د قرآن کریم د معناګانو ژباړه - انګلیسي ژباړه - دکتور ولید بلیهش العمري * - د ژباړو فهرست (لړلیک)
Al-Baqarah
الٓمٓ
[12] Twenty nine suras in the Qur’an begin with these disjointed letters of the Arabic alphabet (known as al-ḥurūf al-muqaṭṭaʿah). Exegetes, over time, have speculated on their meaning, however, two opinions prevail. Firstly, that they indicate the inimitable nature of the Qur’an, as it is made up of letters from the Arabic alphabet. The Arabs at the time of revelation were the unrivalled masters of the Arabic language and yet when challenged were totally unable to create anything like the Qur’an. This, despite the fact that it heralded a complete overhaul of their socio-religious system, one that threatened their very own way of existence. This challenge to author something like it was delivered by the Qur’an in more than one place (cf. 10: 38, 11: 13, 17: 88). This bears testimony to the inimitable, Divine source of the Qur’an (cf. Ibn Kathīr, Ibn ʿĀshūr). Secondly, a significant number of the Prophet’s Companions (ﷺ), including the rightly-guided Caliphs, the Followers and their followers refrained from interpreting them, and since nothing has been reported from the Prophet (ﷺ) as to their meaning, we should also follow suit and say: “God knows best”.
عربي تفسیرونه:
ذَٰلِكَ ٱلۡكِتَٰبُ لَا رَيۡبَۛ فِيهِۛ هُدٗى لِّلۡمُتَّقِينَ
[13] The fact that the demonstrative pronoun dhālika (that) rather than hādhā (this) is employed in this aya to refer to the Book, the Qur’an, underlines its loftiness and most high status. (Ibn ʿUthaymīn, 1:28)
[14] This aya contains a pause of al-muʿānaqah (congruence) and, thus, has two alternative readings. In the Uthmanic codex this type of pause is symbolized by a pair of triangular shaped dots. If one is to pause at the first position one is not to pause at the second and vice versa. Under no circumstances is one to stop at both as the meaning would be seriously altered. In this position, if we pause at the first indication, the aya could be read as: “This Book in which there is no doubt, containing guidance to the Mindful”, in which emphasis is laid on the infallible Divine origin of the Qur’an and, thus, no one is to doubt it (cf. 41:42). Stopping at the second indication gives rise to the reading represented in the translation above, which emphasizes that the Qur’an is a Book of Guidance (cf. 17: 9).
[15] At-Taqwā, translated here and throughout this rendition as Mindfulness, is a central Qur’anic concept. It means being aware of God and watchful of Him in all our deeds and intentions; acts of the heart. This constant vigilance nurtures within a deep sense of sincerity and relatedness to God, thus eschewing worldly temptations and distractions which sway one from the real goal in life and the purpose of existence: namely, to worship God alone. Etymologically, it is derived from the verb ittaqā, i.e. placing protection between oneself and what can cause harm. The overall meaning is to be vigilant and aware of God at all times in order that His Punishment is avoided. (For more information see: Abdul-Ḥayy al-Faramāwī, al-Mawsūʿah al-Qur’āniyyah al-Mutakhaṣṣiṣah, entry “taqwā”, pp. 734-737.)
[14] This aya contains a pause of al-muʿānaqah (congruence) and, thus, has two alternative readings. In the Uthmanic codex this type of pause is symbolized by a pair of triangular shaped dots. If one is to pause at the first position one is not to pause at the second and vice versa. Under no circumstances is one to stop at both as the meaning would be seriously altered. In this position, if we pause at the first indication, the aya could be read as: “This Book in which there is no doubt, containing guidance to the Mindful”, in which emphasis is laid on the infallible Divine origin of the Qur’an and, thus, no one is to doubt it (cf. 41:42). Stopping at the second indication gives rise to the reading represented in the translation above, which emphasizes that the Qur’an is a Book of Guidance (cf. 17: 9).
[15] At-Taqwā, translated here and throughout this rendition as Mindfulness, is a central Qur’anic concept. It means being aware of God and watchful of Him in all our deeds and intentions; acts of the heart. This constant vigilance nurtures within a deep sense of sincerity and relatedness to God, thus eschewing worldly temptations and distractions which sway one from the real goal in life and the purpose of existence: namely, to worship God alone. Etymologically, it is derived from the verb ittaqā, i.e. placing protection between oneself and what can cause harm. The overall meaning is to be vigilant and aware of God at all times in order that His Punishment is avoided. (For more information see: Abdul-Ḥayy al-Faramāwī, al-Mawsūʿah al-Qur’āniyyah al-Mutakhaṣṣiṣah, entry “taqwā”, pp. 734-737.)
عربي تفسیرونه:
ٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡغَيۡبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ
(3) who ˹unshakably˺ Believe in the Unseen[16], keep up the Prayer[17] and give out of what We have provided for them;
[16] ‘The Unseen’ is al-Ghayb, i.e. what lies beyond the realm of perception and is only known through revelation. It is what people, particularly the materialistically oriented, find hard to Believe in, and includes, inter alia, the angels, life after death, Hellfire and Paradise. (al-Ṭabarī, Ibn Kathīr)
[17] ‘Keeping up the Prayer’, iqāmat aṣ-ṣalāh, entails performing it punctually and devoutly, observing the manner set forth by the Prophet (ﷺ), who said: “Pray as you have seen me Pray”. (al-Bukhārī: 631)
[17] ‘Keeping up the Prayer’, iqāmat aṣ-ṣalāh, entails performing it punctually and devoutly, observing the manner set forth by the Prophet (ﷺ), who said: “Pray as you have seen me Pray”. (al-Bukhārī: 631)
عربي تفسیرونه:
وَٱلَّذِينَ يُؤۡمِنُونَ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَ وَبِٱلۡأٓخِرَةِ هُمۡ يُوقِنُونَ
(4) who Believe in what is sent down to you ˹Muhammad˺ and what was sent down before you[18], and have firm faith in the Hereafter.
[18] That is to Believe in what Muhammad (ﷺ) came with from God and what the Messengers came with before him without differentiation among them or Denial of what they came with.
عربي تفسیرونه:
أُوْلَٰٓئِكَ عَلَىٰ هُدٗى مِّن رَّبِّهِمۡۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ
[19] ‘The successful’, al-mufliḥūn, are those who succeed in attaining what they wish for, namely, to be guided by God, and avoid the evil of what they fear. (al-Ṭabarī, Ibn ʿĀshūr)
عربي تفسیرونه:
إِنَّ ٱلَّذِينَ كَفَرُواْ سَوَآءٌ عَلَيۡهِمۡ ءَأَنذَرۡتَهُمۡ أَمۡ لَمۡ تُنذِرۡهُمۡ لَا يُؤۡمِنُونَ
[20] The noun kufr is derived from the root verb ‘kafara’, i.e. ‘to cover’ (Ibn Manẓūr, Lisān al-ʿArab), by extension it entails ‘covering up the truth’ (al-Iṣfahānī, al-Mufradāt) which is an integral part of the purport of the Qur’anic term. al-Ladhīna kafarū, literally, those who Deny is usually translated as disbelievers or unbelievers. However, ‘disbelieving’, in essence, is denial of what the Prophet (ﷺ) came with or a part of it (cf. al-Saʿdī). Thus, the choice of the term Deniers throughout this translation. Deniers are those who staunchly, heedlessly and shamelessly cover up the Truth. They are widely set apart from the Believers who willingly and devoutly open up to it and embrace it; they come at the other end of the divide.
[21] Those who Denied the Truth with which Prophet Muhammad (ﷺ) came, out of arrogance and transgression, will never Believe because of their stubbornness and intransigence. But, if they mend their ways and reach deep into their hearts, they could possibly open up to Belief (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 16: 584-589, Ibn al-Qayyim, Shifā’ al-ʿAlīl, 91).
[21] Those who Denied the Truth with which Prophet Muhammad (ﷺ) came, out of arrogance and transgression, will never Believe because of their stubbornness and intransigence. But, if they mend their ways and reach deep into their hearts, they could possibly open up to Belief (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 16: 584-589, Ibn al-Qayyim, Shifā’ al-ʿAlīl, 91).
عربي تفسیرونه:
خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ وَعَلَىٰ سَمۡعِهِمۡۖ وَعَلَىٰٓ أَبۡصَٰرِهِمۡ غِشَٰوَةٞۖ وَلَهُمۡ عَذَابٌ عَظِيمٞ
(7) Allah has sealed their hearts and their hearing, and over their eyes there is a veil—theirs is a grievous Punishment[22].
[22] ʿAdhāb, translated here as ‘Punishment’, means that they are condemned to painful suffering in Hellfire (cf. al-Baghawī, al-Saʿdī).
عربي تفسیرونه:
وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلۡيَوۡمِ ٱلۡأٓخِرِ وَمَا هُم بِمُؤۡمِنِينَ
(8) Some people say: “We Believe in Allah and in the Last Day”, while, in fact, they do not Believe[23].
[23] These are the hypocrites or al-munāfiqūn (63: 1), whose hidden truth, Denial, is in contrast to what they show to people, i.e. Belief. The fact of their matter is told here quite lucidly (Ayas 8-20), exposing their pretence so that people make no mistake about them. They are a third party, somewhere between Believers (spoken of in Ayas 1-5) and Deniers (spoken of in Ayas 6-7) (cf. Ibn Kathīr).
عربي تفسیرونه:
فِي قُلُوبِهِم مَّرَضٞ فَزَادَهُمُ ٱللَّهُ مَرَضٗاۖ وَلَهُمۡ عَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡذِبُونَ
(10) In their hearts there is disease and thus ˹because of it˺ Allah has increased their disease[26]. Theirs is a painful Punishment for their ˹persistent˺ lying.
[26] Cf. 9:125. They were stricken with cancerous doubt. (al-Ṭabarī, al-Wāḥidī)
عربي تفسیرونه:
أَلَآ إِنَّهُمۡ هُمُ ٱلۡمُفۡسِدُونَ وَلَٰكِن لَّا يَشۡعُرُونَ
عربي تفسیرونه:
وَإِذَا قِيلَ لَهُمۡ ءَامِنُواْ كَمَآ ءَامَنَ ٱلنَّاسُ قَالُوٓاْ أَنُؤۡمِنُ كَمَآ ءَامَنَ ٱلسُّفَهَآءُۗ أَلَآ إِنَّهُمۡ هُمُ ٱلسُّفَهَآءُ وَلَٰكِن لَّا يَعۡلَمُونَ
(13) When it is said to them: “Believe as the ˹other˺ people have Believed”, they say: “Should we Believe as the feeble-minded[27] have Believed?” Indeed they are the feeble-minded but they know not.
[27] al-Sufahā’, translated here as ‘the feeble-minded’, is an adjective for the noun safah (feeble-mindedness). Safah indicates a person’s inability to distinguish between what is good and what is not. Thus, a person of this nature, unwittingly, inflicts harm on himself. The hypocrites are saying that the Companions of the Prophet (ﷺ) were not able to discern what is good for themselves and consequently they Believed. Little did they know that they are the feeble-minded (cf. al-Ṭabarī, Ibn Kathīr).
عربي تفسیرونه:
وَإِذَا لَقُواْ ٱلَّذِينَ ءَامَنُواْ قَالُوٓاْ ءَامَنَّا وَإِذَا خَلَوۡاْ إِلَىٰ شَيَٰطِينِهِمۡ قَالُوٓاْ إِنَّا مَعَكُمۡ إِنَّمَا نَحۡنُ مُسۡتَهۡزِءُونَ
(14) When they meet those who Believe, they say: “We Believe!”, but when they are alone with their devils[28], they say: “Surely we are with you. We are but mocking”.
[28] Their leaders in this evil. (al-Ṭabarī, Ibn Kathīr)
عربي تفسیرونه:
ٱللَّهُ يَسۡتَهۡزِئُ بِهِمۡ وَيَمُدُّهُمۡ فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ
(15) Allah mocks[29] them and slackens the reins for them to wander aimlessly in their blindness[30].
[29] God mocks them by making their squalid condition look good to them. On the Day of Judgement, God will give them light just like that of the Believers, then when they walk in it, God will snatch it away from them leaving them desolate in complete darkness. Great is their despair after hope! Cf. 57:14. (al-Saʿdī)
[30] Ṭughyān, lit. transgression and exceeding the limits. (Ibn Qutaybah, Gharīb al-Qur’ān, 41; al-Sijistānī, Gharīb al-Qur’ān, 321)
[30] Ṭughyān, lit. transgression and exceeding the limits. (Ibn Qutaybah, Gharīb al-Qur’ān, 41; al-Sijistānī, Gharīb al-Qur’ān, 321)
عربي تفسیرونه:
مَثَلُهُمۡ كَمَثَلِ ٱلَّذِي ٱسۡتَوۡقَدَ نَارٗا فَلَمَّآ أَضَآءَتۡ مَا حَوۡلَهُۥ ذَهَبَ ٱللَّهُ بِنُورِهِمۡ وَتَرَكَهُمۡ فِي ظُلُمَٰتٖ لَّا يُبۡصِرُونَ
(17) Their similitude is that of one who kindles a fire; as soon as it casts light on what is around him, Allah takes away their light leaving them in ˹utter˺ darkness[31], unable to see[32];
[31] Úulumāt, is an intensive plural form of ẓalmā’ or ẓulmah, i.e. darkness. These are the darkness of doubt and that of Denial (cf. Ibn Kathīr).
[32] The illuminating fire here denotes Belief, which dissipates darkness; their nominal Belief did them as much good as a transitory source of light does in utter darkness. (Ibn Kathīr, Ibn ʿĀshūr)
[32] The illuminating fire here denotes Belief, which dissipates darkness; their nominal Belief did them as much good as a transitory source of light does in utter darkness. (Ibn Kathīr, Ibn ʿĀshūr)
عربي تفسیرونه:
صُمُّۢ بُكۡمٌ عُمۡيٞ فَهُمۡ لَا يَرۡجِعُونَ
[33] Cf. 22: 46 and 63:3.
عربي تفسیرونه:
أَوۡ كَصَيِّبٖ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَٰتٞ وَرَعۡدٞ وَبَرۡقٞ يَجۡعَلُونَ أَصَٰبِعَهُمۡ فِيٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلۡمَوۡتِۚ وَٱللَّهُ مُحِيطُۢ بِٱلۡكَٰفِرِينَ
(19) Or like a downpour from the sky, in which there is darkness, thunder and lightning. They put their fingers in their ears from thunderclaps[34], fearing death—Allah is surrounding[35] the Deniers.
[34] Their admonition in the Qur’an and how it reveals their truth are akin to deafening thunderclaps penetrating their eardrums. (al-Ṭabarī)
[35] Almighty God knows all too well the affairs of the hypocrites and He has utter control over them to dispose of them as He wishes; they can neither deceive Him nor escape His Punishment (cf. Ibn Kathīr, al-Saʿdī).
[35] Almighty God knows all too well the affairs of the hypocrites and He has utter control over them to dispose of them as He wishes; they can neither deceive Him nor escape His Punishment (cf. Ibn Kathīr, al-Saʿdī).
عربي تفسیرونه:
يَكَادُ ٱلۡبَرۡقُ يَخۡطَفُ أَبۡصَٰرَهُمۡۖ كُلَّمَآ أَضَآءَ لَهُم مَّشَوۡاْ فِيهِ وَإِذَآ أَظۡلَمَ عَلَيۡهِمۡ قَامُواْۚ وَلَوۡ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمۡعِهِمۡ وَأَبۡصَٰرِهِمۡۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
(20) The lightning[36] almost snatches away their sight; whenever it flashes they walk in its light and when the light goes, they stand still[37]. If Allah so willed, He could have taken away their hearing and their sight—Allah is Able over everything.
[36] The glaring light of the Qur’an. (al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr)
[37] The parable of the heavy downpour is another way, along with the illuminating fire, of vividly describing the tumultuous psychological state the hypocrites had to live through in the midst of Believers to whom the Qur’an was being sent down telling them of the Truth of their hidden enemies. Enemies who are repeatedly, and in the strongest of terms, censured and called to listen to the voice of reason.
[37] The parable of the heavy downpour is another way, along with the illuminating fire, of vividly describing the tumultuous psychological state the hypocrites had to live through in the midst of Believers to whom the Qur’an was being sent down telling them of the Truth of their hidden enemies. Enemies who are repeatedly, and in the strongest of terms, censured and called to listen to the voice of reason.
عربي تفسیرونه:
ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ فِرَٰشٗا وَٱلسَّمَآءَ بِنَآءٗ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزۡقٗا لَّكُمۡۖ فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادٗا وَأَنتُمۡ تَعۡلَمُونَ
(22) He Who made the land a carpet[39] and the sky a roof[40] for you, and sent water down from the sky and grew with it ˹all sorts of ˺ produce as provisions for you. Therefore, ˹knowing this,˺ do not set up ˹rivalling˺ equals for Him[41].
[39] Stretched out, easy to walk on like a carpet. (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr)
[40] Cf. 21: 32.
[41] Ibn Masʿūd (رضي الله عنه) narrated that he asked the Prophet (ﷺ): “What is the gravest of all sins?” He (ﷺ) replied: “That you take ˹as god˺ a rival equal to Allah when it is He Who created you”. (al-Bukhārī: 4477, Muslim: 86)
[40] Cf. 21: 32.
[41] Ibn Masʿūd (رضي الله عنه) narrated that he asked the Prophet (ﷺ): “What is the gravest of all sins?” He (ﷺ) replied: “That you take ˹as god˺ a rival equal to Allah when it is He Who created you”. (al-Bukhārī: 4477, Muslim: 86)
عربي تفسیرونه:
وَإِن كُنتُمۡ فِي رَيۡبٖ مِّمَّا نَزَّلۡنَا عَلَىٰ عَبۡدِنَا فَأۡتُواْ بِسُورَةٖ مِّن مِّثۡلِهِۦ وَٱدۡعُواْ شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ إِن كُنتُمۡ صَٰدِقِينَ
(23) And if you are in doubt about what We have sent down to Our servant[42], come up with a single sura[43] like it, and call ˹for your aid˺ your witnesses[44] apart from Allah, if only you were truthful.
[42] The referent of ‘Our servant’, is Muhammad (ﷺ) to whom the Qur’an was sent down.
[43] Sura is a Qur’anic chapter.
[44] Your aides and partners who would readily interpose for you. (al-Ṭabarī, Ibn Kathīr)
[43] Sura is a Qur’anic chapter.
[44] Your aides and partners who would readily interpose for you. (al-Ṭabarī, Ibn Kathīr)
عربي تفسیرونه:
فَإِن لَّمۡ تَفۡعَلُواْ وَلَن تَفۡعَلُواْ فَٱتَّقُواْ ٱلنَّارَ ٱلَّتِي وَقُودُهَا ٱلنَّاسُ وَٱلۡحِجَارَةُۖ أُعِدَّتۡ لِلۡكَٰفِرِينَ
(24) But if you will not do it – and you will never ˹ever˺ do it – be Mindful of the Fire, the fuel of which is people and stones[45], that has been prepared for the Deniers.
[45] Cf. 21: 98.
عربي تفسیرونه:
وَبَشِّرِ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمۡ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۖ كُلَّمَا رُزِقُواْ مِنۡهَا مِن ثَمَرَةٖ رِّزۡقٗا قَالُواْ هَٰذَا ٱلَّذِي رُزِقۡنَا مِن قَبۡلُۖ وَأُتُواْ بِهِۦ مُتَشَٰبِهٗاۖ وَلَهُمۡ فِيهَآ أَزۡوَٰجٞ مُّطَهَّرَةٞۖ وَهُمۡ فِيهَا خَٰلِدُونَ
(25) Give glad tidings to those who Believe and do good deeds that theirs are Gardens[46] under which rivers flow; whenever they are provided with a fruit from it, they would say: “This is what we have been provided with before![47]” They have been provided with it resembling each other[48]. For them in it are purified[49] spouses—they will abide therein forever.
[46] al-Jannah or Paradise the plural of which is Jannāt as in this aya.
[47] There is an element of a renewed and pleasant surprise involved here.
[48] The fruits of Paradise look like those found in this worldly life, but their taste is different. (al-Ṭabarī, al-Wāḥidī, al-Qurṭubī)
[49] Pure and clean, both bodily and spiritually. (al-Ṭabarī, al-Saʿdī)
[47] There is an element of a renewed and pleasant surprise involved here.
[48] The fruits of Paradise look like those found in this worldly life, but their taste is different. (al-Ṭabarī, al-Wāḥidī, al-Qurṭubī)
[49] Pure and clean, both bodily and spiritually. (al-Ṭabarī, al-Saʿdī)
عربي تفسیرونه:
۞ إِنَّ ٱللَّهَ لَا يَسۡتَحۡيِۦٓ أَن يَضۡرِبَ مَثَلٗا مَّا بَعُوضَةٗ فَمَا فَوۡقَهَاۚ فَأَمَّا ٱلَّذِينَ ءَامَنُواْ فَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۖ وَأَمَّا ٱلَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلٗاۘ يُضِلُّ بِهِۦ كَثِيرٗا وَيَهۡدِي بِهِۦ كَثِيرٗاۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلۡفَٰسِقِينَ
(26) Allah does not shy away from giving even a gnat[50] as an example or even less than it[51]. Those who Believe will know that it is the Truth from their Lord, but those who Deny will say: “What need does Allah have for this example!” He ˹Allah˺ misguides with it ˹this example˺ a great number of people and guides with it a great number of people[52]. But He only misguides the Transgressors[53];
[50] Such an insignificant creature can be used to present to people evidence of the truthfulness of the Message. Besides the Qur’an and its Signs (Ayas) no matter how small or belittled the evidence is, it is still enough proof for those who seek the Truth with open hearts.
[51] The expression used here is fa mā fawqahā, which literally means: ‘or what is above it’, i.e. either smaller or larger in size. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[52] Cf. 9: 124-125.
[53] al-Fāsiqūn, derived from the noun fisq, are those who overstep the limits that God has demarcated for people. Fisq is a manifestation of Denial (cf. 74: 31).
[51] The expression used here is fa mā fawqahā, which literally means: ‘or what is above it’, i.e. either smaller or larger in size. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[52] Cf. 9: 124-125.
[53] al-Fāsiqūn, derived from the noun fisq, are those who overstep the limits that God has demarcated for people. Fisq is a manifestation of Denial (cf. 74: 31).
عربي تفسیرونه:
ٱلَّذِينَ يَنقُضُونَ عَهۡدَ ٱللَّهِ مِنۢ بَعۡدِ مِيثَٰقِهِۦ وَيَقۡطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفۡسِدُونَ فِي ٱلۡأَرۡضِۚ أُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ
(27) those who break the covenant of Allah[54] after it has been set as binding, sever what Allah ordained to be joined, and sow corruption in the land. These are, indeed, the Losers.
[54] Cf. 2: 84-85 and 5: 12-13 and 70.
عربي تفسیرونه:
كَيۡفَ تَكۡفُرُونَ بِٱللَّهِ وَكُنتُمۡ أَمۡوَٰتٗا فَأَحۡيَٰكُمۡۖ ثُمَّ يُمِيتُكُمۡ ثُمَّ يُحۡيِيكُمۡ ثُمَّ إِلَيۡهِ تُرۡجَعُونَ
(28) How could you Deny Allah, while you were dead and He made you alive; He then will take your lives, then bring you to life again, and after that you will be returned to Him again?[55]
[55] These are the cycles of life and death that humans go through: seeds in the loins of men, creation and birth, death, being brought to life at resurrection and being held accountable for one’s deeds. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr, al-Shinqīṭī)
عربي تفسیرونه:
هُوَ ٱلَّذِي خَلَقَ لَكُم مَّا فِي ٱلۡأَرۡضِ جَمِيعٗا ثُمَّ ٱسۡتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبۡعَ سَمَٰوَٰتٖۚ وَهُوَ بِكُلِّ شَيۡءٍ عَلِيمٞ
(29) He is the One Who created for you all that there is in Earth, then made for[56] the sky and formed it into seven skies. He has knowledge of everything[57].
[56] This translation of the Divine Attribute Istawā follows after al-Wāḥidī in al-Wajīz, Ibn Kathīr, al-Saʿdī and Ibn ʿUthaymīn. Alternatively, it could mean that Almighty God rose to the sky in a manner befitting Him only, which in al-Baghawī’s opinion is the interpretation given by Ibn ʿAbbās (رضي الله عنهما) and most of the exegetes of his generation.
[57] This aya is further expounded in Ayas 41: 9-12.
[57] This aya is further expounded in Ayas 41: 9-12.
عربي تفسیرونه:
وَإِذۡ قَالَ رَبُّكَ لِلۡمَلَٰٓئِكَةِ إِنِّي جَاعِلٞ فِي ٱلۡأَرۡضِ خَلِيفَةٗۖ قَالُوٓاْ أَتَجۡعَلُ فِيهَا مَن يُفۡسِدُ فِيهَا وَيَسۡفِكُ ٱلدِّمَآءَ وَنَحۡنُ نُسَبِّحُ بِحَمۡدِكَ وَنُقَدِّسُ لَكَۖ قَالَ إِنِّيٓ أَعۡلَمُ مَا لَا تَعۡلَمُونَ
(30) ˹Mention Muhammad˺[58] When your Lord said to the angels: “I shall instate a successor[59] on Earth!” They said: “Will you instate in it one who sows corruption and sheds blood, whereas we ˹incessantly˺ glorify You in gratitude to You and exalt You?”[60] He said: “I know that which you do not”.
[58] Abū al-Baqā’ al-Kafawī (al-Kulliyyāt, p. 69) says: “Whenever ˹the particle˺ idh is mentioned in the Qur’an it implies ˹the command˺ ‘mention!’ That is, mention ˹Muhammad˺ to them ˹the ones to whom the Qur’an is being recited˺ or recall in your mind… most exegetes agree to this”.
[59] Khalīfah is derived from khalafa which denotes standing in place of someone else (Ibn Fāris, Maqāyīs al-Lughah, 2: 210; al-Iṣfahānī, al-Mufradāt, p. 294). Here, it means someone who comes after another and takes his place; these are mankind, Adam and his progeny, who successively take over each other’s place, generation after generation, until the Day of Judgement. (al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī)
[60] Abū Dharr (رضي الله عنه) narrated that the Prophet (ﷺ) was asked: “What is the best utterance?” He replied: “Whatever Allah chose for His angels and servants: “Subḥān Allāh wa bi-ḥamdih (Glorified be Allah and ˹we do this˺ in gratitude to Him)”. (Muslim: 2731)
[59] Khalīfah is derived from khalafa which denotes standing in place of someone else (Ibn Fāris, Maqāyīs al-Lughah, 2: 210; al-Iṣfahānī, al-Mufradāt, p. 294). Here, it means someone who comes after another and takes his place; these are mankind, Adam and his progeny, who successively take over each other’s place, generation after generation, until the Day of Judgement. (al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī)
[60] Abū Dharr (رضي الله عنه) narrated that the Prophet (ﷺ) was asked: “What is the best utterance?” He replied: “Whatever Allah chose for His angels and servants: “Subḥān Allāh wa bi-ḥamdih (Glorified be Allah and ˹we do this˺ in gratitude to Him)”. (Muslim: 2731)
عربي تفسیرونه:
وَعَلَّمَ ءَادَمَ ٱلۡأَسۡمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمۡ عَلَى ٱلۡمَلَٰٓئِكَةِ فَقَالَ أَنۢبِـُٔونِي بِأَسۡمَآءِ هَٰٓؤُلَآءِ إِن كُنتُمۡ صَٰدِقِينَ
(31) He taught Adam all the names ˹of things˺, then showed them to the angels and said: “Tell Me the names of these, if only you were truthful!”
عربي تفسیرونه:
قَالَ يَٰٓـَٔادَمُ أَنۢبِئۡهُم بِأَسۡمَآئِهِمۡۖ فَلَمَّآ أَنۢبَأَهُم بِأَسۡمَآئِهِمۡ قَالَ أَلَمۡ أَقُل لَّكُمۡ إِنِّيٓ أَعۡلَمُ غَيۡبَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَأَعۡلَمُ مَا تُبۡدُونَ وَمَا كُنتُمۡ تَكۡتُمُونَ
(33) He said: “Adam! Tell them their names”. When he told them their names, He said: “Did I not instruct you that I know what is hidden in the Heavens and the Earth?—and I know what you make public and what you hide”[61].
[61] This quiz was posed to the angels, the closest to God of His creation, to prove to them, by practical example, the Truth of God’s All-Encompassing Knowledge, and, in turn, the Wisdom of His Choice. It is also a concrete manifestation of God’s infinite Justice, which allows for questioning by even the most obedient of His subjects, the angels. This Most Able of Sovereigns answers their concerns.
عربي تفسیرونه:
وَإِذۡ قُلۡنَا لِلۡمَلَٰٓئِكَةِ ٱسۡجُدُواْ لِأٓدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ أَبَىٰ وَٱسۡتَكۡبَرَ وَكَانَ مِنَ ٱلۡكَٰفِرِينَ
(34) ˹Mention Muhammad˺ When We said to the angels: “Bow down to Adam!”[62]; they bowed down except Iblīs[63]; he refused, became arrogant[64] and was one of the Deniers.
[62] The command to the angels to bow down to Adam is an act of worship to God and reverence to Adam who was honoured by God Himself. (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[63] Iblīs is Satan. Etymologically, iblīs comes from iblās, i.e. having no hope in good things, grief and sadness caused by utter despair. (Ibn Qutaybah, Gharīb al-Qur’ān, p. 23; al-Iṣfahānī, al-Mufradāt, p. 143)
[64] His arrogance is spelled out elsewhere in the Qur’an; 7: 12, 38: 76, 15: 33.
[63] Iblīs is Satan. Etymologically, iblīs comes from iblās, i.e. having no hope in good things, grief and sadness caused by utter despair. (Ibn Qutaybah, Gharīb al-Qur’ān, p. 23; al-Iṣfahānī, al-Mufradāt, p. 143)
[64] His arrogance is spelled out elsewhere in the Qur’an; 7: 12, 38: 76, 15: 33.
عربي تفسیرونه:
وَقُلۡنَا يَٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ وَكُلَا مِنۡهَا رَغَدًا حَيۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّٰلِمِينَ
(35) We said: “Adam! Dwell yourself and your wife in the Garden[65] and eat thereof ˹bountifully˺ aplenty wherever you wish, but do not come near this tree, or ˹else˺ you will be from among the wrongful”.
[65] This Garden is Paradise, the very Heavenly abode of eternal bliss. (al-Qurṭubī, Ibn Taymiyyah, Majmūʿ al-Fatāwā, 4: 347, Ibn Kathīr, Ibn ʿĀshūr)
عربي تفسیرونه:
فَأَزَلَّهُمَا ٱلشَّيۡطَٰنُ عَنۡهَا فَأَخۡرَجَهُمَا مِمَّا كَانَا فِيهِۖ وَقُلۡنَا ٱهۡبِطُواْ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوّٞۖ وَلَكُمۡ فِي ٱلۡأَرۡضِ مُسۡتَقَرّٞ وَمَتَٰعٌ إِلَىٰ حِينٖ
(36) Satan tripped them into it[66] and drove them out from where they were[67]; We said: “Go down, as enemies to each other. In Earth will be your dwelling and livelihood for a given time[68]”.
[66] How he managed to do this is told in more detail in 7: 20-22.
[67] The great blessing of dwelling in Paradise.
[68] Until the Day of Judgement. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[67] The great blessing of dwelling in Paradise.
[68] Until the Day of Judgement. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَٰتٖ فَتَابَ عَلَيۡهِۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
(37) Adam received a few words[69] from His Lord, and He forgave him; He is the All-Forgiving, the Most Merciful.
[69] These kalimāt or ‘words’, or supplication, are provided in 7: 23: “They ˹both˺ said: “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers”.
عربي تفسیرونه:
قُلۡنَا ٱهۡبِطُواْ مِنۡهَا جَمِيعٗاۖ فَإِمَّا يَأۡتِيَنَّكُم مِّنِّي هُدٗى فَمَن تَبِعَ هُدَايَ فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
(38) We said[70]: “Go down all of you[71], whenever guidance comes to you from Me whoever follows it will have neither fear nor will they grieve.
[70] What follows is the original covenant: to follow the path of guidance shown to them by God’s Messengers. Those who Believe in the Message will lead a life of felicity but those who Deny will meet Hellfire as their final destination.
[71] The addressees were Adam, Eve and Satan. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr)
[71] The addressees were Adam, Eve and Satan. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr)
عربي تفسیرونه:
وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَٰتِنَآ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
(39) As for those who Deny and disbelieve in our Signs these are the company of the Fire; forever they will abide therein[72].
[72] The episode of Adam’s creation and his encounter with Satan are spelled out in detail in 20:116-123.
عربي تفسیرونه:
يَٰبَنِيٓ إِسۡرَٰٓءِيلَ ٱذۡكُرُواْ نِعۡمَتِيَ ٱلَّتِيٓ أَنۡعَمۡتُ عَلَيۡكُمۡ وَأَوۡفُواْ بِعَهۡدِيٓ أُوفِ بِعَهۡدِكُمۡ وَإِيَّٰيَ فَٱرۡهَبُونِ
(40) Children of Israel![73] Remember My favour which I conferred on you, and fulfil ˹your obligations to˺ My pledge and I will honour ˹My obligations to˺ your pledge[74]; and fear none but Me.
[73] Israel is Prophet Jacob (عليه السلام). The use of the epithet ‘Children of Israel’ for the Israelites is meant to act as a reminder to them to follow in the footsteps of the Patriarch from whom they are directly descended.
