Traduzione dei Significati del Sacro Corano - Traduzione inglese - Dr. Walid Bleyhesh Al-Umary * - Indice Traduzioni
Al-Isrā’
سُبۡحَٰنَ ٱلَّذِيٓ أَسۡرَىٰ بِعَبۡدِهِۦ لَيۡلٗا مِّنَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ إِلَى ٱلۡمَسۡجِدِ ٱلۡأَقۡصَا ٱلَّذِي بَٰرَكۡنَا حَوۡلَهُۥ لِنُرِيَهُۥ مِنۡ ءَايَٰتِنَآۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ
(1) Glorified[3480] be He Who set His servant[3481] on nocturnal travel[3482], by night[3483], from the Sanctified Mosque[3484] to the Farthest Mosque[3485] around which We have blessed[3486], so that We may show him of Our Signs[3487]; indeed He is the All-Hearing, All-Seeing[3488].
[3480] Subḥāna (lit. glorified/exalted/elevated) is an infinitive form (known in Arabic grammar as maṣdar, unbound in terms of circumstance or time) of the verb sabbaḥa denoting unquantifiably holding God Almighty way above all imperfections and flaws (cf. al-Alūsī, al-Shawkānī). Notably, words deriving from the root s-b-ḥ (to glorify) are repeated five times in this sura (Ayas: 1, 43, 44, 93, 108) so much so that this sura is also called Surah Subḥāna (cf. Ibn Abī Zamanīn, 5: 3, al-Fayrūzābādī, Baṣā’ir Dhawī al-Tamyīz, 1: 228).
God Almighty Who sent His Messenger (ﷺ) is exalted and High above all of the doubts that the Deniers cast at the Message and hurtful words they say about it and its honoured bearer. It also signifies that what will come to be said is of the greatest magnitude (cf. Ibn Kathīr, Ibn ʿĀshūr).
[3481] ‘His servant’ is unanimously agreed by exegetes, old and new, to be Prophet Muhammad (ﷺ) (cf. Ibn al-Jawzī, al-Khāzin). This is a term of the greatest honour ever conferred on a human, as it signifies Divine ownership and recognition. This is why the station of servanthood, not Messengership or Prophethood, is used here in lieu of this unparalleled Sign (cf. Abū Ḥayyān, al-Shinqīṭī, Aḍwā’ al-Bayān, al-Anṣārī, Fatḥ al-Raḥmān).
[3482] This most wondrous journey known as al-isrā’ (lit. night travel) and al-miʿrāj (heavenly Ascension) and the Signs which Prophet Muhammad (ﷺ) was made to see in them are detailed in a long hadith documented by Muslim (No. 162) and Aḥmad (No. 12505). The Noble Prophet (ﷺ) was taken on it both in his body and spirit, on both al-isrā’ and al-miʿrāj, not only by spirit or during sleep as some would have it, otherwise it would not be miraculous and a Sign of his Prophethood (al-Ṭabarī, Ibn Kathīr and al-Shinqīṭī among others argue this point at length).
[3483] Although ‘by night’ is semantically included in the verb asrā (travel by night), it is separated here and delivered in the indefinite form laylan to underline that this incident happened during only a part of a single night although the journey between Makkah and Jerusalem at that time used to take up to 40 days (cf. al-Zamakhsharī, al-Anṣārī, Fatḥ al-Raḥmān, Darwīsh, Iʿrāb al-Qur’ān wa Bayānuhu, 5: 394).
[3484] al-Masjid al-Ḥarām also known as al-Bayt al-ʿAtīq (the Ancient House) is the Holy Mosque of Makkah (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3485] al-Masjid al-Aqṣā (lit. the Farthest Mosque) is agreed to be Bayt al-Maqdis (lit. the House of Holiness) (cf. al-Baghawī, Ibn Kathīr, Ibn Juzayy, al-Shawkānī, al-Shinqīṭī) in Jerusalem. Ibn ʿĀshūr pointedly notes that this is a previously unknown ‘innovative’ Qur’anic nomenclature. It is called the ‘farthest’ mosque because of its great distance from the Holy Mosque in Makkah (cf. al-Wāḥidī, al-Basīṭ).
Ibn ʿĀshūr takes this journey from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā to be symbolic of how Islam encompasses all the monotheistic creeds in their most pristine state since the time of Abraham (عليه السلام) whose creed (millah) set its roots in Makkah and then branched out from Bayt al-Maqdis only to be topped off and sealed once again in Makkah with the advent of Islam. Prophet Muhammad’s (ﷺ) leadership of other Prophets and Messengers (عليهم السلام) in Prayer, during the night journey, in Bayt al-Maqdis (cf. Muslim: 162) in fact symbolizes his higher status than all of them (cf. Ibn Kathīr). This brings into relevance the high moral grounds on which Islam stands as found in this sura (Ayas: 22-39 below).
[3486] Bāraknā ḥawlahu (lit. around which We have blessed), i.e. the environs of which have been blessed with an abundance of water, greenery and crops, as well as it being a cradle for many a Prophet and a chosen person (cf. al-Ṭabarī, Ibn Kathīr al-Saʿdī).
[3487] On that night, Prophet Muhammad (ﷺ) (as related in al-Bukhārī: 349; Muslim: 162; Imām Aḥmad: 12505) came to see some of the great wonders which are pieces of evidences of God’s limitless ability (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī).
[3488] God Almighty was All-Hearing of His Messenger’s (ﷺ) supplications in that dark hour of his and answered them. Furthermore, He was All-Seeing whereby He protected him in the darkness of the night (cf. al-Samʿānī).
God Almighty Who sent His Messenger (ﷺ) is exalted and High above all of the doubts that the Deniers cast at the Message and hurtful words they say about it and its honoured bearer. It also signifies that what will come to be said is of the greatest magnitude (cf. Ibn Kathīr, Ibn ʿĀshūr).
[3481] ‘His servant’ is unanimously agreed by exegetes, old and new, to be Prophet Muhammad (ﷺ) (cf. Ibn al-Jawzī, al-Khāzin). This is a term of the greatest honour ever conferred on a human, as it signifies Divine ownership and recognition. This is why the station of servanthood, not Messengership or Prophethood, is used here in lieu of this unparalleled Sign (cf. Abū Ḥayyān, al-Shinqīṭī, Aḍwā’ al-Bayān, al-Anṣārī, Fatḥ al-Raḥmān).
[3482] This most wondrous journey known as al-isrā’ (lit. night travel) and al-miʿrāj (heavenly Ascension) and the Signs which Prophet Muhammad (ﷺ) was made to see in them are detailed in a long hadith documented by Muslim (No. 162) and Aḥmad (No. 12505). The Noble Prophet (ﷺ) was taken on it both in his body and spirit, on both al-isrā’ and al-miʿrāj, not only by spirit or during sleep as some would have it, otherwise it would not be miraculous and a Sign of his Prophethood (al-Ṭabarī, Ibn Kathīr and al-Shinqīṭī among others argue this point at length).
[3483] Although ‘by night’ is semantically included in the verb asrā (travel by night), it is separated here and delivered in the indefinite form laylan to underline that this incident happened during only a part of a single night although the journey between Makkah and Jerusalem at that time used to take up to 40 days (cf. al-Zamakhsharī, al-Anṣārī, Fatḥ al-Raḥmān, Darwīsh, Iʿrāb al-Qur’ān wa Bayānuhu, 5: 394).
[3484] al-Masjid al-Ḥarām also known as al-Bayt al-ʿAtīq (the Ancient House) is the Holy Mosque of Makkah (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3485] al-Masjid al-Aqṣā (lit. the Farthest Mosque) is agreed to be Bayt al-Maqdis (lit. the House of Holiness) (cf. al-Baghawī, Ibn Kathīr, Ibn Juzayy, al-Shawkānī, al-Shinqīṭī) in Jerusalem. Ibn ʿĀshūr pointedly notes that this is a previously unknown ‘innovative’ Qur’anic nomenclature. It is called the ‘farthest’ mosque because of its great distance from the Holy Mosque in Makkah (cf. al-Wāḥidī, al-Basīṭ).
Ibn ʿĀshūr takes this journey from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā to be symbolic of how Islam encompasses all the monotheistic creeds in their most pristine state since the time of Abraham (عليه السلام) whose creed (millah) set its roots in Makkah and then branched out from Bayt al-Maqdis only to be topped off and sealed once again in Makkah with the advent of Islam. Prophet Muhammad’s (ﷺ) leadership of other Prophets and Messengers (عليهم السلام) in Prayer, during the night journey, in Bayt al-Maqdis (cf. Muslim: 162) in fact symbolizes his higher status than all of them (cf. Ibn Kathīr). This brings into relevance the high moral grounds on which Islam stands as found in this sura (Ayas: 22-39 below).
[3486] Bāraknā ḥawlahu (lit. around which We have blessed), i.e. the environs of which have been blessed with an abundance of water, greenery and crops, as well as it being a cradle for many a Prophet and a chosen person (cf. al-Ṭabarī, Ibn Kathīr al-Saʿdī).
[3487] On that night, Prophet Muhammad (ﷺ) (as related in al-Bukhārī: 349; Muslim: 162; Imām Aḥmad: 12505) came to see some of the great wonders which are pieces of evidences of God’s limitless ability (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī).
[3488] God Almighty was All-Hearing of His Messenger’s (ﷺ) supplications in that dark hour of his and answered them. Furthermore, He was All-Seeing whereby He protected him in the darkness of the night (cf. al-Samʿānī).
Esegesi in lingua araba:
وَءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ وَجَعَلۡنَٰهُ هُدٗى لِّبَنِيٓ إِسۡرَٰٓءِيلَ أَلَّا تَتَّخِذُواْ مِن دُونِي وَكِيلٗا
(2) [3489]And We had given Mūsā ˹Moses˺ the Book[3490] and made it guidance for the Children of Israel that: “You should not take any Trustee[3491] besides Me!”
[3489] Reference is given here to the Message of Prophet Moses (عليه السلام), which was a great blessing to his people, through which they thrived in their land and by the dereliction of duty towards the dictates of which they earned God Almighty’s Wrath. The Believers are to take note of this and cherish their own Message (cf. Ibn ʿĀshūr).
[3490] That is, the Torah (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3491] Wakīl denotes one who is entrusted with the management of another person’s affairs (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Here, they were specifically told not to entrust their affairs to any other besides God Almighty because this necessitates total servitude and submission and not doing so amounts to Associating others with Him (سبحانه وتعالى) (cf. al-Saʿdī, Ibn Kathīr).
al-Rāzī explains, the importance of this particular dictate, and its relevance in this context: “Allah mentions His honouring of Muhammad (ﷺ) through the night travel (isrā’), then immediately after that, He mentions His honouring of Mūsā (عليه السلام) by sending the Torah down to him, then He describes the Torah as ‘guidance’, then He explains that the Torah was guidance because it contained the prohibition not to take a Trustee (Wakīl) besides Him. That is Monotheism. The total sum of what has been said boils down to the fact that no ‘ascension (miʿrāj), or degree, or loftiness is higher than Monotheism. A person is to entrust none of his affairs to any besides Allah! One should always remember the command: “Put your trust in Allah—sufficient is Allah ˹indeed˺ as Trustee!”” (4: 81).
[3490] That is, the Torah (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3491] Wakīl denotes one who is entrusted with the management of another person’s affairs (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Here, they were specifically told not to entrust their affairs to any other besides God Almighty because this necessitates total servitude and submission and not doing so amounts to Associating others with Him (سبحانه وتعالى) (cf. al-Saʿdī, Ibn Kathīr).
al-Rāzī explains, the importance of this particular dictate, and its relevance in this context: “Allah mentions His honouring of Muhammad (ﷺ) through the night travel (isrā’), then immediately after that, He mentions His honouring of Mūsā (عليه السلام) by sending the Torah down to him, then He describes the Torah as ‘guidance’, then He explains that the Torah was guidance because it contained the prohibition not to take a Trustee (Wakīl) besides Him. That is Monotheism. The total sum of what has been said boils down to the fact that no ‘ascension (miʿrāj), or degree, or loftiness is higher than Monotheism. A person is to entrust none of his affairs to any besides Allah! One should always remember the command: “Put your trust in Allah—sufficient is Allah ˹indeed˺ as Trustee!”” (4: 81).
Esegesi in lingua araba:
ذُرِّيَّةَ مَنۡ حَمَلۡنَا مَعَ نُوحٍۚ إِنَّهُۥ كَانَ عَبۡدٗا شَكُورٗا
(3) “You who are the offspring of those We carried ˹in the ark˺ with Nūḥ ˹Noah˺[3492]; verily he was a greatly thankful servant!”
[3492] Prophet Noah (عليه السلام) being a truly dutiful servant to God is given here as a point of reference to the Children of Israel; they needed to be like him, thank God for His favour and Associate none with Him. (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī). Inheritance of and prominence in the land are dependent on emulating such a great example (cf. Ibn al-Qayyim, ʿUddat al-Ṣābirīn, p. 118).
He from all their godly forefathers, who were no less than the Prophets Abraham, Isaac and Jacob (q), is brought to the fore here because his case gives a potent example; salvation in the ark with him was given only to his pious sons but his rebellious son who refused to follow him was ruined. Should the Children of Israel be like their forefathers who mounted the ‘ark of Divine guidance’, they would be safe, if not then ruination would be their inevitable end (cf. Ibn ʿĀshūr).
He from all their godly forefathers, who were no less than the Prophets Abraham, Isaac and Jacob (q), is brought to the fore here because his case gives a potent example; salvation in the ark with him was given only to his pious sons but his rebellious son who refused to follow him was ruined. Should the Children of Israel be like their forefathers who mounted the ‘ark of Divine guidance’, they would be safe, if not then ruination would be their inevitable end (cf. Ibn ʿĀshūr).
Esegesi in lingua araba:
وَقَضَيۡنَآ إِلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ فِي ٱلۡكِتَٰبِ لَتُفۡسِدُنَّ فِي ٱلۡأَرۡضِ مَرَّتَيۡنِ وَلَتَعۡلُنَّ عُلُوّٗا كَبِيرٗا
(4) [3493]We had declared in the Book[3494] to the Children of Israel that: “You will surely sow corruption[3495] twice[3496] in the land and you will surely become greatly domineering”.
[3493] This passage describes in a nutshell, the peaks and valleys of the cycle of life of the Jewish people and what they are tied to; they would thrive as long as they follow the guidance as found in God’s Message to them (cf. al-Rāzī. Ibn ʿĀshūr).
[3494] In his translation, Muhammad Assad opines: “…probably applying to predictions contained in the Torah, Leviticus xxvi, 14-39 and Deuteronomy xxviii, 15-68…”. However, since the Torah (al-Tawrāh) that was sent down to Moses (عليه السلام) is nowhere to be found in its intact original language and form, we cannot point out these passages for sure, especially given their sensitive nature.
[3495] That is through rebelling, sinning and riding roughshod over the dictates of the Torah (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[3496] Exactly which incidents these two are has proven, given the political situation of the time, to be a very hotly contested issue among exegetes old and, especially, new, with some believing that both have come to pass, others believing that at least the ‘latter one’ is yet to come. However, God Almighty’s never changing Canon, the natural law of cause and effect, and promise to them is that whenever they ‘sow corruption in the land’ God will have them humbled and subdued at the hands of others.
Throughout history such incidents did actually take place: the Assyrians under King Sennacherib overran Palestine in the seventh century B.C. and caused the disappearance of the greater part of the Hebrew nation (the ten lost tribes), and the Babylonians under Nebuchadnezzar II, about one hundred years later, pillaged the city and destroyed the Temple and carried off the remainder of the Children of Israel into captivity. Also the Romans, under Emperor Titus (Flavius Vespasianus), in the year 70 C.E. later on, ransacked Jerusalem and destroyed the Temple.
Corruption and domineering in the land are not befitting of a nation that bases its rule on Divine Revelation. Such betrayal of the Message and the corruption of ‘the homeland of revelation’ naturally brings about the grave consequence of foreign occupation driven by humiliation and subversion.
[3494] In his translation, Muhammad Assad opines: “…probably applying to predictions contained in the Torah, Leviticus xxvi, 14-39 and Deuteronomy xxviii, 15-68…”. However, since the Torah (al-Tawrāh) that was sent down to Moses (عليه السلام) is nowhere to be found in its intact original language and form, we cannot point out these passages for sure, especially given their sensitive nature.
[3495] That is through rebelling, sinning and riding roughshod over the dictates of the Torah (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[3496] Exactly which incidents these two are has proven, given the political situation of the time, to be a very hotly contested issue among exegetes old and, especially, new, with some believing that both have come to pass, others believing that at least the ‘latter one’ is yet to come. However, God Almighty’s never changing Canon, the natural law of cause and effect, and promise to them is that whenever they ‘sow corruption in the land’ God will have them humbled and subdued at the hands of others.
Throughout history such incidents did actually take place: the Assyrians under King Sennacherib overran Palestine in the seventh century B.C. and caused the disappearance of the greater part of the Hebrew nation (the ten lost tribes), and the Babylonians under Nebuchadnezzar II, about one hundred years later, pillaged the city and destroyed the Temple and carried off the remainder of the Children of Israel into captivity. Also the Romans, under Emperor Titus (Flavius Vespasianus), in the year 70 C.E. later on, ransacked Jerusalem and destroyed the Temple.
Corruption and domineering in the land are not befitting of a nation that bases its rule on Divine Revelation. Such betrayal of the Message and the corruption of ‘the homeland of revelation’ naturally brings about the grave consequence of foreign occupation driven by humiliation and subversion.
Esegesi in lingua araba:
فَإِذَا جَآءَ وَعۡدُ أُولَىٰهُمَا بَعَثۡنَا عَلَيۡكُمۡ عِبَادٗا لَّنَآ أُوْلِي بَأۡسٖ شَدِيدٖ فَجَاسُواْ خِلَٰلَ ٱلدِّيَارِۚ وَكَانَ وَعۡدٗا مَّفۡعُولٗا
(5) “When the promise of the first[3497] one has come, We would set upon you servants of Ours of steely mettle[3498] and they would diffuse through the lands[3499]; verily that is a promise coming to pass!”
[3497] That is, when the punishment for such rebellion is due (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3498] Ulī ba’s shadīd, that is of terrible might and toughness (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3499] Fa-jāsū khilāla al-diyāri, i.e. these ‘soldiers of God’ would move freely to and fro between houses pillaging and ransacking (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[3498] Ulī ba’s shadīd, that is of terrible might and toughness (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3499] Fa-jāsū khilāla al-diyāri, i.e. these ‘soldiers of God’ would move freely to and fro between houses pillaging and ransacking (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Esegesi in lingua araba:
ثُمَّ رَدَدۡنَا لَكُمُ ٱلۡكَرَّةَ عَلَيۡهِمۡ وَأَمۡدَدۡنَٰكُم بِأَمۡوَٰلٖ وَبَنِينَ وَجَعَلۡنَٰكُمۡ أَكۡثَرَ نَفِيرًا
(6) “Then We would make the turn ˹of fortune˺ for you over them[3500]; We would supply you with money and children, and make you of greater summoning![3501]”
[3500] This turn of fortune happens after self-appraisal, sincere repentance and mending of their ways (cf. Ibn al-Jawzī, al-Qurṭubī, al-Nasafī).
[3501] Akthara nafīran, that is you mobilize more soldiers in war than your enemy (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī). Originally, it means those who rally (yanfuru) with a person, his clan and kith and kin (cf. Ibn Qutaybah, Gharīb al-Qur’ān, p. 23; al-Iṣfahānī, al-Mufradāt).
[3501] Akthara nafīran, that is you mobilize more soldiers in war than your enemy (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī). Originally, it means those who rally (yanfuru) with a person, his clan and kith and kin (cf. Ibn Qutaybah, Gharīb al-Qur’ān, p. 23; al-Iṣfahānī, al-Mufradāt).
Esegesi in lingua araba:
إِنۡ أَحۡسَنتُمۡ أَحۡسَنتُمۡ لِأَنفُسِكُمۡۖ وَإِنۡ أَسَأۡتُمۡ فَلَهَاۚ فَإِذَا جَآءَ وَعۡدُ ٱلۡأٓخِرَةِ لِيَسُـُٔواْ وُجُوهَكُمۡ وَلِيَدۡخُلُواْ ٱلۡمَسۡجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٖ وَلِيُتَبِّرُواْ مَا عَلَوۡاْ تَتۡبِيرًا
(7) [3502]“If you do well, you do well to yourselves and if you commit mischief, you commit it against them ˹yourselves˺[3503]. When the promise of the latter one was due, they (Our servants) would defile your faces[3504], enter the Masjid[3505] as they had entered it the first time, and they would utterly wreck whatever they mount upon!”[3506]
[3502] This is a moral, lesson-drawing interpolation, between the telling of the two promises, underlining the law of cause and effect. They were made to gain the upper hand over their enemy because they did well by repenting, but should they revert to their old ways, then they have only themselves to blame for the consequences: “Had the People of the Book ˹truly˺ Believed and were Mindful, We would have surely absolved them of their misdeeds and admitted them into the Gardens of bliss; *and had they upheld the Torah and the Evangel and what was sent down to them from their Lord, they would have eaten ˹blissfully˺ from above them and from under their feet; among them there is an upright nation, yet many of them are vile indeed for what they commit” (5: 65-66); “And that you should seek your Lord’s forgiveness and thereafter repent to Him; ˹may˺ He make you enjoy pleasurably until a stated term and grant every good doer ˹the reward of ˺ his good doing” (11: 3).
[3503] “Whenever He saves them, they no sooner wrongfully transgress in the land. O people, your transgression is ˹only˺ against your own selves” (10: 23).
[3504] Yasū’ū wujūhakum (defile your faces), is to make the effect of hurt (masā’ah) show on the affected person’s face (cf. al-Wāḥidī, al-Basīṭ, al-Biqāʿī, Naẓm al-Durar); through killing, taking hostage, submission and humiliation (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). This is how desperate they would be as they would not be able to put on a brave face and hide from each other and/or their enemies how bad they feel.
[3505] It would be inappropriate to translate masjid here as ‘mosque’ as the word is only said of Muslim places of worship in English, whereas in Qur’anic Arabic it could mean any place where God is worshipped and prostrated (yusjudu) to (cf. commentary on 2:114, al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Baghawī, among others). Besides, this would exclude other readings.
Here, it obviously denotes a dearly cherished ‘place of prostration’ for the Jews, which has a great symbolic value. Most exegetes identify this with Bayt al-Maqdis (cf. al-Ṭabarī, Abū Ḥayyān, Ibn Kathīr, Ibn Juzayy, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Translating it as ‘temple’, on the other hand, equally misses another possible reading, i.e. that it would become a masjid (cf. al-Tafsīr al-Mukhtaṣar) and amounts to outright superimposing of one’s views on what is found in the Qur’an itself. It would also break the intertextual connection with al-Masjid al-Aqṣā that is found in Aya 1 above.
[3506] It would be a total, unsparing and remorseless wreckage (cf. al-Tafsīr al-Muyassar, al-Tafsīr al- al-Mukhtaṣar).
[3503] “Whenever He saves them, they no sooner wrongfully transgress in the land. O people, your transgression is ˹only˺ against your own selves” (10: 23).
[3504] Yasū’ū wujūhakum (defile your faces), is to make the effect of hurt (masā’ah) show on the affected person’s face (cf. al-Wāḥidī, al-Basīṭ, al-Biqāʿī, Naẓm al-Durar); through killing, taking hostage, submission and humiliation (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). This is how desperate they would be as they would not be able to put on a brave face and hide from each other and/or their enemies how bad they feel.
[3505] It would be inappropriate to translate masjid here as ‘mosque’ as the word is only said of Muslim places of worship in English, whereas in Qur’anic Arabic it could mean any place where God is worshipped and prostrated (yusjudu) to (cf. commentary on 2:114, al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Baghawī, among others). Besides, this would exclude other readings.
Here, it obviously denotes a dearly cherished ‘place of prostration’ for the Jews, which has a great symbolic value. Most exegetes identify this with Bayt al-Maqdis (cf. al-Ṭabarī, Abū Ḥayyān, Ibn Kathīr, Ibn Juzayy, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Translating it as ‘temple’, on the other hand, equally misses another possible reading, i.e. that it would become a masjid (cf. al-Tafsīr al-Mukhtaṣar) and amounts to outright superimposing of one’s views on what is found in the Qur’an itself. It would also break the intertextual connection with al-Masjid al-Aqṣā that is found in Aya 1 above.
[3506] It would be a total, unsparing and remorseless wreckage (cf. al-Tafsīr al-Muyassar, al-Tafsīr al- al-Mukhtaṣar).
Esegesi in lingua araba:
عَسَىٰ رَبُّكُمۡ أَن يَرۡحَمَكُمۡۚ وَإِنۡ عُدتُّمۡ عُدۡنَاۚ وَجَعَلۡنَا جَهَنَّمَ لِلۡكَٰفِرِينَ حَصِيرًا
(8) May your Lord have mercy on you! But shall you go back, We shall then go back[3507]—We have made Hell an enclosure[3508] for the Deniers![3509]
[3507] God Almighty would show them mercy after this great infliction, make them thrive and give them back their sovereignty (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Qurṭubī, al-Saʿdī); only if they repent and mend their ways. But should they revert back to their old rebellious ways then God Almighty’s Canon is never changing (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar). Sinning and rebelliousness bring about destruction and humiliation, but repentance and obedience only result in prosperity and abundance: “˹Mention Muhammad˺ When your Lord declared ˹that˺ He would certainly send against them, until the Day of Judgement, ˹those˺ who would subject them to the worst of suffering—indeed your Lord is swift in reprisal and He certainly is All-Forgiving, Most Merciful. *And We cut them into ˹separate˺ nations ˹asunder˺ in the land; among them are those who are righteous and those who are less so. We tested them with the good and bad ˹fortune˺ so that they might return” (7: 167-168).
They will always stand to face a new test. If they fail it, they should expect nothing but the same dire consequence.
[3508] Ḥaṣīran is a place of imprisonment (cf. al-Zamakhsharī, Abū al-Suʿūd, al-Shawkānī), that is when taken to derive from ḥaṣr which means to enclose and imprison (as in 25: 13; cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt, Ibn Fāris, Maqāyīs al-Lughah). But it could mean ‘carpet’ if taken from ḥaṣīr which is what Arabs call a small carpet (as in 3: 205, 3: 12 and 197; cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt).
[3509] This might imply that this worldly punishment is for rebelling against the Message and not heeding its dictates, but the Punishment for Denying the Messengers, as they did with Prophets Jesus and Muhammad (q), will be in the Hereafter (cf. Ibn ʿĀshūr); or that the worldly punishment could be escaped by some but that of the Hereafter is utterly inescapable (cf. al-Rāzī).
They will always stand to face a new test. If they fail it, they should expect nothing but the same dire consequence.
[3508] Ḥaṣīran is a place of imprisonment (cf. al-Zamakhsharī, Abū al-Suʿūd, al-Shawkānī), that is when taken to derive from ḥaṣr which means to enclose and imprison (as in 25: 13; cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt, Ibn Fāris, Maqāyīs al-Lughah). But it could mean ‘carpet’ if taken from ḥaṣīr which is what Arabs call a small carpet (as in 3: 205, 3: 12 and 197; cf. al-Ṭabarī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt).
[3509] This might imply that this worldly punishment is for rebelling against the Message and not heeding its dictates, but the Punishment for Denying the Messengers, as they did with Prophets Jesus and Muhammad (q), will be in the Hereafter (cf. Ibn ʿĀshūr); or that the worldly punishment could be escaped by some but that of the Hereafter is utterly inescapable (cf. al-Rāzī).
Esegesi in lingua araba:
إِنَّ هَٰذَا ٱلۡقُرۡءَانَ يَهۡدِي لِلَّتِي هِيَ أَقۡوَمُ وَيُبَشِّرُ ٱلۡمُؤۡمِنِينَ ٱلَّذِينَ يَعۡمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمۡ أَجۡرٗا كَبِيرٗا
(9) [3510]Verily this Qur’an guides to what is more straight[3511], and gives the glad tidings to the Believers, who do good deeds, that theirs is a great reward;
[3510] God’s Pleasure is attained through following His Commands which are found in His Books. The Qur’an, being the surest guide to the Straight Path, ensures being spared such dire consequences in this world and in the Hereafter (cf. Ibn ʿĀshūr).
[3511] The Qur’an came as straightforward guidance. Nothing stands between it and sound reason. It leaves no area of human nature untouched, either through encouragement or admonition. No one who contemplates it will come out empty-handed, but rather will emerge much wiser than before. Although, it shares the same goal with earlier Divine Books, the path that it shines light on guides to the straightest of all paths. Should the Believing community uphold it, they will never go astray (cf. Ibn Taymiyyah, Jāmiʿ al-Masā’il, 5: 162, Ibn ʿĀshūr).
[3511] The Qur’an came as straightforward guidance. Nothing stands between it and sound reason. It leaves no area of human nature untouched, either through encouragement or admonition. No one who contemplates it will come out empty-handed, but rather will emerge much wiser than before. Although, it shares the same goal with earlier Divine Books, the path that it shines light on guides to the straightest of all paths. Should the Believing community uphold it, they will never go astray (cf. Ibn Taymiyyah, Jāmiʿ al-Masā’il, 5: 162, Ibn ʿĀshūr).
Esegesi in lingua araba:
وَأَنَّ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ أَعۡتَدۡنَا لَهُمۡ عَذَابًا أَلِيمٗا
(10) and that for those who do not Believe in the Hereafter, We have ˹particularly˺ prepared for them a painful Punishment[3512].
[3512] The Believers who were, at that time severely persecuted by their Makkan tormentors, were naturally anticipating ‘good news’ of their punishment (cf. al-Wāḥidī, al-Basīṭ).
