Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “This ˹Qur’an˺ was not to be made up speech, but a confirmation of that which came before it and a detailing of everything; a guidance and mercy for folks who Believe” (12: 111). It could also mean that the Qur’an explains what earlier Scriptures contained (cf. al-Qurṭubī, Ibn ʿĀshūr): “People of the Book, here is Our Messenger coming to you to reveal to you much of what you used to hide of the Book and overlooks much—indeed there has come to you a Light from Allah and a clarifying Book” (5: 15).
[2372] This also alludes to their preposterous demand from the Prophet (ﷺ), as in Aya 15 above, to come up with another Qur’an or to modify it (cf. Abū Ḥayyān).
[2373] What came before it (al-ladhī bayna yadayhi) are the earlier revealed Scriptures (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah): “And We sent down to you ˹Muhammad˺ the Book with the Truth, confirming that which preceded it of the Book and a ˹supreme˺ authority over it ˹all˺” (5: 48).
[2374] This could mean that the Qur’an contains complete details of what God ordained (kataba, lit. wrote) for the Believers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “This ˹Qur’an˺ was not to be made up speech, but a confirmation of that which came before it and a detailing of everything; a guidance and mercy for folks who Believe” (12: 111). It could also mean that the Qur’an explains what earlier Scriptures contained (cf. al-Qurṭubī, Ibn ʿĀshūr): “People of the Book, here is Our Messenger coming to you to reveal to you much of what you used to hide of the Book and overlooks much—indeed there has come to you a Light from Allah and a clarifying Book” (5: 15).
અરબી તફસીરો:
أَمۡ يَقُولُونَ ٱفۡتَرَىٰهُۖ قُلۡ فَأۡتُواْ بِسُورَةٖ مِّثۡلِهِۦ وَٱدۡعُواْ مَنِ ٱسۡتَطَعۡتُم مِّن دُونِ ٱللَّهِ إِن كُنتُمۡ صَٰدِقِينَ
(38) Or do they say: “He made it ˹all˺ up!” Say ˹Muhammad˺: “Then bring about a ˹single˺ sura of its like[2375] and call whoever you can apart from Allah ˹for your aid˺ if only you were truthful![2376]
[2375] “And if you are in doubt about what We have sent down to Our servant, come up with a single sura like it, and call ˹for your aid˺ your witnesses apart from Allah, if only you were truthful. *But if you will not do it – and you will never ˹ever˺ do it – be Mindful of the Fire, the fuel of which is people and stones, that has been prepared for the Deniers” (2: 23-24).
[2376] “Say: “Should all humans and jinn rally to bring the like of this Qur’an, they will not bring the like of it, even if they assisted one another”” (17: 88).
[2376] “Say: “Should all humans and jinn rally to bring the like of this Qur’an, they will not bring the like of it, even if they assisted one another”” (17: 88).
અરબી તફસીરો:
بَلۡ كَذَّبُواْ بِمَا لَمۡ يُحِيطُواْ بِعِلۡمِهِۦ وَلَمَّا يَأۡتِهِمۡ تَأۡوِيلُهُۥۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبۡلِهِمۡۖ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلظَّٰلِمِينَ
(39) Nay, but they rejected what they did not come to ˹fully˺ know[2377] – its interpretation[2378] is yet come to them; like so those who came before them rejected—look ˹Muhammad˺ how was the ending of the wrongful ones.
[2377] Their powers of perception were so blurred that they did not fully comprehend the Qur’an and thus wrote if off altogether (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī). Truly, people are enemies of what they do not know (cf. Ibn al-Jawzī): “And since they have not been guided by it, they are bound to say: “This is an antiquated falsehood!”” (46: 11)
[2378] Ta’wīlahu (lit. its interpretation) means the coming true and the realization (mā ya’ūlu ilayhi) of what they are promised in the Book, i.e. punishment (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “Do they expect ˹nothing˺ but its realization! On the Day when its realization comes, those who forgot it before would say: “Indeed the Messengers of our Lord came with the Truth. Will we then have intercessors to intercede for us, or are we to be returned so that we may do that besides what we used to do!”” (7: 53). Additionally, according to Ibn ʿĀshūr it could mean the actual explanation and interpretation of the portions of the Qur’an that they did not understand given the fact that they were not used to their like. They did not care enough to put in the necessary mental effort to understand the novel ideas that the Qur’an delivered (cf. al-Saʿdī). These ideas were explained over and over again and given further detail as the Qur’an was being revealed piecemeal. They, like the ones who came before them, rushed into rejecting the Message for it was not to their liking and did not conform to their way of life.
[2378] Ta’wīlahu (lit. its interpretation) means the coming true and the realization (mā ya’ūlu ilayhi) of what they are promised in the Book, i.e. punishment (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “Do they expect ˹nothing˺ but its realization! On the Day when its realization comes, those who forgot it before would say: “Indeed the Messengers of our Lord came with the Truth. Will we then have intercessors to intercede for us, or are we to be returned so that we may do that besides what we used to do!”” (7: 53). Additionally, according to Ibn ʿĀshūr it could mean the actual explanation and interpretation of the portions of the Qur’an that they did not understand given the fact that they were not used to their like. They did not care enough to put in the necessary mental effort to understand the novel ideas that the Qur’an delivered (cf. al-Saʿdī). These ideas were explained over and over again and given further detail as the Qur’an was being revealed piecemeal. They, like the ones who came before them, rushed into rejecting the Message for it was not to their liking and did not conform to their way of life.
અરબી તફસીરો:
وَمِنۡهُم مَّن يُؤۡمِنُ بِهِۦ وَمِنۡهُم مَّن لَّا يُؤۡمِنُ بِهِۦۚ وَرَبُّكَ أَعۡلَمُ بِٱلۡمُفۡسِدِينَ
(40) Among them are those who ˹will in time˺ Believe in it and among them are those who do not Believe in it; your Lord Knows best the corrupters[2379].
[2379] “But if they take to their heels, then Allah knows well the corrupters” (3: 63).
અરબી તફસીરો:
وَإِن كَذَّبُوكَ فَقُل لِّي عَمَلِي وَلَكُمۡ عَمَلُكُمۡۖ أَنتُم بَرِيٓـُٔونَ مِمَّآ أَعۡمَلُ وَأَنَا۠ بَرِيٓءٞ مِّمَّا تَعۡمَلُونَ
(41) If they call you a liar, then say: “My doing is mine and your doing is yours[2380]; you are free from what I do and I am free from what you do”.
[2380] When argument is of no great use, given the many clear Signs and evidences they were presented with and to which they remained stubbornly defiant, they were to be disassociated with (mutārakah, cf. Ibn ʿĀshūr): there was no need for further debate: “So to that ˹religion of Allah˺ invite, ˹Muhammad˺, and remain on a right course as you are commanded and do not follow their desires but say: “I have Believed in what Allah has revealed of the Book, and I have been commanded to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you your deeds; there is no ˹need for˺ argument between us and you. Allah will bring us together, and to Him is the ˹final˺ destination” (42: 15); “Say ˹Muhammad˺: “Do you argue with us regarding Allah, when He is our Lord and yours. Ours are our deeds and yours are your deeds. We are ˹ever˺ devoted to Him” (2: 139).
અરબી તફસીરો:
وَمِنۡهُم مَّن يَسۡتَمِعُونَ إِلَيۡكَۚ أَفَأَنتَ تُسۡمِعُ ٱلصُّمَّ وَلَوۡ كَانُواْ لَا يَعۡقِلُونَ
(42) [2381]Among them are those who ‘listen’ to you[2382]; are you to make the deaf hear ˹you˺, even if they heed not![2383]
[2381] The ones who are being addressed are either ‘dead’ or ‘blind’. In reality, they are bereft of the faculties of attaining knowledge, listening and seeing, and they have lost their will to Believe, so there is not much point interacting with them. The Messenger (ﷺ) is instructed to leave them alone and wait for God’s further command (cf. Riḍā).
[2382] “Some among them would listen to you; ˹but˺ We have put sheaths over their hearts, lest they would perceive it, and in their ears there is impairment. Even if they see every Sign, they would not Believe in it; so much so that when they come to dispute with you, the Deniers would ˹willingly˺ say: “This is nothing but merely ˹a retelling of the˺ scribbles of the ancients!” (6: 25).
[2383] The hearts behind these ears are turned away from the call of reason: “That We might make it for you a reminder and ˹that˺ a heedful ear would heed it” (69: 12); “Do not be like the ones who said: “We are listening”, while they listen not. *Indeed the worst of all the creatures with Allah are the deaf and dumb – those who cannot heed. *Had Allah known any good in them, He would have made them listen; ˹even˺ had He made them listen, they would have turned away, looking the other way” (8: 21-23).
[2382] “Some among them would listen to you; ˹but˺ We have put sheaths over their hearts, lest they would perceive it, and in their ears there is impairment. Even if they see every Sign, they would not Believe in it; so much so that when they come to dispute with you, the Deniers would ˹willingly˺ say: “This is nothing but merely ˹a retelling of the˺ scribbles of the ancients!” (6: 25).
[2383] The hearts behind these ears are turned away from the call of reason: “That We might make it for you a reminder and ˹that˺ a heedful ear would heed it” (69: 12); “Do not be like the ones who said: “We are listening”, while they listen not. *Indeed the worst of all the creatures with Allah are the deaf and dumb – those who cannot heed. *Had Allah known any good in them, He would have made them listen; ˹even˺ had He made them listen, they would have turned away, looking the other way” (8: 21-23).
અરબી તફસીરો:
وَمِنۡهُم مَّن يَنظُرُ إِلَيۡكَۚ أَفَأَنتَ تَهۡدِي ٱلۡعُمۡيَ وَلَوۡ كَانُواْ لَا يُبۡصِرُونَ
(43) Among them are those who ‘look’ at you; are you to guide the blind even if they ‘see’ not![2384]
[2384] It is the blindness of the heart not the eyes that is the real blindness (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī): “For indeed, it is not eyes that are blinded, but blinded are the hearts which are within the chests!” (22: 46)
અરબી તફસીરો:
إِنَّ ٱللَّهَ لَا يَظۡلِمُ ٱلنَّاسَ شَيۡـٔٗا وَلَٰكِنَّ ٱلنَّاسَ أَنفُسَهُمۡ يَظۡلِمُونَ
[2385] Those who are adamantly defiant and unreceptive of the Message only wrong themselves. God, the All-Just, requites them for refusing to Believe (cf. al-Ṭabarī, Ibn Kathīr): “It is not for your Lord to wrong ˹His˺ servants” (41: 46). Abū Dharr al-Ghifārī (رضي الله عنه) narrated that the Messenger (ﷺ) said that God said: “My servants, I made injustice forbidden for Myself and I made it forbidden among you. Do not treat each other with injustice” (Muslim: 2577).