[74] God’s pledge to the Children of Israel and theirs to Him are given in 5: 12. This mutual pledge is related as: if the Children of Israel keep up the Prayer, give charity, Believe in and support the Prophets, and spend in the cause of God, God will, in return, expiate their sins and admit them to the Gardens through which rivers flow, i.e. Paradise.
[74] God’s pledge to the Children of Israel and theirs to Him are given in 5: 12. This mutual pledge is related as: if the Children of Israel keep up the Prayer, give charity, Believe in and support the Prophets, and spend in the cause of God, God will, in return, expiate their sins and admit them to the Gardens through which rivers flow, i.e. Paradise.
عربي تفسیرونه:
وَءَامِنُواْ بِمَآ أَنزَلۡتُ مُصَدِّقٗا لِّمَا مَعَكُمۡ وَلَا تَكُونُوٓاْ أَوَّلَ كَافِرِۭ بِهِۦۖ وَلَا تَشۡتَرُواْ بِـَٔايَٰتِي ثَمَنٗا قَلِيلٗا وَإِيَّٰيَ فَٱتَّقُونِ
(41) Believe in what I have sent down confirming what you have[75], do not be the first to Deny it, do not trade my Signs[76] for a pittance[77] and be Mindful of Me,
[75] God is inviting the Children of Israel to Believe in the Qur’an and Prophet Muhammad’s (ﷺ) Message in fulfilment of their pledge to Him (cf. 7: 156-157, in which the Children of Israel are enjoined to Believe in the gentile Prophet whom they find mentioned in the Torah). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[76] The Torah in which there is mention of the Messengership of Prophet Muhammad (ﷺ).
[77] Their leaders used to reap shares from their devoted folk’s wealth. Hence, they tried to hide the Truth about Prophet Muhammad (ﷺ) fearing that they would lose these gratuities.
[76] The Torah in which there is mention of the Messengership of Prophet Muhammad (ﷺ).
[77] Their leaders used to reap shares from their devoted folk’s wealth. Hence, they tried to hide the Truth about Prophet Muhammad (ﷺ) fearing that they would lose these gratuities.
عربي تفسیرونه:
وَلَا تَلۡبِسُواْ ٱلۡحَقَّ بِٱلۡبَٰطِلِ وَتَكۡتُمُواْ ٱلۡحَقَّ وَأَنتُمۡ تَعۡلَمُونَ
عربي تفسیرونه:
وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَٱرۡكَعُواْ مَعَ ٱلرَّٰكِعِينَ
(43) keep up the Prayer, give out the prescribed alms and bow down ˹in Prayer˺ with those who bow down[78].
[78] This is an invitation from God to the Children of Israel to join the Prophet (ﷺ) and his Companions and become Believers performing acts of worship accordingly (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). Furthermore, al-Wāḥidī is of the opinion that the command to “bow down with those who bow down” is specifically mentioned to denote performing congregational, obligatory Prayers.
عربي تفسیرونه:
وَٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى ٱلۡخَٰشِعِينَ
[80] The commentary widely-known as al-Jalālayn has it that this command is addressed to: “The Children of Israel who were hampered from Belief out of greed and love of vainglory. They are commanded to seek help in patience, i.e. fasting, which dents wantonness, and Prayer because it leads to humbleness and expels haughtiness”.
[81] The ‘dedicated’ (al-khāshiʿīn) are those who are humble in obedience to God, fearful of His Punishment, Believing in His promise and warning. (al-Ṭabarī)
[81] The ‘dedicated’ (al-khāshiʿīn) are those who are humble in obedience to God, fearful of His Punishment, Believing in His promise and warning. (al-Ṭabarī)
عربي تفسیرونه:
يَٰبَنِيٓ إِسۡرَٰٓءِيلَ ٱذۡكُرُواْ نِعۡمَتِيَ ٱلَّتِيٓ أَنۡعَمۡتُ عَلَيۡكُمۡ وَأَنِّي فَضَّلۡتُكُمۡ عَلَى ٱلۡعَٰلَمِينَ
(47) Children of Israel! Remember My favour which I conferred on you and that I privileged you over other peoples[82].
[82] In their time, God gave them certain privileges over other peoples; Prophets, revealed Books and kingship (cf. 5: 20). (al-Ṭabarī, Ibn Kathīr)
عربي تفسیرونه:
وَٱتَّقُواْ يَوۡمٗا لَّا تَجۡزِي نَفۡسٌ عَن نَّفۡسٖ شَيۡـٔٗا وَلَا يُقۡبَلُ مِنۡهَا شَفَٰعَةٞ وَلَا يُؤۡخَذُ مِنۡهَا عَدۡلٞ وَلَا هُمۡ يُنصَرُونَ
(48) Be cautious of a Day[83] on which no soul will be of use to another soul, neither intercession[84] nor ransom will be accepted from it, and they[85] will not be helped.
[83] The Day of Judgement.
[84] On the Day of Judgement no intercession on behalf of a Denier will be accepted, but it will be accepted for a Believer given that God permits it. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[85] The Deniers.
[84] On the Day of Judgement no intercession on behalf of a Denier will be accepted, but it will be accepted for a Believer given that God permits it. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[85] The Deniers.
عربي تفسیرونه:
وَإِذۡ نَجَّيۡنَٰكُم مِّنۡ ءَالِ فِرۡعَوۡنَ يَسُومُونَكُمۡ سُوٓءَ ٱلۡعَذَابِ يُذَبِّحُونَ أَبۡنَآءَكُمۡ وَيَسۡتَحۡيُونَ نِسَآءَكُمۡۚ وَفِي ذَٰلِكُم بَلَآءٞ مِّن رَّبِّكُمۡ عَظِيمٞ
(49) ˹Remember˺ When We saved you from the people of Pharaoh who subjected you to the worst of suffering—they slaughtered your sons and kept your womenfolk alive—surely, this was a great tribulation from your Lord.
عربي تفسیرونه:
وَإِذۡ وَٰعَدۡنَا مُوسَىٰٓ أَرۡبَعِينَ لَيۡلَةٗ ثُمَّ ٱتَّخَذۡتُمُ ٱلۡعِجۡلَ مِنۢ بَعۡدِهِۦ وَأَنتُمۡ ظَٰلِمُونَ
(51) And ˹remember˺ when We appointed forty nights for Moses[87], and then when he was away you took up ˹worshipping˺ the calf—you were unjust[88].
[87] The meeting place where Moses was to receive the Torah is specified elsewhere in the Qur’an; 20: 80.
[88] Associating any other with God in worship is a grave injustice (cf. 31: 13).
[88] Associating any other with God in worship is a grave injustice (cf. 31: 13).
عربي تفسیرونه:
ثُمَّ عَفَوۡنَا عَنكُم مِّنۢ بَعۡدِ ذَٰلِكَ لَعَلَّكُمۡ تَشۡكُرُونَ
[89] For more details on these episodes cf. 7: 138-155.
عربي تفسیرونه:
وَإِذۡ ءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ وَٱلۡفُرۡقَانَ لَعَلَّكُمۡ تَهۡتَدُونَ
[90] Mujāhid and al-Rabīʿ Ibn Anas are of the opinion that the Book is the same as the Furqān (the Distinguisher) that distinguishes Truth from falsehood; the Torah is the Furqān in this aya. (Ibn Abū Ḥātim)
عربي تفسیرونه:
وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦ يَٰقَوۡمِ إِنَّكُمۡ ظَلَمۡتُمۡ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلۡعِجۡلَ فَتُوبُوٓاْ إِلَىٰ بَارِئِكُمۡ فَٱقۡتُلُوٓاْ أَنفُسَكُمۡ ذَٰلِكُمۡ خَيۡرٞ لَّكُمۡ عِندَ بَارِئِكُمۡ فَتَابَ عَلَيۡكُمۡۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ
(54) ˹Remember˺ When Moses said to his people: “My people, you have done yourselves injustice by taking the calf ˹as an idol˺. Repent to your Originator! Kill yourselves[91]; that will be best for you with your Maker; that He may forgive you. Surely, He is the All-Forgiving, the Most Merciful.
[91] The same form of punishment is mentioned in Exodus 32:15-35. By the Prophet’s (ﷺ) permission (al-Bukhārī: 3274), Muslims are allowed to mention these Biblical accounts or the so-called isrā’īliyyāt (or apocryphal sources ascribed to the Children of Israel) but they are not to rely on them.
عربي تفسیرونه:
وَإِذۡ قُلۡتُمۡ يَٰمُوسَىٰ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهۡرَةٗ فَأَخَذَتۡكُمُ ٱلصَّٰعِقَةُ وَأَنتُمۡ تَنظُرُونَ
(55) ˹Remember˺ When you said: “Moses! We will not Believe in you unless we see Allah before our own eyes”. Suddenly, the thunderbolt struck you while you were beholding.
عربي تفسیرونه:
ثُمَّ بَعَثۡنَٰكُم مِّنۢ بَعۡدِ مَوۡتِكُمۡ لَعَلَّكُمۡ تَشۡكُرُونَ
[92] When the punishment of the thunderbolt struck them, they died, then God brought them back to life so that they might become grateful to Him. (al-Ṭabarī)
عربي تفسیرونه:
وَظَلَّلۡنَا عَلَيۡكُمُ ٱلۡغَمَامَ وَأَنزَلۡنَا عَلَيۡكُمُ ٱلۡمَنَّ وَٱلسَّلۡوَىٰۖ كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡۚ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ
(57) We shaded you with the clouds[93] and sent down to you the manna and quails[94]. Eat from the good things that We provided for you. They[95] did not commit injustice against Us, but they did themselves the injustice.
[93] This is an account of sparing the Israelites the glare of the sun whilst they were lost in the wilderness. (al-Ṭabarī, Ibn Abū Ḥātim)
[94] In Arabic, al-mann and al-salwā, respectively. They both have linguistic roots in Arabic; al-mann means that which is God-given without effort, while al-salwā means that in which one finds consolation and comfort. (al-Ṭabarī, Ibn ʿĀshūr)
[95] Rhetorical shifts (known as uslūb al-iltifāt) from, for instance as in this aya, the second person plural pronoun ‘you’ into the third person plural pronoun ‘they’ is very common in the Qur’anic discourse. This well-known and well-researched linguistic feature is employed to serve a number of rhetorical purposes. In this instance, it is meant to announce that enumeration of the Israelites’ repeated offenses has come to an end and that talk is directed to other nations so that they may take heed and not fall into the same trap (cf. al-Qāsimī, Ibn ʿĀshūr, al-Dabl, Dalīl al-Balāghah al-Qur’āniyyah, p. 39).
[94] In Arabic, al-mann and al-salwā, respectively. They both have linguistic roots in Arabic; al-mann means that which is God-given without effort, while al-salwā means that in which one finds consolation and comfort. (al-Ṭabarī, Ibn ʿĀshūr)
[95] Rhetorical shifts (known as uslūb al-iltifāt) from, for instance as in this aya, the second person plural pronoun ‘you’ into the third person plural pronoun ‘they’ is very common in the Qur’anic discourse. This well-known and well-researched linguistic feature is employed to serve a number of rhetorical purposes. In this instance, it is meant to announce that enumeration of the Israelites’ repeated offenses has come to an end and that talk is directed to other nations so that they may take heed and not fall into the same trap (cf. al-Qāsimī, Ibn ʿĀshūr, al-Dabl, Dalīl al-Balāghah al-Qur’āniyyah, p. 39).
عربي تفسیرونه:
وَإِذۡ قُلۡنَا ٱدۡخُلُواْ هَٰذِهِ ٱلۡقَرۡيَةَ فَكُلُواْ مِنۡهَا حَيۡثُ شِئۡتُمۡ رَغَدٗا وَٱدۡخُلُواْ ٱلۡبَابَ سُجَّدٗا وَقُولُواْ حِطَّةٞ نَّغۡفِرۡ لَكُمۡ خَطَٰيَٰكُمۡۚ وَسَنَزِيدُ ٱلۡمُحۡسِنِينَ
(58) ˹Remember˺ When We said: “Enter this town[96] and eat from it wherever you like plentifully; and enter through the gate prostrating ˹in thankfulness˺ and say: “ḥiṭṭah!”[97], and We shall forgive you your sins and We shall increase ˹the reward of ˺ those who do good”.
[96] This Divine command to the Children of Israel to ‘enter’ the town is explained in 7: 161 as ‘reside’ in the town, i.e. Jerusalem.
[97] That is ‘forgiveness’; they were asked to seek forgiveness. The word is derived from ḥaṭṭa, i.e. to put down a burden (Ibn Qutaybah, Gharīb al-Qur’an, p. 50; Ibn Fāris, Maqāyīs al-Lughah, 2: 13), but they subtly twisted their tongues to mean ‘barley’, ḥinṭah (al-Bukhārī: 4641, cf. particularly al-ʿAsqalānī’s comment).
[97] That is ‘forgiveness’; they were asked to seek forgiveness. The word is derived from ḥaṭṭa, i.e. to put down a burden (Ibn Qutaybah, Gharīb al-Qur’an, p. 50; Ibn Fāris, Maqāyīs al-Lughah, 2: 13), but they subtly twisted their tongues to mean ‘barley’, ḥinṭah (al-Bukhārī: 4641, cf. particularly al-ʿAsqalānī’s comment).
عربي تفسیرونه:
فَبَدَّلَ ٱلَّذِينَ ظَلَمُواْ قَوۡلًا غَيۡرَ ٱلَّذِي قِيلَ لَهُمۡ فَأَنزَلۡنَا عَلَى ٱلَّذِينَ ظَلَمُواْ رِجۡزٗا مِّنَ ٱلسَّمَآءِ بِمَا كَانُواْ يَفۡسُقُونَ
(59) The wrongdoers among them substituted what was said to them for something else, and We sent down on the wrongdoers a plague[98] from the sky for exceeding the limits.
[98] Rijz, i.e. torment and tumult. (Ibn Fāris, Maqāyīs al-Lughah, 2: 489; al-Iṣfahānī, al-Mufradāt, p. 341)
عربي تفسیرونه:
۞ وَإِذِ ٱسۡتَسۡقَىٰ مُوسَىٰ لِقَوۡمِهِۦ فَقُلۡنَا ٱضۡرِب بِّعَصَاكَ ٱلۡحَجَرَۖ فَٱنفَجَرَتۡ مِنۡهُ ٱثۡنَتَا عَشۡرَةَ عَيۡنٗاۖ قَدۡ عَلِمَ كُلُّ أُنَاسٖ مَّشۡرَبَهُمۡۖ كُلُواْ وَٱشۡرَبُواْ مِن رِّزۡقِ ٱللَّهِ وَلَا تَعۡثَوۡاْ فِي ٱلۡأَرۡضِ مُفۡسِدِينَ
(60) ˹Remember˺ When Moses prayed ˹earnestly˺ for water for his people. We said: “Strike the rock with your staff”; twelve springs gushed out from it. Every people[99] knew their own fountain. “Eat and drink from what Allah has provided for you and do not stalk the land corrupting”.
[99] Each one of the twelve tribes of the Children of Israel (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
وَإِذۡ قُلۡتُمۡ يَٰمُوسَىٰ لَن نَّصۡبِرَ عَلَىٰ طَعَامٖ وَٰحِدٖ فَٱدۡعُ لَنَا رَبَّكَ يُخۡرِجۡ لَنَا مِمَّا تُنۢبِتُ ٱلۡأَرۡضُ مِنۢ بَقۡلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَاۖ قَالَ أَتَسۡتَبۡدِلُونَ ٱلَّذِي هُوَ أَدۡنَىٰ بِٱلَّذِي هُوَ خَيۡرٌۚ ٱهۡبِطُواْ مِصۡرٗا فَإِنَّ لَكُم مَّا سَأَلۡتُمۡۗ وَضُرِبَتۡ عَلَيۡهِمُ ٱلذِّلَّةُ وَٱلۡمَسۡكَنَةُ وَبَآءُو بِغَضَبٖ مِّنَ ٱللَّهِۚ ذَٰلِكَ بِأَنَّهُمۡ كَانُواْ يَكۡفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقۡتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيۡرِ ٱلۡحَقِّۚ ذَٰلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعۡتَدُونَ
(61) ˹Remember˺ When you said: “Moses, we will not bear with you for one type of food. Ask your Lord to bring out for us from what the earth grows: herbs, cucumber, garlic[100], lentils and onions. He said: “Would you exchange what is better for that which is worse? Go down to ˹just˺ any town, for there will be yours what you asked for”. Humiliation and indignity were stamped on them, and they deserved the Wrath of Allah, all because they used to Deny Allah’s Signs and kill the Prophets unjustifiably, this is because they defied and took to ˹habitually˺ exceeding the limits.
[100] According to some authorities fūmihā, translated here as garlic, also means wheat. (Ibn Qutaybah, Gharīb al-Qur’ān, p. 51; al-Sijistānī, Gharīb al-Qur’ān, p. 367)
عربي تفسیرونه:
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلنَّصَٰرَىٰ وَٱلصَّٰبِـِٔينَ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَعَمِلَ صَٰلِحٗا فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
(62) Certainly, the Believers, the Jews, the Christians and the Sabians whoever Believes in Allah and the Last Day and does good among them, theirs will be their reward from their Lord, they will have neither fear nor will they grieve[101].
[101] This applies to those who came before Prophet Muhammad (ﷺ) was sent. Thereafter, whoever seeks a religion other than Islam will find it not accepted from him and in the Hereafter he will be among the Losers (3: 85) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). Furthermore, Ibn ʿĀshūr opines that this aya is meant to show these people that the Door to God is easy to arrive at and that seeking refuge with Him is not beyond their reach, but they have to Believe and do good deeds..
عربي تفسیرونه:
وَإِذۡ أَخَذۡنَا مِيثَٰقَكُمۡ وَرَفَعۡنَا فَوۡقَكُمُ ٱلطُّورَ خُذُواْ مَآ ءَاتَيۡنَٰكُم بِقُوَّةٖ وَٱذۡكُرُواْ مَا فِيهِ لَعَلَّكُمۡ تَتَّقُونَ
(63) ˹Remember˺ When We took your pledge[102], and raised the mountain[103] above you[104]; “Hold fast to what We have given you and bear in mind what came into it, so that you might be Mindful”.
[102] Cf. 2: 83-85.
[103] Aṭ-ṭūr is of Syriac origin (al-Jawāliqī, al-Muʿarrab, p. 435) and whilst it means any mountain, it could also mean a certain mountain or a mountain covered with greenery. (al-Ṭabarī)
[104] This is further underlined in 7: 171.
[103] Aṭ-ṭūr is of Syriac origin (al-Jawāliqī, al-Muʿarrab, p. 435) and whilst it means any mountain, it could also mean a certain mountain or a mountain covered with greenery. (al-Ṭabarī)
[104] This is further underlined in 7: 171.
عربي تفسیرونه:
وَلَقَدۡ عَلِمۡتُمُ ٱلَّذِينَ ٱعۡتَدَوۡاْ مِنكُمۡ فِي ٱلسَّبۡتِ فَقُلۡنَا لَهُمۡ كُونُواْ قِرَدَةً خَٰسِـِٔينَ
(65) You know ˹what befell˺ those of you who transgressed on the Sabbath[105]. We said to them: “Be apes, despised!”
[105] The details of this town’s story are given in 7: 163-165.
عربي تفسیرونه:
وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦٓ إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تَذۡبَحُواْ بَقَرَةٗۖ قَالُوٓاْ أَتَتَّخِذُنَا هُزُوٗاۖ قَالَ أَعُوذُ بِٱللَّهِ أَنۡ أَكُونَ مِنَ ٱلۡجَٰهِلِينَ
(67) ˹Remember˺ When Moses said to his people: “Surely Allah commands you to slaughter a cow”[106]. They said: “Are you deriding us?” He said: “I seek refuge by Allah, that I should be an ignoramus!”[107]
[106] Moses asked them to slaughter a cow without being specific about it. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[107] ‘I seek refuge by Allah’ is a literal translation for the Arabic expression (aʿūdhu bi Allāh) which, depending on the context, as in this case, is meant to express a strong feeling of aversion to something, i.e. that they accused him of an act befitting only the ignorant, let alone a Messenger of God.
[107] ‘I seek refuge by Allah’ is a literal translation for the Arabic expression (aʿūdhu bi Allāh) which, depending on the context, as in this case, is meant to express a strong feeling of aversion to something, i.e. that they accused him of an act befitting only the ignorant, let alone a Messenger of God.
عربي تفسیرونه:
قَالُواْ ٱدۡعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٞ لَّا فَارِضٞ وَلَا بِكۡرٌ عَوَانُۢ بَيۡنَ ذَٰلِكَۖ فَٱفۡعَلُواْ مَا تُؤۡمَرُونَ
(68) They said: “Pray to your Lord to tell us ˹clearly˺ what it is”. He said: “He says: “It is a cow not too old, neither is it too young, but somewhere in the middle. So do what you are being commanded to!”
عربي تفسیرونه:
قَالُواْ ٱدۡعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوۡنُهَاۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٞ صَفۡرَآءُ فَاقِعٞ لَّوۡنُهَا تَسُرُّ ٱلنَّٰظِرِينَ
(69) They said: “Pray to your Lord to tell us what its colour is”. He said: “He says: “It is a yellow cow, bright is its colour, pleasing to the beholders”.
عربي تفسیرونه:
قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٞ لَّا ذَلُولٞ تُثِيرُ ٱلۡأَرۡضَ وَلَا تَسۡقِي ٱلۡحَرۡثَ مُسَلَّمَةٞ لَّا شِيَةَ فِيهَاۚ قَالُواْ ٱلۡـَٰٔنَ جِئۡتَ بِٱلۡحَقِّۚ فَذَبَحُوهَا وَمَا كَادُواْ يَفۡعَلُونَ
(71) He said: “He says: “It is a cow neither humbled by tilling the earth, nor by watering plants; unblemished, and its colour is untainted””. They said: “Now you have come with the Truth!” They slaughtered it—barely did they do so.
عربي تفسیرونه:
وَإِذۡ قَتَلۡتُمۡ نَفۡسٗا فَٱدَّٰرَٰءۡتُمۡ فِيهَاۖ وَٱللَّهُ مُخۡرِجٞ مَّا كُنتُمۡ تَكۡتُمُونَ
(72) ˹Remember˺ When you killed a soul and disputed over it[108]. Allah reveals what you were bent on hiding.
[108] This aya concludes the episode of the cow and the debate surrounding it. Commentators agree that the details given here provide a foregrounding of how Moses’ people argued with him in what had been Divinely ordained. al-Biqāʿī is of the opinion that the episode is divided into two sections by way of drawing attention to two separate favours. Firstly, the favour of forgiveness for being reluctant to obey what is Divinely ordained. Secondly, the favour of revealing the killer by way of a miracle. On the other hand, al-Biqāʿī also sees that attention is being drawn to the fact that there is an issue of admonishment here. Firstly, they are being admonished for not being polite enough with their Prophet by accusing him of ‘deriding’ them, and not being observant enough of God’s commands. Secondly, they are being reproached for killing an inviolable, sacrosanct soul, and the evil such an act incurs. al-Biqāʿī then concludes that this instance of foregrounding is, consequently, more relevant to the preceding and numerous violations. Thereby, the theme of reproach is still being continued here.
عربي تفسیرونه:
فَقُلۡنَا ٱضۡرِبُوهُ بِبَعۡضِهَاۚ كَذَٰلِكَ يُحۡيِ ٱللَّهُ ٱلۡمَوۡتَىٰ وَيُرِيكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ
(73) We said: “Strike him ˹the victim˺ with a piece of it ˹the cow˺[109]”. It is in this manner that Allah brings to life the dead and shows you His Signs so that you might think[110].
[109] It is reported that having been hit with a piece of the cow, the victim came back to life and pointed his killer out. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[110] In this way, they were invited to think over their actions and to be more heedful, obeying God more willingly. (al-Ṭabarī, Saʿdī)
[110] In this way, they were invited to think over their actions and to be more heedful, obeying God more willingly. (al-Ṭabarī, Saʿdī)
عربي تفسیرونه:
ثُمَّ قَسَتۡ قُلُوبُكُم مِّنۢ بَعۡدِ ذَٰلِكَ فَهِيَ كَٱلۡحِجَارَةِ أَوۡ أَشَدُّ قَسۡوَةٗۚ وَإِنَّ مِنَ ٱلۡحِجَارَةِ لَمَا يَتَفَجَّرُ مِنۡهُ ٱلۡأَنۡهَٰرُۚ وَإِنَّ مِنۡهَا لَمَا يَشَّقَّقُ فَيَخۡرُجُ مِنۡهُ ٱلۡمَآءُۚ وَإِنَّ مِنۡهَا لَمَا يَهۡبِطُ مِنۡ خَشۡيَةِ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
(74) ˹Yet˺ After that your hearts became akin to rocks or ˹even˺ harder; truly among rocks some from which rivers gush forth, some crack and water seeps through, and some come tumbling down in fear of Allah—Allah is not heedless of what you do.
عربي تفسیرونه:
۞ أَفَتَطۡمَعُونَ أَن يُؤۡمِنُواْ لَكُمۡ وَقَدۡ كَانَ فَرِيقٞ مِّنۡهُمۡ يَسۡمَعُونَ كَلَٰمَ ٱللَّهِ ثُمَّ يُحَرِّفُونَهُۥ مِنۢ بَعۡدِ مَا عَقَلُوهُ وَهُمۡ يَعۡلَمُونَ
(75) Do you ˹Believers˺ then hope that they will Believe in you[111], when a party of them used to hear the words of Allah[112] and distort them even after they had fully comprehended them and fully realizing what they were doing?
[111] That is to listen to you and Believe in what you call them to (al-Ṭabarī). This is the reason behind recounting, in detail, the Israelites’ numerous violations in the previous ayas. The residents of Madinah, who made up the majority of the Believing community at the time, had lived alongside the Jews for a very long time and came to regard them as their moral superiors, having the Book and the knowledge that they lacked. These views were also shared further afield by other illiterate Arab pagans, who only had a most rudimentary knowledge of the religion of Abraham (عليه السلام). The Israelites were so imprinted in the Arab psyche that nothing but telling their truth in great detail would actually make the Believers fully comprehend the actual reality. It is, in a way, establishing Faith on a clean slate (but not exactly from scratch as we will be told shortly of the relatedness of Islam to the Abrahamic creed), and correcting collective societal misconceptions.
[112] The Torah. (al-Wāḥidī, al-Wajīz; Ibn ʿAṭiyyah, Ibn Kathīr)
[112] The Torah. (al-Wāḥidī, al-Wajīz; Ibn ʿAṭiyyah, Ibn Kathīr)
عربي تفسیرونه:
وَإِذَا لَقُواْ ٱلَّذِينَ ءَامَنُواْ قَالُوٓاْ ءَامَنَّا وَإِذَا خَلَا بَعۡضُهُمۡ إِلَىٰ بَعۡضٖ قَالُوٓاْ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيۡكُمۡ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمۡۚ أَفَلَا تَعۡقِلُونَ
(76) When they meet up with the Believers, they say: “We Believe!”, but when they are alone with each other, they say: “Do you tell them what Allah has blessed you with the knowledge of which[113] so that they might use it in argument against you before your Lord; have you no sense?
[113] That their Book tells of the advent of a Messenger who is described in much detail (cf. 2:89). (al-Ṭabarī, Ibn ʿAṭiyyah)
عربي تفسیرونه:
أَوَلَا يَعۡلَمُونَ أَنَّ ٱللَّهَ يَعۡلَمُ مَا يُسِرُّونَ وَمَا يُعۡلِنُونَ
عربي تفسیرونه:
وَمِنۡهُمۡ أُمِّيُّونَ لَا يَعۡلَمُونَ ٱلۡكِتَٰبَ إِلَّآ أَمَانِيَّ وَإِنۡ هُمۡ إِلَّا يَظُنُّونَ
(78) Some of them are unlettered[114], ˹they˺ do not know the Book only wishfully[115] thinking—they only guess.
[114] This describes the stance of a third category of Madinan Jews with regards to the Message of Muhammad (ﷺ); namely, the ill-educated who follow what their minds tell them of what their Scripture says. The first two being the learned who willingly twist the words of God even after they have fully comprehended them, and the hypocrites who when they meet Muslims pay them lip service. (al-Ṭabarī, al-Saʿdī)
[115] They concoct false wishes. God has given examples of such falsity in 2: 111 and 4: 123.
[115] They concoct false wishes. God has given examples of such falsity in 2: 111 and 4: 123.
عربي تفسیرونه:
فَوَيۡلٞ لِّلَّذِينَ يَكۡتُبُونَ ٱلۡكِتَٰبَ بِأَيۡدِيهِمۡ ثُمَّ يَقُولُونَ هَٰذَا مِنۡ عِندِ ٱللَّهِ لِيَشۡتَرُواْ بِهِۦ ثَمَنٗا قَلِيلٗاۖ فَوَيۡلٞ لَّهُم مِّمَّا كَتَبَتۡ أَيۡدِيهِمۡ وَوَيۡلٞ لَّهُم مِّمَّا يَكۡسِبُونَ
(79) Woe betides those who write the Book[116] with their own hands, then say: “This is from Allah!”, so that they may exchange it for a pittance. Woe betides them for what their hands have written, and woe betides them for what they earn.
[116] What they claim to be their Scripture. (Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
وَقَالُواْ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامٗا مَّعۡدُودَةٗۚ قُلۡ أَتَّخَذۡتُمۡ عِندَ ٱللَّهِ عَهۡدٗا فَلَن يُخۡلِفَ ٱللَّهُ عَهۡدَهُۥٓۖ أَمۡ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ
(80) They say: “The Fire will not touch us except for a limited number of days”[117]. Say ˹Muhammad˺: “Have you ˹got˺ a promise from Allah? For Allah never breaks His promise. Or do you say about Allah that of which you have no knowledge?”
[117] They were so audacious because of this claim. (al-Saʿdī)
عربي تفسیرونه:
بَلَىٰۚ مَن كَسَبَ سَيِّئَةٗ وَأَحَٰطَتۡ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
(81) Nay, but whoever commits a foul deed and is surrounded by his sin[118], will be ˹among˺ the company of the Fire, forever they abide therein.
[118] Aḥāṭat bihi khaṭī’atuhu ‘surrounded by his sin’, is, in other words, immersed in sin.
عربي تفسیرونه:
وَإِذۡ أَخَذۡنَا مِيثَٰقَ بَنِيٓ إِسۡرَٰٓءِيلَ لَا تَعۡبُدُونَ إِلَّا ٱللَّهَ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَانٗا وَذِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَقُولُواْ لِلنَّاسِ حُسۡنٗا وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيۡتُمۡ إِلَّا قَلِيلٗا مِّنكُمۡ وَأَنتُم مُّعۡرِضُونَ
(83) ˹Mention˺ When We took the pledge of the Children of Israel that: you should worship none but Allah; be kind to your parents, relatives, orphans and the needy; speak nicely to people; and keep up Prayer and give out the prescribed alms; then you turned away – save a few of you – paying no heed.
عربي تفسیرونه:
وَإِذۡ أَخَذۡنَا مِيثَٰقَكُمۡ لَا تَسۡفِكُونَ دِمَآءَكُمۡ وَلَا تُخۡرِجُونَ أَنفُسَكُم مِّن دِيَٰرِكُمۡ ثُمَّ أَقۡرَرۡتُمۡ وَأَنتُمۡ تَشۡهَدُونَ
(84) ˹Remember˺ When We took your pledge that: you should not shed one another’s blood and that you should not expel one another out of your lands; then you vowed bearing witness to it!
عربي تفسیرونه:
ثُمَّ أَنتُمۡ هَٰٓؤُلَآءِ تَقۡتُلُونَ أَنفُسَكُمۡ وَتُخۡرِجُونَ فَرِيقٗا مِّنكُم مِّن دِيَٰرِهِمۡ تَظَٰهَرُونَ عَلَيۡهِم بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَإِن يَأۡتُوكُمۡ أُسَٰرَىٰ تُفَٰدُوهُمۡ وَهُوَ مُحَرَّمٌ عَلَيۡكُمۡ إِخۡرَاجُهُمۡۚ أَفَتُؤۡمِنُونَ بِبَعۡضِ ٱلۡكِتَٰبِ وَتَكۡفُرُونَ بِبَعۡضٖۚ فَمَا جَزَآءُ مَن يَفۡعَلُ ذَٰلِكَ مِنكُمۡ إِلَّا خِزۡيٞ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلۡعَذَابِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
(85) After ˹all˺ this, here you are killing one another and driving a group of you out of their lands, rallying against them unjustly and out of aggression. ˹But˺ When they come to you as captives, you ransom them, while driving them out ˹in the first place˺ is forbidden for you. Do you Believe in parts of the Book and Deny others?[119] What then will be the punishment of who does this, but abasement in this worldly life, and in the Hereafter they will be consigned to the harshest of Punishments? Allah is not unaware of what you commit.
[119] There were three Jewish tribes who allied themselves with the two paganistic Arab tribes of Madinah before Islam, falling, thus, into two rivalling parties. On the one hand, there were the Jewish Banū Qaynuqāʿ the allies of the Arab tribe of al-Khazraj and, on the other, there were Banū al-Naḍīr and Banū Qurayẓah who took sides with the Arab tribe of al-Aws. In their infamous prolonged feuds, the Jewish clans fought alongside their allies against their brethren knowing what the Torah says about killing one another and driving one another out of the land. Even when arms were laid aside, they would ransom one another. Thus this Divine admonition. (al-Saʿdī)
عربي تفسیرونه:
أُوْلَٰٓئِكَ ٱلَّذِينَ ٱشۡتَرَوُاْ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا بِٱلۡأٓخِرَةِۖ فَلَا يُخَفَّفُ عَنۡهُمُ ٱلۡعَذَابُ وَلَا هُمۡ يُنصَرُونَ
(86) Those are the ones who exchanged the Hereafter for this worldly life[120]; because of this their Punishment will not be alleviated nor will they be aided.