Esegesi in lingua araba:
وَيَدۡعُ ٱلۡإِنسَٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلۡخَيۡرِۖ وَكَانَ ٱلۡإِنسَٰنُ عَجُولٗا
[3513] Although such news, which are harbingers of punishment, will come to be true sooner or later, none, neither Believers or Deniers (cf. al-Rāzī, al-Alūsī, Ibn ʿĀshūr; 10: 48, 21: 38, 28: 71, 34: 28, 36: 48, 67: 28), should rashly pray for its hasty coming: “Would Allah hasten evil to people as much as they ˹seek to˺ hasten good, 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” (10: 11).
Esegesi in lingua araba:
وَجَعَلۡنَا ٱلَّيۡلَ وَٱلنَّهَارَ ءَايَتَيۡنِۖ فَمَحَوۡنَآ ءَايَةَ ٱلَّيۡلِ وَجَعَلۡنَآ ءَايَةَ ٱلنَّهَارِ مُبۡصِرَةٗ لِّتَبۡتَغُواْ فَضۡلٗا مِّن رَّبِّكُمۡ وَلِتَعۡلَمُواْ عَدَدَ ٱلسِّنِينَ وَٱلۡحِسَابَۚ وَكُلَّ شَيۡءٖ فَصَّلۡنَٰهُ تَفۡصِيلٗا
(12) [3514]We have made the night and day ˹as˺ two Signs. [3515]Then We effaced the sign of the night and We made the sign of day agaze[3516], so that you may seek favour from your Lord and know the number of years, and calculation ˹of time˺[3517]—indeed We have particularly detailed everything![3518]
[3514] Time is ever-changing and never is the same for both nations and individuals. People are not to be rash in anticipation of the befalling of God Almighty’s universal Canons (cf. al-Ghazālī, al-Tafsīr al-Mawḍūʿī li Suwar al-Qur’ān al-Karīm); the universe is ever-changing, light is followed by darkness which is soon to be followed by light and so on (cf. Abū Ḥayyān).
These are two very tangible Signs of the presence of the One and Only Creator, and His Boundless Ability. They are, besides, two great favours that God bestowed on His creation. People might hate night with its darkness and seek to hasten daybreak. But as sure as the alternation of the sun and the moon, darkness and light will ever exist alongside each other. They are opposites that reveal God’s favour; people seek their livelihoods in the day and rest and comfort at night. Had time been all day or all night, people would not have known the difference between them and the lessons that each brings with it: “He is the One Who made the night for you to rest at and the day agaze. Indeed in that are Signs to those who listen!” (10: 67)
[3515] ‘The sign of the night’ and ‘the sign of the day’ are the moon and the sun, respectively. The moon was made dim, ‘effaced’, not illuming by itself, and the sun is light exuding, ‘agaze’ (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī, al-Shinqīṭī).
[3516] Mubṣirah (agaze) means full of light whereby people can go about their daily lives (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). This description is figuratively employed to highlight the function of the day (cf. Ibn ʿĀshūr).
[3517] “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).
[3518] The Message, the Qur’an, explains everything to people, hence undermining any excuse they might have (cf. Abū Ḥayyān): “It ˹the Qur’an˺ has never been fabricated speech, but a confirmation of what came before it, a detailing of everything and a guide and mercy to Believing folks” (12: 111).
These are two very tangible Signs of the presence of the One and Only Creator, and His Boundless Ability. They are, besides, two great favours that God bestowed on His creation. People might hate night with its darkness and seek to hasten daybreak. But as sure as the alternation of the sun and the moon, darkness and light will ever exist alongside each other. They are opposites that reveal God’s favour; people seek their livelihoods in the day and rest and comfort at night. Had time been all day or all night, people would not have known the difference between them and the lessons that each brings with it: “He is the One Who made the night for you to rest at and the day agaze. Indeed in that are Signs to those who listen!” (10: 67)
[3515] ‘The sign of the night’ and ‘the sign of the day’ are the moon and the sun, respectively. The moon was made dim, ‘effaced’, not illuming by itself, and the sun is light exuding, ‘agaze’ (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī, al-Shinqīṭī).
[3516] Mubṣirah (agaze) means full of light whereby people can go about their daily lives (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). This description is figuratively employed to highlight the function of the day (cf. Ibn ʿĀshūr).
[3517] “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).
[3518] The Message, the Qur’an, explains everything to people, hence undermining any excuse they might have (cf. Abū Ḥayyān): “It ˹the Qur’an˺ has never been fabricated speech, but a confirmation of what came before it, a detailing of everything and a guide and mercy to Believing folks” (12: 111).
Esegesi in lingua araba:
وَكُلَّ إِنسَٰنٍ أَلۡزَمۡنَٰهُ طَٰٓئِرَهُۥ فِي عُنُقِهِۦۖ وَنُخۡرِجُ لَهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ كِتَٰبٗا يَلۡقَىٰهُ مَنشُورًا
(13) [3519]To every human We have tethered his fate[3520] to his neck; and on the Day of Judgement, We bring out to him a book[3521] which he finds spread wide!
[3519] No human has any excuse after this Message, which details the evidences of God’s sole worthiness to worship, the truthfulness of the Noble Prophet (ﷺ) and the coming of the Hereafter, and that they have been recurrently admonished and encouraged; they have only themselves to blame for their fate (cf. al-Rāzī).
[3520] Ṭā’irahu (lit. his bird) hints at Arabian augury whence they used to employ birds as an omen of one’s fate and/or luck (cf. Abū ʿUbaydah, Majāz al-Qur’ān, Ibn Qutaybah, Gharīb al-Qur’ān, al-Wāḥidī, al-Basīṭ). Their custom, in what was known as zajr al-ṭayr (the scaring off of the bird), was to pelt a bird with a stone when deciding upon something; if it flew to the right then this was considered a good omen that augured well and they would go ahead with the matter, but if it flew to the left then it was taken to be a bad omen that augured ill and they would decide against it (cf. Ibn ʿĀshūr).
Here, it means a person’s deeds which he commits willingly and none will be held accountable for it besides him (cf. Ibn Juzayy, Ibn Kathīr al-Saʿdī). However, al-Shinqīṭī (Aḍwā’ al-Bayān) explains that the word ṭā’īr here has two well-known interpretations. The first being a human’s deeds (as said here) and the second is a person’s lot in life both auspicious and/or inauspicious. Given their free will, people have no excuse to blame fate for what befalls them.
[3521] That is, the record of deeds, on which each person will be held accountable, minutely detailing their deeds whether good or bad (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “): “And the book ˹of deeds˺ will be laid ˹open˺, and you will see the criminal in fear of what is ˹recorded˺ in it. They will say: “Woe to us! What kind of book is this that does not leave any ˹deed˺, small or large, unaccounted for?” They will find whatever they did present ˹before them˺; your Lord will never wrong anyone” (18: 49).
[3520] Ṭā’irahu (lit. his bird) hints at Arabian augury whence they used to employ birds as an omen of one’s fate and/or luck (cf. Abū ʿUbaydah, Majāz al-Qur’ān, Ibn Qutaybah, Gharīb al-Qur’ān, al-Wāḥidī, al-Basīṭ). Their custom, in what was known as zajr al-ṭayr (the scaring off of the bird), was to pelt a bird with a stone when deciding upon something; if it flew to the right then this was considered a good omen that augured well and they would go ahead with the matter, but if it flew to the left then it was taken to be a bad omen that augured ill and they would decide against it (cf. Ibn ʿĀshūr).
Here, it means a person’s deeds which he commits willingly and none will be held accountable for it besides him (cf. Ibn Juzayy, Ibn Kathīr al-Saʿdī). However, al-Shinqīṭī (Aḍwā’ al-Bayān) explains that the word ṭā’īr here has two well-known interpretations. The first being a human’s deeds (as said here) and the second is a person’s lot in life both auspicious and/or inauspicious. Given their free will, people have no excuse to blame fate for what befalls them.
[3521] That is, the record of deeds, on which each person will be held accountable, minutely detailing their deeds whether good or bad (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “): “And the book ˹of deeds˺ will be laid ˹open˺, and you will see the criminal in fear of what is ˹recorded˺ in it. They will say: “Woe to us! What kind of book is this that does not leave any ˹deed˺, small or large, unaccounted for?” They will find whatever they did present ˹before them˺; your Lord will never wrong anyone” (18: 49).
Esegesi in lingua araba:
ٱقۡرَأۡ كِتَٰبَكَ كَفَىٰ بِنَفۡسِكَ ٱلۡيَوۡمَ عَلَيۡكَ حَسِيبٗا
[3522] None will be dealt with unjustly, in the least (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Esegesi in lingua araba:
مَّنِ ٱهۡتَدَىٰ فَإِنَّمَا يَهۡتَدِي لِنَفۡسِهِۦۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيۡهَاۚ وَلَا تَزِرُ وَازِرَةٞ وِزۡرَ أُخۡرَىٰۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبۡعَثَ رَسُولٗا
(15) Whoever is guided, is guided for himself and whoever strays, he only strays against it[3523]; no burdened soul shall carry the burden of another—We would Punish unless We send a Messenger[3524].
[3523] A person’s ‘fate’ (ṭā’ir) could be both good, when one finds the right path, or bad, when one strays (cf. Ibn ʿĀshūr). This further drives the message home, a person is only held accountable for his own deeds, and none else’s (cf. al-Rāzī): “Whoever does good, it is to his own benefit; whoever does evil, it is to his own loss. Your Lord is never unjust to ˹His˺ servants” (41: 46).
[3524] That is, the Deniers will be left no excuse whatsoever (cf. al-Ṭabarī, Ibn Kathīr, Ibn Juzayy, Ibn ʿĀshūr).
[3524] That is, the Deniers will be left no excuse whatsoever (cf. al-Ṭabarī, Ibn Kathīr, Ibn Juzayy, Ibn ʿĀshūr).
Esegesi in lingua araba:
وَإِذَآ أَرَدۡنَآ أَن نُّهۡلِكَ قَرۡيَةً أَمَرۡنَا مُتۡرَفِيهَا فَفَسَقُواْ فِيهَا فَحَقَّ عَلَيۡهَا ٱلۡقَوۡلُ فَدَمَّرۡنَٰهَا تَدۡمِيرٗا
(16) [3525]When We want to destroy a town, We command[3526] its pampered ones[3527], they transgress[3528] in it and then the saying becomes true to it and We completely devastate it!
[3525] After the detailing of God Almighty’s complete Justice, this shows how the rebellious come to be punished for their misdeeds (cf. al-Biqāʿī, Naẓm al-Durar).
[3526] Amarnā (We command), could mean that God Almighty commands, through a Messenger, that He be obeyed (cf. al-Ṭabarī, al-Nasafī, al-Qāsimī, al-Shinqīṭī, al-Tafsīr al-Muyassar). In Yaʿqūb’s Qur’anic mode of reading, the verb reads as āmarnā, meaning to make plenty and luxuriant (some exegetes take this to be what is meant here; cf. al-Shawkānī, al-Tafsīr al-Muḥarrar).
[3527] Mutrafīhā (its pampered ones) are the privileged notables who are usually in positions of power. The majority of people are but followers of these (cf. al-Ṭabarī, al-Baghawī, Ibn ʿĀshūr, al-Tafsīr al-Mukhtaṣar). Most of the influential and well-to-do Makkan idolaters belonged to this category, while the Believers were mostly the poor and unprivileged (cf. Ibn ʿĀshūr): “Like so We made into each town its chief criminals so that they may spread ˹conniving˺ plots in it; they only weave plots against themselves but they are not aware of it” (6: 123).
[3528] By rebelling and not obeying God’s commands (cf. al-Ṭabarī, al-Nasafī, al-Qāsimī).
[3526] Amarnā (We command), could mean that God Almighty commands, through a Messenger, that He be obeyed (cf. al-Ṭabarī, al-Nasafī, al-Qāsimī, al-Shinqīṭī, al-Tafsīr al-Muyassar). In Yaʿqūb’s Qur’anic mode of reading, the verb reads as āmarnā, meaning to make plenty and luxuriant (some exegetes take this to be what is meant here; cf. al-Shawkānī, al-Tafsīr al-Muḥarrar).
[3527] Mutrafīhā (its pampered ones) are the privileged notables who are usually in positions of power. The majority of people are but followers of these (cf. al-Ṭabarī, al-Baghawī, Ibn ʿĀshūr, al-Tafsīr al-Mukhtaṣar). Most of the influential and well-to-do Makkan idolaters belonged to this category, while the Believers were mostly the poor and unprivileged (cf. Ibn ʿĀshūr): “Like so We made into each town its chief criminals so that they may spread ˹conniving˺ plots in it; they only weave plots against themselves but they are not aware of it” (6: 123).
[3528] By rebelling and not obeying God’s commands (cf. al-Ṭabarī, al-Nasafī, al-Qāsimī).
Esegesi in lingua araba:
وَكَمۡ أَهۡلَكۡنَا مِنَ ٱلۡقُرُونِ مِنۢ بَعۡدِ نُوحٖۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِۦ خَبِيرَۢا بَصِيرٗا
(17) [3529]How many a generation have We destroyed after Nūḥ ˹Noah˺! [3530]Sufficient is your Lord ˹O Muhammad˺ as All-Knowledgeable, All-Seeing of the sins of His servants.
[3529] To warn against denying the Messenger and disobeying God’s command, people are notified of the numerous towns and communities that God destroyed in this life ever since Prophet Noah, the second father of humanity, whose salvaged posterity were all true Believers (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
[3530] The address shifts here to Prophet Muhammad (ﷺ) to assure him that God, the All-Knowledgeable, All-Seeing, is aware of the transgressions of his enemies and that they will be brought to account over them (cf. Ibn ʿĀshūr).
[3530] The address shifts here to Prophet Muhammad (ﷺ) to assure him that God, the All-Knowledgeable, All-Seeing, is aware of the transgressions of his enemies and that they will be brought to account over them (cf. Ibn ʿĀshūr).
Esegesi in lingua araba:
مَّن كَانَ يُرِيدُ ٱلۡعَاجِلَةَ عَجَّلۡنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلۡنَا لَهُۥ جَهَنَّمَ يَصۡلَىٰهَا مَذۡمُومٗا مَّدۡحُورٗا
(18) [3531]Whoever wants the instant one[3532], We hurry for him in it whatever We wish to whomever We want[3533], then We give him Hell, he roasts in it, reproachful and routed[3534].
[3531] The following draws attention to the fact that the reason behind people not heeding the Message is people’s (who are ‘ever rash’, cf. Aya 11 above) eagerness for worldly gain, wealth and privilege (cf. al-Biqāʿī, Naẓm al-Durar).
[3532] al-ʿĀjilah (the instant one) is this worldly life. The worldly-oriented, who have only this life in mind, and crave instant gratification, will be, out of God’s complete Justice, given a portion of it and, rebellious as they are, will not be completely denied what they covet most (cf. Ibn ʿĀshūr): “Whoever desires the harvest of the Hereafter, We will increase their harvest; whoever desires ˹only˺ the harvest of this world, We will give them some of it, but they will have no share in the Hereafter” (42: 20).
[3533] This caveat, goes to show that such giving is bound by God Almighty’s will and is not unbound (cf. Ibn Kathīr). Those who think that they would win this world over by trading off the life to come for this one, need to be mindful that they might lose both in the process (cf. al-Rāzī).
[3534] That is, reproached by God and His servants for his corrupt intention and vile deed, and turned away from God’s Mercy (cf. al-Qurṭubī, Ibn Kathīr, al-Tafsīr al-Muyassar): “Whoever cares ˹only˺ for the worldly life and its adornment, We will deliver ˹the reward of ˺ their deeds to them in full; they shall not be swindled naught ˹out of it˺. * These are the ones for whom is nothing but the Fire in the Hereafter; nullified are their deeds in it and futile is what they are used to labour ˹at˺!” (11: 15-16)
[3532] al-ʿĀjilah (the instant one) is this worldly life. The worldly-oriented, who have only this life in mind, and crave instant gratification, will be, out of God’s complete Justice, given a portion of it and, rebellious as they are, will not be completely denied what they covet most (cf. Ibn ʿĀshūr): “Whoever desires the harvest of the Hereafter, We will increase their harvest; whoever desires ˹only˺ the harvest of this world, We will give them some of it, but they will have no share in the Hereafter” (42: 20).
[3533] This caveat, goes to show that such giving is bound by God Almighty’s will and is not unbound (cf. Ibn Kathīr). Those who think that they would win this world over by trading off the life to come for this one, need to be mindful that they might lose both in the process (cf. al-Rāzī).
[3534] That is, reproached by God and His servants for his corrupt intention and vile deed, and turned away from God’s Mercy (cf. al-Qurṭubī, Ibn Kathīr, al-Tafsīr al-Muyassar): “Whoever cares ˹only˺ for the worldly life and its adornment, We will deliver ˹the reward of ˺ their deeds to them in full; they shall not be swindled naught ˹out of it˺. * These are the ones for whom is nothing but the Fire in the Hereafter; nullified are their deeds in it and futile is what they are used to labour ˹at˺!” (11: 15-16)
Esegesi in lingua araba:
وَمَنۡ أَرَادَ ٱلۡأٓخِرَةَ وَسَعَىٰ لَهَا سَعۡيَهَا وَهُوَ مُؤۡمِنٞ فَأُوْلَٰٓئِكَ كَانَ سَعۡيُهُم مَّشۡكُورٗا
(19) [3535]But whoever wants the Hereafter, and labours for it, its ˹true˺ labour, while being a Believer, then the labour of these is verily appreciated[3536].
[3535] By contrast, these are the well-intentioned, true Believers, to whom the reward of the Hereafter is topmost on their minds and work hard for it (cf. Ibn Kathīr, al-Suyūṭī, al-Iklīl, al-Saʿdī). They willingly heed the Message, and thus are handsomely rewarded.
[3536] God Almighty would accept their labour, multiply their reward, overlook their misdeeds and reward them handsomely (cf. al-Ṭabarī, al-Qurṭubī).
[3536] God Almighty would accept their labour, multiply their reward, overlook their misdeeds and reward them handsomely (cf. al-Ṭabarī, al-Qurṭubī).
Esegesi in lingua araba:
كُلّٗا نُّمِدُّ هَٰٓؤُلَآءِ وَهَٰٓؤُلَآءِ مِنۡ عَطَآءِ رَبِّكَۚ وَمَا كَانَ عَطَآءُ رَبِّكَ مَحۡظُورًا
(20) [3537]Both We provide for, these and these from your Lord’s giving ˹O Muhammad˺; your Lord’s giving is not ever withheld!
[3537] God’s provision in this life is withheld from neither those who labour solely for the gains of this worldly life nor those who seek the reward of the Hereafter (cf. Ibn ʿAṭiyyah, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Esegesi in lingua araba:
ٱنظُرۡ كَيۡفَ فَضَّلۡنَا بَعۡضَهُمۡ عَلَىٰ بَعۡضٖۚ وَلَلۡأٓخِرَةُ أَكۡبَرُ دَرَجَٰتٖ وَأَكۡبَرُ تَفۡضِيلٗا
(21) [3538]Look how We favoured some of them over others; indeed the Hereafter is greater in stations and greater in favouring![3539]
[3538] Attention is drawn here to consider how people are favoured over each other and to draw lessons from this fact (cf. al-Alūsī). People are of varying degrees with regards to God’s bounty on them: beauty, strength, character, wealth, intellectual ability, power, knowledge, etc. (cf. Ibn Kathīr, al-Shawkānī, al-Saʿdī). This is to see what they do with what they are endowed with (cf. Riḍā). They are being tested; to be thankful for what they were given and patient over what they have been deprived of: “Indeed He is the One Who made you successors in the land and raised some of you ranks above others so that He may test you through what He bestowed upon you” (6: 165).
[3539] The bestowal of worldly life, being imperfect as it is, is not based on such criteria as good deeds and purity of Faith, but it is so in the Hereafter (cf. Ibn ʿĀshūr): “We will set up the scales of justice on the Day of Judgement, so no soul will be wronged in the least. And ˹even˺ if a deed is the weight of a mustard seed, We will bring it forth; sufficient are We as a ˹vigilant˺ Reckoner” (21: 47); “But whoever comes to Him as a Believer, having done righteous deeds, will have the highest ranks!” (20: 75)
[3539] The bestowal of worldly life, being imperfect as it is, is not based on such criteria as good deeds and purity of Faith, but it is so in the Hereafter (cf. Ibn ʿĀshūr): “We will set up the scales of justice on the Day of Judgement, so no soul will be wronged in the least. And ˹even˺ if a deed is the weight of a mustard seed, We will bring it forth; sufficient are We as a ˹vigilant˺ Reckoner” (21: 47); “But whoever comes to Him as a Believer, having done righteous deeds, will have the highest ranks!” (20: 75)
Esegesi in lingua araba:
لَّا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَتَقۡعُدَ مَذۡمُومٗا مَّخۡذُولٗا
(22) [3540]Do not take ˹O Muhammad˺ besides Allah another god[3541]; lest you ˹ever˺ remain blameworthy and let down![3542]
[3540] Ayas 22-39 concisely chart the foundation of the truly Godly society, which fulfils its duty on Earth and is spared God’s Wrath (cf. Ibn ʿĀshūr, al-Shaʿrāwī). To be spared what inevitably befalls the wrongful, such a society heeds these pieces of advice so that they may gain God’s Trusteeship (cf. al-Ghazālī, al-Tafsīr al-Mawḍūʿī li Suwar al-Qur’ān al-Karīm).
These are so significant that it is narrated that the great Qur’anic exegete, ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما), said about them that the whole Torah is contained in 18 ayas of the Qur’an (i.e., these ayas, cf. al-Ṭabarī). They contain the foundations of Divine creedal and moral codes. The significance of these fundamental dictates, which safeguard a society’s uprightness and cohesion, is underlined in a number of Qur’anic passages: “˹Mention˺ When We took the pledge of the Children of Israel that: you should worship none but Allah; be kind to your parents, relatives, orphans and the needy; speak nicely to people; and keep up Prayer and give out the prescribed alms; then you turned away – save a few of you – paying no heed”. (2: 83); “Worship Allah ˹alone˺ and Associate none with Him, and be beneficent to your parents, to relatives, to orphans, to the needy, to the close ˹relative˺ neighbour, to the adjoining neighbour, to the companion at your side, the stranded and those whom your right hands possess—verily Allah does not like any who is proud and boastful” (4: 36); “Come ˹you˺ along so that I may recite what your Lord ˹really˺ forbade for you: that you do not Associate anything with Him, and being kind to ˹one’s˺ parents; do not kill your children out of ˹desperate˺ destitution – We shall provide for both of you and them; do not come near vices, both open and secret; do not kill the soul that Allah forbade, except with a right to it. That He bade you to, so that you may reason. *“Do not ˹neither˺ come near the money of the orphan – except in a comely manner – until his coming of age; give weights and scales their full measure with equity – We shall only task a soul with that which it could bear; when you say ˹something˺ say it fairly, even against a next of kin; and fulfil your duty to Allah. That He bade you so that you may remember. *Indeed this is My path, Straight, so follow it and do not follow the ˹diverse˺ roads and get driven away from His road; that He bade you so that you may become Mindful. *Then ˹know that˺ We had given Mūsā ˹Moses˺ the Book in perfection ˹for Our bounty˺ for he who did well and detailing everything; a guidance and mercy so that they may Believe in meeting their Lord. *And this ˹Qur’an˺ is a Book We sent down, blessed, so follow it and be Mindful so that you may be shown mercy. *Lest that you may say: “But this Book was sent down to two ˹other˺ groups before us; indeed we are totally oblivious to their studying!” *Or you may say: “Had we had the Book sent down to us, we would have been more guided than they are!” Surely then a clear evidence has come to you from your Lord, a guidance and mercy” (6: 151-157).
[3541] Both the first and the last (cf. Aya 39 below), and surest of these foundations are to purify one’s Faith and Associate none with God Almighty in worship (cf. al-Shawkānī). This is the Believer’s starting point of departure in wanting to do good which makes one successful in the Hereafter. Association is the fountainhead of confusion and being misled (cf. Ibn ʿĀshūr): “Their gods, whom they prayed to besides Allah, availed them nothing when your Lord’s Command came; indeed they increased them nothing but carnage” (11: 101).
[3542] That is, having none to thank them for it, and that they will find no helper or supporter (cf. al-Ṭabarī, Ibn Kathīr). Associators are reproachful (madhmūman) for not being discerning and worshipping whatever is of no use to them, and are ever let down (makhdhūlan) because these so-called gods of theirs do not answer their prayers (cf. Ibn ʿĀshūr): “To Him ˹Alone˺ is the Call of Truth but those whom they call besides Him do not ever answer them with a thing; except like he who stretches out his hand for water to reach his mouth and it shall never reach it—the calls of the Deniers are but lost” (13: 14).
These are so significant that it is narrated that the great Qur’anic exegete, ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما), said about them that the whole Torah is contained in 18 ayas of the Qur’an (i.e., these ayas, cf. al-Ṭabarī). They contain the foundations of Divine creedal and moral codes. The significance of these fundamental dictates, which safeguard a society’s uprightness and cohesion, is underlined in a number of Qur’anic passages: “˹Mention˺ When We took the pledge of the Children of Israel that: you should worship none but Allah; be kind to your parents, relatives, orphans and the needy; speak nicely to people; and keep up Prayer and give out the prescribed alms; then you turned away – save a few of you – paying no heed”. (2: 83); “Worship Allah ˹alone˺ and Associate none with Him, and be beneficent to your parents, to relatives, to orphans, to the needy, to the close ˹relative˺ neighbour, to the adjoining neighbour, to the companion at your side, the stranded and those whom your right hands possess—verily Allah does not like any who is proud and boastful” (4: 36); “Come ˹you˺ along so that I may recite what your Lord ˹really˺ forbade for you: that you do not Associate anything with Him, and being kind to ˹one’s˺ parents; do not kill your children out of ˹desperate˺ destitution – We shall provide for both of you and them; do not come near vices, both open and secret; do not kill the soul that Allah forbade, except with a right to it. That He bade you to, so that you may reason. *“Do not ˹neither˺ come near the money of the orphan – except in a comely manner – until his coming of age; give weights and scales their full measure with equity – We shall only task a soul with that which it could bear; when you say ˹something˺ say it fairly, even against a next of kin; and fulfil your duty to Allah. That He bade you so that you may remember. *Indeed this is My path, Straight, so follow it and do not follow the ˹diverse˺ roads and get driven away from His road; that He bade you so that you may become Mindful. *Then ˹know that˺ We had given Mūsā ˹Moses˺ the Book in perfection ˹for Our bounty˺ for he who did well and detailing everything; a guidance and mercy so that they may Believe in meeting their Lord. *And this ˹Qur’an˺ is a Book We sent down, blessed, so follow it and be Mindful so that you may be shown mercy. *Lest that you may say: “But this Book was sent down to two ˹other˺ groups before us; indeed we are totally oblivious to their studying!” *Or you may say: “Had we had the Book sent down to us, we would have been more guided than they are!” Surely then a clear evidence has come to you from your Lord, a guidance and mercy” (6: 151-157).
[3541] Both the first and the last (cf. Aya 39 below), and surest of these foundations are to purify one’s Faith and Associate none with God Almighty in worship (cf. al-Shawkānī). This is the Believer’s starting point of departure in wanting to do good which makes one successful in the Hereafter. Association is the fountainhead of confusion and being misled (cf. Ibn ʿĀshūr): “Their gods, whom they prayed to besides Allah, availed them nothing when your Lord’s Command came; indeed they increased them nothing but carnage” (11: 101).
[3542] That is, having none to thank them for it, and that they will find no helper or supporter (cf. al-Ṭabarī, Ibn Kathīr). Associators are reproachful (madhmūman) for not being discerning and worshipping whatever is of no use to them, and are ever let down (makhdhūlan) because these so-called gods of theirs do not answer their prayers (cf. Ibn ʿĀshūr): “To Him ˹Alone˺ is the Call of Truth but those whom they call besides Him do not ever answer them with a thing; except like he who stretches out his hand for water to reach his mouth and it shall never reach it—the calls of the Deniers are but lost” (13: 14).
Esegesi in lingua araba:
۞ وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنًاۚ إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡكِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفّٖ وَلَا تَنۡهَرۡهُمَا وَقُل لَّهُمَا قَوۡلٗا كَرِيمٗا
(23) Your Lord has decreed that you ˹people˺ should worship none but Him[3543] and be beneficent to your parents[3544]. [3545]Should one of them or both of them grow old in your care, do not say to them ˹even˺ “ugh!”[3546], do not tell them off, but say what is ˹considerately˺ respectful to them[3547].
[3543] Given the significance of the purity of Faith and worshipping none but God Almighty Alone, it is reiterated and reemphasized in other, more direct words, thus no one is left in doubt about it (cf. al-Biqāʿī, Naẓm al-Durar). Purity of Faith is the driver of good deeds because it implicates the reform of the heart and the mind. Such a heart and mind are ever heedful and willing to do good (cf. Ibn ʿĀshūr).
[3544] The same Godly decree extends to parents; one’s first benefactors after the life-giving, sustenance-providing Benefactor of all creatures, God Almighty. Through His Will parents are the reason for one’s coming into existence and rearing and the caring for one as a small child and beyond. They are the most deserving of one’s beneficence (iḥsān) (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). The graveness of their right is highlighted through its almost invariable joining with none but that of God’s in many Qur’anic instances (cf. 2: 83, 4: 36, 6:151). In fact, Nufayʿ Ibn al-Ḥārith al-Thaqafī (رضي الله عنه) narrated that the Messenger of Allah (ﷺ) said: “Shall I inform you of the gravest of the gravest sins? They are three: Associating with Allah, being undutiful to one’s parents and perjury!” (al-Bukhārī: 2754; Muslim: 87).
