ಪವಿತ್ರ ಕುರ್ಆನ್ ಅರ್ಥಾನುವಾದ - ಆಂಗ್ಲ ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ * - ಅನುವಾದಗಳ ವಿಷಯಸೂಚಿ
An-Nahl
أَتَىٰٓ أَمۡرُ ٱللَّهِ فَلَا تَسۡتَعۡجِلُوهُۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ
(1) Allah’s Command has come[3203] so do not seek to hasten it; Glorified and High Aloof is He above all they Associate[3204] ˹with Him˺!
[3203] The sura opens up with this urgent, yet subtle threat; a threat that runs throughout the sura to underline the fact that God’s Punishment is ever overshadowing those who incur His Wrath (cf. Ayas: 26, 33, 45-47, 77 and 112). This is so that the Deniers may see reason and become mindful (another theme that the sura emphasizes).
This aya could be taken as a direct reply to the Makkan idolater’s ‘insistent’ request from the Noble Prophet to ‘bring upon’ them (i’tinā, bring us; an imperative form of atā) what he was promising them, i.e. God’s Command as in Aya 8: 32. It is also revealing to note that many earlier rebellious nations, who, to mark their utter denial, requested the expedition of their Punishment, by addressing their Messengers with the very same brazen words, cf. 7: 70 and 77, 8: 32, 11: 32, 29: 29, 46:22).
The expression used here is very much similar in its sense and sensation to that used in Sura al-Naml, which marks the very same dire circumstances, i.e. the Noble Messenger (ﷺ) being saddened by the stance his tribe took to his call, in essence being troubled by their plotting against it (there Aya 70, which describes the Messenger’s (ﷺ) state of mind is exactly parallel (mutashābih) with Aya 127 at the end of this sura). There, they requested him to bring upon them the ‘promise’ of punishment and the just as subtle reply came: “It may be well that, some of what you seek to hasten is closing in on you!” (27: 72). The verb atā, used in this aya also marks the imminence and certainty of the coming (cf. al- Ṭabarī, Ibn Kathīr, al-Saʿdī). The situation in Makkah at the time of revelation, and the zenith of the persecution campaign mounted by the Deniers, was so dire that only such an urgently worded statement could have driven the message home.
Amru Allāh could either mean (among other lesser senses of the expression, cf. Ibn ʿAṭiyyah) the infliction of punishment (cf. Aya 33 below; al-Wāḥidī, al-Wajīz, al-Tafsīr al-Mukhtaṣar) or the Day of Judgement, which is said to be ‘akin to a blink of an eye or ˹even˺ faster’ (cf. Aya 77 below; al- Ṭabarī, Ibn Kathīr, al-Saʿdī). That neither one of them is clearly stated further emphasizes the subtlety of the threat being posed as also clouds its exact nature in ambiguity by way of imparting upon it the magnitude that it merits (cf. Ibn ʿĀshūr). Ibn ʿĀshūr also notes that elsewhere in the Qur’an it is called waʿdu Allāh (Allah’s Promise; cf. among others: 10: 4 and 55, 13: 31, 30: 9, 45: 32) and ajalu Allāh (Allah’s Term; cf. for instance: 29: 5, 71: 4).
[3204] This most egregious of all sins, Associating (shirk) other deities with God, is what made them incur His Wrath (cf. Ibn ʿĀshūr). What follows is a thorough detailing of God’s sole worthiness of worship, which in the process, discredits all other so-called deities they invoke besides Him (cf. al-Biqāʿī, Naẓm al-Durar).
This aya could be taken as a direct reply to the Makkan idolater’s ‘insistent’ request from the Noble Prophet to ‘bring upon’ them (i’tinā, bring us; an imperative form of atā) what he was promising them, i.e. God’s Command as in Aya 8: 32. It is also revealing to note that many earlier rebellious nations, who, to mark their utter denial, requested the expedition of their Punishment, by addressing their Messengers with the very same brazen words, cf. 7: 70 and 77, 8: 32, 11: 32, 29: 29, 46:22).
The expression used here is very much similar in its sense and sensation to that used in Sura al-Naml, which marks the very same dire circumstances, i.e. the Noble Messenger (ﷺ) being saddened by the stance his tribe took to his call, in essence being troubled by their plotting against it (there Aya 70, which describes the Messenger’s (ﷺ) state of mind is exactly parallel (mutashābih) with Aya 127 at the end of this sura). There, they requested him to bring upon them the ‘promise’ of punishment and the just as subtle reply came: “It may be well that, some of what you seek to hasten is closing in on you!” (27: 72). The verb atā, used in this aya also marks the imminence and certainty of the coming (cf. al- Ṭabarī, Ibn Kathīr, al-Saʿdī). The situation in Makkah at the time of revelation, and the zenith of the persecution campaign mounted by the Deniers, was so dire that only such an urgently worded statement could have driven the message home.
Amru Allāh could either mean (among other lesser senses of the expression, cf. Ibn ʿAṭiyyah) the infliction of punishment (cf. Aya 33 below; al-Wāḥidī, al-Wajīz, al-Tafsīr al-Mukhtaṣar) or the Day of Judgement, which is said to be ‘akin to a blink of an eye or ˹even˺ faster’ (cf. Aya 77 below; al- Ṭabarī, Ibn Kathīr, al-Saʿdī). That neither one of them is clearly stated further emphasizes the subtlety of the threat being posed as also clouds its exact nature in ambiguity by way of imparting upon it the magnitude that it merits (cf. Ibn ʿĀshūr). Ibn ʿĀshūr also notes that elsewhere in the Qur’an it is called waʿdu Allāh (Allah’s Promise; cf. among others: 10: 4 and 55, 13: 31, 30: 9, 45: 32) and ajalu Allāh (Allah’s Term; cf. for instance: 29: 5, 71: 4).
[3204] This most egregious of all sins, Associating (shirk) other deities with God, is what made them incur His Wrath (cf. Ibn ʿĀshūr). What follows is a thorough detailing of God’s sole worthiness of worship, which in the process, discredits all other so-called deities they invoke besides Him (cf. al-Biqāʿī, Naẓm al-Durar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يُنَزِّلُ ٱلۡمَلَٰٓئِكَةَ بِٱلرُّوحِ مِنۡ أَمۡرِهِۦ عَلَىٰ مَن يَشَآءُ مِنۡ عِبَادِهِۦٓ أَنۡ أَنذِرُوٓاْ أَنَّهُۥ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱتَّقُونِ
(2) He ˹successively˺ sends down angels with the Soul[3205] – by His Command[3206] – to whoever He wishes of His servants[3207], that: “You ˹Messengers˺ should warn ˹people˺ that there is no God but Me, so be Mindful of Me!”[3208]
[3205] al-Rūḥ (lit. soul, spirit) is Divine revelation (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). It is called so because it breathes life in people after going through the ‘death’ of Denial, just as a soul does to a body, and/or because in revelation do souls find life (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Wāḥidī, al-Basīṭ, al-Shinqīṭī, Aḍwā’ al-Bayān): “Thus We have revealed to you ˹Muhammad˺ a Soul – by Our Command – ˹when˺ you were aware of neither the Book nor Belief, but We made it a light with which We guide whoever We wish of Our servants!” (42: 52).
This is the first bounty (niʿmah) of the many accounted for here in this sura of bounties (sūrat al-niʿam) (cf. Ibn Rajab, Majmūʿ al-Rasā’il, 3: 74).
[3206] Min amrihi literally means: from His Command. Exegetes are of two opinions as to what the particle min means: the partitive min (al-tabʿīḍiyyah), i.e. a portion of it, i.e. the Command, but not its entirety (cf. Abū Ḥayyān, al-Shinqīṭī, Aḍwā’ al-Bayān), or that this action of revelation happens by virtue of God’s Command (cf. Ibn al-Jawzī, al-Qurṭubī).
[3207] The notification that God singles out whomever He wills of His servants for the lofty status of Prophethood and Messengership is in reply to the Makkan Deniers who held the opinion that the Noble Messenger (ﷺ) was not worthy of it (cf. 43: 31; al-Shinqīṭī, Aḍwā’ al-Bayān).
[3208] This is the core message of all revelation; that people are to Associate none with God in worship: “We have not sent any Messenger before you ˹Muhammad˺ but We reveal to him that: “There is no God but Me, so worship Me ˹Alone˺!”” (21: 25). Stating this fact here is by way of warning people against God’s Punishment (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Fully heeding the warning of God’s sole worthiness of worship and having perfect knowledge of what it really means, will surely lead to the perfection of one’s deeds through being ‘mindful’ of Him at all times (cf. Ibn ʿĀshūr).
It is important to note that the “Mindful”, as opposed to the “unmindful”, are, especially, taken notice of in this sura, cf. Ayas: 30 and 128; with Mindfulness (taqwā) being this lofty status that truly devoted servants of God strive to achieve.
This is the first bounty (niʿmah) of the many accounted for here in this sura of bounties (sūrat al-niʿam) (cf. Ibn Rajab, Majmūʿ al-Rasā’il, 3: 74).
[3206] Min amrihi literally means: from His Command. Exegetes are of two opinions as to what the particle min means: the partitive min (al-tabʿīḍiyyah), i.e. a portion of it, i.e. the Command, but not its entirety (cf. Abū Ḥayyān, al-Shinqīṭī, Aḍwā’ al-Bayān), or that this action of revelation happens by virtue of God’s Command (cf. Ibn al-Jawzī, al-Qurṭubī).
[3207] The notification that God singles out whomever He wills of His servants for the lofty status of Prophethood and Messengership is in reply to the Makkan Deniers who held the opinion that the Noble Messenger (ﷺ) was not worthy of it (cf. 43: 31; al-Shinqīṭī, Aḍwā’ al-Bayān).
[3208] This is the core message of all revelation; that people are to Associate none with God in worship: “We have not sent any Messenger before you ˹Muhammad˺ but We reveal to him that: “There is no God but Me, so worship Me ˹Alone˺!”” (21: 25). Stating this fact here is by way of warning people against God’s Punishment (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). Fully heeding the warning of God’s sole worthiness of worship and having perfect knowledge of what it really means, will surely lead to the perfection of one’s deeds through being ‘mindful’ of Him at all times (cf. Ibn ʿĀshūr).
It is important to note that the “Mindful”, as opposed to the “unmindful”, are, especially, taken notice of in this sura, cf. Ayas: 30 and 128; with Mindfulness (taqwā) being this lofty status that truly devoted servants of God strive to achieve.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۚ تَعَٰلَىٰ عَمَّا يُشۡرِكُونَ
(3) He created the Heavens and Earth[3209] with the Truth[3210]; High Aloof is He above all they Associate ˹with Him˺!
[3209] God’s foremost undisputed sign of Power is that of creation, especially that of the largest humanly perceivable creations, the Heavens and Earth, over which none else is capable (cf. Abū Ḥayyān, al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr): “Is the One Who creates ˹then be˺ like the one who does not create; do you not think!” (16: 17).
[3210] The creation of the Heavens and Earth is for a valid reason (the Truth); so that people will come to realize the greatness and omnipotence of their Creator, and that He is not be Associated with in worship: “High Aloof is He above all they Associate ˹with Him˺!” (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3210] The creation of the Heavens and Earth is for a valid reason (the Truth); so that people will come to realize the greatness and omnipotence of their Creator, and that He is not be Associated with in worship: “High Aloof is He above all they Associate ˹with Him˺!” (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
خَلَقَ ٱلۡإِنسَٰنَ مِن نُّطۡفَةٖ فَإِذَا هُوَ خَصِيمٞ مُّبِينٞ
[3211] This is another great sign of God’s wondrous omnipotence; the creation of humans, who most remarkably metamorphose from mere semen, “contemptible water” (77: 20), to a being who is fully able to articulate his thoughts and stand up for a cause (cf. Ibn ʿĀshūr): “May man perish! How ˹ardently˺ Denying is he! *From what thing did He create him?* From a drop He created Him!” (80: 17-19).
[3212] The ones who are meant here are, especially, the Associators who deny God’s Ability over resurrection, argue against the Truth and are ungrateful for God’s favours and blessings (cf. al-Ṭabarī, al-Qurṭubī, Abū Ḥayyān): “Could not man see that We created him from a drop and lo, he is an articulate, ˹ardent˺ opponent; * he poses an example to Us, forgetting his ˹own˺ creation, and says: “Who gives life to bones when they are ˹but˺ crumbled to dust!”” (36: 77-78).
[3212] The ones who are meant here are, especially, the Associators who deny God’s Ability over resurrection, argue against the Truth and are ungrateful for God’s favours and blessings (cf. al-Ṭabarī, al-Qurṭubī, Abū Ḥayyān): “Could not man see that We created him from a drop and lo, he is an articulate, ˹ardent˺ opponent; * he poses an example to Us, forgetting his ˹own˺ creation, and says: “Who gives life to bones when they are ˹but˺ crumbled to dust!”” (36: 77-78).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱلۡأَنۡعَٰمَ خَلَقَهَاۖ لَكُمۡ فِيهَا دِفۡءٞ وَمَنَٰفِعُ وَمِنۡهَا تَأۡكُلُونَ
(5) [3213]And livestock He created; for you ˹people˺ in them you have warmth[3214] and ˹numerous˺ benefits, and from them you eat[3215].
[3213] This passage underlines the bounty of livestock, which is, especially to the Arabs at the time of revelation, central to people’s lives and livelihoods (cf. Abū Ḥayyān). This very practical bounty is most worthy of gratefulness (cf. al-Biqāʿī, Naẓm al-Durar).
[3214] The benefits of warmth, gained from clothing and homes made from animal hair and hide, is singled out and foregrounded because it is the most constant use that humans find for livestock at all times (cf. al-Biqāʿī, Naẓm al-Durar. Ibn ʿĀshūr).
[3215] The benefits of livestock abound and are too many to be listed. They were considered as currency and a sign of wealth, used for tillage, riding, drawing water from wells, etc. (cf. al-Wāḥidī, al-Wasīṭ, Ibn ʿAṭiyyah, al-Rāzī). However, warmth and food are the most essential benefits, so that they are singled out here (cf. Abū Ḥayyān). That warmth is mentioned first is because it lasts longer than food (cf. al-Rāzī).
[3214] The benefits of warmth, gained from clothing and homes made from animal hair and hide, is singled out and foregrounded because it is the most constant use that humans find for livestock at all times (cf. al-Biqāʿī, Naẓm al-Durar. Ibn ʿĀshūr).
[3215] The benefits of livestock abound and are too many to be listed. They were considered as currency and a sign of wealth, used for tillage, riding, drawing water from wells, etc. (cf. al-Wāḥidī, al-Wasīṭ, Ibn ʿAṭiyyah, al-Rāzī). However, warmth and food are the most essential benefits, so that they are singled out here (cf. Abū Ḥayyān). That warmth is mentioned first is because it lasts longer than food (cf. al-Rāzī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَكُمۡ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسۡرَحُونَ
(6) For you in them is ˹pleasure-inducing˺ beauty[3216] when you return back ˹late in the day˺ and when you set off ˹early in the morning˺[3217].
[3216] Jamāl (lit. beauty) conveys a pleasure-inducing beauty (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). For Arabs, the sight of these animals brought unparalleled joy and satisfaction; they were a sign of opulence and status (cf. al-Wāḥidī, al-Basīṭ, al-Rāzī): “Wealth and children are the adornment of the worldly life!” (18: 46).
[3217] Their returning back from grazing pasture late in the day is mentioned before their setting off to pasture early in the morning, because that is when their udders, waists and humps are at their fullest and thus more pleasing to the eye of the beholder, especially their proud owner (cf. al-Qurṭubī, Ibn ʿĀshūr).
[3217] Their returning back from grazing pasture late in the day is mentioned before their setting off to pasture early in the morning, because that is when their udders, waists and humps are at their fullest and thus more pleasing to the eye of the beholder, especially their proud owner (cf. al-Qurṭubī, Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَتَحۡمِلُ أَثۡقَالَكُمۡ إِلَىٰ بَلَدٖ لَّمۡ تَكُونُواْ بَٰلِغِيهِ إِلَّا بِشِقِّ ٱلۡأَنفُسِۚ إِنَّ رَبَّكُمۡ لَرَءُوفٞ رَّحِيمٞ
(7) They[3218] too carry your weights[3219] to a town that you would not have reached except with great pain[3220]—verily your Lord is Ever-Kind, Ever-Merciful.
[3218] Especially, the camels in the Arabian Peninsula (cf. al-Qurṭubī, Ibn ʿĀshūr) but also oxen in other parts of the world (cf. Ibn Abī Zamanīn, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[3219] People and their luggage (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3220] Shiqqu al-anfusi (lit. the breaking of the breath) is the state human beings experience after exerting great effort when they can hardly draw breath (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
[3219] People and their luggage (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3220] Shiqqu al-anfusi (lit. the breaking of the breath) is the state human beings experience after exerting great effort when they can hardly draw breath (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱلۡخَيۡلَ وَٱلۡبِغَالَ وَٱلۡحَمِيرَ لِتَرۡكَبُوهَا وَزِينَةٗۚ وَيَخۡلُقُ مَا لَا تَعۡلَمُونَ
(8) And horses, mules and donkeys ˹are created[3221] for you˺ to ride on and ˹as˺ an adornment[3222] ˹for you˺; He creates that which you know not of![3223]
[3221] Cf. Ibn ʿĀshūr.
[3222] They are both eye-pleasing in and of themselves (cf. Ibn ʿĀshūr) and impart adornment to their riders (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[3223] This could be with regards to the creatures mentioned here themselves, i.e. that God’s creation is not to be thought of as limited to them, or specifically their usage for riding and transportation (cf. a-Ṭabarī, al-Bayḍāwī, al-Khāzin, al-Tafsīr al-Muyassar). Latter-day exegetes, notably, Ibn ʿĀshūr, al-Saʿdī and al-Shinqīṭī, see that it could also include modern-day means of transportation (cars, planes and trains).
[3222] They are both eye-pleasing in and of themselves (cf. Ibn ʿĀshūr) and impart adornment to their riders (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[3223] This could be with regards to the creatures mentioned here themselves, i.e. that God’s creation is not to be thought of as limited to them, or specifically their usage for riding and transportation (cf. a-Ṭabarī, al-Bayḍāwī, al-Khāzin, al-Tafsīr al-Muyassar). Latter-day exegetes, notably, Ibn ʿĀshūr, al-Saʿdī and al-Shinqīṭī, see that it could also include modern-day means of transportation (cars, planes and trains).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَعَلَى ٱللَّهِ قَصۡدُ ٱلسَّبِيلِ وَمِنۡهَا جَآئِرٞۚ وَلَوۡ شَآءَ لَهَدَىٰكُمۡ أَجۡمَعِينَ
(9) [3224]˹However˺ The showing of the ˹straight˺ path is on Allah[3225], but some ˹paths˺ are skewed[3226]. Had Allah wished, He would have guided all of you[3227].
[3224] Now that the physical roads that people ride on their mounts to travel to reach their destinations have been mentioned, the great bounty of the abstract ‘straight path’ that God makes clear in the Qur’an to reach His Pleasure, is no less germanely, turned to (cf. Ibn Kathīr).
[3225] This translation is a reflection of the choice of most exegetes (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, al-Wāḥidī, al-Basīṭ) for the meaning of the Arabic wording, ʿalā Allah-i qaṣd al-sabīl. An equally strong interpretation, held by such exegetes as Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, sees it to mean: “the taking of the ˹straight˺ path leads to Allah”; “verily my Lord is on a Straight Path!” (11: 56).
[3226] Jā’ir (lit. tilted) is the opposite of straight leading (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt): “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: 153).
[3227] God Almighty guides whomever He wills with favour and misguides whomever He wills with justice (cf. Ibn ʿAṭiyyah, al-Shawkānī, al-Saʿdī). The blighted are those who are heedless of God’s Signs and warnings (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī): “Had your Lord wished, the dwellers of Earth, all of them together, would Believe; do you ˹Muhammad˺ force people ˹in spite of themselves˺ till they become Believers! *It is not for a soul to Believe except by Allah’s permission; and He places blight over those who mind not!” (10: 99-100).
[3225] This translation is a reflection of the choice of most exegetes (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, al-Wāḥidī, al-Basīṭ) for the meaning of the Arabic wording, ʿalā Allah-i qaṣd al-sabīl. An equally strong interpretation, held by such exegetes as Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, sees it to mean: “the taking of the ˹straight˺ path leads to Allah”; “verily my Lord is on a Straight Path!” (11: 56).
[3226] Jā’ir (lit. tilted) is the opposite of straight leading (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt): “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: 153).
[3227] God Almighty guides whomever He wills with favour and misguides whomever He wills with justice (cf. Ibn ʿAṭiyyah, al-Shawkānī, al-Saʿdī). The blighted are those who are heedless of God’s Signs and warnings (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī): “Had your Lord wished, the dwellers of Earth, all of them together, would Believe; do you ˹Muhammad˺ force people ˹in spite of themselves˺ till they become Believers! *It is not for a soul to Believe except by Allah’s permission; and He places blight over those who mind not!” (10: 99-100).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
هُوَ ٱلَّذِيٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗۖ لَّكُم مِّنۡهُ شَرَابٞ وَمِنۡهُ شَجَرٞ فِيهِ تُسِيمُونَ
(10) [3228]He is the One Who sends down water[3229] from the sky for you; in it for you is drink and from it ˹He grows˺ the vegetation[3230] to which you send out ˹your cattle grazing fodder˺.
[3228] This passage details further bounties from God that people are to be rightfully mindful of and grateful for (cf. al-Biqāʿī, Naẓm al-Durar). Note that the adverbial phrase lakum (for you) is repeated in the next four ayas by way of underscoring the bounties that God Almighty has provided people with.
[3229] Water is the greatest bounty after that of creation; it is essential for the sustenance of life for both humans and their animals, as well as the fruits and crops that need it for growth (cf. Abū Ḥayyān).
[3230] Shajar literally means trees, but by extension it means all the vegetation that grows after rain; all that grows on the ground is shajar (cf. al-Wāḥidī, al-Wajīz).
[3229] Water is the greatest bounty after that of creation; it is essential for the sustenance of life for both humans and their animals, as well as the fruits and crops that need it for growth (cf. Abū Ḥayyān).
[3230] Shajar literally means trees, but by extension it means all the vegetation that grows after rain; all that grows on the ground is shajar (cf. al-Wāḥidī, al-Wajīz).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يُنۢبِتُ لَكُم بِهِ ٱلزَّرۡعَ وَٱلزَّيۡتُونَ وَٱلنَّخِيلَ وَٱلۡأَعۡنَٰبَ وَمِن كُلِّ ٱلثَّمَرَٰتِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّقَوۡمٖ يَتَفَكَّرُونَ
(11) He grows thereof for you plants, olives, palm trees, grapes and of all ˹sorts˺ of produce[3231]; indeed in that is a Sign[3232] to folks who contemplate!
[3231] The examples of plants given here were to the Arabs at the time of revelation their most used staple foods (cf. al-Biqāʿī, Naẓm al-Durar). Such an assortment of products is also given here to highlight the great wonder that although all these are irrigated with the same water, they come in different kinds, tastes, smells, colours and shapes (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3232] Āyah (Sign) is singular here because all of these products are the result of one thing, i.e. the water that God Almighty sends down from the sky (cf. al-Biqāʿī, Naẓm al-Durar), thus they are included within this one Sign (cf. Ibn al-Qayyim, Miftāḥ Dār al-Saʿādah, 1: 213).
[3232] Āyah (Sign) is singular here because all of these products are the result of one thing, i.e. the water that God Almighty sends down from the sky (cf. al-Biqāʿī, Naẓm al-Durar), thus they are included within this one Sign (cf. Ibn al-Qayyim, Miftāḥ Dār al-Saʿādah, 1: 213).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَسَخَّرَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ وَٱلشَّمۡسَ وَٱلۡقَمَرَۖ وَٱلنُّجُومُ مُسَخَّرَٰتُۢ بِأَمۡرِهِۦٓۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
(12) He subjected to you night and day and the sun and the moon[3233]; and the stars are subjected[3234] by His Command—indeed in that are Signs to folks who heed!
[3233] The day in which people go about their living and the night during which they get rest are great bounties of God’s: “Say: “Would you not see that if Allah were to make the night perpetually unceasing over you till the Day of Judgement, what god besides Allah could bring you light; will you not listen!” *Say: “Would you not see that if Allah were to make the day perpetually unceasing over you till the Day of Judgement, what god besides Allah could bring you night in which you rest; will you not see!” *Out of His Mercy He made night and day for you, so that you may rest in it ˹the former˺ and seek out His favour ˹during the latter˺; will you be thankful!” (28: 71-73).
This much are the sun and the moon by which people find their ways, know about time and timings, and whereby the sun ripens crops. They are unceasingly co-orbiting along with the Earth bringing with them renewed benefits to humans, livestock and crops (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “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).
[3234] The stars and their stations are crucial for people to know the directions to exact locations in the darkness of the sea and the land (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr): “He is the One Who made the stars for you ˹as Signs˺ so that you may find the way through them amid the ˹deep˺ darkness of the land and sea—indeed We have detailed the Signs to those who ˹really˺ know!” (6: 97).
This much are the sun and the moon by which people find their ways, know about time and timings, and whereby the sun ripens crops. They are unceasingly co-orbiting along with the Earth bringing with them renewed benefits to humans, livestock and crops (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “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).
[3234] The stars and their stations are crucial for people to know the directions to exact locations in the darkness of the sea and the land (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr): “He is the One Who made the stars for you ˹as Signs˺ so that you may find the way through them amid the ˹deep˺ darkness of the land and sea—indeed We have detailed the Signs to those who ˹really˺ know!” (6: 97).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمَا ذَرَأَ لَكُمۡ فِي ٱلۡأَرۡضِ مُخۡتَلِفًا أَلۡوَٰنُهُۥٓۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّقَوۡمٖ يَذَّكَّرُونَ
(13) And all that He scattered for you in the land of different colours[3235]; indeed in that is a Sign to folks who reason!