[120] al-Ḥayāt al-Dunyā, translated as worldly life, literally means, the lower/close/nearly life, in comparison with al-Ḥayāt al-Ākhirah (lit. the last/final/ultimate life), i.e. the Hereafter. This comparison is always present in the Qur’an. Whereas living merely for this lowly, worldly-life is strongly condemned, seeking the reward of the loftier Hereafter is, by contrast, highly commended.
عربي تفسیرونه:
وَلَقَدۡ ءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ وَقَفَّيۡنَا مِنۢ بَعۡدِهِۦ بِٱلرُّسُلِۖ وَءَاتَيۡنَا عِيسَى ٱبۡنَ مَرۡيَمَ ٱلۡبَيِّنَٰتِ وَأَيَّدۡنَٰهُ بِرُوحِ ٱلۡقُدُسِۗ أَفَكُلَّمَا جَآءَكُمۡ رَسُولُۢ بِمَا لَا تَهۡوَىٰٓ أَنفُسُكُمُ ٱسۡتَكۡبَرۡتُمۡ فَفَرِيقٗا كَذَّبۡتُمۡ وَفَرِيقٗا تَقۡتُلُونَ
(87) We gave Moses the Book[121] and sent Messengers after him in succession[122]; and gave Jesus, son of Mary, clear evidences[123] and aided him with the Holy Spirit[124]. Is it not so that whenever a Messenger comes to you with what you do not like, you become disdainful, Denying some ˹of them˺ and killing others?
[121] The Torah.
[122] Cf. 5: 44.
[123] These are the miracles that Jesus performed (al-Ṭabarī, Ibn Kathīr, al-Saʿdī), which are spelled out in 3: 49 and 5: 110.
[124] Rūḥ al-Qudus (lit. the Sanctified Spirit) is Angel Gabriel (عليه السلام). (al-Ṭabarī, Ibn Kathīr)
[122] Cf. 5: 44.
[123] These are the miracles that Jesus performed (al-Ṭabarī, Ibn Kathīr, al-Saʿdī), which are spelled out in 3: 49 and 5: 110.
[124] Rūḥ al-Qudus (lit. the Sanctified Spirit) is Angel Gabriel (عليه السلام). (al-Ṭabarī, Ibn Kathīr)
عربي تفسیرونه:
وَقَالُواْ قُلُوبُنَا غُلۡفُۢۚ بَل لَّعَنَهُمُ ٱللَّهُ بِكُفۡرِهِمۡ فَقَلِيلٗا مَّا يُؤۡمِنُونَ
(88) They said: “Our hearts are encased”[125]. Nay but Allah Damned them for their Denial, so little do they Believe.
[125] Ghulf, wrapped in a cover, alternatively means “uncircumcised”, a term which is often used in the Bible: Leviticus 26: 41, Jeremiah 9: 26, Ezekiel 44: 7.
عربي تفسیرونه:
وَلَمَّا جَآءَهُمۡ كِتَٰبٞ مِّنۡ عِندِ ٱللَّهِ مُصَدِّقٞ لِّمَا مَعَهُمۡ وَكَانُواْ مِن قَبۡلُ يَسۡتَفۡتِحُونَ عَلَى ٱلَّذِينَ كَفَرُواْ فَلَمَّا جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِۦۚ فَلَعۡنَةُ ٱللَّهِ عَلَى ٱلۡكَٰفِرِينَ
(89) When a Book[126] came to them from Allah confirming what they already have; ˹while˺ before it they used to invoke ˹Divine˺ assistance[127] over those who Deny, still when what they knew came to them, they Denied it. Allah’s Damnation is on the Deniers.
[126] The Qur’an.
[127] The Jews used to seek victory over the Arabs in expectance of the coming Prophet whom they knew of from the Torah. They knew that his coming was imminent, so, at times of war and fighting, they would pray: “O God! Send this Prophet about whom we find in the Torah so that our enemies may suffer and be killed at his hands”. When God sent Muhammad (ﷺ) and they realized that he was not one of them, they Denied him out of envy of the Arabs of whom the Prophet was one. Yet, they knew all too well that he was the one mentioned in the Torah. (al-Ṭabarī)
[127] The Jews used to seek victory over the Arabs in expectance of the coming Prophet whom they knew of from the Torah. They knew that his coming was imminent, so, at times of war and fighting, they would pray: “O God! Send this Prophet about whom we find in the Torah so that our enemies may suffer and be killed at his hands”. When God sent Muhammad (ﷺ) and they realized that he was not one of them, they Denied him out of envy of the Arabs of whom the Prophet was one. Yet, they knew all too well that he was the one mentioned in the Torah. (al-Ṭabarī)
عربي تفسیرونه:
بِئۡسَمَا ٱشۡتَرَوۡاْ بِهِۦٓ أَنفُسَهُمۡ أَن يَكۡفُرُواْ بِمَآ أَنزَلَ ٱللَّهُ بَغۡيًا أَن يُنَزِّلَ ٱللَّهُ مِن فَضۡلِهِۦ عَلَىٰ مَن يَشَآءُ مِنۡ عِبَادِهِۦۖ فَبَآءُو بِغَضَبٍ عَلَىٰ غَضَبٖۚ وَلِلۡكَٰفِرِينَ عَذَابٞ مُّهِينٞ
(90) Meagre is the price for which they sold themselves that they Deny what Allah sent down out of envy that Allah should send this favour on whomever He wills among His servants. They have thus deserved Wrath upon Wrath[128]—the Deniers’ is a humiliating Punishment.
[128] They deserved God’s double Wrath firstly for their earlier rebelliousness and then for Denying Muhammad (ﷺ). (al-Ṭabarī, Ibn ʿAṭiyyah)
عربي تفسیرونه:
وَإِذَا قِيلَ لَهُمۡ ءَامِنُواْ بِمَآ أَنزَلَ ٱللَّهُ قَالُواْ نُؤۡمِنُ بِمَآ أُنزِلَ عَلَيۡنَا وَيَكۡفُرُونَ بِمَا وَرَآءَهُۥ وَهُوَ ٱلۡحَقُّ مُصَدِّقٗا لِّمَا مَعَهُمۡۗ قُلۡ فَلِمَ تَقۡتُلُونَ أَنۢبِيَآءَ ٱللَّهِ مِن قَبۡلُ إِن كُنتُم مُّؤۡمِنِينَ
(91) When it is said to them: “Believe in what Allah has sent down”[129], they say: “We ˹only˺ Believe in what has been sent down to us”. And they Deny what came after it[130] when it is, indeed, the Truth confirming what is already with them. Say ˹to them˺: “Why would you then kill the Prophets of Allah earlier, if you are ˹truly˺ Believers?[131]
[129] The Qur’an.
[130] What was revealed after the Torah.
[131] This rhetorical question is meant to emphasize how flagrantly in the wrong they were, claiming that they were fulfilling the dictates of the Torah, while unjustly killing their Prophets (cf. NT: Matthew 23:37) when, in fact, these Prophets only came to them with a confirmation of the Torah, which itself forbids killing God’s Messengers. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[130] What was revealed after the Torah.
[131] This rhetorical question is meant to emphasize how flagrantly in the wrong they were, claiming that they were fulfilling the dictates of the Torah, while unjustly killing their Prophets (cf. NT: Matthew 23:37) when, in fact, these Prophets only came to them with a confirmation of the Torah, which itself forbids killing God’s Messengers. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
۞ وَلَقَدۡ جَآءَكُم مُّوسَىٰ بِٱلۡبَيِّنَٰتِ ثُمَّ ٱتَّخَذۡتُمُ ٱلۡعِجۡلَ مِنۢ بَعۡدِهِۦ وَأَنتُمۡ ظَٰلِمُونَ
(92) Indeed Moses came to you with clear evidences[132], then you took ˹to worshipping˺ the calf[133] after him[134]—you are indeed unjust.
[132] Moses’ miracles. (al-Ṭabarī, Ibn Kathīr)
[133] Cf. 2: 51.
[134] While he was away.
[133] Cf. 2: 51.
[134] While he was away.
عربي تفسیرونه:
وَإِذۡ أَخَذۡنَا مِيثَٰقَكُمۡ وَرَفَعۡنَا فَوۡقَكُمُ ٱلطُّورَ خُذُواْ مَآ ءَاتَيۡنَٰكُم بِقُوَّةٖ وَٱسۡمَعُواْۖ قَالُواْ سَمِعۡنَا وَعَصَيۡنَا وَأُشۡرِبُواْ فِي قُلُوبِهِمُ ٱلۡعِجۡلَ بِكُفۡرِهِمۡۚ قُلۡ بِئۡسَمَا يَأۡمُرُكُم بِهِۦٓ إِيمَٰنُكُمۡ إِن كُنتُم مُّؤۡمِنِينَ
(93) ˹Remember˺ When We took your pledge and raised the mountain above you: “Hold fast to what We have given you and be heedful!” They said: “We listen and we disobey”. The ˹love of the˺ calf was made to seep into their hearts because of their Denial. Say ˹Muhammad˺: “Vile it is what your Belief commands you to do, if you were truly Believers”.
عربي تفسیرونه:
قُلۡ إِن كَانَتۡ لَكُمُ ٱلدَّارُ ٱلۡأٓخِرَةُ عِندَ ٱللَّهِ خَالِصَةٗ مِّن دُونِ ٱلنَّاسِ فَتَمَنَّوُاْ ٱلۡمَوۡتَ إِن كُنتُمۡ صَٰدِقِينَ
(94) Say: “If the Last Abode[135] with Allah was yours exclusively of all the people[136], then wish for death, if you were truly sincere”.
[135] al-Jannah (Paradise).
[136] Reference is made here to the false belief that only either the Jews or the Christians will enter Paradise; cf. 2: 111 below.
[136] Reference is made here to the false belief that only either the Jews or the Christians will enter Paradise; cf. 2: 111 below.
عربي تفسیرونه:
وَلَن يَتَمَنَّوۡهُ أَبَدَۢا بِمَا قَدَّمَتۡ أَيۡدِيهِمۡۚ وَٱللَّهُ عَلِيمُۢ بِٱلظَّٰلِمِينَ
(95) For sure they will not ever wish for it, for what their hands have sent forth[137]; Allah is fully aware of the evildoers.
[137] They are in fear of what they have done and dread that the sins they have committed will be accounted for on the Day of Reckoning. (al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah)
عربي تفسیرونه:
وَلَتَجِدَنَّهُمۡ أَحۡرَصَ ٱلنَّاسِ عَلَىٰ حَيَوٰةٖ وَمِنَ ٱلَّذِينَ أَشۡرَكُواْۚ يَوَدُّ أَحَدُهُمۡ لَوۡ يُعَمَّرُ أَلۡفَ سَنَةٖ وَمَا هُوَ بِمُزَحۡزِحِهِۦ مِنَ ٱلۡعَذَابِ أَن يُعَمَّرَۗ وَٱللَّهُ بَصِيرُۢ بِمَا يَعۡمَلُونَ
(96) You are sure to find them the keenest on a life[138] of all people, even more so than the Associators[139]. Each of them wishes he could live a thousand years; ˹but˺ that ˹he lives such a long life˺ will not budge him away from Punishment—Allah is All-Seeing of what they do.
[138] The Qur’an uses the unqualified ḥayāt, life, to emphasize their keenness on being alive and their aversion to death, irrespective of the quality of the life that they are so eager to lead (cf. al-Tawḥīḍī, Ibn ʿĀshūr).
[139] Although they are told of life after death and what awaits the real servants of God in their Scriptures, they are keener on living longer in this life than even those who do not Believe in the Hereafter, i.e. al-Mushrikīn, those who Associate other deities in worship of God, i.e. the idolaters who were not privileged with a revealed Scripture). (Ibn ʿUthaymīn)
[139] Although they are told of life after death and what awaits the real servants of God in their Scriptures, they are keener on living longer in this life than even those who do not Believe in the Hereafter, i.e. al-Mushrikīn, those who Associate other deities in worship of God, i.e. the idolaters who were not privileged with a revealed Scripture). (Ibn ʿUthaymīn)
عربي تفسیرونه:
قُلۡ مَن كَانَ عَدُوّٗا لِّـجِبۡرِيلَ فَإِنَّهُۥ نَزَّلَهُۥ عَلَىٰ قَلۡبِكَ بِإِذۡنِ ٱللَّهِ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ وَهُدٗى وَبُشۡرَىٰ لِلۡمُؤۡمِنِينَ
(97) Say whoever is an enemy to Gabriel[140] when he brought it ˹the Qur’an˺ down to your heart with Allah’s permission[141]; confirming what preceded it[142], guidance and glad tidings to the Believers.
[140] Ibn ʿAbbās (رضي الله عنهما) narrated: “The Jews came to the Prophet (ﷺ) and they said: “Abū al-Qāsim, we will ask you about five things, if you tell us about them we will know that you are a Prophet and we will follow you”. ˹After asking about four things˺, They said: “There only remains one matter, if you tell us about it, we will swear allegiance to you and that is: no Prophet was ever sent without him assigned an angel who brings him the news, who is yours? He (ﷺ) replied: “Gabriel, may peace be upon him”. They said: “Gabriel! He who comes with war, fighting and torment! He is our enemy! If you said Michael who comes with mercy, plantation and rain, we would have Believed in you”. “Allah then revealed this aya””. (al-Tirmidhī: 2117, Imām Aḥmad: 2483)
[141] Gabriel did not bring the Qur’an down of his own accord but was sent by God Himself. This is reason enough to reject their poor excuse.
[142] That it confirmed what is in their Scripture was enough evidence for them, had their hearts been more accepting of the Truth.
[141] Gabriel did not bring the Qur’an down of his own accord but was sent by God Himself. This is reason enough to reject their poor excuse.
[142] That it confirmed what is in their Scripture was enough evidence for them, had their hearts been more accepting of the Truth.
عربي تفسیرونه:
وَلَقَدۡ أَنزَلۡنَآ إِلَيۡكَ ءَايَٰتِۭ بَيِّنَٰتٖۖ وَمَا يَكۡفُرُ بِهَآ إِلَّا ٱلۡفَٰسِقُونَ
[143] The Qur’an contains enough Signs for those who really seek Guidance. (al-Ṭabarī, al-Saʿdī)
عربي تفسیرونه:
وَلَمَّا جَآءَهُمۡ رَسُولٞ مِّنۡ عِندِ ٱللَّهِ مُصَدِّقٞ لِّمَا مَعَهُمۡ نَبَذَ فَرِيقٞ مِّنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ كِتَٰبَ ٱللَّهِ وَرَآءَ ظُهُورِهِمۡ كَأَنَّهُمۡ لَا يَعۡلَمُونَ
(101) When a Messenger from Allah[144] came confirming what was with them, a group of those who were given the Book threw the Book of Allah behind their backs as if they did not know ˹better˺.
[144] Muhammad (ﷺ). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
وَٱتَّبَعُواْ مَا تَتۡلُواْ ٱلشَّيَٰطِينُ عَلَىٰ مُلۡكِ سُلَيۡمَٰنَۖ وَمَا كَفَرَ سُلَيۡمَٰنُ وَلَٰكِنَّ ٱلشَّيَٰطِينَ كَفَرُواْ يُعَلِّمُونَ ٱلنَّاسَ ٱلسِّحۡرَ وَمَآ أُنزِلَ عَلَى ٱلۡمَلَكَيۡنِ بِبَابِلَ هَٰرُوتَ وَمَٰرُوتَۚ وَمَا يُعَلِّمَانِ مِنۡ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحۡنُ فِتۡنَةٞ فَلَا تَكۡفُرۡۖ فَيَتَعَلَّمُونَ مِنۡهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيۡنَ ٱلۡمَرۡءِ وَزَوۡجِهِۦۚ وَمَا هُم بِضَآرِّينَ بِهِۦ مِنۡ أَحَدٍ إِلَّا بِإِذۡنِ ٱللَّهِۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمۡ وَلَا يَنفَعُهُمۡۚ وَلَقَدۡ عَلِمُواْ لَمَنِ ٱشۡتَرَىٰهُ مَا لَهُۥ فِي ٱلۡأٓخِرَةِ مِنۡ خَلَٰقٖۚ وَلَبِئۡسَ مَا شَرَوۡاْ بِهِۦٓ أَنفُسَهُمۡۚ لَوۡ كَانُواْ يَعۡلَمُونَ
(102) ˹Instead˺ They followed what the devils used to recite during Solomon’s reign[145]. Solomon did not Deny[146] but the devils did, teaching people magic; and ˹they also followed˺ what was brought down to the two angels, Hārūt and Mārūt, in Babylon. The two would not teach anyone ˹magic˺ unless they say: “˹Be warned!˺ We are but a test ˹of Faith˺, do not, then, Deny!” They learn from them that with which they cause divisions between a man and his wife[147]; ˹yet˺ they will not harm anyone with it unless Allah wills. They only learn that with which they harm themselves and is of no use to them. They know that whoever buys this has no share in the Hereafter. Wretched it is what they sold themselves for, if only but they ˹truly˺ knew.
[145] These are the magical incantations that the devils used to mumble during the time of Solomon (عليه السلام). After his death, the devils brought them out to people claiming that Solomon owed his great powers to them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[146] Engagement in magic is an act of Denial, because it defies God’s will and its sheer foulness flies in the face of true Belief. Such a practice is not becoming of a most-dignified Prophet of God, as claimed by some here (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī, Ibn ʿĀshūr).
[147] Causing domestic discord is singled out here because of its gravity, carrying as it does the seed of social decay. Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Satan sets his throne upon water and sends out his troops. The closest to him will be the person who causes the most sedition. One of them will come to him and report: “I did this and that”. Satan will reply: “You did nothing!” Then another will come forward and say: “I did not leave him ˹the husband˺ until I caused him to leave his wife”. Then Satan draws him close and says: “Well done you!”” (Muslim: 2813)
[146] Engagement in magic is an act of Denial, because it defies God’s will and its sheer foulness flies in the face of true Belief. Such a practice is not becoming of a most-dignified Prophet of God, as claimed by some here (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī, Ibn ʿĀshūr).
[147] Causing domestic discord is singled out here because of its gravity, carrying as it does the seed of social decay. Jābir Ibn ʿAbdillāh (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Satan sets his throne upon water and sends out his troops. The closest to him will be the person who causes the most sedition. One of them will come to him and report: “I did this and that”. Satan will reply: “You did nothing!” Then another will come forward and say: “I did not leave him ˹the husband˺ until I caused him to leave his wife”. Then Satan draws him close and says: “Well done you!”” (Muslim: 2813)
عربي تفسیرونه:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَقُولُواْ رَٰعِنَا وَقُولُواْ ٱنظُرۡنَا وَٱسۡمَعُواْۗ وَلِلۡكَٰفِرِينَ عَذَابٌ أَلِيمٞ
(104) Believers! Do not say: “Rāʿinā”, but say: “Unẓurnā”[148], and listen[149]; the Deniers’ is a painful Punishment.
[148] One word for seeking the Prophet’s permission, i.e. rāʿinā (bear with us), is replaced by another, i.e. unẓurnā (grant us repose), as rāʿinā can be twisted and used derogatorily to mean something inappropriate (from ruʿūnah, foolishness). The Qur’an (4: 46) explains how the Jews of Madinah used to address the Prophet by subtly twisting their tongues when uttering rāʿinā to mean: “You are foolish” (cf. al-Ṭabarī, al-Wāḥidī).
[149] Believers are commanded to listen to the Prophet (ﷺ) with the pure intention of obedience. (al-Ṭabarī, Ibn ʿAṭiyyah)
[149] Believers are commanded to listen to the Prophet (ﷺ) with the pure intention of obedience. (al-Ṭabarī, Ibn ʿAṭiyyah)
عربي تفسیرونه:
مَّا يَوَدُّ ٱلَّذِينَ كَفَرُواْ مِنۡ أَهۡلِ ٱلۡكِتَٰبِ وَلَا ٱلۡمُشۡرِكِينَ أَن يُنَزَّلَ عَلَيۡكُم مِّنۡ خَيۡرٖ مِّن رَّبِّكُمۡۚ وَٱللَّهُ يَخۡتَصُّ بِرَحۡمَتِهِۦ مَن يَشَآءُۚ وَٱللَّهُ ذُو ٱلۡفَضۡلِ ٱلۡعَظِيمِ
(105) The Deniers among the people of the Book and the Associators do not wish that any good comes down to you from your Lord; Allah specifically favours whomever He wills with His Mercy—Allah is the Owner of bountiful Grace[150].
[150] Cf. 4: 113.
عربي تفسیرونه:
۞ مَا نَنسَخۡ مِنۡ ءَايَةٍ أَوۡ نُنسِهَا نَأۡتِ بِخَيۡرٖ مِّنۡهَآ أَوۡ مِثۡلِهَآۗ أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
(106) Whatever Sign[151] 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?
[151] Aya.
عربي تفسیرونه:
أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِيّٖ وَلَا نَصِيرٍ
(107) Did you not know that to Allah belongs the dominion of the Heavens and Earth[152], and that you have no ally or helper[153] besides Allah?
[152] Since God is the Sovereign Owner of all creation, He has the undisputed right to make lawful or unlawful whatever He wills (al-Ṭabarī, al-Saʿdī). Thus, He abrogates certain rulings and replaces them with others, but being infinitely Fair and Wise, He replaces these with the likes of them or even better ones.
[153] None has the power to confer goodness and drive away harm except Almighty God. (al-Ṭabarī, al-Saʿdī)
[153] None has the power to confer goodness and drive away harm except Almighty God. (al-Ṭabarī, al-Saʿdī)
عربي تفسیرونه:
أَمۡ تُرِيدُونَ أَن تَسۡـَٔلُواْ رَسُولَكُمۡ كَمَا سُئِلَ مُوسَىٰ مِن قَبۡلُۗ وَمَن يَتَبَدَّلِ ٱلۡكُفۡرَ بِٱلۡإِيمَٰنِ فَقَدۡ ضَلَّ سَوَآءَ ٱلسَّبِيلِ
(108) Or do you want to ask of your Messenger something similar to what Moses was asked before[154]; whoever replaces Belief with Denial, indeed has strayed from the right path.
[154] These questions are not asked to gain insight and wisdom but are rather intended to emphasize the Prophet’s powerlessness. Examples of these are detailed in 4: 153 and 17: 89-93.
عربي تفسیرونه:
وَدَّ كَثِيرٞ مِّنۡ أَهۡلِ ٱلۡكِتَٰبِ لَوۡ يَرُدُّونَكُم مِّنۢ بَعۡدِ إِيمَٰنِكُمۡ كُفَّارًا حَسَدٗا مِّنۡ عِندِ أَنفُسِهِم مِّنۢ بَعۡدِ مَا تَبَيَّنَ لَهُمُ ٱلۡحَقُّۖ فَٱعۡفُواْ وَٱصۡفَحُواْ حَتَّىٰ يَأۡتِيَ ٱللَّهُ بِأَمۡرِهِۦٓۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
(109) Many among the people of the Book wish that they could turn you away from your Belief into Denial out of selfish envy after the Truth has become clear to them. Forgive and overlook until Allah comes with His command[155]; indeed Allah has power over everything.
[155] To bring about His ruling regarding them. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَۚ وَمَا تُقَدِّمُواْ لِأَنفُسِكُم مِّنۡ خَيۡرٖ تَجِدُوهُ عِندَ ٱللَّهِۗ إِنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٞ
(110) Keep up the Prayer and give out the prescribed alms. Whatever good you send forth for yourselves, you will find it with Allah[156]; indeed Allah is All-Seeing of what you do.
[156] Believers are commanded to turn their attention away from these squabbles and concentrate on matters that are more rewarding and ascertaining of Faith. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
وَقَالُواْ لَن يَدۡخُلَ ٱلۡجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوۡ نَصَٰرَىٰۗ تِلۡكَ أَمَانِيُّهُمۡۗ قُلۡ هَاتُواْ بُرۡهَٰنَكُمۡ إِن كُنتُمۡ صَٰدِقِينَ
(111) They said: “None will enter Paradise but those who are Jews or Christians”. Those are their ˹vain˺ wishes. Say to them: “Produce your proof if you are truthful!”
عربي تفسیرونه:
بَلَىٰۚ مَنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنٞ فَلَهُۥٓ أَجۡرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
(112) Nay! Whoever submits his face[157] to Allah and is a doer of good, he will have his reward with his Lord; they will have neither fear nor will they grieve.
[157] That is devoting oneself wholly to God. The face is synecdochically mentioned in place of the whole self because it is the most dignified of all human body parts. (al-Ṭabarī)
عربي تفسیرونه:
وَقَالَتِ ٱلۡيَهُودُ لَيۡسَتِ ٱلنَّصَٰرَىٰ عَلَىٰ شَيۡءٖ وَقَالَتِ ٱلنَّصَٰرَىٰ لَيۡسَتِ ٱلۡيَهُودُ عَلَىٰ شَيۡءٖ وَهُمۡ يَتۡلُونَ ٱلۡكِتَٰبَۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ لَا يَعۡلَمُونَ مِثۡلَ قَوۡلِهِمۡۚ فَٱللَّهُ يَحۡكُمُ بَيۡنَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ
(113) The Jews said: “The Christians have no ground”[158]; the Christians said: “The Jews have no ground”; even though they read the Book[159]. The same was said by those who have no knowledge; Allah will judge between them concerning what they dispute over, on the Day of Judgement.
[158] That is, their religion is baseless. Ibn Abū Ḥātim documents in his Tafsīr that Ibn ʿAbbās (رضي الله عنهما) narrated: “When the Christians of Najrān came to the Messenger of God (ﷺ), the rabbis met them and both parties disputed in the Messenger’s (ﷺ) presence. Rāfiʿ Ibn Ḥuraymilah ˹a Jewish rabbi˺ said: “You ˹Christians˺ have no ground whatsoever!” He Denied Jesus and the Evangel! A Najranian said: “You have no ground whatsoever!” He Denied both the Prophethood of Moses and the Torah!”
[159] Each party reads their respective revealed Books, i.e. the Torah, which foretells the good news of the coming of Jesus (عليه السلام) and the Evangel which tells them the truth about Moses (عليه السلام) and the Torah. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr)
[159] Each party reads their respective revealed Books, i.e. the Torah, which foretells the good news of the coming of Jesus (عليه السلام) and the Evangel which tells them the truth about Moses (عليه السلام) and the Torah. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr)
عربي تفسیرونه:
وَمَنۡ أَظۡلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذۡكَرَ فِيهَا ٱسۡمُهُۥ وَسَعَىٰ فِي خَرَابِهَآۚ أُوْلَٰٓئِكَ مَا كَانَ لَهُمۡ أَن يَدۡخُلُوهَآ إِلَّا خَآئِفِينَۚ لَهُمۡ فِي ٱلدُّنۡيَا خِزۡيٞ وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٞ
(114) Who is more unjust than one who prohibits mentioning Allah’s Name in places of worship dedicated to Him and who strives hard for their desolation?[160] These are not to enter them ˹places of worship˺ except in a state of fear[161]. Theirs in the worldly life is disgrace and theirs in the Hereafter a great Punishment.
[160] al-Wāḥidī, Ibn Kathīr and Ibn ʿĀshūr are of the opinion that the ones who are meant by this are the pagans of Makkah who drove the Prophet (ﷺ) and his Companions from the Sanctuary and dedicated it to idol worshipping: thus, the ‘desolation’ of the place of worship (masjid). Some Qur’anic ayas (8: 34 and 48: 25) allude to the actions of the pagans regarding prohibiting Muslims from worshipping God in the same terms.
[161] God decrees here that the just punishment of those who commit such a vile act is that they will only enter places of worship in a state of fear and trepidation expecting Divine justice will be exacted on them or that the Believers will seize them. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[161] God decrees here that the just punishment of those who commit such a vile act is that they will only enter places of worship in a state of fear and trepidation expecting Divine justice will be exacted on them or that the Believers will seize them. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
وَلِلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ فَأَيۡنَمَا تُوَلُّواْ فَثَمَّ وَجۡهُ ٱللَّهِۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٞ
(115) To Allah belongs the East and the West, wherever you turn, you will find Allah’s Face—Allah is All-Prevailing, All-Knowing[162].
[162] This is by way of consolation to the Believers who had been persecuted and prevented from performing their right to worship—that the whole world belongs to God and one can find Him wherever one turns.
عربي تفسیرونه:
وَقَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدٗاۗ سُبۡحَٰنَهُۥۖ بَل لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ كُلّٞ لَّهُۥ قَٰنِتُونَ
(116) They said: “Allah has taken to Himself a child”[163]. Glory be to Him![164] Nay! But all that is in the Heavens and Earth are His, they are all submitting to Him[165].
[163] This claim is made by the Jews when they said that Ezra was the son of God, the Christians when they said that Jesus was the son of God (cf. 9: 30) and the Arab pagans who claimed that the angels were God’s daughters (cf. 16: 57 and 43: 19) (Ibn Kathīr). The claim that God has a son - or offspring - is rebuffed as horribly macabre recurrently in the Qur’an (cf. 10-68-69, 4:171 and 25: 1-2), because a son is his father’s like and equal. Such qualities are not becoming of Almighty God, the Absolute Sovereign, for whom no one can be alike (cf. 6: 100-101).
[164] Subḥānahu (lit. Glorified be Him!) is used here as an emotionally charged interjection that highlights how unbecoming what they claim of God is.
[165] Qānitūn, translated here as ‘submitting’, has the much wider meaning that all of God’s creation, particularly those endowed with free will, are servants of His, over whom He has total control and that they are all subject to Divine canons and rules of existence (being ever needful, getting old and dying) whether they are willing to admit them or not. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[164] Subḥānahu (lit. Glorified be Him!) is used here as an emotionally charged interjection that highlights how unbecoming what they claim of God is.
[165] Qānitūn, translated here as ‘submitting’, has the much wider meaning that all of God’s creation, particularly those endowed with free will, are servants of His, over whom He has total control and that they are all subject to Divine canons and rules of existence (being ever needful, getting old and dying) whether they are willing to admit them or not. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ وَإِذَا قَضَىٰٓ أَمۡرٗا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
(117) ˹He is˺ The ˹Masterful˺ Originator of the Heavens and Earth, when He decrees something He says only: “Be!”[166] and it is.
[166] 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). The Possessor of such power has no need for procreation (al-Ṭabarī, Ibn Kathīr).
عربي تفسیرونه:
وَقَالَ ٱلَّذِينَ لَا يَعۡلَمُونَ لَوۡلَا يُكَلِّمُنَا ٱللَّهُ أَوۡ تَأۡتِينَآ ءَايَةٞۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ مِن قَبۡلِهِم مِّثۡلَ قَوۡلِهِمۡۘ تَشَٰبَهَتۡ قُلُوبُهُمۡۗ قَدۡ بَيَّنَّا ٱلۡأٓيَٰتِ لِقَوۡمٖ يُوقِنُونَ
(118) Those who have no knowledge[167] also said: “If only Allah would talk to us or a Sign would come to us”. The same was said by those who came before them; their hearts are alike[168]. We have made the Signs clear to those who firmly Believe[169].
[167] These are Arab pagans, elsewhere called ‘the illiterates’ (cf. 3: 20). (Ibn Kathīr, Ibn ʿĀshūr)
[168] The hearts of the Deniers of the Message are alike. The three examples of acts of Denial, spelled out in Ayas 114-119, i.e. persecuting Believers and denying them their right of worship, claiming that God has an offspring and toyingly asking their Prophets for proofs and miracles without seriously intending to Believe in them (for more of this cf. 6: 124, 17: 90-93), are meant to show that Deniers, old and new, ignorant or having a revealed Book that should guide them to the Truth, are one and the same. Their driving forces and motives are similar (cf. 51: 52-53).
[169] If a person’s heart is smitten with the disease of Denial it shows through their actions irrespective of all other considerations. Conversely, those who open up their hearts to the Truth will find ample evidence for it.
[168] The hearts of the Deniers of the Message are alike. The three examples of acts of Denial, spelled out in Ayas 114-119, i.e. persecuting Believers and denying them their right of worship, claiming that God has an offspring and toyingly asking their Prophets for proofs and miracles without seriously intending to Believe in them (for more of this cf. 6: 124, 17: 90-93), are meant to show that Deniers, old and new, ignorant or having a revealed Book that should guide them to the Truth, are one and the same. Their driving forces and motives are similar (cf. 51: 52-53).
[169] If a person’s heart is smitten with the disease of Denial it shows through their actions irrespective of all other considerations. Conversely, those who open up their hearts to the Truth will find ample evidence for it.
عربي تفسیرونه:
إِنَّآ أَرۡسَلۡنَٰكَ بِٱلۡحَقِّ بَشِيرٗا وَنَذِيرٗاۖ وَلَا تُسۡـَٔلُ عَنۡ أَصۡحَٰبِ ٱلۡجَحِيمِ
(119) We have sent you ˹Muhammad˺ with the Truth, a bearer of glad tidings and a warner; and you will not be asked about the company of Hellfire.[170]
[170] That is: You, Prophet, will not be responsible for what becomes of them after you have delivered the Message to them (cf. 3: 20-21). God is consoling Prophet Muhammad (ﷺ) and assuring him of the Truthfulness of his Message in the face of the fierce war he and his followers were facing on all these fronts.
عربي تفسیرونه:
وَلَن تَرۡضَىٰ عَنكَ ٱلۡيَهُودُ وَلَا ٱلنَّصَٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمۡۗ قُلۡ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلۡهُدَىٰۗ وَلَئِنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم بَعۡدَ ٱلَّذِي جَآءَكَ مِنَ ٱلۡعِلۡمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِيّٖ وَلَا نَصِيرٍ
(120) Neither the Jews nor the Christians will ever be pleased with you unless you follow their religion[171]; say: “It is Guidance from Allah that is the ˹true˺ Guidance”. If you follow their desires after the knowledge that has come to you, there will not be a guardian or protector for you from Allah.