અરબી તફસીરો:
وَيَوۡمَ يَحۡشُرُهُمۡ كَأَن لَّمۡ يَلۡبَثُوٓاْ إِلَّا سَاعَةٗ مِّنَ ٱلنَّهَارِ يَتَعَارَفُونَ بَيۡنَهُمۡۚ قَدۡ خَسِرَ ٱلَّذِينَ كَذَّبُواْ بِلِقَآءِ ٱللَّهِ وَمَا كَانُواْ مُهۡتَدِينَ
(45) [2386]On the Day when He gathers them – as if they had not stayed ˹in life˺ except for one hour[2387] of the day – they recognize one another[2388]; those who rejected the meeting of Allah have lost—never were they ever ˹rightly˺ guided.
[2386] Another disputed article of Faith is taken up here, i.e. resurrection and reckoning, as well as the coming of what the Messenger (ﷺ) warned them against. The Deniers’ snobbish attitude arises from their obliviousness to the transience of life, which was so beautifully illustrated earlier in this sura. This notion is further underlined here so as to drive the message home (cf. al-Biqāʿī, Naẓm al-Durar).
[2387] Only then do they realize their fatal error; they overrated this worldly life. Now they know for real how short-lived it was and have a better estimation of it, but a little too late (cf. al-Shawkānī, Riḍā): “On the Day the Hour comes, the criminals will swear that they did not stay ˹in this world˺ more than an hour; thus they have always been deluded!” (30: 55); “He ˹Allah˺ said: “How many years did you stay on Earth? *They said: “We stayed a day or a part of a day, but ask those who keep count.” * He said: “You stayed but a little, if you but knew!” (23: 112-114)
[2388] Although they vehemently denied life after death (“They were insistent on the gravest of sins. *And they used to say: “Will we be, after we die and have turned into dust and bones, resurrected!” (56: 46-47)), on that Day they will gravely come to realize how misled they were when they actually see each other in the flesh and their mental abilities restored to their former pre-death state as if nothing in between had happened (cf. Ibn ʿĀshūr). Then, their interaction is only one of mutual reproach (cf. Ibn ʿAṭiyyah).
[2387] Only then do they realize their fatal error; they overrated this worldly life. Now they know for real how short-lived it was and have a better estimation of it, but a little too late (cf. al-Shawkānī, Riḍā): “On the Day the Hour comes, the criminals will swear that they did not stay ˹in this world˺ more than an hour; thus they have always been deluded!” (30: 55); “He ˹Allah˺ said: “How many years did you stay on Earth? *They said: “We stayed a day or a part of a day, but ask those who keep count.” * He said: “You stayed but a little, if you but knew!” (23: 112-114)
[2388] Although they vehemently denied life after death (“They were insistent on the gravest of sins. *And they used to say: “Will we be, after we die and have turned into dust and bones, resurrected!” (56: 46-47)), on that Day they will gravely come to realize how misled they were when they actually see each other in the flesh and their mental abilities restored to their former pre-death state as if nothing in between had happened (cf. Ibn ʿĀshūr). Then, their interaction is only one of mutual reproach (cf. Ibn ʿAṭiyyah).
અરબી તફસીરો:
وَإِمَّا نُرِيَنَّكَ بَعۡضَ ٱلَّذِي نَعِدُهُمۡ أَوۡ نَتَوَفَّيَنَّكَ فَإِلَيۡنَا مَرۡجِعُهُمۡ ثُمَّ ٱللَّهُ شَهِيدٌ عَلَىٰ مَا يَفۡعَلُونَ
(46) And whether We show you ˹Muhammad˺ some of what We promise them or terminate your life ˹before then˺, their return is to Us and then Allah is Witness over what they do.
અરબી તફસીરો:
وَلِكُلِّ أُمَّةٖ رَّسُولٞۖ فَإِذَا جَآءَ رَسُولُهُمۡ قُضِيَ بَيۡنَهُم بِٱلۡقِسۡطِ وَهُمۡ لَا يُظۡلَمُونَ
(47) [2389]For every nation there is a Messenger, whenever their Messenger comes, they will be judged amongst them with justice[2390]; they are ˹never˺ wronged.
[2389] The message here is that there is no need to rush matters. The coming due of what they are promised is a resigned conclusion since the respite they are allowed is terminated by the coming of their Messenger. By his coming, wheat is sorted out from the chaff and evidence of the Truth is conclusively provided (cf. Ibn ʿĀshūr).
[2390] Those who Believe in the Message are spared but those who deny it are doomed; they taste Divine punishment in this worldly life (cf. Abū al-Suʿūd, al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr): “Never were We to punish until, We send a Messenger!” (17: 15)
[2390] Those who Believe in the Message are spared but those who deny it are doomed; they taste Divine punishment in this worldly life (cf. Abū al-Suʿūd, al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr): “Never were We to punish until, We send a Messenger!” (17: 15)
અરબી તફસીરો:
وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَٰدِقِينَ
[2391] The ‘promise’ could be the coming of the Hour or their due punishment in this worldly life (cf. al-Tafsīr al-Muḥarrar).
અરબી તફસીરો:
قُل لَّآ أَمۡلِكُ لِنَفۡسِي ضَرّٗا وَلَا نَفۡعًا إِلَّا مَا شَآءَ ٱللَّهُۗ لِكُلِّ أُمَّةٍ أَجَلٌۚ إِذَا جَآءَ أَجَلُهُمۡ فَلَا يَسۡتَـٔۡخِرُونَ سَاعَةٗ وَلَا يَسۡتَقۡدِمُونَ
(49) Say ˹Muhammad˺: “I have no power ˹even˺ to harm or do myself well, except for what Allah wished[2392]. For every nation there is a ˹set˺ term; when their term is due, they cannot put it off an hour, nor hasten it[2393]
[2392] The Messenger (ﷺ) is no more than a human deliverer of what he is told by God. He has no control over such matters (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar).
[2393] That is, a set time for every nation to taste Divine Wrath and retribution should it persist in Denying (al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Shinqīṭī, al-ʿAdhb al-Namīr).
[2393] That is, a set time for every nation to taste Divine Wrath and retribution should it persist in Denying (al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Shinqīṭī, al-ʿAdhb al-Namīr).
અરબી તફસીરો:
أَثُمَّ إِذَا مَا وَقَعَ ءَامَنتُم بِهِۦٓۚ ءَآلۡـَٰٔنَ وَقَدۡ كُنتُم بِهِۦ تَسۡتَعۡجِلُونَ
(51) “Would you ˹only˺ when it ˹actually˺ takes place Believe in it? Is it now? When earlier you ˹indifferently˺ sought to hasten it!”[2394]
[2394] “So when they saw Our might, they said: “We Believe in Allah alone and reject all what we Associated as partners with Him.” *But their believing was of no benefit to them when they saw Our might. This has ˹always˺ been Allah’s way ˹of dealing˺ with His ˹rebellious˺ servants; there the Deniers were in ˹utter˺ loss” (40: 84-85).
અરબી તફસીરો:
ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُواْ ذُوقُواْ عَذَابَ ٱلۡخُلۡدِ هَلۡ تُجۡزَوۡنَ إِلَّا بِمَا كُنتُمۡ تَكۡسِبُونَ
(52) Then ˹on the Day of Judgement˺ it is said to those who wronged: “Taste you the Punishment of eternity; are you not requited but for what you used to earn?”[2395]
[2395] “The Day they are shoved fiercely into the Fire of Hell. *This is the Fire that you used to deny! *Is this magic, or do you not see? Burn in it – it makes no difference whether you bear it patiently or not – you are only being repaid for what you have done!” (52: 13-16).
અરબી તફસીરો:
۞ وَيَسۡتَنۢبِـُٔونَكَ أَحَقٌّ هُوَۖ قُلۡ إِي وَرَبِّيٓ إِنَّهُۥ لَحَقّٞۖ وَمَآ أَنتُم بِمُعۡجِزِينَ
(53) [2396]And ˹more so˺ they seek out news from you ˹asking˺: “Is it ˹really˺ true?” say ˹Muhammad˺: “Yea! By my Lord it is definitely true; never will you outdo ˹Allah˺!”
[2396] This is another of their devious machinations: once they feign that they were in a hurry for it only to show that they could not care less for it, being in total denial of it, and once they pretend to be candidly inquiring about it hoping to soften the Messenger (ﷺ) to give them an answer to their liking (cf. al-Rāzī, Ibn ʿĀshūr). Thus they received the definitely affirmative answer; a rare oath (only occurring thrice in the Qur’an (cf. also: 34: 3 and 64: 7)) by the most Noble Messenger (ﷺ).
અરબી તફસીરો:
وَلَوۡ أَنَّ لِكُلِّ نَفۡسٖ ظَلَمَتۡ مَا فِي ٱلۡأَرۡضِ لَٱفۡتَدَتۡ بِهِۦۗ وَأَسَرُّواْ ٱلنَّدَامَةَ لَمَّا رَأَوُاْ ٱلۡعَذَابَۖ وَقُضِيَ بَيۡنَهُم بِٱلۡقِسۡطِ وَهُمۡ لَا يُظۡلَمُونَ
(54) [2397]Were any soul that wronged[2398] in possession of all that there is in Earth, it would have ransomed itself with it ˹on that Day˺. They concealed their ˹deep˺ regret[2399] when they saw the Punishment. They are judged amongst those with justice and they are wronged not.
[2397] This is a fast flash forward showing graphic snapshots of the coming true of the ‘definitely true’ promised fate of the rebellious, to further make the case for it.
[2398] “Those who Deny and die as Deniers, ˹as much as˺ Earth’s fill of gold will not be accepted from any of them, even if he were to ransom himself with it—for those is a painful Punishment and they will have no helpers” (3: 91).