[3545] Especially when they are old and frail and in need of their children’s service, they should be taken great care of and treated with utmost consideration and upmost respect (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Woe to him, then woe to him, then woe to him!” It was then said: “Who, O Messenger of Allah?” He said: “Whoever lives to find his both parents, or one of them, in their old age and fails to enter Paradise ˹due to lack of dutifulness towards them˺!” (Muslim: 2551).
[3546] One is not to show disgruntlement in their service even in as small a word as “ugh”, let alone what is beyond that. They are not to be hurt in the slightest (cf. Ibn Kathīr, al-Saʿdī).
[3547] One should not only not hurt one’s parents with words, but one should make sure to say only good words to them (cf. al-Rāzī); words that please their hearts (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[3544] The same Godly decree extends to parents; one’s first benefactors after the life-giving, sustenance-providing Benefactor of all creatures, God Almighty. Through His Will parents are the reason for one’s coming into existence and rearing and the caring for one as a small child and beyond. They are the most deserving of one’s beneficence (iḥsān) (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). The graveness of their right is highlighted through its almost invariable joining with none but that of God’s in many Qur’anic instances (cf. 2: 83, 4: 36, 6:151). In fact, Nufayʿ Ibn al-Ḥārith al-Thaqafī (رضي الله عنه) narrated that the Messenger of Allah (ﷺ) said: “Shall I inform you of the gravest of the gravest sins? They are three: Associating with Allah, being undutiful to one’s parents and perjury!” (al-Bukhārī: 2754; Muslim: 87).
[3545] Especially when they are old and frail and in need of their children’s service, they should be taken great care of and treated with utmost consideration and upmost respect (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, Ibn Kathīr).
Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Woe to him, then woe to him, then woe to him!” It was then said: “Who, O Messenger of Allah?” He said: “Whoever lives to find his both parents, or one of them, in their old age and fails to enter Paradise ˹due to lack of dutifulness towards them˺!” (Muslim: 2551).
[3546] One is not to show disgruntlement in their service even in as small a word as “ugh”, let alone what is beyond that. They are not to be hurt in the slightest (cf. Ibn Kathīr, al-Saʿdī).
[3547] One should not only not hurt one’s parents with words, but one should make sure to say only good words to them (cf. al-Rāzī); words that please their hearts (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
Esegesi in lingua araba:
وَٱخۡفِضۡ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحۡمَةِ وَقُل رَّبِّ ٱرۡحَمۡهُمَا كَمَا رَبَّيَانِي صَغِيرٗا
(24) Lower the wing of humbleness out of mercy[3548] to them and say: “My Lord! Show mercy to them for they nurtured me when I was young!”[3549]
[3548] This is a metaphor for the utmost humbleness that one has to assume when dealing with one’s parents. This is a beautiful imagery of a bird lowering its wing as when it does to hug its young or draw its mate closer (cf. Abū Ḥayyān, Abū al-Suʿūd): “And We have commanded every human to ˹honour˺ his parents. His mother bore him through hardship upon hardship, and his weaning takes two years. So be grateful to Me and your parents. To Me is the final return. *But if they pressure you to Associate with Me what you have no knowledge of, do not obey them. Still keep their company in this world courteously, and follow the way of those who turn to Me ˹in devotion˺. Then to Me you will ˹all˺ return, and then I will inform you of what you used to do” (31: 14-15).
[3549] One is to invoke God’s Mercy for one’s parents, whether dead or alive, for their charity towards one during one’s most weak and needing phase in life, i.e. early childhood (cf. Abū Ḥayyān Ibn Kathīr, al-Tafsīr al-Muyassar).
[3549] One is to invoke God’s Mercy for one’s parents, whether dead or alive, for their charity towards one during one’s most weak and needing phase in life, i.e. early childhood (cf. Abū Ḥayyān Ibn Kathīr, al-Tafsīr al-Muyassar).
Esegesi in lingua araba:
رَّبُّكُمۡ أَعۡلَمُ بِمَا فِي نُفُوسِكُمۡۚ إِن تَكُونُواْ صَٰلِحِينَ فَإِنَّهُۥ كَانَ لِلۡأَوَّٰبِينَ غَفُورٗا
(25) [3550]Your Lord Knows best what your intentions are, [3551]if you are righteous, then He is All-Forgiving for the sincerely repenting!
[3550] One’s dutifulness to one’s parents should be carried out with sincerity and good intention. God Almighty knows what hearts harbour and will hold people accountable for it, so they need to guard their intentions towards their parents (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn al-Jawzī, al-Qurṭubī).
[3551] Should the child be of good intentions and sincerely repenting, and carries out his duties to his parents, then God Almighty will forgive the little mishaps and errors that might have been shown towards parents (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3551] Should the child be of good intentions and sincerely repenting, and carries out his duties to his parents, then God Almighty will forgive the little mishaps and errors that might have been shown towards parents (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Esegesi in lingua araba:
وَءَاتِ ذَا ٱلۡقُرۡبَىٰ حَقَّهُۥ وَٱلۡمِسۡكِينَ وَٱبۡنَ ٱلسَّبِيلِ وَلَا تُبَذِّرۡ تَبۡذِيرًا
(26) [3552]Bestow on the relative his due right[3553] as well as the destitute and the wayfarer[3554]; [3555]but do not waste ˹your money˺ away!
[3552] This passage talks about the very important issue of economic security both in its social and financial aspects. Social security is accomplished through members maintaining bonds and partaking in wealth in the form of charity, and financial security is attained through wise management of finances (cf. Ibn ʿĀshūr).
[3553] As much as one’s relatives branch off from ones’ parents, they are to be given their “due right” of maintaining ties, empathy and sympathy (cf. al-Ṭabarī, al-Samarqandī). Anas Ibn Mālik (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Whoever wishes his provision expanded and his mark more enduring, let him maintain the ties of the womb!” (al-Bukhārī: 2067; Muslim: 2557).
[3554] This “due right” which springs from a Divine dictate and a sense of social bond is also to be given to the less advantaged segments of society, the financially straitened. Whereas dutifulness to the wayfarer (ibn al-sabīl, lit. the son of the road) comes out of nurturing empathy and building a society on a spirit of dutifulness shown even to those outside the family and close community (cf. Ibn ʿĀshūr).
[3555] Giving charity is a great human trait, but squandering and wasting away money is an unhealthy one; mention of one calls for the other (cf. al-Biqāʿī, Naẓm al-Durar).
Tabdhīr comes from throwing seeds on the ground (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt), however, here it acquires the added meaning of doing so carelessly and indiscriminately (as opposed to the careful act of seed sowing al-badhr, cf. Abū al-Suʿūd). Given the context, exegetes differ on what is meant by it here. Ibn Taymiyyah, al-ʿUqūd, pp. 18-19, opines that here it could mean giving the right-owners mentioned here lavishly and more than they need yet ignoring those who are more needing of it. On the other hand, many other exegetes see that the word tabdhīr here refers to generally spending money on no good causes, especially in sinning against God (cf. al-Ṭabarī, Abū al-Suʿūd, al-Alūsī). Because, no matter how generous the charity is, it is not considered a waste of money (cf. Ibn ʿĀshūr).
[3553] As much as one’s relatives branch off from ones’ parents, they are to be given their “due right” of maintaining ties, empathy and sympathy (cf. al-Ṭabarī, al-Samarqandī). Anas Ibn Mālik (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Whoever wishes his provision expanded and his mark more enduring, let him maintain the ties of the womb!” (al-Bukhārī: 2067; Muslim: 2557).
[3554] This “due right” which springs from a Divine dictate and a sense of social bond is also to be given to the less advantaged segments of society, the financially straitened. Whereas dutifulness to the wayfarer (ibn al-sabīl, lit. the son of the road) comes out of nurturing empathy and building a society on a spirit of dutifulness shown even to those outside the family and close community (cf. Ibn ʿĀshūr).
[3555] Giving charity is a great human trait, but squandering and wasting away money is an unhealthy one; mention of one calls for the other (cf. al-Biqāʿī, Naẓm al-Durar).
Tabdhīr comes from throwing seeds on the ground (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt), however, here it acquires the added meaning of doing so carelessly and indiscriminately (as opposed to the careful act of seed sowing al-badhr, cf. Abū al-Suʿūd). Given the context, exegetes differ on what is meant by it here. Ibn Taymiyyah, al-ʿUqūd, pp. 18-19, opines that here it could mean giving the right-owners mentioned here lavishly and more than they need yet ignoring those who are more needing of it. On the other hand, many other exegetes see that the word tabdhīr here refers to generally spending money on no good causes, especially in sinning against God (cf. al-Ṭabarī, Abū al-Suʿūd, al-Alūsī). Because, no matter how generous the charity is, it is not considered a waste of money (cf. Ibn ʿĀshūr).
Esegesi in lingua araba:
إِنَّ ٱلۡمُبَذِّرِينَ كَانُوٓاْ إِخۡوَٰنَ ٱلشَّيَٰطِينِۖ وَكَانَ ٱلشَّيۡطَٰنُ لِرَبِّهِۦ كَفُورٗا
(27) [3556]Verily wasters are the brothers of devils; indeed the devil is ever ungrateful[3557] to his Lord!
[3556] This is how frowned upon wasting money away is. Wasters are the likes of the devils (cf. al-Shinqīṭī, al-Tafsīr al-Muyassar). They are called the “brothers” of the devils because they follow their footsteps; being up to no good and doing whatever they wish for without check (cf. al-Qurṭubī, al-Tafsīr al-Mukhtaṣar). However, it remains that Islam is a religion of moderation and good consideration: “˹The true worshippers of the Most Merciful are˺ those who spend neither wastefully nor stingily, but moderately in between” (25: 67).
[3557] Kafūran (ever ungrateful) because of his constant denial of God Almighty’s favours on him and that he is never thankful for them; thus he leaves behind obedience to God’s command and indulges in rebelling against it (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr).
[3557] Kafūran (ever ungrateful) because of his constant denial of God Almighty’s favours on him and that he is never thankful for them; thus he leaves behind obedience to God’s command and indulges in rebelling against it (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr).
Esegesi in lingua araba:
وَإِمَّا تُعۡرِضَنَّ عَنۡهُمُ ٱبۡتِغَآءَ رَحۡمَةٖ مِّن رَّبِّكَ تَرۡجُوهَا فَقُل لَّهُمۡ قَوۡلٗا مَّيۡسُورٗا
(28) [3558]Should you turn away from them – anticipating mercy from your Lord that you hope for – then say to them something lenient.
[3558] This relates to how one is to deal with the mentioned charity right-owners in case one has nothing to give them, and is still hopeful of God’s favour of good future provision. One should soothe their hearts through good words, extend an apology to them, give a promise of spending on them when things are better and offer a good prayer for better sustenance for them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). One should also note that when going through tough times, a true Believer’s heart always swells with hope in what God has to give.
Esegesi in lingua araba:
وَلَا تَجۡعَلۡ يَدَكَ مَغۡلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبۡسُطۡهَا كُلَّ ٱلۡبَسۡطِ فَتَقۡعُدَ مَلُومٗا مَّحۡسُورًا
(29) [3559]Do not keep your ˹giving˺ hand shackled to your neck, nor stretch it all out, [3560]lest you become blameworthy, restrained!
[3559] Moderation is explained through this imagery; while stinginess is likened to shackling one’s hands to one’s neck, like a captive, squandering is linked to one stretching one’s all out without restraint (cf. al-Zamakhsharī, Ibn ʿĀshūr).
[3560] The outcome is sad in both cases. The miserly person is deserving of blame by God Almighty, other people and even himself, while the wasteful will remain stuck with nothing to spend and unable to handle the necessities of life (cf. al-Qurṭubī, Ibn Kathīr).
[3560] The outcome is sad in both cases. The miserly person is deserving of blame by God Almighty, other people and even himself, while the wasteful will remain stuck with nothing to spend and unable to handle the necessities of life (cf. al-Qurṭubī, Ibn Kathīr).
Esegesi in lingua araba:
إِنَّ رَبَّكَ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرٗا
(30) [3561]Verily your Lord expands fortune for whoever He wills and He tightens ˹it˺—indeed He is always All-Knowledgeable, All-Seeing of His servants.
[3561] This is how God Almighty nurtures the believing spirit (cf. al-Biqāʿī, Naẓm al-Durar). The Arabic rabb translated here as “Lord” is semantically and lexically related to tarbiyah, which means to nurture, but with much care and attention (cf. al-Rāzī, Ibn Fāris, Maqāyīs al-Lughah). God Almighty, All-Knowledgeable, All-Seeing, wisely runs the affairs of His servants. Out of His Knowledge, He gives and withholds according to what is best for the person concerned and what they would do with wealth if provided with it (cf. Ibn Kathīr, al-Shawkānī, al-Qāsimī). Those who fear spending charitably need to be aware that tight-fistedness will not make them better off (cf. Ibn ʿĀshūr).
Esegesi in lingua araba:
وَلَا تَقۡتُلُوٓاْ أَوۡلَٰدَكُمۡ خَشۡيَةَ إِمۡلَٰقٖۖ نَّحۡنُ نَرۡزُقُهُمۡ وَإِيَّاكُمۡۚ إِنَّ قَتۡلَهُمۡ كَانَ خِطۡـٔٗا كَبِيرٗا
(31) [3562]Do not kill your children fearing destitution; We shall provide for them and you; indeed their killing is ever a grievous mistake![3563]
[3562] God Almighty, Who wisely provides, warns against the heinous act of killing one’s children fearing destitution (cf. al-Rāzī). The Arabs used to practice this heathen way, especially with girls, who were of less utility in that harsh culture (cf. al-Ṭabarī). The one who does this falls into the great sin of despairing from God’s Mercy, and that He would change their fortunes (cf. Ibn ʿĀshūr): “Who would grow despondent of his Lord’s Mercy except the lost ones!” (15: 56).
[3563] This criminal act leads to extremely dire consequences; thus it is considered a “grievous mistake” (khiṭ’an kabīran). It leads to the destruction of the world (cf. al-Qāsimī) through the interruption of human multiplication which is a prerequisite for the thriving habitation (ʿimārah) of the Earth: “When he turns away, he sets about the land to sow corruption and devastate tillage and progeny—surely Allah likes not corruption” (2: 205).
ʿAbdullāh Ibn Masʿūd (رضي الله عنه) reported: “I said: “Messenger of Allah, what is the greatest sin?” He said: “That you set up rivals with Allah, when He is the One Who created you!” Then I said: “What then?” He said: “That you kill a child of yours because he eats with you!” (al-Bukhārī: 6811).
[3563] This criminal act leads to extremely dire consequences; thus it is considered a “grievous mistake” (khiṭ’an kabīran). It leads to the destruction of the world (cf. al-Qāsimī) through the interruption of human multiplication which is a prerequisite for the thriving habitation (ʿimārah) of the Earth: “When he turns away, he sets about the land to sow corruption and devastate tillage and progeny—surely Allah likes not corruption” (2: 205).
ʿAbdullāh Ibn Masʿūd (رضي الله عنه) reported: “I said: “Messenger of Allah, what is the greatest sin?” He said: “That you set up rivals with Allah, when He is the One Who created you!” Then I said: “What then?” He said: “That you kill a child of yours because he eats with you!” (al-Bukhārī: 6811).
Esegesi in lingua araba:
وَلَا تَقۡرَبُواْ ٱلزِّنَىٰٓۖ إِنَّهُۥ كَانَ فَٰحِشَةٗ وَسَآءَ سَبِيلٗا
[3564] This passage deals with a very important aspect of the Godly society which is that it is marked by virtue. A society that lacks virtue is not based on solid foundations and is prone to fall into decay. Here, preserving three of the Five Primary Necessities (al-Ḍarūriyyāt al-Khams), i.e. honour (al-ʿirḍ), life (al-dam) and property (al-māl), which pertain to the rights of others, is very strongly emphasized.
[3565] People are not to even come near adultery through avoiding the preliminaries that lead to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). It is a path that leads to many devastating consequences: cheating, pain and suffering, family breakdowns, paternity fraud, illegitimate children, social decay, among many others (cf. Ibn ʿĀshūr, al-Khāzin). It also leads to shame and Punishment in the Hereafter (cf. Ibn ʿAṭiyyah, al-Qurṭubī, al-Saʿdī).
[3565] People are not to even come near adultery through avoiding the preliminaries that lead to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). It is a path that leads to many devastating consequences: cheating, pain and suffering, family breakdowns, paternity fraud, illegitimate children, social decay, among many others (cf. Ibn ʿĀshūr, al-Khāzin). It also leads to shame and Punishment in the Hereafter (cf. Ibn ʿAṭiyyah, al-Qurṭubī, al-Saʿdī).
Esegesi in lingua araba:
وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۗ وَمَن قُتِلَ مَظۡلُومٗا فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ سُلۡطَٰنٗا فَلَا يُسۡرِف فِّي ٱلۡقَتۡلِۖ إِنَّهُۥ كَانَ مَنصُورٗا
(33) [3566]Do not ˹neither˺ kill the soul that Allah forbade, except with a right to it; whoever is unjustly killed, We have made for his agent[3567] an authority so let him not go to excess in killing[3568]; he will surely be made to prevail![3569]
[3566] As much as honour is safeguarded, the sanctity of life is guarded too, unless the society, through its legal representatives, has a right to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Whoever kills a person – unless for killing another or spreading corruption in the land – it shall be as if he killed all people and whoever saves a life then it is as if he gave life to all people” (5: 32).
[3567] Waliyy is a person’s closest blood relative who has the greatest right to inherit from him (cf. al-Saʿdī).
[3568] Society is to be preserved against falling into chaos through indiscriminate killing and vengeful retaliation.
[3569] That is by law and by God Almighty’s help and support (cf. Ibn Kathīr, al-Saʿdī).
[3567] Waliyy is a person’s closest blood relative who has the greatest right to inherit from him (cf. al-Saʿdī).
[3568] Society is to be preserved against falling into chaos through indiscriminate killing and vengeful retaliation.
[3569] That is by law and by God Almighty’s help and support (cf. Ibn Kathīr, al-Saʿdī).
Esegesi in lingua araba:
وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُۥۚ وَأَوۡفُواْ بِٱلۡعَهۡدِۖ إِنَّ ٱلۡعَهۡدَ كَانَ مَسۡـُٔولٗا
(34) [3570]Do not ˹neither˺ come near the money of the orphan – except in a comely manner[3571] – until his coming of age[3572]; [3573]fulfil the pledge; verily a pledge will be asked after!
[3570] Society’s chasteness is to be ensured by emphatically warning against infringing on the property of even the weakest segments of its members, i.e. young and unassuming orphans: “Those who devour the money of orphans unjustly, only consume fire in their bellies—they will experience a Fiery Furnace” (4: 10).
[3571] Those in charge of the affairs of orphans, need to deal with their money very piously: “˹Guardians!˺ Give out to the orphans their money, do not exchange the bad for the good, and do not devour their money along with yours—indeed this is a heinous sin!” (4 :2)
[3572] “Test the orphans, so that when they reach maturity – if you perceive them discerning – give them their money. Do not hastily devour or squander it fearing that they should ˹in time˺ grow up. Whoever of you is well off, let him forbear ˹in dignity˺; whoever of you is needy let him eat off ˹of it˺ proportionately. Should you hand over their money to them, let there be witnesses to bear this—Allah is sufficient as Reckoner” (4: 6).
[3573] Guardianship is a kind of pledge, so it has to be upheld and honoured (cf. al-Biqāʿī, Naẓm al-Durar). Honouring pledges, in general, is a basic founding principle of the Believing society which makes it impregnable to decay and defeat (cf. Ibn ʿĀshūr).
Given that guardianship pertains to the rights of unprotected children who are wholly placed under one’s discretion, honouring its demands will surely nurture the Believing spirit, which is more likely to honour other pledges with the people and the state: “You who Believe, honour obligations!” (5: 1).
[3571] Those in charge of the affairs of orphans, need to deal with their money very piously: “˹Guardians!˺ Give out to the orphans their money, do not exchange the bad for the good, and do not devour their money along with yours—indeed this is a heinous sin!” (4 :2)
[3572] “Test the orphans, so that when they reach maturity – if you perceive them discerning – give them their money. Do not hastily devour or squander it fearing that they should ˹in time˺ grow up. Whoever of you is well off, let him forbear ˹in dignity˺; whoever of you is needy let him eat off ˹of it˺ proportionately. Should you hand over their money to them, let there be witnesses to bear this—Allah is sufficient as Reckoner” (4: 6).
[3573] Guardianship is a kind of pledge, so it has to be upheld and honoured (cf. al-Biqāʿī, Naẓm al-Durar). Honouring pledges, in general, is a basic founding principle of the Believing society which makes it impregnable to decay and defeat (cf. Ibn ʿĀshūr).
Given that guardianship pertains to the rights of unprotected children who are wholly placed under one’s discretion, honouring its demands will surely nurture the Believing spirit, which is more likely to honour other pledges with the people and the state: “You who Believe, honour obligations!” (5: 1).
Esegesi in lingua araba:
وَأَوۡفُواْ ٱلۡكَيۡلَ إِذَا كِلۡتُمۡ وَزِنُواْ بِٱلۡقِسۡطَاسِ ٱلۡمُسۡتَقِيمِۚ ذَٰلِكَ خَيۡرٞ وَأَحۡسَنُ تَأۡوِيلٗا
(35) [3574]Give weights their full measure when you weigh and measure with a straight scale; [3575]that is better and is best in outcome.
[3574] For traders to give weights their full measure, is akin to guardians’ control over the inheritance of the orphans in their care; there are many hidden aspects to all this that only meticulous inspection can disclose (cf. al-Biqāʿī, Naẓm al-Durar). They both require Mindfulness (taqwā), thus nurture the Believing spirit and help build a virtuous society from within: “Do not come near the money of the orphan – except in a comely manner – until his coming of age; give weights and scales their full measure with equity – We shall only task a soul with that which it could bear; when you say ˹something˺ say it fairly, even against a next of kin; and fulfil your duty to Allah. That He bade you so that you may remember. *Indeed this is My path, Straight, so follow it and do not follow the ˹diverse˺ roads and get driven away from His road; that He bade you so that you may become Mindful!” (6: 152-153)
[3575] Fair dealing is best in this life because one finds in it, among other effects, blessing and psychological calm and reward from God Almighty in the Hereafter (cf. al-Ṭabarī, Ibn al-Jawzī, Ibn Kathīr): “My people, give full measure and weight fairly, do not swindle people out of the things that are ˹rightly˺ theirs and do not set about the land with ˹most˺ egregious corruption; *what Allah leaves out for you is better for you, if only you ˹truly˺ Believe” (11: 85-86).
[3575] Fair dealing is best in this life because one finds in it, among other effects, blessing and psychological calm and reward from God Almighty in the Hereafter (cf. al-Ṭabarī, Ibn al-Jawzī, Ibn Kathīr): “My people, give full measure and weight fairly, do not swindle people out of the things that are ˹rightly˺ theirs and do not set about the land with ˹most˺ egregious corruption; *what Allah leaves out for you is better for you, if only you ˹truly˺ Believe” (11: 85-86).
Esegesi in lingua araba:
وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌۚ إِنَّ ٱلسَّمۡعَ وَٱلۡبَصَرَ وَٱلۡفُؤَادَ كُلُّ أُوْلَٰٓئِكَ كَانَ عَنۡهُ مَسۡـُٔولٗا
(36) [3576]Do not ˹neither˺ pursue that of which you have no ˹sure˺ knowledge[3577]; [3578]indeed the hearing, the sight and the heart, all of this, ˹you˺ will be asked about!
[3576] This passage completes and rounds up the bases on which a Divinely-inspired society should be built. First, here the fourth and fifth of the Five Primary Necessities (al-Ḍarūrāt al-Khams), i.e. the intellect (al-ʿaql) and al-dīn (religion) are called into attention.
[3577] People are cautioned against basing their speech and/or actions on mere guesswork and following that for which they have no sure knowledge or solid evidence (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr): “You who Believe! Shun much conjecture. Indeed, ˹even˺ some conjecture is a sin!” (49: 12)
[3578] These three faculties, i.e. hearing (al-samʿ), sight (al-baṣar) and the heart (al-fu’ād), which refers to the heart (al-qalb) when in a state of intellectual engagement (cf. al-Iṣfahānī, al-Mufradāt, Ibn ʿĀshūr) are the greatest human faculties as they rule over all other faculties. They are especially mentioned here because a person’s success or misery depends on them both in this life and in the Hereafter. God Almighty has given humans: hearing so that they may listen to His commands, prohibitions and pledges; sight so that they may see the Signs of their Lord, and hearts so that they may heed these, abide by them and come to realize the Oneness of God Almighty. They are bestowed with these so that they may gain knowledge, draw conclusions and abide by them (cf. Ibn al-Qayyim, Miftāḥ Dār al-Saʿādah, 1: 107): “Allah brings you out of your mothers’ bellies knowing nothing and He made for you the hearing, sights and hearts so that you may become thankful” (16: 78).
Ibn ʿĀshūr further explains the significance of preserving these three faculties: “In this is great nurturing of the manners. It is also an intellectual reform of high standing; it teaches the nation how to differentiate between what comes to mind so that it may not mix up an absolute fact with conjecture or mere fallacies. This entails a great social reform which steers the nation away from falling into harm and destruction by founding its actions on fallacious evidence!”
[3577] People are cautioned against basing their speech and/or actions on mere guesswork and following that for which they have no sure knowledge or solid evidence (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr): “You who Believe! Shun much conjecture. Indeed, ˹even˺ some conjecture is a sin!” (49: 12)
[3578] These three faculties, i.e. hearing (al-samʿ), sight (al-baṣar) and the heart (al-fu’ād), which refers to the heart (al-qalb) when in a state of intellectual engagement (cf. al-Iṣfahānī, al-Mufradāt, Ibn ʿĀshūr) are the greatest human faculties as they rule over all other faculties. They are especially mentioned here because a person’s success or misery depends on them both in this life and in the Hereafter. God Almighty has given humans: hearing so that they may listen to His commands, prohibitions and pledges; sight so that they may see the Signs of their Lord, and hearts so that they may heed these, abide by them and come to realize the Oneness of God Almighty. They are bestowed with these so that they may gain knowledge, draw conclusions and abide by them (cf. Ibn al-Qayyim, Miftāḥ Dār al-Saʿādah, 1: 107): “Allah brings you out of your mothers’ bellies knowing nothing and He made for you the hearing, sights and hearts so that you may become thankful” (16: 78).
Ibn ʿĀshūr further explains the significance of preserving these three faculties: “In this is great nurturing of the manners. It is also an intellectual reform of high standing; it teaches the nation how to differentiate between what comes to mind so that it may not mix up an absolute fact with conjecture or mere fallacies. This entails a great social reform which steers the nation away from falling into harm and destruction by founding its actions on fallacious evidence!”
Esegesi in lingua araba:
وَلَا تَمۡشِ فِي ٱلۡأَرۡضِ مَرَحًاۖ إِنَّكَ لَن تَخۡرِقَ ٱلۡأَرۡضَ وَلَن تَبۡلُغَ ٱلۡجِبَالَ طُولٗا
(37) [3579]Do not ˹neither˺ walk about the land grandly; you shall not cleave the ground nor shall you top the mountains in height![3580]
[3579] The Believing spirit which has been nurtured, as in the previous commands, through a fostering of the ethos of magnanimity, compassion, equity and justice is told against the repulsive trait of haughtiness and looking down upon people. This trait, which is ruinous to the person’s character and his relationship with others around him, was rampant among the heathen Makkans at that time (cf. Ibn ʿĀshūr). Members of the Believing community, which bears a Message and is built on piety, have to be a far cry from that both in their demeanour and how they bear themselves: “The ˹true˺ servants of the Most Merciful are those who walk about the land humbly, and when the foolish address them ˹improperly˺, they only respond with peace!” (25: 63)
Ḥārithah Ibn Wahb al-Khuzāʿī (رضي الله عنه) reported that the Messenger (ﷺ) said: “May I tell you who the Companions of Paradise are? ˹They are˺ Every meek person who bears himself meekly. If they were to adjure in the Name of Allah, Allah would certainly honour them. May I tell you who the Denizens of Hell-Fire are? ˹They are˺ Every tough, rough, rude and haughty person” (al-Bukhārī: 4918).
[3580] Such a ‘high and mighty’ person who walks about as if he owns the world needs to remember that he is neither able to pierce the ground on which he so mightily treads nor come near the mountains in height with his nose stuck up in the air (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr). The image drawn here of such a person is mocking of his foolishness and the futility of how he bears himself (cf. al-Zamakhsharī, al-Bayḍāwī, Abū Ḥayyān).
ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated that the Prophet (ﷺ) said: “None who has a mote’s weight of arrogance in his heart shall enter Paradise!” (Muslim: 91)
Ḥārithah Ibn Wahb al-Khuzāʿī (رضي الله عنه) reported that the Messenger (ﷺ) said: “May I tell you who the Companions of Paradise are? ˹They are˺ Every meek person who bears himself meekly. If they were to adjure in the Name of Allah, Allah would certainly honour them. May I tell you who the Denizens of Hell-Fire are? ˹They are˺ Every tough, rough, rude and haughty person” (al-Bukhārī: 4918).
[3580] Such a ‘high and mighty’ person who walks about as if he owns the world needs to remember that he is neither able to pierce the ground on which he so mightily treads nor come near the mountains in height with his nose stuck up in the air (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr). The image drawn here of such a person is mocking of his foolishness and the futility of how he bears himself (cf. al-Zamakhsharī, al-Bayḍāwī, Abū Ḥayyān).
ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated that the Prophet (ﷺ) said: “None who has a mote’s weight of arrogance in his heart shall enter Paradise!” (Muslim: 91)
Esegesi in lingua araba:
كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُۥ عِندَ رَبِّكَ مَكۡرُوهٗا
[3581] That is the bad issues that God Almighty bade the Believers against in the previous ayas (cf. al-Ṭabarī, Ibn Kathīr).