[171] Because every party sees itself as the sole possessor of the Truth. Thus, they did not open up to the Truth and follow God’s Guidance.
عربي تفسیرونه:
ٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يَتۡلُونَهُۥ حَقَّ تِلَاوَتِهِۦٓ أُوْلَٰٓئِكَ يُؤۡمِنُونَ بِهِۦۗ وَمَن يَكۡفُرۡ بِهِۦ فَأُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ
(121) Those to whom We have given the Book recite it as it should be recited[172]; these Believe in it, however those who Deny it are the losers.
[172] The People of the Book are encouraged to follow their original uncorrupted Books unquestioningly without Denying all or parts of them, particularly those aspects that speak about the coming of Prophet Muhammad (ﷺ) (cf. 5: 68, 7: 157, 28: 52-53).
عربي تفسیرونه:
وَٱتَّقُواْ يَوۡمٗا لَّا تَجۡزِي نَفۡسٌ عَن نَّفۡسٖ شَيۡـٔٗا وَلَا يُقۡبَلُ مِنۡهَا عَدۡلٞ وَلَا تَنفَعُهَا شَفَٰعَةٞ وَلَا هُمۡ يُنصَرُونَ
(123) Be Mindful of a Day on which no soul will be of use to another[174]; neither ransom will be accepted from it[175] nor intercession of use to it[176], and they ˹the Deniers˺ will not be helped[177].
[174] Cf. 31: 33.
[175] Cf. 3: 91, 5: 36, 6: 70 and 57: 15.
[176] Cf. 26: 100-101, 74: 48. The rejection of intercession on the Day of Judgement only applies to Deniers. It will be accepted on behalf of a Believer provided God grants such permission and He is pleased with the person on behalf of whom it takes place (cf. 53: 26; al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[177] No one will be able to save them from God’s Punishment (cf. 36: 25-26, 46: 28 and 53: 26; al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[175] Cf. 3: 91, 5: 36, 6: 70 and 57: 15.
[176] Cf. 26: 100-101, 74: 48. The rejection of intercession on the Day of Judgement only applies to Deniers. It will be accepted on behalf of a Believer provided God grants such permission and He is pleased with the person on behalf of whom it takes place (cf. 53: 26; al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[177] No one will be able to save them from God’s Punishment (cf. 36: 25-26, 46: 28 and 53: 26; al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
عربي تفسیرونه:
۞ وَإِذِ ٱبۡتَلَىٰٓ إِبۡرَٰهِـۧمَ رَبُّهُۥ بِكَلِمَٰتٖ فَأَتَمَّهُنَّۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامٗاۖ قَالَ وَمِن ذُرِّيَّتِيۖ قَالَ لَا يَنَالُ عَهۡدِي ٱلظَّٰلِمِينَ
(124) ˹Mention Muhammad˺[178] When Ibrāhīm ˹Abraham˺ was tested by his Lord by certain words[179] which he fulfilled. He ˹The Lord˺ said: “I will make you a leader[180] to humanity”. He ˹Ibrāhīm˺ said: “And my posterity ˹too˺ ?” He said: “My promise does not include the unjust”.
[178] Of a related nature to what precedes this. What comes next is the accurate account of the origin and reality of the Abrahamic creed and, by extension, so-called ‘Abrahamic religions’.
[179] The Lord assigned some tasks and commandments for Abraham (عليه السلام) to carry out, which he did dutifully without hesitation or delay (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). Exemplary of which is the following commandment to Abraham and Ishmael to set the foundations of the Kaʿbah and to make ready the Holy Sanctuary in Bakkah (Makkah) for God’s worship.
[180] God rewarded Abraham (عليه السلام) for his devoutness by granting him the highest of all honours, making him an Imām (leader) to all humanity and an example to be followed by those who seek God’s Pleasure.
[179] The Lord assigned some tasks and commandments for Abraham (عليه السلام) to carry out, which he did dutifully without hesitation or delay (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). Exemplary of which is the following commandment to Abraham and Ishmael to set the foundations of the Kaʿbah and to make ready the Holy Sanctuary in Bakkah (Makkah) for God’s worship.
[180] God rewarded Abraham (عليه السلام) for his devoutness by granting him the highest of all honours, making him an Imām (leader) to all humanity and an example to be followed by those who seek God’s Pleasure.
عربي تفسیرونه:
وَإِذۡ جَعَلۡنَا ٱلۡبَيۡتَ مَثَابَةٗ لِّلنَّاسِ وَأَمۡنٗا وَٱتَّخِذُواْ مِن مَّقَامِ إِبۡرَٰهِـۧمَ مُصَلّٗىۖ وَعَهِدۡنَآ إِلَىٰٓ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ أَن طَهِّرَا بَيۡتِيَ لِلطَّآئِفِينَ وَٱلۡعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ
(125) ˹Mention Muhammad˺ And when We made the House[181] a repeatedly-visited, safe haven for people—and make Ibrāhīm’s standing-stone[182] a place for Prayer. We commanded Ibrāhīm and Ismāʿīl ˹Ishmael˺: “That you should purify[183] My House for those who circumambulate, and those who keep retreat[184], those who bow down and prostrate themselves ˹in Prayer˺”.
[181] The Holy Sanctuary in Makkah (al-Ṭabarī, Ibn Kathīr, al-Saʿdī); the central symbol of pristine Faith.
[182] Maqām Ibrāhīm is the stone on which Abraham (عليه السلام) stood while building the Kaʿbah. The commandment here enjoins Believers to Pray at that place; it is an everlasting Sign and evidence to all people of the relatedness of the religion of Islam to Abraham’s creed, Islām, the most pristine of all religions. Jābir Ibn ʿAbdillah (رضي الله عنه) narrated in a lengthy Ḥadīth that the Prophet (ﷺ): “Headed to maqām Ibrāhīm and recited the aya: “...and make Ibrāhīm’s standing-stone a place for Prayer”. He (ﷺ) placed himself behind the maqām making it come between himself and the Kaʿbah. ˹And then he Prayed two rakʿahs˺ reading in the first: qul huwa Allāh-u aḥad (“Say: He is God, Unique.”) and in the second: qul yā ayyuha al-kāfirūn (“Say: You Deniers!”)”. (Muslim: 1218)
[183] They were commanded to purify it from all sorts of impurities, physical and spiritual, such as idols, and to build it with pure intention, devoting it wholly to God. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[184] al-ʿākifīn are those who dedicate part of their time to worship, shunning engagement in worldly affairs during this time.
[182] Maqām Ibrāhīm is the stone on which Abraham (عليه السلام) stood while building the Kaʿbah. The commandment here enjoins Believers to Pray at that place; it is an everlasting Sign and evidence to all people of the relatedness of the religion of Islam to Abraham’s creed, Islām, the most pristine of all religions. Jābir Ibn ʿAbdillah (رضي الله عنه) narrated in a lengthy Ḥadīth that the Prophet (ﷺ): “Headed to maqām Ibrāhīm and recited the aya: “...and make Ibrāhīm’s standing-stone a place for Prayer”. He (ﷺ) placed himself behind the maqām making it come between himself and the Kaʿbah. ˹And then he Prayed two rakʿahs˺ reading in the first: qul huwa Allāh-u aḥad (“Say: He is God, Unique.”) and in the second: qul yā ayyuha al-kāfirūn (“Say: You Deniers!”)”. (Muslim: 1218)
[183] They were commanded to purify it from all sorts of impurities, physical and spiritual, such as idols, and to build it with pure intention, devoting it wholly to God. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[184] al-ʿākifīn are those who dedicate part of their time to worship, shunning engagement in worldly affairs during this time.
عربي تفسیرونه:
وَإِذۡ قَالَ إِبۡرَٰهِـۧمُ رَبِّ ٱجۡعَلۡ هَٰذَا بَلَدًا ءَامِنٗا وَٱرۡزُقۡ أَهۡلَهُۥ مِنَ ٱلثَّمَرَٰتِ مَنۡ ءَامَنَ مِنۡهُم بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُۥ قَلِيلٗا ثُمَّ أَضۡطَرُّهُۥٓ إِلَىٰ عَذَابِ ٱلنَّارِۖ وَبِئۡسَ ٱلۡمَصِيرُ
(126) ˹Mention Muhammad˺ When Ibrāhīm said: “My Lord! Make this town[185] safe and provide its people with ˹all sorts of ˺ produce[186], ˹especially˺ those of them who Believe in Allah and the Last Day”. He ˹Allah˺ said: “As for those who Deny, I will make them enjoy a little[187] and then force them into the Punishment of Hellfire—miserable is their destination!”
[185] Bakkah/Makkah. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[186] Cf. 28: 57. Jābir Ibn ʿAbdillah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Ibrāhīm sanctified Makkah and prayed for it and I sanctified Madinah as much as Ibrāhīm sanctified Makkah, and I prayed for it ˹a blessing in its produce measuring instruments of ˺ mudd and ṣāʿ twice as much as Ibrāhīm asked for Makkah”. (al-Bukhārī: 2129)
[187] Granted that even the Deniers will also be provided for by God in this life, but theirs is only a transitory enjoyment which, no matter how great it might seem, is dwarfed by comparison to the everlasting provision and reward for Believers in Paradise (cf. 31: 23-24, 47: 12; al-Ṭabarī, al-Wāḥidī).
[186] Cf. 28: 57. Jābir Ibn ʿAbdillah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Ibrāhīm sanctified Makkah and prayed for it and I sanctified Madinah as much as Ibrāhīm sanctified Makkah, and I prayed for it ˹a blessing in its produce measuring instruments of ˺ mudd and ṣāʿ twice as much as Ibrāhīm asked for Makkah”. (al-Bukhārī: 2129)
[187] Granted that even the Deniers will also be provided for by God in this life, but theirs is only a transitory enjoyment which, no matter how great it might seem, is dwarfed by comparison to the everlasting provision and reward for Believers in Paradise (cf. 31: 23-24, 47: 12; al-Ṭabarī, al-Wāḥidī).
عربي تفسیرونه:
وَإِذۡ يَرۡفَعُ إِبۡرَٰهِـۧمُ ٱلۡقَوَاعِدَ مِنَ ٱلۡبَيۡتِ وَإِسۡمَٰعِيلُ رَبَّنَا تَقَبَّلۡ مِنَّآۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
(127) ˹Mention Muhammad˺ While Ibrāhīm and Ismāʿīl were raising the foundations of the House[188] ˹they prayed˺: “Our Lord, accept ˹this˺ from us; You are the All-Hearing, the All-Knowing”[189].
[188] Ibn ʿAṭiyyah relates in his Tafsīr the consensus that al-Bayt (The House) here is the Kaʿbah itself. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr, al-Shinqīṭī)
[189] They chanted this supplication while building the Kaʿbah (cf. al-Bukhārī: 3364).
[189] They chanted this supplication while building the Kaʿbah (cf. al-Bukhārī: 3364).
عربي تفسیرونه:
رَبَّنَا وَٱجۡعَلۡنَا مُسۡلِمَيۡنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةٗ مُّسۡلِمَةٗ لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبۡ عَلَيۡنَآۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ
(128) “Our Lord make us wholly submitting[190] to you and from our posterity a nation wholly submitted to you, show[191] us our rites[192] and accept our repentance; You are the All-Forgiving, Most Merciful”.
[190] Muslimayn (dual form of muslim), i.e. both of us totally submitted to God. Total submission to God and devotion to Him in worship is the basic meaning of Islām. All Prophets were ‘Muslim’ in as much as they were wholly devoted to God and sincerely submitted to Him in worship according to their own respective creeds. Needless to say, after Prophet Muhammad (ﷺ) was sent to mankind no other religion except Islam is accepted from anyone (cf. 3: 85).
[191] Guide and teach us how to perform our rites correctly.
[192] These are the rites of Hajj in particular. (al-Ṭabarī, al-Wāḥidī, Ibn ʿĀshūr)
[191] Guide and teach us how to perform our rites correctly.
[192] These are the rites of Hajj in particular. (al-Ṭabarī, al-Wāḥidī, Ibn ʿĀshūr)
عربي تفسیرونه:
رَبَّنَا وَٱبۡعَثۡ فِيهِمۡ رَسُولٗا مِّنۡهُمۡ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِكَ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَيُزَكِّيهِمۡۖ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
(129) “Our Lord send them[193] a Messenger[194] from among them to recite Your Signs[195] to them, teach them the Book[196] and Wisdom[197] and purify[198] them; You are the All-Prevailing, the All-Wise”.
[193] The submitting nation from among the posterity of Abraham and Ishmael.
[194] The Messenger is Muhammad (ﷺ). This is further explained in 62: 2. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Shinqīṭī)
[195] Ayas of the Qur’an (lit. Signs).
[196] Teach them the interpretation and rulings of the Qur’an. (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr)
[197] Exegetes differed as to the exact meaning of ḥikmah, translated here as Wisdom, but al-Ṭabarī concludes that it means knowledge of God’s commands which are not known except by the explanation of the Messenger (ﷺ). That is the Prophet’s (ﷺ) Sunnah and oral traditions, Hadiths.
[198] Make them more devout to God and free from Associating others in worship with Him. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, al-Saʿdī)
[194] The Messenger is Muhammad (ﷺ). This is further explained in 62: 2. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Shinqīṭī)
[195] Ayas of the Qur’an (lit. Signs).
[196] Teach them the interpretation and rulings of the Qur’an. (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr)
[197] Exegetes differed as to the exact meaning of ḥikmah, translated here as Wisdom, but al-Ṭabarī concludes that it means knowledge of God’s commands which are not known except by the explanation of the Messenger (ﷺ). That is the Prophet’s (ﷺ) Sunnah and oral traditions, Hadiths.
[198] Make them more devout to God and free from Associating others in worship with Him. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, al-Saʿdī)
عربي تفسیرونه:
وَمَن يَرۡغَبُ عَن مِّلَّةِ إِبۡرَٰهِـۧمَ إِلَّا مَن سَفِهَ نَفۡسَهُۥۚ وَلَقَدِ ٱصۡطَفَيۡنَٰهُ فِي ٱلدُّنۡيَاۖ وَإِنَّهُۥ فِي ٱلۡأٓخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ
(130) None would forsake the creed of Ibrāhīm[199] except one who fools himself. We have chosen him in the worldly life and in the Hereafter[200] he is one of the Righteous[201].
[199] 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: 35, 4: 125, 6: 161 and 16: 123.
[200] The lofty status in which Prophet Abraham (عليه السلام) is held in the Qur’an and the relatedness of Islam with his creed is further expounded in: 16: 12-123.
[201] Aṣ-Ṣāliḥūn are God’s Prophets and Messengers, who hold the highest ranks in Paradise. (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī)
[200] The lofty status in which Prophet Abraham (عليه السلام) is held in the Qur’an and the relatedness of Islam with his creed is further expounded in: 16: 12-123.
[201] Aṣ-Ṣāliḥūn are God’s Prophets and Messengers, who hold the highest ranks in Paradise. (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
إِذۡ قَالَ لَهُۥ رَبُّهُۥٓ أَسۡلِمۡۖ قَالَ أَسۡلَمۡتُ لِرَبِّ ٱلۡعَٰلَمِينَ
(131) ˹Because˺ As soon as His Lord said to him: “submit!”[202] he said: “I submit to the Lord of all beings”.
[202] Unconditional submission and utter surrender to God’s Will capture the essence of ḥanīfiyyah. This word (Islām) was bequeathed to Abraham’s posterity forever so that they might remain true to it (cf. 43: 26-28).
عربي تفسیرونه:
وَوَصَّىٰ بِهَآ إِبۡرَٰهِـۧمُ بَنِيهِ وَيَعۡقُوبُ يَٰبَنِيَّ إِنَّ ٱللَّهَ ٱصۡطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسۡلِمُونَ
(132) With this Ibrāhīm and Yaʿqūb ˹Jacob˺[203] enjoined their sons: “My sons! Allah has chosen this religion for you, so die not without being devoutly submitted”.
[203] Jacob, the forefather of the Israelites, also known as Israel, was the son of Isaac, Abraham’s son. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
أَمۡ كُنتُمۡ شُهَدَآءَ إِذۡ حَضَرَ يَعۡقُوبَ ٱلۡمَوۡتُ إِذۡ قَالَ لِبَنِيهِ مَا تَعۡبُدُونَ مِنۢ بَعۡدِيۖ قَالُواْ نَعۡبُدُ إِلَٰهَكَ وَإِلَٰهَ ءَابَآئِكَ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ إِلَٰهٗا وَٰحِدٗا وَنَحۡنُ لَهُۥ مُسۡلِمُونَ
(133) Or were you[204] present when death came upon Yaʿqūb? When he said to his sons: “What will you worship after me?” They said: “We will worship your God and the God of your forefathers, Ibrāhīm, Ismāʿīl[205] and Isḥāq ˹Isaac˺, a One ˹and only˺ God; we have submitted to Him”.
[204] The direct addressees were the Jews of Madinah who Denied Prophet Muhammad’s (ﷺ) Messengership. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr)
[205] Ishmael was actually Jacob’s paternal uncle. They counted him among Jacob’s ‘fathers’ out of respect.
[205] Ishmael was actually Jacob’s paternal uncle. They counted him among Jacob’s ‘fathers’ out of respect.
عربي تفسیرونه:
تِلۡكَ أُمَّةٞ قَدۡ خَلَتۡۖ لَهَا مَا كَسَبَتۡ وَلَكُم مَّا كَسَبۡتُمۡۖ وَلَا تُسۡـَٔلُونَ عَمَّا كَانُواْ يَعۡمَلُونَ
(134) That nation passed away; it earned what it has earned and yours is what you earn. You will not be answerable for what they used to do[206].
[206] Although the People of the Book are reminded of the true faith of their patriarchs, they are also cautioned not to be boastful about it and to do some soul searching by asking themselves the difficult question of how far removed they are from the essence of real surrender to God’s Will (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
عربي تفسیرونه:
وَقَالُواْ كُونُواْ هُودًا أَوۡ نَصَٰرَىٰ تَهۡتَدُواْۗ قُلۡ بَلۡ مِلَّةَ إِبۡرَٰهِـۧمَ حَنِيفٗاۖ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ
(135) They said: “Become Jews or Christian, and you will be guided”. Say: “Nay, but ˹we follow˺ the creed of Ibrāhīm, rightly oriented[207], and he was not one of the Associators”.
[207] This is the translation of ḥanīf. Ḥanīfiyyah is the religion of Ibrāhīm. The basic semantic meaning of the root ḥ-n-f is inclination towards uprightness and eschewing crookedness (cf. Ibn Qutaybah, Gharīb al-Qur’an; al-Sijistānī, Gharīb al-Qur’ān; Ibn al-Jawzī, Tadhkirat al-Arīb). Abraham, who is the example set for humanity for those who seek to find the right path of God (cf. 2: 124), was neither a Jew nor a Christian (cf. 3: 67).
عربي تفسیرونه:
قُولُوٓاْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَآ أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِيَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّنۡهُمۡ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ
(136) Say: “We Believe in Allah, and what came down to us, and what came down to Ibrāhīm, Ismāʿīl, Isḥāq ˹Isaac˺, Yaʿqūb ˹Jacob˺ and the Tribes[208], and what Musā and ʿĪsā ˹Jesus˺ were given, and what the Prophets were given from their Lord[209]. We do not distinguish between any of them[210] and we are ˹ever˺ submitting[211] to Him”.
[208] al-Asbāṭ, the Tribes, are the Prophets from among the twelve sons of Jacob, i.e. Yūsuf (Joseph) and his brothers, twelve men in all and their posterity, particularly the Prophets, who held on to their path. Sibṭ means grandson (al-Iṣfahānī, al-Mufradāt), and here they are taken to be branches of the same tree.
[209] This is the ultimate declaration of the Truth of the Faith of Muslims—they Believe in the Truthfulness of earlier Prophets and Messages in their pristine, uncorrupted forms without favouring one over another.
[210] The Prophet (ﷺ) said: “Prophets are half-brothers. Their mothers are different but their religion is the same”. (al-Bukhārī: 3211)
[211] Muslimūn, meaning submitted to God alone, both internally and outwardly, and being totally devoted to His worship and subservient to His Will. (al-Ṭabarī, Ibn ʿĀshūr)
[209] This is the ultimate declaration of the Truth of the Faith of Muslims—they Believe in the Truthfulness of earlier Prophets and Messages in their pristine, uncorrupted forms without favouring one over another.
[210] The Prophet (ﷺ) said: “Prophets are half-brothers. Their mothers are different but their religion is the same”. (al-Bukhārī: 3211)
[211] Muslimūn, meaning submitted to God alone, both internally and outwardly, and being totally devoted to His worship and subservient to His Will. (al-Ṭabarī, Ibn ʿĀshūr)
عربي تفسیرونه:
فَإِنۡ ءَامَنُواْ بِمِثۡلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهۡتَدَواْۖ وَّإِن تَوَلَّوۡاْ فَإِنَّمَا هُمۡ فِي شِقَاقٖۖ فَسَيَكۡفِيكَهُمُ ٱللَّهُۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
(137) ˹So˺ If they Believe in what you have Believed in, then they have become guided, but if they turn away then they are in an opposing league ˹to yours˺. Allah will suffice you ˹for defence˺ against them—He is the All-Hearing, the All-Knowing.
عربي تفسیرونه:
صِبۡغَةَ ٱللَّهِ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ صِبۡغَةٗۖ وَنَحۡنُ لَهُۥ عَٰبِدُونَ
(138) This is the colour[212] of Allah; whose colouring is better than that of Allah? We are ˹ever˺ worshipping Him.
[212] Ṣibghah etymologically means the ‘colour’ in which the servants of God are dyed. It is the religion of God, i.e. Islām, the rightly-oriented religion of Abraham (عليه السلام). It is so called because religious devoutness shows on the person as much as a dye of a cloth shows on it (cf. al-Baghawī).
عربي تفسیرونه:
قُلۡ أَتُحَآجُّونَنَا فِي ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمۡ وَلَنَآ أَعۡمَٰلُنَا وَلَكُمۡ أَعۡمَٰلُكُمۡ وَنَحۡنُ لَهُۥ مُخۡلِصُونَ
(139) Say ˹Muhammad˺: “Do you argue with us regarding Allah, when He is our Lord and yours. Ours are our deeds and yours are your deeds[213]. We are ˹ever˺ devoted to Him”.
[213] Every party will only be held accountable for their own deeds. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
أَمۡ تَقُولُونَ إِنَّ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطَ كَانُواْ هُودًا أَوۡ نَصَٰرَىٰۗ قُلۡ ءَأَنتُمۡ أَعۡلَمُ أَمِ ٱللَّهُۗ وَمَنۡ أَظۡلَمُ مِمَّن كَتَمَ شَهَٰدَةً عِندَهُۥ مِنَ ٱللَّهِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
(140) Or do you ˹yet˺ claim that Ibrāhīm, Ismāʿīl, Isḥāq, Yaʿqūb and the Tribes were either Jews or Christians?[214] Say: “Are you more knowledgeable or Allah?”[215] No one is more unfair than him who suppresses a testimony that he has from Allah[216]. Allah is not unaware of what you commit”.
[214] Both Judaism and Christianity were founded after the demise of these noble Prophets. How, then, can anyone claim that these Prophets were followers of their own religion? The ones who adhere more closely to their core Faith have indeed more of a claim to them. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī, Ibn ʿĀshūr)
[215] Cf. 3: 65-68.
[216] The suppressed testimony alluded to here is either about the true nature of the religion of Abraham, Isaac, Jacob and the Tribes (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr), or mention of the truthfulness of the Messengership of Prophet Muhammad (ﷺ) that they find in their Books (cf. al-Wāḥidī, al-Wajīz, Ibn ʿUthaymīn).
[215] Cf. 3: 65-68.
[216] The suppressed testimony alluded to here is either about the true nature of the religion of Abraham, Isaac, Jacob and the Tribes (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr), or mention of the truthfulness of the Messengership of Prophet Muhammad (ﷺ) that they find in their Books (cf. al-Wāḥidī, al-Wajīz, Ibn ʿUthaymīn).
عربي تفسیرونه:
۞ سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمۡ عَن قِبۡلَتِهِمُ ٱلَّتِي كَانُواْ عَلَيۡهَاۚ قُل لِّلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ يَهۡدِي مَن يَشَآءُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
(142) The feeble-minded people[217] will say: “What turned them away from the direction of Prayer[218] they used to face?” Say: “To Allah belongs the East and the West[219]. He guides whom He wills to a straight path”[220].
[217] The seismic shift of the change in the direction of Prayer from Jerusalem to the Kaʿbah in Makkah is dealt with in detail in Ayas 142-150 here. During their very early Madinan days, Muslims used to face Jerusalem for Prayers in compliance with the People of the Book of Madinah, namely the Jews; this by way of placating and winning them over. Here, God is setting the scene for the criticism that was to be expected by announcing to the Prophet (ﷺ) and his Companions that those who oppose this move are foolhardy and ‘feeble-minded’. The whole truth of this trying affair is laid out before the Believers so that they know what is to come - difficulty and opposition – and that they will, thus, be prepared and stay firm.
[218] Qiblah is the Islamic term for the direction Muslims face in their Prayers. As to the reason behind the revelation of this aya, al-Barā’ Ibn ʿĀzib (رضي الله عنه) narrated: “The Prophet (ﷺ) Prayed towards the direction of Jerusalem for sixteen or seventeen months, but he was inclined towards Praying to the direction of the Kaʿbah. Then Allah sent down: “We have certainly seen you turning your face ˹anxiously˺ in the sky. We shall turn you to a direction of Prayer that you shall be satisfied with. Turn then your face to the Sanctified Mosque” (2: 144). He then turned towards the Kaʿbah, and the feeble-minded, ˹the Prophet’s (ﷺ) detractors˺, said: “What turned them away from the direction of Prayer they used to face?”” (al-Bukhārī: 399, Muslim: 525) This move marked a practical declaration of the relation of Islam to the Abrahamic creed (cf. Ibn ʿĀshūr, al-Saʿdī) a return to the pristine religion of God, i.e. Islām. At the same time, it represented a practical announcement of Islam’s break from other religions: a timely statement of intent given the essential reality that has just been given about the Truthfulness of the Abrahamic creed in the preceding ayas.
[219] No direction is out of the realm of His dominion. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[220] That is guiding the Believers to the same direction of Prayer which Abraham (عليه السلام) used to face. (al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[218] Qiblah is the Islamic term for the direction Muslims face in their Prayers. As to the reason behind the revelation of this aya, al-Barā’ Ibn ʿĀzib (رضي الله عنه) narrated: “The Prophet (ﷺ) Prayed towards the direction of Jerusalem for sixteen or seventeen months, but he was inclined towards Praying to the direction of the Kaʿbah. Then Allah sent down: “We have certainly seen you turning your face ˹anxiously˺ in the sky. We shall turn you to a direction of Prayer that you shall be satisfied with. Turn then your face to the Sanctified Mosque” (2: 144). He then turned towards the Kaʿbah, and the feeble-minded, ˹the Prophet’s (ﷺ) detractors˺, said: “What turned them away from the direction of Prayer they used to face?”” (al-Bukhārī: 399, Muslim: 525) This move marked a practical declaration of the relation of Islam to the Abrahamic creed (cf. Ibn ʿĀshūr, al-Saʿdī) a return to the pristine religion of God, i.e. Islām. At the same time, it represented a practical announcement of Islam’s break from other religions: a timely statement of intent given the essential reality that has just been given about the Truthfulness of the Abrahamic creed in the preceding ayas.
[219] No direction is out of the realm of His dominion. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[220] That is guiding the Believers to the same direction of Prayer which Abraham (عليه السلام) used to face. (al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
وَكَذَٰلِكَ جَعَلۡنَٰكُمۡ أُمَّةٗ وَسَطٗا لِّتَكُونُواْ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدٗاۗ وَمَا جَعَلۡنَا ٱلۡقِبۡلَةَ ٱلَّتِي كُنتَ عَلَيۡهَآ إِلَّا لِنَعۡلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيۡهِۚ وَإِن كَانَتۡ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُۗ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمۡۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٞ رَّحِيمٞ
(143) Thus We have made you a middle nation[221], so that you may be witnesses over people and the Messenger be a witness over you[222]. We have made you face the direction of Prayer you used to, so that We may know he who follows the Messenger from he who turns back on his heels[223]. Indeed it[224] is heavy except for those who are guided by Allah. Allah was not to render your Belief[225] in vain; indeed Allah is Ever-Kind, Ever-Merciful to people.
[221] Ummatan wasaṭan (lit. a middle nation) means just and fair, taking a middle way or path of moderation in life and not inclining towards any of the extremes that border on danger (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr). Also see: 3: 110.
[222] One interpretation of this aya is that this moderate Believing nation, will bear witness on the Day of Judgement that the Prophets and Messengers of God delivered their Messages dutifully to their nations (cf. Ibn Mājah: 4284, ImāmAḥmad: 11575). Prophet Muhammad (ﷺ) will, in turn, bear witness that his nation has spoken the Truth (cf. al-Ṭabarī, Ibn ʿĀshūr, al-Shinqīṭī, al-Saʿdī).
[223] A true Believer will abide by the Prophet’s commands without qualms.
[224] The change of qiblah.
[225] Īmān (Belief) here means Prayer which was observed in obedience of the Messenger (ﷺ) by facing the first qiblah (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī). Naturally, the Believers, although unquestioningly obeying God’s command, heavy as it was, were worried about the fate of their earlier Prayers. So God, the Ever-Kind, assures them here that these are safeguarded with Him.
[222] One interpretation of this aya is that this moderate Believing nation, will bear witness on the Day of Judgement that the Prophets and Messengers of God delivered their Messages dutifully to their nations (cf. Ibn Mājah: 4284, ImāmAḥmad: 11575). Prophet Muhammad (ﷺ) will, in turn, bear witness that his nation has spoken the Truth (cf. al-Ṭabarī, Ibn ʿĀshūr, al-Shinqīṭī, al-Saʿdī).
[223] A true Believer will abide by the Prophet’s commands without qualms.
[224] The change of qiblah.
[225] Īmān (Belief) here means Prayer which was observed in obedience of the Messenger (ﷺ) by facing the first qiblah (cf. Ibn Kathīr, al-Saʿdī, al-Shinqīṭī). Naturally, the Believers, although unquestioningly obeying God’s command, heavy as it was, were worried about the fate of their earlier Prayers. So God, the Ever-Kind, assures them here that these are safeguarded with Him.
عربي تفسیرونه:
قَدۡ نَرَىٰ تَقَلُّبَ وَجۡهِكَ فِي ٱلسَّمَآءِۖ فَلَنُوَلِّيَنَّكَ قِبۡلَةٗ تَرۡضَىٰهَاۚ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥۗ وَإِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ لَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا يَعۡمَلُونَ
(144) We have certainly seen you turning your face ˹anxiously˺ in the sky[226]. We shall turn you to a direction of Prayer that you shall be satisfied with. Turn then your face to the Sanctified Mosque[227]. Wherever you ˹Believers˺ are, turn your faces towards it. Indeed those who have been given the Book know for sure that this is the Truth from their Lord[228]—Allah is not unaware of what they do.
[226] The Prophet (ﷺ) was anxiously awaiting the command to change the qiblah. For this he used to look up at the sky expectantly. (al-Ṭabarī, al-Saʿdī)
[227] al-Masjid al-Ḥarām of Makkah (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr).
[228] Jews and Christians have it in their Books that this is the correct direction of Prayer as it is written in their Books as a sign of Muhammad’s (ﷺ) Prophethood. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī, Ibn ʿĀshūr)
[227] al-Masjid al-Ḥarām of Makkah (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī, Ibn ʿĀshūr).
[228] Jews and Christians have it in their Books that this is the correct direction of Prayer as it is written in their Books as a sign of Muhammad’s (ﷺ) Prophethood. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
وَلَئِنۡ أَتَيۡتَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ بِكُلِّ ءَايَةٖ مَّا تَبِعُواْ قِبۡلَتَكَۚ وَمَآ أَنتَ بِتَابِعٖ قِبۡلَتَهُمۡۚ وَمَا بَعۡضُهُم بِتَابِعٖ قِبۡلَةَ بَعۡضٖۚ وَلَئِنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم مِّنۢ بَعۡدِ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ إِنَّكَ إِذٗا لَّمِنَ ٱلظَّٰلِمِينَ
(145) Surely if you bring to the people of the Book every Sign, they will not follow your direction of Prayer, neither will you follow their direction of Prayer. None of you will follow each other’s direction of Prayer. Surely if you follow their whims after the knowledge that came to you, indeed then you are one of the wrongdoers.
عربي تفسیرونه:
ٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يَعۡرِفُونَهُۥ كَمَا يَعۡرِفُونَ أَبۡنَآءَهُمۡۖ وَإِنَّ فَرِيقٗا مِّنۡهُمۡ لَيَكۡتُمُونَ ٱلۡحَقَّ وَهُمۡ يَعۡلَمُونَ
(146) Those to whom We have given the Book know it[229] as much as they know their own children—indeed a party of them suppresses the Truth knowingly.
[229] That the Kaʿbah is the correct direction of Prayer. (Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
ٱلۡحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ
عربي تفسیرونه:
وَلِكُلّٖ وِجۡهَةٌ هُوَ مُوَلِّيهَاۖ فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٰتِۚ أَيۡنَ مَا تَكُونُواْ يَأۡتِ بِكُمُ ٱللَّهُ جَمِيعًاۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
(148) Each have their own direction to follow, then engage in a race for good deeds. Wherever you might be, Allah will bring[230] you all—indeed Allah has power over everything[231].