[3235] The landmark bounties scattered all over the sky are no less matched by those to be found in the land; be they animals, minerals, plants and inanimate objects (cf. Ibn Kathīr). These are of different colours, shapes, types and benefits (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī): “He is the One Who fashioned gardens, trellised and untrellised, palm dates and greenery of various edibles, and olive and pomegranate resembling each other but are not similar, eat ˹you˺ of its fruits when it yields and give out the given right out of it on the day of its harvest; and do not squander, for He does not like the squanderers” (6: 141).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَهُوَ ٱلَّذِي سَخَّرَ ٱلۡبَحۡرَ لِتَأۡكُلُواْ مِنۡهُ لَحۡمٗا طَرِيّٗا وَتَسۡتَخۡرِجُواْ مِنۡهُ حِلۡيَةٗ تَلۡبَسُونَهَاۖ وَتَرَى ٱلۡفُلۡكَ مَوَاخِرَ فِيهِ وَلِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ
(14) He is the One Who subjected the sea[3236] so that you may eat from it tender flesh[3237] and from it you bring out ornaments that you wear[3238]; and you see vessels cavitating[3239] through it[3240]; ˹He subjected it˺ so that you may seek out His favours[3241] and that you may become thankful!
[3236] The sea being no less important than both the sky and the land, has also been subjected by God Almighty for the benefit of humans (cf. Abū Ḥayyān).
[3237] Such is the extent of the subjection of the sea, that people are able to get out of it such succulent, perfectly palatable flesh as that of fish when the water they live off and die in is so saline and unpalatable (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar). Food is the most salient benefit of the sea, so much so that this is emphasized above the other benefits (cf. Abū Ḥayyān). Bringing out such opposites from each other violates the nature of things and, thus, is indicative of a Sign of the Ability of the Creator (cf. al-Rāzī).
[3238] “Out of both come forth pearls and coral!” (55: 22).
[3239] Mawākhira (translated here as cavitating) describes both the manner and sound of how these vessels travel: their breaking through water (ploughing) and the sound produced as a result of it (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, al-Zamakhsharī, Asās al-Balāghah, 2: 198).
[3240] Yet another great sign and bounty from God, that ships and vessels, heavy as they are, run smoothly on the face of as delicate a substance as water without sinking (cf. al-Ṭabarī, al-Khāzin, Ibn Kathīr): “And among His Signs are the ships that sail like ˹floating˺ mountains through the seas; * if He so wills, He stills the wind, and then they lie motionless on its surface - ˹and˺ herein, there are signs indeed for all who are wholly patient ˹in adversity˺ and deeply grateful ˹to Allah˺; *or He can wreck them ˹the ships˺ for what they ˹people˺ have committed—though He forgives much!” (42: 32-34).
[3241] By the grace of God Almighty, the benefits of the sea are immeasurable and, thus, especially merit thankfulness and gratitude (cf. Abū al-Suʿūd, al-Saʿdī).
[3237] Such is the extent of the subjection of the sea, that people are able to get out of it such succulent, perfectly palatable flesh as that of fish when the water they live off and die in is so saline and unpalatable (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar). Food is the most salient benefit of the sea, so much so that this is emphasized above the other benefits (cf. Abū Ḥayyān). Bringing out such opposites from each other violates the nature of things and, thus, is indicative of a Sign of the Ability of the Creator (cf. al-Rāzī).
[3238] “Out of both come forth pearls and coral!” (55: 22).
[3239] Mawākhira (translated here as cavitating) describes both the manner and sound of how these vessels travel: their breaking through water (ploughing) and the sound produced as a result of it (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, al-Zamakhsharī, Asās al-Balāghah, 2: 198).
[3240] Yet another great sign and bounty from God, that ships and vessels, heavy as they are, run smoothly on the face of as delicate a substance as water without sinking (cf. al-Ṭabarī, al-Khāzin, Ibn Kathīr): “And among His Signs are the ships that sail like ˹floating˺ mountains through the seas; * if He so wills, He stills the wind, and then they lie motionless on its surface - ˹and˺ herein, there are signs indeed for all who are wholly patient ˹in adversity˺ and deeply grateful ˹to Allah˺; *or He can wreck them ˹the ships˺ for what they ˹people˺ have committed—though He forgives much!” (42: 32-34).
[3241] By the grace of God Almighty, the benefits of the sea are immeasurable and, thus, especially merit thankfulness and gratitude (cf. Abū al-Suʿūd, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَأَلۡقَىٰ فِي ٱلۡأَرۡضِ رَوَٰسِيَ أَن تَمِيدَ بِكُمۡ وَأَنۡهَٰرٗا وَسُبُلٗا لَّعَلَّكُمۡ تَهۡتَدُونَ
(15) He cast[3242] in Earth firmly-set ˹stabilizers˺, so that it may not quake with you[3243], and rivers[3244] and paths[3245] so that you may find your way;
[3242] Alqā (to cast, throw) could mean that mountains were not originally created as part of the Earth but came in later (cf. Ibn ʿAṭiyyah). Also it could mean that because mountains, rivers and paths are complimentary to Earth, the verb alqā is used as if they were ‘thrown in’ later on (cf. Ibn ʿĀshūr).
[3243] Part of making Earth habitable is that its crust is maintained with stabilizing mountains (cf. al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr): “And the Earth, We have spread, cast in it firmly-set ˹stabilizers˺ and grew in it everything in balance” (15: 19).
[3244] Rivers are placed on Earth to the benefit of humans in that they are like bloodlines made to run from one place to another covering great stretches of land spreading life along their banks; people drink from them along with their livestock, grow crops, and travel fore and aft (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī): “Allah Who created the Heavens and Earth; sent water down from the sky and grew with it ˹all sorts of˺ produce as provisions for you; subjected to you vessels running in the sea with His command; and subjected rivers to you!” (14: 32).
[3245] Easy to go along paths are essential for human life and are also used for guidance and to get one’s bearings (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3243] Part of making Earth habitable is that its crust is maintained with stabilizing mountains (cf. al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr): “And the Earth, We have spread, cast in it firmly-set ˹stabilizers˺ and grew in it everything in balance” (15: 19).
[3244] Rivers are placed on Earth to the benefit of humans in that they are like bloodlines made to run from one place to another covering great stretches of land spreading life along their banks; people drink from them along with their livestock, grow crops, and travel fore and aft (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī): “Allah Who created the Heavens and Earth; sent water down from the sky and grew with it ˹all sorts of˺ produce as provisions for you; subjected to you vessels running in the sea with His command; and subjected rivers to you!” (14: 32).
[3245] Easy to go along paths are essential for human life and are also used for guidance and to get one’s bearings (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَعَلَٰمَٰتٖۚ وَبِٱلنَّجۡمِ هُمۡ يَهۡتَدُونَ
[3246] As much as using paths for directions, people are served with landmarks to find their way during the daytime and the stars to locate the direction at night (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Rāzī). God Almighty, the Most Merciful, would not leave His servants without guidance, either Heavenly or worldly.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَفَمَن يَخۡلُقُ كَمَن لَّا يَخۡلُقُۚ أَفَلَا تَذَكَّرُونَ
[3247] This is the natural conclusion that sound minds would cull from contemplating (Aya 11), heeding (Aya 12), reasoning (Aya 13) and thinking (Aya 17) about all these bountiful signs (cf. al-Rāzī); that far apart is the One True God Who is Able over creation and those false so-called gods that the Associators pray to besides Him: “They took besides Him deities who create nothing, but they ˹themselves˺ are created; nor do they own for themselves neither harm or benefit, nor do they own death, life nor resurrection!” (25: 3).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآۗ إِنَّ ٱللَّهَ لَغَفُورٞ رَّحِيمٞ
(18) Should you ˹endeavour to˺ enumerate Allah’s Bliss, you shall never round it up; verily Allah is All-Forgiving, Most Merciful[3248].
[3248] God Almighty’s favours on people are by no means limited to the one’s mentioned here (cf. al-Zamakhsharī). People can never count up all of God’s blessings on them, let alone be duly thankful for them; but God is All-Forgiving, Most Merciful (cf. al-Ṭabarī, al-Saʿdī). The mention of this fact here may serve two purposes: for those who Believe to be truly grateful to God Almighty for His many bounties on them and, thus, profusely thank Him for it all. It could also be taken to show how egregious the Denial of the Associators is, when they denied the favours of All-Bountiful God (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱللَّهُ يَعۡلَمُ مَا تُسِرُّونَ وَمَا تُعۡلِنُونَ
[3249] Since the Makkan Associators are implicated in all of that which preceded, i.e., are chastised for Associating with God Almighty and denying His infinite favours, they are being directly addressed here to warn them against their secret plotting to thwart the call of Faith (cf. al-Rāzī). Moreover, that God Almighty Knows their secrets and what they publicly disclose is yet another Sign of His limitless Ability; a far cry from the so-called gods they have set up beside Him, who themselves are but created! (Cf. Ibn ʿĀshūr, al-Biqāʿī, Naẓm al-Durar.)
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ لَا يَخۡلُقُونَ شَيۡـٔٗا وَهُمۡ يُخۡلَقُونَ
(20) Those whom they invoke besides Allah create nothing, but they ˹themselves˺ are ˹being˺ created[3250];
[3250] This fact goes on to further underline the unworthiness of their deities and strip them of their feigned ‘godhood’. They are no more than the creation of their own worshippers who are themselves created by the One True God (cf. al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr)): “He said: “Do you worship that which you ˹yourselves˺ carve!”” (37: 95).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَمۡوَٰتٌ غَيۡرُ أَحۡيَآءٖۖ وَمَا يَشۡعُرُونَ أَيَّانَ يُبۡعَثُونَ
[3251] Even this most basic characteristic of whomever is to be thought of as ‘god’, that is life itself, is not possessed by their gods, who are no more than inanimate objects (cf. al-Ṭabarī, Ibn Kathīr).
[3252] Gods who are worthy of the name can at least know what the future holds for themselves as well as for their worshippers (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar).
[3252] Gods who are worthy of the name can at least know what the future holds for themselves as well as for their worshippers (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِلَٰهُكُمۡ إِلَٰهٞ وَٰحِدٞۚ فَٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ قُلُوبُهُم مُّنكِرَةٞ وَهُم مُّسۡتَكۡبِرُونَ
(22) Your God is One God[3253]; yet those who do not Believe in the Hereafter, their hearts are in denial and they are being ˹inherently˺ snobbish[3254].
[3253] This is the reasonable conclusion reached after all these proofs and arguments (cf. Ibn ʿĀshūr). But the Deniers, who do not Believe in the Hereafter, or that they will be brought to account over their deeds, will disdainfully refuse to admit it (cf. al-Ṭabarī, Ibn al-Jawzī, Abū Ḥayyān): “˹The Deniers said:˺ “Did he ˹their Messenger˺ turn all of the gods into a One God; this is truly an astonishing thing ˹to claim˺!”” (38: 5).
[3254] Their arrogance (takabbur) and snobbery (istikbār) is the real underlying reason why they deny God’s Signs, and rebut the Truth. Pride, vanity, conceit, vainglory and ego are but shields that stand between a person and their sound reason. They are diseases which are stashed up in the heart but no matter how hard a person tries to conceal them will inevitably show in their behaviour. Al-Qurṭubī reports that: “The sages agree that: ‘Every sin can be concealed and suppressed except arrogance. It is a transgression that necessitates announcement; it is the origin of all rebellion!’”
[3254] Their arrogance (takabbur) and snobbery (istikbār) is the real underlying reason why they deny God’s Signs, and rebut the Truth. Pride, vanity, conceit, vainglory and ego are but shields that stand between a person and their sound reason. They are diseases which are stashed up in the heart but no matter how hard a person tries to conceal them will inevitably show in their behaviour. Al-Qurṭubī reports that: “The sages agree that: ‘Every sin can be concealed and suppressed except arrogance. It is a transgression that necessitates announcement; it is the origin of all rebellion!’”
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَا جَرَمَ أَنَّ ٱللَّهَ يَعۡلَمُ مَا يُسِرُّونَ وَمَا يُعۡلِنُونَۚ إِنَّهُۥ لَا يُحِبُّ ٱلۡمُسۡتَكۡبِرِينَ
(23) [3255]Without a doubt, Allah knows what they hide and what they make public; verily He loves not the snobbish!
[3255] The fact already stated in Aya 19 above, but in general terms, is being vigorously asserted and reiterated here with its direct intendants being revealed. This constitutes a direct threat to the Associators (cf. al-Biqāʿī, Naẓm al-Durar) that God Almighty, Who Knows all their secret and public deeds and beliefs, will hold them to exacting account over them (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Saʿdī). This is due to their arrogance and snobbishness (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr): “Indeed they have become too proud of themselves and excessively insolent!” (25: 21).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذَا قِيلَ لَهُم مَّاذَآ أَنزَلَ رَبُّكُمۡ قَالُوٓاْ أَسَٰطِيرُ ٱلۡأَوَّلِينَ
(24) When it is said to them: “What has your Lord sent down?” They would say: “Scribbles of the ancients!”[3256]
[3256] “And when Our Signs are recited to them, they say: “We have listened! Had we wished, we would have come up with something like this; this is nothing but merely ˹a retelling of the˺ scribbles of the ancients!”” (8: 31).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لِيَحۡمِلُوٓاْ أَوۡزَارَهُمۡ كَامِلَةٗ يَوۡمَ ٱلۡقِيَٰمَةِ وَمِنۡ أَوۡزَارِ ٱلَّذِينَ يُضِلُّونَهُم بِغَيۡرِ عِلۡمٍۗ أَلَا سَآءَ مَا يَزِرُونَ
(25) Let them ˹then˺ carry all their ˹burdensome˺ sins on the Day of Judegment, and some of the ˹burdensome˺ sins of those whom they mislead[3257] out of ignorance; sordid indeed is the burden they carry![3258]
[3257] Their plotting involved, among other things, driving people away from the Call of Faith (c.f. Ibn ʿĀshūr). Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Whoever calls to guidance will have a reward in equal measure to that of whoever follows him; none of their reward will be subtracted. Whoever calls to misguidance will incur as much of ˹burdensome˺ sin as that of whoever follows him; none of their ˹burdensome˺ sins will be subtracted” (Muslim: 2674).
[3258] “Losers indeed are those who deny the meeting of Allah, until when the Hour comes upon them all of a sudden, they would say: “Woe be us for wasting it ˹our lives˺!” They would carry their ˹burdensome˺ sins over their backs—sordid indeed is what they carry!” (6: 31).
[3258] “Losers indeed are those who deny the meeting of Allah, until when the Hour comes upon them all of a sudden, they would say: “Woe be us for wasting it ˹our lives˺!” They would carry their ˹burdensome˺ sins over their backs—sordid indeed is what they carry!” (6: 31).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
قَدۡ مَكَرَ ٱلَّذِينَ مِن قَبۡلِهِمۡ فَأَتَى ٱللَّهُ بُنۡيَٰنَهُم مِّنَ ٱلۡقَوَاعِدِ فَخَرَّ عَلَيۡهِمُ ٱلسَّقۡفُ مِن فَوۡقِهِمۡ وَأَتَىٰهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ
(26) [3259]Those before them indeed plotted, then Allah came to their building[3260] from the bases and the roof fell on them from the top; the punishment came on them whereof they knew not.
[3259] Their plotting will only have them meet the inauspicious fate of those who came before them. Their plotting will come to nothing and collapse (cf. al-Shawkānī, Ibn ʿĀshūr).
[3260] This ‘building’ is taken to mean both a real (as the ones built by earlier nations) and an allegorical one (cf. Ibn Kathīr, al-Saʿdī). God will, while they are absolutely unaware of it, come to their structure of deceits and lies, undermine its foundations to topple it, sending the roof, which they thought their protection, tumbling down over their heads: “They plotted some plot and We planned some plan, while they perceived not. *Behold then what the consequence of their plot was; We ˹utterly˺ destroyed them and their people all together” (27: 50-51).
[3260] This ‘building’ is taken to mean both a real (as the ones built by earlier nations) and an allegorical one (cf. Ibn Kathīr, al-Saʿdī). God will, while they are absolutely unaware of it, come to their structure of deceits and lies, undermine its foundations to topple it, sending the roof, which they thought their protection, tumbling down over their heads: “They plotted some plot and We planned some plan, while they perceived not. *Behold then what the consequence of their plot was; We ˹utterly˺ destroyed them and their people all together” (27: 50-51).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ثُمَّ يَوۡمَ ٱلۡقِيَٰمَةِ يُخۡزِيهِمۡ وَيَقُولُ أَيۡنَ شُرَكَآءِيَ ٱلَّذِينَ كُنتُمۡ تُشَٰٓقُّونَ فِيهِمۡۚ قَالَ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ إِنَّ ٱلۡخِزۡيَ ٱلۡيَوۡمَ وَٱلسُّوٓءَ عَلَى ٱلۡكَٰفِرِينَ
(27) Then on the Day of Judegment, He disgraces[3261] them and says: “Where are My Associates whom you used to pit yourselves ˹against the Prophets and Believers[3262]˺ for their sake?” The ones who were given knowledge ˹then˺[3263] said: “Verily disgrace and evil are today on the Deniers;”
[3261] al-Khizy is disgrace tinged with humiliation and shameful exposure (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ). “Disgrace” is a most befitting punishment for arrogance as it kills its substance (cf. al-Shaʿrāwī). God Almighty will disgrace them on the Day of Judgement by exposing, before all, what they used to hide (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3262] Cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar.
[3263] Exegetes are of different opinions as to who “the ones who were given knowledge” exactly are. Ibn ʿAṭiyyah has it that these are those to whom God has given knowledge, humans, angels, etc., and are witness to this event. While Ibn ʿĀshūr sees them to be the ones given knowledge of the Truth among the Messengers, Prophets and the Believers. However, they are mostly agreed to be the godly scholars (al-ʿulamā’ al-rabbāniyyūn) (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar). al-Saʿdī says: “This is how meritorious are the knowledgeable who speak out the Truth in this life and in the Hereafter; they have their well-considered opinion before Allah and before His creation!”
[3262] Cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar.
[3263] Exegetes are of different opinions as to who “the ones who were given knowledge” exactly are. Ibn ʿAṭiyyah has it that these are those to whom God has given knowledge, humans, angels, etc., and are witness to this event. While Ibn ʿĀshūr sees them to be the ones given knowledge of the Truth among the Messengers, Prophets and the Believers. However, they are mostly agreed to be the godly scholars (al-ʿulamā’ al-rabbāniyyūn) (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar). al-Saʿdī says: “This is how meritorious are the knowledgeable who speak out the Truth in this life and in the Hereafter; they have their well-considered opinion before Allah and before His creation!”
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلۡمَلَٰٓئِكَةُ ظَالِمِيٓ أَنفُسِهِمۡۖ فَأَلۡقَوُاْ ٱلسَّلَمَ مَا كُنَّا نَعۡمَلُ مِن سُوٓءِۭۚ بَلَىٰٓۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِمَا كُنتُمۡ تَعۡمَلُونَ
(28) whom the angels take their lives, being unjust to themselves! They then conceded defeat ˹and said˺: “We did not do any evil!”” Nay, but Allah is fully aware of what you used to do!
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ وَقِيلَ لِلَّذِينَ ٱتَّقَوۡاْ مَاذَآ أَنزَلَ رَبُّكُمۡۚ قَالُواْ خَيۡرٗاۗ لِّلَّذِينَ أَحۡسَنُواْ فِي هَٰذِهِ ٱلدُّنۡيَا حَسَنَةٞۚ وَلَدَارُ ٱلۡأٓخِرَةِ خَيۡرٞۚ وَلَنِعۡمَ دَارُ ٱلۡمُتَّقِينَ
(30) [3264]And it is said to those who had been Mindful: “What has your Lord sent down?” They said: “What is ˹abundantly˺ good!”[3265] For those who do well[3266] in the worldly life is a comely ˹reward˺. Yet the Abode of the Hereafter is ˹even˺ better[3267]—admirable indeed is the Abode of the Mindful!
[3264] The fate of the arrogant, who denied the Truth and pitted themselves against it, is totally different from that of the Mindful, who embraced the Truth, willingly submitted themselves to it and translated it into their daily lives and actions (cf. al-Saʿdī).
[3265] As opposed to the reply of the Deniers whom when asked about the Qur’an that God Almighty sent down to His Messenger would disdainfully say: “Scribbles of the ancients”, the Believers’ reply was always truthful: “What is abundantly good”. A ‘good’ that is a mercy, advantageous, and a beam of light to those who come to Believe in it and follow it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3266] Those who do well (aḥsanū) in their worship and do good to other servants of God, will have the comely reward (ḥasanah) of leading a good, plentiful and satisfying life in this world (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr): “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)
[3267] The ever-lasting abode of the Hereafter is way better than that of this mayfly life (cf. al-Tafsīr al-Muḥarrar).
[3265] As opposed to the reply of the Deniers whom when asked about the Qur’an that God Almighty sent down to His Messenger would disdainfully say: “Scribbles of the ancients”, the Believers’ reply was always truthful: “What is abundantly good”. A ‘good’ that is a mercy, advantageous, and a beam of light to those who come to Believe in it and follow it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3266] Those who do well (aḥsanū) in their worship and do good to other servants of God, will have the comely reward (ḥasanah) of leading a good, plentiful and satisfying life in this world (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr): “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)
[3267] The ever-lasting abode of the Hereafter is way better than that of this mayfly life (cf. al-Tafsīr al-Muḥarrar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
جَنَّٰتُ عَدۡنٖ يَدۡخُلُونَهَا تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۖ لَهُمۡ فِيهَا مَا يَشَآءُونَۚ كَذَٰلِكَ يَجۡزِي ٱللَّهُ ٱلۡمُتَّقِينَ
(31) Gardens of Eternity[3268] they enter; under which rivers flow. For them therein whatever they wish for[3269]—thus Allah rewards the well-doers.
[3268] Jannātu ʿAdn (lit. Gardens of Eternal Residence) (cf. al-Ṭabarī, Ibn Kathīr, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “In the Gardens of Eternity, ˹there are˺ two gardens their utensils and all that is there is made of sliver; ˹and another˺ two gardens their utensils and all that is there is made of gold. Nothing separates its dwellers from seeing their Lord except the Mantle of Loftiness on His Face” (al-Bukhārī: 4878, Muslim: 180).
[3269] Very much unlike this worldly life, the dwellers of Paradise can have it all (cf. al-Rāzī).
[3269] Very much unlike this worldly life, the dwellers of Paradise can have it all (cf. al-Rāzī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلۡمَلَٰٓئِكَةُ طَيِّبِينَ يَقُولُونَ سَلَٰمٌ عَلَيۡكُمُ ٱدۡخُلُواْ ٱلۡجَنَّةَ بِمَا كُنتُمۡ تَعۡمَلُونَ
(32) [3270]Those whom the angels take their lives, being ˹full of˺ good[3271]. They say: “Peace be upon you! Enter Paradise for what you used do!”[3272]
[3270] This is another comparison that distinguishes between the Mindful, who, even at the time of their deaths, are “full of good”, and the arrogant who, even at the time of their deaths, are “unjust to themselves” (Aya 28 above) (cf. al-Biqāʿī, Naẓm al-Durar).
[3271] They are ṭayyibūna (full of good) in that they are purified from Associations, sins and all that dents their Faith (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, Aḍwā’ al-Bayān).
[3272] “And those who had been Mindful of their Lord will be led towards Paradise in throngs and when they come upon it, its gates open, and its keepers will say to them: “Peace be upon you! Good you are; so enter it to abide eternally therein!” *They will say: “˹All˺ Gratitude be to Allah, Who has fulfilled His Promise to us and made us inherit the land ˹so˺ we may settle in Paradise wherever we will—how excellent is the reward of ˹righteous˺ workers!”” (39: 73-74).
[3271] They are ṭayyibūna (full of good) in that they are purified from Associations, sins and all that dents their Faith (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī, Aḍwā’ al-Bayān).
[3272] “And those who had been Mindful of their Lord will be led towards Paradise in throngs and when they come upon it, its gates open, and its keepers will say to them: “Peace be upon you! Good you are; so enter it to abide eternally therein!” *They will say: “˹All˺ Gratitude be to Allah, Who has fulfilled His Promise to us and made us inherit the land ˹so˺ we may settle in Paradise wherever we will—how excellent is the reward of ˹righteous˺ workers!”” (39: 73-74).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
هَلۡ يَنظُرُونَ إِلَّآ أَن تَأۡتِيَهُمُ ٱلۡمَلَٰٓئِكَةُ أَوۡ يَأۡتِيَ أَمۡرُ رَبِّكَۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبۡلِهِمۡۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ
(33) [3273]Do they ˹the Associators˺ expect ˹nothing˺ but that the angels come upon them[3274], or that your Lord’s Command[3275] comes! Like so did those who came before them do[3276]—Allah did not wrong them but they used to wrong themselves.
[3273] This urgent yet obscure threat relates to and sheds light on the opening aya of this sura, where they are told that God’s Command “has come”.
[3274] To take their souls while they are “being unjust to themselves” (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3275] “Your Lord’s Command” (amru Rabbika) could mean the Command of their punishment in this worldly life (cf. Muqātil, al-Wāḥidī, al-Rāzī, al-Qurṭubī, Abū al-Suʿūd, Ibn ʿĀshūr).
[3276] They persisted in their Denial and went too far with their Association until they met their demise (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). “Indeed, Messengers before you were ridiculed, but those who used to ridicule them got hit by what they ridiculed. *Say ˹Muhammad˺: “Travel the land and look what was the fate of the Deniers”” (6: 10-11).