Esegesi in lingua araba:
ذَٰلِكَ مِمَّآ أَوۡحَىٰٓ إِلَيۡكَ رَبُّكَ مِنَ ٱلۡحِكۡمَةِۗ وَلَا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَتُلۡقَىٰ فِي جَهَنَّمَ مَلُومٗا مَّدۡحُورًا
(39) That is[3582], of what your Lord ˹O Muhammad˺ revealed to you of wisdom; [3583]do not take besides Allah another god lest you may be thrown in hell; blameworthy, routed![3584]
[3582] The issues that God Almighty Commanded the Believers to and the things that He bade against in the previous ayas. They are to be abided by, given their wisdom and comely outcomes (cf. Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr): “He ˹Allah˺ gives wisdom to whoever He wishes; whoever is given wisdom, has been endowed with plentiful goodness—none will contemplate except those of good reason” (2: 269).
Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “I was only given my mission to perfect sterling manners!” (Imām Aḥmad: 8952; al-Ḥākim: 221).
[3583] Given its utmost importance, these great Commandments (contained in Ayas: 22-39) begin and finish with the very important Command of purifying one’s Faith and Believing only in the One and True God, Allah (سبحانه وتعالى) (cf. note on Aya 22 above).
[3584] That is, self-reproached and blamed by others for this miserable end, and shut away from all good (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “I was only given my mission to perfect sterling manners!” (Imām Aḥmad: 8952; al-Ḥākim: 221).
[3583] Given its utmost importance, these great Commandments (contained in Ayas: 22-39) begin and finish with the very important Command of purifying one’s Faith and Believing only in the One and True God, Allah (سبحانه وتعالى) (cf. note on Aya 22 above).
[3584] That is, self-reproached and blamed by others for this miserable end, and shut away from all good (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Esegesi in lingua araba:
أَفَأَصۡفَىٰكُمۡ رَبُّكُم بِٱلۡبَنِينَ وَٱتَّخَذَ مِنَ ٱلۡمَلَٰٓئِكَةِ إِنَٰثًاۚ إِنَّكُمۡ لَتَقُولُونَ قَوۡلًا عَظِيمٗا
(40) [3585]Did your Lord ˹O Deniers, specifically˺ confer sons upon you, and took ˹for Himself˺ the angels as females ˹daughters˺?[3586] What you utter is verily a grievous saying!
[3585] In what follows the then immediate issue of how poorly the Qurayshite Deniers received the Message is addressed. Their feeble arguments are debunked beginning with the most important issue of purity of Faith and Monotheism.
[3586] Following their line of reasoning and heathen way of preferring male over female children, their claim that God Almighty took Upon Himself daughters, while they themselves were given sons is refuted. How would God, the Omnipotent Creator, accept for himself what they do not accept for themselves (cf. al-Ṭabarī, Ibn Kathīr, al-Biqāʿī, Naẓm al-Durar)? “Now inquire from them: are the daughters for your Lord, whereas sons are theirs! *Did We create the angels females and they were witness to it? * Nay, but out of utter fabrication of theirs do they say: *“Allah has begotten”; they are verily liars! *Has He chosen daughters over sons! *What is the matter with you? How do you form your judgement? *Do you not reason?” (37: 149-155).
This claim is debunked so that a deeper one consequently falls apart; i.e. their worship of the angels based on the claim that they were God’s daughters (cf. 43: 19-20). This is the aya’s relevance to the previous one, i.e. the command not to take so-called gods besides Allah (cf. Ibn ʿĀshūr).
[3586] Following their line of reasoning and heathen way of preferring male over female children, their claim that God Almighty took Upon Himself daughters, while they themselves were given sons is refuted. How would God, the Omnipotent Creator, accept for himself what they do not accept for themselves (cf. al-Ṭabarī, Ibn Kathīr, al-Biqāʿī, Naẓm al-Durar)? “Now inquire from them: are the daughters for your Lord, whereas sons are theirs! *Did We create the angels females and they were witness to it? * Nay, but out of utter fabrication of theirs do they say: *“Allah has begotten”; they are verily liars! *Has He chosen daughters over sons! *What is the matter with you? How do you form your judgement? *Do you not reason?” (37: 149-155).
This claim is debunked so that a deeper one consequently falls apart; i.e. their worship of the angels based on the claim that they were God’s daughters (cf. 43: 19-20). This is the aya’s relevance to the previous one, i.e. the command not to take so-called gods besides Allah (cf. Ibn ʿĀshūr).
Esegesi in lingua araba:
وَلَقَدۡ صَرَّفۡنَا فِي هَٰذَا ٱلۡقُرۡءَانِ لِيَذَّكَّرُواْ وَمَا يَزِيدُهُمۡ إِلَّا نُفُورٗا
(41) [3587]We have indeed spelled out ˹all matters˺ in this Qur’an, so that they may remember; ˹but˺ it increases them in nothing but aversion[3588].
[3587] Although the Qur’an, which was sent down in their midst, is enough evidence for sound reason to prevail, they, being averted to the Message, still make such preposterous claims (cf. Ibn ʿĀshūr).
[3588] “We ˹successively˺ send down of the Qur’an that which is a cure and mercy to the Believers; yet it increases the unjust in nothing but loss!” (17: 82)
[3588] “We ˹successively˺ send down of the Qur’an that which is a cure and mercy to the Believers; yet it increases the unjust in nothing but loss!” (17: 82)
Esegesi in lingua araba:
قُل لَّوۡ كَانَ مَعَهُۥٓ ءَالِهَةٞ كَمَا يَقُولُونَ إِذٗا لَّٱبۡتَغَوۡاْ إِلَىٰ ذِي ٱلۡعَرۡشِ سَبِيلٗا
(42) [3589]Say ˹Muhammad˺: “If there are other gods with Him – as they say – they would have ˹carefully˺ sought a path to the Owner of the Throne!”
[3589] This goes on to debunk yet another related fallacy of theirs, i.e. that there are so-called gods besides God Almighty. Exegetes are of two equally valid opinions as to how this was logically addressed (cf. al-Saʿdī, al-Shinqīṭī). The first is that these lesser deities would naturally seek a path/means (ibtaghaw sabīlan) to please the Almighty Throne-Holder by being no more than servants to Him. Being in submission to God themselves, why then would anyone worship the servant and leave out the Master (cf. Ibn al-Qayyim, al-Jawāb al-Kāfī: 203-204)! Besides no god worthy of the name, is in need of another whom they seek a means to, and hence their so called gods (cf. ibn ʿĀshūr): “Those, to whom they pray, ˹themselves˺ seek a means to their Lord – ˹vying˺ whom of them get nearer ˹to him˺ – hope of His mercy and fear His Punishment; verily His Punishment ever guarded against!” (17: 57)
The second interpretation is that these lesser deities would naturally seek a path/means (ibtaghaw sabīlan) to vie against the Greater One trying to dethrone Him and take His place. Disarray and chaos would have ensued, in the aftermath of this heavenly conflict, yet nothing happened and the cosmos remains, as it has always been perfectly calm and orderly (cf. Ibn ʿĀshūr): “Allah has taken not to Himself any child, nor has there ever been any other god but Him. ˹Had there been˺, then each god would have taken aside what he created, and some among them would have sought to overcome the others—may Allah be exalted in His Glory, far above what they ascribed to Him!” (23: 91); “Verily have there been in them ˹the Heavens and Earth˺ gods besides Allah, they would have been ruined!” (21: 22)
The second interpretation is that these lesser deities would naturally seek a path/means (ibtaghaw sabīlan) to vie against the Greater One trying to dethrone Him and take His place. Disarray and chaos would have ensued, in the aftermath of this heavenly conflict, yet nothing happened and the cosmos remains, as it has always been perfectly calm and orderly (cf. Ibn ʿĀshūr): “Allah has taken not to Himself any child, nor has there ever been any other god but Him. ˹Had there been˺, then each god would have taken aside what he created, and some among them would have sought to overcome the others—may Allah be exalted in His Glory, far above what they ascribed to Him!” (23: 91); “Verily have there been in them ˹the Heavens and Earth˺ gods besides Allah, they would have been ruined!” (21: 22)
Esegesi in lingua araba:
سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَقُولُونَ عُلُوّٗا كَبِيرٗا
Esegesi in lingua araba:
تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبۡعُ وَٱلۡأَرۡضُ وَمَن فِيهِنَّۚ وَإِن مِّن شَيۡءٍ إِلَّا يُسَبِّحُ بِحَمۡدِهِۦ وَلَٰكِن لَّا تَفۡقَهُونَ تَسۡبِيحَهُمۡۚ إِنَّهُۥ كَانَ حَلِيمًا غَفُورٗا
(44) [3590]The seven Heavens and the Earth, and all that is therein, glorify Him; [3591]there is not a thing but glorifies Him in Gratitude, but you ˹people˺ discern not their glorification[3592]—verily He is ever All-Forbearing[3593], All-Forgiving.
[3590] The seven Heavens, the Earth and all that is within them, glorify (yusabbiḥu) God Almighty way and above all that does not befit His Majesty (cf. al-Ṭabarī, al-Shawkānī, al-Shinqīṭī, Aḍwā’ al-Bayān): “They say: “The Most Merciful has taken a son to Himself!” *Verily you have come up with something horribly disastrous*. The Heavens would almost crack up, the Earth split, and the mountains fall down wrecked!” (19:88-90).
[3591] There is not a thing or being, whether animate or inanimate, in all the worlds that does not glorify the praise of the Lord of all beings in exaltation accompanied with an Attribute of God Almighty’s Perfection along with love for Him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Do you not see that Allah is glorified by all those in the Heavens and the Earth, even the birds as they soar? Each ˹instinctively˺ knows their manner of prayer and glorification—Allah All-Knowing of all they do” (24: 41).
Abū Hurayrah (رضي الله عنه) narrated that he heard the Messenger (ﷺ) say: “An ant bit a Prophet. He ordered that the ˹whole˺ ant village be burnt down and it was. Then Allah revealed to him: “An ant bites you and you burn down a nation that glorifies ˹Me˺!” (al-Bukhārī: 3019; Muslim: 2241.)
[3592] People are not able to perceive the glorification that is all around them, because they are spoken in languages they do not understand (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr).
[3593] Grievous as their Association is, God Almighty forbears and forgives (cf. Ibn ʿĀshūr).
[3591] There is not a thing or being, whether animate or inanimate, in all the worlds that does not glorify the praise of the Lord of all beings in exaltation accompanied with an Attribute of God Almighty’s Perfection along with love for Him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Do you not see that Allah is glorified by all those in the Heavens and the Earth, even the birds as they soar? Each ˹instinctively˺ knows their manner of prayer and glorification—Allah All-Knowing of all they do” (24: 41).
Abū Hurayrah (رضي الله عنه) narrated that he heard the Messenger (ﷺ) say: “An ant bit a Prophet. He ordered that the ˹whole˺ ant village be burnt down and it was. Then Allah revealed to him: “An ant bites you and you burn down a nation that glorifies ˹Me˺!” (al-Bukhārī: 3019; Muslim: 2241.)
[3592] People are not able to perceive the glorification that is all around them, because they are spoken in languages they do not understand (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr).
[3593] Grievous as their Association is, God Almighty forbears and forgives (cf. Ibn ʿĀshūr).
Esegesi in lingua araba:
وَإِذَا قَرَأۡتَ ٱلۡقُرۡءَانَ جَعَلۡنَا بَيۡنَكَ وَبَيۡنَ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ حِجَابٗا مَّسۡتُورٗا
(45) [3594]When you ˹Muhammad˺ recite the Qur’an We set between you and those who do not Believe in the Hereafter, a concealed veil[3595].
[3594] Their aversion to and heedlessness of the Message has a reason (cf. Ibn ʿĀshūr). Their hearts are so smitten that they just could not hear it.
[3595] Those who do not Believe in resurrection and the reckoning that takes place afterwards, will have a veil set up between them and the recitation that prevents them from understanding the Qur’an and benefitting from it (cf. al-Ṭabarī, al-Baghawī, al-Bayḍāwī, Ibn Juzayy): “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!” *They strongly caution ˹people˺ against it ˹the Truth˺ and they ˹themselves˺ strike a distance away from it; they only destroy themselves unwittingly” (6: 25-26).
[3595] Those who do not Believe in resurrection and the reckoning that takes place afterwards, will have a veil set up between them and the recitation that prevents them from understanding the Qur’an and benefitting from it (cf. al-Ṭabarī, al-Baghawī, al-Bayḍāwī, Ibn Juzayy): “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!” *They strongly caution ˹people˺ against it ˹the Truth˺ and they ˹themselves˺ strike a distance away from it; they only destroy themselves unwittingly” (6: 25-26).
Esegesi in lingua araba:
وَجَعَلۡنَا عَلَىٰ قُلُوبِهِمۡ أَكِنَّةً أَن يَفۡقَهُوهُ وَفِيٓ ءَاذَانِهِمۡ وَقۡرٗاۚ وَإِذَا ذَكَرۡتَ رَبَّكَ فِي ٱلۡقُرۡءَانِ وَحۡدَهُۥ وَلَّوۡاْ عَلَىٰٓ أَدۡبَٰرِهِمۡ نُفُورٗا
(46) And We put sheaths over their hearts lest they would perceive it, and in their ears there is impairment[3596]; when you mention your Lord ˹being˺ Alone, in the Qur’an, they turn on their heels in aversion[3597].
[3596] This they earn in return for their ardent Denial (cf. al-Shinqīṭī, Aḍwā’ al-Bayān) and because their hearts are smitten with the disease of doubt: “In their hearts there is disease and thus ˹because of it˺ Allah has increased their disease” (2: 10); “We keep on turning their hearts and their sights away for not Believing in it the first time and ˹thus˺ We leave them to wander aimlessly in their ˹unbending˺ recalcitrance” (6: 110); “As for those in whose hearts is disease, it has increased them filth to their filth” (9: 125).
[3597] This shows how much they hate the Truth and how deeply mired they are in their heathen ways (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “When Allah Alone is mentioned, the hearts of those who do not Believe in the Hereafter shrink with disgust, but when those other than Him are mentioned, they suddenly rejoice!” (39: 45)
[3597] This shows how much they hate the Truth and how deeply mired they are in their heathen ways (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “When Allah Alone is mentioned, the hearts of those who do not Believe in the Hereafter shrink with disgust, but when those other than Him are mentioned, they suddenly rejoice!” (39: 45)
Esegesi in lingua araba:
نَّحۡنُ أَعۡلَمُ بِمَا يَسۡتَمِعُونَ بِهِۦٓ إِذۡ يَسۡتَمِعُونَ إِلَيۡكَ وَإِذۡ هُمۡ نَجۡوَىٰٓ إِذۡ يَقُولُ ٱلظَّٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلٗا مَّسۡحُورًا
(47) We Know best what they listen through[3598], when they listen to you, as they consort with each other, so the evildoers say: “You are only following a bewitched man!”[3599]
[3598] This is a translation of the marked Arabic expression mā yastamiʿūna bihi (lit. what they listen through). The expression indicates that their ‘listening’ to the recitation is mediated with unhealthy intentions, to find fault, and is not purely meant to reach an understanding. They do not simply listen, but they ‘listen through’ their murky inner dialogue, and beclouded intellects (cf. Abū Ḥayyān).
[3599] Their conspiratory assembly, resultant of their clouded listening, leads them to reach this grossly erroneous conclusion: “Whatever new reminder comes to them from their Lord, they only listen to it with playful amusement, *their hearts set on passing delights. The evildoers would consort secretly, ˹saying:˺ “Is this ˹one˺ not human like yourselves? Would you fall for ˹this˺ witchcraft, even though you can ˹clearly˺ see?” * He ˹The Prophet˺ said: “My Lord ˹fully˺ knows every word spoken in the Heavens and the Earth. For He is the All-Hearing, All-Knowing.” *Yet they say: “This ˹Quran˺ is a set of confused dreams! No, he has fabricated it! No, he must be a poet! So let him bring us a ˹tangible˺ sign like those ˹Prophets˺ sent before!”” (21: 2-5)
[3599] Their conspiratory assembly, resultant of their clouded listening, leads them to reach this grossly erroneous conclusion: “Whatever new reminder comes to them from their Lord, they only listen to it with playful amusement, *their hearts set on passing delights. The evildoers would consort secretly, ˹saying:˺ “Is this ˹one˺ not human like yourselves? Would you fall for ˹this˺ witchcraft, even though you can ˹clearly˺ see?” * He ˹The Prophet˺ said: “My Lord ˹fully˺ knows every word spoken in the Heavens and the Earth. For He is the All-Hearing, All-Knowing.” *Yet they say: “This ˹Quran˺ is a set of confused dreams! No, he has fabricated it! No, he must be a poet! So let him bring us a ˹tangible˺ sign like those ˹Prophets˺ sent before!”” (21: 2-5)
Esegesi in lingua araba:
ٱنظُرۡ كَيۡفَ ضَرَبُواْ لَكَ ٱلۡأَمۡثَالَ فَضَلُّواْ فَلَا يَسۡتَطِيعُونَ سَبِيلٗا
(48) Look ˹Muhammad˺ how they pose examples to you! They have strayed, so they cannot find a path![3600]
[3600] This is the natural outcome of the wrongful steps they took: they could not find their way out of straying into guidance let alone reach the Truth (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
Esegesi in lingua araba:
وَقَالُوٓاْ أَءِذَا كُنَّا عِظَٰمٗا وَرُفَٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقٗا جَدِيدٗا
(49) [3601]And they said: “Should we, when we are mere bones and remains, be resurrected as new creation?”
[3601] Their besmirched logic, that the Noble Prophet (ﷺ) was a bewitched man who has something wrong in his head, leads them to make such a tenuous argument (cf. al-Rāzī).
Esegesi in lingua araba:
۞ قُلۡ كُونُواْ حِجَارَةً أَوۡ حَدِيدًا
Esegesi in lingua araba:
أَوۡ خَلۡقٗا مِّمَّا يَكۡبُرُ فِي صُدُورِكُمۡۚ فَسَيَقُولُونَ مَن يُعِيدُنَاۖ قُلِ ٱلَّذِي فَطَرَكُمۡ أَوَّلَ مَرَّةٖۚ فَسَيُنۡغِضُونَ إِلَيۡكَ رُءُوسَهُمۡ وَيَقُولُونَ مَتَىٰ هُوَۖ قُلۡ عَسَىٰٓ أَن يَكُونَ قَرِيبٗا
(51) “Or something created that you find great in your chests[3602] ˹you shall even then be resurrected˺!” Then they would say: “Who would return us!”[3603] Say ˹Muhammad˺: “The One Who originated you the first time!”[3604] They would then jerk their heads at you and say: “When will it be?”[3605] Say: “May it be close!”[3606]
[3602] Whatever creation they think of as great and impregnable to resurrection (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3603] This is a rhetorical question posed mockingly so that they would build on the notion that if the returner is nowhere to be found, the returning is then not going to happen (cf. Ibn ʿĀshūr). Pursuing their erroneous judgement, they conveniently overlooked the fact of their own first creation; Whoever is able over that is able over creating them anew.
[3604] That is the Almighty God Who originated (faṭara) them out of nothing without a pre-set model (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3605] Wallowing in their misguidedness, even this conclusive response is not enough for these ardent Deniers (cf. Ibn al-Qayyim, Iʿlām al-Muwaqqiʿīn, 1: 111). So they pose their next equally fallacious question showing their utter derision of the Truth through a thus confirming gesture of their heads (yunghiḍūna) (cf. Ibn Kathīr, al-Saʿdī): “But the Deniers ˹mockingly˺ say: “Shall we show you a man who claims that, when you have been utterly torn to pieces, you will be raised in a new creation!”” (34: 7)
[3606] The answer, which is shocking in nature, is meant to put an end to their attitude (cf. Ibn ʿĀshūr): “People ask you about the Hour. Say: “Allah Alone has knowledge of it.” How could you ˹Muhammad˺ know? The Hour may well be near!” (33: 63).
[3603] This is a rhetorical question posed mockingly so that they would build on the notion that if the returner is nowhere to be found, the returning is then not going to happen (cf. Ibn ʿĀshūr). Pursuing their erroneous judgement, they conveniently overlooked the fact of their own first creation; Whoever is able over that is able over creating them anew.
[3604] That is the Almighty God Who originated (faṭara) them out of nothing without a pre-set model (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3605] Wallowing in their misguidedness, even this conclusive response is not enough for these ardent Deniers (cf. Ibn al-Qayyim, Iʿlām al-Muwaqqiʿīn, 1: 111). So they pose their next equally fallacious question showing their utter derision of the Truth through a thus confirming gesture of their heads (yunghiḍūna) (cf. Ibn Kathīr, al-Saʿdī): “But the Deniers ˹mockingly˺ say: “Shall we show you a man who claims that, when you have been utterly torn to pieces, you will be raised in a new creation!”” (34: 7)
[3606] The answer, which is shocking in nature, is meant to put an end to their attitude (cf. Ibn ʿĀshūr): “People ask you about the Hour. Say: “Allah Alone has knowledge of it.” How could you ˹Muhammad˺ know? The Hour may well be near!” (33: 63).
Esegesi in lingua araba:
يَوۡمَ يَدۡعُوكُمۡ فَتَسۡتَجِيبُونَ بِحَمۡدِهِۦ وَتَظُنُّونَ إِن لَّبِثۡتُمۡ إِلَّا قَلِيلٗا
(52) On the Day when He calls you and you respond in gratitude[3607] to Him, and you reckon that you only stayed a little![3608]
[3607] Their ‘gratitude’ goes on to show how willing they are to respond to the call of their Creator (cf. al-Zamakhsharī, al-Rasʿanī). Their insolence deserts them and they thank Him in submission having experienced for true the extent of His Ability (cf. Ibn ʿAṭiyyah).
[3608] Given the horrors they will encounter in the Hereafter (cf. al-Tafsīr al-Muyassar), they think little of their worldly life for which they gave up the ever-lasting one: “He will say: “How many years did you remain on Earth?” *They will say: “We remained ˹only˺ a day or part of a day. But ask those who kept count.” *He will say: “You only remained for a little while, if only you knew!” *Did you then think that We had created you without purpose, and that you would never be returned to Us!”” (23: 112-115)
[3608] Given the horrors they will encounter in the Hereafter (cf. al-Tafsīr al-Muyassar), they think little of their worldly life for which they gave up the ever-lasting one: “He will say: “How many years did you remain on Earth?” *They will say: “We remained ˹only˺ a day or part of a day. But ask those who kept count.” *He will say: “You only remained for a little while, if only you knew!” *Did you then think that We had created you without purpose, and that you would never be returned to Us!”” (23: 112-115)
Esegesi in lingua araba:
وَقُل لِّعِبَادِي يَقُولُواْ ٱلَّتِي هِيَ أَحۡسَنُۚ إِنَّ ٱلشَّيۡطَٰنَ يَنزَغُ بَيۡنَهُمۡۚ إِنَّ ٱلشَّيۡطَٰنَ كَانَ لِلۡإِنسَٰنِ عَدُوّٗا مُّبِينٗا
(53) [3609]Say ˹Muhammad˺ to My servants to say what is best[3610], verily Satan stirs ˹bad blood˺ among them—verily Satan is ever an open enemy to humans[3611].
[3609] Given the inherently flawed arguments of the Deniers and the decisive rebuttal that the Qur’an meets these with, the Believers, so armed, could be tempted to engage in debate with them and may incite acrimony in the process, being carried away in impassioned speech, so they are cautioned against overstepping the limits of courteous discourse (cf. al-Marāghī, al-Biqāʿī, Naẓm al-Durar): “Call to the Path of your Lord with wisdom and gentle admonition, and argue with them in the best manner; verily your Lord Knows best whoever has strayed away from His Path and He Knows best the guided” (16: 125).
[3610] al-Latī hiya aḥsan (lit. the one which is best), i.e. the best manner of argument: being considerate and kind, well-spoken, tolerant and adhering to conduct which is sure to win hearts (cf. al-Ṭabarī, al-Bayḍāwī, Ibn Kathīr).
[3611] Not conducting debates in this manner is half doing Satan’s job for him (cf. Abū al-Suʿūd).
[3610] al-Latī hiya aḥsan (lit. the one which is best), i.e. the best manner of argument: being considerate and kind, well-spoken, tolerant and adhering to conduct which is sure to win hearts (cf. al-Ṭabarī, al-Bayḍāwī, Ibn Kathīr).
[3611] Not conducting debates in this manner is half doing Satan’s job for him (cf. Abū al-Suʿūd).
Esegesi in lingua araba:
رَّبُّكُمۡ أَعۡلَمُ بِكُمۡۖ إِن يَشَأۡ يَرۡحَمۡكُمۡ أَوۡ إِن يَشَأۡ يُعَذِّبۡكُمۡۚ وَمَآ أَرۡسَلۡنَٰكَ عَلَيۡهِمۡ وَكِيلٗا
(54) Your Lord ˹people˺ Knows you best; if He wishes, He shows you mercy and if He wishes, He punishes you[3612]. We have not sent you ˹Muhammad˺ as guarantor over them.[3613]
[3612] This marks the starting point of departure for those who engage in debate with the Deniers; their final fate is in the Hand of God Alone. The odds are that they would embrace the call if talked to gently and be averted to it if talked to harshly, so Believers are to abide by the command of their Sustainer (cf. al-Biqāʿī, Naẓm al-Durar).
Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “A kind word is charity” (al-Bukhārī: 2891; Muslim: 1009).
[3613] The limits of the mission of the Messenger (ﷺ) stand at the clear delivery of the Message; their finding guidance and holding to account is up to God Almighty (cf. al-Ṭabarī, al-Wāḥidī, al-Basīt, al-Qurṭubī): “It is not ˹incumbent˺ for you ˹Prophet˺ to guide them, but Allah guides whoever He wills” (2: 272); “˹No matter˺ Should We show you ˹Muhammad˺ some of what We promise them or bring your life to termination ˹afore˺, you are only tasked with delivering ˹the Message˺ and on Us is the reckoning!” (13: 40)
Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “A kind word is charity” (al-Bukhārī: 2891; Muslim: 1009).
[3613] The limits of the mission of the Messenger (ﷺ) stand at the clear delivery of the Message; their finding guidance and holding to account is up to God Almighty (cf. al-Ṭabarī, al-Wāḥidī, al-Basīt, al-Qurṭubī): “It is not ˹incumbent˺ for you ˹Prophet˺ to guide them, but Allah guides whoever He wills” (2: 272); “˹No matter˺ Should We show you ˹Muhammad˺ some of what We promise them or bring your life to termination ˹afore˺, you are only tasked with delivering ˹the Message˺ and on Us is the reckoning!” (13: 40)
Esegesi in lingua araba:
وَرَبُّكَ أَعۡلَمُ بِمَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ وَلَقَدۡ فَضَّلۡنَا بَعۡضَ ٱلنَّبِيِّـۧنَ عَلَىٰ بَعۡضٖۖ وَءَاتَيۡنَا دَاوُۥدَ زَبُورٗا
(55) [3614]Your Lord ˹Muhammad˺ Knows best those in the Heavens and Earth; We have favoured some Prophets over some and We granted Dāwūd ˹David˺[3615] a ˹Sacred˺ Writ[3616].
[3614] In His Infinite Wisdom, God Almighty knows about His creation in the Heavens and Earth; the purity or otherwise of their intentions, conditions, their deeds, life terms, what is best for them, those who deserve guidance and thus mercy, and those who deserve misguidance and thus punishment (cf. al-Ṭabarī, al-Samʿānī, Ibn Kathīr).
Some also deserve to be favoured over others in both moral and physical traits. This is a known fact, so why would the Deniers disrespect the fact that Muhammad (ﷺ) was given Prophethood and the Book (cf. al-Saʿdī): “And they said: “Why was this Qur’ān not sent down to a distinguished man, from either of the two towns ˹Makkah and Taif ˺?”” (43: 31) God Almighty knows best who deserves to be honoured with Messengership (cf. Ibn ʿĀshūr): “Allah knows best where He places His Message!” (6: 124)
[3615] Given the fact that not all the Noble Messengers were of the same calibre and people acknowledge the most notable of them, to wit, Abraham and Moses, the question is why was David cited here as a revealing example. It is said that this is so because David made a good case of God’s favouring of whomever He wishes with the great honour of Messengership. He was a mere shepherd who tended the sheep of the Children of Israel, thus coming from a very humble background, but when he killed Goliath, with God’s will, he was given this great honour: “They defeated them with Allah’s permission; Dāwūd ˹David˺ killed Jālūt and Allah gave him kingship and Wisdom and taught him of whatever He willed” (2: 251). Hence there is no point in the Makkans’ wonder at the Messengership of Muhammad (ﷺ) whom they only saw as a poor orphan who used to tend their sheep (cf. Ibn ʿĀshūr).
Another deep reasoning as to why David and His Psalms are taken as a case in hand, is that it hints at the Believers inheriting the land from their enemies as such a fact finds mention in the Psalms (cf. al-Zamakhsharī, Ibn ʿĀshūr, Psalms 37:29): “Indeed We wrote in the Psalms, as We did in the ˹earlier˺ Scripture: “My righteous servants shall inherit the land”” (21: 105).
[3616] al-Zabūr is the Book revealed to Prophet David (عليه السلام) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Originally al-zabūr is every book that contains wisdom (zubur for plural, 3: 184), a Sacred Writ.