[230] Gather.
[231] Cf. 5: 48.
[231] Cf. 5: 48.
عربي تفسیرونه:
وَمِنۡ حَيۡثُ خَرَجۡتَ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۖ وَإِنَّهُۥ لَلۡحَقُّ مِن رَّبِّكَۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ
(149) Wherever you ˹Muhammad˺ set out ˹on a journey˺ from, turn your face towards the Sanctified Mosque; this certainly is the Truth from your Lord—Allah is not unaware of what you do.
عربي تفسیرونه:
وَمِنۡ حَيۡثُ خَرَجۡتَ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيۡكُمۡ حُجَّةٌ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِي وَلِأُتِمَّ نِعۡمَتِي عَلَيۡكُمۡ وَلَعَلَّكُمۡ تَهۡتَدُونَ
(150) Wherever you set out from ˹Muhammad˺ turn your face towards the Sanctified Mosque[232]; wherever you ˹Believers˺ might be, turn your faces towards it[233], this in order that people would have no argument against you[234], barring those who are unfair—fear them not but fear Me, so that I may perfect My Favour on you[235] and so that you may be guided[236].
[232] In the face of all the hue and cry that surrounded this new bold move, God here again assures His Messenger of the binding nature of this command (cf. al-Biqāʿī, Naẓm ad-Durar).
[233] Wherever you might be in the world, face the Kaʿbah for Prayers. (al-Ṭabarī, al-Saʿdī)
[234] One of the reasons for the change of qiblah was so that the Jews would have no ground to argue against Believers for denouncing them; in other words, when the Muslims had initially followed their direction of Prayer. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[235] By making you stand out from all other nations with revelation of the best of religions, Islam, and making you face the Kaʿbah in Makkah, the original direction of Prayers set forth in Abraham’s pristine creed (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr).
[236] Being guided by God in this life is the fruit of one’s obedience to Him.
[233] Wherever you might be in the world, face the Kaʿbah for Prayers. (al-Ṭabarī, al-Saʿdī)
[234] One of the reasons for the change of qiblah was so that the Jews would have no ground to argue against Believers for denouncing them; in other words, when the Muslims had initially followed their direction of Prayer. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[235] By making you stand out from all other nations with revelation of the best of religions, Islam, and making you face the Kaʿbah in Makkah, the original direction of Prayers set forth in Abraham’s pristine creed (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr).
[236] Being guided by God in this life is the fruit of one’s obedience to Him.
عربي تفسیرونه:
كَمَآ أَرۡسَلۡنَا فِيكُمۡ رَسُولٗا مِّنكُمۡ يَتۡلُواْ عَلَيۡكُمۡ ءَايَٰتِنَا وَيُزَكِّيكُمۡ وَيُعَلِّمُكُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَيُعَلِّمُكُم مَّا لَمۡ تَكُونُواْ تَعۡلَمُونَ
(151) This ˹favour˺ is like ˹that of ˺ sending among you a Messenger[237] from your own who recites Our Signs to you, purifies you, teaches you the Book and Wisdom[238], and teaches you that which you did not know[239].
[237] Prophet Muhammad (ﷺ). This is in response to Abraham’s (ﷺ) Prayer, cf. 2: 129. (al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah, al-Qurṭubī, al-Saʿdī)
[238] The Book (al-Kitāb) and Wisdom (al-Ḥikmah) are the Qur’an and Sunnah respectively. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[239] News of that which they had no means of knowing, e.g.: the Unseen (al-Ghayb), and specifically, past and future events. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr)
[238] The Book (al-Kitāb) and Wisdom (al-Ḥikmah) are the Qur’an and Sunnah respectively. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[239] News of that which they had no means of knowing, e.g.: the Unseen (al-Ghayb), and specifically, past and future events. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn ʿĀshūr)
عربي تفسیرونه:
فَٱذۡكُرُونِيٓ أَذۡكُرۡكُمۡ وَٱشۡكُرُواْ لِي وَلَا تَكۡفُرُونِ
[240] Believers are encouraged to engage in the great form of worship of remembrance (dhikr) by way of thanking God for these favours.
[241] God laudably mentions and showers with favour those who remember and mention Him.
[241] God laudably mentions and showers with favour those who remember and mention Him.
عربي تفسیرونه:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ
[242] Here is evidence of God’s particular Companionship, maʿiyyah, with the Believers; leading to His guidance and support.
عربي تفسیرونه:
وَلَا تَقُولُواْ لِمَن يُقۡتَلُ فِي سَبِيلِ ٱللَّهِ أَمۡوَٰتُۢۚ بَلۡ أَحۡيَآءٞ وَلَٰكِن لَّا تَشۡعُرُونَ
(154) Say not about those who are killed in the path of Allah[243]: “dead”; nay, they are alive but you perceive it not[244].
[243] Fī sabīl Allāh (lit. in the path of God) means by striking a path that is in accordance with God’s ordinances. Here are meant those who met their death on the battlefield in His cause.
[244] Cf. 3: 169-171.
[244] Cf. 3: 169-171.
عربي تفسیرونه:
وَلَنَبۡلُوَنَّكُم بِشَيۡءٖ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصٖ مِّنَ ٱلۡأَمۡوَٰلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَٰتِۗ وَبَشِّرِ ٱلصَّٰبِرِينَ
(155) We shall test[245] you with some fear, hunger and dwindling financial resources, souls and crops—deliver good tidings to those who are patient.
[245] As much as there are rewards and favours for Belief, there are also hardships and trials.
عربي تفسیرونه:
ٱلَّذِينَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةٞ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٰجِعُونَ
(156) Those who when struck by a calamity say: “Verily to Allah we belong and to Him we shall return”[246].
[246] This remembrance, dhikr, innā li-Allāh wa innā ilayhi rājiʿūn, is at once enormous and profound (cf. Muslim: 218).
عربي تفسیرونه:
أُوْلَٰٓئِكَ عَلَيۡهِمۡ صَلَوَٰتٞ مِّن رَّبِّهِمۡ وَرَحۡمَةٞۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُهۡتَدُونَ
[247] God’s Prayers upon the Believers is praise of them and blessing them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
۞ إِنَّ ٱلصَّفَا وَٱلۡمَرۡوَةَ مِن شَعَآئِرِ ٱللَّهِۖ فَمَنۡ حَجَّ ٱلۡبَيۡتَ أَوِ ٱعۡتَمَرَ فَلَا جُنَاحَ عَلَيۡهِ أَن يَطَّوَّفَ بِهِمَاۚ وَمَن تَطَوَّعَ خَيۡرٗا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ
(158) Certainly Ṣafā and Marwah[248] are among the Symbols[249] of Allah—whoever proceeds for the House in pilgrimage or lesser pilgrimage[250], there is no blame for him to circulate[251] between them—˹for˺ whoever does good voluntarily, Allah is indeed Thankful and All-Knowing.
[248] The two small mounts in the Sanctified Mosque, between which people circulate when they perform saʿy Hajj or ʿumrah.
[249] Shaʿā’ir (lit. symbols) is the plural of Shaʿīrah, which denotes everything that God made as a Sign for His worship (cf. al-Sijistānī, Gharīb al-Qur’an, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). These two symbols are further emblematic of the relation of Islam to the creed of Abraham (عليه السلام). They are mentioned in the narration of the building of the Kaʿbah. Further, they are mentioned here just after hardship and trial have been talked of as a reminder of the test of Hagar’s faith between these two mounts (cf. al-Rāzī).
[250] ʿUmrah (lesser pilgrimage).
[251] According to ʿĀ’ishah (i), the Anṣār Companions of the Prophet (ﷺ) had qualms before the revelation of this aya about circulating between the two mounts (al-Bukhārī: 4495; Muslim: 1277). Further, the aya was revealed before the Muslims had gained control over Makkah and while pagans freely performed their rites in the Sanctuary.
[249] Shaʿā’ir (lit. symbols) is the plural of Shaʿīrah, which denotes everything that God made as a Sign for His worship (cf. al-Sijistānī, Gharīb al-Qur’an, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). These two symbols are further emblematic of the relation of Islam to the creed of Abraham (عليه السلام). They are mentioned in the narration of the building of the Kaʿbah. Further, they are mentioned here just after hardship and trial have been talked of as a reminder of the test of Hagar’s faith between these two mounts (cf. al-Rāzī).
[250] ʿUmrah (lesser pilgrimage).
[251] According to ʿĀ’ishah (i), the Anṣār Companions of the Prophet (ﷺ) had qualms before the revelation of this aya about circulating between the two mounts (al-Bukhārī: 4495; Muslim: 1277). Further, the aya was revealed before the Muslims had gained control over Makkah and while pagans freely performed their rites in the Sanctuary.
عربي تفسیرونه:
إِنَّ ٱلَّذِينَ يَكۡتُمُونَ مَآ أَنزَلۡنَا مِنَ ٱلۡبَيِّنَٰتِ وَٱلۡهُدَىٰ مِنۢ بَعۡدِ مَا بَيَّنَّٰهُ لِلنَّاسِ فِي ٱلۡكِتَٰبِ أُوْلَٰٓئِكَ يَلۡعَنُهُمُ ٱللَّهُ وَيَلۡعَنُهُمُ ٱللَّٰعِنُونَ
(159) Indeed those who suppress what We brought down of clear Signs and Guidance, after We have expounded them to people in the Book—Allah Damns[252] them and they are damned by those who damn[253];
[252] al-Laʿn is casting and driving away from God’s Mercy. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Shinqīṭī)
[253] These are detailed in Aya 161 below: the angels and all humans. (al-Shinqīṭī)
[253] These are detailed in Aya 161 below: the angels and all humans. (al-Shinqīṭī)
عربي تفسیرونه:
إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَبَيَّنُواْ فَأُوْلَٰٓئِكَ أَتُوبُ عَلَيۡهِمۡ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُ
(160) except those who repent and undo the harm and explain ˹Allah’s revealed Signs and Guidance˺—those I shall forgive them, for I am the Forgiver, the Most Merciful.
عربي تفسیرونه:
إِنَّ ٱلَّذِينَ كَفَرُواْ وَمَاتُواْ وَهُمۡ كُفَّارٌ أُوْلَٰٓئِكَ عَلَيۡهِمۡ لَعۡنَةُ ٱللَّهِ وَٱلۡمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجۡمَعِينَ
(161) Those who Deny[254] and die Denying, on them is Allah’s, the angels’ and all humans’ damnation;
[254] Those who go on covering up the Truth until they meet their deaths.
عربي تفسیرونه:
وَإِلَٰهُكُمۡ إِلَٰهٞ وَٰحِدٞۖ لَّآ إِلَٰهَ إِلَّا هُوَ ٱلرَّحۡمَٰنُ ٱلرَّحِيمُ
عربي تفسیرونه:
إِنَّ فِي خَلۡقِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱخۡتِلَٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ وَٱلۡفُلۡكِ ٱلَّتِي تَجۡرِي فِي ٱلۡبَحۡرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٖ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٖ وَتَصۡرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلۡمُسَخَّرِ بَيۡنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ لَأٓيَٰتٖ لِّقَوۡمٖ يَعۡقِلُونَ
(164) Verily in the creation of the Heavens and Earth; the alternation of night and day; the vessels that run in the sea ˹laden˺ with what benefits people; the water that Allah causes to fall from the sky to enliven the earth with it after its death and disperses therein every moving creature; the dispensing of the winds; and the harnessed clouds between the sky and Earth are Signs[256] for the heedful.
[256] There are two types of Signs that lead to Belief: Qur’anic Signs, ayas, and Cosmic Signs. The Signs detailed here as evidence to God’s existence are indeed cosmic.
عربي تفسیرونه:
وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادٗا يُحِبُّونَهُمۡ كَحُبِّ ٱللَّهِۖ وَٱلَّذِينَ ءَامَنُوٓاْ أَشَدُّ حُبّٗا لِّلَّهِۗ وَلَوۡ يَرَى ٱلَّذِينَ ظَلَمُوٓاْ إِذۡ يَرَوۡنَ ٱلۡعَذَابَ أَنَّ ٱلۡقُوَّةَ لِلَّهِ جَمِيعٗا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلۡعَذَابِ
(165) There are people who take ˹for themselves˺ rivals to Allah[257], whom they love as much as they love Allah—˹but˺ the Believers are stauncher in their love for Allah[258] ˹more than anything else˺. Should the Transgressors ˹come to˺ see ˹the Day˺ when they ˹actually˺ see Punishment[259]—˹they would realize˺ that all power belongs to Allah and that the Punishment of Allah is severe indeed.
[257] After living through and experiencing firsthand all these clear Signs, some people still take to worshipping false deities besides God.
[258] As compared to these idolaters’ love for their gods.
[259] As a result of Divine Judgement after Resurrection.
[258] As compared to these idolaters’ love for their gods.
[259] As a result of Divine Judgement after Resurrection.
عربي تفسیرونه:
إِذۡ تَبَرَّأَ ٱلَّذِينَ ٱتُّبِعُواْ مِنَ ٱلَّذِينَ ٱتَّبَعُواْ وَرَأَوُاْ ٱلۡعَذَابَ وَتَقَطَّعَتۡ بِهِمُ ٱلۡأَسۡبَابُ
(166) Then those who were followed[260] shall disown those who followed, ˹when˺ they saw the Punishment and all means[261] were cut off from them.
[260] Those who were taken as gods besides God (cf. 18: 19: 81-82, 29: 25, and 34: 31-33). (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[261] Of salvation and deliverance (cf. 6: 94). (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[261] Of salvation and deliverance (cf. 6: 94). (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
وَقَالَ ٱلَّذِينَ ٱتَّبَعُواْ لَوۡ أَنَّ لَنَا كَرَّةٗ فَنَتَبَرَّأَ مِنۡهُمۡ كَمَا تَبَرَّءُواْ مِنَّاۗ كَذَٰلِكَ يُرِيهِمُ ٱللَّهُ أَعۡمَٰلَهُمۡ حَسَرَٰتٍ عَلَيۡهِمۡۖ وَمَا هُم بِخَٰرِجِينَ مِنَ ٱلنَّارِ
(167) Those who followed shall say: “Should we have another round, we will disown them as they disowned us”[262]; thus Allah shows them their deeds as remorse ˹for them˺—they shall not be let out from the Fire.
[262] Cf. 6: 27-28 and 26: 91-102.
عربي تفسیرونه:
يَٰٓأَيُّهَا ٱلنَّاسُ كُلُواْ مِمَّا فِي ٱلۡأَرۡضِ حَلَٰلٗا طَيِّبٗا وَلَا تَتَّبِعُواْ خُطُوَٰتِ ٱلشَّيۡطَٰنِۚ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٌ
(168) O people, eat of what is there in Earth, lawful and good[263], and do not follow the footsteps of Satan[264], indeed he is an open enemy to you.
[263] These are the two conditions regarding the food that people are allowed to consume: lawful (unlawful foods will be explained shortly in Aya 173) and beneficial, not harmful (cf. al-Ṭabarī, Ibn Kathīr).
[264] Who makes people deem lawful or unlawful what is not (cf. 6: 140-142).
[264] Who makes people deem lawful or unlawful what is not (cf. 6: 140-142).
عربي تفسیرونه:
إِنَّمَا يَأۡمُرُكُم بِٱلسُّوٓءِ وَٱلۡفَحۡشَآءِ وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ
(169) Indeed he only bids you to ˹commit˺ what is wicked and sinful, and that you should say of Allah what you have no knowledge of[265].
[265] Falsely claiming that God made one thing or another either lawful or unlawful (cf. 7: 27-28, 33-33, 16: 114-116).
عربي تفسیرونه:
وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُواْ مَآ أَنزَلَ ٱللَّهُ قَالُواْ بَلۡ نَتَّبِعُ مَآ أَلۡفَيۡنَا عَلَيۡهِ ءَابَآءَنَآۚ أَوَلَوۡ كَانَ ءَابَآؤُهُمۡ لَا يَعۡقِلُونَ شَيۡـٔٗا وَلَا يَهۡتَدُونَ
(170) Should they be told: “Follow what Allah sent down”[266], they would say: “Nay, we would only follow that which we found our fathers doing”[267]; ˹Would they˺ Even if their fathers were mindless of everything, nor were they guided?
[266] Divine revelation. (Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[267] Cf. 5: 103-104, 31: 20-21 and 37: 69-70.
[267] Cf. 5: 103-104, 31: 20-21 and 37: 69-70.
عربي تفسیرونه:
وَمَثَلُ ٱلَّذِينَ كَفَرُواْ كَمَثَلِ ٱلَّذِي يَنۡعِقُ بِمَا لَا يَسۡمَعُ إِلَّا دُعَآءٗ وَنِدَآءٗۚ صُمُّۢ بُكۡمٌ عُمۡيٞ فَهُمۡ لَا يَعۡقِلُونَ
(171) The similitude of those who Deny is that of one who howls at that which does not hear anything except the calling and yelling[268]—dumb, deaf, blind, they have no sense[269].
[268] Like mindless animals that do not discern what is being said to them. They only recognize shouting and yelling voices—they hear but do not listen.
[269] Their senses are not tuned to Divine admonition.
[269] Their senses are not tuned to Divine admonition.
عربي تفسیرونه:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡ وَٱشۡكُرُواْ لِلَّهِ إِن كُنتُمۡ إِيَّاهُ تَعۡبُدُونَ
(172) O Believers, eat of the good things[270] which We provided for you, and be grateful to Allah, if you indeed worship Him ˹alone˺.
[270] Ṭayyibāt, healthy and wholesome (cf. 5: 87-88 and 23: 51).
عربي تفسیرونه:
إِنَّمَا حَرَّمَ عَلَيۡكُمُ ٱلۡمَيۡتَةَ وَٱلدَّمَ وَلَحۡمَ ٱلۡخِنزِيرِ وَمَآ أُهِلَّ بِهِۦ لِغَيۡرِ ٱللَّهِۖ فَمَنِ ٱضۡطُرَّ غَيۡرَ بَاغٖ وَلَا عَادٖ فَلَآ إِثۡمَ عَلَيۡهِۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ
(173) Indeed He ˹Allah˺ made unlawful for you carrion, blood[271], swine flesh, and what was intended ˹as sacrifice˺ for others besides Allah; ˹yet˺ whoever is forced ˹by necessity˺ – neither transgressing[272] nor going to excess[273] – he is not guilty of sin—certainly Allah is All-Forgiving, Most Merciful.
[271] What is unlawful is flowing blood but not the blood captured in vessels after slaughter, cf. 6: 145. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr, al-Shinqīṭī)
[272] By eating any of these without being in such a circumstance where one is hard pressed into it (cf. al-Ṭabarī, al-Saʿdī).
[273] Even in pressing circumstances, eating more than what is absolutely necessary (cf. al-Ṭabarī, al-Saʿdī).
[272] By eating any of these without being in such a circumstance where one is hard pressed into it (cf. al-Ṭabarī, al-Saʿdī).
[273] Even in pressing circumstances, eating more than what is absolutely necessary (cf. al-Ṭabarī, al-Saʿdī).
عربي تفسیرونه:
إِنَّ ٱلَّذِينَ يَكۡتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلۡكِتَٰبِ وَيَشۡتَرُونَ بِهِۦ ثَمَنٗا قَلِيلًا أُوْلَٰٓئِكَ مَا يَأۡكُلُونَ فِي بُطُونِهِمۡ إِلَّا ٱلنَّارَ وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوۡمَ ٱلۡقِيَٰمَةِ وَلَا يُزَكِّيهِمۡ وَلَهُمۡ عَذَابٌ أَلِيمٌ
(174) Indeed those who suppress what Allah sent down in the Book and trade it off for a meagre price, these eat nothing but fire in their bellies; and on the Day of Resurrection Allah will not speak to them, nor will He purify[274] them—theirs is a painful Punishment.
[274] Absolve them of their sins.
عربي تفسیرونه:
أُوْلَٰٓئِكَ ٱلَّذِينَ ٱشۡتَرَوُاْ ٱلضَّلَٰلَةَ بِٱلۡهُدَىٰ وَٱلۡعَذَابَ بِٱلۡمَغۡفِرَةِۚ فَمَآ أَصۡبَرَهُمۡ عَلَى ٱلنَّارِ
(175) Those are the ones who traded off guidance for loss, and Punishment for Forgiveness—incredulous is their endurance in the Fire![275]
[275] God is mocking their ignorance of the severe Punishment that awaits them in the Hereafter when they will only experience the most excoriating pain and sufferance (cf. al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah).
عربي تفسیرونه:
ذَٰلِكَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلۡكِتَٰبَ بِٱلۡحَقِّۗ وَإِنَّ ٱلَّذِينَ ٱخۡتَلَفُواْ فِي ٱلۡكِتَٰبِ لَفِي شِقَاقِۭ بَعِيدٖ
(176) That is because Allah sent down the Book with Truth, and those who differ upon the Book are in extreme disagreement[276].
[276] With the Truth. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
۞ لَّيۡسَ ٱلۡبِرَّ أَن تُوَلُّواْ وُجُوهَكُمۡ قِبَلَ ٱلۡمَشۡرِقِ وَٱلۡمَغۡرِبِ وَلَٰكِنَّ ٱلۡبِرَّ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَٱلۡمَلَٰٓئِكَةِ وَٱلۡكِتَٰبِ وَٱلنَّبِيِّـۧنَ وَءَاتَى ٱلۡمَالَ عَلَىٰ حُبِّهِۦ ذَوِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينَ وَٱبۡنَ ٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِي ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَٱلۡمُوفُونَ بِعَهۡدِهِمۡ إِذَا عَٰهَدُواْۖ وَٱلصَّٰبِرِينَ فِي ٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلۡبَأۡسِۗ أُوْلَٰٓئِكَ ٱلَّذِينَ صَدَقُواْۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُتَّقُونَ
(177) It is not sincere piety[277] that you should turn your faces towards the East and the West, but sincere piety ˹is attained by˺ he who: Believes in Allah, the Last Day[278], the angels, the Book and the Prophets; gives away money – dear to one’s heart – to kinfolk, orphans, the destitute, the stranded[279], beggars, and by way of ˹freeing˺ necks[280]; keeps up the Prayer and gives out the prescribed alms[281]; those who fulfil the pledges they make, persevere in times of hardship and vicissitude, and during toughness[282]; these are the ones who are truthful, these are the ones who are truly Mindful.
[277] The comparison here is made between nominal piety which is shallow and superficial as opposed to sincere, heart-earned piety which is deep and life defining. Here, God gives examples of what constitutes sincere piety (birr) in His Eye, prominent among which are acts of the heart; these are a truer translation of the Belief that resides in the heart. Aya 177 also comes as a prelude paving the way to the laws (Divine prescriptions for the Believing community) that are introduced in Ayas 178-209: retribution, distribution of inheritance, fasting, fighting, fair financial dealings and Hajj. All these laws are hard for people whose piety is not genuine but rather feigned. For those who have entered into the sphere of Faith wholly and wholeheartedly (Aya 209), however, this is not so.
[278] That comes after Resurrection.
[279] The Qur’an uses the expression ‘the son of the road’ (ibn al-sabīl), for those who are left without means whilst travelling, being away from home, and those who can extend a helping hand in such times of need.
[280] Manumitting slaves from bondage and/or ransoming those to be executed for unintentional manslaughter by donating blood money.
[281] That is Zakah.
[282] The meaning of al-ba’sā’ is not specified in this aya and can be varyingly translated according to the stand the translator takes. al-Shinqīṭī gives reference to Aya 33:18, and opines here that it means heated or ardent fighting in battle (cf. also al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[278] That comes after Resurrection.
[279] The Qur’an uses the expression ‘the son of the road’ (ibn al-sabīl), for those who are left without means whilst travelling, being away from home, and those who can extend a helping hand in such times of need.
[280] Manumitting slaves from bondage and/or ransoming those to be executed for unintentional manslaughter by donating blood money.
[281] That is Zakah.
[282] The meaning of al-ba’sā’ is not specified in this aya and can be varyingly translated according to the stand the translator takes. al-Shinqīṭī gives reference to Aya 33:18, and opines here that it means heated or ardent fighting in battle (cf. also al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
عربي تفسیرونه:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡكُمُ ٱلۡقِصَاصُ فِي ٱلۡقَتۡلَىۖ ٱلۡحُرُّ بِٱلۡحُرِّ وَٱلۡعَبۡدُ بِٱلۡعَبۡدِ وَٱلۡأُنثَىٰ بِٱلۡأُنثَىٰۚ فَمَنۡ عُفِيَ لَهُۥ مِنۡ أَخِيهِ شَيۡءٞ فَٱتِّبَاعُۢ بِٱلۡمَعۡرُوفِ وَأَدَآءٌ إِلَيۡهِ بِإِحۡسَٰنٖۗ ذَٰلِكَ تَخۡفِيفٞ مِّن رَّبِّكُمۡ وَرَحۡمَةٞۗ فَمَنِ ٱعۡتَدَىٰ بَعۡدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٞ
(178) O Believers, retribution[283] for the murdered is prescribed for you: the free for the free, the slave for the slave, and the female for the female. Whoever is pardoned by a brother[284] ˹of the dead˺, let it[285] be sought with lenience, and given courteously. This is an alleviation and mercy from your Lord; whoever aggresses[286] after this ˹settlement˺ will have a painful Punishment.
[283] Qiṣāṣ, translated here as retribution, is exacting justice on one who commits a crime in a manner equal to the crime committed. In the Qur’an it is associated with either murder or causing bodily harm. The person who commits such a crime is punished in like manner: killing or injury and, thus, an eye for an eye.
[284] The living relative who takes charge of the victim’s affairs. Usually the brother.
[285] Blood money. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī)
[286] By harming the murderer.
[284] The living relative who takes charge of the victim’s affairs. Usually the brother.
[285] Blood money. (al-Ṭabarī, Ibn ʿAṭiyyah, al-Saʿdī)
[286] By harming the murderer.
عربي تفسیرونه:
وَلَكُمۡ فِي ٱلۡقِصَاصِ حَيَوٰةٞ يَٰٓأُوْلِي ٱلۡأَلۡبَٰبِ لَعَلَّكُمۡ تَتَّقُونَ
(179) Verily there is a life[287] for you in retribution, you people of reason, so that you may be Mindful.
[287] This exacting of due justice on murderers works as a deterrent and guarantees the whole society a peaceful and equitable way of existence.
عربي تفسیرونه:
كُتِبَ عَلَيۡكُمۡ إِذَا حَضَرَ أَحَدَكُمُ ٱلۡمَوۡتُ إِن تَرَكَ خَيۡرًا ٱلۡوَصِيَّةُ لِلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَ بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُتَّقِينَ
(180) It is prescribed for you that when death approaches one of you, and that he would leave behind a good wealth, he should bequeath of it to his parents and relatives equitably[288]. This is an obligation on the Mindful.
[288] The distribution of inheritance should be fair and even.
عربي تفسیرونه:
فَمَنۢ بَدَّلَهُۥ بَعۡدَ مَا سَمِعَهُۥ فَإِنَّمَآ إِثۡمُهُۥ عَلَى ٱلَّذِينَ يُبَدِّلُونَهُۥٓۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٞ
(181) Whoever alters it[289] after hearing it, then those who alter it will bear the burden of this sin. Indeed Allah is All-Hearing, All-Knowing.
[289] The will of the deceased.
عربي تفسیرونه:
فَمَنۡ خَافَ مِن مُّوصٖ جَنَفًا أَوۡ إِثۡمٗا فَأَصۡلَحَ بَيۡنَهُمۡ فَلَآ إِثۡمَ عَلَيۡهِۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
(182) Whoever fears a swerving from the right path or sin on the part of the testator[290], and he settles matters between them[291], he will be committing no sin. Indeed Allah is All-Forgiving, Most Merciful.
[290] Ensuring that the testator is neither intentionally nor unintentionally unfair or inequitable by giving out to a non-legal inheritor more than a third of the total inheritance (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[291] By making just and fair adjustments to the will such that disputes are avoided (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[291] By making just and fair adjustments to the will such that disputes are avoided (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
عربي تفسیرونه:
أَيَّامٗا مَّعۡدُودَٰتٖۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ عَلَىٰ سَفَرٖ فَعِدَّةٞ مِّنۡ أَيَّامٍ أُخَرَۚ وَعَلَى ٱلَّذِينَ يُطِيقُونَهُۥ فِدۡيَةٞ طَعَامُ مِسۡكِينٖۖ فَمَن تَطَوَّعَ خَيۡرٗا فَهُوَ خَيۡرٞ لَّهُۥۚ وَأَن تَصُومُواْ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ
(184) ˹It lasts˺ For days numbered[292]; but whoever of you is ill or on a journey, ˹should make up for the missed days by fasting˺ equally on other days. For those who can bear it[293], they can compensate by providing for the needy; whoever does good voluntarily[294], it is better for him, but fasting is better for you, if you only knew.
[292] The days of the month of Ramadan. (al-Ṭabarī, al-Wāḥidī, al-Qurṭubī, Ibn ʿĀshūr)
[293] This license is said to have been in force during the earlier days of Islam but was abrogated by the next aya which limits it to the ill and travelling. The ruling that remains is: “Whom of you witnesses the month let him fast it”. (Cf. Ibn Ḥazm, al-Nāsikh wa al-Mansūkh, p. 26.)
[294] By giving the needy more than the quantity stipulated by jurists as compensation for leaving out days of mandatory fasting, or feeding more than one person. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, Ibn ʿĀshūr)
[293] This license is said to have been in force during the earlier days of Islam but was abrogated by the next aya which limits it to the ill and travelling. The ruling that remains is: “Whom of you witnesses the month let him fast it”. (Cf. Ibn Ḥazm, al-Nāsikh wa al-Mansūkh, p. 26.)
[294] By giving the needy more than the quantity stipulated by jurists as compensation for leaving out days of mandatory fasting, or feeding more than one person. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, Ibn ʿĀshūr)
عربي تفسیرونه:
شَهۡرُ رَمَضَانَ ٱلَّذِيٓ أُنزِلَ فِيهِ ٱلۡقُرۡءَانُ هُدٗى لِّلنَّاسِ وَبَيِّنَٰتٖ مِّنَ ٱلۡهُدَىٰ وَٱلۡفُرۡقَانِۚ فَمَن شَهِدَ مِنكُمُ ٱلشَّهۡرَ فَلۡيَصُمۡهُۖ وَمَن كَانَ مَرِيضًا أَوۡ عَلَىٰ سَفَرٖ فَعِدَّةٞ مِّنۡ أَيَّامٍ أُخَرَۗ يُرِيدُ ٱللَّهُ بِكُمُ ٱلۡيُسۡرَ وَلَا يُرِيدُ بِكُمُ ٱلۡعُسۡرَ وَلِتُكۡمِلُواْ ٱلۡعِدَّةَ وَلِتُكَبِّرُواْ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمۡ وَلَعَلَّكُمۡ تَشۡكُرُونَ
(185) The month of Ramadan in which the Qur’an was sent down[295] as guidance for mankind, ˹containing˺ clear indicators of guidance and a criterion ˹for distinguishing between right and wrong˺. Whoever of you witnesses the month let him fast it; ˹but˺ whoever of you is ailing or on a journey, ˹should make up for the missed days by fasting˺ equally on other days—Allah seeks ease not hardship for you, so that you may complete the ˹prescribed˺ number of days, and Glorify[296] Allah in thankfulness for His Guidance of you, this so that you might be thankful.
[295] This either means that the Qur’an was sent down from the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) to the Lowest Heaven (al-Samā’ al-Dunyā) on the Night of Decree (Laylat al-Qadr) during the month of Ramadan (cf. al-Ṭabarī, Ibn Kathīr, al-Qurṭubī); or that the start of the revelation of the Qur’an to Prophet Muhammad (ﷺ) began on the Night of Decree (cf. Ibn Isḥāq, Ibn al-Jawzī, Zād al Masīr, Ibn ʿĀshūr, Ibn ʿUthaymīn).
[296] By saying the Takbīr of Eid (cf. al-Ṭabarī, al-Qurṭui, Ibn Kathīr).
[296] By saying the Takbīr of Eid (cf. al-Ṭabarī, al-Qurṭui, Ibn Kathīr).
عربي تفسیرونه:
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌۖ أُجِيبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِۖ فَلۡيَسۡتَجِيبُواْ لِي وَلۡيُؤۡمِنُواْ بِي لَعَلَّهُمۡ يَرۡشُدُونَ
(186) Should My servants ask you about Me, I am[297] near. I answer the Prayer of the one who prays. Let them ˹then˺ respond to Me and Believe in Me so that they might be guided.
[297] God takes on the answer directly to His servants without the need for intercession. God’s nearness means that one need not raise one’s voice or ask for intercession for God to hear one’s Prayers and answer them.