[2399] When they come face to face with their inevitable end, the Deniers will feel deeply remorseful for their Denying but try to hide it from others (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī). Profound remorse and sorrow is a type of self-punishment, which is, by no means, less severe than imposed punishment (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[2398] “Those who Deny and die as Deniers, ˹as much as˺ Earth’s fill of gold will not be accepted from any of them, even if he were to ransom himself with it—for those is a painful Punishment and they will have no helpers” (3: 91).
[2399] When they come face to face with their inevitable end, the Deniers will feel deeply remorseful for their Denying but try to hide it from others (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī). Profound remorse and sorrow is a type of self-punishment, which is, by no means, less severe than imposed punishment (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
અરબી તફસીરો:
أَلَآ إِنَّ لِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ أَلَآ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ
(55) Nay, but definitely ˹all˺ that is in the Heavens and the Earth belongs to Allah[2400]; nay, but definitely the promise of Allah is true, but most of them know ˹it˺ not.
[2400] God Almighty rules Supreme and none can stop Him from bringing His will into reality (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī); but most people are oblivious to this. Thus this aya begins with the attention-calling particle a-lā, translated here as ‘nay’ to impart a similar affective force (cf. Riḍā).
અરબી તફસીરો:
هُوَ يُحۡيِۦ وَيُمِيتُ وَإِلَيۡهِ تُرۡجَعُونَ
અરબી તફસીરો:
يَٰٓأَيُّهَا ٱلنَّاسُ قَدۡ جَآءَتۡكُم مَّوۡعِظَةٞ مِّن رَّبِّكُمۡ وَشِفَآءٞ لِّمَا فِي ٱلصُّدُورِ وَهُدٗى وَرَحۡمَةٞ لِّلۡمُؤۡمِنِينَ
(57) [2401]O people! There has come to you an admonition from your Lord and a healing for what is in the chests; a guidance and mercy for the Believers[2402].
[2401] The Qur’an is pointed out here as a cautionary reminder and healing to the ailments of the heart that divert one from guidance; it is the way to avoid the dismal fate that the previous passage so vividly describes, as well as felicity in this life to those who Believe in it. Humanity are called upon to pay heed and save themselves.
[2402] Only the receptive will benefit from it (cf. al-Ṭabarī): “We send down of the Qur’an that which is a cure and a mercy for the Believers; it increases the wrongdoers in naught but loss” (17: 82); “Say ˹Muhammad˺” “It ˹the Qur’an˺ is a guidance and a healing for those who Believe, and those who do not Believe have an impairment in their ears, and it is a blindness for them; such are called from a place far off” (41: 44).
[2402] Only the receptive will benefit from it (cf. al-Ṭabarī): “We send down of the Qur’an that which is a cure and a mercy for the Believers; it increases the wrongdoers in naught but loss” (17: 82); “Say ˹Muhammad˺” “It ˹the Qur’an˺ is a guidance and a healing for those who Believe, and those who do not Believe have an impairment in their ears, and it is a blindness for them; such are called from a place far off” (41: 44).
અરબી તફસીરો:
قُلۡ بِفَضۡلِ ٱللَّهِ وَبِرَحۡمَتِهِۦ فَبِذَٰلِكَ فَلۡيَفۡرَحُواْ هُوَ خَيۡرٞ مِّمَّا يَجۡمَعُونَ
(58) Say ˹Muhammad˺: [2403]“In the Grace of Allah and in His Mercy, in that let them then rejoice; it is ˹immeasurably˺ better than what they hoard!”
[2403] Believers always need to remember God’s great bounty by which He guided them to Islam and gave them the gift of the Qur’an to which any worldly gain is not even remotely comparable (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr): “Your Lord’s Mercy is better than what they hoard” (43: 32).
અરબી તફસીરો:
قُلۡ أَرَءَيۡتُم مَّآ أَنزَلَ ٱللَّهُ لَكُم مِّن رِّزۡقٖ فَجَعَلۡتُم مِّنۡهُ حَرَامٗا وَحَلَٰلٗا قُلۡ ءَآللَّهُ أَذِنَ لَكُمۡۖ أَمۡ عَلَى ٱللَّهِ تَفۡتَرُونَ
(59) [2404]Say ˹Muhammad˺: “Would you ˹not˺ consider what Allah sent down to you as provision and you divided it into ˹some˺ lawful and ˹some˺ unlawful; say: did you Allah give you permission ˹for this˺ or do you fabricate falsities against Allah?”[2405]
[2404] This passage points out how astray people can go when they are not guided by God through His revelations (cf. Abū Ḥayyān).
[2405] Here the Arabs are chided for their groundless, godless laws, which only provide evidence of their foolishness: “Say ˹Muhammad˺: “Would you ˹not˺ consider what Allah sent down to you as provision and you divided it into ˹some˺ lawful and ˹some˺ unlawful; did Allah give you permission ˹for this˺ or do you fabricate falsities against Allah?” (10: 59); “They also said: “These are prohibited livestock and crops which are only to be consumed by those whom we wish” – so they claimed – ˹other˺ livestock the backs of which were made forbidden, and ˹some˺ livestock over which they do not mention Allah’s Name, ascribing this falsely to Him; He will requite them for what they used concoct. *They also said: “Whatever is in the bellies of these livestock ˹if alive˺ is reserved exclusively for our males and is forbidden to our ˹female˺ mates”. But if it is ˹born˺ dead then it is shared with them; He will requite them for their designation—verily He is Most Wise, All-Knowing” (6: 138-139).
[2405] Here the Arabs are chided for their groundless, godless laws, which only provide evidence of their foolishness: “Say ˹Muhammad˺: “Would you ˹not˺ consider what Allah sent down to you as provision and you divided it into ˹some˺ lawful and ˹some˺ unlawful; did Allah give you permission ˹for this˺ or do you fabricate falsities against Allah?” (10: 59); “They also said: “These are prohibited livestock and crops which are only to be consumed by those whom we wish” – so they claimed – ˹other˺ livestock the backs of which were made forbidden, and ˹some˺ livestock over which they do not mention Allah’s Name, ascribing this falsely to Him; He will requite them for what they used concoct. *They also said: “Whatever is in the bellies of these livestock ˹if alive˺ is reserved exclusively for our males and is forbidden to our ˹female˺ mates”. But if it is ˹born˺ dead then it is shared with them; He will requite them for their designation—verily He is Most Wise, All-Knowing” (6: 138-139).
અરબી તફસીરો:
وَمَا ظَنُّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ يَوۡمَ ٱلۡقِيَٰمَةِۗ إِنَّ ٱللَّهَ لَذُو فَضۡلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَشۡكُرُونَ
(60) What do those who fabricate lies against Allah think ˹of their fate˺ on the Day of Judgement![2406] Indeed Allah is bountiful to people, but most of them are thankless.
[2406] “On the Day of Judgement you will see those who lied about Allah with their faces darkened. Is Hell not a ˹fitting˺ home for the arrogant?” (39: 60)
અરબી તફસીરો:
وَمَا تَكُونُ فِي شَأۡنٖ وَمَا تَتۡلُواْ مِنۡهُ مِن قُرۡءَانٖ وَلَا تَعۡمَلُونَ مِنۡ عَمَلٍ إِلَّا كُنَّا عَلَيۡكُمۡ شُهُودًا إِذۡ تُفِيضُونَ فِيهِۚ وَمَا يَعۡزُبُ عَن رَّبِّكَ مِن مِّثۡقَالِ ذَرَّةٖ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ وَلَآ أَصۡغَرَ مِن ذَٰلِكَ وَلَآ أَكۡبَرَ إِلَّا فِي كِتَٰبٖ مُّبِينٍ
(61) [2407]Never will you ˹Muhammad˺[2408] engage in an affair, nor should you recite ˹some˺ Qur’an thereof, or you ˹Believers˺ do a deed except Us being Witness over you, when you pour ˹your hearts˺ into it; neither is a mote’s weight – nor smaller or greater – stashed away from your Lord in Earth nor in the sky without it being in a clarifying book[2409].
[2407] This passage and the next provide a timely interval in the flow of the narrative and are meant to soothe and assuage the Believing community; that their pious deeds are well-recorded and that they are the better, more successful side (cf. al-Rāzī, Abū Ḥayyān).
[2408] The Believers are also implied in this address (cf. al-Wāḥidī, al-Wasīṭ, al-Qurṭubī, Ibn ʿAṭiyyah).
[2409] “He ˹Allah˺ has the keys of the Unseen, only He knows them. He knows ˹all˺ what is there in the land and sea; not a leaf that falls without Him knowing about it, not a seed in the ˹deepest recess of the˺ darkness of Earth, not a thing moist nor dry except ˹it˺ being in a clarifying book” (6: 59).
[2408] The Believers are also implied in this address (cf. al-Wāḥidī, al-Wasīṭ, al-Qurṭubī, Ibn ʿAṭiyyah).
[2409] “He ˹Allah˺ has the keys of the Unseen, only He knows them. He knows ˹all˺ what is there in the land and sea; not a leaf that falls without Him knowing about it, not a seed in the ˹deepest recess of the˺ darkness of Earth, not a thing moist nor dry except ˹it˺ being in a clarifying book” (6: 59).
અરબી તફસીરો:
أَلَآ إِنَّ أَوۡلِيَآءَ ٱللَّهِ لَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
અરબી તફસીરો:
ٱلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ
અરબી તફસીરો:
لَهُمُ ٱلۡبُشۡرَىٰ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَفِي ٱلۡأٓخِرَةِۚ لَا تَبۡدِيلَ لِكَلِمَٰتِ ٱللَّهِۚ ذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ
(64) Glad tiding[2410] is theirs in the worldly life and in the Hereafter; there is no changing Allah’s Words[2411]—that is ˹truly˺ the great triumph.
[2410] “Allah gives them the glad tidings of a Mercy from Him, Pleasure and Gardens in which theirs is everlasting bliss. *They last therein forever—verily with Allah lies a great reward” (9: 21-22); “Verily those who say: “Our Lord is Allah!” and then remain steadfast, the angels descend upon them, ˹saying:˺ “Do not fear, nor grieve. But, rejoice in the good news of the Paradise, which you have been promised. *We are your allies in this worldly life and in the Hereafter. In it you will have anything your souls desires, and in it you will have anything you ask for; *an ˹comely˺ accommodation from the All-Forgiving, Most Merciful ˹Lord˺.”” (41: 30-32).