Some also deserve to be favoured over others in both moral and physical traits. This is a known fact, so why would the Deniers disrespect the fact that Muhammad (ﷺ) was given Prophethood and the Book (cf. al-Saʿdī): “And they said: “Why was this Qur’ān not sent down to a distinguished man, from either of the two towns ˹Makkah and Taif ˺?”” (43: 31) God Almighty knows best who deserves to be honoured with Messengership (cf. Ibn ʿĀshūr): “Allah knows best where He places His Message!” (6: 124)
[3615] Given the fact that not all the Noble Messengers were of the same calibre and people acknowledge the most notable of them, to wit, Abraham and Moses, the question is why was David cited here as a revealing example. It is said that this is so because David made a good case of God’s favouring of whomever He wishes with the great honour of Messengership. He was a mere shepherd who tended the sheep of the Children of Israel, thus coming from a very humble background, but when he killed Goliath, with God’s will, he was given this great honour: “They defeated them with Allah’s permission; Dāwūd ˹David˺ killed Jālūt and Allah gave him kingship and Wisdom and taught him of whatever He willed” (2: 251). Hence there is no point in the Makkans’ wonder at the Messengership of Muhammad (ﷺ) whom they only saw as a poor orphan who used to tend their sheep (cf. Ibn ʿĀshūr).
Another deep reasoning as to why David and His Psalms are taken as a case in hand, is that it hints at the Believers inheriting the land from their enemies as such a fact finds mention in the Psalms (cf. al-Zamakhsharī, Ibn ʿĀshūr, Psalms 37:29): “Indeed We wrote in the Psalms, as We did in the ˹earlier˺ Scripture: “My righteous servants shall inherit the land”” (21: 105).
[3616] al-Zabūr is the Book revealed to Prophet David (عليه السلام) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Originally al-zabūr is every book that contains wisdom (zubur for plural, 3: 184), a Sacred Writ.
Esegesi in lingua araba:
قُلِ ٱدۡعُواْ ٱلَّذِينَ زَعَمۡتُم مِّن دُونِهِۦ فَلَا يَمۡلِكُونَ كَشۡفَ ٱلضُّرِّ عَنكُمۡ وَلَا تَحۡوِيلًا
(56) [3617]Say ˹Muhammad˺: “Call on those[3618] you claim besides Him; they do not possess the ability to remove harm from you, nor would they be able to divert it!”
[3617] This goes on to further debunk the myths on which the Deniers base their stand. The so-called gods they pray to are not able to remove, change the state of, or divert harm away from them, so it begs credulity as to why they worship such helpless beings and pray not to God Almighty (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr): “If you ask them ˹O Muhammad˺ who created the Heavens and the Earth, they will certainly say: “Allah!” Say: “Consider then whatever ˹idols˺ you pray to besides Allah: if it was Allah’s Will to harm me, could they undo that harm? Or if He willed ˹some˺ mercy for me, could they withhold His mercy?” Say: “Allah is sufficient for me. In Him ˹Alone˺ the trusting put their trust”” (39: 38).
[3618] The angels, the pious people and jinn they worship besides God Almighty, themselves are devoted in their worship of Him (cf. Ibn Kathīr, al-Saʿdī, al-Tafsīr al-Muyassar).
It is reported that the great Qur’anic exegete, ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما), was asked about the reason for the revelation of this aya and he replied: “A group of jinn, whom were worshipped, became Muslim, but those who worshipped them kept on worshipping them!” (al-Bukhārī: 4715; Muslim 3030).
[3618] The angels, the pious people and jinn they worship besides God Almighty, themselves are devoted in their worship of Him (cf. Ibn Kathīr, al-Saʿdī, al-Tafsīr al-Muyassar).
It is reported that the great Qur’anic exegete, ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما), was asked about the reason for the revelation of this aya and he replied: “A group of jinn, whom were worshipped, became Muslim, but those who worshipped them kept on worshipping them!” (al-Bukhārī: 4715; Muslim 3030).
Esegesi in lingua araba:
أُوْلَٰٓئِكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّهُمۡ أَقۡرَبُ وَيَرۡجُونَ رَحۡمَتَهُۥ وَيَخَافُونَ عَذَابَهُۥٓۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحۡذُورٗا
(57) Those, to whom they pray, ˹themselves˺ seek a means to their Lord – ˹vying˺ whom of them gets nearer ˹to Him˺ – hope of His mercy and fear His Punishment; verily His Punishment ever guarded against![3619]
[3619] “Those who are in dread of the Punishment of their Lord; *truly there is no security from the punishment of their Lord!” (70: 27-28)
Esegesi in lingua araba:
وَإِن مِّن قَرۡيَةٍ إِلَّا نَحۡنُ مُهۡلِكُوهَا قَبۡلَ يَوۡمِ ٱلۡقِيَٰمَةِ أَوۡ مُعَذِّبُوهَا عَذَابٗا شَدِيدٗاۚ كَانَ ذَٰلِكَ فِي ٱلۡكِتَٰبِ مَسۡطُورٗا
(58) [3620]There is no town[3621] which We would not destroy before the Day of Judgement, or Punish it a severe Punishment; that is ever noted in the Book![3622]
[3620] Now argument is alternated with a direct threat (cf. Ibn ʿĀshūr). But even this is not enough for their Denial-smitten hearts.
[3621] Many exegetes Believe that this promise applies to only the towns that rebel against the ordainments of God Almighty (cf. al-Qaṣṣāb, al-Khāzin, Ibn Kathīr, Abū al-Suʿūd, al-Shawkānī, al-Qāsimī, al-Saʿdī). Others believe that is of a general purport and that it applies to all towns. The good town perishes through death and the evil one through Punishment (cf. al-Ṭabarī, al-Zajjāj, al-Samʿānī, Ibn ʿAṭiyyah, al-Rāzī, al-Bayḍāwī, Abū Ḥayyān, al-Alūsī).
Nothing lasts forever; history bears enough witness to this: “How many a town engaged in wrongdoing have We shattered, and then brought into being another people after them! * And when they felt Our Might, behold, they ran away from it! * “Do not run away! But return to the luxury you have been given and to your dwellings, that haply you may be questioned!” * They said, “Oh, woe to us! Truly we have been wrongdoers!” * And that did not cease to be their cry, till We made them a mown field, stilled!” (21: 11-15)
[3622] That is, all is written in the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) and will inevitably come to pass (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[3621] Many exegetes Believe that this promise applies to only the towns that rebel against the ordainments of God Almighty (cf. al-Qaṣṣāb, al-Khāzin, Ibn Kathīr, Abū al-Suʿūd, al-Shawkānī, al-Qāsimī, al-Saʿdī). Others believe that is of a general purport and that it applies to all towns. The good town perishes through death and the evil one through Punishment (cf. al-Ṭabarī, al-Zajjāj, al-Samʿānī, Ibn ʿAṭiyyah, al-Rāzī, al-Bayḍāwī, Abū Ḥayyān, al-Alūsī).
Nothing lasts forever; history bears enough witness to this: “How many a town engaged in wrongdoing have We shattered, and then brought into being another people after them! * And when they felt Our Might, behold, they ran away from it! * “Do not run away! But return to the luxury you have been given and to your dwellings, that haply you may be questioned!” * They said, “Oh, woe to us! Truly we have been wrongdoers!” * And that did not cease to be their cry, till We made them a mown field, stilled!” (21: 11-15)
[3622] That is, all is written in the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) and will inevitably come to pass (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
Esegesi in lingua araba:
وَمَا مَنَعَنَآ أَن نُّرۡسِلَ بِٱلۡأٓيَٰتِ إِلَّآ أَن كَذَّبَ بِهَا ٱلۡأَوَّلُونَۚ وَءَاتَيۡنَا ثَمُودَ ٱلنَّاقَةَ مُبۡصِرَةٗ فَظَلَمُواْ بِهَاۚ وَمَا نُرۡسِلُ بِٱلۡأٓيَٰتِ إِلَّا تَخۡوِيفٗا
(59) [3623]Nothing withholds Us from sending with the Signs, except that the ancients denied them: We gave the Thamūd the she-camel, a Sign clear ˹to the sight˺, yet they wronged through her[3624]—We only send the signs to instil fear[3625].
[3623] As defensive strategy, the Makkan idolaters used to ask the Noble Prophet (ﷺ) to provide them with miracles. They were not obliged out of mercy, because if they were to be given what they asked for and still did not Believe, Punishment was sure to come as it did with the Thamūd tribe (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
The great Qur’anic exegete, ʿAbdullāh Ibn al-ʿAbbās (رضي الله عنهما) gives the reason for the revelation of this aya as follows: “The Makkans asked the Prophet (ﷺ) to turn Mount Ṣafā into gold and that he should drive the mountains away from their town so that they may have more land for planting. He was told: “If you want you can delay them, but should you wish, you may give them what they ask for. But if they still Deny, then they shall be destroyed as those before them were destroyed”. He replied: “No! But I shall delay them”. Then Allah (سبحانه وتعالى) revealed this aya”. (Imām Aḥmad: 2333; al-Nasā’ī, al-Sunan al-Kubrā: 11226.)
[3624] Úalamū bihā (lit. they wronged through her) is that they committed an injustice by slaughtering the she-camel (cf. al-Ṭabarī, Ibn Kathīr. Al-Saʿdī): “They then slayed the she-camel, insolently rebelled against their Lord’s Command and said: “Ṣāliḥ, bring down on us what you promise us if ˹only˺ you are ˹truly˺ one of the ones who were sent ˹the Messengers˺”!” *Then the quake ˹soon˺ betook them and they became ˹dead˺ fallen prone in their ˹very˺ land” (7: 77-78).
[3625] Whatever, ‘Sign’ which should be a cause for cogitation, God makes perceptible, is meant to instil fear in people, so that they may Believe and/or mend their ways (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Rasʿanī, Abū Ḥayyān).
Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated: “The sun eclipsed and the Prophet (ﷺ) rose alarmed, fearing that the Hour had come! Then he went to the mosque and Prayed observing the longest standing and prostrating I ever saw him observe. Then he (ﷺ) said: “These signs that Allah sends are not caused by anyone’s death or birth. But through them Allah instils fear in His servants. When you see any of them, rush to remembering, invocating and asking Him for forgiveness” (al-Bukhārī: 1059; Muslim: 912).
The great Qur’anic exegete, ʿAbdullāh Ibn al-ʿAbbās (رضي الله عنهما) gives the reason for the revelation of this aya as follows: “The Makkans asked the Prophet (ﷺ) to turn Mount Ṣafā into gold and that he should drive the mountains away from their town so that they may have more land for planting. He was told: “If you want you can delay them, but should you wish, you may give them what they ask for. But if they still Deny, then they shall be destroyed as those before them were destroyed”. He replied: “No! But I shall delay them”. Then Allah (سبحانه وتعالى) revealed this aya”. (Imām Aḥmad: 2333; al-Nasā’ī, al-Sunan al-Kubrā: 11226.)
[3624] Úalamū bihā (lit. they wronged through her) is that they committed an injustice by slaughtering the she-camel (cf. al-Ṭabarī, Ibn Kathīr. Al-Saʿdī): “They then slayed the she-camel, insolently rebelled against their Lord’s Command and said: “Ṣāliḥ, bring down on us what you promise us if ˹only˺ you are ˹truly˺ one of the ones who were sent ˹the Messengers˺”!” *Then the quake ˹soon˺ betook them and they became ˹dead˺ fallen prone in their ˹very˺ land” (7: 77-78).
[3625] Whatever, ‘Sign’ which should be a cause for cogitation, God makes perceptible, is meant to instil fear in people, so that they may Believe and/or mend their ways (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Rasʿanī, Abū Ḥayyān).
Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated: “The sun eclipsed and the Prophet (ﷺ) rose alarmed, fearing that the Hour had come! Then he went to the mosque and Prayed observing the longest standing and prostrating I ever saw him observe. Then he (ﷺ) said: “These signs that Allah sends are not caused by anyone’s death or birth. But through them Allah instils fear in His servants. When you see any of them, rush to remembering, invocating and asking Him for forgiveness” (al-Bukhārī: 1059; Muslim: 912).
Esegesi in lingua araba:
وَإِذۡ قُلۡنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِۚ وَمَا جَعَلۡنَا ٱلرُّءۡيَا ٱلَّتِيٓ أَرَيۡنَٰكَ إِلَّا فِتۡنَةٗ لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلۡمَلۡعُونَةَ فِي ٱلۡقُرۡءَانِۚ وَنُخَوِّفُهُمۡ فَمَا يَزِيدُهُمۡ إِلَّا طُغۡيَٰنٗا كَبِيرٗا
(60) [3626]˹Mention, Muhammad˺ When We say to you that your Lord has encompassing people. We have made the vision[3627] that We made you see nothing but a trial for people and ˹We made˺ the accursed tree ˹mentioned˺ in the Qur’an[3628] ˹nothing but a trial for people˺; We intimidate them[3629], but it increases them in nothing but excessive rebelliousness.
[3626] When their demand for tangible miracles was not answered, they slighted the Noble Prophet (ﷺ) for it, but God Almighty comforts Him with this (cf. al-Rāzī, Abū Ḥayyān). God Almighty is encompassing people with His Ability and Knowledge; they are in His Fist and under His Will. He will guard His Messenger (ﷺ) against their harm so that he may deliver the Message. There is no need for fear of anyone, and the Messenger (ﷺ) needs only to carry on with his mission (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, Aḍwā’ al-Bayān).
[3627] al-Ru’yā (the vision) is what the Noble Messenger (ﷺ) saw with his own eyes on the night he ascended to the Heavens and the wonders he came to witness. In his telling people of these, their faith was being tested. Essentially, those who Believe would be separated from those who Deny (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān): “The sight ˹of the Messenger˺ did not swerve, nor did it transgress ˹its limit˺. *He certainly saw ˹some˺ of the greatest Signs of his Lord!” (53: 17-18).
[3628] al-Shajarat al-malʿūnah (lit. the accursed tree) which is mentioned in the Qur’an is the infernal Shajarat al-Zaqqūm, which is mentioned time and again in the Qur’an (cf. 37: 62-67; 44: 43-46; 56: 51-56). The Associators who were warned against it said: “Muhammad tells us that there is a tree in Hellfire. Fire consumes trees. How then can a tree grow in fire!” (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “Is this ˹bliss˺ a better accommodation or the tree of Zaqqūm? *We have surely made it a test for the wrongdoers. * Indeed, it is a tree that grows in the bottom of Hell, * bearing fruit like devils’ heads. * They ˹the evildoers˺ will certainly ˹be left to˺ eat from it, filling up ˹their˺ bellies with it. * Then on top of that they will be given a blend of boiling drink. * Then they will ultimately return to ˹their place in˺ Hell!” (37: 62-68)
Belief is a matter of the heart. It is achieved through sincere Faith and not passing sensory effects no matter how ‘miraculous’ they are. If what the Noble Messenger tells them, such as his nocturnal journey and Ascension to the Heavens and the accursed tree which grows in Hell, has proven to be so difficult for them to Believe in, they would not really come to Believe in anything else. The stories of earlier nations who were provided with tangible miracles bear witness to this.
[3629] Through threats of Punishment (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Surely what was sent to you ˹Muhammad˺ from your Lord will increase many of them in rebellion and Denial!” (5: 64)
[3627] al-Ru’yā (the vision) is what the Noble Messenger (ﷺ) saw with his own eyes on the night he ascended to the Heavens and the wonders he came to witness. In his telling people of these, their faith was being tested. Essentially, those who Believe would be separated from those who Deny (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān): “The sight ˹of the Messenger˺ did not swerve, nor did it transgress ˹its limit˺. *He certainly saw ˹some˺ of the greatest Signs of his Lord!” (53: 17-18).
[3628] al-Shajarat al-malʿūnah (lit. the accursed tree) which is mentioned in the Qur’an is the infernal Shajarat al-Zaqqūm, which is mentioned time and again in the Qur’an (cf. 37: 62-67; 44: 43-46; 56: 51-56). The Associators who were warned against it said: “Muhammad tells us that there is a tree in Hellfire. Fire consumes trees. How then can a tree grow in fire!” (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “Is this ˹bliss˺ a better accommodation or the tree of Zaqqūm? *We have surely made it a test for the wrongdoers. * Indeed, it is a tree that grows in the bottom of Hell, * bearing fruit like devils’ heads. * They ˹the evildoers˺ will certainly ˹be left to˺ eat from it, filling up ˹their˺ bellies with it. * Then on top of that they will be given a blend of boiling drink. * Then they will ultimately return to ˹their place in˺ Hell!” (37: 62-68)
Belief is a matter of the heart. It is achieved through sincere Faith and not passing sensory effects no matter how ‘miraculous’ they are. If what the Noble Messenger tells them, such as his nocturnal journey and Ascension to the Heavens and the accursed tree which grows in Hell, has proven to be so difficult for them to Believe in, they would not really come to Believe in anything else. The stories of earlier nations who were provided with tangible miracles bear witness to this.
[3629] Through threats of Punishment (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Surely what was sent to you ˹Muhammad˺ from your Lord will increase many of them in rebellion and Denial!” (5: 64)
Esegesi in lingua araba:
وَإِذۡ قُلۡنَا لِلۡمَلَٰٓئِكَةِ ٱسۡجُدُواْ لِأٓدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ قَالَ ءَأَسۡجُدُ لِمَنۡ خَلَقۡتَ طِينٗا
(61) [3630]˹Mention˺ We said to the angels: “Prostrate to Adam![3631]” They all prostrated except Iblīs[3632]. He said: “Should I prostrate to whom You created ˹as˺ clay!”[3633]
[3630] To ease the Noble Messenger’s (ﷺ) mind at that very difficult time in the course of his mission, given the great opposition he was facing, God Almighty reminds him of the reason why the Makkan idolaters are being so adamant in their stand against the call of Faith; they are ‘chewed up’ by the Devil. He manages to get under their skin through envy and arrogance very much like what he felt when he saw God’s honouring of Adam (عليه السلام) (cf. al-Rāzī).
[3631] The command to the angels to bow down to Adam is an act of worship to God and reverence to Adam who was honoured by God Himself. (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī.)
[3632] Iblīs is Satan. Etymologically, iblīs comes from iblās, i.e. having no hope in good things, grief and sadness caused by utter despair. (Ibn Qutaybah, Gharīb al-Qur’ān, p. 23; al-Iṣfahānī, al-Mufradāt, p. 143.)
[3633] Clay is the original substance of human creation (cf. 15: 26, 55: 14, 37: 11); Adam, the father of humanity, was created from clay, processed earth. (al-Ṭabarī, Ibn Kathīr, Abū al-Suʿūd, al-Saʿdī.)
[3631] The command to the angels to bow down to Adam is an act of worship to God and reverence to Adam who was honoured by God Himself. (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī.)
[3632] Iblīs is Satan. Etymologically, iblīs comes from iblās, i.e. having no hope in good things, grief and sadness caused by utter despair. (Ibn Qutaybah, Gharīb al-Qur’ān, p. 23; al-Iṣfahānī, al-Mufradāt, p. 143.)
[3633] Clay is the original substance of human creation (cf. 15: 26, 55: 14, 37: 11); Adam, the father of humanity, was created from clay, processed earth. (al-Ṭabarī, Ibn Kathīr, Abū al-Suʿūd, al-Saʿdī.)
Esegesi in lingua araba:
قَالَ أَرَءَيۡتَكَ هَٰذَا ٱلَّذِي كَرَّمۡتَ عَلَيَّ لَئِنۡ أَخَّرۡتَنِ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ لَأَحۡتَنِكَنَّ ذُرِّيَّتَهُۥٓ إِلَّا قَلِيلٗا
(62) He ˹also˺ said: “Do You see this whom you honoured over me, should you delay me until the Day of Judgement, I shall certainly chew up his offspring[3634], barring few!”
[3634] Aḥtanikanna (lit. shall chew up) means to completely overtake. Originally it comes from locusts chewing up (yaḥtaniku) the herbage leaving the land totally barren in their wake, or tying cattle by the jawbone (ḥanaka al-dābbah) so that they are easily led on totally at one’s will (cf. al-Naḥḥās, Maʿānī al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
This imagery so succinctly captures the essence of how far astray this greatest sworn enemy of humans is willing to go to, to sway the offspring of Adam and lead them far off course: “Indeed, Iblīs’ assumption about them has come true, so they ˹all˺ follow him, except a group of ˹true˺ Believers!” (34: 20)
He spares no effort to fulfil his life’s mission: “Allah Damned him, and he retorted: “I shall surely take to myself from Your servants my due share!” *“I shall surely mislead them, make them ever vainly wishful, and I shall command them to cut off the ears of livestock, and I shall command them to alter the creation of Allah!”” (4: 118-119); “He said: “Allow me respite ˹then˺ until the Day when they are resurrected”. *He said: “You are among those given respite”. *He said: “Then for Your misguiding of me, I shall certainly lie in wait for them on Your Straight Path!” *“Then I shall come to them from their fronts, backs, rights and lefts, and You shall not find most of them thankful” (7: 14-17); “He said: “Then my Lord grant me ˹time˺ until the Day when they are resurrected!” *He ˹Allah˺ said: “Then you are among the ones granted ˹time˺; *until the Day of the known time!” *He said: “My Lord! Then for Your misguiding of me, I shall make certainly ˹alluringly˺ adorned for them ˹life˺ on Earth and shall misguide them all, *except Your servants among them; the ones made ˹truly˺ devout!” (15: 36-40)
This imagery so succinctly captures the essence of how far astray this greatest sworn enemy of humans is willing to go to, to sway the offspring of Adam and lead them far off course: “Indeed, Iblīs’ assumption about them has come true, so they ˹all˺ follow him, except a group of ˹true˺ Believers!” (34: 20)
He spares no effort to fulfil his life’s mission: “Allah Damned him, and he retorted: “I shall surely take to myself from Your servants my due share!” *“I shall surely mislead them, make them ever vainly wishful, and I shall command them to cut off the ears of livestock, and I shall command them to alter the creation of Allah!”” (4: 118-119); “He said: “Allow me respite ˹then˺ until the Day when they are resurrected”. *He said: “You are among those given respite”. *He said: “Then for Your misguiding of me, I shall certainly lie in wait for them on Your Straight Path!” *“Then I shall come to them from their fronts, backs, rights and lefts, and You shall not find most of them thankful” (7: 14-17); “He said: “Then my Lord grant me ˹time˺ until the Day when they are resurrected!” *He ˹Allah˺ said: “Then you are among the ones granted ˹time˺; *until the Day of the known time!” *He said: “My Lord! Then for Your misguiding of me, I shall make certainly ˹alluringly˺ adorned for them ˹life˺ on Earth and shall misguide them all, *except Your servants among them; the ones made ˹truly˺ devout!” (15: 36-40)
Esegesi in lingua araba:
قَالَ ٱذۡهَبۡ فَمَن تَبِعَكَ مِنۡهُمۡ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمۡ جَزَآءٗ مَّوۡفُورٗا
(63) He ˹Allah˺ said: “Go forth![3635] Whoever of them follows you, then Hell is your requital, a full measure requital!”
[3635] This command and the next ones are issued threateningly (cf. Ibn ʿAṭiyyah, al-Tafsīr al-Muyassar).
Esegesi in lingua araba:
وَٱسۡتَفۡزِزۡ مَنِ ٱسۡتَطَعۡتَ مِنۡهُم بِصَوۡتِكَ وَأَجۡلِبۡ عَلَيۡهِم بِخَيۡلِكَ وَرَجِلِكَ وَشَارِكۡهُمۡ فِي ٱلۡأَمۡوَٰلِ وَٱلۡأَوۡلَٰدِ وَعِدۡهُمۡۚ وَمَا يَعِدُهُمُ ٱلشَّيۡطَٰنُ إِلَّا غُرُورًا
(64) [3636]“Rouse whomever you can of them with your voice, charge against them with your mounted horses and your marchers, be their partner in ˹their˺ money and children and promise them!” Satan promises them nothing but delusion![3637]
[3636] Every call for sinful deeds is the Devil’s voice, every caller for sinful deeds is the Devil’s army, all sinful deeds regrading children (having and raising them sinfully) and wealth (earning and spending them sinfully) are the Devil’s share in them (cf. al-Saʿdī): “They professed for Allah a share in crops and livestock which He generated and said: “This is for Allah – so they claimed – and this is for our Associates”; whatever is allocated for their Associates does not reach Allah, but whatever is allocated for Allah reaches their Associates—sordid indeed how they judge. *Like so the Associates made alluring for many of the Associators killing their ˹own˺ children to ruin them and confound them in their religion. Had Allah wished, they would not have done it, so leave them ˹Muhammad˺ and what they concoct. *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 to 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. *Losers indeed are those who killed their ˹own˺ children out of foolishness with no basis in ˹proper˺ knowledge, and forbade what Allah provided for them, falsely ascribing it ˹all˺ to Allah; they have gone astray, and they were not guided!” (6: 136-140)
[3637] “He promises them and makes them ever vainly wishful; Satan promises them nothing but delusion” (4: 120).
[3637] “He promises them and makes them ever vainly wishful; Satan promises them nothing but delusion” (4: 120).
Esegesi in lingua araba:
إِنَّ عِبَادِي لَيۡسَ لَكَ عَلَيۡهِمۡ سُلۡطَٰنٞۚ وَكَفَىٰ بِرَبِّكَ وَكِيلٗا
(65) “Indeed on My servants you shall have no authority!”[3638] Sufficient is your Lord ˹O Muhammad˺ as Trustee![3639]
[3638] “Verily, he has no authority over those who Believe and are reliant on their Lord. *His authority is over none but those who take him as ally and by him they are Associators” (16: 99-100).
[3639] Wakīl (lit. trustee); al-Wakīl is one of the most Beautiful Names of God Almighty. He is the One entrusted with being saved from the devils’ machinations and is the Helper and Aide of those who put their trust in Him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3639] Wakīl (lit. trustee); al-Wakīl is one of the most Beautiful Names of God Almighty. He is the One entrusted with being saved from the devils’ machinations and is the Helper and Aide of those who put their trust in Him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Esegesi in lingua araba:
رَّبُّكُمُ ٱلَّذِي يُزۡجِي لَكُمُ ٱلۡفُلۡكَ فِي ٱلۡبَحۡرِ لِتَبۡتَغُواْ مِن فَضۡلِهِۦٓۚ إِنَّهُۥ كَانَ بِكُمۡ رَحِيمٗا
(66) [3640]Your Lord ˹O people˺ smoothly steers the vessels for you in the sea, so that you may seek of His favour—verily He is ever Most Merciful for you!
[3640] In contrast to Satan, whose life’s quest is to ruin people, God Almighty, their Lord and Trustee, makes easy a life of prosperity for them and guards them with His Benevolence from the dangers they are prone to fall into (cf. al-Biqāʿī, Naẓm al-Durar, al-Tafsīr al-Muḥarrar). Yet many are not grateful for all His limitless favours. These are sensitized to their folly and are told to be sure of not being the subject of Divine Wrath.
Esegesi in lingua araba:
وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِي ٱلۡبَحۡرِ ضَلَّ مَن تَدۡعُونَ إِلَّآ إِيَّاهُۖ فَلَمَّا نَجَّىٰكُمۡ إِلَى ٱلۡبَرِّ أَعۡرَضۡتُمۡۚ وَكَانَ ٱلۡإِنسَٰنُ كَفُورًا
(67) When you are touched by adversity in the sea, all that you pray to evades you except Him[3641]. But once He delivers you to dry land, you turn away—verily humans are ever ungrateful![3642]
[3641] Saʿd Ibn Abī Waqqāṣ (رضي الله عنه) reported that upon the conquest of Makkah, ʿIkrimah Ibn Abī Jahl, who was among four men that the Noble Messenger (ﷺ) did not grant amnesty to, fled to the sea. The ship in which he was boarded was hit by a violent storm. The owners of the ship said: “Be sincere! Your gods will avail you nothing here!” ʿIkrimah then said to himself: “By Allah, should nothing but sincerity save me in the sea, then nothing besides it would save me on land! O Allah, I pledge to you that should You save me from what I am undergoing, I shall come to Muhammad, put my hand in his, and I shall find him forgiving and merciful!” So he came and announced his Islam (cf. Ibn al-Mulaqqin, al-Badr al-Munīr, 9: 153).
[3642] “Certainly shall We make a human taste mercy from Us and then wrench it away from him; certainly he is despondently despairing, habitually Denying. *But should We make him taste good fortune after an adversity that touched him, he shall say surely: “Away are the worst ones from me!” Verily he is ever exultant, ever boastful! *Barring those who are patient and do good deeds; these for whom are forgiveness and a great reward” (11: 9-11).
[3642] “Certainly shall We make a human taste mercy from Us and then wrench it away from him; certainly he is despondently despairing, habitually Denying. *But should We make him taste good fortune after an adversity that touched him, he shall say surely: “Away are the worst ones from me!” Verily he is ever exultant, ever boastful! *Barring those who are patient and do good deeds; these for whom are forgiveness and a great reward” (11: 9-11).
Esegesi in lingua araba:
أَفَأَمِنتُمۡ أَن يَخۡسِفَ بِكُمۡ جَانِبَ ٱلۡبَرِّ أَوۡ يُرۡسِلَ عَلَيۡكُمۡ حَاصِبٗا ثُمَّ لَا تَجِدُواْ لَكُمۡ وَكِيلًا
(68) Do you ˹people˺ feel secure that He would not make the edge of the land give way with you[3643], or send upon you a pelter[3644]; then you would not find yourselves an ally!
[3643] That is after having been delivered from the horrors of the sea. Had they been wiser, even then, they should not feel too secure and forget about their Deliverer; He is as Able to destroy them on dry land as much as He is Able to do so at sea (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “Do you feel secure that He Who is in Heaven will not cause the land to engulf you while it churns!” (67: 16)
[3644] Ḥāṣiban (pelter) is either rain or wind in which there are pebbles (cf. al-Shinqīṭī, Aḍwā’ al-Bayān) with which people are pelted and annihilated and none would stand between them and this dire fate (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3644] Ḥāṣiban (pelter) is either rain or wind in which there are pebbles (cf. al-Shinqīṭī, Aḍwā’ al-Bayān) with which people are pelted and annihilated and none would stand between them and this dire fate (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Esegesi in lingua araba:
أَمۡ أَمِنتُمۡ أَن يُعِيدَكُمۡ فِيهِ تَارَةً أُخۡرَىٰ فَيُرۡسِلَ عَلَيۡكُمۡ قَاصِفٗا مِّنَ ٱلرِّيحِ فَيُغۡرِقَكُم بِمَا كَفَرۡتُمۡ ثُمَّ لَا تَجِدُواْ لَكُمۡ عَلَيۡنَا بِهِۦ تَبِيعٗا
(69) Or do you feel secure that He would not return you to it ˹the sea˺ once more, and set upon you a crusher of a wind[3645] and sink you for your ingratitude; and then you shall find your selves no pursuer[3646] against Us!