عربي تفسیرونه:
أُحِلَّ لَكُمۡ لَيۡلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمۡۚ هُنَّ لِبَاسٞ لَّكُمۡ وَأَنتُمۡ لِبَاسٞ لَّهُنَّۗ عَلِمَ ٱللَّهُ أَنَّكُمۡ كُنتُمۡ تَخۡتَانُونَ أَنفُسَكُمۡ فَتَابَ عَلَيۡكُمۡ وَعَفَا عَنكُمۡۖ فَٱلۡـَٰٔنَ بَٰشِرُوهُنَّ وَٱبۡتَغُواْ مَا كَتَبَ ٱللَّهُ لَكُمۡۚ وَكُلُواْ وَٱشۡرَبُواْ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلۡخَيۡطُ ٱلۡأَبۡيَضُ مِنَ ٱلۡخَيۡطِ ٱلۡأَسۡوَدِ مِنَ ٱلۡفَجۡرِۖ ثُمَّ أَتِمُّواْ ٱلصِّيَامَ إِلَى ٱلَّيۡلِۚ وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمۡ عَٰكِفُونَ فِي ٱلۡمَسَٰجِدِۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَقۡرَبُوهَاۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ يَتَّقُونَ
(187) It is lawful for you to be intimate with your wives on nights of fasting; they are a cover ˹of modesty˺ for you and you are a cover for them. Allah knows that you used to betray yourselves[298], ˹yet˺ He accepted your repentance and forgave you. Now you may lie down with them and seek what Allah wrote for you[299]. Eat and drink until the white thread of dawn[300] can be discerned from the black thread ˹of night˺[301]; then you have to carry on fasting until night-time. Do not lie down with them while you confine yourselves[302] to mosques—these are the boundaries of Allah, steer away from them. Like so Allah explains His Signs to people, that they might be Mindful.
[298] ‘Betraying’ themselves by flouting an earlier observance whereby they were not intimate with their wives during the whole month of Ramadan (cf. al-Bukhārī: 4508).
[299] Namely, children. (al-Ṭabarī, al-Wāḥidī, Ibn ʿĀshūr)
[300] The light of dawn.
[301] Cf. al-Bukhārī: 1954 and Muslim: 1100.
[302] Iʿtikāf is confining oneself to a mosque for a certain period of time with the intention of getting closer to God and dedicating oneself to His worship.
[299] Namely, children. (al-Ṭabarī, al-Wāḥidī, Ibn ʿĀshūr)
[300] The light of dawn.
[301] Cf. al-Bukhārī: 1954 and Muslim: 1100.
[302] Iʿtikāf is confining oneself to a mosque for a certain period of time with the intention of getting closer to God and dedicating oneself to His worship.
عربي تفسیرونه:
وَلَا تَأۡكُلُوٓاْ أَمۡوَٰلَكُم بَيۡنَكُم بِٱلۡبَٰطِلِ وَتُدۡلُواْ بِهَآ إِلَى ٱلۡحُكَّامِ لِتَأۡكُلُواْ فَرِيقٗا مِّنۡ أَمۡوَٰلِ ٱلنَّاسِ بِٱلۡإِثۡمِ وَأَنتُمۡ تَعۡلَمُونَ
(188) Do not devour each other’s property unlawfully, nor offer them to the rulers[303], so that you may eat up a portion of the property of others sinfully, knowingly.
[303] Offer bribes to those who rule in cases of litigation, i.e. judges. (al-Ṭabarī, Ibn ʿĀshūr)
عربي تفسیرونه:
۞ يَسۡـَٔلُونَكَ عَنِ ٱلۡأَهِلَّةِۖ قُلۡ هِيَ مَوَٰقِيتُ لِلنَّاسِ وَٱلۡحَجِّۗ وَلَيۡسَ ٱلۡبِرُّ بِأَن تَأۡتُواْ ٱلۡبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ ٱلۡبِرَّ مَنِ ٱتَّقَىٰۗ وَأۡتُواْ ٱلۡبُيُوتَ مِنۡ أَبۡوَٰبِهَاۚ وَٱتَّقُواْ ٱللَّهَ لَعَلَّكُمۡ تُفۡلِحُونَ
(189) They ask you about the crescents[304]; say: “They are indicators of timings for people and Pilgrimage”. It is not sincere piety that you approach houses from the back[305], but sincere piety is that who is Mindful. Approach the houses from their ˹front˺ doors[306] and be Mindful of Allah, so that you may be successful.
[304] The phases of the moon and how, unlike the sun, it changes with the passage of time. The answer came that through these changes and phases people would be able to know the times of fasting, Hajj, women’s periods of waiting, etc. (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
[305] It was an Arab habit, except for the Quraysh, during the period before Islam to enter their houses from the back after donning the iḥrām for ʿumrah or Hajj thinking that this was an act of obedience. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[306] This is by way of inducing them to break with groundless old habits, and embrace a whole new perspective regarding what a true relationship with God is supposed to be. A reminder of what sincere piety (birr) really is; not outward and contrived but rather inward and sincere (cf. 2: 177).
[305] It was an Arab habit, except for the Quraysh, during the period before Islam to enter their houses from the back after donning the iḥrām for ʿumrah or Hajj thinking that this was an act of obedience. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[306] This is by way of inducing them to break with groundless old habits, and embrace a whole new perspective regarding what a true relationship with God is supposed to be. A reminder of what sincere piety (birr) really is; not outward and contrived but rather inward and sincere (cf. 2: 177).
عربي تفسیرونه:
وَقَٰتِلُواْ فِي سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَٰتِلُونَكُمۡ وَلَا تَعۡتَدُوٓاْۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡمُعۡتَدِينَ
(190) Fight in the path of Allah those who fight you and do not transgress[307]—surely Allah likes not the transgressors.
[307] Do not overlook the rulings prescribed for fighting. Among these are not killing or harming women, children, the elderly and those who did not aid, by any means, the fight against the Believers. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
وَٱقۡتُلُوهُمۡ حَيۡثُ ثَقِفۡتُمُوهُمۡ وَأَخۡرِجُوهُم مِّنۡ حَيۡثُ أَخۡرَجُوكُمۡۚ وَٱلۡفِتۡنَةُ أَشَدُّ مِنَ ٱلۡقَتۡلِۚ وَلَا تُقَٰتِلُوهُمۡ عِندَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمۡ فِيهِۖ فَإِن قَٰتَلُوكُمۡ فَٱقۡتُلُوهُمۡۗ كَذَٰلِكَ جَزَآءُ ٱلۡكَٰفِرِينَ
(191) Kill them wherever you find them[308], and drive them out from where they drove you out[309]—surely trial[310] is more grievous than killing. Do not fight them in the Sacred Mosque until they fight you in it, and if they fight you, kill them; this is the ˹just˺ requital of the Deniers.
[308] The Deniers who raised arms against the Believers. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[309] The land, Makkah, from which the Muslims had been expelled. (al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr)
[310] Fitnah comes from the root f-t-n which means to test and try; the pagans of Makkah subjected the Muslims to the harshest treatment and, at times, outright torture to drive them, and whoever might be tempted to join them, away from Islam.
[309] The land, Makkah, from which the Muslims had been expelled. (al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr)
[310] Fitnah comes from the root f-t-n which means to test and try; the pagans of Makkah subjected the Muslims to the harshest treatment and, at times, outright torture to drive them, and whoever might be tempted to join them, away from Islam.
عربي تفسیرونه:
فَإِنِ ٱنتَهَوۡاْ فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
عربي تفسیرونه:
وَقَٰتِلُوهُمۡ حَتَّىٰ لَا تَكُونَ فِتۡنَةٞ وَيَكُونَ ٱلدِّينُ لِلَّهِۖ فَإِنِ ٱنتَهَوۡاْ فَلَا عُدۡوَٰنَ إِلَّا عَلَى ٱلظَّٰلِمِينَ
(193) Fight them until there is no trial[311], and the religion becomes sincerely Allah’s own. If they desist, only the wrongdoers shall be transgressed against.
[311] Forcing Muslims out of their religion.
عربي تفسیرونه:
ٱلشَّهۡرُ ٱلۡحَرَامُ بِٱلشَّهۡرِ ٱلۡحَرَامِ وَٱلۡحُرُمَٰتُ قِصَاصٞۚ فَمَنِ ٱعۡتَدَىٰ عَلَيۡكُمۡ فَٱعۡتَدُواْ عَلَيۡهِ بِمِثۡلِ مَا ٱعۡتَدَىٰ عَلَيۡكُمۡۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ مَعَ ٱلۡمُتَّقِينَ
(194) The sacrosanct month[312] is by way of ˹replacement for˺ the sacrosanct month[313]; ˹violation of ˺ what is prohibited is repayable. Whoever transgresses against you, transgress against them as much as they did and be Mindful of Allah and know that Allah is with the Mindful.
[312] al-Ashhur al-Ḥurum, lit. the sacrosanct months, in which it was agreed that no fighting was permissible: namely, al-Muḥarram, Rajab, Dhū al-Qiʿdah, Dhū al-Ḥijjah.
[313] According to al-Saʿdī this has two meanings. Firstly, if they fight you during a sacrosanct month then fight them back (cf. also al-Wāḥidī, al-Wajīz). Secondly, God rewarded His Prophet (ﷺ) for not fighting during the sacrosanct month of Dhū al-Qiʿdah in the sixth year of Hijrah when he wanted to perform ʿumrah but was turned away by the pagans, by enabling him to perform it (in what is known as ʿUmrat al-Qaḍā’) during the same month of the following year (cf. al-Ṭabarī).
[313] According to al-Saʿdī this has two meanings. Firstly, if they fight you during a sacrosanct month then fight them back (cf. also al-Wāḥidī, al-Wajīz). Secondly, God rewarded His Prophet (ﷺ) for not fighting during the sacrosanct month of Dhū al-Qiʿdah in the sixth year of Hijrah when he wanted to perform ʿumrah but was turned away by the pagans, by enabling him to perform it (in what is known as ʿUmrat al-Qaḍā’) during the same month of the following year (cf. al-Ṭabarī).
عربي تفسیرونه:
وَأَنفِقُواْ فِي سَبِيلِ ٱللَّهِ وَلَا تُلۡقُواْ بِأَيۡدِيكُمۡ إِلَى ٱلتَّهۡلُكَةِ وَأَحۡسِنُوٓاْۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُحۡسِنِينَ
(195) Spend in the path of Allah[314], do not throw yourselves into ˹utter˺ ruin[315], and perfect ˹your deeds˺—surely Allah likes those who perfect.
[314] Raise the necessary funds to prepare for such a just fight (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[315] By not making the necessary preparations (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[315] By not making the necessary preparations (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
عربي تفسیرونه:
وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِۚ فَإِنۡ أُحۡصِرۡتُمۡ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۖ وَلَا تَحۡلِقُواْ رُءُوسَكُمۡ حَتَّىٰ يَبۡلُغَ ٱلۡهَدۡيُ مَحِلَّهُۥۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ بِهِۦٓ أَذٗى مِّن رَّأۡسِهِۦ فَفِدۡيَةٞ مِّن صِيَامٍ أَوۡ صَدَقَةٍ أَوۡ نُسُكٖۚ فَإِذَآ أَمِنتُمۡ فَمَن تَمَتَّعَ بِٱلۡعُمۡرَةِ إِلَى ٱلۡحَجِّ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۚ فَمَن لَّمۡ يَجِدۡ فَصِيَامُ ثَلَٰثَةِ أَيَّامٖ فِي ٱلۡحَجِّ وَسَبۡعَةٍ إِذَا رَجَعۡتُمۡۗ تِلۡكَ عَشَرَةٞ كَامِلَةٞۗ ذَٰلِكَ لِمَن لَّمۡ يَكُنۡ أَهۡلُهُۥ حَاضِرِي ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ
(196) Fulfil Pilgrimage and lesser pilgrimage[316] perfectly[317] for Allah, but if you are impeded[318] then ˹slaughter˺ whatever offering is affordable[319]. Do not shave your heads[320] until the offerings reach their allotted location ˹of slaughter˺; ˹yet˺ whoever of you is ill or suffers from his head[321], let him compensate for it by fasting, giving charity, or slaughtering ˹for Allah˺. If you feel secure[322], then those who enjoy ˹a repose˺[323] from minor pilgrimage until Pilgrimage, ˹they are to compensate by sacrificing˺ whatever offering is affordable; ˹but˺ whoever could not ˹afford an offering˺, let him fast three days during Hajj and seven when you return[324]: these are ten complete. This ˹ruling applies˺ to those whose family[325] do not reside around[326] the Sanctified Mosque—be Mindful of Allah and know that Allah’s Punishment is severe.
[316] ʿUmrah.
[317] Upholding and closely observing the rites of these two great forms of worship.
[318] If your journey was prevented by an enemy or an illness, or by whatever forceful reason.
[319] al-Hady, lit. sacrificial animals gifted to God. The term is limited to those animals intended for slaughter during Hajj or ʿumrah. Otherwise, they are called uḍḥiyah, simply sacrifice.
[320] Shaving the head is prohibited for those who embark upon Hajj or ʿumrah. This is why it is used here to mean that: you will not relieve yourselves of the prohibitions of these rites. That is until you sacrifice the hady. The place of slaughter for those who were cut short would be the spot they managed to reach, but for those who completed their rites it would be within the sanctified (ḥaram) area of Makkah (cf. al-Ṭabarī, al-Baghawī, al-Shinqīṭī).
[321] Those who are inflicted with head ailments, like a rash or lice, are allowed to shave their heads, or shorten their hair while still in a state of iḥrām, given that they make up for it by fasting three days, feeding six of the poor (each with half a ṣāʿ), or sacrificing a goat for the poor of the Sanctified Mosque (cf. al-Bukhārī (1214), Muslim (1201), al-Ṭabarī, al-Saʿdī).
[322] If hindrances no longer exist.
[323] A relaxation period extending from the time of performing ʿumrah – during the months of Hajj – until the coming of the Hajj days, in which one enjoys what is forbidden for those in a state of iḥrām.
[324] To your homes.
[325] That is, the pilgrims’ places of permanent residence.
[326] These are either the ones who reside within the radius of the Sanctified Mosque at a distance in which Prayers are not shortened (qaṣr) (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī, al-Shinqīṭī), or, in particular, only those who are residents of the sanctified area (ḥaram) surrounding the Mosque (cf. Ibn ʿUthaymīn).
[317] Upholding and closely observing the rites of these two great forms of worship.
[318] If your journey was prevented by an enemy or an illness, or by whatever forceful reason.
[319] al-Hady, lit. sacrificial animals gifted to God. The term is limited to those animals intended for slaughter during Hajj or ʿumrah. Otherwise, they are called uḍḥiyah, simply sacrifice.
[320] Shaving the head is prohibited for those who embark upon Hajj or ʿumrah. This is why it is used here to mean that: you will not relieve yourselves of the prohibitions of these rites. That is until you sacrifice the hady. The place of slaughter for those who were cut short would be the spot they managed to reach, but for those who completed their rites it would be within the sanctified (ḥaram) area of Makkah (cf. al-Ṭabarī, al-Baghawī, al-Shinqīṭī).
[321] Those who are inflicted with head ailments, like a rash or lice, are allowed to shave their heads, or shorten their hair while still in a state of iḥrām, given that they make up for it by fasting three days, feeding six of the poor (each with half a ṣāʿ), or sacrificing a goat for the poor of the Sanctified Mosque (cf. al-Bukhārī (1214), Muslim (1201), al-Ṭabarī, al-Saʿdī).
[322] If hindrances no longer exist.
[323] A relaxation period extending from the time of performing ʿumrah – during the months of Hajj – until the coming of the Hajj days, in which one enjoys what is forbidden for those in a state of iḥrām.
[324] To your homes.
[325] That is, the pilgrims’ places of permanent residence.
[326] These are either the ones who reside within the radius of the Sanctified Mosque at a distance in which Prayers are not shortened (qaṣr) (cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī, al-Shinqīṭī), or, in particular, only those who are residents of the sanctified area (ḥaram) surrounding the Mosque (cf. Ibn ʿUthaymīn).
عربي تفسیرونه:
ٱلۡحَجُّ أَشۡهُرٞ مَّعۡلُومَٰتٞۚ فَمَن فَرَضَ فِيهِنَّ ٱلۡحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي ٱلۡحَجِّۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ يَعۡلَمۡهُ ٱللَّهُۗ وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰۖ وَٱتَّقُونِ يَٰٓأُوْلِي ٱلۡأَلۡبَٰبِ
(197) Hajj is ˹due during˺ known months[327] and whoever takes on himself to perform Hajj, let him hold back from intimate acts, sinning and quarrelling; whatever good you do Allah knows about it. Provide for yourselves[328], indeed the best provision is Mindfulness, so be Mindful of Me, you people of reason.
[327] These are Shawwal, Dhū al-Qiʿdah, and the first ten days of Dhū al-Ḥijjah.
[328] The reason for this aya’s revelation is as mentioned by Ibn ʿAbbās (رضي الله عنهما): “The people of Yemen used to come for Hajj without providing themselves with supplies, saying: “We are the Reliant ˹on God˺”. But when they reached Makkah they used to solicit provisions from people”. (al-Bukhārī: 1523)
[328] The reason for this aya’s revelation is as mentioned by Ibn ʿAbbās (رضي الله عنهما): “The people of Yemen used to come for Hajj without providing themselves with supplies, saying: “We are the Reliant ˹on God˺”. But when they reached Makkah they used to solicit provisions from people”. (al-Bukhārī: 1523)
عربي تفسیرونه:
لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَبۡتَغُواْ فَضۡلٗا مِّن رَّبِّكُمۡۚ فَإِذَآ أَفَضۡتُم مِّنۡ عَرَفَٰتٖ فَٱذۡكُرُواْ ٱللَّهَ عِندَ ٱلۡمَشۡعَرِ ٱلۡحَرَامِۖ وَٱذۡكُرُوهُ كَمَا هَدَىٰكُمۡ وَإِن كُنتُم مِّن قَبۡلِهِۦ لَمِنَ ٱلضَّآلِّينَ
(198) You will not be sinning should you seek bounty[329] from your Lord, and as you press on ˹returning˺ from ʿArafāt, mention Allah[330] at the Inviolable Symbol[331] and mention Him as He guided you; for indeed before it[332] you were truly astray.
[329] By trading. (Wāḥidī, al-Wajīz, al-Qurṭubī, al-Saʿdi, al-Shinqīṭī)
[330] Engage in dhikr, Prayers and Praying.
[331] al-Mashʿar al-Ḥarām is Muzdalifah. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[332] God’s Guidance of you to the correct Abrahamic rites of Hajj. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[330] Engage in dhikr, Prayers and Praying.
[331] al-Mashʿar al-Ḥarām is Muzdalifah. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[332] God’s Guidance of you to the correct Abrahamic rites of Hajj. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
ثُمَّ أَفِيضُواْ مِنۡ حَيۡثُ أَفَاضَ ٱلنَّاسُ وَٱسۡتَغۡفِرُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
(199) Then set forth[333] from where people set forth, and seek Allah’s forgiveness[334]—indeed He is the All-Pardoning, Most Merciful.
[333] The addressees are the Quraysh who, known as al-ḥums, held back from going to ʿArafāt and instead remained in Muzdalifah. Being the guardians and the tenders of the Holy Sanctuary they considered themselves a station above others, but after the advent of Islam, this command remedied the situation (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī).
[334] That is istighfār (seeking forgiveness) for any shortcomings during the performance of Hajj.
[334] That is istighfār (seeking forgiveness) for any shortcomings during the performance of Hajj.
عربي تفسیرونه:
فَإِذَا قَضَيۡتُم مَّنَٰسِكَكُمۡ فَٱذۡكُرُواْ ٱللَّهَ كَذِكۡرِكُمۡ ءَابَآءَكُمۡ أَوۡ أَشَدَّ ذِكۡرٗاۗ فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِي ٱلدُّنۡيَا وَمَا لَهُۥ فِي ٱلۡأٓخِرَةِ مِنۡ خَلَٰقٖ
(200) When you are done with your devotional rites mention Allah as much as you mention your fathers[335] even more passionately. Some people would say: “Our Lord give us in this worldly life”, having no share in the Hereafter;
[335] The Arabs were, particularly at that juncture in history, very fond of talking without end at almost any social interaction, about the chivalric and heroic deeds of their forefathers.
عربي تفسیرونه:
وَمِنۡهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِي ٱلدُّنۡيَا حَسَنَةٗ وَفِي ٱلۡأٓخِرَةِ حَسَنَةٗ وَقِنَا عَذَابَ ٱلنَّارِ
(201) ˹yet˺ some of them[336] say: “Our Lord, give us what is good in this worldly life and what is good in the Hereafter, and spare us the Punishment of the Fire”[337].
[336] These are the ones who are well-guided.
[337] This supplication (Rabbanā ātinā fī al-dunyā ḥasanah wa fī al-ākhirati ḥasanah wa qinā ʿadhāb an-nār) contains all that is good and desirable by humans. Hence why, as found in al-Bukhārī (6389) and Muslim (2690), it is the supplication prayed most often by the Prophet (ﷺ).
[337] This supplication (Rabbanā ātinā fī al-dunyā ḥasanah wa fī al-ākhirati ḥasanah wa qinā ʿadhāb an-nār) contains all that is good and desirable by humans. Hence why, as found in al-Bukhārī (6389) and Muslim (2690), it is the supplication prayed most often by the Prophet (ﷺ).
عربي تفسیرونه:
أُوْلَٰٓئِكَ لَهُمۡ نَصِيبٞ مِّمَّا كَسَبُواْۚ وَٱللَّهُ سَرِيعُ ٱلۡحِسَابِ
(202) Those[338] are the ones who have a share of what they earned[339]; surely Allah is swift in reckoning[340].
[338] The ones who supplicate with this Prayer. (al-Ṭabarī, al-Qurṭubī, Ibn ʿĀshūr)
[339] The good deeds that they did.
[340] Repayment. (Ibn ʿUthaymīn)
[339] The good deeds that they did.
[340] Repayment. (Ibn ʿUthaymīn)
عربي تفسیرونه:
۞ وَٱذۡكُرُواْ ٱللَّهَ فِيٓ أَيَّامٖ مَّعۡدُودَٰتٖۚ فَمَن تَعَجَّلَ فِي يَوۡمَيۡنِ فَلَآ إِثۡمَ عَلَيۡهِ وَمَن تَأَخَّرَ فَلَآ إِثۡمَ عَلَيۡهِۖ لِمَنِ ٱتَّقَىٰۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّكُمۡ إِلَيۡهِ تُحۡشَرُونَ
(203) Mention Allah in ˹these˺ numbered days[341]; whoever hastens ˹departure˺ in two days[342] will not be sinning, and whoever stays behind[343] will not be sinning, for those who were Mindful[344]—be Mindful of Allah and know that you will be gathered unto Him.
[341] People are encouraged to mention God in the form of Takbīr abundantly during the days of Tashrīq: 11, 12 and 13 of Dhū al-Ḥijjah (al-Qurṭubī notes that exegetes unanimously agree on this).
[342] That is before the sun sets on the second day, 12 Dhū al-Ḥijjah. (al-Wāḥidī, Ibn ʿAṭiyyah, al-Saʿdī)
[343] To depart on the next day.
[344] During their Hajj. (al-Ṭabarī)
[342] That is before the sun sets on the second day, 12 Dhū al-Ḥijjah. (al-Wāḥidī, Ibn ʿAṭiyyah, al-Saʿdī)
[343] To depart on the next day.
[344] During their Hajj. (al-Ṭabarī)
عربي تفسیرونه:
وَمِنَ ٱلنَّاسِ مَن يُعۡجِبُكَ قَوۡلُهُۥ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَيُشۡهِدُ ٱللَّهَ عَلَىٰ مَا فِي قَلۡبِهِۦ وَهُوَ أَلَدُّ ٱلۡخِصَامِ
(204) Of people are those[345] whose talk about this worldly life[346] you are drawn to, calling Allah to bear witness to what is in his heart, while he is the bitterest of adversaries[347].
[345] With their eloquent talk, the hypocrites (cf. 63: 1-4), whose Faith is insincere, had won the Prophet’s (ﷺ) attention (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). The moral here is that it is not sweet talk and hollow words that define a real Believer but rather sincerity and selfless actions that lead to such a lofty status.
[346] With regards to worldly matters.
[347] ʿĀ’ishah (i) narrated that the Prophet (ﷺ) said: “The worst of men in the Sight of Allah is the bitter adversary” (al-Bukhārī: 3178, Muslim: 58). This is one of the four traits of a sheer hypocrite. The other three being: telling lies, breaking promises and betraying pledges (cf. al-Bukhārī: 2457, Muslim: 2668).
[346] With regards to worldly matters.
[347] ʿĀ’ishah (i) narrated that the Prophet (ﷺ) said: “The worst of men in the Sight of Allah is the bitter adversary” (al-Bukhārī: 3178, Muslim: 58). This is one of the four traits of a sheer hypocrite. The other three being: telling lies, breaking promises and betraying pledges (cf. al-Bukhārī: 2457, Muslim: 2668).
عربي تفسیرونه:
وَإِذَا تَوَلَّىٰ سَعَىٰ فِي ٱلۡأَرۡضِ لِيُفۡسِدَ فِيهَا وَيُهۡلِكَ ٱلۡحَرۡثَ وَٱلنَّسۡلَۚ وَٱللَّهُ لَا يُحِبُّ ٱلۡفَسَادَ
(205) When he turns away ˹from you˺ he sets about the land to sow corruption and devastate tillage and progeny[348]—surely Allah likes not corruption.
[348] Crops and offspring. Sowing corruption in the land by spreading Denial, acts of rebelliousness against God and injustice will surely cause disruption in the balance of life and may bring about God’s punishment of withholding rain, the source of the very element of life, water, thus causing ruination and death (cf. 7: 96 and 30: 41). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱدۡخُلُواْ فِي ٱلسِّلۡمِ كَآفَّةٗ وَلَا تَتَّبِعُواْ خُطُوَٰتِ ٱلشَّيۡطَٰنِۚ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٞ
(208) O Believers, enter into Submission wholly[350] and do not follow the footsteps of Satan—indeed he is for you an open enemy.
[350] Embrace Islam to the fullest, following all its commandments wholeheartedly (cf. al-Ṭabarī, Ibn Abū Ḥātim, Ibn Kathīr). The word employed here is silm rather than islām. The meaning of silm is to make peace, submit and unrestrainedly surrender to the Will of God, all of which captures the underlying and essential meaning of islām (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Iṣfahānī, al-Mufradāt).
عربي تفسیرونه:
فَإِن زَلَلۡتُم مِّنۢ بَعۡدِ مَا جَآءَتۡكُمُ ٱلۡبَيِّنَٰتُ فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
(209) Shall you slip[351] after clear evidences have come to you, then know that Allah is All-Prevailing, All-Wise.
[351] The imagery of losing one’s footing and firm step, shows in a concrete way how it looks to backslide from the right path while knowing it.
عربي تفسیرونه:
هَلۡ يَنظُرُونَ إِلَّآ أَن يَأۡتِيَهُمُ ٱللَّهُ فِي ظُلَلٖ مِّنَ ٱلۡغَمَامِ وَٱلۡمَلَٰٓئِكَةُ وَقُضِيَ ٱلۡأَمۡرُۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ
(210) Do they expect ˹nothing˺ but that Allah comes to them in shadows of clouds along with the angels; ˹lo!˺ the affair is settled and to Allah all affairs are returned[352].
[352] On the Day of Judgement God comes in the shadows of clouds to pass judgement on His creation. He condemns to Hellfire those who slip away from the path that He has clearly shown through His Books and Messengers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr).
عربي تفسیرونه:
سَلۡ بَنِيٓ إِسۡرَٰٓءِيلَ كَمۡ ءَاتَيۡنَٰهُم مِّنۡ ءَايَةِۭ بَيِّنَةٖۗ وَمَن يُبَدِّلۡ نِعۡمَةَ ٱللَّهِ مِنۢ بَعۡدِ مَا جَآءَتۡهُ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ
(211) Ask the Children of Israel how many a clear Sign We have given them! But whoever exchanges the bounty of Allah ˹for Denial[353]˺ after it came to him, ˹will come to know˺ that Allah is severe in Punishment.
[353] Cf. 14: 28-29.
عربي تفسیرونه:
زُيِّنَ لِلَّذِينَ كَفَرُواْ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا وَيَسۡخَرُونَ مِنَ ٱلَّذِينَ ءَامَنُواْۘ وَٱلَّذِينَ ٱتَّقَوۡاْ فَوۡقَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِۗ وَٱللَّهُ يَرۡزُقُ مَن يَشَآءُ بِغَيۡرِ حِسَابٖ
(212) The worldly life is prettified for the Deniers; they ridicule those who Believe; ˹but˺ the Mindful are indeed above them on the Day of Judgement[354]—Allah showers with favours whom He wills without account[355].
[354] Cf. 83: 29-36.
[355] The Mindful will be entered into Paradise; the greatest ‘favour’ from God (cf. 7: 49). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[355] The Mindful will be entered into Paradise; the greatest ‘favour’ from God (cf. 7: 49). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
كَانَ ٱلنَّاسُ أُمَّةٗ وَٰحِدَةٗ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِۚ وَمَا ٱخۡتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ بَغۡيَۢا بَيۡنَهُمۡۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ لِمَا ٱخۡتَلَفُواْ فِيهِ مِنَ ٱلۡحَقِّ بِإِذۡنِهِۦۗ وَٱللَّهُ يَهۡدِي مَن يَشَآءُ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٍ
(213) Mankind was one nation[356], then Allah sent the Prophets bearing good tidings and cautioning, and He sent down with them the Book[357] with Truth so as to arbitrate between people in what they dispute over. It[358] was only disputed over by those to whom it was given after the clear Signs came to them, out of contravention one against the other. But Allah leads the Believers to the Truth, which they disputed over, with His Will—Allah guides those He wills to a straight path.
[356] Ibn ʿAbbās (رضي الله عنهما) narrated: “The time between Adam and Noah was ten centuries. Throughout these, people were on the right path of God, but then they started disputing ˹over matters of faith˺. So, God sent Prophets bearing glad tiding and cautioning”. (al-Ḥākim, al-Mustadrak: 2:546, cf. also al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[357] Revealed Scriptures which contain Truthful news and fair commands. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[358] The Truth as found in their respective Scriptures (cf. Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī). The plight of humans, especially those who lack true sincerity and thereby humbleness, is such that the more knowledge they possess, the more haughty and disputatious they become.
[357] Revealed Scriptures which contain Truthful news and fair commands. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[358] The Truth as found in their respective Scriptures (cf. Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī). The plight of humans, especially those who lack true sincerity and thereby humbleness, is such that the more knowledge they possess, the more haughty and disputatious they become.
عربي تفسیرونه:
أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَأۡتِكُم مَّثَلُ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِكُمۖ مَّسَّتۡهُمُ ٱلۡبَأۡسَآءُ وَٱلضَّرَّآءُ وَزُلۡزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ مَتَىٰ نَصۡرُ ٱللَّهِۗ أَلَآ إِنَّ نَصۡرَ ٱللَّهِ قَرِيبٞ
(214) Or you think that you will enter Paradise without the example of those who came before[359] comes to pass you! They were touched by turmoil and affliction, and fiercely shaken[360], until the Prophet[361] and those who Believed with him exclaim: “When is Allah’s victory?”—verily Allah’s victory is ever near.
[359] True Believers in earlier God-revealed religions. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[360] The road to Paradise is not paved with roses. As with all great destinations, it can only be reached through difficulty (cf. 3: 142, 29: 2-3).
[361] Any of the previous Prophets.
[360] The road to Paradise is not paved with roses. As with all great destinations, it can only be reached through difficulty (cf. 3: 142, 29: 2-3).
[361] Any of the previous Prophets.
عربي تفسیرونه:
يَسۡـَٔلُونَكَ مَاذَا يُنفِقُونَۖ قُلۡ مَآ أَنفَقۡتُم مِّنۡ خَيۡرٖ فَلِلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينِ وَٱبۡنِ ٱلسَّبِيلِۗ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٞ
(215) They ask you ˹Muhammad˺ what they should spend[362]; say: “Whatever good[363] you spend ˹is to be˺ on your parents, relatives, orphans, the needy, and the stranded”—whatever good you do Allah knows about it.
[362] They ask what, how much and in what way should they spend in the cause of God (al-Ṭabarī, al-Saʿdī). Ayas 215-220 list some of the hardships and trials that the Believers were to face: spending their money, fighting enemies, abstaining from intoxicants and gambling, and dealing carefully with the wealth of those whom they had guardianship over.
[363] Money earned from lawful means.
[363] Money earned from lawful means.
عربي تفسیرونه:
كُتِبَ عَلَيۡكُمُ ٱلۡقِتَالُ وَهُوَ كُرۡهٞ لَّكُمۡۖ وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـٔٗا وَهُوَ خَيۡرٞ لَّكُمۡۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـٔٗا وَهُوَ شَرّٞ لَّكُمۡۚ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ
(216) Fighting is prescribed for you, as much as you hate it; might you hate a thing which is good for you and might you love a thing which is evil for you—Allah knows and you do not know.
عربي تفسیرونه:
يَسۡـَٔلُونَكَ عَنِ ٱلشَّهۡرِ ٱلۡحَرَامِ قِتَالٖ فِيهِۖ قُلۡ قِتَالٞ فِيهِ كَبِيرٞۚ وَصَدٌّ عَن سَبِيلِ ٱللَّهِ وَكُفۡرُۢ بِهِۦ وَٱلۡمَسۡجِدِ ٱلۡحَرَامِ وَإِخۡرَاجُ أَهۡلِهِۦ مِنۡهُ أَكۡبَرُ عِندَ ٱللَّهِۚ وَٱلۡفِتۡنَةُ أَكۡبَرُ مِنَ ٱلۡقَتۡلِۗ وَلَا يَزَالُونَ يُقَٰتِلُونَكُمۡ حَتَّىٰ يَرُدُّوكُمۡ عَن دِينِكُمۡ إِنِ ٱسۡتَطَٰعُواْۚ وَمَن يَرۡتَدِدۡ مِنكُمۡ عَن دِينِهِۦ فَيَمُتۡ وَهُوَ كَافِرٞ فَأُوْلَٰٓئِكَ حَبِطَتۡ أَعۡمَٰلُهُمۡ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ وَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
(217) They[364] ask you about the sacrosanct month ˹whether there is˺ fighting during it! Say: “Fighting in it is grave”; ˹but˺ turning ˹people˺ away from the path of Allah, Denying Him and ˹preventing access to˺ the Sanctified Mosque, and driving its people away from it are graver before Allah—surely trial[365] is more grievous than killing. They will keep on fighting you until they turn you back from your religion, if they could. Whoever of you reneges on his religion and dies Denying, the deeds of these are nullified in this worldly life and in the Hereafter—these are the company of the Fire, forever they abide therein.