[3274] To take their souls while they are “being unjust to themselves” (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3275] “Your Lord’s Command” (amru Rabbika) could mean the Command of their punishment in this worldly life (cf. Muqātil, al-Wāḥidī, al-Rāzī, al-Qurṭubī, Abū al-Suʿūd, Ibn ʿĀshūr).
[3276] They persisted in their Denial and went too far with their Association until they met their demise (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). “Indeed, Messengers before you were ridiculed, but those who used to ridicule them got hit by what they ridiculed. *Say ˹Muhammad˺: “Travel the land and look what was the fate of the Deniers”” (6: 10-11).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَأَصَابَهُمۡ سَيِّـَٔاتُ مَا عَمِلُواْ وَحَاقَ بِهِم مَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ
[3277] “Indeed, Messengers before you ˹Muhammad˺ were ridiculed, and I allowed the Deniers time then I took them; how was then My Punishment!” (13: 32).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَقَالَ ٱلَّذِينَ أَشۡرَكُواْ لَوۡ شَآءَ ٱللَّهُ مَا عَبَدۡنَا مِن دُونِهِۦ مِن شَيۡءٖ نَّحۡنُ وَلَآ ءَابَآؤُنَا وَلَا حَرَّمۡنَا مِن دُونِهِۦ مِن شَيۡءٖۚ كَذَٰلِكَ فَعَلَ ٱلَّذِينَ مِن قَبۡلِهِمۡۚ فَهَلۡ عَلَى ٱلرُّسُلِ إِلَّا ٱلۡبَلَٰغُ ٱلۡمُبِينُ
(35) [3278]Those who Associate say: “Had Allah wished, we would not have worshipped anything besides Him, neither us nor our fathers; we would not ˹even˺ have forbidden anything without Him!”[3279] Like so did those ˹who came˺ before them do! Are the Messengers, then, tasked with anything but clear delivery ˹of the Message![3280]
[3278] This goes on to show how they used to endlessly argue with the Messenger of God (ﷺ) in order not to get at the Truth but rather to thwart his sincere arguments against their preposterously heathen ways (cf. Ibn ʿĀshūr); yet making his mission all the more arduous.
[3279] They argue by citing predestination (al-qaḍā’ wa al-qadar), yet they were given the ability to choose the path to follow in life whilst being sent Messengers to show them the right path: “And pointed out to him ˹man˺ the two clear ways ˹of good and evil˺?” (90: 10); “We showed him the way, be he thankful or be he ardently Denying” (76: 3); “And by the soul and how He formed it; *And inspired it ˹with discernment of˺ its wickedness and its righteousness” (91: 7-8). Thus endowed, blaming their evil doings on God’s Will is nothing more than scapegoating, a weak ploy meant merely for the sake of arguing back. Al-Saʿdī explains: “With their saying this, they only intended to throw back the Truth that the Messenger came to them with, fully realizing the fallacy of their argument. Allah bade them and forbade them, made them able to carry out their duties, and gave them the ability and the will that drives their actions. Their citing of predestination stands for nothing for everyone knows through experience that a person has the ability over what he wants, without anyone holding him back!” “Those who Associate will say: “Had Allah wished, we would not have Associated, neither we nor our fathers; neither would we have prohibited anything!” Likewise the ones before them denied until they tasted Our affliction. Say ˹Muhammad˺: “Do you have knowledge that you may produce for us? Indeed you only follow ˹mere˺ fancies, indeed they are only guessing”. *Say ˹Muhammad˺: “The conclusive argument belongs to Allah; had He wished, He would have guided you all”. *Say: “Bring forth your witnesses who bear out that Allah prohibited this”. If they bear witness, then do not bear witness with them and do not follow the vain desires of those who rejected our Signs and those who do not Believe in the Hereafter while they set up ˹false˺ equals to their Lord” (6: 148-150).
[3280] The Messenger is not to bog himself down with such distracting arguments, which are laden with emotions, but to clearly deliver God’s Message (cf. Ibn ʿĀshūr).
[3279] They argue by citing predestination (al-qaḍā’ wa al-qadar), yet they were given the ability to choose the path to follow in life whilst being sent Messengers to show them the right path: “And pointed out to him ˹man˺ the two clear ways ˹of good and evil˺?” (90: 10); “We showed him the way, be he thankful or be he ardently Denying” (76: 3); “And by the soul and how He formed it; *And inspired it ˹with discernment of˺ its wickedness and its righteousness” (91: 7-8). Thus endowed, blaming their evil doings on God’s Will is nothing more than scapegoating, a weak ploy meant merely for the sake of arguing back. Al-Saʿdī explains: “With their saying this, they only intended to throw back the Truth that the Messenger came to them with, fully realizing the fallacy of their argument. Allah bade them and forbade them, made them able to carry out their duties, and gave them the ability and the will that drives their actions. Their citing of predestination stands for nothing for everyone knows through experience that a person has the ability over what he wants, without anyone holding him back!” “Those who Associate will say: “Had Allah wished, we would not have Associated, neither we nor our fathers; neither would we have prohibited anything!” Likewise the ones before them denied until they tasted Our affliction. Say ˹Muhammad˺: “Do you have knowledge that you may produce for us? Indeed you only follow ˹mere˺ fancies, indeed they are only guessing”. *Say ˹Muhammad˺: “The conclusive argument belongs to Allah; had He wished, He would have guided you all”. *Say: “Bring forth your witnesses who bear out that Allah prohibited this”. If they bear witness, then do not bear witness with them and do not follow the vain desires of those who rejected our Signs and those who do not Believe in the Hereafter while they set up ˹false˺ equals to their Lord” (6: 148-150).
[3280] The Messenger is not to bog himself down with such distracting arguments, which are laden with emotions, but to clearly deliver God’s Message (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَقَدۡ بَعَثۡنَا فِي كُلِّ أُمَّةٖ رَّسُولًا أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّٰغُوتَۖ فَمِنۡهُم مَّنۡ هَدَى ٱللَّهُ وَمِنۡهُم مَّنۡ حَقَّتۡ عَلَيۡهِ ٱلضَّلَٰلَةُۚ فَسِيرُواْ فِي ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُكَذِّبِينَ
(36) Verily, We had sent a Messenger in every nation, ˹to deliver˺ that: “You should worship Allah and shun false idols!” Among them were those whom Allah guided and among them were those whose dutiful lot was misguidance![3281] So walk the land and behold how was the end of the deniers.
[3281] “Indeed, those who revert ˹to Denying˺ after guidance has become clear to them; Satan has tempted them, luring them with false hope!” (47: 25); “Say: “Shall I inform you who are the greatest losers in respect to their deeds? *Those whose efforts go astray in the worldly life, while they reckon that they are virtuous in their works. *It is they who Denied the Signs of their Lord and their meeting with Him, their deeds became void, so We will not give their deeds any weight on the Day of Judgement”” (18: 103-105); “A party ˹of you˺ He guides, and another party misguidedness is their rightful lot; they betook the devils as allies besides Allah and they think that they are guided!” (7: 30)
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِن تَحۡرِصۡ عَلَىٰ هُدَىٰهُمۡ فَإِنَّ ٱللَّهَ لَا يَهۡدِي مَن يُضِلُّۖ وَمَا لَهُم مِّن نَّٰصِرِينَ
(37) [3282]Keen as you are ˹Muhammad˺ on their guidance, Allah guides not whomever He sends astray; they will have no helpers!
[3282] This is to ascertain to the Messenger (ﷺ) the scope of his mission, “the clear delivery of the Message”, and that he should not be hard on himself in this regard (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī, Aḍwā’ al-Bayān).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَأَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ لَا يَبۡعَثُ ٱللَّهُ مَن يَمُوتُۚ بَلَىٰ وَعۡدًا عَلَيۡهِ حَقّٗا وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ
(38) [3283]They even swore by Allah with their most solemn oaths[3284] ˹that˺: “Allah resurrects not those who die!” Nay! It is a promise ˹due˺ on Him[3285] to bring true, but most people know not.
[3283] The list of their fallacious arrogance-spurred arguments goes on (cf. Ibn ʿĀshūr).
[3284] Thus marking their impassioned opposition to the Message (cf. Ibn ʿĀshūr).
[3285] That He brings the dead back to life (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Allah said: ‘The son of Adam has accused Me of lying, while he has no right to do so, and he insulted Me, while he has no right to do so. His accusing Me of lying is his saying: “He shall not recreate me as He created me at first!” The first creation is by no means easier for Me than recreation!’ His insulting Me is his saying: “Allah has taken a son ˹to Himself˺”, when I am the One, the Oft-Beseeched, I begot none, nor was I begotten. *None is equal to Me!”” (al-Bukhārī: 4974).
[3284] Thus marking their impassioned opposition to the Message (cf. Ibn ʿĀshūr).
[3285] That He brings the dead back to life (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Allah said: ‘The son of Adam has accused Me of lying, while he has no right to do so, and he insulted Me, while he has no right to do so. His accusing Me of lying is his saying: “He shall not recreate me as He created me at first!” The first creation is by no means easier for Me than recreation!’ His insulting Me is his saying: “Allah has taken a son ˹to Himself˺”, when I am the One, the Oft-Beseeched, I begot none, nor was I begotten. *None is equal to Me!”” (al-Bukhārī: 4974).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لِيُبَيِّنَ لَهُمُ ٱلَّذِي يَخۡتَلِفُونَ فِيهِ وَلِيَعۡلَمَ ٱلَّذِينَ كَفَرُوٓاْ أَنَّهُمۡ كَانُواْ كَٰذِبِينَ
(39) So that He shall explain to them that over which they differ, and so that those who Denied come to realize that they had been liars![3286]
[3286] After resurrection on the Day of Judgement God Almighty will explain to people what they used to differ on in this worldly life, including the issue of resurrection, pass judgement among them, and whereby every doer will get the reward or punishment for their deeds (cf. al-Ṭabarī, al-Samʿānī, al-Bayḍāwī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّمَا قَوۡلُنَا لِشَيۡءٍ إِذَآ أَرَدۡنَٰهُ أَن نَّقُولَ لَهُۥ كُن فَيَكُونُ
[3287] God’s Absolute Power is highlighted here. The realization of His Will and His Ability to create are carried out by this two-lettered command, (Be!) (cf. 3: 47 and 59, 19: 34-35, 36: 81-82). People’s lack of knowledge of the extent of His Power fooled them into believing in the impossibility of resurrection (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱلَّذِينَ هَاجَرُواْ فِي ٱللَّهِ مِنۢ بَعۡدِ مَا ظُلِمُواْ لَنُبَوِّئَنَّهُمۡ فِي ٱلدُّنۡيَا حَسَنَةٗۖ وَلَأَجۡرُ ٱلۡأٓخِرَةِ أَكۡبَرُۚ لَوۡ كَانُواْ يَعۡلَمُونَ
(41) [3288]Those who migrated for ˹the sake of˺ Allah[3289] after they had been dealt unjustly[3290], We shall settle them a comely ˹settlement˺[3291] in the worldly life; ˹but˺ the reward of the Hereafter is verily greater[3292], if only they knew!
[3288] This could be understood as a Divine permission to the Believers to migrate from Makkah, given the entrenched opposition the Call of Faith faced, as has just been highlighted, and that the Deniers would stop at nothing to quash it and persecute its supporters. Thus doing, they would be better off both in this worldly life and, better still, in the Hereafter (cf. al-Rāzī).
[3289] This signifies their devotion to God (cf. Abū Ḥayyān).
[3290] Given that this is a Makkan sura, which came down before the Prophet’s migration to Madinah, the ones intended here could be either the Companions who fled persecution to Abyssinia (cf. Ibn Kathīr and Ibn ʿĀshūr) or the very early migrants to Madinah, who did so before everyone else (cf. Ibn ʿĀshūr).
[3291] They will be rewarded with a better town to settle in, provided for generously, lead a pleasant life and be rewarded handsomely (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3292] “Verily those who have Believed, migrated and striven in the path of Allah with their money and their lives are greater in rank before Allah—these are the ˹true˺ winners. *Allah gives them the glad tidings of a Mercy from Him, Pleasure and Gardens in which theirs is everlasting bliss. *They last therein forever—verily with Allah lies a great reward!” (9: 20-22)
[3289] This signifies their devotion to God (cf. Abū Ḥayyān).
[3290] Given that this is a Makkan sura, which came down before the Prophet’s migration to Madinah, the ones intended here could be either the Companions who fled persecution to Abyssinia (cf. Ibn Kathīr and Ibn ʿĀshūr) or the very early migrants to Madinah, who did so before everyone else (cf. Ibn ʿĀshūr).
[3291] They will be rewarded with a better town to settle in, provided for generously, lead a pleasant life and be rewarded handsomely (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3292] “Verily those who have Believed, migrated and striven in the path of Allah with their money and their lives are greater in rank before Allah—these are the ˹true˺ winners. *Allah gives them the glad tidings of a Mercy from Him, Pleasure and Gardens in which theirs is everlasting bliss. *They last therein forever—verily with Allah lies a great reward!” (9: 20-22)
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱلَّذِينَ صَبَرُواْ وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ
[3293] They trust that their Benefactor and Protector is none but God (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr). Putting one’s trust in God (al-tawakkul ʿalā Allāh) is the catalyst for all good deeds; no sincere deed exists nor can it be perfected without it. Saʿīd Ibn Jubayr said: “Putting one’s trust in Allah is the culmination of sincere Faith” (cf. Ibn Kathīr, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمَآ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالٗا نُّوحِيٓ إِلَيۡهِمۡۖ فَسۡـَٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ
(43) [3294]We had sent before you ˹Muhammad˺ only ˹mere˺ men, to whom We reveal; ask then the people of the Reminder[3295], if you ˹people˺ know not.
[3294] This passage retells the intransigent stance of the Associators and reiterates the subtle yet urgent threat that God’s Command is hanging over their heads. It further captures the method used in this sura; alternating between stirring up emotions (sincere gratitude, chilling fear) and addressing the mind (with stout arguments).
All the Signs told of thus far are by way of highlighting the Associators deep rejection of the Messenger (ﷺ) and his call and denying that he is sent by God and that the Qur’an is God’s Message (Aya 24). Their false arguments have all been refuted with persuasive evidence. The ploy they revert to here, that there cannot be a human Messenger of God’s, is rebutted by citing the example of earlier human Messengers (cf. Ibn ʿĀshūr).
[3295] People of the Reminder (ahl al-dhikr) are the People of the Book, the Jews and Christians (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). They are made a point of reference for the Makkan Arabs because they were generally held with great esteem as possessors of knowledge. They had their own Messengers, such as Abraham, Moses and Jesus (عليهم السلام), so when asked they would confirm their humanness (cf. al-Khāzin).
All the Signs told of thus far are by way of highlighting the Associators deep rejection of the Messenger (ﷺ) and his call and denying that he is sent by God and that the Qur’an is God’s Message (Aya 24). Their false arguments have all been refuted with persuasive evidence. The ploy they revert to here, that there cannot be a human Messenger of God’s, is rebutted by citing the example of earlier human Messengers (cf. Ibn ʿĀshūr).
[3295] People of the Reminder (ahl al-dhikr) are the People of the Book, the Jews and Christians (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). They are made a point of reference for the Makkan Arabs because they were generally held with great esteem as possessors of knowledge. They had their own Messengers, such as Abraham, Moses and Jesus (عليهم السلام), so when asked they would confirm their humanness (cf. al-Khāzin).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
بِٱلۡبَيِّنَٰتِ وَٱلزُّبُرِۗ وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّكۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡهِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُونَ
(44) ˹We sent them˺ With clear evidences, the ˹Sacred˺ Writs, and We sent down the Reminder[3296] to you ˹Muhammad˺ so that you may make clear to people what was ˹successively˺ sent down to them and so that they may ponder[3297].
[3296] Exegetes are unanimous in their opinion that the Reminder (Dhikr) mentioned here is the Glorious Qur’an: “cf. Ibn al-Jawzī): “And this is a blessed Reminder ˹that˺ We have sent down” (21: 50). The Qur’an is dhikr (reminder) in that it constantly makes “mention” of what people need for the betterment of their affairs and lives; it also “reminds” people of God Almighty and the Last Day; and that it is a cause of “laudable mention” (dhikr) and high repute (cf. al-Ṭabarī, Ibn Kathīr, al-Rāzī, Ibn ʿĀshūr).
[3297] “A Book that We have sent down to you ˹Muhammad˺, blessed, so they may meditate its Signs and that people of reason may be reminded!” (38: 29).
[3297] “A Book that We have sent down to you ˹Muhammad˺, blessed, so they may meditate its Signs and that people of reason may be reminded!” (38: 29).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَفَأَمِنَ ٱلَّذِينَ مَكَرُواْ ٱلسَّيِّـَٔاتِ أَن يَخۡسِفَ ٱللَّهُ بِهِمُ ٱلۡأَرۡضَ أَوۡ يَأۡتِيَهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ
(45) [3298]Do those who plotted evil ˹plots˺ feel secure that Allah would not make the ground give way with them or that the Punishment comes upon them whereof they perceive not!
[3298] Given their bellicose position and unwavering animosity that went on for so long (knowing that this is a late Makkan sura) they deserved God’s Wrath and are living under the shadow of His Command, i.e. punishment. Here, the recurrent theme of this sura detailing the subtle yet urgent threat (cf. Ayas: 1, 26, 33, 77 and 112) to the belligerent Qurayshites, is detailed and pronounced in Ayas 45-47 (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَوۡ يَأۡخُذَهُمۡ فِي تَقَلُّبِهِمۡ فَمَا هُم بِمُعۡجِزِينَ
(46) Or that it should betake them during their goings hither and thither[3299]; never will they outdo ˹Allah˺!
[3299] Taqallubihim (lit. their constant turning from one side to another) means their recurrent travels between lands and going about their lives (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). The word qalb originally means flipping something over from one side to the other (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah): “Do the townspeople feel secure that Our Might would not come to them at night while they are sleeping? *Do the townspeople feel secure that Our Might would not come to them in the forenoon while they are playing? *Do they feel secure from the planning of Allah? Verily none feels safe from the planning of Allah except the losers” (7: 97-99); “But those who denied Our Signs, We will lure them ˹gradually˺ whereof they know not; *I will allow them time—verily My Machination is robust” (7: 182-183); “Let not those who Deny think that the rein We give them is better for them. We only give them allowance so that they would accumulate sins; theirs is a humiliating Punishment” (3: 178).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَوۡ يَأۡخُذَهُمۡ عَلَىٰ تَخَوُّفٖ فَإِنَّ رَبَّكُمۡ لَرَءُوفٞ رَّحِيمٌ
(47) Or that it should betake when they are apprehensive ˹of it˺[3300]; then indeed your Lord is verily Compassionate, Merciful![3301]
[3300] Takhawwuf could be of two meanings (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Sijistānī, Gharīb al-Qur’ān): being in a state of anticipation of an impending danger (cf. Ibn Kathīr, al-Shawkānī, al-Qāsimī, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar); or (as in the language of the Arabian tribe of Hudhail (cf. Ibn ʿĀshūr)) in a state of gradual dwindling in land and souls through killing, death and seizure (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Biqāʿī, Naẓm al-Durar).
In all their states, whether unaware or anticipating peril, the threats as found here are worded in such a way as to blow off the cover of false security under which they went about their daily lives; now that they have pitted themselves against the Truth, they should feel less/least secure!
[3301] God being Compassionate and Merciful is the reason why He does not hasten His servants with punishment; to allow them time to repent (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “None puts up with a harm heard more than Allah. They set up rivals to Him and ascribe children to Him, yet He provides for them, keeps them safe and gives them!” (al-Bukhārī: 6099, Muslim: 2804).
In all their states, whether unaware or anticipating peril, the threats as found here are worded in such a way as to blow off the cover of false security under which they went about their daily lives; now that they have pitted themselves against the Truth, they should feel less/least secure!
[3301] God being Compassionate and Merciful is the reason why He does not hasten His servants with punishment; to allow them time to repent (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “None puts up with a harm heard more than Allah. They set up rivals to Him and ascribe children to Him, yet He provides for them, keeps them safe and gives them!” (al-Bukhārī: 6099, Muslim: 2804).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَوَلَمۡ يَرَوۡاْ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَيۡءٖ يَتَفَيَّؤُاْ ظِلَٰلُهُۥ عَنِ ٱلۡيَمِينِ وَٱلشَّمَآئِلِ سُجَّدٗا لِّلَّهِ وَهُمۡ دَٰخِرُونَ
(48) [3302]Did they not consider all the things that Allah created, their shadows veering to the right and ˹the directions of˺ left[3303]; ˹compliantly˺ prostrating to Allah while being subjugated[3304].
[3302] Now that fear has been instilled in them, they are urged to use their intellects to consider the extent of the Ability of the God Whom they should be fearful of; the threat is kept up!
[3303] al-Shamā’il (the plural the left (direction), i.e. lefts). Scholars have deliberated the question why the right direction is in the singular and the left direction is in the plural in this aya and they arrived at a number of possible rationalizations but the following stand out. First, al-yamīn (the right) is also plural and the definite article, al, is generic and, thus, it stands for the plural (cf. Ibn ʿAṭiyyah, al-Zarkashī, al-Burhān fī ʿUlūm al-Qur’ān). Secondly, that the ‘right’ is the direction of the righteous (56: 27) and the path of the guided is one, which is the Path of God, so it is singular and by contrast the ‘left’ is the direction (56: 41) of the wrongful whose paths are divergent and they are lost in them (cf. Ibn al-Qayyim, Badā’iʿ al-Fawā’id, Ibn Kathīr, al-Zarkashī, al-Burhān fī ʿUlūm al-Qur’ān, al-Suyūṭī, Muʿtarak al-Aqrān fī Iʿjāz al-Qur’ān): “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: 153).
[3304] Prostration is the greatest sign of submission to God Almighty. The movement depicted here reflects the elongation and contraction of the shadows of concrete objects as the sun moves along its course during the different times of the day; a reflection which mimics that of standing up and prostrating. Though some people do not prostrate themselves willingly to God Almighty, being disdainful or too busy prostrating to their false idols, the shadows of all objects about them and their very own shadows bear constant witness to His rightfulness to being worshipped in spite of them (cf. Ibn ʿĀshūr): “To ‘Allah’ prostrates ˹all˺ who are in the Heavens and Earth, willingly and unwillingly, and their shades early and late in the day!” (13: 15).
[3303] al-Shamā’il (the plural the left (direction), i.e. lefts). Scholars have deliberated the question why the right direction is in the singular and the left direction is in the plural in this aya and they arrived at a number of possible rationalizations but the following stand out. First, al-yamīn (the right) is also plural and the definite article, al, is generic and, thus, it stands for the plural (cf. Ibn ʿAṭiyyah, al-Zarkashī, al-Burhān fī ʿUlūm al-Qur’ān). Secondly, that the ‘right’ is the direction of the righteous (56: 27) and the path of the guided is one, which is the Path of God, so it is singular and by contrast the ‘left’ is the direction (56: 41) of the wrongful whose paths are divergent and they are lost in them (cf. Ibn al-Qayyim, Badā’iʿ al-Fawā’id, Ibn Kathīr, al-Zarkashī, al-Burhān fī ʿUlūm al-Qur’ān, al-Suyūṭī, Muʿtarak al-Aqrān fī Iʿjāz al-Qur’ān): “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: 153).
[3304] Prostration is the greatest sign of submission to God Almighty. The movement depicted here reflects the elongation and contraction of the shadows of concrete objects as the sun moves along its course during the different times of the day; a reflection which mimics that of standing up and prostrating. Though some people do not prostrate themselves willingly to God Almighty, being disdainful or too busy prostrating to their false idols, the shadows of all objects about them and their very own shadows bear constant witness to His rightfulness to being worshipped in spite of them (cf. Ibn ʿĀshūr): “To ‘Allah’ prostrates ˹all˺ who are in the Heavens and Earth, willingly and unwillingly, and their shades early and late in the day!” (13: 15).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلِلَّهِۤ يَسۡجُدُۤ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِ مِن دَآبَّةٖ وَٱلۡمَلَٰٓئِكَةُ وَهُمۡ لَا يَسۡتَكۡبِرُونَ
(49) And to Allah prostrates[3305] whatever is in the Heavens and whatever is on Earth of a moving creature and the angels ˹do so˺; they disdain not ˹from it˺[3306].
[3305] Along with the actual prostration, ‘prostration’ could be figurative in that it denotes surrender and submission (cf. al-Ṭabarī, al-Wāḥidī, al-Shawkānī, Ibn ʿĀshūr). al-Rasʿanī reports that exegetes generally agree that the ‘prostration’ of rational beings is their worship of and submission to God Almighty; however, the ‘prostration’ of irrational beings is their falling in with God Almighty’s subjection of them, the execution of His Command in them and the showing of His Making on them. al-Saʿdī comments: “The prostration of creatures to Allah is of two kinds: a prostration of necessity (iḍṭirār) which is evidence of His Perfect Attributes. This prostration is general for all creatures; whether Believers or Deniers, pious or rebellious, articulate or inarticulate, etc. The other kind is the prostration of willingness (ikhtiyār) which is specific to Allah’s near and dear and His Believing servants; the angels and other creatures”: “Do you not see that to Allah prostrates whoever is in the Heavens and whoever is on the Earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many humans?” (22: 18).
[3306] “The Messiah would not disdain to be a servant of Allah, nor would the drawn-near angels. Whoever disdains from worshipping Him and becomes arrogant, He will rally them all to Him ˹on the Day of Judgement˺” (4: 172).
[3306] “The Messiah would not disdain to be a servant of Allah, nor would the drawn-near angels. Whoever disdains from worshipping Him and becomes arrogant, He will rally them all to Him ˹on the Day of Judgement˺” (4: 172).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَخَافُونَ رَبَّهُم مِّن فَوۡقِهِمۡ وَيَفۡعَلُونَ مَا يُؤۡمَرُونَ۩
[3307] This prostration (sajdah), which is the embodiment of humbleness and devotion, is so placed such that the devout Believers who recite this aya willingly enact their subjection to God Almighty’s Command.
Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When the son of Adam recites ˹an aya with˺ a prostration and prostrates, Satan moves aside and weeps saying: “Woe is me! The Son of Adam was commanded to prostrate and he did, and his ˹for it˺ is Paradise. I was commanded to prostrate and I refused and mine ˹for it˺ is Hellfire!” (Muslim: 81). It is the Sunnah of the Prophet (ﷺ) to prostrate when reciting these: Ibn ʿUmar (رضي الله عنهما) said: “When the Prophet (ﷺ) used to recite the Qur’an, and came upon a sura in which there is prostration, he would prostrate and we would prostrate with him; some among us would not ˹even˺ find a place for his forehead” (Muslim: 575); ʿĀ’ishah (i) narrated that: “The Messenger of Allah (ﷺ) used to say when prostrating while reading the Qur’an at night: “My face has prostrated to He Who created it and slit in it its hearing and sight with His Ability and Power (sajada wajhī li-lladhī khalaqahu wa shaqqa fīhi samʿahu wa baṣarahu bi-ḥawlihi wa quwwatih)” (al-Tirmidhī: 580). In another hadith (al-Tirmidhī: 3424), the supplication said during such a prostration is: “O Allah, record for me this one as a reward, eliminate me with it a sin of mine, make it a deposit for me with You and accept it from me as You have accepted it from Your servant, Dāwūd (Allāhumma ktub lī bihā ʿindaka ajran, wa ḍaʿ ʿannī bihā wizran, wa jʿalhā lī ʿindaka dhukhran, wa taqabbalhā minnī kamā taqabbaltahā min ʿabdika Dāwūd)”.
Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When the son of Adam recites ˹an aya with˺ a prostration and prostrates, Satan moves aside and weeps saying: “Woe is me! The Son of Adam was commanded to prostrate and he did, and his ˹for it˺ is Paradise. I was commanded to prostrate and I refused and mine ˹for it˺ is Hellfire!” (Muslim: 81). It is the Sunnah of the Prophet (ﷺ) to prostrate when reciting these: Ibn ʿUmar (رضي الله عنهما) said: “When the Prophet (ﷺ) used to recite the Qur’an, and came upon a sura in which there is prostration, he would prostrate and we would prostrate with him; some among us would not ˹even˺ find a place for his forehead” (Muslim: 575); ʿĀ’ishah (i) narrated that: “The Messenger of Allah (ﷺ) used to say when prostrating while reading the Qur’an at night: “My face has prostrated to He Who created it and slit in it its hearing and sight with His Ability and Power (sajada wajhī li-lladhī khalaqahu wa shaqqa fīhi samʿahu wa baṣarahu bi-ḥawlihi wa quwwatih)” (al-Tirmidhī: 580). In another hadith (al-Tirmidhī: 3424), the supplication said during such a prostration is: “O Allah, record for me this one as a reward, eliminate me with it a sin of mine, make it a deposit for me with You and accept it from me as You have accepted it from Your servant, Dāwūd (Allāhumma ktub lī bihā ʿindaka ajran, wa ḍaʿ ʿannī bihā wizran, wa jʿalhā lī ʿindaka dhukhran, wa taqabbalhā minnī kamā taqabbaltahā min ʿabdika Dāwūd)”.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَلَهُ ٱلدِّينُ وَاصِبًاۚ أَفَغَيۡرَ ٱللَّهِ تَتَّقُونَ
(52) To Him belongs whatever is in the Heavens and Earth and to Him belongs the religion eternally[3308]; Would you ˹then˺ dread any other besides Allah!
[3308] Wāṣiban means internally, conclusively and unchangingly; the root w-ṣ-b denotes perpetuity (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt): “Or have they other Associates who have ordained for them a religion to which Allah has not consented?” (42: 21)
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمَا بِكُم مِّن نِّعۡمَةٖ فَمِنَ ٱللَّهِۖ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيۡهِ تَجۡـَٔرُونَ
(53) [3309]Whatever bliss you are ˹revelling˺ in is from Allah; then when you are touched by adversity to Him you bawl[3310] ˹out for help˺!
[3309] This is a jolting reminder that should bring them to their senses, if they have any.
[3310] Taj’arūna is to shout out for help; it originates from the ju’ār sound that the bull makes when it raises its voice out of hunger or pain (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). What an ugly image befitting of the Deniers, who are only worldly prone and are quick to despair!
[3310] Taj’arūna is to shout out for help; it originates from the ju’ār sound that the bull makes when it raises its voice out of hunger or pain (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). What an ugly image befitting of the Deniers, who are only worldly prone and are quick to despair!
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنكُمۡ إِذَا فَرِيقٞ مِّنكُم بِرَبِّهِمۡ يُشۡرِكُونَ
[3311] “He is the One Who carries you through the land and at sea, until when you are in the vessels and they run them in favourable wind, and they rejoice in it, ˹suddenly˺ a gusty gale comes upon them and come upon them waves from everywhere and they become certain that they have been surrounded, they invoke Allah being devout in religion to Him: “Should You save us from this, we shall surely be among the thankful!” *Whenever He saves them, they no sooner wrongfully transgress in the land” (10: 22-23).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لِيَكۡفُرُواْ بِمَآ ءَاتَيۡنَٰهُمۡۚ فَتَمَتَّعُواْ فَسَوۡفَ تَعۡلَمُونَ
[3312] The threat is sustained (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَيَجۡعَلُونَ لِمَا لَا يَعۡلَمُونَ نَصِيبٗا مِّمَّا رَزَقۡنَٰهُمۡۗ تَٱللَّهِ لَتُسۡـَٔلُنَّ عَمَّا كُنتُمۡ تَفۡتَرُونَ
(56) [3313]They dedicate to whatever they ˹truly˺ know not about a share of what We provided them with[3314]; by Allah, you shall be asked about what you used to fabricate!
[3313] Here are yet more details of what their mindless Association led them into; which is also evidence of their denial of God’s favours on them (cf. Ibn ʿĀshūr).
[3314] They used to devotionally allot for idols, whom they do not know the truth of; their infliction of harm or bringing of good (“They are none but mere names you have named, you and your fathers for which Allah has sent down no authority” (53: 23)) a share of the provisions, harvest or livestock, which God Almighty blessed them with (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Juzayy, Abū Ḥayyān): “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” (6: 136).
Alternatively, limā lā yaʿlamūna (translated here as: “to whatever they ˹truly˺ know not about”) could mean: “to who know not”, i.e. the idols themselves who are dispossessed of knowledge, a very basic divine attribute (cf. al-Wāḥidī, al-Basīṭ, al-Saʿdī, al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar). The cause of these two alternative readings is that the word yaʿlamu (lit. knows), as opposed to taʿlamu, is normally used for rational beings, whereas their idols are no more than inanimate objects, but could have been figuratively used to mimic the idolaters’ perception of their so-called gods, whom they see as rational (cf. Ibn al-Jawzī).
[3314] They used to devotionally allot for idols, whom they do not know the truth of; their infliction of harm or bringing of good (“They are none but mere names you have named, you and your fathers for which Allah has sent down no authority” (53: 23)) a share of the provisions, harvest or livestock, which God Almighty blessed them with (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Juzayy, Abū Ḥayyān): “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” (6: 136).
Alternatively, limā lā yaʿlamūna (translated here as: “to whatever they ˹truly˺ know not about”) could mean: “to who know not”, i.e. the idols themselves who are dispossessed of knowledge, a very basic divine attribute (cf. al-Wāḥidī, al-Basīṭ, al-Saʿdī, al-Tafsīr al-Muyassar, al-Tafsīr al-Muḥarrar). The cause of these two alternative readings is that the word yaʿlamu (lit. knows), as opposed to taʿlamu, is normally used for rational beings, whereas their idols are no more than inanimate objects, but could have been figuratively used to mimic the idolaters’ perception of their so-called gods, whom they see as rational (cf. Ibn al-Jawzī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَيَجۡعَلُونَ لِلَّهِ ٱلۡبَنَٰتِ سُبۡحَٰنَهُۥ وَلَهُم مَّا يَشۡتَهُونَ
(57) And to Allah they ascribe the daughters – Glory be His! – but to themselves ˹they own˺ what they like ˹most˺![3315]
[3315] That is they out of blatant disregard used to claim that the angels were God Almighty’s daughters, while they claimed the sons, whom they liked most, for themselves (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī): “So inquire of them, ˹O Muhammad˺,: “Does your Lord have daughters while they have sons. *Or did We create the angels as females while they were witnesses?” Unquestionably, it is out of their ˹invented˺ falsehood that they say” *“Allah has begotten!”—indeed, they are liars!” (37: 149-152).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذَا بُشِّرَ أَحَدُهُم بِٱلۡأُنثَىٰ ظَلَّ وَجۡهُهُۥ مُسۡوَدّٗا وَهُوَ كَظِيمٞ
(58) [3316]Whenever one of them is given the news of a female ˹newborn˺, his face stays clouded over while stifling ˹it up˺!
[3316] This is yet another probing glimpse into the heathen way of life they used to lead; how they considered female posterity, which is a blessing from God, such bad news. But also to highlight, using their own line of logic, their utter disregard for God Almighty when they ascribe what they least like to Him (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 3: 302).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَتَوَٰرَىٰ مِنَ ٱلۡقَوۡمِ مِن سُوٓءِ مَا بُشِّرَ بِهِۦٓۚ أَيُمۡسِكُهُۥ عَلَىٰ هُونٍ أَمۡ يَدُسُّهُۥ فِي ٱلتُّرَابِۗ أَلَا سَآءَ مَا يَحۡكُمُونَ
(59) He cowers away from the folk[3317], for the enormity of what he was given news of; shall he hold on to it in degradation[3318], or slip it in the dust—sordid indeed how they judge!
[3317] In what is widely known as the age of ignorance, al-jāhiliyyah, i.e. before Islam, when the wife goes into labour, the husband would hide away until he knew the sex of the child. If the child was a boy, he became elated but if it was a girl, he became downcast and miserable. He, would then remain in hiding, to weigh his options as to what to do with her, whether to hold on to her ‘in degradation’ or to bury her alive, (or, ‘slip her in the dust) (cf. al-Wāḥidī, al-Basīṭ).
[3318] Exegetes are of two opinions as to whom the ‘degradation’ refers to (cf. al-Rāzī, al-Samīn al-Ḥalabī, al-Durr al-Maṣūn): the father who considers himself, given their heathen social norms, disgraced by her birth (cf. Ibn ʿAṭiyyah), or the daughter whom he holds on to but only to degrade her by humiliating her, not looking after her, treating her male brother preferentially and depriving her of her inheritance (cf. al-Wāḥidī, Ibn Kathīr, al-Qāsimī).
[3318] Exegetes are of two opinions as to whom the ‘degradation’ refers to (cf. al-Rāzī, al-Samīn al-Ḥalabī, al-Durr al-Maṣūn): the father who considers himself, given their heathen social norms, disgraced by her birth (cf. Ibn ʿAṭiyyah), or the daughter whom he holds on to but only to degrade her by humiliating her, not looking after her, treating her male brother preferentially and depriving her of her inheritance (cf. al-Wāḥidī, Ibn Kathīr, al-Qāsimī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لِلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ مَثَلُ ٱلسَّوۡءِۖ وَلِلَّهِ ٱلۡمَثَلُ ٱلۡأَعۡلَىٰۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
(60) For those who do not Believe in the Hereafter is the example of sordidness[3319], but to Allah is the highest example[3320]; He is the All-Prevailing, All-Wise.
[3319] Mathal al-Saw’ (lit. the example of sordidness) is the quality of despicableness of needing children to redress their weaknesses, ignorance and Denial (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
[3320] al-Mathal al-Aʿlā (lit. the highest example) is the Highest Qualities and Attributes of perfection, lack of need, and Knowledge (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
God Almighty Who is free from all imperfections, especially those of mere humans, should be glorified over what they disdain to ascribe to themselves (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 3: 302).
[3320] al-Mathal al-Aʿlā (lit. the highest example) is the Highest Qualities and Attributes of perfection, lack of need, and Knowledge (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
God Almighty Who is free from all imperfections, especially those of mere humans, should be glorified over what they disdain to ascribe to themselves (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 3: 302).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَوۡ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلۡمِهِم مَّا تَرَكَ عَلَيۡهَا مِن دَآبَّةٖ وَلَٰكِن يُؤَخِّرُهُمۡ إِلَىٰٓ أَجَلٖ مُّسَمّٗىۖ فَإِذَا جَآءَ أَجَلُهُمۡ لَا يَسۡتَـٔۡخِرُونَ سَاعَةٗ وَلَا يَسۡتَقۡدِمُونَ
(61) [3321]If Allah were to hold people to account over their injustice, He would not leave a single moving creature[3322] on its ˹the Earth’s˺ face. But He delays them until a specified term[3323]; when their term is due, they will not be delayed an hour nor will they be hastened[3324].
[3321] This passage captures the character of the whole sura: people aggressed against the Message and ridiculed it; they deserved God Almighty’s punishment but He only delays it for a stated term; the Messenger’s mission is to deliver the Message clearly and to bear patiently and not feel too sad over this state of affairs.
[3322] God’s annihilating punishment would be all-encompassing of all humans and moving creatures alongside them (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Tafsīr al-Muyassar). Other scholars, notably al-Qurṭubī and al-Wāḥidī, opine that the dābbah (moving creature) referred to here specifically means the Deniers. However, in a long discussion, al-Shinqīṭī (Aḍwā’ al-Bayān) gives ample textual evidence that the first opinion is the more acceptable of the two. This is how corrupting humans can be to the world.
[3323] “So think not that Allah is unaware of what the unjust commit; He only delays them for a Day on which sights stare upwards ˹wide open˺!” (14: 42).
[3324] A set time for it to taste Divine Wrath and retribution should it persist in Denying (al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Shinqīṭī, al-ʿAdhb al-Namīr). The ones who are directly meant by this warning are the Arabs of that time who stood against the Message. Their attention is being drawn to what befell those who came before them (Ibn ʿĀshūr): “Indeed, Messengers before you were ridiculed, but those who used to ridicule them got hit by what they ridiculed. *Say ˹Muhammad˺: “Travel the land and look what was the fate of the Deniers”” (6: 10-11).
[3322] God’s annihilating punishment would be all-encompassing of all humans and moving creatures alongside them (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Tafsīr al-Muyassar). Other scholars, notably al-Qurṭubī and al-Wāḥidī, opine that the dābbah (moving creature) referred to here specifically means the Deniers. However, in a long discussion, al-Shinqīṭī (Aḍwā’ al-Bayān) gives ample textual evidence that the first opinion is the more acceptable of the two. This is how corrupting humans can be to the world.
[3323] “So think not that Allah is unaware of what the unjust commit; He only delays them for a Day on which sights stare upwards ˹wide open˺!” (14: 42).
[3324] A set time for it to taste Divine Wrath and retribution should it persist in Denying (al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Shinqīṭī, al-ʿAdhb al-Namīr). The ones who are directly meant by this warning are the Arabs of that time who stood against the Message. Their attention is being drawn to what befell those who came before them (Ibn ʿĀshūr): “Indeed, Messengers before you were ridiculed, but those who used to ridicule them got hit by what they ridiculed. *Say ˹Muhammad˺: “Travel the land and look what was the fate of the Deniers”” (6: 10-11).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَيَجۡعَلُونَ لِلَّهِ مَا يَكۡرَهُونَۚ وَتَصِفُ أَلۡسِنَتُهُمُ ٱلۡكَذِبَ أَنَّ لَهُمُ ٱلۡحُسۡنَىٰۚ لَا جَرَمَ أَنَّ لَهُمُ ٱلنَّارَ وَأَنَّهُم مُّفۡرَطُونَ
(62) They ascribe to Allah that which they abhor[3325] and their tongues describe falsehood: that theirs is the comely ˹outcome˺[3326]—without a doubt theirs is the Fire and that they will languish ˹forever therein˺![3327]
[3325] That is, their saying that the angels are God’s daughters, while they abhor owning them (cf. Ayas 57-59 above; al-Ṭabarī, Ibn al-Jawzī, al-Wāḥidī).
[3326] That eventually they will be rewarded handsomely both in this world and in the Hereafter (cf. 41: 50, 18: 35-36, 19: 77-78; Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān): “Say: “Shall we inform you of the greatest losers as to ˹their˺ deeds? *˹They are˺ Those whose efforts go astray in the life of this world, while they reckon that they are virtuous in their works” (18: 103-104).
[3327] “Today We forget them as they had forgotten their meeting of this Day of theirs and for denying Our Signs” (7: 51).
[3326] That eventually they will be rewarded handsomely both in this world and in the Hereafter (cf. 41: 50, 18: 35-36, 19: 77-78; Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān): “Say: “Shall we inform you of the greatest losers as to ˹their˺ deeds? *˹They are˺ Those whose efforts go astray in the life of this world, while they reckon that they are virtuous in their works” (18: 103-104).
[3327] “Today We forget them as they had forgotten their meeting of this Day of theirs and for denying Our Signs” (7: 51).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
تَٱللَّهِ لَقَدۡ أَرۡسَلۡنَآ إِلَىٰٓ أُمَمٖ مِّن قَبۡلِكَ فَزَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ أَعۡمَٰلَهُمۡ فَهُوَ وَلِيُّهُمُ ٱلۡيَوۡمَ وَلَهُمۡ عَذَابٌ أَلِيمٞ
(63) [3328]By Allah, We had indeed sent ˹Messengers˺ to nations before you ˹Muhammad˺ but Satan made their doings look attractive to them[3329] so he is their ally this Day—for them is a painful Punishment!
[3328] Historical example is cited here as evidence of the Truth of what is being promised. This is also meant to assuage the Noble Messenger (ﷺ) (cf. al-Qurṭubī, al-Biqāʿī, Naẓm al-Durar).
[3329] Denial, Association and rejecting the Messenger (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3329] Denial, Association and rejecting the Messenger (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمَآ أَنزَلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِي ٱخۡتَلَفُواْ فِيهِ وَهُدٗى وَرَحۡمَةٗ لِّقَوۡمٖ يُؤۡمِنُونَ
(64) [3330]We have only sent down the Book to you ˹Muhammad˺ to explain to them that over which they differ, and a guidance and mercy to people who Believe.
[3330] This statement of mission echoing the one found earlier is meant to comfort the Noble Messenger (ﷺ) (cf. Aya 35: “Are the Messengers, then, tasked with anything but clear delivery ˹of the Message!˺”) who was greatly saddened by their actions. The sura concludes with a directly comforting message directed at the Messenger (ﷺ): “Bear patiently ˹O Muhammad˺, but your patience is only through Allah, do not feel sad over them and do not feel troubled by their plotting; *verily Allah is with those who are Mindful and those who do good” (Ayas: 127-128 below).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱللَّهُ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَآۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّقَوۡمٖ يَسۡمَعُونَ
(65) [3331]Allah sends water from the sky to enliven the earth with it after its death[3332]; indeed in that is a Sign to those who listen![3333]
[3331] As with many other sections in this sura here is another run through God’s blessings to make them heed and see reason; Allah delays them punishment so that they may ponder His Signs. The signs told here are especially important for the direct addressees’ lives and livelihoods (cf. Ibn ʿAṭiyyah, Ibn ʿĀshūr).
[3332] Water brings life to the land after it has become dry and barren (cf. al-Ṭabarī, al-Shawkānī, Ibn ʿĀshūr): “And We send down blessed water from the sky whereby We grew gardens and the harvested grain *and the date palms towering ˹loaded˺ with clustered fruit * as provision for the servants. And We revive a dead land therewith—likewise shall be the emergence ˹from the graves˺” (50: 9-11).
[3333] That is, those who listen and heed such evidence of God’s Ability over resurrection (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “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).
[3332] Water brings life to the land after it has become dry and barren (cf. al-Ṭabarī, al-Shawkānī, Ibn ʿĀshūr): “And We send down blessed water from the sky whereby We grew gardens and the harvested grain *and the date palms towering ˹loaded˺ with clustered fruit * as provision for the servants. And We revive a dead land therewith—likewise shall be the emergence ˹from the graves˺” (50: 9-11).
[3333] That is, those who listen and heed such evidence of God’s Ability over resurrection (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “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).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِنَّ لَكُمۡ فِي ٱلۡأَنۡعَٰمِ لَعِبۡرَةٗۖ نُّسۡقِيكُم مِّمَّا فِي بُطُونِهِۦ مِنۢ بَيۡنِ فَرۡثٖ وَدَمٖ لَّبَنًا خَالِصٗا سَآئِغٗا لِّلشَّٰرِبِينَ
(66) [3334]Verily, for you in livestock is ponderous consideration[3335]: We make you drink off of what is in their bellies – ˹coming˺ from between digested fodder and blood[3336] – ˹perfectly˺ pure milk; palatable for those who drink ˹it˺.
[3334] With rain grows herbage and fodder plants on which livestock feed. Livestock was a very important element for the Arabian lifestyle and its sustenance (cf. Ayas 5-8 above; Abū Ḥayyān).
[3335] ʿIbrah (ponderous consideration) is a state in which the witnessed leads to knowing what is unwitnessed. Originally, ‘ibrah (deriving from ʿabara; to cross from one place to another) is transitioning from one state to another (cf. al-Sijistānī, Gharīb al-Qur’ān, al-Wāḥidī, al-Wasīṭ, al-Iṣfahānī, al-Mufradāt). That is, by ponderously considering livestock, they transition from their state of utter denial into realizing God Almighty’s Wisdom, Mercy, Ability, Compassion and Greatness and, thus, His deservedness of being worshipped alone (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “And livestock He created; for you ˹people˺ in them you have warmth and ˹numerous˺ benefits, and from them you eat. *For you in them is ˹pleasure-inducing˺ beauty when you return back ˹late in the day˺ and when you set off ˹early in the morning˺. *They too carry your weights to a town that you would not have reached except with great pain—verily your Lord is Ever-Kind, Ever-Merciful” (16: 5-7).
[3336] This livestock-related sign is more ponderous than any already mentioned. This palatable, enjoyable and pure drink, which is milk, comes from between the smelly fully digested cud (farth; dissolved or digested food material as long as it is in the stomach, cf. al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt), and the garish coloured, metal smelling blood (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī).
For modern-day readers, the metabolism of milk making in cattle alluded to here, which was not known until recently, thanks to the advancements in anatomy given the many instruments and research methods put at the disposal of scientists, had many see this ponderous sign as evidence of the Divine source of the Qur’an (for a detailed discussion see: Maurice Bucaille, The Bible, the Qur’an and Science). To put it briefly, once the fodder is consumed and digested, it moves into the small intestine, in which nutrients and excess water are absorbed into the bloodstream and then circulate to the mammary glands in the udder where milk is formed.
[3335] ʿIbrah (ponderous consideration) is a state in which the witnessed leads to knowing what is unwitnessed. Originally, ‘ibrah (deriving from ʿabara; to cross from one place to another) is transitioning from one state to another (cf. al-Sijistānī, Gharīb al-Qur’ān, al-Wāḥidī, al-Wasīṭ, al-Iṣfahānī, al-Mufradāt). That is, by ponderously considering livestock, they transition from their state of utter denial into realizing God Almighty’s Wisdom, Mercy, Ability, Compassion and Greatness and, thus, His deservedness of being worshipped alone (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “And livestock He created; for you ˹people˺ in them you have warmth and ˹numerous˺ benefits, and from them you eat. *For you in them is ˹pleasure-inducing˺ beauty when you return back ˹late in the day˺ and when you set off ˹early in the morning˺. *They too carry your weights to a town that you would not have reached except with great pain—verily your Lord is Ever-Kind, Ever-Merciful” (16: 5-7).
[3336] This livestock-related sign is more ponderous than any already mentioned. This palatable, enjoyable and pure drink, which is milk, comes from between the smelly fully digested cud (farth; dissolved or digested food material as long as it is in the stomach, cf. al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt), and the garish coloured, metal smelling blood (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī).
For modern-day readers, the metabolism of milk making in cattle alluded to here, which was not known until recently, thanks to the advancements in anatomy given the many instruments and research methods put at the disposal of scientists, had many see this ponderous sign as evidence of the Divine source of the Qur’an (for a detailed discussion see: Maurice Bucaille, The Bible, the Qur’an and Science). To put it briefly, once the fodder is consumed and digested, it moves into the small intestine, in which nutrients and excess water are absorbed into the bloodstream and then circulate to the mammary glands in the udder where milk is formed.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَمِن ثَمَرَٰتِ ٱلنَّخِيلِ وَٱلۡأَعۡنَٰبِ تَتَّخِذُونَ مِنۡهُ سَكَرٗا وَرِزۡقًا حَسَنًاۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّقَوۡمٖ يَعۡقِلُونَ
(67) And from the fruits of palm trees and grapes you take intoxicants[3337] and comely provision[3338]; indeed in that is a Sign to those who are heedful!
[3337] One needs to note that this is a Makkan sura which came down before the prohibition of intoxicants for their many demerits (cf. al-Baghawī, al-Qurṭubī, Ibn Kathīr): “You who Believe, intoxicants, gambling, altars ˹of idolatry˺ and casting lots ˹for divination˺ are nothing but defilement of the making of Satan, so steer clear from it ˹all˺, so that you might be successful. *Satan wants nothing but to sow enmity and hatred among you through intoxicants and gambling, and repel you from the remembrance of Allah and Prayer, will you not ˹then˺ desist?” (5: 90-91). Also note that the direct addresses here are the Makkan pagans who used to relish their intoxicants and considered them a ‘blessing’ (cf. al-Rāzī, Ibn ʿĀshūr). Further, this ‘benefit’ has been counted out of the ‘comely provision’ to indicate that it is not condoned of for consumption (cf. al-Rāzī, al-Qaṣṣāb, al-Nikāt al-Dāllah ʿalā al-Bayān).