[3645] Qāṣifan min al-rīḥ (lit. a crusher of a wind) is a fierce wind (storm, tempest, gale) which crushes (yaqṣif) whatever is found on its path (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah).
[3646] Tabīʿan (pursuer) is one who seeks to avenge someone’s blood (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah).
[3646] Tabīʿan (pursuer) is one who seeks to avenge someone’s blood (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah).
Esegesi in lingua araba:
۞ وَلَقَدۡ كَرَّمۡنَا بَنِيٓ ءَادَمَ وَحَمَلۡنَٰهُمۡ فِي ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلۡنَٰهُمۡ عَلَىٰ كَثِيرٖ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلٗا
(70) [3647]We have truly dignified the children of Adam[3648] and carried them both on land and in the sea[3649], We blessed them with good provisions[3650] and vastly favoured[3651] them over many of those We have created.
[3647] God Almighty’s dignifying of the human race and His favouring of them over many of His creations, is the reason why He shows them mercy and does not hasten punishment for them both at sea or on dry land even the less grateful among them (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[3648] This dignification (takrīm) applies to all humans whether righteous or rebellious. The manifestations of this are too many to count both inwardly and outwardly. To say the least, among these is the bestowal of intellectual abilities and the subjection of other creatures to the human will (cf. al-Ṭabarī, al-Qurṭubī, al-Bayḍāwī, Ibn Kathīr).
[3649] Humans ride with dignity being mounted on their means of transportation both on land and on the sea (cf. Ibn Kathīr, al-Saʿdī): “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: 12-13).
[3650] “Verily, for you in livestock is ponderous consideration: We make you drink off of what is in their bellies – ˹coming˺ from between digested fodder and blood – ˹perfectly˺ pure milk; palatable for those who drink ˹it˺. *And from the fruits of palm trees and grapes you take intoxicants and comely provision; indeed in that is a Sign to those who are mindful! *Your Lord ˹O Muhammad˺ inspired the bees that: “Take you homes in mountains, and in trees and in what they ˹people˺ raise!” *“Then eat off of all fruits, then take the routes of your Lord, abated!” There comes from their bellies a drink of different colours; in it is cure for people. Indeed in that is a Sign to those who ponder!” (16: 66-69)
[3651] Ibn ʿĀshūr distinguishes between dignification (takrīm) and favouring (tafḍīl). He opines that whereas the former pertains to humans in and of themselves, the latter relates to humans as compared to other creatures.
[3648] This dignification (takrīm) applies to all humans whether righteous or rebellious. The manifestations of this are too many to count both inwardly and outwardly. To say the least, among these is the bestowal of intellectual abilities and the subjection of other creatures to the human will (cf. al-Ṭabarī, al-Qurṭubī, al-Bayḍāwī, Ibn Kathīr).
[3649] Humans ride with dignity being mounted on their means of transportation both on land and on the sea (cf. Ibn Kathīr, al-Saʿdī): “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: 12-13).
[3650] “Verily, for you in livestock is ponderous consideration: We make you drink off of what is in their bellies – ˹coming˺ from between digested fodder and blood – ˹perfectly˺ pure milk; palatable for those who drink ˹it˺. *And from the fruits of palm trees and grapes you take intoxicants and comely provision; indeed in that is a Sign to those who are mindful! *Your Lord ˹O Muhammad˺ inspired the bees that: “Take you homes in mountains, and in trees and in what they ˹people˺ raise!” *“Then eat off of all fruits, then take the routes of your Lord, abated!” There comes from their bellies a drink of different colours; in it is cure for people. Indeed in that is a Sign to those who ponder!” (16: 66-69)
[3651] Ibn ʿĀshūr distinguishes between dignification (takrīm) and favouring (tafḍīl). He opines that whereas the former pertains to humans in and of themselves, the latter relates to humans as compared to other creatures.
Esegesi in lingua araba:
يَوۡمَ نَدۡعُواْ كُلَّ أُنَاسِۭ بِإِمَٰمِهِمۡۖ فَمَنۡ أُوتِيَ كِتَٰبَهُۥ بِيَمِينِهِۦ فَأُوْلَٰٓئِكَ يَقۡرَءُونَ كِتَٰبَهُمۡ وَلَا يُظۡلَمُونَ فَتِيلٗا
(71) [3652]˹Mention Muhammad˺ The Day when We call each group of people by their leader[3653]; whoever is given his book in his right hand, then these read[3654] their book and are not dealt unjustly ˹even˺ with a filament!
[3652] People will reap the benefits of their favouring, especially their intellectual faculties, in this life in the Hereafter (cf. Ibn ʿĀshūr) where the real ‘favouring’ will be manifested among people (cf. al-Biqāʿī, Naẓm al-Durar). Those who use these favours in this world come to know God, and thank Him for them, will be really favoured over all other humans on the Day of Judgement: “Look how We favoured some of them over others; indeed the Hereafter is greater in stations and greater in favouring!” (17: 21); “The Day that He gathers you for the Day of Gathering, that is the Day of Mutual Dispossession—whosoever Believes in God and works righteousness, He will absolve him of his evil deeds and cause him to enter Gardens under which rivers flow, to abide therein forever; that is the great triumph!” (64: 9)
[3653] Imāmihim (their leader) is the leader they used to follow in this worldly life (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar, al-Tafsīr al-Mukhtaṣar).
[3654] That is, the record of deeds will be read with great elation and happiness by the righteous, as they find the record of good deeds they did in this worldly life, not subtracted in the least (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “As for one who is given his book in his right hand, he will say: “Here, read my book * Truly I knew for certain that I would meet my reckoning. * So he shall enjoy a life contenting * in a lofty Garden *with low-hanging clusters. *“Eat and drink in enjoyment for that which you did in the past in days gone by!” * As for one who is given his book in his left hand, he will say: “Would that I had not been given my book * and did not know of my reckoning. *Would that it ˹death˺ were the final end. * My wealth availed me not. *My power has evaded me!” (69: 19-29).
[3653] Imāmihim (their leader) is the leader they used to follow in this worldly life (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar, al-Tafsīr al-Mukhtaṣar).
[3654] That is, the record of deeds will be read with great elation and happiness by the righteous, as they find the record of good deeds they did in this worldly life, not subtracted in the least (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “As for one who is given his book in his right hand, he will say: “Here, read my book * Truly I knew for certain that I would meet my reckoning. * So he shall enjoy a life contenting * in a lofty Garden *with low-hanging clusters. *“Eat and drink in enjoyment for that which you did in the past in days gone by!” * As for one who is given his book in his left hand, he will say: “Would that I had not been given my book * and did not know of my reckoning. *Would that it ˹death˺ were the final end. * My wealth availed me not. *My power has evaded me!” (69: 19-29).
Esegesi in lingua araba:
وَمَن كَانَ فِي هَٰذِهِۦٓ أَعۡمَىٰ فَهُوَ فِي ٱلۡأٓخِرَةِ أَعۡمَىٰ وَأَضَلُّ سَبِيلٗا
(72) Whoever is blind in this ˹life˺[3655], then he is in the Hereafter ˹even˺ blinder[3656] and more astray in path.
[3655] That is, blind of heart, unable to see the Truth for what it is (cf. al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr).
[3656] That is, in the Hereafter, they will be even blinder and unable to see the road to Paradise (cf. al-Saʿdī, al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar, al-Tafsīr al-Mukhtaṣar). Some exegetes, notably al-Ṭabarī and al-Wāḥidī, see that their blindness in the Hereafter is actually physical in nature: “He will say: “My Lord, why have you raised me blind while I was ˹once˺ seeing?” * He ˹Allah˺ will say: “Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten!” (20: 125-126).
[3656] That is, in the Hereafter, they will be even blinder and unable to see the road to Paradise (cf. al-Saʿdī, al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar, al-Tafsīr al-Mukhtaṣar). Some exegetes, notably al-Ṭabarī and al-Wāḥidī, see that their blindness in the Hereafter is actually physical in nature: “He will say: “My Lord, why have you raised me blind while I was ˹once˺ seeing?” * He ˹Allah˺ will say: “Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten!” (20: 125-126).
Esegesi in lingua araba:
وَإِن كَادُواْ لَيَفۡتِنُونَكَ عَنِ ٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ لِتَفۡتَرِيَ عَلَيۡنَا غَيۡرَهُۥۖ وَإِذٗا لَّٱتَّخَذُوكَ خَلِيلٗا
(73) [3657]They would have well swayed you ˹Muhammad˺ from what We have revealed to you[3658], so that you may fabricate another ascribing it to Us; and hence they would have taken you as a bosom friend.
[3657] Those who are blind in this life will stop at nothing to misguide the guided; so they have to be on their guard (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr). This passage sheds light on how hectic matters were in Makkah as that period drew to a close before the Noble Messenger’s (ﷺ) migration to Madinah.
[3658] This is differently interpreted by scholars. While some see that they have come close to achieving this aim in nothing but their own imagination, others propound that, being keen on them embracing the Call, it crossed his mind to assent to what they asked him for (cf. al-Shinqīṭī, Aḍwā’ al-Bayān).
However, in the considered opinion of Abū Ḥayyān, al-Shinqīṭī and Ibn ʿĀshūr, this second reading is not to be considered valid at all. Indeed, in another aya it is said that they asked him for the same and he (ﷺ) resolutely refused to comply: “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!” 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!” (10: 15)
The Message is to be strictly adhered to with no deviations, however small they are.
[3658] This is differently interpreted by scholars. While some see that they have come close to achieving this aim in nothing but their own imagination, others propound that, being keen on them embracing the Call, it crossed his mind to assent to what they asked him for (cf. al-Shinqīṭī, Aḍwā’ al-Bayān).
However, in the considered opinion of Abū Ḥayyān, al-Shinqīṭī and Ibn ʿĀshūr, this second reading is not to be considered valid at all. Indeed, in another aya it is said that they asked him for the same and he (ﷺ) resolutely refused to comply: “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!” 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!” (10: 15)
The Message is to be strictly adhered to with no deviations, however small they are.
Esegesi in lingua araba:
وَلَوۡلَآ أَن ثَبَّتۡنَٰكَ لَقَدۡ كِدتَّ تَرۡكَنُ إِلَيۡهِمۡ شَيۡـٔٗا قَلِيلًا
[3659] Based on the previous two readings, the ‘leaning’ (rukūn) was either close to happening had God Almighty’s mercy not intervened; or that such thoughts did not even cross the Noble Messenger’s mind because of the intervention of God’s mercy beforehand (cf. Ibn ʿAṭiyyah, Ibn Juzayy, al-Shinqīṭī, Ibn ʿĀshūr).
Esegesi in lingua araba:
إِذٗا لَّأَذَقۡنَٰكَ ضِعۡفَ ٱلۡحَيَوٰةِ وَضِعۡفَ ٱلۡمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيۡنَا نَصِيرٗا
(75) So We would have made you taste doubly ˹tormenting˺ the life and doubly ˹tormenting˺ the death; you then would never find a helper against Us![3660]
[3660] Had this happened, he would have been punished for it severely both in this life and the one to come (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar): “Had he ascribed some statements to Us, *We would have taken him by the right hand. *Then We would have severed his aorta *and none among you could have shielded him from it!” (69: 44-47)
God Almighty is showing His Noble Messenger (ﷺ) His great favour on him by sparing him this temptation, which would have incurred a grave punishment (cf. Ibn Rajab, Jāmiʿ al-ʿUlūm wa al-Ḥikam, 2: 318).
God Almighty is showing His Noble Messenger (ﷺ) His great favour on him by sparing him this temptation, which would have incurred a grave punishment (cf. Ibn Rajab, Jāmiʿ al-ʿUlūm wa al-Ḥikam, 2: 318).
Esegesi in lingua araba:
وَإِن كَادُواْ لَيَسۡتَفِزُّونَكَ مِنَ ٱلۡأَرۡضِ لِيُخۡرِجُوكَ مِنۡهَاۖ وَإِذٗا لَّا يَلۡبَثُونَ خِلَٰفَكَ إِلَّا قَلِيلٗا
(76) [3661]They would have surely stirred you from the land to oust you from it and so then they would have stayed behind you only a little![3662]
[3661] This is how unsettling their stratagems were. They lead their campaign so intensely to rid themselves of the great pain that the Messenger (ﷺ) and his Message were causing them. They stopped at nothing to cause him harm and have him depart Makkah (cf. al-Ṭabarī, al-Qurṭubī, al-Shawkānī): “˹Mention Muhammad˺ When the Deniers plotted against you to seize you, kill you or expel you; they plot and Allah plans—Allah is verily the best of planners” (8: 30).
[3662] It is God Almighty’s never changing Canon that those who expel their Messengers from their land will only remain for a short while after them before Punishment befalls them (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[3662] It is God Almighty’s never changing Canon that those who expel their Messengers from their land will only remain for a short while after them before Punishment befalls them (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
Esegesi in lingua araba:
أَقِمِ ٱلصَّلَوٰةَ لِدُلُوكِ ٱلشَّمۡسِ إِلَىٰ غَسَقِ ٱلَّيۡلِ وَقُرۡءَانَ ٱلۡفَجۡرِۖ إِنَّ قُرۡءَانَ ٱلۡفَجۡرِ كَانَ مَشۡهُودٗا
(78) [3663]Keep up ˹Muhammad˺ the Prayer[3664] at the tilting of the sun[3665] until the darkening of the night; and ˹keep up˺ the recitation of the dawn[3666], verily the recitation of the dawn is witnessed![3667]
[3663] Of all other types of devotional worship, Prayer is singled out here as it was a great source of comfort to the Messenger (ﷺ), which was much needed given the circumstances (cf. Abū Ḥayyān, al-Rāzī).
Ḥudhayfah Ibn al-Yamān (رضي الله عنه) said: “Whenever something caused the Messenger (ﷺ) gloominess, he would Pray” (Abū Dāwūd: 1319); Sālim Ibn Abī al-Jaʿd narrated that the Messenger (ﷺ) used to say: “Bilal! Announce Prayer! Console us with it!” (Abū Dāwūd: 4985).
[3664] The timings mentioned here include all obligatory Prayers: al-Úuhr, al-ʿAṣr, al-Maghrib, al-ʿIshā’ and al-Fajr, respectively (Ibn ʿAṭiyyah reports the unanimity of exegetes in this understanding).
[3665] Dulūk al-shams (tilting of the sun) at the time of zawāl, i.e. the sun’s starting to slope (tilt) from its zenith station edging to the East marking the beginning of the time of al-Úuhr Prayer. So the timing from “the tilting of the sun until the darkening of the night”, includes the four obligatory Prayers from al-Úuhr through to al-ʿIshā’ (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 24: 25, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[3666] Qur’ān al-fajr (the recitation of the dawn) is widely held to be al-Fajr Prayer itself (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[3667] That is, it is “witnessed” by the angels of the night and the angels of the day (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Shawkānī, al-Saʿdī).
Abū Hurayrah narrated that the Messenger (ﷺ) said: “A group’s Praying together is better by 25 grades than that of an individual Praying alone. The angels of the night and the angels of the day gather at the morn’s Prayer” (al-Bukhārī: 4717; Muslim: 649).
The Noble Messenger used to spend a longer time reciting during al-Fajr Prayer. Abū Barzah al-Aslamī (رضي الله عنه) reported that: “The Messenger of Allah (ﷺ) used to stand in the Morn Prayer until each one of us would discern who the person next to him was ˹due to the breaking of the dawn˺; he used to recite between 60 to 100 ˹ayas˺ in it” (al-Bukhārī: 541; Muslim: 461).
Ḥudhayfah Ibn al-Yamān (رضي الله عنه) said: “Whenever something caused the Messenger (ﷺ) gloominess, he would Pray” (Abū Dāwūd: 1319); Sālim Ibn Abī al-Jaʿd narrated that the Messenger (ﷺ) used to say: “Bilal! Announce Prayer! Console us with it!” (Abū Dāwūd: 4985).
[3664] The timings mentioned here include all obligatory Prayers: al-Úuhr, al-ʿAṣr, al-Maghrib, al-ʿIshā’ and al-Fajr, respectively (Ibn ʿAṭiyyah reports the unanimity of exegetes in this understanding).
[3665] Dulūk al-shams (tilting of the sun) at the time of zawāl, i.e. the sun’s starting to slope (tilt) from its zenith station edging to the East marking the beginning of the time of al-Úuhr Prayer. So the timing from “the tilting of the sun until the darkening of the night”, includes the four obligatory Prayers from al-Úuhr through to al-ʿIshā’ (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 24: 25, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[3666] Qur’ān al-fajr (the recitation of the dawn) is widely held to be al-Fajr Prayer itself (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī).
[3667] That is, it is “witnessed” by the angels of the night and the angels of the day (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Shawkānī, al-Saʿdī).
Abū Hurayrah narrated that the Messenger (ﷺ) said: “A group’s Praying together is better by 25 grades than that of an individual Praying alone. The angels of the night and the angels of the day gather at the morn’s Prayer” (al-Bukhārī: 4717; Muslim: 649).
The Noble Messenger used to spend a longer time reciting during al-Fajr Prayer. Abū Barzah al-Aslamī (رضي الله عنه) reported that: “The Messenger of Allah (ﷺ) used to stand in the Morn Prayer until each one of us would discern who the person next to him was ˹due to the breaking of the dawn˺; he used to recite between 60 to 100 ˹ayas˺ in it” (al-Bukhārī: 541; Muslim: 461).
Esegesi in lingua araba:
وَمِنَ ٱلَّيۡلِ فَتَهَجَّدۡ بِهِۦ نَافِلَةٗ لَّكَ عَسَىٰٓ أَن يَبۡعَثَكَ رَبُّكَ مَقَامٗا مَّحۡمُودٗا
(79) And at night keep awake ˹in Prayer˺ with it ˹the Qur’an˺, ˹as˺ supererogatory[3668] ˹Prayer˺ for you ˹O Muhammad˺[3669], ˹so that˺ your Lord may resurrect you to a laudable position[3670].
[3668] Nāfilah (supererogatory) is Prayer that is extra to the obligatory Prayer (al-farīḍah). Originally nafl denotes giving (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Wāḥidī, al-Basīṭ, al-Iṣfahānī, al-Mufradāt).
[3669] Exegetes hold different opinions as to why the Noble Messenger (ﷺ) is singled out here (as in nāfilatan laka ˹O Muhammad˺) for this night nafl Prayer. Some hold it that this Prayer is obligatory for him and voluntary for his nation (cf. al-Ṭabarī, al-Khāzin, Ibn ʿĀshūr). Others see that it is by way of extra merit for the Messenger (ﷺ), because his sins have already been absolved, but a cause for the expiation of sins for his nation (cf. al-Saʿdī, al-Samʿānī, al-Māwardī). It is also said to be by way of incentifying him to it to gain its merit and whereby his nation may follow his example (al-Samʿānī, al-Māwardī).
Both al-Tafsīr al-Muyassar and al-Tafsīr al-Muḥarrar opine that this Prayer would be a cause for the elevation of his grades in the Hereafter in order for him to attain the “laudable position” of intervening (al-shafāʿah) with God Almighty on behalf of all people on the Day of Judgement.
“Surely your Lord knows that you ˹O Muhammad˺ stand ˹in Prayer˺ for nearly two-thirds of the night, or ˹sometimes˺ half of it, or a third, as do some of those with you” (73: 20).
Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) was asked: “Which Prayer is the best after the obligatory Prayers?” He replied: “The best Prayer after the obligatory Prayers is that performed in the hush of night” (Muslim: 1163). ʿĀ’ishah (i) reported that: “The Prophet (ﷺ) used to stand up in Prayer at night until the soles of his feet would crack. Then I said to him: “Messenger of Allah, why would you do this when Allah has forgiven your sins, both past and future?” He replied: “Would I not love to be a greatly thankful servant!” (al-Bukhārī: 4837.)
[3670] Maqāman maḥmūdan (lit. a stand which is thanked for) is his intervention (shafāʿah) with God Almighty on behalf of all those standing at the Day of Judgement, for which all people who ever existed will be grateful (yaḥmadūn) to him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “The sun draws close on the Day of Judgement until ˹people’s˺ sweat reaches up to the middle of their ears. While standing thus ˹distressed˺, they would call out imploringly for Adam ˹but he declines˺, then Moses ˹but he declines˺, then Muhammad (ﷺ). He would interfere so that judgement is passed over the creation. He walks until he grabs the hand of the Door ˹of Paradise˺. On that Day, Allah raises him to a laudable position (maqāman maḥmūdan); all those present at the Gathering will be grateful to him for it” (al-Bukhārī: 1475).
Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Whoever says upon hearing the Call for Prayer: “Allāhumma Rabba hādhihi al-daʿwati al-tāmmah, wa al-ṣalāti al-qā’imah, āti Muḥammadan al-wasīlata wa al-faḍīlata wa-b-ʿath-hu maqāman maḥmūdan al-ladhī waʿadta-hu (O Allah, Lord of this perfect Call, and the ever observed Prayer, bestow upon Muhammad ˹the lofty stations of˺ the Means (al-Wasīlah) and the Virtue (al-Faḍīlah) and raise Him, O Allah, to the laudable position that You promised Him)”, my intervention will be duly extended to him on the Day Judgement” (al-Bukhārī: 614).
[3669] Exegetes hold different opinions as to why the Noble Messenger (ﷺ) is singled out here (as in nāfilatan laka ˹O Muhammad˺) for this night nafl Prayer. Some hold it that this Prayer is obligatory for him and voluntary for his nation (cf. al-Ṭabarī, al-Khāzin, Ibn ʿĀshūr). Others see that it is by way of extra merit for the Messenger (ﷺ), because his sins have already been absolved, but a cause for the expiation of sins for his nation (cf. al-Saʿdī, al-Samʿānī, al-Māwardī). It is also said to be by way of incentifying him to it to gain its merit and whereby his nation may follow his example (al-Samʿānī, al-Māwardī).
Both al-Tafsīr al-Muyassar and al-Tafsīr al-Muḥarrar opine that this Prayer would be a cause for the elevation of his grades in the Hereafter in order for him to attain the “laudable position” of intervening (al-shafāʿah) with God Almighty on behalf of all people on the Day of Judgement.
“Surely your Lord knows that you ˹O Muhammad˺ stand ˹in Prayer˺ for nearly two-thirds of the night, or ˹sometimes˺ half of it, or a third, as do some of those with you” (73: 20).
Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) was asked: “Which Prayer is the best after the obligatory Prayers?” He replied: “The best Prayer after the obligatory Prayers is that performed in the hush of night” (Muslim: 1163). ʿĀ’ishah (i) reported that: “The Prophet (ﷺ) used to stand up in Prayer at night until the soles of his feet would crack. Then I said to him: “Messenger of Allah, why would you do this when Allah has forgiven your sins, both past and future?” He replied: “Would I not love to be a greatly thankful servant!” (al-Bukhārī: 4837.)
[3670] Maqāman maḥmūdan (lit. a stand which is thanked for) is his intervention (shafāʿah) with God Almighty on behalf of all those standing at the Day of Judgement, for which all people who ever existed will be grateful (yaḥmadūn) to him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that the Prophet (ﷺ) said: “The sun draws close on the Day of Judgement until ˹people’s˺ sweat reaches up to the middle of their ears. While standing thus ˹distressed˺, they would call out imploringly for Adam ˹but he declines˺, then Moses ˹but he declines˺, then Muhammad (ﷺ). He would interfere so that judgement is passed over the creation. He walks until he grabs the hand of the Door ˹of Paradise˺. On that Day, Allah raises him to a laudable position (maqāman maḥmūdan); all those present at the Gathering will be grateful to him for it” (al-Bukhārī: 1475).
Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Whoever says upon hearing the Call for Prayer: “Allāhumma Rabba hādhihi al-daʿwati al-tāmmah, wa al-ṣalāti al-qā’imah, āti Muḥammadan al-wasīlata wa al-faḍīlata wa-b-ʿath-hu maqāman maḥmūdan al-ladhī waʿadta-hu (O Allah, Lord of this perfect Call, and the ever observed Prayer, bestow upon Muhammad ˹the lofty stations of˺ the Means (al-Wasīlah) and the Virtue (al-Faḍīlah) and raise Him, O Allah, to the laudable position that You promised Him)”, my intervention will be duly extended to him on the Day Judgement” (al-Bukhārī: 614).
Esegesi in lingua araba:
وَقُل رَّبِّ أَدۡخِلۡنِي مُدۡخَلَ صِدۡقٖ وَأَخۡرِجۡنِي مُخۡرَجَ صِدۡقٖ وَٱجۡعَل لِّي مِن لَّدُنكَ سُلۡطَٰنٗا نَّصِيرٗا
(80) Say ˹Muhammad˺: “My Lord, enter me a truthful entry and exit me a truthful exit[3671], and provide for me, from Your Own, an upholding authority!”[3672]
[3671] Although, the “truthful entry” (mudkhala ṣidqin) and the “truthful exit” (mukhraja ṣidqin) mentioned here, could very well apply to all entries and exits of places and otherwise (cf. Ibn ʿAṭiyyah, Ibn ʿĀshūr), it is strongly held that they specifically refer to Madinah, the truthful entry, and Makkah, the truthful exit (cf. al-Ṭabarī, Ibn Kathīr, al-Qāsimī, al-Saʿdī). Both the entry and exit are “truthful” in that they are comely and lead to God Almighty’s Pleasure (cf. al-Tafsīr al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah).
When promised the Laudable Position in the Hereafter, the Noble Messenger is bid to pray for all his positions/stations to be worthy (cf. Ibn ʿĀshūr). This is by way of giving glad tidings to the Noble Messenger (ﷺ) and preparing him for his migration from Makkah to Madinah, honourably, of his own accord and not being forced into it by the provocations (cf. Aya 76 above) of his enemies (cf. al-Jazā’irī, Aysar al-Tafāsīr).
[3672] Sulṭānan Naṣīran (an upholding authority) is a polysemous phrase. It means both irrevocable evidence (hujjatan bayyinah) of Truthfulness and a position of authority and power, which is proof enough of God Almighty’s support (cf. al-Ṭabarī, al-Wāḥidī, Ibn Juzayy, Ibn Kathīr, Ibn ʿĀshūr).
When promised the Laudable Position in the Hereafter, the Noble Messenger is bid to pray for all his positions/stations to be worthy (cf. Ibn ʿĀshūr). This is by way of giving glad tidings to the Noble Messenger (ﷺ) and preparing him for his migration from Makkah to Madinah, honourably, of his own accord and not being forced into it by the provocations (cf. Aya 76 above) of his enemies (cf. al-Jazā’irī, Aysar al-Tafāsīr).
[3672] Sulṭānan Naṣīran (an upholding authority) is a polysemous phrase. It means both irrevocable evidence (hujjatan bayyinah) of Truthfulness and a position of authority and power, which is proof enough of God Almighty’s support (cf. al-Ṭabarī, al-Wāḥidī, Ibn Juzayy, Ibn Kathīr, Ibn ʿĀshūr).
Esegesi in lingua araba:
وَقُلۡ جَآءَ ٱلۡحَقُّ وَزَهَقَ ٱلۡبَٰطِلُۚ إِنَّ ٱلۡبَٰطِلَ كَانَ زَهُوقٗا
(81) [3673]And say ˹Muhammad˺: “The Truth has come and falsehood has perished”. Verily falsehood ever perishes![3674]
[3673] Yet another piece of glad tiding to the Noble Messenger (ﷺ) that he, being the bearer of Truth, would prevail over the idolaters, the guardians of falsehood, and will come to conquer their stronghold, Makkah (cf. Ibn ʿĀshūr, al-Jazā’irī, Aysar al-Tafāsīr).
ʿAbdullāh Ibn Masʿūd (رضي الله عنه) reported that: “The Prophet (ﷺ) entered Makkah on the day of its liberation, and there were 360 idols around the Kaʿbah. He went on prodding them with a stick in his hand ˹sending them tumbling down˺ and saying: “The Truth has come and falsehood has perished; the Truth has come and falsehood ˹is helpless over˺ originating ˹anything˺, nor restoring ˹it˺!” (al-Bukhārī: 4287; Muslim: 1781)
[3674] When the Truth comes, falsehood will surely vanish (cf. al-Ṭabarī, al-Qurṭubī). Indeed, falsehood does not prevail and cannot occupy the upper hand if and when confronted with the Truth. When the Truth comes, falsehood retreats. Falsehood never rules supreme except at times and places that are bereft of the knowledge of God Almighty and His Signs (al-Saʿdī).
ʿAbdullāh Ibn Masʿūd (رضي الله عنه) reported that: “The Prophet (ﷺ) entered Makkah on the day of its liberation, and there were 360 idols around the Kaʿbah. He went on prodding them with a stick in his hand ˹sending them tumbling down˺ and saying: “The Truth has come and falsehood has perished; the Truth has come and falsehood ˹is helpless over˺ originating ˹anything˺, nor restoring ˹it˺!” (al-Bukhārī: 4287; Muslim: 1781)
[3674] When the Truth comes, falsehood will surely vanish (cf. al-Ṭabarī, al-Qurṭubī). Indeed, falsehood does not prevail and cannot occupy the upper hand if and when confronted with the Truth. When the Truth comes, falsehood retreats. Falsehood never rules supreme except at times and places that are bereft of the knowledge of God Almighty and His Signs (al-Saʿdī).