[364] The Deniers asked this question intending to scorn the Prophet (ﷺ) for what they saw as breaking an oath when a group of Believers unknowingly killed a Denier during a sacrosanct month (cf. al-Wāḥidī, Ibn ʿĀshūr, al-Nasā’ī, al-Sunan al-Kubrā: 8803).
[365] These trials and tribulations (fitnah) that the Deniers subjected the Believers to are far graver than unknowingly killing a single Denier during a sacrosanct month (cf. al-Ṭabarī, al-Wāḥḍī, Ibn ʿAṭiyyah, al-Saʿdī, Ibn ʿĀshūr).
[365] These trials and tribulations (fitnah) that the Deniers subjected the Believers to are far graver than unknowingly killing a single Denier during a sacrosanct month (cf. al-Ṭabarī, al-Wāḥḍī, Ibn ʿAṭiyyah, al-Saʿdī, Ibn ʿĀshūr).
عربي تفسیرونه:
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَاجَرُواْ وَجَٰهَدُواْ فِي سَبِيلِ ٱللَّهِ أُوْلَٰٓئِكَ يَرۡجُونَ رَحۡمَتَ ٱللَّهِۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
(218) Those who Believe and those who migrated and fought in the cause of Allah; these are ˹rightly˺ hopeful of Allah’s Mercy—Allah is All-Forgiving, Most Merciful.
عربي تفسیرونه:
۞ يَسۡـَٔلُونَكَ عَنِ ٱلۡخَمۡرِ وَٱلۡمَيۡسِرِۖ قُلۡ فِيهِمَآ إِثۡمٞ كَبِيرٞ وَمَنَٰفِعُ لِلنَّاسِ وَإِثۡمُهُمَآ أَكۡبَرُ مِن نَّفۡعِهِمَاۗ وَيَسۡـَٔلُونَكَ مَاذَا يُنفِقُونَۖ قُلِ ٱلۡعَفۡوَۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ
(219) They ask you about intoxicants and gambling; say: “There is a great sin in both, and ˹some˺ benefits to people”, but their sin is greater than their benefit[366]. They ask you what they should spend[367]; say: “the surplus[368]”. Like so Allah makes clear to you the Signs so that you may contemplate,
[366] ‘Benefits’ are mentioned only way of preparing the then newly-formed Muslim community for the total prohibition of intoxicants and gambling which was to come (cf. 5: 90-91).
[367] In God’s cause.
[368] al-ʿAfw is what is more than necessary to sustain you. (al-Ṭabarī, Ibn ʿĀshūr)
[367] In God’s cause.
[368] al-ʿAfw is what is more than necessary to sustain you. (al-Ṭabarī, Ibn ʿĀshūr)
عربي تفسیرونه:
فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۗ وَيَسۡـَٔلُونَكَ عَنِ ٱلۡيَتَٰمَىٰۖ قُلۡ إِصۡلَاحٞ لَّهُمۡ خَيۡرٞۖ وَإِن تُخَالِطُوهُمۡ فَإِخۡوَٰنُكُمۡۚ وَٱللَّهُ يَعۡلَمُ ٱلۡمُفۡسِدَ مِنَ ٱلۡمُصۡلِحِۚ وَلَوۡ شَآءَ ٱللَّهُ لَأَعۡنَتَكُمۡۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ
(220) this worldly life and the Hereafter. They ask you about orphans[369]; say: “Nurturing them is best[370], and that you should intermix with them; they are your brothers”. Allah knows those who reform and those who corrupt[371]. Had He willed, He would have made it onerous[372] on you—surely Allah is All-Prevailing, All-Wise.
[369] That is looking after orphans’ affairs, especially their money (cf. 4: 10). So, God willed that a Muslim’s duty towards orphans in that person’s custody is, firstly, to have their best interests in mind. Knowing that not mixing orphans’ and a custodian’s money is a difficult task (cf. Abū Dāwūd: 2871, Aḥmad: 3002) given the latter pays for the former’s living expenses from it, God gave permission for this but with a forewarning that the guardian should be Mindful of Him in this regard.
[370] Taking care of orphans’ inheritances and looking after them. (al-Ṭabarī, al-Saʿdī)
[371] Regarding the affairs of orphans and their finances.
[372] By making taking care of orphans’ finances particularly tough in not allowing their guardians to mix their money with that of their custodians. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[370] Taking care of orphans’ inheritances and looking after them. (al-Ṭabarī, al-Saʿdī)
[371] Regarding the affairs of orphans and their finances.
[372] By making taking care of orphans’ finances particularly tough in not allowing their guardians to mix their money with that of their custodians. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
وَلَا تَنكِحُواْ ٱلۡمُشۡرِكَٰتِ حَتَّىٰ يُؤۡمِنَّۚ وَلَأَمَةٞ مُّؤۡمِنَةٌ خَيۡرٞ مِّن مُّشۡرِكَةٖ وَلَوۡ أَعۡجَبَتۡكُمۡۗ وَلَا تُنكِحُواْ ٱلۡمُشۡرِكِينَ حَتَّىٰ يُؤۡمِنُواْۚ وَلَعَبۡدٞ مُّؤۡمِنٌ خَيۡرٞ مِّن مُّشۡرِكٖ وَلَوۡ أَعۡجَبَكُمۡۗ أُوْلَٰٓئِكَ يَدۡعُونَ إِلَى ٱلنَّارِۖ وَٱللَّهُ يَدۡعُوٓاْ إِلَى ٱلۡجَنَّةِ وَٱلۡمَغۡفِرَةِ بِإِذۡنِهِۦۖ وَيُبَيِّنُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ
(221) Do not marry Associating females unless they Believe; indeed a Believing slave female is better than an Associator[373], though you might like her. Do not marry ˹your women˺ to Associators; indeed a Believing slave male is better than an Associator, though you might like him. These invite to Fire, and Allah invites to Paradise and forgiveness by His permission, and He makes His Signs clear to people so that they may remember.
[373] The Arabic term is mushrik, meaning one who associates other deities with God in worship.
عربي تفسیرونه:
وَيَسۡـَٔلُونَكَ عَنِ ٱلۡمَحِيضِۖ قُلۡ هُوَ أَذٗى فَٱعۡتَزِلُواْ ٱلنِّسَآءَ فِي ٱلۡمَحِيضِ وَلَا تَقۡرَبُوهُنَّ حَتَّىٰ يَطۡهُرۡنَۖ فَإِذَا تَطَهَّرۡنَ فَأۡتُوهُنَّ مِنۡ حَيۡثُ أَمَرَكُمُ ٱللَّهُۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّٰبِينَ وَيُحِبُّ ٱلۡمُتَطَهِّرِينَ
(222) They ask you about menstruation; say: “It is harm[374]”. So keep away from women during menstruation[375], and do not approach them[376] until they become purified[377]. When they purify themselves[378] come to them from where Allah has instructed you[379]. Verily Allah likes those who repeatedly repent and those who purify themselves.
[374] This is a literal translation for the word used, namely, adhā. It could also mean something which is hateful as it causes discomfort (cf. al-Ṭabarī, Ibn Abū Ḥātim).
[375] When asked by the Muslims, who saw the Jews of Madinah avoiding their women completely during menstruation, the Prophet (ﷺ) said: “Do everything except intercourse”. (Muslim: 302)
[376] Sexually in the vagina. (Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[377] That is until their periods end. (Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[378] By washing themselves. (Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[379] Have vaginal intercourse with them in a state of purity. (Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[375] When asked by the Muslims, who saw the Jews of Madinah avoiding their women completely during menstruation, the Prophet (ﷺ) said: “Do everything except intercourse”. (Muslim: 302)
[376] Sexually in the vagina. (Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[377] That is until their periods end. (Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[378] By washing themselves. (Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[379] Have vaginal intercourse with them in a state of purity. (Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
عربي تفسیرونه:
نِسَآؤُكُمۡ حَرۡثٞ لَّكُمۡ فَأۡتُواْ حَرۡثَكُمۡ أَنَّىٰ شِئۡتُمۡۖ وَقَدِّمُواْ لِأَنفُسِكُمۡۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّكُم مُّلَٰقُوهُۗ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ
(223) Your women are cultivating fields for you[380], so come to your cultivating fields the way you want[381], and send ˹something good˺ ahead for yourselves[382]; and be Mindful of Allah and know that you will meet Him—and give glad tidings to the Believers.
[380] In as much as you sow your seeds into their wombs in expectance of yield. (al-Ṭabarī, al-Saʿdī, al-Shinqīṭī)
[381] In whatever position, given that intercourse takes place in the vagina. (al-Ṭabarī, al-Saʿdī, al-Shinqīṭī)
[382] Do good deeds that will be of use to you in the Hereafter. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[381] In whatever position, given that intercourse takes place in the vagina. (al-Ṭabarī, al-Saʿdī, al-Shinqīṭī)
[382] Do good deeds that will be of use to you in the Hereafter. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
وَلَا تَجۡعَلُواْ ٱللَّهَ عُرۡضَةٗ لِّأَيۡمَٰنِكُمۡ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصۡلِحُواْ بَيۡنَ ٱلنَّاسِۚ وَٱللَّهُ سَمِيعٌ عَلِيمٞ
(224) Do not make your oaths in the Name of Allah a hindrance from you doing good[383], being Mindful and amending affairs between people—verily Allah is All-Hearing, All-Knowing.
[383] That is, do not make your oaths in God’s Name not to do something which is enjoined and commendable stop you from doing it because you fear that you will be breaking that oath. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
عربي تفسیرونه:
لَّا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغۡوِ فِيٓ أَيۡمَٰنِكُمۡ وَلَٰكِن يُؤَاخِذُكُم بِمَا كَسَبَتۡ قُلُوبُكُمۡۗ وَٱللَّهُ غَفُورٌ حَلِيمٞ
(225) Allah will not hold you accountable for careless swearing ˹by Him˺[384], but He will hold you accountable for what your hearts have earned[385]—Allah is All-Forgiving, All-Forbearing.
[384] Unintentionally saying: “Yes, by God”, or: “No, by God”. (al-Bukhārī: 6663)
[385] That is, a person intentionally lies and yet swears by God that he is telling the truth. (al-Ṭabarī, al-Saʿdī, al-Shinqīṭī)
[385] That is, a person intentionally lies and yet swears by God that he is telling the truth. (al-Ṭabarī, al-Saʿdī, al-Shinqīṭī)
عربي تفسیرونه:
لِّلَّذِينَ يُؤۡلُونَ مِن نِّسَآئِهِمۡ تَرَبُّصُ أَرۡبَعَةِ أَشۡهُرٖۖ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
(226) Those who vow against their women, there shall be a waiting period of four months[386]. But if they go back ˹on their oath˺, then Allah is All-Forgiving, Most Merciful.
[386] This is the act of īlā’; vowing not to have intercourse with one’s wife with the purpose of punishing her. Four months is the maximum time limit allowed for this state of affairs to go on. Otherwise, the husband who took such a vow needs to either get things back to normal, in which case he does not need to make up for breaking his vow and is forgiven by God, or else he should conclude the divorce and no longer hurt his wife (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
عربي تفسیرونه:
وَإِنۡ عَزَمُواْ ٱلطَّلَٰقَ فَإِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٞ
عربي تفسیرونه:
وَٱلۡمُطَلَّقَٰتُ يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَٰثَةَ قُرُوٓءٖۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكۡتُمۡنَ مَا خَلَقَ ٱللَّهُ فِيٓ أَرۡحَامِهِنَّ إِن كُنَّ يُؤۡمِنَّ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنۡ أَرَادُوٓاْ إِصۡلَٰحٗاۚ وَلَهُنَّ مِثۡلُ ٱلَّذِي عَلَيۡهِنَّ بِٱلۡمَعۡرُوفِۚ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٞۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
(228) Divorced women must wait for three courses[387]. It is unlawful for them to conceal what Allah created in their wombs[388], if ˹truly˺ they Believe in Allah and the Hereafter. Their husbands have more right to take them back if they ˹truly˺ mean to mend matters[389]. For them ˹women˺ is as much as there is ˹expected˺ of them[390], as per what is ˹socially˺ agreed[391]; men have a degree above them[392]—verily Allah is All-Prevailing, All-Wise.
[387] Thalāthata qurū’ is either three menstrual cycles, or three clean intervals after menstruation before a divorced woman can remarry. This is so as to ensure that no pregnancy has taken place. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, Ibn ʿĀshūr)
[388] That is to conceal pregnancy during their waiting period (ʿiddah), with the intention of concluding the divorce.
[389] Should they wish to reconcile. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[390] Their rights and duties are the same as men’s. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[391] The word maʿrūf, lit. the known, translated here as socially agreed, is recurrent over the next few ayas that deal with marital affairs. Social norms that are in agreement with Islamic laws come to bear on settling disputes of marriage and marital life, but the judgement of this is left for people of good reason and thorough knowledge, given that they intend to safeguard the sanctity of this bond.
[392] al-Shinqīṭī is of the opinion that this is explained by Aya 4: 34: “Men are in charge of women, because Allah favoured one over the other and of the money they ˹men˺ spend ”.
[388] That is to conceal pregnancy during their waiting period (ʿiddah), with the intention of concluding the divorce.
[389] Should they wish to reconcile. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[390] Their rights and duties are the same as men’s. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[391] The word maʿrūf, lit. the known, translated here as socially agreed, is recurrent over the next few ayas that deal with marital affairs. Social norms that are in agreement with Islamic laws come to bear on settling disputes of marriage and marital life, but the judgement of this is left for people of good reason and thorough knowledge, given that they intend to safeguard the sanctity of this bond.
[392] al-Shinqīṭī is of the opinion that this is explained by Aya 4: 34: “Men are in charge of women, because Allah favoured one over the other and of the money they ˹men˺ spend ”.
عربي تفسیرونه:
ٱلطَّلَٰقُ مَرَّتَانِۖ فَإِمۡسَاكُۢ بِمَعۡرُوفٍ أَوۡ تَسۡرِيحُۢ بِإِحۡسَٰنٖۗ وَلَا يَحِلُّ لَكُمۡ أَن تَأۡخُذُواْ مِمَّآ ءَاتَيۡتُمُوهُنَّ شَيۡـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِۖ فَإِنۡ خِفۡتُمۡ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيۡهِمَا فِيمَا ٱفۡتَدَتۡ بِهِۦۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَعۡتَدُوهَاۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ
(229) Divorce is for two times[393]; either hold them in agreeably[394] or let ˹them˺ go gracefully. It is unlawful to you ˹men˺ to take back anything of what you gave them ˹your wives˺[395], unless they ˹husband and wife˺ fear not upholding Allah’s boundaries[396]; but if you[397] fear that they would not uphold Allah’s boundaries, she would not be sinning in ˹choosing˺ whatever she redeems herself for[398]. These are the boundaries of Allah—whoever oversteps the boundaries of Allah is among the transgressors.
[393] A man is only allowed to divorce his wife and then take her back twice. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[394] By being kind and nice to them, in accordance with agreed social norms, whilst they are under your roofs.
[395] Dowry and gifts.
[396] Here ḥudūd Allāh (God’s boundaries) means His commands regarding marital rights. A wife who seeks divorce because she does not feel affectionate towards, or just hates, her husband, in turn, alienates him by not fulfilling his rights, can, thus, compensate him for this. In this way, he is allowed to take the money in exchange for conceding to her demand for divorce (cf. al-Ṭabarī, Ibn Kathīr, al-Wāḥidī, al-Saʿdī, al-Shinqīṭī).
[397] The ones who are brought to pass judgement on the case.
[398] That is giving the husband an agreed sum of the money she received from him as dowry or gifts, in order to make him divorce her.
[394] By being kind and nice to them, in accordance with agreed social norms, whilst they are under your roofs.
[395] Dowry and gifts.
[396] Here ḥudūd Allāh (God’s boundaries) means His commands regarding marital rights. A wife who seeks divorce because she does not feel affectionate towards, or just hates, her husband, in turn, alienates him by not fulfilling his rights, can, thus, compensate him for this. In this way, he is allowed to take the money in exchange for conceding to her demand for divorce (cf. al-Ṭabarī, Ibn Kathīr, al-Wāḥidī, al-Saʿdī, al-Shinqīṭī).
[397] The ones who are brought to pass judgement on the case.
[398] That is giving the husband an agreed sum of the money she received from him as dowry or gifts, in order to make him divorce her.
عربي تفسیرونه:
فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُۥ مِنۢ بَعۡدُ حَتَّىٰ تَنكِحَ زَوۡجًا غَيۡرَهُۥۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيۡهِمَآ أَن يَتَرَاجَعَآ إِن ظَنَّآ أَن يُقِيمَا حُدُودَ ٱللَّهِۗ وَتِلۡكَ حُدُودُ ٱللَّهِ يُبَيِّنُهَا لِقَوۡمٖ يَعۡلَمُونَ
(230) But if he divorces her[399], she becomes unlawful for him unless she marries another husband. If he[400] ˹then˺ divorces her, they will not be sinning to go back ˹to each other˺[401]; should they know that they would uphold Allah’s boundaries. These are the boundaries of Allah, which He makes clear to those who know.
[399] For a third time. (al-Qurṭubī, Ibn Kathīr, al-Saʿdī)
[400] The other husband.
[401] Going back to her earlier husband if the divorce from her subsequent husband is sealed.
[400] The other husband.
[401] Going back to her earlier husband if the divorce from her subsequent husband is sealed.
عربي تفسیرونه:
وَإِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ فَبَلَغۡنَ أَجَلَهُنَّ فَأَمۡسِكُوهُنَّ بِمَعۡرُوفٍ أَوۡ سَرِّحُوهُنَّ بِمَعۡرُوفٖۚ وَلَا تُمۡسِكُوهُنَّ ضِرَارٗا لِّتَعۡتَدُواْۚ وَمَن يَفۡعَلۡ ذَٰلِكَ فَقَدۡ ظَلَمَ نَفۡسَهُۥۚ وَلَا تَتَّخِذُوٓاْ ءَايَٰتِ ٱللَّهِ هُزُوٗاۚ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ وَمَآ أَنزَلَ عَلَيۡكُم مِّنَ ٱلۡكِتَٰبِ وَٱلۡحِكۡمَةِ يَعِظُكُم بِهِۦۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمٞ
(231) If you divorce women ˹revocably˺ and they complete their time[402], either hold them in agreeably or let them go agreeably. Do not hold them in[403] by way of hurt to transgress ˹against them˺[404]; whoever does that will be doing himself injustice. Do not ridicule the Signs of Allah and remember the bounty of Allah and the Book and Wisdom that He sent down to you to caution you with; be Mindful of Allah and know that Allah Knows everything.
[402] Waiting period (ʿiddah) as explained in the previous ayas.
[403] Deciding to keep the wife and not conclude divorce.
[404] To harm them by prolonging an agonizing waiting period, holding them back from marrying other husbands or forcing them into seeking separation and, in the process, financially compensating the current husband for it. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[403] Deciding to keep the wife and not conclude divorce.
[404] To harm them by prolonging an agonizing waiting period, holding them back from marrying other husbands or forcing them into seeking separation and, in the process, financially compensating the current husband for it. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
عربي تفسیرونه:
وَإِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ فَبَلَغۡنَ أَجَلَهُنَّ فَلَا تَعۡضُلُوهُنَّ أَن يَنكِحۡنَ أَزۡوَٰجَهُنَّ إِذَا تَرَٰضَوۡاْ بَيۡنَهُم بِٱلۡمَعۡرُوفِۗ ذَٰلِكَ يُوعَظُ بِهِۦ مَن كَانَ مِنكُمۡ يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۗ ذَٰلِكُمۡ أَزۡكَىٰ لَكُمۡ وَأَطۡهَرُۚ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ
(232) If you divorce women ˹revocably˺ and they complete their time, do not ˹you guardians˺ forbid them to reunite with their husbands, should they agree between themselves in keeping with what is ˹socially˺ acceptable. With this are admonished those who Believe in Allah and the Last Day; this is more dignified for you and purer—Allah Knows and you do not know.
عربي تفسیرونه:
۞ وَٱلۡوَٰلِدَٰتُ يُرۡضِعۡنَ أَوۡلَٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُۥ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِٱلۡمَعۡرُوفِۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ لَا تُضَآرَّ وَٰلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودٞ لَّهُۥ بِوَلَدِهِۦۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٰلِكَۗ فَإِنۡ أَرَادَا فِصَالًا عَن تَرَاضٖ مِّنۡهُمَا وَتَشَاوُرٖ فَلَا جُنَاحَ عَلَيۡهِمَاۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٞ
(233) Mothers[405] should nurse their infants for two complete years, ˹this is˺ for those who wish to fulfil ˹the complete term of ˺ nursing. The one to whom the child was born[406], has to provide for them and clothe them, in keeping with what is ˹socially˺ acceptable; no soul should bear a burden that is beyond its capability. No mother should be made to suffer using her infant, nor should a father. The same is incumbent on the ˹father’s˺ heir[407]. Should they ˹the father and mother˺ seek weaning ˹the infant˺, in agreement and by consultation between them, there is no sin on them[408]. If you want to hire a wet nurse for your infants, then there is no sin on you if you pay what you agree on, in keeping with what is socially acceptable—be Mindful of Allah, and know that Allah is All-Seeing of what you do.
[405] The majority of the rightly-guided predecessors are of the opinion that ‘mothers’ here means divorced mothers (cf. al-Ṭabarī, Ibn Abū Ḥātim, Ibn ʿĀshūr).
[406] The father.
[407] In case of the father’s death, the person who takes over responsibility after him has to provide for the nursing mother in the same way. (al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
[408] That is if they come to an agreement to wean the infant before the two-year period of nursing has finished. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[406] The father.
[407] In case of the father’s death, the person who takes over responsibility after him has to provide for the nursing mother in the same way. (al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
[408] That is if they come to an agreement to wean the infant before the two-year period of nursing has finished. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
وَٱلَّذِينَ يُتَوَفَّوۡنَ مِنكُمۡ وَيَذَرُونَ أَزۡوَٰجٗا يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ أَرۡبَعَةَ أَشۡهُرٖ وَعَشۡرٗاۖ فَإِذَا بَلَغۡنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا فَعَلۡنَ فِيٓ أَنفُسِهِنَّ بِٱلۡمَعۡرُوفِۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ
(234) Those of you who pass away leaving behind wives, let them ˹the widows˺ remain waiting for four months and ten days. When they finish their term[409], you are not to blame for what they ˹choose to˺ do with themselves, in keeping with what is acceptable[410]—Allah is Knowledgeable of what you do.
[409] This waiting period is known as ʿiddah. During these four months and ten days the widow is not to remarry. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[410] A social norm that entails keeping within the dictates of Islam.
[410] A social norm that entails keeping within the dictates of Islam.
عربي تفسیرونه:
وَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا عَرَّضۡتُم بِهِۦ مِنۡ خِطۡبَةِ ٱلنِّسَآءِ أَوۡ أَكۡنَنتُمۡ فِيٓ أَنفُسِكُمۡۚ عَلِمَ ٱللَّهُ أَنَّكُمۡ سَتَذۡكُرُونَهُنَّ وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّآ أَن تَقُولُواْ قَوۡلٗا مَّعۡرُوفٗاۚ وَلَا تَعۡزِمُواْ عُقۡدَةَ ٱلنِّكَاحِ حَتَّىٰ يَبۡلُغَ ٱلۡكِتَٰبُ أَجَلَهُۥۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَعۡلَمُ مَا فِيٓ أَنفُسِكُمۡ فَٱحۡذَرُوهُۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمٞ
(235) You will not be sinning should you allude to a marriage proposal to women[411], or that you keep this to yourselves[412]. Allah knows that you will keep on thinking about them, but do not promise them secretly, unless you say what is acceptable[413], and do not tie the knot of marriage during the waiting period, ˹but wait˺ until the term has elapsed. Know that Allah knows what you tell yourselves and be cautious of Him—know that Allah is All-Forgiving, All-Forbearing.
[411] The widowed and irrevocably divorced.
[412] Having the intention.
[413] That is, only an implication of marriage is acceptable during the waiting period but not a direct statement of marriage intent.
[412] Having the intention.
[413] That is, only an implication of marriage is acceptable during the waiting period but not a direct statement of marriage intent.
عربي تفسیرونه:
لَّا جُنَاحَ عَلَيۡكُمۡ إِن طَلَّقۡتُمُ ٱلنِّسَآءَ مَا لَمۡ تَمَسُّوهُنَّ أَوۡ تَفۡرِضُواْ لَهُنَّ فَرِيضَةٗۚ وَمَتِّعُوهُنَّ عَلَى ٱلۡمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلۡمُقۡتِرِ قَدَرُهُۥ مَتَٰعَۢا بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُحۡسِنِينَ
(236) You will not be sinning should you divorce women whom you did not touch ˹yet˺ nor committed yourselves to by stating a sum ˹of dowry˺. Bestow on them, the well-off according to his means and the poor according to his means, in keeping with what is ˹socially˺ acceptable[414]—this is a duty on the well-doers.
[414] By way of consolation, it is a duty on the husband who divorces a woman before marriage is consummated, by getting in bed with her, or before a certain sum of money as dowry has been stated, to give her a present which would, according to social norm, make it up to her. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
عربي تفسیرونه:
وَإِن طَلَّقۡتُمُوهُنَّ مِن قَبۡلِ أَن تَمَسُّوهُنَّ وَقَدۡ فَرَضۡتُمۡ لَهُنَّ فَرِيضَةٗ فَنِصۡفُ مَا فَرَضۡتُمۡ إِلَّآ أَن يَعۡفُونَ أَوۡ يَعۡفُوَاْ ٱلَّذِي بِيَدِهِۦ عُقۡدَةُ ٱلنِّكَاحِۚ وَأَن تَعۡفُوٓاْ أَقۡرَبُ لِلتَّقۡوَىٰۚ وَلَا تَنسَوُاْ ٱلۡفَضۡلَ بَيۡنَكُمۡۚ إِنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٌ
(237) If you divorce them before touching them, but you committed yourselves to paying a sum ˹of dowry˺ to them[415], ˹pay them˺ half of what you committed yourselves to, unless they ˹the wives˺ waive ˹the due sum˺ or in whose hand the marriage knot[416] is waives ˹it˺. That you should waive is closer to Mindfulness, and do not overlook kindness among yourselves—verily Allah is All-Seeing of what you do.
[415] This is the ruling regarding divorce that takes place before coupling has taken place between the divorcees, but in which the husband has already committed himself to paying a certain amount as a dowry, thus showing his firm intention of marriage. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[416] The wife’s representative.
[416] The wife’s representative.
عربي تفسیرونه:
حَٰفِظُواْ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلۡوُسۡطَىٰ وَقُومُواْ لِلَّهِ قَٰنِتِينَ
(238) Observe the Prayers[417] – and ˹especially˺ the middle Prayer[418] – and rise for Allah ˹consistently˺ devoutly.
[417] The five mandatory daily Prayers (al-Ṣalawāt al-khams) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). Prayers are mentioned in the midst of marital affair rulings, because of the hurtful and hard feelings divorce can leave in its wake. Hence, people are reminded of the Hereafter—by virtue of being vigilant in their Prayers. Their observance of these rulings and whereby they should not ‘overlook kindness’ among themselves is made surer by this reminder of accountability. Prayer in another aya is a deterrent against overindulgence: “Verily Prayer admonishes against vileness and loathsome acts” (29: 45), (cf. al-Samīn al-Ḥalabī, al-Durr al-Maṣūn, al-Biqāʿī, Naẓm al-Durar).
[418] The third, middle Prayer; namely, ṣalāt al-ʿaṣr. This aya shows how particularly meritorious this Prayer is. (al-Samīn al-Ḥalabī, al-Durr al-Maṣūn, al-Biqāʿī, Naẓm al-Durar)
[418] The third, middle Prayer; namely, ṣalāt al-ʿaṣr. This aya shows how particularly meritorious this Prayer is. (al-Samīn al-Ḥalabī, al-Durr al-Maṣūn, al-Biqāʿī, Naẓm al-Durar)
عربي تفسیرونه:
فَإِنۡ خِفۡتُمۡ فَرِجَالًا أَوۡ رُكۡبَانٗاۖ فَإِذَآ أَمِنتُمۡ فَٱذۡكُرُواْ ٱللَّهَ كَمَا عَلَّمَكُم مَّا لَمۡ تَكُونُواْ تَعۡلَمُونَ
(239) But if you become fearful[419], then ˹perform Prayers whether you are˺ on foot or mounted, yet when your fears ease, mention Allah as He taught you that which you had no knowledge of.
[419] Of an imminent danger, enemies and the like, which would be cause enough for you not to perform Prayers in the given strict manner (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
عربي تفسیرونه:
وَٱلَّذِينَ يُتَوَفَّوۡنَ مِنكُمۡ وَيَذَرُونَ أَزۡوَٰجٗا وَصِيَّةٗ لِّأَزۡوَٰجِهِم مَّتَٰعًا إِلَى ٱلۡحَوۡلِ غَيۡرَ إِخۡرَاجٖۚ فَإِنۡ خَرَجۡنَ فَلَا جُنَاحَ عَلَيۡكُمۡ فِي مَا فَعَلۡنَ فِيٓ أَنفُسِهِنَّ مِن مَّعۡرُوفٖۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ
(240) Those of you who pass away leaving behind wives, let them ˹state in a˺ will for their wives a maintenance for a year without expelling them ˹from their homes˺[420], but if they leave ˹their homes˺ you are not to blame for what they ˹choose to˺ do with themselves, in keeping with what is acceptable—surely Allah is All-Prevailing, All-Wise.
[420] The majority of exegetes are of the opinion that the ruling of this aya was abrogated by Aya 2: 234: “Those of you who pass away leaving behind wives, let them ˹the widows˺ remain waiting for four months and ten days”. (al-Naḥḥās, al-Nāsikh wa al-Mansūkh, Ibn Ḥazm, al-Nāsikh wa al-Mansūkh, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمۡ ءَايَٰتِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ
[421] In such a way, the ayas clearly spell out rulings and regulations so that people become fully aware of them and apply them in their lives. (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
۞ أَلَمۡ تَرَ إِلَى ٱلَّذِينَ خَرَجُواْ مِن دِيَٰرِهِمۡ وَهُمۡ أُلُوفٌ حَذَرَ ٱلۡمَوۡتِ فَقَالَ لَهُمُ ٱللَّهُ مُوتُواْ ثُمَّ أَحۡيَٰهُمۡۚ إِنَّ ٱللَّهَ لَذُو فَضۡلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَشۡكُرُونَ
(243) Have you not seen those who fled their homelands in their thousands in fear of death, whereupon Allah said to them: “Die!” Then He brought them back to life[422]. Indeed Allah is bountiful to people, but most of them are thankless.
[422] Prophet Muhammad (ﷺ), and Believers at large, are told, in a very subtle, edifying manner, of the story of a certain people who, because of fear of annihilation, fled their town in droves, thus thinking that they would outdo God’s Will. In order to show them that they could not escape His Judgement and make them realize His bountiful favours, God took their lives to show them that He is capable of bringing about their worst fears, only then to give them their lives back again.
عربي تفسیرونه:
وَقَٰتِلُواْ فِي سَبِيلِ ٱللَّهِ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٞ
عربي تفسیرونه:
مَّن ذَا ٱلَّذِي يُقۡرِضُ ٱللَّهَ قَرۡضًا حَسَنٗا فَيُضَٰعِفَهُۥ لَهُۥٓ أَضۡعَافٗا كَثِيرَةٗۚ وَٱللَّهُ يَقۡبِضُ وَيَبۡصُۜطُ وَإِلَيۡهِ تُرۡجَعُونَ
(245) Would there be one who loans Allah a comely loan[423], so that Allah would multiply it for him manifold—Allah tightens and loosens[424], and unto Him you shall return.
[423] al-Qarḍ al-ḥasan is spending in the cause of Allah in expectation of nothing but His reward. As much as Believers are encouraged to fight in the path of God and are strongly reminded that they cannot escape death, they are also encouraged to spend out of their wealth, not expecting any return in the process, to arm fighting Believers (cf. Ibn ʿĀshūr). They are equally and strongly reminded that it is God alone Who makes people rich or poor (cf. 2: 261-262).
[424] Making people rich or poor. (al-Ṭabarī)
[424] Making people rich or poor. (al-Ṭabarī)
عربي تفسیرونه:
أَلَمۡ تَرَ إِلَى ٱلۡمَلَإِ مِنۢ بَنِيٓ إِسۡرَٰٓءِيلَ مِنۢ بَعۡدِ مُوسَىٰٓ إِذۡ قَالُواْ لِنَبِيّٖ لَّهُمُ ٱبۡعَثۡ لَنَا مَلِكٗا نُّقَٰتِلۡ فِي سَبِيلِ ٱللَّهِۖ قَالَ هَلۡ عَسَيۡتُمۡ إِن كُتِبَ عَلَيۡكُمُ ٱلۡقِتَالُ أَلَّا تُقَٰتِلُواْۖ قَالُواْ وَمَا لَنَآ أَلَّا نُقَٰتِلَ فِي سَبِيلِ ٱللَّهِ وَقَدۡ أُخۡرِجۡنَا مِن دِيَٰرِنَا وَأَبۡنَآئِنَاۖ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ تَوَلَّوۡاْ إِلَّا قَلِيلٗا مِّنۡهُمۡۚ وَٱللَّهُ عَلِيمُۢ بِٱلظَّٰلِمِينَ
(246) Have you not seen the notables among the Children of Israel, after ˹the time of ˺ Moses, when they said to a Prophet of theirs: “Point out a king for us so that we may fight in the path of Allah”. He said to them: “Would you then – should fighting be prescribed for you – not fight?” They said: “Why would we not fight in the path of Allah when we were expelled from our lands and ˹bereft of ˺ our children[425]?” When fighting was mandated upon them, they took to their heels, except a few—Allah is surely All-Knowing of the unjust.