[3338] Rizqan ḥasanan (comely provision/good sustenance) is that which is harmless to both body and mind like palm dates, grapes and raisins, and juice and vinegar (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān).
[3338] Rizqan ḥasanan (comely provision/good sustenance) is that which is harmless to both body and mind like palm dates, grapes and raisins, and juice and vinegar (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَأَوۡحَىٰ رَبُّكَ إِلَى ٱلنَّحۡلِ أَنِ ٱتَّخِذِي مِنَ ٱلۡجِبَالِ بُيُوتٗا وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعۡرِشُونَ
(68) [3339]Your Lord ˹O Muhammad˺ inspired[3340] the bees that: “Take up homes in mountains, and in trees and in what they ˹people˺ raise![3341]”
[3339] Although the mentioned favours are enough as compelling evidence of the existence of an Omnipotent and Wise Creator of the world, the wounderous creation of the bees, out of which honey comes, is even more evidence of that (cf. al-Rāzī). The care being taken of this particular Sign/favour reflects in the style in which it is recounted; the mention of how God Almighty inspired the bees indicates the magnificence and uniqueness of it (cf. al-Biqāʿī, Naẓm al-Durar).
[3340] Although the word used here is awḥā (lit. He revealed) exegetes unanimously agree that here it means alhama (lit. inspired) (cf. al-Qurṭubī, Ibn ʿAṭiyyah). Such is the ‘inspiration’ of animals and insects to do what is beneficial and avoid what is harmful for themselves (cf. al-Shawkānī).
[3341] What people prepare and build for bees to establish their hives in, i.e. apiaries (cf. Ibn ʿAṭiyyah, al-Qurṭubī).
[3340] Although the word used here is awḥā (lit. He revealed) exegetes unanimously agree that here it means alhama (lit. inspired) (cf. al-Qurṭubī, Ibn ʿAṭiyyah). Such is the ‘inspiration’ of animals and insects to do what is beneficial and avoid what is harmful for themselves (cf. al-Shawkānī).
[3341] What people prepare and build for bees to establish their hives in, i.e. apiaries (cf. Ibn ʿAṭiyyah, al-Qurṭubī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ثُمَّ كُلِي مِن كُلِّ ٱلثَّمَرَٰتِ فَٱسۡلُكِي سُبُلَ رَبِّكِ ذُلُلٗاۚ يَخۡرُجُ مِنۢ بُطُونِهَا شَرَابٞ مُّخۡتَلِفٌ أَلۡوَٰنُهُۥ فِيهِ شِفَآءٞ لِّلنَّاسِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّقَوۡمٖ يَتَفَكَّرُونَ
(69) “Then eat off of all fruits[3342], then take the routes of your Lord, abated![3343]” There comes from their bellies a drink of different colours[3344]; in it is cure for people[3345]. Indeed in that is a Sign to those who ponder![3346]
[3342] Min kulli al-thamarāt (lit. from all fruits) could mean that min is partitive, where bees only feed on flowering fruits, or that ‘from all the fruits’ that you like (cf. Ibn al-Jawzī).
[3343] This shows how the task of bees is made easy for them; God Almighty made their routes dhulalan (abated/humbled) for them to take so that they may seek provision whatever direction they take (cf. al-Ṭabarī, al-Qurṭubī). The routes of their Lord are the routes that God inspired them to take (cf. al-Tafsīr al-Mukhtaṣar) so that they are made easy to take and not hard to find no matter how far they wander away from the hive (cf. al-Tafsīr al-Muyassar).
The word dhulalan could refer to both the bees themselves, who are made obedient and submit to what they have been created for, or for the routes themselves that are made easy to take (cf. Ibn ʿAṭiyyah, al-Ṭabarī, Ibn al-Jawzī).
[3344] Honey is different in colours, ranging from very light to quite dark, according to the grazing fields where the bees extract the nectar from (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr).
[3345] Only two things are said to be shifā’ (cure) in the Qur’an; the Qur’an itself (cf. 10: 57, 17: 82, 41: 44) and honey. They are, thus, the two cures (al-shifā’ān): one for the hearts and the other for the bodies. But the Qur’an is said to be a cure in and of itself and honey possesses the ability to cure (cf. Ibn al-Qayyim, Miftāḥ dār al-Saʿādāh, 1: 250).
Abū Saʿīd al-Khudrī (رضي الله عنه) narrated: “A man came to the Prophet (ﷺ) and said: “My brother is suffering from his stomach!” He ˹the Prophet (ﷺ)˺ said: “Give him honey to drink”. Then he came back ˹complaining˺ a second time and he said: “Give him honey to drink”. Then he came back ˹complaining˺ a third time and he said: “Give him honey to drink”. Then he came ˹yet˺ again and he said: “I did!” He (ﷺ) said: “Allah has spoken the Truth and your brother’s stomach is lying! Give him honey!” He did and his brother was cured”. (al-Bukhārī: 5684; Muslim: 2217.)
People old and new and from all cultures have known and experienced the many curative characteristics of honey (for a detailed discussion see: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5424551/).
[3346] The sign of the bees as told here could be read with reference to Aya 9 above (“The showing of the ˹straight˺ path is on Allah, but some ˹paths˺ are skewed”); the bees humbled themselves on the abated routes that God inspired them to take, which made their lives easy, beneficial and in tune with His great plan. How would the lives of humans be if they humbled themselves on the path of God, and did not pursue their own skewed routes!
[3343] This shows how the task of bees is made easy for them; God Almighty made their routes dhulalan (abated/humbled) for them to take so that they may seek provision whatever direction they take (cf. al-Ṭabarī, al-Qurṭubī). The routes of their Lord are the routes that God inspired them to take (cf. al-Tafsīr al-Mukhtaṣar) so that they are made easy to take and not hard to find no matter how far they wander away from the hive (cf. al-Tafsīr al-Muyassar).
The word dhulalan could refer to both the bees themselves, who are made obedient and submit to what they have been created for, or for the routes themselves that are made easy to take (cf. Ibn ʿAṭiyyah, al-Ṭabarī, Ibn al-Jawzī).
[3344] Honey is different in colours, ranging from very light to quite dark, according to the grazing fields where the bees extract the nectar from (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr).
[3345] Only two things are said to be shifā’ (cure) in the Qur’an; the Qur’an itself (cf. 10: 57, 17: 82, 41: 44) and honey. They are, thus, the two cures (al-shifā’ān): one for the hearts and the other for the bodies. But the Qur’an is said to be a cure in and of itself and honey possesses the ability to cure (cf. Ibn al-Qayyim, Miftāḥ dār al-Saʿādāh, 1: 250).
Abū Saʿīd al-Khudrī (رضي الله عنه) narrated: “A man came to the Prophet (ﷺ) and said: “My brother is suffering from his stomach!” He ˹the Prophet (ﷺ)˺ said: “Give him honey to drink”. Then he came back ˹complaining˺ a second time and he said: “Give him honey to drink”. Then he came back ˹complaining˺ a third time and he said: “Give him honey to drink”. Then he came ˹yet˺ again and he said: “I did!” He (ﷺ) said: “Allah has spoken the Truth and your brother’s stomach is lying! Give him honey!” He did and his brother was cured”. (al-Bukhārī: 5684; Muslim: 2217.)
People old and new and from all cultures have known and experienced the many curative characteristics of honey (for a detailed discussion see: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5424551/).
[3346] The sign of the bees as told here could be read with reference to Aya 9 above (“The showing of the ˹straight˺ path is on Allah, but some ˹paths˺ are skewed”); the bees humbled themselves on the abated routes that God inspired them to take, which made their lives easy, beneficial and in tune with His great plan. How would the lives of humans be if they humbled themselves on the path of God, and did not pursue their own skewed routes!
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱللَّهُ خَلَقَكُمۡ ثُمَّ يَتَوَفَّىٰكُمۡۚ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرۡذَلِ ٱلۡعُمُرِ لِكَيۡ لَا يَعۡلَمَ بَعۡدَ عِلۡمٖ شَيۡـًٔاۚ إِنَّ ٱللَّهَ عَلِيمٞ قَدِيرٞ
(70) [3347]And Allah created you and then He terminates your lives. ˹But˺ Some of you are deferred until the worst age[3348], so that he knows nothing after the ˹much˺ knowledge gained[3349]— verily Allah is All-Knowledgeable, All-Capable[3350].
[3347] After all the signs and favours that are around them are made note of here, they are then reminded of the signs and favours that are found within themselves (cf. al-Biqāʿī, Naẓm al-Durar).
Note also that the Unique Name of God, Allah, is repeated at the beginning of each of the three ayas in this section. Ibn ʿĀshūr opines that this is because the Makkan idolaters, although polytheist, believed that ‘Allah’ was the Benefactor of all these favours, thus his Name was brought up to strongly remind them of this fact, opening their eyes to how deviated from the path, the route of their Lord, they had become (cf. Ibn ʿĀshūr).
[3348] Ardhal al-ʿumur (the worst age) is that ripe age when the powers of a human, both physical and mental, diminish (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Thus people are reminded to use their power of intellect to realize the Truth before they lose their capabilities to do so (cf. al-Biqāʿī, Naẓm al-Durar).
Muṣʿab Ibn Saʿd, may Allah be pleased with his father, reported that his father said: “Seek refuge in Allah with some words that the Prophet (ﷺ) used to seek refuge in Allah with: “O Allah! I seek refuge in You from cowardice. I seek refuge in You from miserliness. I seek refuge in You from being relegated to incapacitating old age. I seek refuge in You from the trials in this life and the torment of the grave”” (al-Bukhārī: 6374).
[3349] The One Who relegates humans to such a sorry state is Able over taking life, resurrection and holding to account (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). They are reminded of God Almighty’s Absolute Power not only on giving and taking lives but also on the quality of life, which diminishes with progressing age and the lack of intellectual and physical power as well as lack of wealth and the means to lead a happy life. God’s ability over humans extends from the beginning to the end and everything that happens in between.
[3350] Unlike that of His creation, God’s Knowledge and Ability are ever-lasting and unchanging (cf. Abū Ḥayyān).
Note also that the Unique Name of God, Allah, is repeated at the beginning of each of the three ayas in this section. Ibn ʿĀshūr opines that this is because the Makkan idolaters, although polytheist, believed that ‘Allah’ was the Benefactor of all these favours, thus his Name was brought up to strongly remind them of this fact, opening their eyes to how deviated from the path, the route of their Lord, they had become (cf. Ibn ʿĀshūr).
[3348] Ardhal al-ʿumur (the worst age) is that ripe age when the powers of a human, both physical and mental, diminish (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Thus people are reminded to use their power of intellect to realize the Truth before they lose their capabilities to do so (cf. al-Biqāʿī, Naẓm al-Durar).
Muṣʿab Ibn Saʿd, may Allah be pleased with his father, reported that his father said: “Seek refuge in Allah with some words that the Prophet (ﷺ) used to seek refuge in Allah with: “O Allah! I seek refuge in You from cowardice. I seek refuge in You from miserliness. I seek refuge in You from being relegated to incapacitating old age. I seek refuge in You from the trials in this life and the torment of the grave”” (al-Bukhārī: 6374).
[3349] The One Who relegates humans to such a sorry state is Able over taking life, resurrection and holding to account (cf. Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). They are reminded of God Almighty’s Absolute Power not only on giving and taking lives but also on the quality of life, which diminishes with progressing age and the lack of intellectual and physical power as well as lack of wealth and the means to lead a happy life. God’s ability over humans extends from the beginning to the end and everything that happens in between.
[3350] Unlike that of His creation, God’s Knowledge and Ability are ever-lasting and unchanging (cf. Abū Ḥayyān).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱللَّهُ فَضَّلَ بَعۡضَكُمۡ عَلَىٰ بَعۡضٖ فِي ٱلرِّزۡقِۚ فَمَا ٱلَّذِينَ فُضِّلُواْ بِرَآدِّي رِزۡقِهِمۡ عَلَىٰ مَا مَلَكَتۡ أَيۡمَٰنُهُمۡ فَهُمۡ فِيهِ سَوَآءٌۚ أَفَبِنِعۡمَةِ ٱللَّهِ يَجۡحَدُونَ
(71) [3351]And Allah favoured some of you above others in provision; those whom are favoured would not partake their provision with those whom their right hands possess[3352] and thus they become equal in it—do they deny ˹then˺ Allah’s favour![3353]
[3351] This is another strong indication of God’s limitless Ability over humans; their provision is not dependent on their merit or capabilities but on God’s favouring of any of them for hidden, unseen reasons not fathomed by them (cf. Ibn ʿĀshūr). It is also for those who were given wealth, like the well-to-do Makkan idolaters who stood in the face of the Call to Truth, such that they would consider the source of their wealth and why they were favoured over others, especially the slaves who were no less human than themselves (cf. Abū Ḥayyān).
[3352] Mā malakat aymānukum are one’s male and female slaves.
[3353] If they would not agree to equally partake of their wealth with their slaves, how would they set up Associates with God Almighty whom they share His worship with, while they have no ownership over them whatsoever! (cf. al-Ṭabarī, al-Wāḥidī, al-Samʿānī, al-Saʿdī). God Almighty is the only Benefactor of humans and Who has Absolute Power over their lives and destinies; so He will accept no Association from them in their devotional acts.
[3352] Mā malakat aymānukum are one’s male and female slaves.
[3353] If they would not agree to equally partake of their wealth with their slaves, how would they set up Associates with God Almighty whom they share His worship with, while they have no ownership over them whatsoever! (cf. al-Ṭabarī, al-Wāḥidī, al-Samʿānī, al-Saʿdī). God Almighty is the only Benefactor of humans and Who has Absolute Power over their lives and destinies; so He will accept no Association from them in their devotional acts.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱللَّهُ جَعَلَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَٰجٗا وَجَعَلَ لَكُم مِّنۡ أَزۡوَٰجِكُم بَنِينَ وَحَفَدَةٗ وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِۚ أَفَبِٱلۡبَٰطِلِ يُؤۡمِنُونَ وَبِنِعۡمَتِ ٱللَّهِ هُمۡ يَكۡفُرُونَ
(72) [3354]And Allah made for you spouses out of your own selves[3355] and made for you out of your spouses children and grandchildren[3356], and blessed you with ˹some˺ good provision—do they believe ˹then˺ in falsehood[3357] and in Allah’s favour they are resolutely denying![3358]
[3354] Another no less important Godly act of benevolence is brought to the fore here; namely, the blessings of life partners and posterity (cf. Ibn ʿĀshūr), which affect one’s quality of living considerably: “Wealth and children are the adornment of the worldly life!” (18: 46).
[3355] Min anfusikum (lit. from yourselves) means from your own kind (species) who look just like you (cf. Ibn Kathīr, al-Shinqīṭī, Aḍwā’ al-Bayān). Thus it entails humans in general, but could also mean the original creation of Eve out of Adam (cf. al-Ṭabarī, al-Qurṭubī, al-Rasʿanī), and whereby the meaning extends to their posterity: “He is the One Who created you from a single soul and from it He made its mate so that he may find assuagement in her” (7: 189); “And of His Signs is that He created for you from yourselves mates that you may find assuagement in them; and He placed between you affection and mercy. Indeed in that are signs for a people who reflect” (30: 21).
[3356] Ḥafadah are one’s grandchildren, who swiftly and unhesitatingly come to one’s aid, as suggested by the Arabic word used for them which derives from ḥ-f-d denoting lightness in service and gathering for it (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, al-Wāḥidī, Ibn ʿAṭiyyah). There is no doubt that one’s children and grandchildren are the ‘adornment’ of one’s life (18: 46).
[3357] The godship of their Associates (cf. al-Tafsīr al-Muyassar): “They are none but mere names you have named, you and your fathers for which Allah has sent down no authority; they follow naught but conjecture and that which their souls desire, though guidance has surely come to them from their Lord” (53: 23).
[3358] They deny God’s favours on them, do not thank Him for them, set up false partners with Him, ascribe these favours to others besides Him, use it in rebelling against Him and Denying Him (cf. al-Wāḥidī, al-Baghawī, al-Shawkānī, al-Saʿdī).
[3355] Min anfusikum (lit. from yourselves) means from your own kind (species) who look just like you (cf. Ibn Kathīr, al-Shinqīṭī, Aḍwā’ al-Bayān). Thus it entails humans in general, but could also mean the original creation of Eve out of Adam (cf. al-Ṭabarī, al-Qurṭubī, al-Rasʿanī), and whereby the meaning extends to their posterity: “He is the One Who created you from a single soul and from it He made its mate so that he may find assuagement in her” (7: 189); “And of His Signs is that He created for you from yourselves mates that you may find assuagement in them; and He placed between you affection and mercy. Indeed in that are signs for a people who reflect” (30: 21).
[3356] Ḥafadah are one’s grandchildren, who swiftly and unhesitatingly come to one’s aid, as suggested by the Arabic word used for them which derives from ḥ-f-d denoting lightness in service and gathering for it (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, al-Wāḥidī, Ibn ʿAṭiyyah). There is no doubt that one’s children and grandchildren are the ‘adornment’ of one’s life (18: 46).
[3357] The godship of their Associates (cf. al-Tafsīr al-Muyassar): “They are none but mere names you have named, you and your fathers for which Allah has sent down no authority; they follow naught but conjecture and that which their souls desire, though guidance has surely come to them from their Lord” (53: 23).
[3358] They deny God’s favours on them, do not thank Him for them, set up false partners with Him, ascribe these favours to others besides Him, use it in rebelling against Him and Denying Him (cf. al-Wāḥidī, al-Baghawī, al-Shawkānī, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَيَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمۡلِكُ لَهُمۡ رِزۡقٗا مِّنَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ شَيۡـٔٗا وَلَا يَسۡتَطِيعُونَ
(73) [3359]They worship besides Allah those who possess no provision[3360] for them ˹neither˺ from the skies nor from the ground, nothing[3361]; never are they ever able ˹over that˺![3362]
[3359] This passage further debunks their feeble arguments (cf. al-Rāzī, Ibn ʿĀshūr) through two illustrative examples/parables and warns them about the consequences of the ‘skewed path’ they have chosen for themselves.
[3360] This highlights their utter irrationality; worshipping those who bring no benefit and are of no worth at all! (Cf. Abū Ḥayyān.)
[3361] Neither rain from the sky nor plants from the ground (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3362] Their so-called gods are even bereft of ability altogether (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3360] This highlights their utter irrationality; worshipping those who bring no benefit and are of no worth at all! (Cf. Abū Ḥayyān.)
[3361] Neither rain from the sky nor plants from the ground (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3362] Their so-called gods are even bereft of ability altogether (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَلَا تَضۡرِبُواْ لِلَّهِ ٱلۡأَمۡثَالَۚ إِنَّ ٱللَّهَ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ
[3363] “Nothing is like Him; He is the All-Hearing, All-Seeing” (42: 11).
[3364] God Almighty Knows the Truth of things; that He has no Associate, that nothing is like Him and none of the deeds of people is hidden from Him. The Associators meanwhile do not fully realize His Greatness and through their ignorance they fall into Association claiming a likeness between Him and their idols (cf. al-Ṭabarī, Ibn Kathīr, Abū al-Suʿūd, al-Tafsīr al-Mukhtaṣar).
Yaḍribu mathalan carries both meanings of “pose as similar”, as in claiming that something is a representation of something else (their gods as similar to God Almighty) or to “pose as example”, as in to give examples that illustrate analogies through parables.
[3364] God Almighty Knows the Truth of things; that He has no Associate, that nothing is like Him and none of the deeds of people is hidden from Him. The Associators meanwhile do not fully realize His Greatness and through their ignorance they fall into Association claiming a likeness between Him and their idols (cf. al-Ṭabarī, Ibn Kathīr, Abū al-Suʿūd, al-Tafsīr al-Mukhtaṣar).
Yaḍribu mathalan carries both meanings of “pose as similar”, as in claiming that something is a representation of something else (their gods as similar to God Almighty) or to “pose as example”, as in to give examples that illustrate analogies through parables.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ ضَرَبَ ٱللَّهُ مَثَلًا عَبۡدٗا مَّمۡلُوكٗا لَّا يَقۡدِرُ عَلَىٰ شَيۡءٖ وَمَن رَّزَقۡنَٰهُ مِنَّا رِزۡقًا حَسَنٗا فَهُوَ يُنفِقُ مِنۡهُ سِرّٗا وَجَهۡرًاۖ هَلۡ يَسۡتَوُۥنَۚ ٱلۡحَمۡدُ لِلَّهِۚ بَلۡ أَكۡثَرُهُمۡ لَا يَعۡلَمُونَ
(75) [3365]Allah poses as example: a bondage slave who is able over nothing, and he for whom We have provided handsomely so that he spends out of it ˹both˺ secretly and openly; are they equal?[3366] ˹All˺ Gratitude be to Allah, but most of them know not![3367]
[3365] Among what God Knows is how to really give illustrative examples while they do not know how to do this (cf. al-Shawkānī). The following are two illustrations as to how to pose meaningful, moral-setting parables which are full of reason.
[3366] God Almighty poses the example of their idols, the “bondage slave who is able over nothing” and His Most High Self, Who has great resources and has full power over them, spending out of them both secretly and openly as He wills (cf. Ibn ʿAṭiyyah al-Qurṭubī, al-Bayḍāwī, Ibn Juzayy, al-Saʿdī). No person of sound reason would, in their best judgement, equate the two (cf. al-Shawkānī, al-Alūsī).
[3367] They are oblivious of the fact that God Alone is worthy of worship and thankfulness, and thus they worship and pay homage to others besides Him (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qurṭubī).
[3366] God Almighty poses the example of their idols, the “bondage slave who is able over nothing” and His Most High Self, Who has great resources and has full power over them, spending out of them both secretly and openly as He wills (cf. Ibn ʿAṭiyyah al-Qurṭubī, al-Bayḍāwī, Ibn Juzayy, al-Saʿdī). No person of sound reason would, in their best judgement, equate the two (cf. al-Shawkānī, al-Alūsī).
[3367] They are oblivious of the fact that God Alone is worthy of worship and thankfulness, and thus they worship and pay homage to others besides Him (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qurṭubī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَضَرَبَ ٱللَّهُ مَثَلٗا رَّجُلَيۡنِ أَحَدُهُمَآ أَبۡكَمُ لَا يَقۡدِرُ عَلَىٰ شَيۡءٖ وَهُوَ كَلٌّ عَلَىٰ مَوۡلَىٰهُ أَيۡنَمَا يُوَجِّههُّ لَا يَأۡتِ بِخَيۡرٍ هَلۡ يَسۡتَوِي هُوَ وَمَن يَأۡمُرُ بِٱلۡعَدۡلِ وَهُوَ عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
(76) [3368]And Allah poses as example two men: [3369]one of them is ˹born˺ mute, able over nothing, and is a liability to his master[3370]; wherever he directs him, he brings nothing of worth[3371]. [3372]Is he equal to he who enjoins justice while being on a straight path![3373]
[3368] To further drive the point home, a more elaborated example of the heavily disadvantaged person and that who is greatly advantaged is given here. They could not argue against such a potent parable (cf. al-Biqāʿī, Naẓm al-Durar).
[3369] These are their idols who are mute, deaf, mindless and able over nothing (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr).
[3370] Kallun ʿalā (lit. a heavy impairment on) originates from being heavy (cf. al-Wāḥidī, Ibn ʿĀshūr). Mawlā is the person under whose care this person is (cf. Ibn ʿĀshūr, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar). Such are idols who are a heavy burden on those who tend them (cf. al-Zamakhsharī, Ibn Kathīr).
[3371] That is being of no use at all!
[3372] The following is the example of God Almighty Himself (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr); to Him belongs the highest example.
[3373] Unlike the just described person of no worth or use at all, here is an altogether different one. The person described here is of a use that extends well beyond his own personal cycle to that of society at large, while at the same time being of a sterling character himself (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī), i.e. a social reformer of the greatest character who practices what he preaches.
[3369] These are their idols who are mute, deaf, mindless and able over nothing (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr).
[3370] Kallun ʿalā (lit. a heavy impairment on) originates from being heavy (cf. al-Wāḥidī, Ibn ʿĀshūr). Mawlā is the person under whose care this person is (cf. Ibn ʿĀshūr, al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar). Such are idols who are a heavy burden on those who tend them (cf. al-Zamakhsharī, Ibn Kathīr).
[3371] That is being of no use at all!
[3372] The following is the example of God Almighty Himself (cf. al-Ṭabarī, al-Baghawī, Ibn Kathīr); to Him belongs the highest example.
[3373] Unlike the just described person of no worth or use at all, here is an altogether different one. The person described here is of a use that extends well beyond his own personal cycle to that of society at large, while at the same time being of a sterling character himself (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī), i.e. a social reformer of the greatest character who practices what he preaches.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلِلَّهِ غَيۡبُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ وَمَآ أَمۡرُ ٱلسَّاعَةِ إِلَّا كَلَمۡحِ ٱلۡبَصَرِ أَوۡ هُوَ أَقۡرَبُۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
(77) [3374]To Allah belongs the Unseen of the Heavens and Earth[3375]—the matter of the Hour is akin to the blink of an eye or ˹even˺ faster; verily Allah is Able over everything!
[3374] Now that their reasons have been addressed with all sorts of signs and examples, the subtle threat that runs throughout this sura (cf. note on Aya 1) is brought to their attention again.