Esegesi in lingua araba:
وَنُنَزِّلُ مِنَ ٱلۡقُرۡءَانِ مَا هُوَ شِفَآءٞ وَرَحۡمَةٞ لِّلۡمُؤۡمِنِينَ وَلَا يَزِيدُ ٱلظَّٰلِمِينَ إِلَّا خَسَارٗا
(82) [3675]We ˹successively˺ send down of the Qur’an that which is a cure and mercy to the Believers[3676]; yet it increases the unjust in nothing but loss![3677]
[3675] The Glorious Qur’an, being the bearer of such comforting glad tidings, and great evidence of the Truth (cf. Ayas 88-89 below), is enough “upholding authority” and the greatest cause behind the vanquishing of falsehood, but it avails nothing to the heart-smitten (cf. al-Biqāʿī, Naẓm al-Durar).
[3676] Those who Believe in it will find therein cure to their hearts and their bodies; those who act upon its dictates will be spared Punishment, enter Paradise and gain eternal bliss (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Shawkānī): “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” (10: 57); “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).
Abū Saʿīd al-Khudrī (رضي الله عنه) reported that: “Some of the Companions of the Messenger of Allah (ﷺ) set out on a journey and they happened to pass by an Arabian tribe. They asked for hospitality from that tribe, but none was extended to them. The chief of that tribe was bitten by a snake. They tried to cure him by all means but to no avail. So some of them said: “How about going to this company of people who have come to your land? Some of them might have something!” They went to them and said: “Our chief has been bitten. We tried everything but our efforts were to no avail. Is there anyone of you who has something?” A person amongst us said: “By Allah, yes! I shall treat with ruqyah (incantation). But I shall not treat him unless you reward us. We asked you for your hospitality and you refused!” They agreed to give us a herd of goats. So he went to him and recited Sūrat al-Fātiḥah over him and blew. The chief was invigorated and went on walking with no sign of ailment. They gave them the agreed reward. Some of the Companions said: “Let us divide it!” Others said: “Do not, until you reach the Messenger of Allah (ﷺ), tell him what has happened and see what he bids us do””. They went to the Messenger of Allah (ﷺ) and told him. He said: “How did you come to know that it can be used as ruqyah? You have done the right thing. Divide it and allocate a share for me” (al-Bukhārī: 5749; Muslim: 2201).
ʿĀ’ishah (رضي الله عنه) narrated that: “When ill, the Messenger of Allah (ﷺ) used to recite al-Muʿawwidhāt (the Sheltering suras, al-Falaq and al-Nās) and blow. When his sickness got worse, I used to recite them over him and rub ˹his body˺ with his own hand seeking its blessing” (al-Bukhārī: 5016; Muslim: 2192).
[3677] Because they chose to turn away and not heed it, the Qur’an adds nothing but misguidedness to the Deniers (cf. al-Ṭabarī, al-Baghawī, Ibn ʿAṭiyyah): “Whenever a sura is sent down, some among them would say: “Who of you has this one increased his Faith!” But those who truly Believe, it has increased their Faith and they rejoice. *As for those in whose hearts is disease, it has increased them filth to their filth; they die as Deniers” (9: 124-125).
[3676] Those who Believe in it will find therein cure to their hearts and their bodies; those who act upon its dictates will be spared Punishment, enter Paradise and gain eternal bliss (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Shawkānī): “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” (10: 57); “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).
Abū Saʿīd al-Khudrī (رضي الله عنه) reported that: “Some of the Companions of the Messenger of Allah (ﷺ) set out on a journey and they happened to pass by an Arabian tribe. They asked for hospitality from that tribe, but none was extended to them. The chief of that tribe was bitten by a snake. They tried to cure him by all means but to no avail. So some of them said: “How about going to this company of people who have come to your land? Some of them might have something!” They went to them and said: “Our chief has been bitten. We tried everything but our efforts were to no avail. Is there anyone of you who has something?” A person amongst us said: “By Allah, yes! I shall treat with ruqyah (incantation). But I shall not treat him unless you reward us. We asked you for your hospitality and you refused!” They agreed to give us a herd of goats. So he went to him and recited Sūrat al-Fātiḥah over him and blew. The chief was invigorated and went on walking with no sign of ailment. They gave them the agreed reward. Some of the Companions said: “Let us divide it!” Others said: “Do not, until you reach the Messenger of Allah (ﷺ), tell him what has happened and see what he bids us do””. They went to the Messenger of Allah (ﷺ) and told him. He said: “How did you come to know that it can be used as ruqyah? You have done the right thing. Divide it and allocate a share for me” (al-Bukhārī: 5749; Muslim: 2201).
ʿĀ’ishah (رضي الله عنه) narrated that: “When ill, the Messenger of Allah (ﷺ) used to recite al-Muʿawwidhāt (the Sheltering suras, al-Falaq and al-Nās) and blow. When his sickness got worse, I used to recite them over him and rub ˹his body˺ with his own hand seeking its blessing” (al-Bukhārī: 5016; Muslim: 2192).
[3677] Because they chose to turn away and not heed it, the Qur’an adds nothing but misguidedness to the Deniers (cf. al-Ṭabarī, al-Baghawī, Ibn ʿAṭiyyah): “Whenever a sura is sent down, some among them would say: “Who of you has this one increased his Faith!” But those who truly Believe, it has increased their Faith and they rejoice. *As for those in whose hearts is disease, it has increased them filth to their filth; they die as Deniers” (9: 124-125).
Esegesi in lingua araba:
وَإِذَآ أَنۡعَمۡنَا عَلَى ٱلۡإِنسَٰنِ أَعۡرَضَ وَنَـَٔا بِجَانِبِهِۦ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ يَـُٔوسٗا
(83) [3678]When We bestow favours upon a human[3679], he turns away and strikes a distance ˹recoiling˺ to his side[3680], but when evil touches him, then he is ever despairing![3681]
[3678] The thankless are heedless of the Qur’an, because it is in the nature for people, especially those of plentiful resources, to be engrossed and taken up with what they are in possession of, believing that they are far removed from misfortune (cf. Ibn ʿĀshūr): “Leave to Me those who deny ˹the Truth˺ – the luxuriant ones – and bear with them ˹Muhammad˺ for a little while” (73: 11).
[3679] al-Insān (lit. the human) though singular in form (the plural being al-nās) is generic in nature. Exegetes hold different opinions as to what is meant by al-insān here. Some say that it applies to all humans because this is one of their defining characteristics except the ones that God Almighty spares (cf. Ibn Kathīr, Ibn Juzayy, al-Shawkānī, al-Saʿdī). Others see that the ones meant by them are mainly the Deniers (cf. al-Samarqandī, Ibn Abī Zamanīn, Ibn ʿAṭiyyah, al-Rasʿanī).
[3680] Na’ā bi-jānibihi (lit. strikes a distance ˹recoiling˺ to his side) shows how resolutely they turn away from God and how disdaining they are of the Truth. This mimics the sudden movement of arrogant self-important people, as they jerk away their flowing robes and recoil from what they do not like (cf. al-Zamakhsharī, al-Bayḍāwī, Abū Ḥayyān, Abū al-Suʿūd).
[3681] “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” (10: 12); “Certainly shall We make a human taste mercy from Us and then wrench it away from him; certainly he is despondently despairing, habitually Denying!” (11:9)
[3679] al-Insān (lit. the human) though singular in form (the plural being al-nās) is generic in nature. Exegetes hold different opinions as to what is meant by al-insān here. Some say that it applies to all humans because this is one of their defining characteristics except the ones that God Almighty spares (cf. Ibn Kathīr, Ibn Juzayy, al-Shawkānī, al-Saʿdī). Others see that the ones meant by them are mainly the Deniers (cf. al-Samarqandī, Ibn Abī Zamanīn, Ibn ʿAṭiyyah, al-Rasʿanī).
[3680] Na’ā bi-jānibihi (lit. strikes a distance ˹recoiling˺ to his side) shows how resolutely they turn away from God and how disdaining they are of the Truth. This mimics the sudden movement of arrogant self-important people, as they jerk away their flowing robes and recoil from what they do not like (cf. al-Zamakhsharī, al-Bayḍāwī, Abū Ḥayyān, Abū al-Suʿūd).
[3681] “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” (10: 12); “Certainly shall We make a human taste mercy from Us and then wrench it away from him; certainly he is despondently despairing, habitually Denying!” (11:9)
Esegesi in lingua araba:
قُلۡ كُلّٞ يَعۡمَلُ عَلَىٰ شَاكِلَتِهِۦ فَرَبُّكُمۡ أَعۡلَمُ بِمَنۡ هُوَ أَهۡدَىٰ سَبِيلٗا
(84) Say ˹Muhammad˺: “Let everyone act according to what he is like[3682]; your Lord Knows best whose path is better guided!”
[3682] Yaʿmalu ʿalā shākilatihi (lit. act according to what he is like), i.e. in a manner accordant with a person’s morals, nature, habits and way of life. It is only likely of a Denier to meet bounties with ingratitude, turning away from God Almighty, the One Who Bestows bounties, while it is expected of the Believer to thank his Benefactor for the blessings conferred on him and draw ever closer to Him (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah, al-Qurṭubī).
That is to say, continue in your current state of Denial, with which you are satisfied, refusing to heed the Signs of God, just as I will continue following the dictates of God and the path that leads to His Pleasure and I will not be hurt by your intransigence (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
It reiterates a breakaway statement that the Noble Messenger (ﷺ) was repeatedly told to say during his Makkan days: “Say ˹Muhammad˺: My people labour in the state in which you are, as I will be labouring ˹my own way˺, for sure you will come to know to whom belongs the last round in the land—indeed the wrongdoers do not prosper” (6: 135; cf. also 11: 93 and 121, 39: 39).
That is to say, continue in your current state of Denial, with which you are satisfied, refusing to heed the Signs of God, just as I will continue following the dictates of God and the path that leads to His Pleasure and I will not be hurt by your intransigence (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
It reiterates a breakaway statement that the Noble Messenger (ﷺ) was repeatedly told to say during his Makkan days: “Say ˹Muhammad˺: My people labour in the state in which you are, as I will be labouring ˹my own way˺, for sure you will come to know to whom belongs the last round in the land—indeed the wrongdoers do not prosper” (6: 135; cf. also 11: 93 and 121, 39: 39).
Esegesi in lingua araba:
وَيَسۡـَٔلُونَكَ عَنِ ٱلرُّوحِۖ قُلِ ٱلرُّوحُ مِنۡ أَمۡرِ رَبِّي وَمَآ أُوتِيتُم مِّنَ ٱلۡعِلۡمِ إِلَّا قَلِيلٗا
(85) [3683]They ask you ˹Muhammad˺ about the soul[3684], say: “The soul is a matter of my Lord!”[3685] The knowledge that you ˹people˺ have been given is only but a little![3686]
[3683] Such a question highlights what kind of resistance the Message was met with resulting in even more loss for the idolaters. Their question was not posed to gain knowledge but to baffle the Noble Messenger (ﷺ). ʿAbdullāh Ibn ʿAbbās (رضي الله عنه) reported: “The Quraysh said to the Jews: “Give us something to ask this man ˹i.e. Prophet Muhammad (ﷺ)˺ about!” They replied: “Ask him about the Soul.” For this the Aya “They ask you ˹Muhammad˺ about the Soul, say: “The Soul is a matter of my Lord!” was sent down” The Jews then said: “Have we only been given little knowledge when the Torah was given to us! Whoever is given the Torah, is given good aplenty!” Then “Say ˹Muhammad˺: “If the sea were ink for the Words of my Lord, the sea would be exhausted before the Words of my Lord were exhausted, even if We brought the like thereof to replenish it”’ (18:109) was sent down” (al-Tirmidhī: 3140; al-Nasā’ī, al-Sunan al-Kubrā: 11314; Imām Aḥmad: 2309).
[3684] Exegetes are of two opinions as to what the soul (al-rūḥ) being asked about here refers to. The majority agree that it is the soul that sustains life in the body (cf. al-Wāḥidī, al-Wajīz, al-Samʿānī, al-Rāzī, al-Bayḍāwī, Abū Ḥayyān, al-Shawkānī, Ibn ʿĀshūr). Some others see that it refers to the great Archangel Gabriel, who is said to be al-Rūḥ in Aya 78: 38 (cf. al-Ṭabarī, Ibn al-Jawzī).
[3685] That is, this matter is exclusive to God Almighty, He Only knows its truth, being its Creator and none knows its truth except Him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Shawkānī).
[3686] The knowledge that humans have been given is very little compared to that of God Almighty (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī, al-Qāsimī): “He knows what is there in front of them and what is there behind them, but they know nothing of His Knowledge, except what He wills!” (2: 255)
Ubayy Ibn Kaʿb (رضي الله عنه) narrated that the Messenger (ﷺ) mentioned the following in the story of Moses and al-Khiḍr (q): “When they boarded the ship, a bird came and perched on the edge of the vessel and dipped its beak in the sea once or twice. Upon seeing this al-Khiḍr said: “O Mūsā, your knowledge and mine ˹combined˺ subtract no more of Allah’s Knowledge than this bird’s beak has subtracted from the sea!”” (al-Bukhārī: 3401; Muslim: 2380)
This reply teaches people to be humble and that there is a limit to their knowledge and that they should not be fooled by their intellectual acumen. The question of the soul, its nature and the truth behind it, is one of the biggest questions in human history that has occupied the brightest human minds throughout times long and hard (cf. Encyclopaedia Britannica, “Soul”), but none arrived at a conclusive answer, simply because this matter, although, sensed in its decisive effect on life and death, lies beyond human perception and human tools of empirical inspection.
People need to occupy themselves and use their time with seeking knowledge that is both attainable and beneficial (cf. al-Shawkānī).
[3684] Exegetes are of two opinions as to what the soul (al-rūḥ) being asked about here refers to. The majority agree that it is the soul that sustains life in the body (cf. al-Wāḥidī, al-Wajīz, al-Samʿānī, al-Rāzī, al-Bayḍāwī, Abū Ḥayyān, al-Shawkānī, Ibn ʿĀshūr). Some others see that it refers to the great Archangel Gabriel, who is said to be al-Rūḥ in Aya 78: 38 (cf. al-Ṭabarī, Ibn al-Jawzī).
[3685] That is, this matter is exclusive to God Almighty, He Only knows its truth, being its Creator and none knows its truth except Him (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Shawkānī).
[3686] The knowledge that humans have been given is very little compared to that of God Almighty (cf. al-Ṭabarī, Ibn Kathīr, al-Alūsī, al-Qāsimī): “He knows what is there in front of them and what is there behind them, but they know nothing of His Knowledge, except what He wills!” (2: 255)
Ubayy Ibn Kaʿb (رضي الله عنه) narrated that the Messenger (ﷺ) mentioned the following in the story of Moses and al-Khiḍr (q): “When they boarded the ship, a bird came and perched on the edge of the vessel and dipped its beak in the sea once or twice. Upon seeing this al-Khiḍr said: “O Mūsā, your knowledge and mine ˹combined˺ subtract no more of Allah’s Knowledge than this bird’s beak has subtracted from the sea!”” (al-Bukhārī: 3401; Muslim: 2380)
This reply teaches people to be humble and that there is a limit to their knowledge and that they should not be fooled by their intellectual acumen. The question of the soul, its nature and the truth behind it, is one of the biggest questions in human history that has occupied the brightest human minds throughout times long and hard (cf. Encyclopaedia Britannica, “Soul”), but none arrived at a conclusive answer, simply because this matter, although, sensed in its decisive effect on life and death, lies beyond human perception and human tools of empirical inspection.
People need to occupy themselves and use their time with seeking knowledge that is both attainable and beneficial (cf. al-Shawkānī).
Esegesi in lingua araba:
وَلَئِن شِئۡنَا لَنَذۡهَبَنَّ بِٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ ثُمَّ لَا تَجِدُ لَكَ بِهِۦ عَلَيۡنَا وَكِيلًا
(86) [3687]Had We wished, We would have done away with what We revealed to you ˹Muhammad˺; then you shall find yourself no ally against Us!
[3687] Even the “little” knowledge that they have been given through revelation to the Noble Messenger (ﷺ) can be taken away (cf. al-Qurṭubī, al-Rāzī). That for confoundingly asking about that which matters not to them and ignoring the True knowledge that has been given to them (cf. al-Biqāʿī).
Esegesi in lingua araba:
إِلَّا رَحۡمَةٗ مِّن رَّبِّكَۚ إِنَّ فَضۡلَهُۥ كَانَ عَلَيۡكَ كَبِيرٗا
[3688] God Almighty (سبحانه وتعالى) would not take away the Qur’an, the main means of guidance, out of mercy to His Prophet and to His servants (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[3689] God Almighty (سبحانه وتعالى) favoured the Noble Messenger (ﷺ) with the Message, the Qur’an and the laudable position on the Day of Judgement among many other favours. So He would not deprive him of the favour that He revealed to him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Indeed the Grace of Allah on you ˹Muhammad˺ is great!” (4: 113)
[3689] God Almighty (سبحانه وتعالى) favoured the Noble Messenger (ﷺ) with the Message, the Qur’an and the laudable position on the Day of Judgement among many other favours. So He would not deprive him of the favour that He revealed to him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Indeed the Grace of Allah on you ˹Muhammad˺ is great!” (4: 113)
Esegesi in lingua araba:
قُل لَّئِنِ ٱجۡتَمَعَتِ ٱلۡإِنسُ وَٱلۡجِنُّ عَلَىٰٓ أَن يَأۡتُواْ بِمِثۡلِ هَٰذَا ٱلۡقُرۡءَانِ لَا يَأۡتُونَ بِمِثۡلِهِۦ وَلَوۡ كَانَ بَعۡضُهُمۡ لِبَعۡضٖ ظَهِيرٗا
(88) [3690]Say ˹Muhammad˺: “Should humans and the jinn[3691] rally up together to come up with the like of this Qur’an, they shall not come up with the like of it, even if they were backing each other” [3692].
[3690] The Qur’an is the greatest miracle which is singularly inimitable; a “great favour” on the Noble Messenger (ﷺ) indeed (cf. Ibn ʿĀshūr) being the ultimate, conclusive, everlasting proof of his Messengership (cf. Abū Ḥayyān).
[3691] The jinn are specifically mentioned here either to denote all-inclusiveness and/or in answer to the Arabs who believed that the jinn were able to do stupendous feats of verbal art (cf. Ibn ʿĀshūr).
[3692] The Qur’an’s miraculousness and inimitability lie in both its word and meaning. It lies in the way it is worded and styled, and how its words denote meaning, as well as how it informs us about the Unseen: God Almighty, His Names and Attributes, His angels, telling of long-gone events and happenings, the resurrection and how creation returns to their Creator. Its miraculousness is, moreover, borne out in the cogent logical examples and potent similitudes that it poses (cf. Ibn Taymiyyah, al-Jawāb al-Ṣaḥīḥ, 5: 428). The Qur’an is rife with scientific miracles that only modern scientific breakthroughs and advanced technology have revealed and were not available to people at the time of revelation (cf. for example: 32: 12-14 (which detail the formation of human embryos in the womb); 24: 43 and 30: 48 (which detail how rain clouds come to be formed high up in the sky); 78: 7 (which says that the mountains are pegs that stabilize the crust of the Earth). People will continue to discover more scientific miracles in the Qur’an and signs of its Truth as they develop their tools and become wiser: “We shall show them Our Signs in the horizons, and within themselves, until it becomes clear to them that it is the Truth” (41: 53).
This very daring challenge in and of itself is proof enough of its miraculousness (cf. Ibn Taymiyyah, al-Jawāb al-Ṣaḥīḥ, 5: 408). Assuming for the sake of argument that the Noble Messenger (ﷺ) was the author of the Qur’an, a wise heart would not dare pose such a glaring challenge to those who are keenest on discrediting him, especially when they are the greatest in the art they are being dared to.
The inimitability of the Qur’an is such that the Qur’an itself mounts a challenge for its contemporaries, repeated a number of times (cf. 2: 23, 10: 38, 11: 13, 17: 88), to come up with something like it, ten suras, or even a single sura of it. It is quite telling to note that this challenge was posed to a people who were acknowledged masters of the art of oratory and rhetoric, poetry and prose, rhymed prose and soothsaying. In fact, in pre-Islamic Arabia, the Arabs esteemed linguistic prowess to such an extent that they held annual meetings, prominent among which were ʿUkāẓ (being the name of the place where the competitions used to be held), al-Nadwah (the forum) and Dhū-l-Majāz (that of the figurative language), in which every linguistic talent was showcased and the latest magna opera of celebrated orators and poets were made public. Some poems were immortalized by being written in gilded letters and suspended over the walls of Arabia’s holiest shrine ever, the Kaʿbah in Makkah. These poems became widely known as muʿallaqāt (the hanging odes) and are still being lovingly memorized by Arab literature connoisseurs and school-children up to this day. Also, it is worth noting that these people were absolutely bent on discrediting the Qur’an and ascribing it to the Prophet as we can see in this sura and in the rest of the Qur’an.
[3691] The jinn are specifically mentioned here either to denote all-inclusiveness and/or in answer to the Arabs who believed that the jinn were able to do stupendous feats of verbal art (cf. Ibn ʿĀshūr).
[3692] The Qur’an’s miraculousness and inimitability lie in both its word and meaning. It lies in the way it is worded and styled, and how its words denote meaning, as well as how it informs us about the Unseen: God Almighty, His Names and Attributes, His angels, telling of long-gone events and happenings, the resurrection and how creation returns to their Creator. Its miraculousness is, moreover, borne out in the cogent logical examples and potent similitudes that it poses (cf. Ibn Taymiyyah, al-Jawāb al-Ṣaḥīḥ, 5: 428). The Qur’an is rife with scientific miracles that only modern scientific breakthroughs and advanced technology have revealed and were not available to people at the time of revelation (cf. for example: 32: 12-14 (which detail the formation of human embryos in the womb); 24: 43 and 30: 48 (which detail how rain clouds come to be formed high up in the sky); 78: 7 (which says that the mountains are pegs that stabilize the crust of the Earth). People will continue to discover more scientific miracles in the Qur’an and signs of its Truth as they develop their tools and become wiser: “We shall show them Our Signs in the horizons, and within themselves, until it becomes clear to them that it is the Truth” (41: 53).
This very daring challenge in and of itself is proof enough of its miraculousness (cf. Ibn Taymiyyah, al-Jawāb al-Ṣaḥīḥ, 5: 408). Assuming for the sake of argument that the Noble Messenger (ﷺ) was the author of the Qur’an, a wise heart would not dare pose such a glaring challenge to those who are keenest on discrediting him, especially when they are the greatest in the art they are being dared to.
The inimitability of the Qur’an is such that the Qur’an itself mounts a challenge for its contemporaries, repeated a number of times (cf. 2: 23, 10: 38, 11: 13, 17: 88), to come up with something like it, ten suras, or even a single sura of it. It is quite telling to note that this challenge was posed to a people who were acknowledged masters of the art of oratory and rhetoric, poetry and prose, rhymed prose and soothsaying. In fact, in pre-Islamic Arabia, the Arabs esteemed linguistic prowess to such an extent that they held annual meetings, prominent among which were ʿUkāẓ (being the name of the place where the competitions used to be held), al-Nadwah (the forum) and Dhū-l-Majāz (that of the figurative language), in which every linguistic talent was showcased and the latest magna opera of celebrated orators and poets were made public. Some poems were immortalized by being written in gilded letters and suspended over the walls of Arabia’s holiest shrine ever, the Kaʿbah in Makkah. These poems became widely known as muʿallaqāt (the hanging odes) and are still being lovingly memorized by Arab literature connoisseurs and school-children up to this day. Also, it is worth noting that these people were absolutely bent on discrediting the Qur’an and ascribing it to the Prophet as we can see in this sura and in the rest of the Qur’an.
Esegesi in lingua araba:
وَلَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِي هَٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٖ فَأَبَىٰٓ أَكۡثَرُ ٱلنَّاسِ إِلَّا كُفُورٗا
(89) [3693]We have indeed spelled out for people in this Qur’an of each example[3694] but most people refused but to be extremely Denying[3695].
[3693] The “examples” posed in the Qur’an, cogent as they are, are but one aspect of its inimitability (cf. Ibn ʿĀshūr).
[3694] Mathal (singular, the plural being amthāl, examples) are the proofs and evidences, admonitions and similitudes, and the stories and morals which are varyingly mentioned in the Qur’an so that people of sound reason may contemplate and take heed (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3695] Kufūran is hyperbolic of kufr, Denial (cf. Abū al-Suʿūd). i.e. extreme Denial.
[3694] Mathal (singular, the plural being amthāl, examples) are the proofs and evidences, admonitions and similitudes, and the stories and morals which are varyingly mentioned in the Qur’an so that people of sound reason may contemplate and take heed (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3695] Kufūran is hyperbolic of kufr, Denial (cf. Abū al-Suʿūd). i.e. extreme Denial.
Esegesi in lingua araba:
وَقَالُواْ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ تَفۡجُرَ لَنَا مِنَ ٱلۡأَرۡضِ يَنۢبُوعًا
(90) [3696]And they said: “We shall not Believe in you ˹Muhammad˺ unless you make the ground burst with a spring for Us!”
[3696] Out of their extreme Denial, the heart-smitten denied the Truth and treated this great favour with insolent ingratitude, thus they refused to acknowledge the Qur’an, disdained from following the guidance it pointed out to them and hence they frivolously suggested being shown ‘miracles’ which are of no use or even catastrophic to them (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Shawkānī).
Esegesi in lingua araba:
أَوۡ يَكُونَ لَكَ بَيۡتٞ مِّن زُخۡرُفٍ أَوۡ تَرۡقَىٰ فِي ٱلسَّمَآءِ وَلَن نُّؤۡمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيۡنَا كِتَٰبٗا نَّقۡرَؤُهُۥۗ قُلۡ سُبۡحَانَ رَبِّي هَلۡ كُنتُ إِلَّا بَشَرٗا رَّسُولٗا
(93) “Or, that you should have a house of gold; or you climb up in the sky, and even then we would not believe in your climbing unless you bring a book for us to read!” Say ˹Muhammad˺: “Glorified may my Lord be![3697] Am I anything but a human, a Messenger!”
[3697] The expression subḥāna Rabbī (Glorified may my Lord be) emphatically exalts God Almighty above and beyond being forced to meet such intransigent demands. If He wills, He would answer whatever He wishes of these and if He so wishes he would not answer any of them (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Esegesi in lingua araba:
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤۡمِنُوٓاْ إِذۡ جَآءَهُمُ ٱلۡهُدَىٰٓ إِلَّآ أَن قَالُوٓاْ أَبَعَثَ ٱللَّهُ بَشَرٗا رَّسُولٗا
(94) [3698]Nothing prevented people – when the guidance came to them – to Believe except their saying: “Did Allah send a human as Messenger!”
[3698] That is, if God Almighty were to ever send a Messenger, he would be an angel not a mere human being, was the original issue that stood between people of all nations and Believing (cf. al-Rāzī, Ibn ʿĀshūr). Out of rebelliousness they thought that it would be unbecoming of them to follow the Messenger, who was no more than a human being like themselves, but they forgot about the proofs and evidences that he came with (cf. al-Qurṭubī): “And they say ˹mockingly˺: “What kind of messenger is this who eats food and goes about in market-places ˹for a living˺? If only an angel had been sent down with him to be his co-warner!” (25: 7)
Esegesi in lingua araba:
قُل لَّوۡ كَانَ فِي ٱلۡأَرۡضِ مَلَٰٓئِكَةٞ يَمۡشُونَ مُطۡمَئِنِّينَ لَنَزَّلۡنَا عَلَيۡهِم مِّنَ ٱلسَّمَآءِ مَلَكٗا رَّسُولٗا
(95) Say ˹Muhammad˺: “Were there angels who would walk peacefully on Earth, We would have then sent for them from the Heavens an angel Messenger”.[3699]
[3699] The delivery of the Message usually takes years, if not even centuries as in the case of Prophet Noah (عليه السلام) (29: 14), of hard, toilsome work, example setting, and argumentation and counter-argumentation. Angels were not created for this role. This is why God sends human Messengers; with whom people can interact, relate to and see them acting upon their own teachings, thus providing role models to be emulated and followed. Angels descending to Earth have only one job: to deliver what is ‘true’; “either a Message to a human Messenger or a Punishment from God upon those who Deny it” (Mujāhid, quoted in al-Ṭabarī). “They ˹brashly˺ say: “O you to whom the Reminder is revealed! You must be insane! *Why do you not bring us the angels, if what you say is true?” *We do not send down the angels, save in Truth ˹Punishment˺, and were We to do so, they would be granted no respite” (15: 6-8); “They ˹further˺ said: “Had only there been an angel sent down to him!” Had We sent down an angel, the whole matter would have been ˹immediately˺ settled and they would not be given respite. *Had We made him an angel, We would have ˹certainly˺ made him ˹in the form of˺ a man and then We would have confused them for what they ˹contrive to˺ confuse” (6: 8-9).
Esegesi in lingua araba:
قُلۡ كَفَىٰ بِٱللَّهِ شَهِيدَۢا بَيۡنِي وَبَيۡنَكُمۡۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرٗا
(96) Say: “Allah is sufficient as Witness between me and you; verily He is All-Knowledgeable, All-Seeing of His servants!”[3700]
[3700] The Noble Messenger is to entrust his affairs to God Almighty, the All-Knowledgeable, All-Seeing of His servants (cf. Ibn ʿĀshūr). God is enough Witness over both the Noble Messenger (ﷺ) and the Deniers. He well knows the truthfulness of His Messenger, aids him with miracles, sends down Signs on him, and makes him prevail over his enemies. Had he been a liar, God would have certainly punished him (cf. al-Ṭabarī, Ibn Kathīr. Al-Saʿdī): “˹Nay˺ But ˹in spite of the Deniers˺ Allah ˹Himself ˺ bears Witness to what He sent down to you – He sent it with His Knowledge – and the angels bear witness ˹to it˺ too—sufficient is Allah ˹indeed˺ as Witness” (4: 166); “Say ˹Muhammad˺: “What thing is most weighty in testimony?” Say: “Allah is a Witness between me and you. He revealed to me this Qur’an to warn you with it and whoever it reaches” (6: 19).