[2411] “Your Lord’s Word ˹Muhammad˺ was perfected truthfully and justly; None can change His Words—He is the All-Hearing, All-Knowing” (6: 115).
[2411] “Your Lord’s Word ˹Muhammad˺ was perfected truthfully and justly; None can change His Words—He is the All-Hearing, All-Knowing” (6: 115).
અરબી તફસીરો:
وَلَا يَحۡزُنكَ قَوۡلُهُمۡۘ إِنَّ ٱلۡعِزَّةَ لِلَّهِ جَمِيعًاۚ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
(65) Do not ˹Muhammad˺ be saddened by their speech; indeed to Allah belongs all honour[2412]—He is the All-Hearing, All-Knowing.
[2412] Honour (ʿizzah) and victory can only be found with God, the All-Powerful, Supreme Ruler over all His creation: “Whoever desires honour, then all honour is Allah’s Own” (35: 10). God (عز وجل) encouragingly promises His Messenger (ﷺ) of eventual victory over the Makkan pagans (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī); he is to take heart in this glad tiding: “Most certainly We shall help Our Messengers, and those who Believe, in the life of this world and on the Day when the Witnesses will stand forth” (40: 51).
અરબી તફસીરો:
أَلَآ إِنَّ لِلَّهِ مَن فِي ٱلسَّمَٰوَٰتِ وَمَن فِي ٱلۡأَرۡضِۗ وَمَا يَتَّبِعُ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ شُرَكَآءَۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ
(66) Nay, but whoever is in the Heavens and whoever is on Earth belongs to Allah; what Associates do those who call ˹gods˺ besides Allah follow? Indeed they only follow nothing but ˹mere˺ fancies, indeed they are only guessing[2413].
[2413] The idolaters in reality stand on no real grounds: “If you ˹Muhammad˺ obey most of those on Earth, they will lead you away from the Path of Allah; indeed they only follow ˹mere˺ fancies, indeed they are only guessing” (6: 116).
અરબી તફસીરો:
هُوَ ٱلَّذِي جَعَلَ لَكُمُ ٱلَّيۡلَ لِتَسۡكُنُواْ فِيهِ وَٱلنَّهَارَ مُبۡصِرًاۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَسۡمَعُونَ
(67) [2414]He is the One Who made the night for you to rest at and the day agaze[2415]. Indeed in that are Signs to those who listen[2416].
[2414] In many ways this passage sums up and concludes the previous ayas in this sura, by way of alluding to the major themes that have been highlighted thus far and leaving the Deniers with a stark warning.
[2415] Mubṣiran means full of light whereby people can go about their daily lives (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2416] That is, those who heed what they are being told about the Signs of God in the Qur’an (cf. Ibn ʿĀshūr): “He is the One Who made the sun a glow and the moon a light and ordained for it stations so that you ˹may˺ know the number of years and calculation ˹of time˺. Never has Allah created that except for the Truth; He details the Signs for those who attain knowledge. *Verily in the alternation of night and day, and whatever Allah has created in the Heavens and Earth are Signs for the Mindful ones” (10: 5-6).
[2415] Mubṣiran means full of light whereby people can go about their daily lives (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2416] That is, those who heed what they are being told about the Signs of God in the Qur’an (cf. Ibn ʿĀshūr): “He is the One Who made the sun a glow and the moon a light and ordained for it stations so that you ˹may˺ know the number of years and calculation ˹of time˺. Never has Allah created that except for the Truth; He details the Signs for those who attain knowledge. *Verily in the alternation of night and day, and whatever Allah has created in the Heavens and Earth are Signs for the Mindful ones” (10: 5-6).
અરબી તફસીરો:
قَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدٗاۗ سُبۡحَٰنَهُۥۖ هُوَ ٱلۡغَنِيُّۖ لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ إِنۡ عِندَكُم مِّن سُلۡطَٰنِۭ بِهَٰذَآۚ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ
(68) [2417]And they said: “Allah got Himself a child!”[2418] Glory is His! He is the Free of Need[2419]; to Him Belongs whatever is in the Heavens and in the Earth. You have no authority to this ˹claim˺, ˹or˺ do you say about Allah that which you know not!
[2417] This macabre word utterance is a serious consequence of their false guessing about God (cf. al-Biqāʿī, Naẓm al-Durar).
[2418] The Arab pagans used to claim that the angels were God’s daughters (al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Baghawī, Ibn ʿAṭiyyah): “So ask them, does your Lord have daughters while they have sons! *Or did We create the angels female, while they were witnesses. *Indeed, it is one of their ˹utter˺ fabrications to say*: “Allah has begotten”; indeed, they are liars!” (37: 149-152)
[2419] Having children usually involves certain needs and expectations being fulfilled. From the obvious initial sexual liaison to larger psychological aspirations that include fulfilment and happiness, future need and assistance and continuity of name and lineage. Whatever such need for children might be, and thus by extension an imperfection, God Almighty, all Glory is His, is free from it (cf. Ibn ʿĀshūr).
[2418] The Arab pagans used to claim that the angels were God’s daughters (al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Baghawī, Ibn ʿAṭiyyah): “So ask them, does your Lord have daughters while they have sons! *Or did We create the angels female, while they were witnesses. *Indeed, it is one of their ˹utter˺ fabrications to say*: “Allah has begotten”; indeed, they are liars!” (37: 149-152)
[2419] Having children usually involves certain needs and expectations being fulfilled. From the obvious initial sexual liaison to larger psychological aspirations that include fulfilment and happiness, future need and assistance and continuity of name and lineage. Whatever such need for children might be, and thus by extension an imperfection, God Almighty, all Glory is His, is free from it (cf. Ibn ʿĀshūr).
અરબી તફસીરો:
قُلۡ إِنَّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ لَا يُفۡلِحُونَ
અરબી તફસીરો:
۞ وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ نُوحٍ إِذۡ قَالَ لِقَوۡمِهِۦ يَٰقَوۡمِ إِن كَانَ كَبُرَ عَلَيۡكُم مَّقَامِي وَتَذۡكِيرِي بِـَٔايَٰتِ ٱللَّهِ فَعَلَى ٱللَّهِ تَوَكَّلۡتُ فَأَجۡمِعُوٓاْ أَمۡرَكُمۡ وَشُرَكَآءَكُمۡ ثُمَّ لَا يَكُنۡ أَمۡرُكُمۡ عَلَيۡكُمۡ غُمَّةٗ ثُمَّ ٱقۡضُوٓاْ إِلَيَّ وَلَا تُنظِرُونِ
(71) [2420]Recite to them ˹Muhammad˺ the ˹notable˺ news of Noah when he said to his people: “My people, if my staying ˹among you˺ and reminding ˹of you˺ of Allah’s Signs is ˹so˺ unbearable for you[2421] – then in Allah I ˹unshakably˺ trust – so deliberate your affair, ˹collectively˺ you and your Associates, and find no qualms about your affair, then administer it to me and afford me no respite![2422]
[2420] This passage and the next few over which the stories of Prophets Noah and Moses (q) are given, are a timely example of how Faith delivered the Believers and how the inevitable Divine promise utterly destroyed the stubbornly Denying, whose hearts were sealed off (cf. Ibn ʿĀshūr). It also marks a division between the two parts of this sura. The earlier part catalogues a long list of the Deniers’ arguments and gives a detailed rebuttal of each. The next throws light on the way the Prophet (ﷺ) should take and how he should manage the critical situation in which the Believing community found itself at that juncture, giving at the same time examples for him to follow.
[2421] Prophet Noah’s (عليه السلام) mission, which lasted for 950 long years of argumentation with his people and is described in much detail in the Qur’an, came, to say the least, very hard on his people: “They said: “O Nūḥ, you have argued with us and argued much, so ˹just˺ bring us what you have promised us if you are telling the Truth!” (11: 32); “They said: “Truly if you cease not, O Nūḥ, you shall indeed be among the stoned!” (26: 116)
[2422] He dared them to harm him in such a challenging manner fully trusting in God and certain of the knowledge that no one could cause him harm unless God willed it so (cf. Ibn Taymiyyah, Jāmiʿ al-Rasā’il, 1: 69).
We can learn from this that one really needs to know how to truly trust in God in this life. ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that the Messenger (ﷺ) said to him: “…and know that were a whole nation intent upon doing you good, they will not do you any good that Allah did not decree for you; and know that were a whole nation intent upon doing you harm, they will not do you any harm that Allah did not decree for you. The case has been set and sealed!” (al-Tirmidhī: 267, Imām Aḥmad: 2803)
[2421] Prophet Noah’s (عليه السلام) mission, which lasted for 950 long years of argumentation with his people and is described in much detail in the Qur’an, came, to say the least, very hard on his people: “They said: “O Nūḥ, you have argued with us and argued much, so ˹just˺ bring us what you have promised us if you are telling the Truth!” (11: 32); “They said: “Truly if you cease not, O Nūḥ, you shall indeed be among the stoned!” (26: 116)
[2422] He dared them to harm him in such a challenging manner fully trusting in God and certain of the knowledge that no one could cause him harm unless God willed it so (cf. Ibn Taymiyyah, Jāmiʿ al-Rasā’il, 1: 69).
We can learn from this that one really needs to know how to truly trust in God in this life. ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) narrated that the Messenger (ﷺ) said to him: “…and know that were a whole nation intent upon doing you good, they will not do you any good that Allah did not decree for you; and know that were a whole nation intent upon doing you harm, they will not do you any harm that Allah did not decree for you. The case has been set and sealed!” (al-Tirmidhī: 267, Imām Aḥmad: 2803)
અરબી તફસીરો:
فَإِن تَوَلَّيۡتُمۡ فَمَا سَأَلۡتُكُم مِّنۡ أَجۡرٍۖ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱللَّهِۖ وَأُمِرۡتُ أَنۡ أَكُونَ مِنَ ٱلۡمُسۡلِمِينَ
(72) But if you turn away ˹from my call˺, then ˹you know that˺ I asked you for no ˹financial˺ reward for it![2423] My reward is only with Allah and I was commanded to be among those who submit[2424]”.