[3375] The most serious matter of the Hour, the great secret as to when the Day of Judgement is going to take place, is only known to God Almighty Himself: “They ask you ˹Muhammad˺ about the Hour: “When is its materialization?” Say: “This knowledge is with none but my Lord. None reveals it at its ˹due˺ time except Him. Heavy it is in the Heavens and on Earth. It will come to you naught but all of a sudden”. They ask you ˹Muhammad˺ as if you were too keen on it! Say: “Its knowledge is with none but Allah”—indeed most people know ˹that˺ not” (7: 187).
al-Rāzī has it that the time when the Day of Judgement takes place is called ‘the Hour’ because it strikes people with its suddenness and they fall dead with only one shout!
[3375] The most serious matter of the Hour, the great secret as to when the Day of Judgement is going to take place, is only known to God Almighty Himself: “They ask you ˹Muhammad˺ about the Hour: “When is its materialization?” Say: “This knowledge is with none but my Lord. None reveals it at its ˹due˺ time except Him. Heavy it is in the Heavens and on Earth. It will come to you naught but all of a sudden”. They ask you ˹Muhammad˺ as if you were too keen on it! Say: “Its knowledge is with none but Allah”—indeed most people know ˹that˺ not” (7: 187).
al-Rāzī has it that the time when the Day of Judgement takes place is called ‘the Hour’ because it strikes people with its suddenness and they fall dead with only one shout!
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱللَّهُ أَخۡرَجَكُم مِّنۢ بُطُونِ أُمَّهَٰتِكُمۡ لَا تَعۡلَمُونَ شَيۡـٔٗا وَجَعَلَ لَكُمُ ٱلسَّمۡعَ وَٱلۡأَبۡصَٰرَ وَٱلۡأَفۡـِٔدَةَ لَعَلَّكُمۡ تَشۡكُرُونَ
(78) [3376]And Allah brings you out of your mothers’ bellies[3377] knowing nothing[3378] and He made for you the hearing, sights and hearts so that you may become thankful[3379].
[3376] Now that they have been forewarned, they are made here to use their intellects to see God’s Signs and come to Believe (cf. Ibn ʿĀshūr).
[3377] It is telling to note that the word buṭūn (bellies) is used three times in this sura: 1) milk coming out of the ‘bellies’ of livestock, 2) honey coming out of the ‘bellies’ of bees, and 3) babies coming out the ‘bellies’ of human females. The word ‘bellies’ is repeated so that a connection may be established; otherwise the obvious ‘wombs’, ‘udders’, and ‘hinds’ could have been used instead. One can read the underlying message that God Almighty is the One capable of creating something wondrous out of nothing; bringing it out of the caldron of formation the ‘belly’. Had it not been for God’s Will, nothing, let alone as wonderful a thing as these, would have come out of them and this is sign enough for people. What He creates is inherently good and useful: babies, honey, milk, only lack of care (not following the straight path) and mishandling can spoil them.
[3378] The magnificent creation of humans out of mere “gushing water” (86: 6) is a strong reminder of both God’s Ability over re-creation by the same measure (“Or were they created out of nothing; or were they themselves the creators!” (52: 35); cf. Abū Ḥātim, al-Biqāʿī, Naẓm al-Durar) and His great favour over them, of bringing them into being and providing abundantly for them.
[3379] Humans should use these faculties and powers of perception (ears, eyes and brains) to see God’s Signs and become thankful for Him; using them to worship Him alone without Association (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn al-Jawzī).
[3377] It is telling to note that the word buṭūn (bellies) is used three times in this sura: 1) milk coming out of the ‘bellies’ of livestock, 2) honey coming out of the ‘bellies’ of bees, and 3) babies coming out the ‘bellies’ of human females. The word ‘bellies’ is repeated so that a connection may be established; otherwise the obvious ‘wombs’, ‘udders’, and ‘hinds’ could have been used instead. One can read the underlying message that God Almighty is the One capable of creating something wondrous out of nothing; bringing it out of the caldron of formation the ‘belly’. Had it not been for God’s Will, nothing, let alone as wonderful a thing as these, would have come out of them and this is sign enough for people. What He creates is inherently good and useful: babies, honey, milk, only lack of care (not following the straight path) and mishandling can spoil them.
[3378] The magnificent creation of humans out of mere “gushing water” (86: 6) is a strong reminder of both God’s Ability over re-creation by the same measure (“Or were they created out of nothing; or were they themselves the creators!” (52: 35); cf. Abū Ḥātim, al-Biqāʿī, Naẓm al-Durar) and His great favour over them, of bringing them into being and providing abundantly for them.
[3379] Humans should use these faculties and powers of perception (ears, eyes and brains) to see God’s Signs and become thankful for Him; using them to worship Him alone without Association (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn al-Jawzī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أَلَمۡ يَرَوۡاْ إِلَى ٱلطَّيۡرِ مُسَخَّرَٰتٖ فِي جَوِّ ٱلسَّمَآءِ مَا يُمۡسِكُهُنَّ إِلَّا ٱللَّهُۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يُؤۡمِنُونَ
(79) [3380]Did they not consider the birds, made prone to flying in the air of the sky, none holds them ˹from falling˺ except Allah—verily in that are Signs for those who Believe.
[3380] This is an example for how a thankful person uses these powers to come to Believe. Seeing the signs (the birds flying in the air) with open hearts and pondering minds (how do they not fall down?) leads to realizing that there is One Who is Able to sustain them in midair, namely, God Almighty Himself (cf. Abū Ḥayyān).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱللَّهُ جَعَلَ لَكُم مِّنۢ بُيُوتِكُمۡ سَكَنٗا وَجَعَلَ لَكُم مِّن جُلُودِ ٱلۡأَنۡعَٰمِ بُيُوتٗا تَسۡتَخِفُّونَهَا يَوۡمَ ظَعۡنِكُمۡ وَيَوۡمَ إِقَامَتِكُمۡ وَمِنۡ أَصۡوَافِهَا وَأَوۡبَارِهَا وَأَشۡعَارِهَآ أَثَٰثٗا وَمَتَٰعًا إِلَىٰ حِينٖ
(80) [3381]And Allah made for you out of your houses ˹sources of˺ settlement[3382] and made for you from the hide of livestock houses that you conveniently handle during your roaming and on the day when you set up camp[3383]. And from their wool, fur and hair furnishings and an enjoyment until a while[3384].
[3381] Protective homes and useful artifacts are bounties which are the fruits of human brains, which is a favour from God Almighty (cf. Ibn ʿĀshūr).
[3382] Homes in which to settle, find comfort, protection from harsh weather and harmful creatures, and to keep away from prying eyes, etc. (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
[3383] This is how fruitful the human brain can be to make life easy and accommodating when put to good use.
[3384] Ilā ḥīn (until a while) could be until one’s death or until one is no longer in possession of them (cf. Ibn ʿAṭiyyah); or until these things are no longer useful due to wear and tear (cf. al-Zamakhsharī, Ibn al-Jawzī).
[3382] Homes in which to settle, find comfort, protection from harsh weather and harmful creatures, and to keep away from prying eyes, etc. (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
[3383] This is how fruitful the human brain can be to make life easy and accommodating when put to good use.
[3384] Ilā ḥīn (until a while) could be until one’s death or until one is no longer in possession of them (cf. Ibn ʿAṭiyyah); or until these things are no longer useful due to wear and tear (cf. al-Zamakhsharī, Ibn al-Jawzī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَٰلٗا وَجَعَلَ لَكُم مِّنَ ٱلۡجِبَالِ أَكۡنَٰنٗا وَجَعَلَ لَكُمۡ سَرَٰبِيلَ تَقِيكُمُ ٱلۡحَرَّ وَسَرَٰبِيلَ تَقِيكُم بَأۡسَكُمۡۚ كَذَٰلِكَ يُتِمُّ نِعۡمَتَهُۥ عَلَيۡكُمۡ لَعَلَّكُمۡ تُسۡلِمُونَ
(81) [3385]And Allah made for you shades out of what He created[3386], made out of the mountains dens for you[3387], and made out for you apparel protecting you from heat and apparel that protects you from your ˹own˺ might[3388]—thus that He would perfect His favour upon you and that you may ˹devoutly˺ submit[3389].
[3385] God further inspires humans to find benefits for what He makes available in their surroundings (cf. Ibn ʿĀshūr).
[3386] All shadowy things: trees, mountains, houses, clouds, etc. (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī). They are reminded of the especially great bounty of shade in the extremely hot weather that pertains in Arabia (cf. Ibn ʿAṭiyyah).
[3387] Caves and grottoes sheltering humans from the weather and their enemies (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3388] Armour that protects against harm from weapons (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī).
[3389] Being thankful for God’s favours (Aya 78) leads to considering His Signs and Believing (Aya 79) and sincere Belief, which is based on ponderous consideration, leads to unhesitating, unquestioning submission to the Will of God.
[3386] All shadowy things: trees, mountains, houses, clouds, etc. (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī). They are reminded of the especially great bounty of shade in the extremely hot weather that pertains in Arabia (cf. Ibn ʿAṭiyyah).
[3387] Caves and grottoes sheltering humans from the weather and their enemies (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3388] Armour that protects against harm from weapons (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī).
[3389] Being thankful for God’s favours (Aya 78) leads to considering His Signs and Believing (Aya 79) and sincere Belief, which is based on ponderous consideration, leads to unhesitating, unquestioning submission to the Will of God.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَإِن تَوَلَّوۡاْ فَإِنَّمَا عَلَيۡكَ ٱلۡبَلَٰغُ ٱلۡمُبِينُ
(82) But if they turn away, then you ˹Muhammad˺ is tasked with nothing but clear delivery ˹of the Message˺![3390]
[3390] The scope of the Noble Prophet’s mission is reiterated (cf. Aya 35 above) to alleviate his suffering from stubbornness and the snobbishness of his people (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
يَعۡرِفُونَ نِعۡمَتَ ٱللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكۡثَرُهُمُ ٱلۡكَٰفِرُونَ
(83) They recognize the favour of Allah then they deny it; most of them are the ˹true˺ Deniers[3391].
[3391] Their interaction with the world led them to realize the Truth but their stubbornness and snobbishness stood between them and Believing!
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَيَوۡمَ نَبۡعَثُ مِن كُلِّ أُمَّةٖ شَهِيدٗا ثُمَّ لَا يُؤۡذَنُ لِلَّذِينَ كَفَرُواْ وَلَا هُمۡ يُسۡتَعۡتَبُونَ
(84) [3392]˹Mention˺ The Day when We raise a witness from each nation[3393], [3394]then those who Denied will not be granted permission nor will they be allowed to appease ˹their Lord˺.
[3392] No reason but only fear can bring these ardently Denying folks to their senses; the Day of Judgement and what happens on it is evoked to this end (cf. al-Rāzī).
[3393] This is their Messenger who is to bear witness as to how his nation answered his call (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “How ˹will they fare˺, when we bring forward a witness from every nation, and We bring you ˹Muhammad˺ as witness against these!” (4: 41).
[3394] The following is a description of how desperate the state of the Associators will be on that grievous Day (cf. Ibn ʿĀshūr): “This is the Day when they utter not ˹a thing˺; *nor are they allowed so that they may apologize!” (77: 35-36).
[3393] This is their Messenger who is to bear witness as to how his nation answered his call (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “How ˹will they fare˺, when we bring forward a witness from every nation, and We bring you ˹Muhammad˺ as witness against these!” (4: 41).
[3394] The following is a description of how desperate the state of the Associators will be on that grievous Day (cf. Ibn ʿĀshūr): “This is the Day when they utter not ˹a thing˺; *nor are they allowed so that they may apologize!” (77: 35-36).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذَا رَءَا ٱلَّذِينَ ظَلَمُواْ ٱلۡعَذَابَ فَلَا يُخَفَّفُ عَنۡهُمۡ وَلَا هُمۡ يُنظَرُونَ
(85) When those who committed injustice[3395] come to see the Punishment; [3396]it will not be lightened for them neither will they have respite.
[3395] The description of the Associators as al-ladhīna ẓalamū is an incriminating one, which befits their sentence once it has been pronounced after their Judgement and they are about to taste their Punishment (cf. Ibn ʿĀshūr).
[3396] When they see their Punishment they will ask for leniency and/or delay (cf. Ibn ʿĀshūr).
[3396] When they see their Punishment they will ask for leniency and/or delay (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذَا رَءَا ٱلَّذِينَ أَشۡرَكُواْ شُرَكَآءَهُمۡ قَالُواْ رَبَّنَا هَٰٓؤُلَآءِ شُرَكَآؤُنَا ٱلَّذِينَ كُنَّا نَدۡعُواْ مِن دُونِكَۖ فَأَلۡقَوۡاْ إِلَيۡهِمُ ٱلۡقَوۡلَ إِنَّكُمۡ لَكَٰذِبُونَ
(86) [3397]When the Associators see their Associates, they say: “Our Lord, these are our Associates whom we used to invoke besides You!” They ˹their Associates˺ then throw the speech back at them: “You are but liars!”[3398]
[3397] Then the following incriminating bitter exchange will take place: “On the Day We gather them all, then We say to those who Associated: “At your spot! You and your ˹idol˺ Associates!” Then ˹soon˺ We disassociated them ˹from each other˺; and their Associates said: “Never were you worshipping us!”” (10: 28).
Note that they are called mushrikūn (Associators) which is another incriminating description for them (cf. Ibn ʿĀshūr).
[3398] Exegetes offer different opinions as to why the idols, whom God made talk (cf. 41: 21), would declare their worshippers liars, when in fact they actually used to worship them. They are as follows: first, to accentuate their scandalous predicament, that they worshipped those who had no idea that they were being worshipped by them (cf. al-Anṣārī); secondly, that their reply concerns the claim that they were actually gods, whom are truthfully worshipped and their worship would draw their worshippers nearer to God Almighty (cf.al-Shinqīṭī); thirdly, that these idols were not happy about the devotional acts of worship they received, thus it is as if they did not take place at all (cf. al-Zamakhsharī): “Then those who were followed shall disown those who followed, ˹when˺ they saw the Punishment and all means were cut off from them. *Those who followed shall say: “Should we have another round, we will disown them as they disowned us”; thus Allah shows them their deeds as remorse ˹for them˺—they shall not be let out from the Fire” (2: 166-167).
Note that they are called mushrikūn (Associators) which is another incriminating description for them (cf. Ibn ʿĀshūr).
[3398] Exegetes offer different opinions as to why the idols, whom God made talk (cf. 41: 21), would declare their worshippers liars, when in fact they actually used to worship them. They are as follows: first, to accentuate their scandalous predicament, that they worshipped those who had no idea that they were being worshipped by them (cf. al-Anṣārī); secondly, that their reply concerns the claim that they were actually gods, whom are truthfully worshipped and their worship would draw their worshippers nearer to God Almighty (cf.al-Shinqīṭī); thirdly, that these idols were not happy about the devotional acts of worship they received, thus it is as if they did not take place at all (cf. al-Zamakhsharī): “Then those who were followed shall disown those who followed, ˹when˺ they saw the Punishment and all means were cut off from them. *Those who followed shall say: “Should we have another round, we will disown them as they disowned us”; thus Allah shows them their deeds as remorse ˹for them˺—they shall not be let out from the Fire” (2: 166-167).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَأَلۡقَوۡاْ إِلَى ٱللَّهِ يَوۡمَئِذٍ ٱلسَّلَمَۖ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ
(87) [3399]And they concede defeat to Allah on that Day and what they used to fabricate deserts them!
[3399] Then the truth sinks in and they struggle no more and stop trying to wriggle out of their inevitable end; they then realize that they deserved their Punishment (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “Why don’t you come to each other’s aid? *Nay, but they have surrendered on this Day!” (37: 25-26).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱلَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ ٱللَّهِ زِدۡنَٰهُمۡ عَذَابٗا فَوۡقَ ٱلۡعَذَابِ بِمَا كَانُواْ يُفۡسِدُونَ
(88) Those who [3400]Denied and turned ˹people˺ away from the path of Allah, We have increased them Punishment over the Punishment for the corruption they used to spread.
[3400] Yet a third incriminating description. This is so that they may consider and desist and whereby it justifies this kind of Punishment.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَيَوۡمَ نَبۡعَثُ فِي كُلِّ أُمَّةٖ شَهِيدًا عَلَيۡهِم مِّنۡ أَنفُسِهِمۡۖ وَجِئۡنَا بِكَ شَهِيدًا عَلَىٰ هَٰٓؤُلَآءِۚ وَنَزَّلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ تِبۡيَٰنٗا لِّكُلِّ شَيۡءٖ وَهُدٗى وَرَحۡمَةٗ وَبُشۡرَىٰ لِلۡمُسۡلِمِينَ
(89) [3401]˹Mention˺ The Day when We raise a witness from each nation against them of their own and We bring you ˹Muhammad˺ as witness against these! We have sent down the Book as explanation for everything[3402], a guidance and mercy, and glad tidings to the Muslims[3403].
[3401] This is a repetition of the future projected promise mentioned in Aya 84 above which is meant to ascertain the threat that it includes (cf. Ibn ʿĀshūr). It adds that the ‘witness’ is min anfusihim (of their own) because such a witness would know more about his people than anyone else (cf. al-Saʿdī) and so they cannot discredit his testimony (cf. Ibn ʿĀshūr); thus, making it binding.
[3402] The witness Messenger was given a very detailed Message, the Qur’an, explaining everything to people (as enumerated here in this sura and throughout the Qur’an) and he delivered it clearly (cf. Ayas 35, 82), 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).
[3403] al-Muslimūn (lit. the submitters) are the ones who have contemplated their Lord’s Qur’anic and cosmic Signs, Believed in Him, and submitted themselves to God’s Judgement and humbled themselves in obedience to His Commands (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr). These are the willing ones who will truly find the Book “a guidance and mercy, and glad tidings”: “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. *Say ˹Muhammad˺: “In the Grace of Allah and in His Mercy, in that let them then rejoice; it is ˹immeasurably˺ better than what they hoard!” (10: 57-58).
[3402] The witness Messenger was given a very detailed Message, the Qur’an, explaining everything to people (as enumerated here in this sura and throughout the Qur’an) and he delivered it clearly (cf. Ayas 35, 82), 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).
[3403] al-Muslimūn (lit. the submitters) are the ones who have contemplated their Lord’s Qur’anic and cosmic Signs, Believed in Him, and submitted themselves to God’s Judgement and humbled themselves in obedience to His Commands (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr). These are the willing ones who will truly find the Book “a guidance and mercy, and glad tidings”: “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. *Say ˹Muhammad˺: “In the Grace of Allah and in His Mercy, in that let them then rejoice; it is ˹immeasurably˺ better than what they hoard!” (10: 57-58).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ إِنَّ ٱللَّهَ يَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَٰنِ وَإِيتَآيِٕ ذِي ٱلۡقُرۡبَىٰ وَيَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ وَٱلۡبَغۡيِۚ يَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُونَ
(90) [3404]Verily Allah enjoins justice, the perfection ˹of deeds˺, imparting on relatives ˹their dues˺, and He proscribes ˹committing˺ vice[3405], what is condemnable and aggression; He admonishes you to it ˹all˺, so that you may heed.
[3404] This section provides samples of the detailing of guidance found in this Glorious Book (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr); all are indeed perfectors of a strong moral character. al-ʿIzz Ibn ʿAbdu-l-Salām (Qawāʿid al-Aḥkām fī Maṣāliḥ al-Anām, 2: 189) and al-Suyūṭī (al-Iklīl: 164) have it that this aya is the most comprehensive of all Qur’anic ayas as to what is commanded and forbidden, in general terms.
“Perfect ˹your deeds˺—surely Allah likes those who perfect!” (2: 195); “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); “Indeed Allah commands you that you should hand over trusts to their ˹rightful˺ owners and should you judge among people, judge fairly. Exalted indeed is what Allah exhorts you to—verily Allah is All-Hearing, All-Seeing” (4: 58); “You who Believe, be firmly upright for Allah, witnesses of justice, and do not let your resentment for ˹some˺ people hold you back from being just; be just, that is closer to Mindfulness. Be Mindful of Allah—Allah is indeed Knowledgeable of what you do” (5: 8); “When you say ˹something˺ say it fairly, even against a next of kin” (6: 152).
[3405] “Do not come near vices, both open and secret” (6: 151); “Say ˹Muhammad˺: “My Lord only forbade vices, both open and secret, sinning, aggressing unrightfully, that you Associate with Him that for which He sent down no authority, and that you say about Allah what you have no knowledge of”” (7: 33).
“Perfect ˹your deeds˺—surely Allah likes those who perfect!” (2: 195); “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); “Indeed Allah commands you that you should hand over trusts to their ˹rightful˺ owners and should you judge among people, judge fairly. Exalted indeed is what Allah exhorts you to—verily Allah is All-Hearing, All-Seeing” (4: 58); “You who Believe, be firmly upright for Allah, witnesses of justice, and do not let your resentment for ˹some˺ people hold you back from being just; be just, that is closer to Mindfulness. Be Mindful of Allah—Allah is indeed Knowledgeable of what you do” (5: 8); “When you say ˹something˺ say it fairly, even against a next of kin” (6: 152).
[3405] “Do not come near vices, both open and secret” (6: 151); “Say ˹Muhammad˺: “My Lord only forbade vices, both open and secret, sinning, aggressing unrightfully, that you Associate with Him that for which He sent down no authority, and that you say about Allah what you have no knowledge of”” (7: 33).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَأَوۡفُواْ بِعَهۡدِ ٱللَّهِ إِذَا عَٰهَدتُّمۡ وَلَا تَنقُضُواْ ٱلۡأَيۡمَٰنَ بَعۡدَ تَوۡكِيدِهَا وَقَدۡ جَعَلۡتُمُ ٱللَّهَ عَلَيۡكُمۡ كَفِيلًاۚ إِنَّ ٱللَّهَ يَعۡلَمُ مَا تَفۡعَلُونَ
(91) [3406]And fulfill the pledge of Allah[3407] when you make pledges and do not violate ˹your˺ oaths after they have been set as obligatory and that you made Allah as Guarantor over you—verily Allah Knows what you do.
[3406] While virtue and vices have been dealt with, what follows specifically enjoins honouring pledges in the strongest of terms. Honouring one’s pledges is the truest translation of morality.
[3407] The ‘pledge of Allah’ is that where God’s Name is involved; it is the most deserving of fulfillment (cf. al-Rāzī). Although of a general nature applying to all pledges (cf. al-Qurṭubī, al-Saʿdī, al-Shawkānī, al-Shinqīṭī) some exegetes deem the ‘pledge’ mentioned here to be specific to the pledge of allegiance that one gives to God’s Messenger (ﷺ) upon becoming Muslim (cf. al-Ṭabarī, Ibn Kathīr, al-Baghawī, al-Alūsī, al-Zamakhsharī, al-Rāzī, Ibn ʿĀshūr).
As we will now see all the way through up to Aya 111 this issue was of the greatest importance at the time of revelation. Those who joined the ranks of the Believers, seeing how poor and persecuted they were and how affluent and mighty their enemies were, are vehemently admonished against temptation to break away from them and join the other party. Al-Zamakhsharī states: “Some among those who Believed in Makkah were tempted by Satan as they were greatly alarmed when they saw that the Quraysh had the upper hand and how they persecuted the Muslims and harmed them. They were also promised to be rewarded ˹by the Qurayshites˺ should they renege on their oaths and break their pledge of allegiance with Allah’s Messenger (ﷺ), but Allah made them steadfast”. That is through strongly warning them against such a course of action, and paying heed to the whisperings of the devils; “Allah brought this to their attention, warned them against it, and so they were delivered” (cf. Ibn ʿĀshūr).
This, at this juncture of the Call of Faith, would have dealt a painful blow, and made the situation even more unbearable. Thus is it being told against in the strongest and most affirmative of terms.
[3407] The ‘pledge of Allah’ is that where God’s Name is involved; it is the most deserving of fulfillment (cf. al-Rāzī). Although of a general nature applying to all pledges (cf. al-Qurṭubī, al-Saʿdī, al-Shawkānī, al-Shinqīṭī) some exegetes deem the ‘pledge’ mentioned here to be specific to the pledge of allegiance that one gives to God’s Messenger (ﷺ) upon becoming Muslim (cf. al-Ṭabarī, Ibn Kathīr, al-Baghawī, al-Alūsī, al-Zamakhsharī, al-Rāzī, Ibn ʿĀshūr).
As we will now see all the way through up to Aya 111 this issue was of the greatest importance at the time of revelation. Those who joined the ranks of the Believers, seeing how poor and persecuted they were and how affluent and mighty their enemies were, are vehemently admonished against temptation to break away from them and join the other party. Al-Zamakhsharī states: “Some among those who Believed in Makkah were tempted by Satan as they were greatly alarmed when they saw that the Quraysh had the upper hand and how they persecuted the Muslims and harmed them. They were also promised to be rewarded ˹by the Qurayshites˺ should they renege on their oaths and break their pledge of allegiance with Allah’s Messenger (ﷺ), but Allah made them steadfast”. That is through strongly warning them against such a course of action, and paying heed to the whisperings of the devils; “Allah brought this to their attention, warned them against it, and so they were delivered” (cf. Ibn ʿĀshūr).
This, at this juncture of the Call of Faith, would have dealt a painful blow, and made the situation even more unbearable. Thus is it being told against in the strongest and most affirmative of terms.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَا تَكُونُواْ كَٱلَّتِي نَقَضَتۡ غَزۡلَهَا مِنۢ بَعۡدِ قُوَّةٍ أَنكَٰثٗا تَتَّخِذُونَ أَيۡمَٰنَكُمۡ دَخَلَۢا بَيۡنَكُمۡ أَن تَكُونَ أُمَّةٌ هِيَ أَرۡبَىٰ مِنۡ أُمَّةٍۚ إِنَّمَا يَبۡلُوكُمُ ٱللَّهُ بِهِۦۚ وَلَيُبَيِّنَنَّ لَكُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ مَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ
(92) [3408]Do not be like she who unknits her weaving, after its strength, into shreds, ˹by˺ taking your oaths ˹as a means˺ to gain leeway amongst you, ˹until˺ may ˹another˺ group, greater than ˹the˺ one ˹earlier˺ group ˹becomes ready for alliance˺[3409]. Allah tests you with it[3410] and so that He may explain to you what you differ over on the Day of Judgement[3411].