Esegesi in lingua araba:
وَمَن يَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِۖ وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُمۡ أَوۡلِيَآءَ مِن دُونِهِۦۖ وَنَحۡشُرُهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ عَلَىٰ وُجُوهِهِمۡ عُمۡيٗا وَبُكۡمٗا وَصُمّٗاۖ مَّأۡوَىٰهُمۡ جَهَنَّمُۖ كُلَّمَا خَبَتۡ زِدۡنَٰهُمۡ سَعِيرٗا
(97) [3701]The one whom Allah guides is the one who is truly guided, but those whom He sends astray, you shall not find allies for them besides Him! We shall herd them ˹flat˺ on their faces[3702] on the Day of Judgement; blind, ˹utterly˺ mute and deaf, their resort is Hellfire; whenever it abates We increase their scorching.[3703]
[3701] Those who make it their cause to remain Denying after all the evidences have been made clear to them, are misguided because of God Almighty’s (سبحانه وتعالى) displeasure with them due to their insolent rebelliousness, so their hearts and minds would not find the Truth. The stating of this fact here could be to lighten the heart of the Noble Messenger (ﷺ) who needed not to be saddened by their misguidedness because they chose to rebel before contemplating the Signs of the Truth with open hearts and minds (cf. Abū Ḥayyān, Ibn ʿĀshūr).
[3702] Anas Ibn Malik (رضي الله عنه) reported: “A man asked: “Messenger of Allah, how are the Deniers herded ˹flat˺ on their faces on the Day of Judgement?” The Messenger (ﷺ) replied: “Is not the One Who made any of them walk on his feet able to make him walk on his face on the Day of Judgement?” (al-Bukhārī: 6523; Muslim: 2806).
[3703] “Among them are those who Believe in him ˹Muhammad and/or the Qur’an˺ and those who look the other way—Hell suffices for a blazing fire! *Those who Deny Our Signs, We will have them scorched by a Fire; whenever their skins are burned away, We replace them with other skins to make them taste the Punishment ˹anew˺—indeed Allah is Most Prevailing, All-Wise” (4: 55-56).
[3702] Anas Ibn Malik (رضي الله عنه) reported: “A man asked: “Messenger of Allah, how are the Deniers herded ˹flat˺ on their faces on the Day of Judgement?” The Messenger (ﷺ) replied: “Is not the One Who made any of them walk on his feet able to make him walk on his face on the Day of Judgement?” (al-Bukhārī: 6523; Muslim: 2806).
[3703] “Among them are those who Believe in him ˹Muhammad and/or the Qur’an˺ and those who look the other way—Hell suffices for a blazing fire! *Those who Deny Our Signs, We will have them scorched by a Fire; whenever their skins are burned away, We replace them with other skins to make them taste the Punishment ˹anew˺—indeed Allah is Most Prevailing, All-Wise” (4: 55-56).
Esegesi in lingua araba:
ذَٰلِكَ جَزَآؤُهُم بِأَنَّهُمۡ كَفَرُواْ بِـَٔايَٰتِنَا وَقَالُوٓاْ أَءِذَا كُنَّا عِظَٰمٗا وَرُفَٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقٗا جَدِيدًا
(98) That is their requital for their Denying in Our Signs, and having said: “Should we, when we are mere bones and remains, be resurrected as a new creation?”
Esegesi in lingua araba:
۞ أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ قَادِرٌ عَلَىٰٓ أَن يَخۡلُقَ مِثۡلَهُمۡ وَجَعَلَ لَهُمۡ أَجَلٗا لَّا رَيۡبَ فِيهِ فَأَبَى ٱلظَّٰلِمُونَ إِلَّا كُفُورٗا
(99) Did they not come to see that Allah, Who created the Heavens and Earth, is Able to create the likes of them; He appointed a term[3704] for them, there is no doubt about it—yet the unjust refused but to remain extremely Denying![3705]
[3704] That is, a stated term that could be both their death and resurrection or any other (cf. al-Wāḥidī, al-Wajīz, Ibn ʿAṭiyyah). This is to highlight God Almighty’s Omnipotence and inexhaustible Wisdom (cf. Ibn ʿĀshūr). None needs to doubt this.
[3705] Even though they have been given all the evidence needed to guide their hearts and minds, they chose to hold on to their staunch position, pitting themselves wholeheartedly against the Message (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3705] Even though they have been given all the evidence needed to guide their hearts and minds, they chose to hold on to their staunch position, pitting themselves wholeheartedly against the Message (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Esegesi in lingua araba:
قُل لَّوۡ أَنتُمۡ تَمۡلِكُونَ خَزَآئِنَ رَحۡمَةِ رَبِّيٓ إِذٗا لَّأَمۡسَكۡتُمۡ خَشۡيَةَ ٱلۡإِنفَاقِۚ وَكَانَ ٱلۡإِنسَٰنُ قَتُورٗا
(100) [3706]Say ˹Muhammad˺: “If you were in possession of the troves of my Lord’s Mercy, so surely you would have withheld, fearing to spend; verily humans are ever stingy!”[3707]
[3706] The Makkan idolaters, were, by and large, the Noble Messenger’s (ﷺ) tribesmen and relatives. As much as he was keen on delivering good and guidance to them, they were keen on withholding it from him and those around him, not even by acknowledging the Truth (cf. Abū Ḥayyān). Nothing illustrates this more clearly than their three-year all out, strict embargo limiting the Believers to the narrow mountain pass of Shiʿb Abī Ṭālib totally boycotting them from the world and almost starving them to death.
[3707] Their ‘stinginess’ reveals yet another aspect of their nature which made them slow to answer the Call of Faith. Human nature is varyingly described in the Qur’an in a negative manner being: “rash” (17: 11), “stingy” (17: 100), “most ungrateful” (100: 6), “extremely inept and foolish” (33: 72), “extremely Denying” (22: 66), among many such unfavourable traits. Human beings, being what they are, are in need of God Almighty’s help and guidance to rise above these base instincts (cf. Ibn Kathīr): “Surely man was created most fretful; * When evil touches him, ˹he is˺ most impatient * and whenever good fortune comes to him, he selfishly withholds it ˹from others˺. * Not so, however, those who are ˹constantly˺ Praying” (70: 19-22).
[3707] Their ‘stinginess’ reveals yet another aspect of their nature which made them slow to answer the Call of Faith. Human nature is varyingly described in the Qur’an in a negative manner being: “rash” (17: 11), “stingy” (17: 100), “most ungrateful” (100: 6), “extremely inept and foolish” (33: 72), “extremely Denying” (22: 66), among many such unfavourable traits. Human beings, being what they are, are in need of God Almighty’s help and guidance to rise above these base instincts (cf. Ibn Kathīr): “Surely man was created most fretful; * When evil touches him, ˹he is˺ most impatient * and whenever good fortune comes to him, he selfishly withholds it ˹from others˺. * Not so, however, those who are ˹constantly˺ Praying” (70: 19-22).
Esegesi in lingua araba:
وَلَقَدۡ ءَاتَيۡنَا مُوسَىٰ تِسۡعَ ءَايَٰتِۭ بَيِّنَٰتٖۖ فَسۡـَٔلۡ بَنِيٓ إِسۡرَٰٓءِيلَ إِذۡ جَآءَهُمۡ فَقَالَ لَهُۥ فِرۡعَوۡنُ إِنِّي لَأَظُنُّكَ يَٰمُوسَىٰ مَسۡحُورٗا
(101) [3708]We had verily given Mūsā ˹Moses˺ nine clear Signs; ask then ˹Muhammad˺ the Children of Israel[3709] when he ˹Moses˺ came to them, and Pharaoh said to him: “I surely believe you are bewitched, Mūsā!”[3710]
[3708] The story of Prophet Moses (عليه السلام) with the extremely rebellious Pharaoh, who was given no less than ‘nine clear Signs’ yet he was adamant to acknowledge the Truth and doggedly fought against it, is a clear historical precedent of the case in hand; the Makkans need to be warned by his example and not seek to hasten their punishment through flippantly asking for miracles in which they, being heart-smitten as they are, would not come to believe (cf. al-Ṭabarī, Ibn Kathīr, al-Rāzī, Abū Ḥayyān, Ibn ʿĀshūr).
[3709] The Children of Israel who are meant here are the Noble Messenger’s contemporaries (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah, Ibn al-Jawzī).
This interpolative clause brings the all along hinted at Children of Israel to the fore. They were acting behind the scenes aiding the Qurayshite idolaters (cf. commentary on Aya 85 above) in their arguments against the Noble Messenger (ﷺ). Their own heritage, which they cannot possibly deny, is cited as evidence against them and those whom they help (cf. al-Rasʿanī).
The Message of Prophet Muhammad (ﷺ) which was on the rise (as this sura came to assert), had to be, through potent argumentations and evidences, made to shine over all other Messages, especially that which the Jews of Arabia claimed so that the knowledge atmosphere in this realm could be cleared out without any interfering distractions (cf. Ibn ʿĀshūr).
[3710] Pharaoh accused Moses (عليه السلام) to be under a magic spill thus alluding that his words were that of a madman; an incoherent babble (cf. al-Zamakhsharī, Ibn ʿAṭiyyah, Ibn Juzayy, Abū Ḥayyān): “˹These are two˺ of nine Signs for Pharaoh and his people. They have truly been a rebellious people.” *But when Our eye-opening Signs came to them, they said, “This is pure magic!” (27: 12-13)
[3709] The Children of Israel who are meant here are the Noble Messenger’s contemporaries (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah, Ibn al-Jawzī).
This interpolative clause brings the all along hinted at Children of Israel to the fore. They were acting behind the scenes aiding the Qurayshite idolaters (cf. commentary on Aya 85 above) in their arguments against the Noble Messenger (ﷺ). Their own heritage, which they cannot possibly deny, is cited as evidence against them and those whom they help (cf. al-Rasʿanī).
The Message of Prophet Muhammad (ﷺ) which was on the rise (as this sura came to assert), had to be, through potent argumentations and evidences, made to shine over all other Messages, especially that which the Jews of Arabia claimed so that the knowledge atmosphere in this realm could be cleared out without any interfering distractions (cf. Ibn ʿĀshūr).
[3710] Pharaoh accused Moses (عليه السلام) to be under a magic spill thus alluding that his words were that of a madman; an incoherent babble (cf. al-Zamakhsharī, Ibn ʿAṭiyyah, Ibn Juzayy, Abū Ḥayyān): “˹These are two˺ of nine Signs for Pharaoh and his people. They have truly been a rebellious people.” *But when Our eye-opening Signs came to them, they said, “This is pure magic!” (27: 12-13)
Esegesi in lingua araba:
قَالَ لَقَدۡ عَلِمۡتَ مَآ أَنزَلَ هَٰٓؤُلَآءِ إِلَّا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ بَصَآئِرَ وَإِنِّي لَأَظُنُّكَ يَٰفِرۡعَوۡنُ مَثۡبُورٗا
(102) He ˹Mūsā˺ said: “You know well that these were sent down by none other than the Lord of the Heavens and Earth[3711], ˹as˺ eye-opener ˹evidences˺; and I well believe that you are wrecked, Pharaoh!”
[3711] Any sound mind could easily see that these Signs are the doing of God Almighty, as no mere human being could deliver such miraculous feats. Thus they are enough ‘eye-opening evidences’ to those whose hearts are not beclouded (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Esegesi in lingua araba:
فَأَرَادَ أَن يَسۡتَفِزَّهُم مِّنَ ٱلۡأَرۡضِ فَأَغۡرَقۡنَٰهُ وَمَن مَّعَهُۥ جَمِيعٗا
(103) He ˹Pharaoh˺ meant to stir[3712] them ˹Moses and his people˺ from the land, but We drowned him with those who were with him, all![3713]
[3712] Yastafizzahum (to stir them), being a marked, no-ordinary, expression is quite significant here as it intertextually relates to Aya 76 above. Whereas Pharaoh tried to ‘stir’ the Children of Israel from Egypt thus God Almighty drowned him and his soldiers and made the victimized people masters of the land, the Qurayshites, at the time of the revelation of this sura, were aggressively plotting to ‘stir’ the Noble Messenger (ﷺ) and evict him from Makkah. Based on this contextual connection, some exegetes consider this to have been a harbinger for things to come, i.e. that the Noble Messenger (ﷺ) would come to prevail and take over Makkah as much as Moses (عليه السلام) was made to prevail (cf. al-Wāḥidī, al-Basīṭ, Ibn Kathīr, Ibn ʿĀshūr).
[3713] “We ˹at once˺ took vengeance on them and We drowned them in the deep sea, because they denied Our Signs and were ˹willingly˺ averting of them. *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: 136-137).
[3713] “We ˹at once˺ took vengeance on them and We drowned them in the deep sea, because they denied Our Signs and were ˹willingly˺ averting of them. *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: 136-137).
Esegesi in lingua araba:
وَقُلۡنَا مِنۢ بَعۡدِهِۦ لِبَنِيٓ إِسۡرَٰٓءِيلَ ٱسۡكُنُواْ ٱلۡأَرۡضَ فَإِذَا جَآءَ وَعۡدُ ٱلۡأٓخِرَةِ جِئۡنَا بِكُمۡ لَفِيفٗا
(104) We said to the Children of Israel after him: “Dwell in the land! ˹But˺ When the promise of the latter[3714] comes, We bring you wholly, all and sundry!”[3715]
[3714] Most exegetes consider that waʿdu al-ākhirah (the promise of the latter/Hereafter) to be the coming of the Day of Judgement (cf. al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Alūsī, Ibn ʿĀshūr).
However, two other readings exist (cf. al-Māwardī): seeing that the expression waʿdu al-ākhirah (the promise of the latter (al-ākhirah)) reiterates the one which is told of in Aya 7 above with regards to the Children of Israel, it is taken to mean that once this promise is due, they will be brought from all corners of the world to dwell in the Levant; and/or that it means the coming down of ʿĪsā (عليه السلام) at the end of times who will fight against the Children of Israel and vanquish them and thus the realization of the promise in Aya 7 above.
[3715] Lafīfan (all and sundry) is as a whole of mixed nature. It originates from l-f-f which denotes things twisting over each other (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
However, two other readings exist (cf. al-Māwardī): seeing that the expression waʿdu al-ākhirah (the promise of the latter (al-ākhirah)) reiterates the one which is told of in Aya 7 above with regards to the Children of Israel, it is taken to mean that once this promise is due, they will be brought from all corners of the world to dwell in the Levant; and/or that it means the coming down of ʿĪsā (عليه السلام) at the end of times who will fight against the Children of Israel and vanquish them and thus the realization of the promise in Aya 7 above.
[3715] Lafīfan (all and sundry) is as a whole of mixed nature. It originates from l-f-f which denotes things twisting over each other (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
Esegesi in lingua araba:
وَبِٱلۡحَقِّ أَنزَلۡنَٰهُ وَبِٱلۡحَقِّ نَزَلَۗ وَمَآ أَرۡسَلۡنَٰكَ إِلَّا مُبَشِّرٗا وَنَذِيرٗا
(105) [3716]With the Truth We have sent it ˹the Qur’an˺ down and with the Truth it came down[3717]. We have sent you ˹Muhammad˺ as nothing but a bearer of glad tidings and a warner[3718].
[3716] This final passage sums up the sura, given the ‘extreme Denial’ that has been showcased throughout, with some very important messages on what the conduct of the pious should be like when dealing with the Divine Message, which is in sharp contrast with the conduct of its sworn enemies.
[3717] The Qur’an, God Almighty’s final Message to His servants, is a revelation which is sent down for the greater good of creation; it encapsulates the Truth, contains truthful news and just rulings. Gabriel (عليه السلام), the strong and trustworthy, brought it down to Prophet Muhammad (ﷺ), safeguarded against the devils, free from additions or subtractions, unaltered on its way down, and preserved against change or modification throughout the times (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr): “Would I ˹then˺ want a judge apart from Allah, while He sent you the Book, detailed? Those to whom We gave the Book know that it ˹the Qur’an˺ is sent down from your Lord with the Truth—be not then among the doubters. *Your Lord’s Word ˹Muhammad˺ was perfected truthfully and justly; None can change His Words—He is the All-Hearing, All-Knowing” (6: 114-115).
The ‘sending down’ of the Qur’an is repeated twice in a part of an aya here to assert in the face of the ardent Denial of the Makkan idolaters that the Qur’an is from God Almighty (cf. Ibn ʿĀshūr).
[3718] This statement both asserts the Messengership (cf. al-Jazā’irī) and simply outlines the role of the Noble Messenger and its nature in the face of those who demanded that he showed them miracles that only God Almighty could perform and who doubted his Messengership on the grounds that he was merely a human (cf. Ibn ʿĀshūr, Darwīsh, Iʿrāb al-Qur’ān wa Bayānuhu, 5: 520).
Further, God Almighty is consoling Prophet Muhammad (ﷺ) and assuring him of the Truthfulness of his Message in the face of the fierce war he and his followers were up against on all fronts. “We have sent you ˹Muhammad˺ with the Truth, a bearer of glad tidings and a warner; and you will not be asked about the company of Hellfire” (2: 119).
[3717] The Qur’an, God Almighty’s final Message to His servants, is a revelation which is sent down for the greater good of creation; it encapsulates the Truth, contains truthful news and just rulings. Gabriel (عليه السلام), the strong and trustworthy, brought it down to Prophet Muhammad (ﷺ), safeguarded against the devils, free from additions or subtractions, unaltered on its way down, and preserved against change or modification throughout the times (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr): “Would I ˹then˺ want a judge apart from Allah, while He sent you the Book, detailed? Those to whom We gave the Book know that it ˹the Qur’an˺ is sent down from your Lord with the Truth—be not then among the doubters. *Your Lord’s Word ˹Muhammad˺ was perfected truthfully and justly; None can change His Words—He is the All-Hearing, All-Knowing” (6: 114-115).
The ‘sending down’ of the Qur’an is repeated twice in a part of an aya here to assert in the face of the ardent Denial of the Makkan idolaters that the Qur’an is from God Almighty (cf. Ibn ʿĀshūr).
[3718] This statement both asserts the Messengership (cf. al-Jazā’irī) and simply outlines the role of the Noble Messenger and its nature in the face of those who demanded that he showed them miracles that only God Almighty could perform and who doubted his Messengership on the grounds that he was merely a human (cf. Ibn ʿĀshūr, Darwīsh, Iʿrāb al-Qur’ān wa Bayānuhu, 5: 520).
Further, God Almighty is consoling Prophet Muhammad (ﷺ) and assuring him of the Truthfulness of his Message in the face of the fierce war he and his followers were up against on all fronts. “We have sent you ˹Muhammad˺ with the Truth, a bearer of glad tidings and a warner; and you will not be asked about the company of Hellfire” (2: 119).
Esegesi in lingua araba:
وَقُرۡءَانٗا فَرَقۡنَٰهُ لِتَقۡرَأَهُۥ عَلَى ٱلنَّاسِ عَلَىٰ مُكۡثٖ وَنَزَّلۡنَٰهُ تَنزِيلٗا
(106) And ˹it being˺ a Recitation ˹Qur’an˺ We have elaborated[3719] so that you ˹Muhammad˺ may recite it to people with deliberation[3720], and We Sent it down time after time![3721]
[3719] The lexical item faraqnāhu (We have elaborated it) is semantically complex. The verb farraqa/faraqa (to separate) could mean: detailed, thoroughly explained, elaborated (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī) or sent down in separate segments (mufarraqan) to the Noble Messenger over the duration of his mission (cf. Ibn ʿĀshūr, al-Qāsimī).
[3720] ʿAlā mukth (lit. with deliberation) derives from makatha, which denotes stopping and waiting (cf. Ibn Fāris, Maqāyīs al-Lughah, Ibn al-Jawzī, Tadhkirat al-Arīb, Ibn al-Hā’im, al-Tibyān). Here it means that the Qur’an was sent down to Prophet Muhammad (ﷺ) so that he may recite it to people unhurriedly and in a good performance. The Qur’an is not to be delivered to people in a hurry: this, so as to make it easier to be learnt by heart, understood and pondered upon, and for the knowledge, secrets and far-reaching goals embedded in it to be obtained (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Qāsimī, al-Saʿdī).
[3721] That is, in separate segments, one coming after another (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3720] ʿAlā mukth (lit. with deliberation) derives from makatha, which denotes stopping and waiting (cf. Ibn Fāris, Maqāyīs al-Lughah, Ibn al-Jawzī, Tadhkirat al-Arīb, Ibn al-Hā’im, al-Tibyān). Here it means that the Qur’an was sent down to Prophet Muhammad (ﷺ) so that he may recite it to people unhurriedly and in a good performance. The Qur’an is not to be delivered to people in a hurry: this, so as to make it easier to be learnt by heart, understood and pondered upon, and for the knowledge, secrets and far-reaching goals embedded in it to be obtained (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Qāsimī, al-Saʿdī).
[3721] That is, in separate segments, one coming after another (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Esegesi in lingua araba:
قُلۡ ءَامِنُواْ بِهِۦٓ أَوۡ لَا تُؤۡمِنُوٓاْۚ إِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ مِن قَبۡلِهِۦٓ إِذَا يُتۡلَىٰ عَلَيۡهِمۡ يَخِرُّونَۤ لِلۡأَذۡقَانِۤ سُجَّدٗاۤ
(107) [3722]Say ˹Muhammad˺: “Believe in it or do not Believe in it ˹but˺ those who were given knowledge before it, when it is recited to them, swoop to their chins[3723], prostrating[3724].
[3722] Through indicating the state of those who possess true knowledge upon hearing the Message, God Almighty cheers the Noble Messenger (ﷺ) and tells him not to mind how insolently the ignorant have received it (cf. Ibn al-Qayyim, Miftāḥ Dār al-Saʿādah, 1: 50).
Should the ignorant Qurayshites deny the Message, those who had been given knowledge before the Qur’an, who are the real authority on such an issue, because they readily realize the Truth of revelation and Prophethood, upon hearing it, swiftly fall prostrating, totally subdued (cf. al-Ṭabarī, Ibn Kathīr. Ibn ʿAṭiyyah): “Indeed there are among the People of the Book those who Believe in Allah, what has been sent down to you and what had been sent down to them, humbling themselves before Allah” (3: 199).
[3723] Li-l-adhqān (lit. to their chins) indicates how hard they press their whole faces to the ground out of pious humbleness (cf. Ibn ʿĀshūr). Chins are synecdochally used to indicate the whole face (cf. Abū Ḥayyān).
[3724] Prostrating (sujūd) is known in the Jewish and Christian faiths: Matthew 26: 39: “He ˹Jesus˺ went on a little farther and bowed with his face to the ground, praying”; Genesis 17:3: “And Abram fell on his face: and God talked with him, saying…”; Numbers 14:5: “Then Moses and Aaron fell on their faces before all the assembly of the congregation of the Children of Israel”; Numbers 16:22: “And they fell upon their faces, and said, O God, the God of the spirits of all flesh”.
Should the ignorant Qurayshites deny the Message, those who had been given knowledge before the Qur’an, who are the real authority on such an issue, because they readily realize the Truth of revelation and Prophethood, upon hearing it, swiftly fall prostrating, totally subdued (cf. al-Ṭabarī, Ibn Kathīr. Ibn ʿAṭiyyah): “Indeed there are among the People of the Book those who Believe in Allah, what has been sent down to you and what had been sent down to them, humbling themselves before Allah” (3: 199).
[3723] Li-l-adhqān (lit. to their chins) indicates how hard they press their whole faces to the ground out of pious humbleness (cf. Ibn ʿĀshūr). Chins are synecdochally used to indicate the whole face (cf. Abū Ḥayyān).
[3724] Prostrating (sujūd) is known in the Jewish and Christian faiths: Matthew 26: 39: “He ˹Jesus˺ went on a little farther and bowed with his face to the ground, praying”; Genesis 17:3: “And Abram fell on his face: and God talked with him, saying…”; Numbers 14:5: “Then Moses and Aaron fell on their faces before all the assembly of the congregation of the Children of Israel”; Numbers 16:22: “And they fell upon their faces, and said, O God, the God of the spirits of all flesh”.
Esegesi in lingua araba:
وَيَقُولُونَ سُبۡحَٰنَ رَبِّنَآ إِن كَانَ وَعۡدُ رَبِّنَا لَمَفۡعُولٗا
(108) And they say: “Glory be to our Lord; indeed, the Promise of Our Lord[3725] will ever come to be realized!”
[3725] This ‘Promise’ is the one they find in their Scriptures about the advent of Prophet Muhammad (ﷺ) and that the Qur’an would be sent down to him (cf. al-Wāḥidī, al-Wajīz, al-Zamakhsharī, Ibn al-Jawzī, al-Rāzī, Abū Ḥayyān, Ibn Kathīr, al-Qāsimī): “Those who follow the Messenger, ‘the unlettered Prophet’, whom they find with them written in the Torah and the Evangel. He enjoins them to virtue and advises them against what is unacceptable; makes lawful for them good provisions and makes unlawful for them what is deleterious; lays down their burden and the yokes that were ˹imposed˺ on them” (7: 157).
Esegesi in lingua araba:
قُلِ ٱدۡعُواْ ٱللَّهَ أَوِ ٱدۡعُواْ ٱلرَّحۡمَٰنَۖ أَيّٗا مَّا تَدۡعُواْ فَلَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰۚ وَلَا تَجۡهَرۡ بِصَلَاتِكَ وَلَا تُخَافِتۡ بِهَا وَٱبۡتَغِ بَيۡنَ ذَٰلِكَ سَبِيلٗا
(110) Say ˹Muhammad˺: [3726]“Pray to Allah or pray to the Most Beneficent, Whoever you pray to, His are the Most Magnificent Names!”; [3727]and do not raise your voice in your Prayers ˹O Muhammad˺ and do not quieten your voice in them, but seek a middle way between these.
[3726] This could be understood differently depending on who the addressees are taken to be. Both al-Ṭabarī and Ibn Kathīr opine that these are the Makkan idolaters who deemed it unfit to ascribe the Attribute of Mercy to God Almighty, and thus they would not accept Him to be called al-Raḥmān (The Most Beneficent). Further, Ibn Taymiyyah (Majmūʿ al-Fatāwā, 14: 15) says that the Makkans heard the Noble Messenger (ﷺ) praying to God Almighty, once as Allah and on another occasion as al-Raḥmān and claimed that he was praying to two different gods.
On the other hand, this could be seen as an address to the Believers to turn away from the exhausting wrangles of the Deniers and occupy themselves with praying to God varying between His Most Magnificent Names (cf. al-Wāḥidī, al-Wajīz, al-Shirbīnī). Both being two Names for the Same, One and Only, God (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
[3727] The great exegete ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) reports the reason behind the revelation of this aya: “It came down when the Messenger of Allah (ﷺ) was lying low in Makkah. When he used to lead his Companions in Prayer and raise his voice and the Associators heard him, they would curse the Qur’an and He Who sent it down. So Allah ˹in effect˺ said to His Messenger: “Do not raise your voice is Prayer upon which the Associators would hear you, but do not be very quiet with that so that your Companions may hear you. Make them hear the Qur’an but do not raise your voice to that extent; seeking a middle way between them”” (al-Bukhārī: 4722; Muslim: 446).
On the other hand, this could be seen as an address to the Believers to turn away from the exhausting wrangles of the Deniers and occupy themselves with praying to God varying between His Most Magnificent Names (cf. al-Wāḥidī, al-Wajīz, al-Shirbīnī). Both being two Names for the Same, One and Only, God (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
[3727] The great exegete ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) reports the reason behind the revelation of this aya: “It came down when the Messenger of Allah (ﷺ) was lying low in Makkah. When he used to lead his Companions in Prayer and raise his voice and the Associators heard him, they would curse the Qur’an and He Who sent it down. So Allah ˹in effect˺ said to His Messenger: “Do not raise your voice is Prayer upon which the Associators would hear you, but do not be very quiet with that so that your Companions may hear you. Make them hear the Qur’an but do not raise your voice to that extent; seeking a middle way between them”” (al-Bukhārī: 4722; Muslim: 446).
Esegesi in lingua araba:
وَقُلِ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي لَمۡ يَتَّخِذۡ وَلَدٗا وَلَمۡ يَكُن لَّهُۥ شَرِيكٞ فِي ٱلۡمُلۡكِ وَلَمۡ يَكُن لَّهُۥ وَلِيّٞ مِّنَ ٱلذُّلِّۖ وَكَبِّرۡهُ تَكۡبِيرَۢا
(111) [3728]And say ˹Muhammad˺: [3729]“˹All˺ Gratitude be to Allah, Who did not take a child ˹for Himself˺, nor has He ever had a partner in ˹His˺ Kingship, or an ally against humiliation[3730]; and exalt Him immensely!
[3728] This command is by way of teaching the Noble Messenger (ﷺ) and the Believers thereafter how to praise their Lord in Gratitude to Him (cf. al-Rāzī).
[3729] God Almighty is to be exalted over all and any form of imperfection (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī); being in no need of help from children, associates or allies.
[3730] “Indeed to Allah belongs all honour!” (10: 65).
[3729] God Almighty is to be exalted over all and any form of imperfection (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī); being in no need of help from children, associates or allies.
[3730] “Indeed to Allah belongs all honour!” (10: 65).
Esegesi in lingua araba:
Traduzione dei Significati del Sacro Corano - Traduzione inglese - Dr. Walid Bleyhesh Al-Umary - Indice Traduzioni
Traduzione dei significati del Nobile Corano in inglese, a cura di Dr. Waleed Bleyhesh Omary - in corso di traduzione