[2423] This is stated here to make them face the fact that their turning away from his call was not for any, even remotely, justifiable reason, like fearing for payment for a good extended to them (cf. Ibn ʿĀshūr). Moreover, they fully knew how sincere in his call he was, and that he was not after any worldly gain, yet they rode roughshod over his honest advice (cf. al-Wāḥidī, al-Basīṭ).
[2424] This submission and that which Moses (رضي الله عنه) asked his people (cf. 84 below) to hold on to is the kind of thoroughly unconditional, Faith-imbued submission (islām) (cf. al-Baiḍāwī) to the will of God which empowers a person to face up to the toughest situations in life; a willful submission, worlds apart from equivocation and outright Denial: “If they argue with you ˹Muhammad˺, say: “I have devoutly submitted my face to Allah along with those who follow me”. Say to those who were given the Book and the illiterates: “Do you devoutly submit?” If they devoutly submit then they are guided, but if they turn away, then you are tasked with nothing more than delivering ˹the Message˺ and Allah is indeed All-Seeing of ˹His˺ servants” (3: 20).
[2424] This submission and that which Moses (رضي الله عنه) asked his people (cf. 84 below) to hold on to is the kind of thoroughly unconditional, Faith-imbued submission (islām) (cf. al-Baiḍāwī) to the will of God which empowers a person to face up to the toughest situations in life; a willful submission, worlds apart from equivocation and outright Denial: “If they argue with you ˹Muhammad˺, say: “I have devoutly submitted my face to Allah along with those who follow me”. Say to those who were given the Book and the illiterates: “Do you devoutly submit?” If they devoutly submit then they are guided, but if they turn away, then you are tasked with nothing more than delivering ˹the Message˺ and Allah is indeed All-Seeing of ˹His˺ servants” (3: 20).
અરબી તફસીરો:
فَكَذَّبُوهُ فَنَجَّيۡنَٰهُ وَمَن مَّعَهُۥ فِي ٱلۡفُلۡكِ وَجَعَلۡنَٰهُمۡ خَلَٰٓئِفَ وَأَغۡرَقۡنَا ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَاۖ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُنذَرِينَ
(73) [2425]They declared him a liar and We delivered him and those with him in the ship – and We made them successors[2426] – and We drowned those who rejected Our Signs; look how was the end of the warned!
[2425] “They declared him ˹Noah˺ a liar and We salvaged him and those with him in the ship and We drowned those who rejected Our Signs; indeed they were people smitten with blindness!” (7: 64)
[2426] God Almighty made the people who followed Noah the ones whose posterity was to last in the land (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Such a fate really deserves to be pondered upon: “The laws have come to pass before you, so walk the land and behold the end of the Deniers” (3: 137).
[2426] God Almighty made the people who followed Noah the ones whose posterity was to last in the land (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Such a fate really deserves to be pondered upon: “The laws have come to pass before you, so walk the land and behold the end of the Deniers” (3: 137).
અરબી તફસીરો:
ثُمَّ بَعَثۡنَا مِنۢ بَعۡدِهِۦ رُسُلًا إِلَىٰ قَوۡمِهِمۡ فَجَآءُوهُم بِٱلۡبَيِّنَٰتِ فَمَا كَانُواْ لِيُؤۡمِنُواْ بِمَا كَذَّبُواْ بِهِۦ مِن قَبۡلُۚ كَذَٰلِكَ نَطۡبَعُ عَلَىٰ قُلُوبِ ٱلۡمُعۡتَدِينَ
(74) [2427]Then We sent after him Messengers to their people; they brought them clear evidences but they would never come to Believe in what they had earlier denied[2428]—like so We stamp on the hearts of the aggressors[2429].
[2427] As well as connecting them, this aya encapsulates an important moral found in the two stories of Prophets Noah and Moses (عليهم السلام), which bears particular significance to the situation of the Prophet (ﷺ) in Makkah at the time of this sura’s revelation; the Deniers are a lost case and need to be moved on from.
[2428] “Those ˹bygone˺ towns, We relate to you ˹Muhammad˺ of their notable news. Indeed their Messengers came to them with clear evidences, but they would not come to Believe in what they had earlier denied; like so Allah stamps on the hearts of the Deniers” (7: 101).
[2429] al-Muʿtadīn (lit. aggressors) are those who brashly overstep all limits in Associating false gods with God Almighty and Denying the Messengers; thus they well deserved this punishment (cf. al-Ṭabarī, al-Qurṭubī, Ibn ʿAṭiyyah).
[2428] “Those ˹bygone˺ towns, We relate to you ˹Muhammad˺ of their notable news. Indeed their Messengers came to them with clear evidences, but they would not come to Believe in what they had earlier denied; like so Allah stamps on the hearts of the Deniers” (7: 101).
[2429] al-Muʿtadīn (lit. aggressors) are those who brashly overstep all limits in Associating false gods with God Almighty and Denying the Messengers; thus they well deserved this punishment (cf. al-Ṭabarī, al-Qurṭubī, Ibn ʿAṭiyyah).
અરબી તફસીરો:
ثُمَّ بَعَثۡنَا مِنۢ بَعۡدِهِم مُّوسَىٰ وَهَٰرُونَ إِلَىٰ فِرۡعَوۡنَ وَمَلَإِيْهِۦ بِـَٔايَٰتِنَا فَٱسۡتَكۡبَرُواْ وَكَانُواْ قَوۡمٗا مُّجۡرِمِينَ
(75) Then We sent after them Mūsā ˹Moses˺ and Hārūn ˹Aaron˺ with Our Signs to Pharaoh and his notables but they waxed arrogant; they were indeed criminal people[2430].
[2430] “Then We sent after them Mūsā ˹Moses˺ with Our Signs to Pharaoh and his notables and they wrongfully dealt with them; behold then what was the end of the corruptors” (7: 103).
અરબી તફસીરો:
فَلَمَّا جَآءَهُمُ ٱلۡحَقُّ مِنۡ عِندِنَا قَالُوٓاْ إِنَّ هَٰذَا لَسِحۡرٞ مُّبِينٞ
અરબી તફસીરો:
قَالَ مُوسَىٰٓ أَتَقُولُونَ لِلۡحَقِّ لَمَّا جَآءَكُمۡۖ أَسِحۡرٌ هَٰذَا وَلَا يُفۡلِحُ ٱلسَّٰحِرُونَ
(77) Mūsā said: “Do you say to the Truth when it came to you: “this is sorcery”, but sorcerers never achieve success!”[2431]
[2431] The whole trade of sorcerers and magicians is based on deceptions and false dealings. Had Moses been one of them, he would not have taken this jibe at them (cf. Ibn ʿĀshūr). This is a commonsense proof of Moses’ truthfulness comparable to Noah’s pointing out to his people that he asked them for no payment for his efforts in guiding them to the path of salvation.
અરબી તફસીરો:
قَالُوٓاْ أَجِئۡتَنَا لِتَلۡفِتَنَا عَمَّا وَجَدۡنَا عَلَيۡهِ ءَابَآءَنَا وَتَكُونَ لَكُمَا ٱلۡكِبۡرِيَآءُ فِي ٱلۡأَرۡضِ وَمَا نَحۡنُ لَكُمَا بِمُؤۡمِنِينَ
(78) [2432]They said: “Did you come to us to divert us away from the ways of our forefathers and that eminence should be yours ˹both˺ in the land; We shall never believe in you!”[2433]
[2432] Their power of refutation was inexhaustible; such is the nature of smitten hearts.
[2433] Their adamance knew no bounds: “They ˹further˺ said ˹to Mūsā˺: “No matter what sign you bring us to bewitch us, we shall never believe in you!” (7: 132).
[2433] Their adamance knew no bounds: “They ˹further˺ said ˹to Mūsā˺: “No matter what sign you bring us to bewitch us, we shall never believe in you!” (7: 132).
અરબી તફસીરો:
وَقَالَ فِرۡعَوۡنُ ٱئۡتُونِي بِكُلِّ سَٰحِرٍ عَلِيمٖ
[2434] Their insisting on pressing ahead with their groundless charge, shows how adamant they were and how hard they were set on Denying (cf. Ibn ʿĀshūr; for a fuller discussion of this episode cf. 7: 104-112 and the explanatory notes of these).
અરબી તફસીરો:
فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالَ لَهُم مُّوسَىٰٓ أَلۡقُواْ مَآ أَنتُم مُّلۡقُونَ
અરબી તફસીરો:
فَلَمَّآ أَلۡقَوۡاْ قَالَ مُوسَىٰ مَا جِئۡتُم بِهِ ٱلسِّحۡرُۖ إِنَّ ٱللَّهَ سَيُبۡطِلُهُۥٓ إِنَّ ٱللَّهَ لَا يُصۡلِحُ عَمَلَ ٱلۡمُفۡسِدِينَ
(81) When they cast, Mūsā said: “What you bring ˹really˺ is magic, but Allah will render it worthless—verily Allah does not render useful the doing of the corrupters”[2435].
[2435] His utterance of these words, in such a greatly unnerving situation, is testimony to the firmness of Moses’ Faith. Its mention as such here is meant as a lesson for those who pay heed (cf. Ibn ʿĀshūr).
અરબી તફસીરો:
وَيُحِقُّ ٱللَّهُ ٱلۡحَقَّ بِكَلِمَٰتِهِۦ وَلَوۡ كَرِهَ ٱلۡمُجۡرِمُونَ
[2436] “Allah wanted to confirm the Truth with His Words, and utterly wipe out the Deniers; *to establish the Truth and abolish falsehood, even to the acrimony of the criminals” (8: 7-8).
અરબી તફસીરો:
فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٞ مِّن قَوۡمِهِۦ عَلَىٰ خَوۡفٖ مِّن فِرۡعَوۡنَ وَمَلَإِيْهِمۡ أَن يَفۡتِنَهُمۡۚ وَإِنَّ فِرۡعَوۡنَ لَعَالٖ فِي ٱلۡأَرۡضِ وَإِنَّهُۥ لَمِنَ ٱلۡمُسۡرِفِينَ
(83) [2437]Then none but ˹a few˺ of the progeny[2438] of his people Believed in Mūsā; ˹yet˺ with angst from Pharaoh – and their ˹own˺ notables[2439] – lest he should put them to trial[2440]—verily Pharaoh is high and mighty in the land; verily he is among the squanderers.