[3408] This is an illustrative example highlighting through imagery how one unravels one’s work by reneging on a pledge and how wasting this kind of behaviour is. The woman who ‘unknits her weaving, after its strength, into shreds’ posed as the example here, is well-known among the Makkans of the time, whom they jeered for her folly in so doing (cf. Ibn ʿĀshūr).
[3409] They are warned against the treacherous action of entering into treaties with other parties through solemn oaths, while intending all along to break them should the opportunity of forging another with a stronger party present itself even if it were in conflict with the earlier one, and would require betraying the party signatory to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3410] The binding pledge and the alluring pact with a stronger party is but a test that separates those who follow God’s Commands and those who flout them (cf. al-Ṭabarī, Ibn al-Jawzī, al-Saʿdī). Both Ibn Juzayy and Ibn ʿĀshūr interpret this taking the ‘greater’ party as the Qurayshite idolaters and the ones addressed here as those who might be tempted to break away from the Muslim community, for the reason explained.
[3411] Those who violate such treaties will naturally convince themselves of the morality and/or pragmatism of their action by finding some ‘convincing evidence’ to this effect. But on the Day of Judgement, when all falsehoods are unmasked, people will realize that Islam is pure good and Denial is sheer evil (cf. Ibn ʿĀshūr): “To each of you ˹nations˺ we have given a ˹different˺ law and way ˹of life˺; had Allah wished, He could have made you into one nation but He wants to test you by what He gave you. Then vie in a race to good deeds, to Allah you shall all return and then He will tell you ˹the Truth˺ of what you used to differ over!” (5: 48)
[3409] They are warned against the treacherous action of entering into treaties with other parties through solemn oaths, while intending all along to break them should the opportunity of forging another with a stronger party present itself even if it were in conflict with the earlier one, and would require betraying the party signatory to it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3410] The binding pledge and the alluring pact with a stronger party is but a test that separates those who follow God’s Commands and those who flout them (cf. al-Ṭabarī, Ibn al-Jawzī, al-Saʿdī). Both Ibn Juzayy and Ibn ʿĀshūr interpret this taking the ‘greater’ party as the Qurayshite idolaters and the ones addressed here as those who might be tempted to break away from the Muslim community, for the reason explained.
[3411] Those who violate such treaties will naturally convince themselves of the morality and/or pragmatism of their action by finding some ‘convincing evidence’ to this effect. But on the Day of Judgement, when all falsehoods are unmasked, people will realize that Islam is pure good and Denial is sheer evil (cf. Ibn ʿĀshūr): “To each of you ˹nations˺ we have given a ˹different˺ law and way ˹of life˺; had Allah wished, He could have made you into one nation but He wants to test you by what He gave you. Then vie in a race to good deeds, to Allah you shall all return and then He will tell you ˹the Truth˺ of what you used to differ over!” (5: 48)
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَكُمۡ أُمَّةٗ وَٰحِدَةٗ وَلَٰكِن يُضِلُّ مَن يَشَآءُ وَيَهۡدِي مَن يَشَآءُۚ وَلَتُسۡـَٔلُنَّ عَمَّا كُنتُمۡ تَعۡمَلُونَ
(93) Had Allah wished, He could have made you into one nation[3412] but He misguides whoever He wills and guides whoever He wills[3413]; you shall be asked about what you used to do![3414]
[3412] God, through His Boundless Power and Infinite Wisdom, could have made all people Believers, but then how would their Faith be tested and they be held accountable for their deeds (cf. al-Rāzī): “Had your Lord wished, the dwellers of Earth, all of them together, would Believe; do you force people ˹in spite of themselves˺ till they become Believers! *It is not for a soul to Believe except by Allah’s permission; and He places blight over those who mind not!” (10: 99-100); “He is the One Who created you; among you are Deniers and among you are Believers—Allah is All-Seeing of what you do!” (64: 2).
[3413] God Almighty in His Infinite Wisdom has already destined some people for Hellfire, but as long as they live, being none the wiser of their own fate, they are free to ponder over and reconsider their position (cf. al-Suyūṭī, al-Iklīl, p. 152) being innately fitted with enough intellectual ability to do so: “They will shriek screechingly therein ˹Hellfire˺: “Our Lord, let us out, and we will do righteous deeds, not what we did before!” ˹Their answer from Allah will be:˺ “Did We not give you a life long enough to have heeded if you were going to? The Warner ˹Messenger˺ came to you, now taste ˹the Punishment˺.” The evildoers will have nobody to help them” (35: 37).
[3414] But those who might feel tempted are yet again reminded and warned against God’s Reckoning, on the Day of Judgement.
[3413] God Almighty in His Infinite Wisdom has already destined some people for Hellfire, but as long as they live, being none the wiser of their own fate, they are free to ponder over and reconsider their position (cf. al-Suyūṭī, al-Iklīl, p. 152) being innately fitted with enough intellectual ability to do so: “They will shriek screechingly therein ˹Hellfire˺: “Our Lord, let us out, and we will do righteous deeds, not what we did before!” ˹Their answer from Allah will be:˺ “Did We not give you a life long enough to have heeded if you were going to? The Warner ˹Messenger˺ came to you, now taste ˹the Punishment˺.” The evildoers will have nobody to help them” (35: 37).
[3414] But those who might feel tempted are yet again reminded and warned against God’s Reckoning, on the Day of Judgement.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَا تَتَّخِذُوٓاْ أَيۡمَٰنَكُمۡ دَخَلَۢا بَيۡنَكُمۡ فَتَزِلَّ قَدَمُۢ بَعۡدَ ثُبُوتِهَا وَتَذُوقُواْ ٱلسُّوٓءَ بِمَا صَدَدتُّمۡ عَن سَبِيلِ ٱللَّهِ وَلَكُمۡ عَذَابٌ عَظِيمٞ
(94) [3415]Do not take your oaths ˹as a means˺ to gain leeway amongst you, lest a foot slip after it has become firm[3416], and then you shall taste ugliness for your turning away from the path of Allah[3417]—yours will be a great Punishment!
[3415] Given its significance at that point in history, this passage recaps on and reaffirms the vileness of reneging on one’s pledges (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[3416] That is, after their feet became firm in Islam and on the straight path (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī). The imagery involved is that of slipping and falling (cf. Ibn ʿĀshūr).
[3417] Their doing so is turning away from the straight path of God (that is Islam (cf. Ibn ʿĀshūr) and causing others to turn away from it (cf. al-Biqāʿī, Naẓm al-Durar, al-Saʿdī). No doubt such an action would have adverse effects on the Call of Faith.
[3416] That is, after their feet became firm in Islam and on the straight path (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī). The imagery involved is that of slipping and falling (cf. Ibn ʿĀshūr).
[3417] Their doing so is turning away from the straight path of God (that is Islam (cf. Ibn ʿĀshūr) and causing others to turn away from it (cf. al-Biqāʿī, Naẓm al-Durar, al-Saʿdī). No doubt such an action would have adverse effects on the Call of Faith.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَا تَشۡتَرُواْ بِعَهۡدِ ٱللَّهِ ثَمَنٗا قَلِيلًاۚ إِنَّمَا عِندَ ٱللَّهِ هُوَ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ
(95) Do not trade off Allah’s pledge for a pittance[3418]—what is with Allah is best for you, if only you knew[3419].
[3418] To win worldly gains (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[3419] That is, the reward of the everlasting Hereafter is much greater than that of the ephemeral life in this world (cf. al-Ṭabarī, Abū Ḥātim, Ibn Kathīr).
[3419] That is, the reward of the everlasting Hereafter is much greater than that of the ephemeral life in this world (cf. al-Ṭabarī, Abū Ḥātim, Ibn Kathīr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
مَا عِندَكُمۡ يَنفَدُ وَمَا عِندَ ٱللَّهِ بَاقٖۗ وَلَنَجۡزِيَنَّ ٱلَّذِينَ صَبَرُوٓاْ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُواْ يَعۡمَلُونَ
(96) What is with you depletes, but what is with Allah is everlasting[3420]; We shall confer upon those who endure patiently their reward ˹as much as they would be˺ for the best of what they used to do[3421].
[3420] “Nay! But you opt for the worldly life; *whereas the Hereafter is better and more lasting!” (87: 16-17).
[3421] That is, for their most laudable deed of staying firm in Islam, while enduring painful trials from the Associators (cf. Ibn ʿĀshūr).
[3421] That is, for their most laudable deed of staying firm in Islam, while enduring painful trials from the Associators (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
مَنۡ عَمِلَ صَٰلِحٗا مِّن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَلَنُحۡيِيَنَّهُۥ حَيَوٰةٗ طَيِّبَةٗۖ وَلَنَجۡزِيَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُواْ يَعۡمَلُونَ
(97) [3422]Whoever does good, male or female, while being a Believer, We shall make them live a good life[3423] and We shall confer upon them their reward ˹as much as they would be˺ for the best of what they used to do.
[3422] Not only those who withstand sedition, but all who remain firm in Faith will be granted such a great reward (cf. Ibn ʿĀshūr).
[3423] A good life is a happy life that can be found through the sweetness of Faith, finding solace in God Almighty, comfort in the heart, and also through the comely provision that God provides and being satisfied with it (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī). The Noble Messenger of God said: “Contentment is a bliss!” (Ibn Mājah: 2141).
[3423] A good life is a happy life that can be found through the sweetness of Faith, finding solace in God Almighty, comfort in the heart, and also through the comely provision that God provides and being satisfied with it (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī). The Noble Messenger of God said: “Contentment is a bliss!” (Ibn Mājah: 2141).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَإِذَا قَرَأۡتَ ٱلۡقُرۡءَانَ فَٱسۡتَعِذۡ بِٱللَّهِ مِنَ ٱلشَّيۡطَٰنِ ٱلرَّجِيمِ
(98) [3424]When you ˹Muhammad, are about to˺ recite the Qur’an, seek refuge with Allah from the outcast Satan.
[3424] This shows how to rid oneself from the insinuations of the Devil (cf. al-Rāzī): “Should Satan somehow stir you, seek refuge with Allah—indeed He is All-Hearing, All-Knowing” (7: 200).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّهُۥ لَيۡسَ لَهُۥ سُلۡطَٰنٌ عَلَى ٱلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ
[3425] This goes to show that the Noble Messenger (ﷺ) was not exclusively meant by the command in the previous aya (cf. Ibn ʿĀshūr).
[3426] No doubt is to be left in anyone’s mind over whom the accused Satan has any power, besides whisperings (cf. al-Rāzī). Nor has he any authority in what he calls them for (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “You ˹Satan˺ shall have no authority over My servants; enough is Your Lord as an Ally!” (17: 65).
[3426] No doubt is to be left in anyone’s mind over whom the accused Satan has any power, besides whisperings (cf. al-Rāzī). Nor has he any authority in what he calls them for (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “You ˹Satan˺ shall have no authority over My servants; enough is Your Lord as an Ally!” (17: 65).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّمَا سُلۡطَٰنُهُۥ عَلَى ٱلَّذِينَ يَتَوَلَّوۡنَهُۥ وَٱلَّذِينَ هُم بِهِۦ مُشۡرِكُونَ
(100) His authority is over none but those who take him as ally[3427] and by him they are Associators[3428].
[3427] Those who take him as ally besides God, follow him and willingly obey his commands (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī, Aḍwā’ al-Bayān).
[3428] That is, they became Associators by his means and through his machinations (cf. Ibn ʿAṭiyyah, Ibn Juzayy, al-Samīn al-Ḥalabī, Ibn ʿĀshūr, al-Shinqīṭī): “Indeed, Iblīs’ assumption about them has come true, so they ˹all˺ follow him, except a group of ˹true˺ Believers. *He does not have any authority over them, but ˹Our Will is˺ only to distinguish those who Believe in the Hereafter from those who are in doubt about it—your Lord is a ˹vigilant˺ Keeper over all things.” (34: 20-21)
[3428] That is, they became Associators by his means and through his machinations (cf. Ibn ʿAṭiyyah, Ibn Juzayy, al-Samīn al-Ḥalabī, Ibn ʿĀshūr, al-Shinqīṭī): “Indeed, Iblīs’ assumption about them has come true, so they ˹all˺ follow him, except a group of ˹true˺ Believers. *He does not have any authority over them, but ˹Our Will is˺ only to distinguish those who Believe in the Hereafter from those who are in doubt about it—your Lord is a ˹vigilant˺ Keeper over all things.” (34: 20-21)
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِذَا بَدَّلۡنَآ ءَايَةٗ مَّكَانَ ءَايَةٖ وَٱللَّهُ أَعۡلَمُ بِمَا يُنَزِّلُ قَالُوٓاْ إِنَّمَآ أَنتَ مُفۡتَرِۭۚ بَلۡ أَكۡثَرُهُمۡ لَا يَعۡلَمُونَ
(101) [3429]When We replace a Sign with another Sign[3430] – Allah Knows best what He ˹successively˺ sends down[3431] – they ˹would˺ say: “You ˹Muhammad˺ are a fabricator!” Nay, but most of them know not!
[3429] Through the insinuations of Satan, aspersion is cast on the Divine Source of the Qur’an so as to shake Belief in it and drive people away from it (cf. Ibn ʿĀshūr).
[3430] That is, the act of abrogating one Qur’anic aya and replacing it with another (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān). Of the two types of abrogation (naskh), i.e. that of abrogating the ruling of the aya while maintaining its wording in the Qur’an or replacing it altogether with a new one, most exegetes agree that the latter is what is meant here (cf. al-Qāsimī).
[3431] There is infinite Wisdom behind the revelation that God Almighty sends down both in the timing and circumstances of the revelation, and its accommodating benefit for God’s servants (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah): “Whatever Sign We abrogate or cause to be forgotten, We replace it with one which is better or equal to it. Did you not know that Allah has power over everything?” (2: 106).
[3430] That is, the act of abrogating one Qur’anic aya and replacing it with another (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān). Of the two types of abrogation (naskh), i.e. that of abrogating the ruling of the aya while maintaining its wording in the Qur’an or replacing it altogether with a new one, most exegetes agree that the latter is what is meant here (cf. al-Qāsimī).
[3431] There is infinite Wisdom behind the revelation that God Almighty sends down both in the timing and circumstances of the revelation, and its accommodating benefit for God’s servants (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah): “Whatever Sign We abrogate or cause to be forgotten, We replace it with one which is better or equal to it. Did you not know that Allah has power over everything?” (2: 106).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
قُلۡ نَزَّلَهُۥ رُوحُ ٱلۡقُدُسِ مِن رَّبِّكَ بِٱلۡحَقِّ لِيُثَبِّتَ ٱلَّذِينَ ءَامَنُواْ وَهُدٗى وَبُشۡرَىٰ لِلۡمُسۡلِمِينَ
(102) Say ˹Muhammad˺: “It has been ˹successively˺ brought down by the Holy Spirit[3432]” from your Lord with the Truth to make firm those who Believe[3433], and a guidance and glad tidings to the Muslims[3434].
[3432] Exegetes unanimously agree that Rūḥ al-Qudus (lit. The Sanctified Spirit) is Archangel Gabriel (Jibrīl) who is purified from any treachery, ill-will and defect (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3433] The successive revelation of the ayas of the Qur’an time after time, whereby the Truth is confirmed and reconfirmed all the time, would surely make their Faith all the more stronger. Also, through the replacement of an aya with yet another and better one, makes them realize all the more how caring their Lord is of them (cf. al-Saʿdī).
[3434] al-Muslimīn (those who submit), although said to be a variant term of honour along with that of ‘those who Believe’ mentioned here (cf. al-Alūsī, Ibn ʿĀshūr), the circumstance of revelation, and the thematic context of this aya (comprising Ayas 91-111) in this sura, indicate that these are two different segments of the community; i.e. those who needed to be made firm in religion (called ‘those who Believe’ here, as has been explained in Aya 91 above) and those who are above and beyond any of this. i.e. the ‘submitters’ who willingly and unquestioningly surrendered themselves to the Will of God. In Aya 89 above the Qur’an is to be “a guidance and mercy, and glad tidings to the Muslims” but not a means of making them firm in religion.
[3433] The successive revelation of the ayas of the Qur’an time after time, whereby the Truth is confirmed and reconfirmed all the time, would surely make their Faith all the more stronger. Also, through the replacement of an aya with yet another and better one, makes them realize all the more how caring their Lord is of them (cf. al-Saʿdī).
[3434] al-Muslimīn (those who submit), although said to be a variant term of honour along with that of ‘those who Believe’ mentioned here (cf. al-Alūsī, Ibn ʿĀshūr), the circumstance of revelation, and the thematic context of this aya (comprising Ayas 91-111) in this sura, indicate that these are two different segments of the community; i.e. those who needed to be made firm in religion (called ‘those who Believe’ here, as has been explained in Aya 91 above) and those who are above and beyond any of this. i.e. the ‘submitters’ who willingly and unquestioningly surrendered themselves to the Will of God. In Aya 89 above the Qur’an is to be “a guidance and mercy, and glad tidings to the Muslims” but not a means of making them firm in religion.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَقَدۡ نَعۡلَمُ أَنَّهُمۡ يَقُولُونَ إِنَّمَا يُعَلِّمُهُۥ بَشَرٞۗ لِّسَانُ ٱلَّذِي يُلۡحِدُونَ إِلَيۡهِ أَعۡجَمِيّٞ وَهَٰذَا لِسَانٌ عَرَبِيّٞ مُّبِينٌ
(103) We may very well know that they say: “He is taught by none but a human!”[3435] ˹How so when˺[3436] The tongue of he to whom they slant[3437] is non-Arabic, while this ˹Qur’an˺ is an especially lucid Arabic tongue.
[3435] Another ruse meant to cause quandary (cf. Ibn ʿĀshūr).
[3436] Being influenced by teachings in another language, would inevitably cloud over how meanings are perceived and relayed, and have bearings on the foreignness of the diction and style of the message. The Qur’an, however, comes in unparalleled, most magnificent Arabic (cf. al-Ṭabarī, al-Bayḍāwī, al-Shawkānī).
[3437] Yulḥidūna (third person masculine plural indicative verbal form from the root l-ḥ-d) means to incline towards; originally, it denotes slanting away from what is straight (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah). The Makkans, out of their digression from the straight path, used to claim that a non-Arab used to teach Prophet Muhammad (ﷺ) (cf. al-Ṭabarī, al-Bayḍāwī, al-Saʿdī).
[3436] Being influenced by teachings in another language, would inevitably cloud over how meanings are perceived and relayed, and have bearings on the foreignness of the diction and style of the message. The Qur’an, however, comes in unparalleled, most magnificent Arabic (cf. al-Ṭabarī, al-Bayḍāwī, al-Shawkānī).
[3437] Yulḥidūna (third person masculine plural indicative verbal form from the root l-ḥ-d) means to incline towards; originally, it denotes slanting away from what is straight (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah). The Makkans, out of their digression from the straight path, used to claim that a non-Arab used to teach Prophet Muhammad (ﷺ) (cf. al-Ṭabarī, al-Bayḍāwī, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِـَٔايَٰتِ ٱللَّهِ لَا يَهۡدِيهِمُ ٱللَّهُ وَلَهُمۡ عَذَابٌ أَلِيمٌ
(104) [3438]Verily, those who do not Believe in Allah’s Signs, Allah would not guide them and theirs is a painful Punishment!
[3438] The fabricators of such lies, which knew no end, are dead set against Believing, and thus are punished by not being guided to the path of Truth in this life and a painful Punishment in the Hereafter (cf. al-Ṭabarī, Abū Ḥayyān, al-Saʿdī). Although the aya is general in nature, in Ibn ʿĀshūr’s opinion, the ones meant here, are the staunchest, hardcore Qurayshites like Abū Jahl and al-Walīd Ibn al-Mughīrah who were denied guidance and met their demise as Deniers.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّمَا يَفۡتَرِي ٱلۡكَذِبَ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِـَٔايَٰتِ ٱللَّهِۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡكَٰذِبُونَ
(105) None fabricates lies but those who do not Believe in Allah’s Signs—those are truly the liars![3439]
[3439] The expression, ulā’ika hum, denotes exclusivity (al-ḥaṣr, cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī), i.e. none is lying except them and not Prophet Muhammad (ﷺ) as they claim (cf. al-Biqāʿī, Naẓm al-Durar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
مَن كَفَرَ بِٱللَّهِ مِنۢ بَعۡدِ إِيمَٰنِهِۦٓ إِلَّا مَنۡ أُكۡرِهَ وَقَلۡبُهُۥ مُطۡمَئِنُّۢ بِٱلۡإِيمَٰنِ وَلَٰكِن مَّن شَرَحَ بِٱلۡكُفۡرِ صَدۡرٗا فَعَلَيۡهِمۡ غَضَبٞ مِّنَ ٱللَّهِ وَلَهُمۡ عَذَابٌ عَظِيمٞ
(106) [3440]Whoever Denies Allah after Believing – except the one who is coerced while his heart is comforted with Belief[3441] – but he who opens up his heart with Denial, then on them is Wrath from Allah and theirs is a great Punishment.
[3440] This passage rounds up and climaxes the issue that was raised in Aya 91 and the ensuing ayas. The ones addressed here are those who are feared may depart Islam and revert to Denial and Association. They are warned against being fooled by how prosperous the Deniers were (and conversely, how straitened the Believers were at that time in Makkah) and their unsettling fabrications against the Message, as encapsulated in the Qur’an (cf. Ibn ʿĀshūr).
[3441] One such person was the great Companion, ʿAmmār Ibn Yāsir (رضي الله عنه), who especially, along with his parents, underwent particularly hellish torture (cf. al-Ghazālī, Fiqh al-Sīrah, p. 111). His son Muhammad, narrates: “The Associators seized ʿAmmār Ibn Yāsir and did not let go of him until he cursed the Prophet (ﷺ), and praised their idols and then they left him. When he came to the Messenger of Allah (ﷺ), he said: “What befell you?” ʿAmmār replied: “Evil, O Messenger of Allah! I was not let go of until I got at you and lauded their idols”. He said: “How do you find your heart?” He replied: “Comforted with Belief!” He then replied: “If they revert to it, repeat the same”” (al-Ḥākim: 3362; al-Bayhaqī: 17350).
[3441] One such person was the great Companion, ʿAmmār Ibn Yāsir (رضي الله عنه), who especially, along with his parents, underwent particularly hellish torture (cf. al-Ghazālī, Fiqh al-Sīrah, p. 111). His son Muhammad, narrates: “The Associators seized ʿAmmār Ibn Yāsir and did not let go of him until he cursed the Prophet (ﷺ), and praised their idols and then they left him. When he came to the Messenger of Allah (ﷺ), he said: “What befell you?” ʿAmmār replied: “Evil, O Messenger of Allah! I was not let go of until I got at you and lauded their idols”. He said: “How do you find your heart?” He replied: “Comforted with Belief!” He then replied: “If they revert to it, repeat the same”” (al-Ḥākim: 3362; al-Bayhaqī: 17350).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
أُوْلَٰٓئِكَ ٱلَّذِينَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ وَسَمۡعِهِمۡ وَأَبۡصَٰرِهِمۡۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡغَٰفِلُونَ
(108) [3442]Those are the ones on whose hearts, hearing and sights Allah stamped; those are the truly unmindful[3443].
[3442] They were denied guidance because they did not use the means they were endowed with to see it, i.e. their faculties of perception; hearts, ears and eyes (cf. Ibn ʿĀshūr).
[3443] Unmindful of both the reason for their creation and the Punishment that awaits them in the Hereafter (cf. al-Ṭabarī, al-Qurṭubī, al-Jazā’irī).
[3443] Unmindful of both the reason for their creation and the Punishment that awaits them in the Hereafter (cf. al-Ṭabarī, al-Qurṭubī, al-Jazā’irī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
لَا جَرَمَ أَنَّهُمۡ فِي ٱلۡأٓخِرَةِ هُمُ ٱلۡخَٰسِرُونَ
[3444] For missing out on the pleasure of Paradise, which would have been theirs to enjoy had they remained steadfast in Islam, and for not being spared the ghastly torment of Hellfire (cf. al-Ṭabarī, al-Baghawī, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُواْ مِنۢ بَعۡدِ مَا فُتِنُواْ ثُمَّ جَٰهَدُواْ وَصَبَرُوٓاْ إِنَّ رَبَّكَ مِنۢ بَعۡدِهَا لَغَفُورٞ رَّحِيمٞ
(110) Then verily ˹Muhammad˺ your Lord is to those who migrated after they had been subjected to ˹severe˺ trial then they strived and bore patiently[3445], then your Lord after that is verily All-Forgiving, Most Merciful.
[3445] These are the Companions who were victimized, and forced to utter the word of Denial, which they did with their tongues to save their lives, but then migrated to Madinah and fought against their tormentors, while being steadfast in Faith (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Tafsīr al-Muyassar). Taking this as a Makkan aya, as with the rest of the sura, Ibn ʿĀshūr interprets the ‘migration’ mentioned here as that to Abyssinia, quoting Ibn Isḥāq’s famous biography of the Noble Prophet (ﷺ), and whereby their jihad was their engagement in a struggle with the Associators, lest they further forced them into Denial.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
۞ يَوۡمَ تَأۡتِي كُلُّ نَفۡسٖ تُجَٰدِلُ عَن نَّفۡسِهَا وَتُوَفَّىٰ كُلُّ نَفۡسٖ مَّا عَمِلَتۡ وَهُمۡ لَا يُظۡلَمُونَ
(111) On the Day[3446] when every soul comes arguing for itself and every soul is given the full measure of ˹its˺ deeds; they shall not be dealt ˹with˺ unjustly!
[3446] The Day of Judgement, when justice is meted out in full measure (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَضَرَبَ ٱللَّهُ مَثَلٗا قَرۡيَةٗ كَانَتۡ ءَامِنَةٗ مُّطۡمَئِنَّةٗ يَأۡتِيهَا رِزۡقُهَا رَغَدٗا مِّن كُلِّ مَكَانٖ فَكَفَرَتۡ بِأَنۡعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلۡجُوعِ وَٱلۡخَوۡفِ بِمَا كَانُواْ يَصۡنَعُونَ
(112) [3447]Allah poses as example a village[3448] that was secure and assured ˹with˺ its provision coming plentifully from everywhere, then it denied Allah’s favours[3449] so Allah made it taste the overcast of hunger and fear[3450] for what they were used to doing.
[3447] This is a direct warning to the Makkans; they are being warned against Divine punishment in this worldly life as much as they have just been warned against the one in the Hereafter (cf. al-Rāzī, Ibn ʿĀshūr). As much as deeds are accounted for in the Hereafter they are like so in this life (cf. al-Biqāʿī, Naẓm al-Durar).
[3448] Exegetes are of different opinions as to which exactly was the qaryah (village/town) pointed to here. Although some see it as Makkah itself (cf. al-Ṭabarī, al-Wāḥidī, al-Jawzī, al-Shinqīṭī), others deem it as an unidentified town, posed hypothetically as such for the Makkans, where the people enjoyed a lush life (cf. al-Rāzī, Ibn ʿAṭiyyah, al-Shawkānī). The town is not named because the description given is enough to get the message across (cf. Ibn ʿĀshūr).
[3449] The use of jamʿ qillah (plural of small quantity/fewness) from anʿum could be interpreted here to highlight that deriding God’s most precious favours will bring about His Punishment, no matter what the derision consists of (cf. al-Rāzī, Abū Ḥayyān, al-Shirbīnī).
[3450] Libāsa al-jūʿ wa l-khawf (lit. the garment of hunger and fear) strikes an imagery of people who are overcast and overcome with fear and hunger (cf. al-Zamakhsharī, Abū Ḥayyān, Abū al-Suʿūd). They have become ghastly, pale, and deplorable; this after the lush life they used to bask in because of their ardent Denial (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated: “The Quraysh overwhelmed the Prophet (ﷺ) and rebelled against him, and he said: “O Allah, help me against them with seven parched years like those of ˹Prophet˺ Yūsuf ˹Joseph˺!” They were then hit with drought and out of ruination they ate bones and carcasses. One of them would see the like of smoke between him and the sky out of wasting hunger!” (Cf. al-Bukhārī: 4822; Muslim: 2798)
[3448] Exegetes are of different opinions as to which exactly was the qaryah (village/town) pointed to here. Although some see it as Makkah itself (cf. al-Ṭabarī, al-Wāḥidī, al-Jawzī, al-Shinqīṭī), others deem it as an unidentified town, posed hypothetically as such for the Makkans, where the people enjoyed a lush life (cf. al-Rāzī, Ibn ʿAṭiyyah, al-Shawkānī). The town is not named because the description given is enough to get the message across (cf. Ibn ʿĀshūr).
[3449] The use of jamʿ qillah (plural of small quantity/fewness) from anʿum could be interpreted here to highlight that deriding God’s most precious favours will bring about His Punishment, no matter what the derision consists of (cf. al-Rāzī, Abū Ḥayyān, al-Shirbīnī).
[3450] Libāsa al-jūʿ wa l-khawf (lit. the garment of hunger and fear) strikes an imagery of people who are overcast and overcome with fear and hunger (cf. al-Zamakhsharī, Abū Ḥayyān, Abū al-Suʿūd). They have become ghastly, pale, and deplorable; this after the lush life they used to bask in because of their ardent Denial (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated: “The Quraysh overwhelmed the Prophet (ﷺ) and rebelled against him, and he said: “O Allah, help me against them with seven parched years like those of ˹Prophet˺ Yūsuf ˹Joseph˺!” They were then hit with drought and out of ruination they ate bones and carcasses. One of them would see the like of smoke between him and the sky out of wasting hunger!” (Cf. al-Bukhārī: 4822; Muslim: 2798)
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَقَدۡ جَآءَهُمۡ رَسُولٞ مِّنۡهُمۡ فَكَذَّبُوهُ فَأَخَذَهُمُ ٱلۡعَذَابُ وَهُمۡ ظَٰلِمُونَ
(113) Indeed there had come to them a Messenger of their own[3451] but they declared him a liar so the Punishment betook them for they were unjust.
[3451] Their rebelliousness was totally unjustified as they very intimately knew the Messenger that came to them, and knew how sincere he was (cf. al-Wāḥidī, al-Wasīṭ, al-Bayḍāwī): “There has come to you a Messenger from your own, on whom your adversity is hard, ˹deeply˺ concerned for you and compassionate and merciful to the Believers” (9: 128).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
فَكُلُواْ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَٰلٗا طَيِّبٗا وَٱشۡكُرُواْ نِعۡمَتَ ٱللَّهِ إِن كُنتُمۡ إِيَّاهُ تَعۡبُدُونَ
(114) [3452]Eat of what Allah provided for you, that is lawful and good, and be thankful for Allah’s favour; if only you do ˹truly˺ worship Him.
[3452] In order to avoid such a ghastly fate, people need to be grateful to the All-Bountiful God and devote their worship to Him (cf. Ibn ʿĀshūr).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّمَا حَرَّمَ عَلَيۡكُمُ ٱلۡمَيۡتَةَ وَٱلدَّمَ وَلَحۡمَ ٱلۡخِنزِيرِ وَمَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦۖ فَمَنِ ٱضۡطُرَّ غَيۡرَ بَاغٖ وَلَا عَادٖ فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
(115) [3453]Indeed He ˹Allah˺ made unlawful for you but carrion, blood[3454], swine flesh, and what was intended ˹as sacrifice˺ for others besides Allah; ˹yet˺ whoever is forced ˹by necessity˺ – neither transgressing[3455] nor going to excess[3456] – then certainly Allah is All-Forgiving, Most Merciful.
[3453] Indeed the All-Merciful God, Who is solely worthy of worship, bids nothing but good and means His servants no hardship: “He has chosen you and has not laid upon you any hardship in religion!” (22: 78). What He made lawful fades in comparison to what He forbade, which way outweighs it (cf. al-Biqāʿī, Naẓm al-Durar): “Say ˹Muhammad˺: “I find none in what is revealed to me forbidden for any eater to eat thereof, except it being carrion, flowing blood, swine flesh then it is a defilement, or ˹further˺ an act of contravention intended ˹as sacrifice˺ for others besides Allah” (6: 145).
[3454] What is unlawful is flowing blood but not the blood captured in vessels after slaughter, cf. 6: 145. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[3455] By eating any of these without being in such a circumstance where one is hard pressed into it (cf. al-Ṭabarī, al-Saʿdī).
[3456] Even in pressing circumstances, eating more than what is absolutely necessary (cf. al-Ṭabarī, al-Saʿdī).
[3454] What is unlawful is flowing blood but not the blood captured in vessels after slaughter, cf. 6: 145. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[3455] By eating any of these without being in such a circumstance where one is hard pressed into it (cf. al-Ṭabarī, al-Saʿdī).
[3456] Even in pressing circumstances, eating more than what is absolutely necessary (cf. al-Ṭabarī, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَلَا تَقُولُواْ لِمَا تَصِفُ أَلۡسِنَتُكُمُ ٱلۡكَذِبَ هَٰذَا حَلَٰلٞ وَهَٰذَا حَرَامٞ لِّتَفۡتَرُواْ عَلَى ٱللَّهِ ٱلۡكَذِبَۚ إِنَّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ لَا يُفۡلِحُونَ
(116) [3457]Do not say to what your tongues describe[3458], the falsity: “This is lawful and this is unlawful!” As such you fabricate lies against Allah. Verily those who fabricate lies against Allah will never succeed.
[3457] The Qurayshites were so deviated from the right path that they set their own bogus laws out of sheer fancy (cf. al-Rāzī): “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” (6: 138-139); “Say ˹Muhammad˺: “Would you ˹not˺ consider what Allah sent down to you as provision and you divided it into ˹some˺ lawful and ˹some˺ unlawful; say: did Allah give you permission ˹for this˺ or do you fabricate falsities against Allah?” *What do those who fabricate lies against Allah think ˹of their fate˺ on the Day of Judgement! Indeed Allah is bountiful to people, but most of them are thankless” (10: 59-60).
[3458] Waṣf (description) is often used in the Qur’an to denote lying (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ, 4: 317).
[3458] Waṣf (description) is often used in the Qur’an to denote lying (cf. al-Samīn al-Ḥalabī, ʿUmdat al-Ḥuffāẓ, 4: 317).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
مَتَٰعٞ قَلِيلٞ وَلَهُمۡ عَذَابٌ أَلِيمٞ
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَعَلَى ٱلَّذِينَ هَادُواْ حَرَّمۡنَا مَا قَصَصۡنَا عَلَيۡكَ مِن قَبۡلُۖ وَمَا ظَلَمۡنَٰهُمۡ وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ
(118) [3459]And for those of Jewish faith, We prohibited what We narrated to you ˹Muhammad˺ before; We did not do them injustice, but they were unjust to themselves.
[3459] The ones who rebel against God’s laws will surely fall into hardship, thus they are warned (cf. Ibn ʿĀshūr). God intends no one hardship, but people do transgress and go to extremes and, thus, are punished (cf. Ibn Kathīr): “And for those of Jewish faith, We prohibited all animals of nails, and from cattle, sheep and goats We prohibited for them their fat except what their backs hold or the entrails or what mixes with bone; that We imposed on them for their transgression—Indeed We are all but Truthful” (6: 146).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُواْ ٱلسُّوٓءَ بِجَهَٰلَةٖ ثُمَّ تَابُواْ مِنۢ بَعۡدِ ذَٰلِكَ وَأَصۡلَحُوٓاْ إِنَّ رَبَّكَ مِنۢ بَعۡدِهَا لَغَفُورٞ رَّحِيمٌ
(119) [3460]˹But˺ Then your Lord, ˹O Muhammad˺, to those who commit evil out of ignorance, then they repent afterwards and make amends, then Your Lord after that is certainly All-Forgiving, Most Merciful.
[3460] Since Islam was then new and most Muslims, before embracing the call to Faith, were of such ignorant declension, this aya calms their fears that they would be included with those who remained faithful to their devious laws (cf. Ibn ʿĀshūr). It also signals to people that the door of repentance will always be open.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّ إِبۡرَٰهِيمَ كَانَ أُمَّةٗ قَانِتٗا لِّلَّهِ حَنِيفٗا وَلَمۡ يَكُ مِنَ ٱلۡمُشۡرِكِينَ
(120) [3461]Ibrāhīm ˹Abraham˺ was truly a leading paragon[3462], devoutly committed to Allah, rightly-oriented, and he was ˹surely˺ not from among the Associators.
[3461] This is to falsify their claims that their heathen practices follow after the Abrahamic creed, the forefather of the Qurayshites, and to relate Islam to this most pristine creed (cf. al-Rāzī).
[3462] Ummah is a teacher who possesses all sterling characteristics, one who is taken as an example (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī); it derives from the root a-m-m which denotes origin and reference (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
Ummah also roughly means nation or a group of people sharing common characteristics. In this sense, Abraham (عليه السلام) was a ‘nation’ on his own because there was a time when he was the only Believer on the face of the Earth and everyone else was an idolater (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 11: 436). Abū Hurayrah narrates that Prophet Abraham said to his wife Sarah that: “There are no Believers on the face of the Earth except you and I!” (al-Bukhārī: 3358): “˹Mention Muhammad˺ When Ibrāhīm was tested by his Lord by certain words which he fulfilled. He ˹The Lord˺ said: “I will make you a leader to humanity!”” (2: 124).
[3462] Ummah is a teacher who possesses all sterling characteristics, one who is taken as an example (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī); it derives from the root a-m-m which denotes origin and reference (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
Ummah also roughly means nation or a group of people sharing common characteristics. In this sense, Abraham (عليه السلام) was a ‘nation’ on his own because there was a time when he was the only Believer on the face of the Earth and everyone else was an idolater (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 11: 436). Abū Hurayrah narrates that Prophet Abraham said to his wife Sarah that: “There are no Believers on the face of the Earth except you and I!” (al-Bukhārī: 3358): “˹Mention Muhammad˺ When Ibrāhīm was tested by his Lord by certain words which he fulfilled. He ˹The Lord˺ said: “I will make you a leader to humanity!”” (2: 124).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
شَاكِرٗا لِّأَنۡعُمِهِۚ ٱجۡتَبَىٰهُ وَهَدَىٰهُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
[3463] “And We granted him ˹Ibrāhīm˺ Isḥāq ˹Isaac˺ and Yaʿqūb ˹Jacob˺; all these We guided – and We guided Nūḥ ˹Noah˺ before – and from his posterity ˹We guided˺: Dāwūd ˹David˺, Sulaymān ˹Solomon˺, Ayyūb ˹Job˺, Yūsuf ˹Joseph˺, Mūsā ˹Moses˺ and Hārūn ˹Aaron˺ – like so We reward the good doers – *Zakariyyā ˹Zachariah˺, Yaḥyā ˹John˺, ʿĪsā ˹Jesus˺, Ilyās ˹Elijah˺ – everyone ˹of them˺ is among the righteous –* Ismāʿīl ˹Ishmael˺, al-Yasaʿ ˹Elisha˺, Yūnus ˹Jonah˺ and Lūṭ ˹Lot˺ – everyone of them We preferred to all other humans – *and ˹were guided some˺ from among their fathers, posterity and brothers; We picked them and guided them to a Straight Path. *That is the guidance of Allah; He guides with it whomever He wills from among His servants. Had they Associated, what they used to do would have been laid to waste” (6: 84-88).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَءَاتَيۡنَٰهُ فِي ٱلدُّنۡيَا حَسَنَةٗۖ وَإِنَّهُۥ فِي ٱلۡأٓخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ
(122) And We bestowed upon him ˹all˺ what is good in the worldly life, and verily in the Hereafter he is among the Righteous[3464].
[3464] al-Ṣāliḥīn are God’s Prophets and Messengers, who hold the highest ranks in Paradise (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ثُمَّ أَوۡحَيۡنَآ إِلَيۡكَ أَنِ ٱتَّبِعۡ مِلَّةَ إِبۡرَٰهِيمَ حَنِيفٗاۖ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ
(123) [3465]Then We revealed to you ˹Muhammad˺ that you are to follow the creed of Ibrāhīm, ˹who was˺ rightly-oriented and ˹verily˺ not from among the Associators.
[3465] Such laudation reflects on Prophet Muhammad (ﷺ) and the religion of Islam, being the rightful, God-ordained heir of this great legacy. This is in contrast to any of the Arabs who claimed such honour but who were way off the mark (cf. Ibn ʿĀshūr).
The ‘creed of Ibrāhīm’, millata Ibrāhīm, known as Ḥanīfiyyah, is the most primordial, pristine, uncorrupted precursor to all heavenly-revealed religions. The Qur’an underlines Islam’s close relation to it in various places: 2: 135, 4: 125, 6: 161 and 16: 123.
The ‘creed of Ibrāhīm’, millata Ibrāhīm, known as Ḥanīfiyyah, is the most primordial, pristine, uncorrupted precursor to all heavenly-revealed religions. The Qur’an underlines Islam’s close relation to it in various places: 2: 135, 4: 125, 6: 161 and 16: 123.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّمَا جُعِلَ ٱلسَّبۡتُ عَلَى ٱلَّذِينَ ٱخۡتَلَفُواْ فِيهِۚ وَإِنَّ رَبَّكَ لَيَحۡكُمُ بَيۡنَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ
(124) [3466]The Sabbath[3467] was made ˹an obligation˺ only upon those who differed over it[3468]; verily your Lord, ˹O Muhammad˺, will judge between them concerning what they used to differ over, on the Day of Judgement[3469].
[3466] Many are the claimants of this great honour, being the rightful inheritors of Prophet Abraham (عليه السلام). Not only the Qurayshites claimed him theirs but also the Jews (cf. Ibn ʿĀshūr): “Ibrāhīm was neither a Jew nor was he a Christian, but he was rightly oriented, devoutly surrendered and was not among the Associators. *Indeed those who can claim Ibrāhīm most are those who ˹truly˺ followed him, ˹as well as˺ this Prophet and the Believers—Allah is the Ally of the Believers” (3: 67-68).
[3467] The day of Sabbath (Saturday) and their veneration of it, is symbolic of how deviated they are from the pristine creed of Prophet Abraham (عليه السلام) (cf. Abū Ḥayyān).
[3468] The veneration of the Sabbath, was made obligatory on the Jews as punishment for their dispute over it and whether to consider it holy, as the best day of the week. They were made to miss Friday and its process and prefer Saturday instead when, in fact, it was not mentioned so in the creed of Abraham (عليه السلام) (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn ʿAṭiyyah).
[3469] “Verily, We have settled the Children of Israel in a truthfully laudable settlement, and We have blessed them with good provisions, ˹but˺ they differed ˹among themselves˺ not until ˹true˺ knowledge came to them—indeed your Lord shall adjudge among them on the Day of Judgement concerning what they used to differ over” (10: 93).
[3467] The day of Sabbath (Saturday) and their veneration of it, is symbolic of how deviated they are from the pristine creed of Prophet Abraham (عليه السلام) (cf. Abū Ḥayyān).
[3468] The veneration of the Sabbath, was made obligatory on the Jews as punishment for their dispute over it and whether to consider it holy, as the best day of the week. They were made to miss Friday and its process and prefer Saturday instead when, in fact, it was not mentioned so in the creed of Abraham (عليه السلام) (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn ʿAṭiyyah).
[3469] “Verily, We have settled the Children of Israel in a truthfully laudable settlement, and We have blessed them with good provisions, ˹but˺ they differed ˹among themselves˺ not until ˹true˺ knowledge came to them—indeed your Lord shall adjudge among them on the Day of Judgement concerning what they used to differ over” (10: 93).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ٱدۡعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلۡحِكۡمَةِ وَٱلۡمَوۡعِظَةِ ٱلۡحَسَنَةِۖ وَجَٰدِلۡهُم بِٱلَّتِي هِيَ أَحۡسَنُۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ
(125) [3470]Call to the Path of your Lord, ˹O Muhammad˺, with wisdom[3471] and gentle admonition[3472], and argue with them in the best manner[3473]; verily your Lord Knows best whoever has strayed away from His Path and He Knows best the guided[3474].
[3470] Given the circumstances this last passage of the sura points out the best way of conduct to the Noble Messenger (ﷺ). It truly encapsulates great manners.
Here he is encouraged to bear patiently in the face of his detractors calumny (saying that he is a fabricator, Aya 101, and that he is being taught by a human being, Aya 103 among many other such aspersions found in the Qur’an) and to carry on with his call to the straight path of God (cf. Ibn ʿĀshūr).
[3471] al-Ḥikmah is the wise way that God Almighty revealed to him both in the Qur’an and the Sunnah (cf. al-Tafsīr al-Muyassar); taking into account the state of the addressees in terms of their understanding and willingness to obey or not (cf. al-Tafsīr al-Mukhtaṣar).
[3472] al-Mawʿiẓah al-ḥasanah is the advice that endears good to people and repels them against evil (cf. al-Tafsīr al-Muyassar).
[3473] 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).
[3474] This is stated to ease the pressure off of the Noble Prophet’s mind; he is only tasked to deliver the Message and the rest is with God, Who Knows His creation best (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
Here he is encouraged to bear patiently in the face of his detractors calumny (saying that he is a fabricator, Aya 101, and that he is being taught by a human being, Aya 103 among many other such aspersions found in the Qur’an) and to carry on with his call to the straight path of God (cf. Ibn ʿĀshūr).
[3471] al-Ḥikmah is the wise way that God Almighty revealed to him both in the Qur’an and the Sunnah (cf. al-Tafsīr al-Muyassar); taking into account the state of the addressees in terms of their understanding and willingness to obey or not (cf. al-Tafsīr al-Mukhtaṣar).
[3472] al-Mawʿiẓah al-ḥasanah is the advice that endears good to people and repels them against evil (cf. al-Tafsīr al-Muyassar).
[3473] 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).
[3474] This is stated to ease the pressure off of the Noble Prophet’s mind; he is only tasked to deliver the Message and the rest is with God, Who Knows His creation best (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَإِنۡ عَاقَبۡتُمۡ فَعَاقِبُواْ بِمِثۡلِ مَا عُوقِبۡتُم بِهِۦۖ وَلَئِن صَبَرۡتُمۡ لَهُوَ خَيۡرٞ لِّلصَّٰبِرِينَ
(126) [3475]When you ˹Believers come to˺ inflict punishment, then inflict a punishment equal in measure to the punishment that was inflicted on you; but should you endure patiently then that is better for the patient[3476].
[3475] Exegetes have debated the occasion of this aya’s revelation and whether it is a Makkan or a Madinan one. A good number (cf. al-Qurṭubī notes that most exegetes are of this opinion) see it as having been sent down on the day of the conquest of Makkah. In the aftermath of the Battle of Uḥud, when the Qurayshites got the better of the Muslims killing and maiming some of them, especially the great Companion Ḥamzah (رضي الله عنه), the dear uncle of the noble Prophet (ﷺ) at whose sight he suffered painful anguish (cf. al-Ṭabarānī, al-Muʿjam al-Kabīr: 2869), the Muslims were so irate that they vowed to kill more Qurayshites than those Believers they had killed. So the occasion came when the Believers conquered Makkah, but God Almighty sent this aya down, and the Messenger instructed them to hold off their hands and only to exact justice on four people, saying: “We shall be patient and not punish!” (cf. al-Albānī, al-Silsilah al-Ṣaḥīḥah, 5: 491; al-Tirmidhī: 3129). But given that the whole sura is Makkan, others (cf. al-Rāzī, al-Naḥḥās, Ibn ʿAṭiyyah, al-Māwardī, Ibn ʿĀshūr) have taken it to be a Makkan aya. So, they interpret it to be closely related to the previous instructions regarding how to deliver the call. Whoever calls for the Truth in this manner will inevitably touch a nerve with people regarding what they hold as sacred and would provoke retaliation, by inflicting harm and bodily or verbal abuse, which would make the caller bitter and wanting revenge, and, thus, is the Divine instruction given to not be only just and fair in this respect, but rather to better forgive and overlook.
The great scholar and Qur’an interpreter, Ibn Sīrīn (following Mujāhid and al-Nakhaʿī) strongly debunks the earlier (Madinan) interpretation as it casts doubt over the order of the revelation of the Qur’an.
[3476] Abū Hurayrah (رضي الله عنه) said that the Messenger (ﷺ) said: “Forgiveness adds nothing to a servant but honour!” (Muslim: 2588).
The great scholar and Qur’an interpreter, Ibn Sīrīn (following Mujāhid and al-Nakhaʿī) strongly debunks the earlier (Madinan) interpretation as it casts doubt over the order of the revelation of the Qur’an.
[3476] Abū Hurayrah (رضي الله عنه) said that the Messenger (ﷺ) said: “Forgiveness adds nothing to a servant but honour!” (Muslim: 2588).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
وَٱصۡبِرۡ وَمَا صَبۡرُكَ إِلَّا بِٱللَّهِۚ وَلَا تَحۡزَنۡ عَلَيۡهِمۡ وَلَا تَكُ فِي ضَيۡقٖ مِّمَّا يَمۡكُرُونَ
(127) Bear patiently ˹O Muhammad˺, but your patience is only through Allah, do not feel sad over them[3477] and do not feel troubled by their plotting[3478];
[3477] The compassionate Noble Messenger (ﷺ) felt sad that these folks would not come to Believe and save themselves from Hellfire (cf. al-Zamakhsharī, al-Rāzī, Ibn Kathīr, al-Shinqīṭī, Aḍwā’ al-Bayān): “Should you ˹in your compassion, Muhammad˺ grieve yourself to death if they are not willing to Believe in this Discourse!” (18: 6); “So let not your soul ˹Muhammad˺ go to waste in regrets over them” (35: 8).
[3478] Given the immensity of their unsettling plotting, the command is given not to be bothered or distracted from the cause by it. In this way, the earlier instruction given in Aya 70 of this sura is restated here for affirmation.
[3478] Given the immensity of their unsettling plotting, the command is given not to be bothered or distracted from the cause by it. In this way, the earlier instruction given in Aya 70 of this sura is restated here for affirmation.
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
إِنَّ ٱللَّهَ مَعَ ٱلَّذِينَ ٱتَّقَواْ وَّٱلَّذِينَ هُم مُّحۡسِنُونَ
[3479] Knowing that God Almighty is on their side, the Mindful well-doers will be all the more enduring of harm (cf. Ibn ʿĀshūr). This sura opens up with the command not to be hasty and concludes with the command to be patient (cf. al-Suyūṭī, Marāṣid al-Maṭāliʿ, p. 53).
ಅರಬ್ಬಿ ವ್ಯಾಖ್ಯಾನಗಳು:
ಪವಿತ್ರ ಕುರ್ಆನ್ ಅರ್ಥಾನುವಾದ - ಆಂಗ್ಲ ಅನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ - ಅನುವಾದಗಳ ವಿಷಯಸೂಚಿ
ಪವಿತ್ರ ಕುರ್ಆನ್ ಆಂಗ್ಲ ಅರ್ಥಾನುವಾದ - ಡಾ. ವಲೀದ್ ಬ್ಲೇಹಿಶ್ ಉಮ್ರಿ. ಕೆಲಸ ನಡೆಯುತ್ತಿದೆ