[2437] The immediate aftermath of this stand-off is described here in light of the great show of force Pharaoh displayed to the seeing eyes of the public. Moses’ firm leadership and unwavering Faith are further highlighted here via the facts provided in this passage.
[2438] Dhurriyyah are one’s posterity (cf. al-Sijjistānī, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). These are the youngsters who dared to attend the gathering (cf. Ibn Kathīr) and Believed in Moses (عليه السلام) no sooner than he emerged victorious over his enemy (cf. Ibn ʿĀshūr).
[2439] The Israelite chieftains, who could not resist Pharaoh’s authority, succumbed to his will and obeyed his bidding (c.f. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2440] That is to try to drive them away from following the Truth by inflicting hardship on them (c.f. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2438] Dhurriyyah are one’s posterity (cf. al-Sijjistānī, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). These are the youngsters who dared to attend the gathering (cf. Ibn Kathīr) and Believed in Moses (عليه السلام) no sooner than he emerged victorious over his enemy (cf. Ibn ʿĀshūr).
[2439] The Israelite chieftains, who could not resist Pharaoh’s authority, succumbed to his will and obeyed his bidding (c.f. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[2440] That is to try to drive them away from following the Truth by inflicting hardship on them (c.f. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
અરબી તફસીરો:
فَقَالُواْ عَلَى ٱللَّهِ تَوَكَّلۡنَا رَبَّنَا لَا تَجۡعَلۡنَا فِتۡنَةٗ لِّلۡقَوۡمِ ٱلظَّٰلِمِينَ
[2441] This could have two meanings: 1) they prayed for God not to try the Deniers by making them overrun the Believers and, hence, fall into the misconception of taking this as a sign of their rightfulness and the Believers’ wrongfulness; thus giving falsehood the upper hand over the Truth (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr); and 2) that they should not be tried through the Deniers overpowering of them and making them revert from the right path to Denial (cf. Abū Ḥayyān, al-Baiḍāwī, al-Qāsimī).
અરબી તફસીરો:
وَنَجِّنَا بِرَحۡمَتِكَ مِنَ ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ
અરબી તફસીરો:
وَأَوۡحَيۡنَآ إِلَىٰ مُوسَىٰ وَأَخِيهِ أَن تَبَوَّءَا لِقَوۡمِكُمَا بِمِصۡرَ بُيُوتٗا وَٱجۡعَلُواْ بُيُوتَكُمۡ قِبۡلَةٗ وَأَقِيمُواْ ٱلصَّلَوٰةَۗ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ
(87) [2442]And ˹thus˺ We revealed to Mūsā and his brother that you ˹both˺ designate ˹certain˺ houses[2443] for your people in Egypt, and make your houses ˹face the˺ Qiblah[2444], keep up the Prayer[2445] and give ˹you Mūsā˺ glad tidings to the Believers.
[2442] In this passage, the Israelites are told to ready themselves for exodus since it has become clear that the Deniers will never Believe in Divine Signs, numerous as they were (cf. 17: 101), and that their persecution of the Believers will know no end.
[2443] These are different from their then current homes. This is by way of readying them physically for a departure which could happen expeditiously en masse (cf. Ibn ʿĀshūr).
[2444] The phrase wa-jʿalū buyūtakum qiblatan (lit. make your houses into a Qiblah), can have a number of meanings since in essence it is metaphorically employed to impress upon the children of Israel that their only salvation lay in God-consciousness and unceasing devotion to Him. Most exegetes are of the opinion that here it is a command for them to turn their houses into places of worship (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Qāsimī, al-Saʿdī), however others, on the authority of Ibn ʿAbbās (عليه السلام) (cf. Ibn Kathīr, Ibn ʿAṭiyyah), interpret it as: “direct your homes towards the Qiblah” as Moses himself used to pray facing it (cf. al-Baiḍāwī). Ibn ʿĀshūr reports on the authority of Ibn ʿAbbās (عليه السلام) that Moses used to face al-Kaʿbah for Prayer; that is to purify their Faith by reverting to the pristine creed of facing Makkah (Bakkah) for Prayer (for a discussion of this cf. 2: 96 and the corresponding footnote).
[2445] “Seek help in patience and Prayer; indeed they are hard save for the dedicated. *Those who firmly Believe that they will be meeting their Lord and that they are returning to Him” (2: 45-46).
[2443] These are different from their then current homes. This is by way of readying them physically for a departure which could happen expeditiously en masse (cf. Ibn ʿĀshūr).
[2444] The phrase wa-jʿalū buyūtakum qiblatan (lit. make your houses into a Qiblah), can have a number of meanings since in essence it is metaphorically employed to impress upon the children of Israel that their only salvation lay in God-consciousness and unceasing devotion to Him. Most exegetes are of the opinion that here it is a command for them to turn their houses into places of worship (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Qāsimī, al-Saʿdī), however others, on the authority of Ibn ʿAbbās (عليه السلام) (cf. Ibn Kathīr, Ibn ʿAṭiyyah), interpret it as: “direct your homes towards the Qiblah” as Moses himself used to pray facing it (cf. al-Baiḍāwī). Ibn ʿĀshūr reports on the authority of Ibn ʿAbbās (عليه السلام) that Moses used to face al-Kaʿbah for Prayer; that is to purify their Faith by reverting to the pristine creed of facing Makkah (Bakkah) for Prayer (for a discussion of this cf. 2: 96 and the corresponding footnote).
[2445] “Seek help in patience and Prayer; indeed they are hard save for the dedicated. *Those who firmly Believe that they will be meeting their Lord and that they are returning to Him” (2: 45-46).
અરબી તફસીરો:
وَقَالَ مُوسَىٰ رَبَّنَآ إِنَّكَ ءَاتَيۡتَ فِرۡعَوۡنَ وَمَلَأَهُۥ زِينَةٗ وَأَمۡوَٰلٗا فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَۖ رَبَّنَا ٱطۡمِسۡ عَلَىٰٓ أَمۡوَٰلِهِمۡ وَٱشۡدُدۡ عَلَىٰ قُلُوبِهِمۡ فَلَا يُؤۡمِنُواْ حَتَّىٰ يَرَوُاْ ٱلۡعَذَابَ ٱلۡأَلِيمَ
(88) [2446]Mūsā said: “Our Lord, you have given Pharaoh and his notables ornaments and wealth in the worldly life for them ˹only˺ to divert ˹others˺ from Your Path. Our Lord, obliterate their riches and tighten ˹the seal˺ on their hearts so that they may not Believe until they ˹actually˺ see the painful Punishment”.
[2446] Moses’ praying so is not to be misunderstood as vindictiveness on his side (cf. al-Qurṭubī), but it might be taken as a statement for making a firm stand and a clear-cut announcement of departure away from the Deniers once and for all. He did the same as Noah (عليه السلام) did when God told him that none of his people, besides those who already did so, will ever Believe (cf. 11: 36), so he prayed for them to be utterly wiped out (cf. 71: 27).
અરબી તફસીરો:
۞ وَجَٰوَزۡنَا بِبَنِيٓ إِسۡرَٰٓءِيلَ ٱلۡبَحۡرَ فَأَتۡبَعَهُمۡ فِرۡعَوۡنُ وَجُنُودُهُۥ بَغۡيٗا وَعَدۡوًاۖ حَتَّىٰٓ إِذَآ أَدۡرَكَهُ ٱلۡغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱلَّذِيٓ ءَامَنَتۡ بِهِۦ بَنُوٓاْ إِسۡرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلۡمُسۡلِمِينَ
(90) [2447]And We whisked[2448] the Children of Israel across the sea, and Pharaoh and his soldiers pursued them out of ˹sheer˺ transgression and ˹unbridled˺ aggression[2449]. Until when drowning overtook him, he said: “I Believe that there is no God except the One Whom the Children of Israel Believed in; I am among those who submit!”[2450]
[2447] A scene from the end of the adamantly Denying who are oblivious to God’s Signs. Those who are patient will see God’s promise come true (cf. al-Biqāʿī, Naẓm al-Durar).
[2448] Jāwaza means that God made it possible as well as effortless for them to pass through the sea (cf. Ibn ʿĀshūr).
[2449] This is so because the Israelites meant Pharaoh and his people no harm and only wanted to leave his land. He was not justified in pursuing them and, had he been of sound reason, should have facilitated their exodus instead of hindering it, but his villainously despotic nature got the better of him. It did not even occur to him to let go of them, even when he saw the splitting of the sea, a miracle of a singular nature, with his own eyes (cf. Ibn ʿĀshūr).
[2450] This ‘statement of Faith’ from the drowning Pharaoh is of interest in two ways. Firstly, unlike the magicians who willingly and conditionally submitted once they saw the clearly evident Signs of God by saying: “We Believe in the Lord of all beings; the Lord of Mūsā and Hārūn” (7: 121-122), Pharaoh, in spite of himself, only invokes Divine Mercy by aligning himself with those whom he thought of as no more than his servants in the hope that he would be delivered as much as they were (cf. Abū al-Suʿūd). Second, he further, in the same breath, repeated his ‘statement of Faith’ out of sheer desperation. He earlier missed out on his chance of admitting it, and only once would have been enough, while saving his face and dignity, irrespective of the numerous Signs that he was made to witness (cf. al-Zamakhsharī).
[2448] Jāwaza means that God made it possible as well as effortless for them to pass through the sea (cf. Ibn ʿĀshūr).
[2449] This is so because the Israelites meant Pharaoh and his people no harm and only wanted to leave his land. He was not justified in pursuing them and, had he been of sound reason, should have facilitated their exodus instead of hindering it, but his villainously despotic nature got the better of him. It did not even occur to him to let go of them, even when he saw the splitting of the sea, a miracle of a singular nature, with his own eyes (cf. Ibn ʿĀshūr).
[2450] This ‘statement of Faith’ from the drowning Pharaoh is of interest in two ways. Firstly, unlike the magicians who willingly and conditionally submitted once they saw the clearly evident Signs of God by saying: “We Believe in the Lord of all beings; the Lord of Mūsā and Hārūn” (7: 121-122), Pharaoh, in spite of himself, only invokes Divine Mercy by aligning himself with those whom he thought of as no more than his servants in the hope that he would be delivered as much as they were (cf. Abū al-Suʿūd). Second, he further, in the same breath, repeated his ‘statement of Faith’ out of sheer desperation. He earlier missed out on his chance of admitting it, and only once would have been enough, while saving his face and dignity, irrespective of the numerous Signs that he was made to witness (cf. al-Zamakhsharī).
અરબી તફસીરો:
ءَآلۡـَٰٔنَ وَقَدۡ عَصَيۡتَ قَبۡلُ وَكُنتَ مِنَ ٱلۡمُفۡسِدِينَ
અરબી તફસીરો:
فَٱلۡيَوۡمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنۡ خَلۡفَكَ ءَايَةٗۚ وَإِنَّ كَثِيرٗا مِّنَ ٱلنَّاسِ عَنۡ ءَايَٰتِنَا لَغَٰفِلُونَ
(92) Today We deliver you, ˹only˺ your body[2451], to be a sign to those behind you[2452]; ˹but˺ many among people are oblivious to Our Signs!”[2453]
[2451] Pharaoh’s body was thrown out of the sea after he drowned so that people could see that he had actually perished (cf. al-Ṭabarī, Ibn Kathīr).
[2452] Seeing his dead body, people would realize the extent of God’s Power and so be Mindful of Him and not rebel against Him (cf. al-Ṭabarī, al-Qurṭubī, al-Qāsimī).
[2453] This is a sad fact indeed: “Never will most people be eager as you are ˹Muhammad˺ to Believe!” (12: 103).
[2452] Seeing his dead body, people would realize the extent of God’s Power and so be Mindful of Him and not rebel against Him (cf. al-Ṭabarī, al-Qurṭubī, al-Qāsimī).
[2453] This is a sad fact indeed: “Never will most people be eager as you are ˹Muhammad˺ to Believe!” (12: 103).
અરબી તફસીરો:
وَلَقَدۡ بَوَّأۡنَا بَنِيٓ إِسۡرَٰٓءِيلَ مُبَوَّأَ صِدۡقٖ وَرَزَقۡنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ فَمَا ٱخۡتَلَفُواْ حَتَّىٰ جَآءَهُمُ ٱلۡعِلۡمُۚ إِنَّ رَبَّكَ يَقۡضِي بَيۡنَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ
(93) [2454]Verily, We have settled the Children of Israel in a truthfully laudable settlement[2455], and We have blessed them with good provisions[2456], ˹but˺ they differed ˹among themselves˺ not until ˹true˺ knowledge came to them[2457]—indeed your Lord shall adjudge among them on the Day of Judgement concerning what they used to differ over.
[2454] This concludes the epic story of the exodus of the Israelites told here succinctly and drawing a very important lesson. That whereby those who had been victimized and then delivered by Divine Grace, fared poorly when they became masters of their own destiny; a very important lesson to be heeded by the upcoming Believing nation (cf. Ibn ʿĀshūr). It further echoes Ayas 13-14 above: “Certainly We have destroyed ˹many of ˺ the generations before you when they wronged; their Messengers had come to them with clear evidences yet they would never Believe! Thus We requite the criminal people. *Then We made you successors in the land after them, so that We may see how you fare”.
[2455] “We shaded you with the clouds and sent down to you the manna and quails. Eat from the good things that We provided for you” (2: 57).
[2456] “And We bequeathed those people whom were down-trodden the Easts and Wests of the land that We blessed. The gracious Word of your Lord was fulfilled for the Children of Israel for their steadfastness and We destroyed what Pharaoh and his people used to make and what they used to ˹carefully˺ trellis” (7: 137).
[2457] That is, they disputed and differed over matters of religion when the Torah came to them and they became knowledgeable of it (cf. al-Zamakhsharī, al-Shawkānī, al-Qāsimī, Riḍā).
[2455] “We shaded you with the clouds and sent down to you the manna and quails. Eat from the good things that We provided for you” (2: 57).
[2456] “And We bequeathed those people whom were down-trodden the Easts and Wests of the land that We blessed. The gracious Word of your Lord was fulfilled for the Children of Israel for their steadfastness and We destroyed what Pharaoh and his people used to make and what they used to ˹carefully˺ trellis” (7: 137).
[2457] That is, they disputed and differed over matters of religion when the Torah came to them and they became knowledgeable of it (cf. al-Zamakhsharī, al-Shawkānī, al-Qāsimī, Riḍā).
અરબી તફસીરો:
فَإِن كُنتَ فِي شَكّٖ مِّمَّآ أَنزَلۡنَآ إِلَيۡكَ فَسۡـَٔلِ ٱلَّذِينَ يَقۡرَءُونَ ٱلۡكِتَٰبَ مِن قَبۡلِكَۚ لَقَدۡ جَآءَكَ ٱلۡحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ
(94) [2458]Should you ˹Muhammad˺ hence be in doubt about what We sent down to you, ask then those who have been reading the Book before you; verily the Truth has come to you from your Lord, so be not one of the hesitant.
[2458] This aya has caused dispute among some people (cf. Ibn al-Qayyim, Aḥkām Ahl al-Dhimmah, 1: 99). A great many exegetes hold this ‘doubt’ to be about the Messenger’s mention and description in the Scriptures of the People of the Book, on the grounds that the disputation that occurred between the Israelites, which is mentioned in the previous aya, was with regards to the Messenger (ﷺ) and his Truthfulness (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr and also: al-Tafsīr al-Muyassar). Others hold that the Noble Messenger (ﷺ) neither doubted nor questioned and that such language, making use of the Arab linguistic figurative repertoire, is used to imply the Denying Arabs who held the People of the Book in great esteem and who thus sought their testimony on the issue of the Prophet’s Messengership (cf. al-Wāḥidī, al-Basīṭ, al-Baghawī, Ibn ʿĀshūr).
Given the context, this passage, which follows that of Moses (ﷺ) and the exodus of the Israelites (Ibn ʿĀshūr), could be read as bearing a message to the Prophet (ﷺ) to follow the example of earlier Messengers of God using such shocking, direct language (in doubt, hesitant, and even reject the Signs of Allah and do not be among the losers) to psychologically brace him to be prepared to do the same and declare his stand detaching himself and the Believers from the Deniers once and for all; since, like those who came before them, their hearts were sealed and they would not Believe. This is a theme which has been touched upon in the earlier ayas of this sura but is very clearly and unequivocally stated in the following two passages. The stand to take is clearly dictated to the Prophet in Aya 104 below, which, itself, is also couched in a language that echoes the one found here. But to fully realize the meaning of this, one has to bear in mind the Noble Messenger’s (ﷺ) tight situation. Being the Messenger of mercy who was very eager to save the Makkans and knowing that his departure from them meant imminent Divine Punishment, he wanted them to have another chance: “Should you ˹in your compassion, Muhammad˺ grieve yourself to death if they are not willing to Believe in this Discourse!” (18: 6); “So let not your soul ˹Muhammad˺ go to waste in regrets over them” (35: 8).
Given the context, this passage, which follows that of Moses (ﷺ) and the exodus of the Israelites (Ibn ʿĀshūr), could be read as bearing a message to the Prophet (ﷺ) to follow the example of earlier Messengers of God using such shocking, direct language (in doubt, hesitant, and even reject the Signs of Allah and do not be among the losers) to psychologically brace him to be prepared to do the same and declare his stand detaching himself and the Believers from the Deniers once and for all; since, like those who came before them, their hearts were sealed and they would not Believe. This is a theme which has been touched upon in the earlier ayas of this sura but is very clearly and unequivocally stated in the following two passages. The stand to take is clearly dictated to the Prophet in Aya 104 below, which, itself, is also couched in a language that echoes the one found here. But to fully realize the meaning of this, one has to bear in mind the Noble Messenger’s (ﷺ) tight situation. Being the Messenger of mercy who was very eager to save the Makkans and knowing that his departure from them meant imminent Divine Punishment, he wanted them to have another chance: “Should you ˹in your compassion, Muhammad˺ grieve yourself to death if they are not willing to Believe in this Discourse!” (18: 6); “So let not your soul ˹Muhammad˺ go to waste in regrets over them” (35: 8).
અરબી તફસીરો:
إِنَّ ٱلَّذِينَ حَقَّتۡ عَلَيۡهِمۡ كَلِمَتُ رَبِّكَ لَا يُؤۡمِنُونَ
(96) [2459]Certainly ˹Muhammad˺, the ones over whom the Word of your Lord has come true, will never Believe[2460];
[2459] The fact of the matter is laid bare before the Messenger (ﷺ); eager as he was, they would never Believe. Guidance is in God’s Hand: “Never will most people be eager as you are ˹Muhammad˺ to Believe!” (12: 103).
[2460] They met the end that God decreed; they were Denying through and through (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī).
[2460] They met the end that God decreed; they were Denying through and through (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī).
અરબી તફસીરો:
وَلَوۡ جَآءَتۡهُمۡ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُاْ ٱلۡعَذَابَ ٱلۡأَلِيمَ
અરબી તફસીરો:
فَلَوۡلَا كَانَتۡ قَرۡيَةٌ ءَامَنَتۡ فَنَفَعَهَآ إِيمَٰنُهَآ إِلَّا قَوۡمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفۡنَا عَنۡهُمۡ عَذَابَ ٱلۡخِزۡيِ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَتَّعۡنَٰهُمۡ إِلَىٰ حِينٖ
(98) [2461]Never a ˹single˺ town Believed ˹when its time had elapsed˺, and its Belief had been of benefit to it; except the people of Yūnus ˹Jonah˺, when they ˹sincerely˺ Believed, We lifted ˹the cover˺ of the Punishment of abasement off of them and We made them enjoy ˹life˺ for a certain period.
[2461] God Almighty only once allowed an exception to this law. The sincere Faith of the people of Jonah (عليه السلام) delivered them at the very last moment.
અરબી તફસીરો:
وَلَوۡ شَآءَ رَبُّكَ لَأٓمَنَ مَن فِي ٱلۡأَرۡضِ كُلُّهُمۡ جَمِيعًاۚ أَفَأَنتَ تُكۡرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُواْ مُؤۡمِنِينَ
(99) Had your Lord wished, the dwellers of Earth, all of them together, would Believe; [2462]do you ˹Muhammad˺ force people ˹in spite of themselves˺ till they become Believers!
[2462] This underlines the Prophet’s (ﷺ) anxious stand, which God is telling him to be ready to let go of: “And what of one, the evil of whose deeds has been made to seem fair to him, such that he thinks it beautiful? Truly God leads astray whomsoever He will and guides whomsoever He will; so let not your soul ˹Muhammad˺ go to waste in regrets over them—truly Allah knows that which they do” (35: 8).
અરબી તફસીરો:
وَمَا كَانَ لِنَفۡسٍ أَن تُؤۡمِنَ إِلَّا بِإِذۡنِ ٱللَّهِۚ وَيَجۡعَلُ ٱلرِّجۡسَ عَلَى ٱلَّذِينَ لَا يَعۡقِلُونَ
(100) It is not for a soul to Believe except by Allah’s permission; and He places blight over those who mind not[2463].
[2463] The blighted are those who are heedless of God’s Signs and warnings (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī).
અરબી તફસીરો:
قُلِ ٱنظُرُواْ مَاذَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ وَمَا تُغۡنِي ٱلۡأٓيَٰتُ وَٱلنُّذُرُ عَن قَوۡمٖ لَّا يُؤۡمِنُونَ
(101) [2464]Say ˹Muhammad˺: “Look ˹at˺ what is in the skies and the land!” But Signs and warners avail naught people who never Believe!
[2464] Sings and admonishments will avail them nothing, given that they turned away and their hearts are sealed off. This further establishes the hopelessness of their case: “And who does greater wrong than one who has been reminded of the Signs of his Lord, then turns away from them and forgets that which his hands have sent forth? Verily, We have put sheaths over their hearts, lest they would perceive it, and in their ears there is impairment. Even if you call them to guidance, they will never be ˹rightly˺ guided” (18: 57).
અરબી તફસીરો:
فَهَلۡ يَنتَظِرُونَ إِلَّا مِثۡلَ أَيَّامِ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِهِمۡۚ قُلۡ فَٱنتَظِرُوٓاْ إِنِّي مَعَكُم مِّنَ ٱلۡمُنتَظِرِينَ
(102) Do they wait for nothing but the like of the days of those bygone before! Say ˹Muhammad˺: “Wait then! I shall be with you among those who wait!”[2465]
[2465] The Messenger’s (ﷺ) waiting is different from that of the Deniers’; they await nothing but Punishment, similar to that which befell bygone nations, but he will wait in expectance of deliverance (cf. Ibn ʿĀshūr).
અરબી તફસીરો:
ثُمَّ نُنَجِّي رُسُلَنَا وَٱلَّذِينَ ءَامَنُواْۚ كَذَٰلِكَ حَقًّا عَلَيۡنَا نُنجِ ٱلۡمُؤۡمِنِينَ
(103) Then, We deliver Our Messengers and those who Believe; like so it is incumbent upon Us to deliver the Believers.[2466]
[2466] Sincere Faith delivers! This is a set law of God’s (عز وجل), as in the case of earlier Messengers (cf. al-Ṭabarī, Ibn Kathīr): “Verily Allah defends those who Believe” (22: 38).
અરબી તફસીરો:
قُلۡ يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمۡ فِي شَكّٖ مِّن دِينِي فَلَآ أَعۡبُدُ ٱلَّذِينَ تَعۡبُدُونَ مِن دُونِ ٱللَّهِ وَلَٰكِنۡ أَعۡبُدُ ٱللَّهَ ٱلَّذِي يَتَوَفَّىٰكُمۡۖ وَأُمِرۡتُ أَنۡ أَكُونَ مِنَ ٱلۡمُؤۡمِنِينَ
(104) [2467]Say ˹Muhammad˺: “O people, if you are in doubt about my religion, then ˹I hereby declare that˺ I shall not worship those whom you worship besides Allah; but I do worship Allah Who terminates your lives[2468] and I was commanded to be among the Believers[2469].
[2467] This is what the sura has been building up to; a declaration that clearly sets the Believers apart and detaches them from the Deniers (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar). The self-reflective language in which the statement is dictated to the Noble Messenger (ﷺ) indicates a shoring up of his stand on the issue.
[2468] Power over life and death is mentioned here in particular to point out God Almighty’s unchecked Power over His creation, which comes in sharp contradistinction to the idolaters’ helpless deities. It is also meant to remind them that death is not far away so that they may desist (cf. al-Wāḥidī, al-Basīṭ, Ibn ʿĀshūr).
[2469] This stand-affirming declaration, smacks of Noah’s (عليه السلام) ending Aya 72 above: “I was commanded to be among those who submit”. However, sincere Belief (īmān) is mentioned here rather than unquestioning submission (islām) because the context is about Believing firmly in God’s promise that empowers taking a stand (cf. al-Ṭabarī, al-Qurṭubī, al-Shawkānī).
[2468] Power over life and death is mentioned here in particular to point out God Almighty’s unchecked Power over His creation, which comes in sharp contradistinction to the idolaters’ helpless deities. It is also meant to remind them that death is not far away so that they may desist (cf. al-Wāḥidī, al-Basīṭ, Ibn ʿĀshūr).
[2469] This stand-affirming declaration, smacks of Noah’s (عليه السلام) ending Aya 72 above: “I was commanded to be among those who submit”. However, sincere Belief (īmān) is mentioned here rather than unquestioning submission (islām) because the context is about Believing firmly in God’s promise that empowers taking a stand (cf. al-Ṭabarī, al-Qurṭubī, al-Shawkānī).
અરબી તફસીરો:
وَأَنۡ أَقِمۡ وَجۡهَكَ لِلدِّينِ حَنِيفٗا وَلَا تَكُونَنَّ مِنَ ٱلۡمُشۡرِكِينَ
(105) And ˹I was commanded˺: “Devote your face[2470] for the religion ˹being˺ rightly-oriented, and never be among the Associators;
[2470] Iqāmat al-wajh (lit. keeping the face forward facing) is dedicating worship only and wholeheartedly to God: “I hereby direct my face to He Who Originated the Heavens and Earth, ˹being˺ rightly-oriented, and never am I one of the Associators” (6: 79). (For more on this issue cf. 7: 29.) Iqāmāt al-wajh implies total submission to the will of God.
અરબી તફસીરો:
وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَۖ فَإِن فَعَلۡتَ فَإِنَّكَ إِذٗا مِّنَ ٱلظَّٰلِمِينَ
(106) do not invoke those besides Allah who can neither benefit you nor harm you. If you do so, then you are ˹surely˺ among the wrongdoers”.[2471]
[2471] An all-time command for those who are hopeful and well-deserving of Divine Assistance: “Verily, it has been revealed to you ˹Muhammad˺ and to those who came before you that: “Should you Associate ˹others with Allah˺, your doing will be frustrated and you shall be among the losers!”” (39: 65)
અરબી તફસીરો:
وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرّٖ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَۖ وَإِن يُرِدۡكَ بِخَيۡرٖ فَلَا رَآدَّ لِفَضۡلِهِۦۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ
(107) If Allah touches you with affliction, none will remove it except for Him, but if He wants good for you, then there is no stopping His favour. He affects with it[2472] whoever He wishes of His servants—He is verily the Most Pardoning, Most Merciful[2473].
[2472] Either affliction or good (cf. al-Ṭabarī, al-Qurṭubī).
[2473] Although people are subject to God Almighty’s will, they also need to submit themselves to Him, for His Mercy is the stronger side (cf. al-Rāzī).
[2473] Although people are subject to God Almighty’s will, they also need to submit themselves to Him, for His Mercy is the stronger side (cf. al-Rāzī).
અરબી તફસીરો:
قُلۡ يَٰٓأَيُّهَا ٱلنَّاسُ قَدۡ جَآءَكُمُ ٱلۡحَقُّ مِن رَّبِّكُمۡۖ فَمَنِ ٱهۡتَدَىٰ فَإِنَّمَا يَهۡتَدِي لِنَفۡسِهِۦۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيۡهَاۖ وَمَآ أَنَا۠ عَلَيۡكُم بِوَكِيلٖ
(108) Say ˹Muhammad˺: “O people, there has come to you the Truth from your Lord, so whoever is guided, is guided for ˹the sake of ˺ his own soul, and who is misguided, is misguided against it; I am not a guardian over you![2474]”
[2474] This is the role of the Messenger (ﷺ). He is not to feel tasked with anything more than the delivery of the Message. A task which he carried out dutifully, so he did not need to feel passionately about those who listened but did not heed: “We have sent down to you ˹Muhammad˺ the Book to people with the Truth so whoever is guided, is guided for his own good, and who is misguided, is misguided against himself; you are not a guardian over you!” (39: 41)
અરબી તફસીરો:
وَٱتَّبِعۡ مَا يُوحَىٰٓ إِلَيۡكَ وَٱصۡبِرۡ حَتَّىٰ يَحۡكُمَ ٱللَّهُۚ وَهُوَ خَيۡرُ ٱلۡحَٰكِمِينَ
(109) Follow ˹you Muhammad˺ what is revealed to you and be patient until Allah passes His judgement[2475]—He is the best of those who pass judgement.
[2475] Now that what has been ‘revealed’ (cf. Aya 49 above) to the Messenger (ﷺ) was stated in the most direct of terms and all ‘doubt’ has been dispelled, he is well-prepared for God’s Command which he is to wait for: “Verily your Lord shall judge between them by His Judgement, and He is the Mighty, the Knowing. * So put your trust in Allah; truly you stand on the manifest Truth” (27: 78-79).
અરબી તફસીરો:
કુરઆન મજીદના શબ્દોનું ભાષાંતર - અંગ્રેજી ભાષાતર - ડો. વલીદ બલેહેશ અલ્ ઉમરી - ભાષાંતરોની અનુક્રમણિકા
ભાષાંતર - કામ ચાલુ છે, ડૉ. વાલીદ બાલિહેશ અલ-ઉમરી ભાષાંતર કરનાર