[425] Their women and children were taken captive by the enemy. (al-Wāḥidī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
وَقَالَ لَهُمۡ نَبِيُّهُمۡ إِنَّ ٱللَّهَ قَدۡ بَعَثَ لَكُمۡ طَالُوتَ مَلِكٗاۚ قَالُوٓاْ أَنَّىٰ يَكُونُ لَهُ ٱلۡمُلۡكُ عَلَيۡنَا وَنَحۡنُ أَحَقُّ بِٱلۡمُلۡكِ مِنۡهُ وَلَمۡ يُؤۡتَ سَعَةٗ مِّنَ ٱلۡمَالِۚ قَالَ إِنَّ ٱللَّهَ ٱصۡطَفَىٰهُ عَلَيۡكُمۡ وَزَادَهُۥ بَسۡطَةٗ فِي ٱلۡعِلۡمِ وَٱلۡجِسۡمِۖ وَٱللَّهُ يُؤۡتِي مُلۡكَهُۥ مَن يَشَآءُۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٞ
(247) ˹At that˺ Their Prophet said to them: “Allah has pointed out Ṭālūt[426] as a king for you”. They said: “How come he becomes a king over us when we are more deserving of kingship than him; he ˹even˺ has no vast wealth?” He said: “Allah has favoured him above you and made him deeply knowledgeable and physically imposing”. Allah grants kingship to whomever He wills—verily Allah is All-Encompassing, All-Knowing.
[426] Believed to be the Biblical King Saul.
عربي تفسیرونه:
وَقَالَ لَهُمۡ نَبِيُّهُمۡ إِنَّ ءَايَةَ مُلۡكِهِۦٓ أَن يَأۡتِيَكُمُ ٱلتَّابُوتُ فِيهِ سَكِينَةٞ مِّن رَّبِّكُمۡ وَبَقِيَّةٞ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَٰرُونَ تَحۡمِلُهُ ٱلۡمَلَٰٓئِكَةُۚ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَ
(248) Their Prophet said to them: “The sign of his ˹rightful˺ kingship is that the chest[427] comes to you and in it there is tranquillity from your Lord and remnant ˹relics˺[428] of what was left by the house of Moses and the house of Hārūn ˹Aaron˺, carried by angels. Surely this is ˹enough as˺ a sign for you, that is if you are ˹true˺ Believers”.
[427] At-Tābūt is said to be the Ark of the Covenant.
[428] These are believed to be Moses’ (عليه السلام) staff and some broken Tablets. (al-Ṭabarī, al-Saʿdī)
[428] These are believed to be Moses’ (عليه السلام) staff and some broken Tablets. (al-Ṭabarī, al-Saʿdī)
عربي تفسیرونه:
فَلَمَّا فَصَلَ طَالُوتُ بِٱلۡجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبۡتَلِيكُم بِنَهَرٖ فَمَن شَرِبَ مِنۡهُ فَلَيۡسَ مِنِّي وَمَن لَّمۡ يَطۡعَمۡهُ فَإِنَّهُۥ مِنِّيٓ إِلَّا مَنِ ٱغۡتَرَفَ غُرۡفَةَۢ بِيَدِهِۦۚ فَشَرِبُواْ مِنۡهُ إِلَّا قَلِيلٗا مِّنۡهُمۡۚ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِينَ ءَامَنُواْ مَعَهُۥ قَالُواْ لَا طَاقَةَ لَنَا ٱلۡيَوۡمَ بِجَالُوتَ وَجُنُودِهِۦۚ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُواْ ٱللَّهِ كَم مِّن فِئَةٖ قَلِيلَةٍ غَلَبَتۡ فِئَةٗ كَثِيرَةَۢ بِإِذۡنِ ٱللَّهِۗ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ
(249) When Ṭālūt pulled ahead with the soldiers, he said to them: “Allah will test you with a river. Whoever drinks of it is not one of mine. But whoever does not taste it, is of mine, excepting one who scoops a handful”. They drank ˹their fill˺ of it but a few of them. When he crossed it, along with those who Believed with him, they said: “We have no power today against Jālūt[429] and his soldiers”. ˹But˺ Those who are sure that they will be meeting Allah said: “How many a time has a small company vanquished a multitudinous one with Allah’s permission! Verily Allah is with the steadfast”.
[429] Believed to be the Biblical Goliath.
عربي تفسیرونه:
وَلَمَّا بَرَزُواْ لِجَالُوتَ وَجُنُودِهِۦ قَالُواْ رَبَّنَآ أَفۡرِغۡ عَلَيۡنَا صَبۡرٗا وَثَبِّتۡ أَقۡدَامَنَا وَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ
(250) When they made themselves seen to Jālūt and his soldiers, they said: “Our Lord! Pour steadfastness on us, make firm our feet[430] and grant us victory over the Denying people”.
[430] Make us stand firm.
عربي تفسیرونه:
فَهَزَمُوهُم بِإِذۡنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلۡمُلۡكَ وَٱلۡحِكۡمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٖ لَّفَسَدَتِ ٱلۡأَرۡضُ وَلَٰكِنَّ ٱللَّهَ ذُو فَضۡلٍ عَلَى ٱلۡعَٰلَمِينَ
(251) They defeated them with Allah’s permission; Dāwūd ˹David˺ killed Jālūt and Allah gave him kingship and Wisdom[431] and taught him of whatever He willed[432]. Had it not been for people pushing each other ˹back and forth˺[433], the land would have gone to ruins. But Allah is Favourable to all beings.
[431] Prophethood. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[432] All sorts of knowledge and how to make body armour (cf. 21: 80). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[433] That people are engaged in an eternal struggle between right and wrong, good and evil, is known as sunnat al-mudāfaʿah, lit. the canon of scuffle. God would not let evil prevail entirely without it being constantly challenged, otherwise Earth would become a ruinous, non-habitable planet (cf. al-Wāḥidī, al-Wajīz, Ibn ʿAṭiyyah, al-Saʿdī, Ibn ʿĀshūr).
[432] All sorts of knowledge and how to make body armour (cf. 21: 80). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[433] That people are engaged in an eternal struggle between right and wrong, good and evil, is known as sunnat al-mudāfaʿah, lit. the canon of scuffle. God would not let evil prevail entirely without it being constantly challenged, otherwise Earth would become a ruinous, non-habitable planet (cf. al-Wāḥidī, al-Wajīz, Ibn ʿAṭiyyah, al-Saʿdī, Ibn ʿĀshūr).
عربي تفسیرونه:
۞ تِلۡكَ ٱلرُّسُلُ فَضَّلۡنَا بَعۡضَهُمۡ عَلَىٰ بَعۡضٖۘ مِّنۡهُم مَّن كَلَّمَ ٱللَّهُۖ وَرَفَعَ بَعۡضَهُمۡ دَرَجَٰتٖۚ وَءَاتَيۡنَا عِيسَى ٱبۡنَ مَرۡيَمَ ٱلۡبَيِّنَٰتِ وَأَيَّدۡنَٰهُ بِرُوحِ ٱلۡقُدُسِۗ وَلَوۡ شَآءَ ٱللَّهُ مَا ٱقۡتَتَلَ ٱلَّذِينَ مِنۢ بَعۡدِهِم مِّنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ وَلَٰكِنِ ٱخۡتَلَفُواْ فَمِنۡهُم مَّنۡ ءَامَنَ وَمِنۡهُم مَّن كَفَرَۚ وَلَوۡ شَآءَ ٱللَّهُ مَا ٱقۡتَتَلُواْ وَلَٰكِنَّ ٱللَّهَ يَفۡعَلُ مَا يُرِيدُ
(253) Those Messengers, We favoured some of them above others: among them are some to whom Allah spoke ˹directly˺[434]; and some of them He raised by degrees[435]. We granted Jesus, son of Mary, the clear evidences[436], and bolstered him with the Holy Spirit[437]. Had Allah willed, those who came after them[438] would not have fought among each other, after the clear evidences[439] that came to them. But they differed; some of them Believed while some of them Denied. Had Allah willed, they would not have fought among each other, But Allah does what He wills.
[434] God spoke directly to Moses (عليه السلام) (cf. 4: 164).
[435] They were raised in rank to higher levels than the others just like Prophet Muhammad (ﷺ). (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
[436] Miracles and the Evangel. (al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr)
[437] Archangel Gabriel (عليه السلام).
[438] Succeeding generations.
[439] God’s Signs: miracles and Divine Writs, which are cause enough for them all to Believe.
[435] They were raised in rank to higher levels than the others just like Prophet Muhammad (ﷺ). (al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, al-Saʿdī)
[436] Miracles and the Evangel. (al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr)
[437] Archangel Gabriel (عليه السلام).
[438] Succeeding generations.
[439] God’s Signs: miracles and Divine Writs, which are cause enough for them all to Believe.
عربي تفسیرونه:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِمَّا رَزَقۡنَٰكُم مِّن قَبۡلِ أَن يَأۡتِيَ يَوۡمٞ لَّا بَيۡعٞ فِيهِ وَلَا خُلَّةٞ وَلَا شَفَٰعَةٞۗ وَٱلۡكَٰفِرُونَ هُمُ ٱلظَّٰلِمُونَ
(254) You who Believe! Spend of what We provided for you before a Day comes, when there will not be trading, nor bonds or intercession[440]—indeed the Deniers are the unjust ones.
[440] The Day of Judgement on which no money, connections, or power of persuasion will avail a wrongdoer; only Divine Justice prevails. Cf. 2:48 and 2:122.
عربي تفسیرونه:
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلۡحَيُّ ٱلۡقَيُّومُۚ لَا تَأۡخُذُهُۥ سِنَةٞ وَلَا نَوۡمٞۚ لَّهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ مَن ذَا ٱلَّذِي يَشۡفَعُ عِندَهُۥٓ إِلَّا بِإِذۡنِهِۦۚ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡۖ وَلَا يُحِيطُونَ بِشَيۡءٖ مِّنۡ عِلۡمِهِۦٓ إِلَّا بِمَا شَآءَۚ وَسِعَ كُرۡسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَۖ وَلَا يَـُٔودُهُۥ حِفۡظُهُمَاۚ وَهُوَ ٱلۡعَلِيُّ ٱلۡعَظِيمُ
(255) [441] Allah, there is no god but Him[442], the Ever-Living[443], the All-Sufficient[444]; neither drowsiness nor sleep overtakes Him[445]; to Him belongs what is in the Heavens and Earth[446]. Who is it, that is ˹so daring˺ to intercede with Him without His permission![447] He knows what is there in front of them and what is there behind them[448], but they know nothing of His Knowledge, except what He wills. His Footstool[449] encompasses the Heavens and Earth, and He is not taxed by maintaining them[450]—He is the Most High, the Most Great.
[441] This aya is known as Āyat al-Kursī, lit. Aya of the Footstool. It is the single greatest aya in the Grand Qur’an. Ubayy Ibn Kaʿb (رضي الله عنه) narrated that the Prophet (ﷺ) once asked him: “Abū al-Mundhir, do you know which one of the ayas of the Book of Allah is the greatest?”… I said: (Allah, there is no god but Him, the Ever-Living, the All-Sufficient)”. He beat my chest and said: “By Allah, may knowledge be joyous to you Abū al-Mundhir!” (Muslim: 810) It is considered thus because it details the Attributes and Divine Characteristics of the God Who is truly worthy of worship: unlimited with regards to knowledge (omniscience), power (omnipotence), and existence (omnipresence). Any god would have to fulfil all these criteria to be truly worthy of worship. Among the virtues of this aya is that whoever recites it before going to sleep, will find that no devil comes near him until he wakes up. Rather, he is safeguarded in God’s guardianship (cf. al-Bukhārī: 2311).
[442] There is no god worthy of worship except Allah/God.
[443] His Life is the perfect Life: it was not preceded by non-existence nor will it be followed by annihilation (cf. 25: 58). It entails all the characteristics of perfection. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[444] Self-sufficient; He is free from want of help or assistance. He is also in charge of the affairs of all others besides Him. Without Him, they will all go to ruin (cf. 30: 25). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[445] Dozing off and falling asleep are but normal to all creation that are inherently frail, but they are unbecoming of God, the Ever-Living Sustainer of the universe.
[446] He is the Sole and Real Owner of the universe: thus, none is worthy of worship except Him. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[447] He is not like any sovereign with whom people, especially an inner circle of close aides and relatives, dare to intercede, relying on his need of them. Instead, God is free from need of help or assistance.
[448] He is in full knowledge of the past, present and future of all His creations. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[449] According to Ibn ʿAbbās (رضي الله عنهما), al-Kursī is ‘the Footstool’, is where Allah’s Feet are put, without likening Him to any of His creation; “Nothing is like Him; He is the All-Hearing, All-Seeing”. (42: 11) It is a separate creation to the ʿArsh, the Throne, and is smaller in size. al-Qurṭubī commenting on al-Kursī says in his Tafsīr: “Prophetic narrations bear evidence that al-Kursī is a great creation in front of the Throne and the Throne is greater than it”.
[450] God Almighty’s power and capability are inexhaustible.
[442] There is no god worthy of worship except Allah/God.
[443] His Life is the perfect Life: it was not preceded by non-existence nor will it be followed by annihilation (cf. 25: 58). It entails all the characteristics of perfection. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[444] Self-sufficient; He is free from want of help or assistance. He is also in charge of the affairs of all others besides Him. Without Him, they will all go to ruin (cf. 30: 25). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[445] Dozing off and falling asleep are but normal to all creation that are inherently frail, but they are unbecoming of God, the Ever-Living Sustainer of the universe.
[446] He is the Sole and Real Owner of the universe: thus, none is worthy of worship except Him. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[447] He is not like any sovereign with whom people, especially an inner circle of close aides and relatives, dare to intercede, relying on his need of them. Instead, God is free from need of help or assistance.
[448] He is in full knowledge of the past, present and future of all His creations. (al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[449] According to Ibn ʿAbbās (رضي الله عنهما), al-Kursī is ‘the Footstool’, is where Allah’s Feet are put, without likening Him to any of His creation; “Nothing is like Him; He is the All-Hearing, All-Seeing”. (42: 11) It is a separate creation to the ʿArsh, the Throne, and is smaller in size. al-Qurṭubī commenting on al-Kursī says in his Tafsīr: “Prophetic narrations bear evidence that al-Kursī is a great creation in front of the Throne and the Throne is greater than it”.
[450] God Almighty’s power and capability are inexhaustible.
عربي تفسیرونه:
لَآ إِكۡرَاهَ فِي ٱلدِّينِۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَيِّۚ فَمَن يَكۡفُرۡ بِٱلطَّٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَاۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
(256) There is no coercion in religion[451]; guidance has been set ˹clearly˺ apart from error. Whoever renounces false idols[452] and Believes in Allah, has ˹indeed˺ held tight to the surest of ties[453]; there is no undoing it—Allah is All-Hearing, All-Knowing.
[451] This is a great Islamic principle whereby no one is to be coerced to Believe. Instead, both right and wrong have been clearly demarcated for those of good reason to see. The choice of which to follow is left to the person, but the duty of the Believers is to make sure that people know what is right and what is wrong. Ibn ʿĀshūr (al-Taḥrīr wa al-Tanwīr, 2: 499) opines that this aya immediately follows Āyat al-Kursī for good reason. He has it that: “…all that the previous aya contains of the clear proofs of the Oneness and Greatness of the Creator, and the purgation of Godliness from all the impurities that other nations plagued it with, would surely lead those of good reason to accept this religion ˹Islam˺, whose precepts and dictates are quite clear and upright, willingly, without coercion or compulsion”.
[452] Aṭ-Ṭāghūt is everything with regards to which people exceed proportionate limits be it worshipped, followed or obeyed. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[453] A metaphorical tie (or handle) that gives grip to the rope that leads to Allah, i.e. Islam (cf. al-Bukhārī: 3813, Muslim: 2484).
[452] Aṭ-Ṭāghūt is everything with regards to which people exceed proportionate limits be it worshipped, followed or obeyed. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī)
[453] A metaphorical tie (or handle) that gives grip to the rope that leads to Allah, i.e. Islam (cf. al-Bukhārī: 3813, Muslim: 2484).
عربي تفسیرونه:
ٱللَّهُ وَلِيُّ ٱلَّذِينَ ءَامَنُواْ يُخۡرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۖ وَٱلَّذِينَ كَفَرُوٓاْ أَوۡلِيَآؤُهُمُ ٱلطَّٰغُوتُ يُخۡرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَٰتِۗ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
(257) Allah is the Ally of the Believers; He delivers them from darkness into light[454]. ˹But˺ Those who Deny, the allies of whom are the false idols; they take them out of light into darkness[455]—these are the company of the Fire, therein they abide forever.
[454] The one whose Ally is none but the Almighty God Himself, is helped, supported and guided by Him. He enables that person to walk further and further on the surest road to certitude leaving behind the darkness of loss and breaking through the veils of doubts and vain desires (for which in the original Qur’anic Arabic the intensive plural ẓulumāt (lit. multiple darknesses) is applied. The light of Belief and certainty will become manifest to him, he will be given the empowering faculty of discernment, he will ever-elevate to the highest ranks of Belief, and his heart will see for real the Truth of things (cf. 47: 17). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr, al-Shinqīṭī)
[455] The greatest ally of the misguided is none other than Satan himself. He will throw them into the bottomless pit of loss, draw them step by step into Denial and misguidedness until the clouds of darkness thicken around them to the extent that they will see nothing beyond, especially the light of Belief and its evident signs (cf. 4: 116-121, 24: 39-40). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
[455] The greatest ally of the misguided is none other than Satan himself. He will throw them into the bottomless pit of loss, draw them step by step into Denial and misguidedness until the clouds of darkness thicken around them to the extent that they will see nothing beyond, especially the light of Belief and its evident signs (cf. 4: 116-121, 24: 39-40). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
عربي تفسیرونه:
أَلَمۡ تَرَ إِلَى ٱلَّذِي حَآجَّ إِبۡرَٰهِـۧمَ فِي رَبِّهِۦٓ أَنۡ ءَاتَىٰهُ ٱللَّهُ ٱلۡمُلۡكَ إِذۡ قَالَ إِبۡرَٰهِـۧمُ رَبِّيَ ٱلَّذِي يُحۡيِۦ وَيُمِيتُ قَالَ أَنَا۠ أُحۡيِۦ وَأُمِيتُۖ قَالَ إِبۡرَٰهِـۧمُ فَإِنَّ ٱللَّهَ يَأۡتِي بِٱلشَّمۡسِ مِنَ ٱلۡمَشۡرِقِ فَأۡتِ بِهَا مِنَ ٱلۡمَغۡرِبِ فَبُهِتَ ٱلَّذِي كَفَرَۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ
(258) [456]Have you not seen the one[457] who argued with Ibrāhīm about his Lord, ˹only but˺ that Allah gave him kingship[458]. When Ibrāhīm said: “My Lord is the One Who gives life and causes death”. He said: “I give life and cause death!”[459] Then Ibrāhīm said: “Then verily Allah brings the sun out from the East; bring it ˹you˺ out from the West!” The Denier was dumbstruck—surely Allah does not guide[460] the unjust ones.
[456] Ayas 258-260 give tangible examples of how God delivers the Believers from darkness into light (cf. Ibn ʿĀshūr). Such examples fall very much in line with this sura’s main theme: to establish firm Belief.
[457] He is said to be the Biblical King Nimrod.
[458] Such is the nature of despots when gone unchallenged for extended periods of time, they become so megalomaniac that they think that they are God Himself. The Qur’an also speaks of Pharaoh who said to his people: “I am your Lord, Most High” (79: 24).
[459] Citing his power over people’s fates and lives (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[460] God does not aid with His guidance those whose hearts are bent on Denial. Were they really in search of the Truth, God would surely have led them to the right path. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[457] He is said to be the Biblical King Nimrod.
[458] Such is the nature of despots when gone unchallenged for extended periods of time, they become so megalomaniac that they think that they are God Himself. The Qur’an also speaks of Pharaoh who said to his people: “I am your Lord, Most High” (79: 24).
[459] Citing his power over people’s fates and lives (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[460] God does not aid with His guidance those whose hearts are bent on Denial. Were they really in search of the Truth, God would surely have led them to the right path. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
أَوۡ كَٱلَّذِي مَرَّ عَلَىٰ قَرۡيَةٖ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحۡيِۦ هَٰذِهِ ٱللَّهُ بَعۡدَ مَوۡتِهَاۖ فَأَمَاتَهُ ٱللَّهُ مِاْئَةَ عَامٖ ثُمَّ بَعَثَهُۥۖ قَالَ كَمۡ لَبِثۡتَۖ قَالَ لَبِثۡتُ يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖۖ قَالَ بَل لَّبِثۡتَ مِاْئَةَ عَامٖ فَٱنظُرۡ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمۡ يَتَسَنَّهۡۖ وَٱنظُرۡ إِلَىٰ حِمَارِكَ وَلِنَجۡعَلَكَ ءَايَةٗ لِّلنَّاسِۖ وَٱنظُرۡ إِلَى ٱلۡعِظَامِ كَيۡفَ نُنشِزُهَا ثُمَّ نَكۡسُوهَا لَحۡمٗاۚ فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعۡلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
(259) [461] Or like the one who came upon a town deserted and gone to rack and ruin; he said ˹wondering˺: “How will Allah restore this to life after its death!” Allah made him die for a hundred years then He brought him back. He ˹Allah˺ said: “How much ˹time˺ did you stay?” He said ˹guessing˺: “A day or part of it!” He ˹Allah˺ said: “Nay, but you stayed for a hundred years. Look then at your food and drink it has not become putrid. ˹But˺ Look at your donkey – We will make you a Sign to people – see the bones how We splice them together and clothe them with flesh”. When he was sure, he said: “I know ˹for certain˺ that Allah is Able over everything”.
[461] The previous episode demonstrated God’s Lordship (Ulūhiyyah) but this and the next one show His ability to resurrect (baʿth) His creation as also prove that God alone is “the One Who gives life and causes death”. (Ibn ʿĀshūr)
عربي تفسیرونه:
وَإِذۡ قَالَ إِبۡرَٰهِـۧمُ رَبِّ أَرِنِي كَيۡفَ تُحۡيِ ٱلۡمَوۡتَىٰۖ قَالَ أَوَلَمۡ تُؤۡمِنۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطۡمَئِنَّ قَلۡبِيۖ قَالَ فَخُذۡ أَرۡبَعَةٗ مِّنَ ٱلطَّيۡرِ فَصُرۡهُنَّ إِلَيۡكَ ثُمَّ ٱجۡعَلۡ عَلَىٰ كُلِّ جَبَلٖ مِّنۡهُنَّ جُزۡءٗا ثُمَّ ٱدۡعُهُنَّ يَأۡتِينَكَ سَعۡيٗاۚ وَٱعۡلَمۡ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ
(260) ˹Or˺ When Ibrāhīm said: “My Lord, show me how you bring the dead to life”. He ˹Allah˺ said: “Did you not Believe!” He said: “Beyond doubt! But that so that my heart will be reassured”[462]. ˹To this he was replied˺ “Take you then four birds, hold them to you (and cut them to pieces[463]), then, on every mountain, put a portion of them. Then call them and they will come hurrying to you. And know that Allah is All-Prevailing, All-Wise”.
[462] The Patriarch of Prophets, Abraham, had no doubt whatsoever in his mind about God’s ability to resurrect the dead. This is what the Prophet (ﷺ) implied by saying: “We are more likely to doubt than Ibrāhīm” (al-Bukhārī: 4537, Muslim: 151), when he heard that people said Abraham doubted. Scholars are of the opinion that Abraham wanted to reach the highest rank of knowledge, the so-called ‘concrete certitude’ (ḥaqq al-yaqīn), which comes with actually seeing and living through an experience (cf. al-Wāḥidī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). Ibn al-Qayyim has it that: “Knowledge is of three ranks: firm knowledge (ʿilm al-yaqīn) which comes with receiving news: then, what is being told becomes evident to the sight and heart and knowledge becomes exact knowledge (ʿayn al-yaqīn), and when it is touched and felt it becomes concrete certitude (ḥaqq al-yaqīn) (Madārij al-Sālikīn, 1: 469). So Abraham, the beloved of God, knowing that God was likely to grant him his wish, wanted to actually see resurrection in action.
[463] In accordance with al-Ṭabarī, Ibn Kathīr, al-Saʿdī citing many scholars.
[463] In accordance with al-Ṭabarī, Ibn Kathīr, al-Saʿdī citing many scholars.
عربي تفسیرونه:
مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمۡ فِي سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتۡ سَبۡعَ سَنَابِلَ فِي كُلِّ سُنۢبُلَةٖ مِّاْئَةُ حَبَّةٖۗ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
(261) [464]The similitude of those who spend their wealth in the cause of Allah, is that of a grain ˹when planted, out of ˺ which sprouts seven ears; in every ear there are one hundred grains—Allah multiplies for whom He wishes[465], Allah is All-Encompassing[466], All-Knowing.
[464] Spending in the cause of God in the manner and decorum detailed below is one of the greatest signs that a person truly Believes in resurrection and the Hereafter. Had he not firmly Believed, he would not have spent his livelihood thus (cf. al-Tawḥīḍī). Such a call to engaging in charity sums up the moral behind stories of resurrection and not living only for this world.
[465] This is due to the fact that spenders do not all have the same degree of sincerity. What they spend also differs in quality and usefulness and how much a charity is needed also determines its worth. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[466] Wāsiʿ, lit. outspread; that is His Generosity is outspread and wide open and no one should think that such a plentiful reward is an exaggeration. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[465] This is due to the fact that spenders do not all have the same degree of sincerity. What they spend also differs in quality and usefulness and how much a charity is needed also determines its worth. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[466] Wāsiʿ, lit. outspread; that is His Generosity is outspread and wide open and no one should think that such a plentiful reward is an exaggeration. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمۡ فِي سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتۡبِعُونَ مَآ أَنفَقُواْ مَنّٗا وَلَآ أَذٗى لَّهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
(262) Those who ˹sincerely˺ spend their wealth and do not thereafter mar what they spend with taunts and hurt[467]; theirs is their ˹great˺ reward with their Lord—they will have neither fear nor will they grieve.
[467] They give charity out willingly, without constantly reminding people and badgering them about it and, thus, hurting them psychologically.
عربي تفسیرونه:
۞ قَوۡلٞ مَّعۡرُوفٞ وَمَغۡفِرَةٌ خَيۡرٞ مِّن صَدَقَةٖ يَتۡبَعُهَآ أَذٗىۗ وَٱللَّهُ غَنِيٌّ حَلِيمٞ
(263) Kind words and forgiveness[468], is better than a charity which is followed by hurt—Allah is Free of Need, All-Forbearing.
[468] People of benevolence are enjoined to be patient and speak kindly to those who seek assistance from them overlooking the discomfort they might have been caused in the process.
عربي تفسیرونه:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تُبۡطِلُواْ صَدَقَٰتِكُم بِٱلۡمَنِّ وَٱلۡأَذَىٰ كَٱلَّذِي يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۖ فَمَثَلُهُۥ كَمَثَلِ صَفۡوَانٍ عَلَيۡهِ تُرَابٞ فَأَصَابَهُۥ وَابِلٞ فَتَرَكَهُۥ صَلۡدٗاۖ لَّا يَقۡدِرُونَ عَلَىٰ شَيۡءٖ مِّمَّا كَسَبُواْۗ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡكَٰفِرِينَ
(264) You who Believe, do not render your charity void with taunts and hurt, like the one who spends his wealth to show off to people, while Believing not in Allah and the Last Day. His similitude is of a smooth rock on which there is dust, when heavy downpour hits it, it is left bare[469]; they can hold in naught of what they have earned[470]—Allah does not guide those who Deny[471].
[469] Soilless and barren, unable to grow plants.
[470] Their insincere spending ‘in good faith’, with which they thought they earned reward, will be blown to nothingness. They will have no harvest to reap in the Hereafter.
[471] Due to their insincerity.
[470] Their insincere spending ‘in good faith’, with which they thought they earned reward, will be blown to nothingness. They will have no harvest to reap in the Hereafter.
[471] Due to their insincerity.
عربي تفسیرونه:
وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُمُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ وَتَثۡبِيتٗا مِّنۡ أَنفُسِهِمۡ كَمَثَلِ جَنَّةِۭ بِرَبۡوَةٍ أَصَابَهَا وَابِلٞ فَـَٔاتَتۡ أُكُلَهَا ضِعۡفَيۡنِ فَإِن لَّمۡ يُصِبۡهَا وَابِلٞ فَطَلّٞۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٌ
(265) And the similitude of those who spend their wealth seeking the Pleasure of Allah and believing firmly ˹in His reward˺, is that of a garden on a mound[472] ˹when˺ touched by a downpour, it gives its yield twofold; if no heavy rain falls on it, then a ˹mere˺ drizzle ˹would suffice˺—Allah is All-Seeing of what you do.
[472] Gardens, farms and thickets that are on elevated ground are more fertile than lower placed ones due to the fact that their rich soil mostly remains intact, not being depleted or swept away by running water or streams; such gardens are also more exposed to the wind which results in easier pollination and are much more exposed to the sun, the source of light. This is the analogy God draws of the charity of the sincere. No matter how much it is, it grows and prospers. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
أَيَوَدُّ أَحَدُكُمۡ أَن تَكُونَ لَهُۥ جَنَّةٞ مِّن نَّخِيلٖ وَأَعۡنَابٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ لَهُۥ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَأَصَابَهُ ٱلۡكِبَرُ وَلَهُۥ ذُرِّيَّةٞ ضُعَفَآءُ فَأَصَابَهَآ إِعۡصَارٞ فِيهِ نَارٞ فَٱحۡتَرَقَتۡۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ
(266) [473]Would one of you wish to have a garden of palm trees and grapevines, through which rivers flow; in it he has all sorts of crops. He gets hit by old age while having ˹only but˺ feeble descendants[474], then it ˹the garden˺ gets struck by a whirlwind in which there is fire, and it gets burned up. Thus Allah expounds the Signs for you so that you might contemplate.
[473] Here is a third parable demonstrating the three states of givers: the Deniers, the sincere Believers, and those who Believe, but who follow their charity by taunting and hurting the recipient’s feelings, thus rendering their charity ‘void’ (2: 246) (cf. Ibn ʿĀshūr). They give out in charity and gain tremendous reward for it but it gets hit by the devastating whirlwind of tormenting the needy and burns all down to dust. When it is time to reap the harvest of the wealth spent in ‘good’ deeds, a time when it is most needed, then that owner being too old and infirm and his dependents very young and helpless, just like this imaginary garden, will find it swept away overnight with nothing but sorrow left. On the Day of Judgement they come to their Lord having earned nothing for their charity (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[474] The father’s dependents are in much need of this garden. However, being weak and helpless, they cannot restore it to its former glory, especially now that their father is old and infirm. Their state is a desperate one.
[474] The father’s dependents are in much need of this garden. However, being weak and helpless, they cannot restore it to its former glory, especially now that their father is old and infirm. Their state is a desperate one.
عربي تفسیرونه:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِن طَيِّبَٰتِ مَا كَسَبۡتُمۡ وَمِمَّآ أَخۡرَجۡنَا لَكُم مِّنَ ٱلۡأَرۡضِۖ وَلَا تَيَمَّمُواْ ٱلۡخَبِيثَ مِنۡهُ تُنفِقُونَ وَلَسۡتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغۡمِضُواْ فِيهِۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِيٌّ حَمِيدٌ
(267) You who Believe, spend out of the best of what you have earned and what We brought out of earth for you[475]; and do not aim for the worthless of it to spend ˹in charity˺, while you ˹yourselves˺ would not take it unless ˹disdainfully˺ with closed eyes—know that Allah is Free of Need, All-Praiseworthy.
[475] Crops and minerals (gold, silver and the like). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
ٱلشَّيۡطَٰنُ يَعِدُكُمُ ٱلۡفَقۡرَ وَيَأۡمُرُكُم بِٱلۡفَحۡشَآءِۖ وَٱللَّهُ يَعِدُكُم مَّغۡفِرَةٗ مِّنۡهُ وَفَضۡلٗاۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٞ
(268) Satan promises[476] you poverty, and incites you to immorality[477]. And Allah promises you forgiveness by Him and abundance—verily Allah is All-Encompassing, All-Knowing.
[476] Intimidates people with poverty if they spend their money in charity. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[477] al-faḥshā’ signifies all bad and immoral deeds. Ibn al-Qayyim says: “Exegetes unanimously agree that al-faḥshā’ here means miserliness” (Ṭarīq al-Hijratayn, p. 375).
[477] al-faḥshā’ signifies all bad and immoral deeds. Ibn al-Qayyim says: “Exegetes unanimously agree that al-faḥshā’ here means miserliness” (Ṭarīq al-Hijratayn, p. 375).
عربي تفسیرونه:
يُؤۡتِي ٱلۡحِكۡمَةَ مَن يَشَآءُۚ وَمَن يُؤۡتَ ٱلۡحِكۡمَةَ فَقَدۡ أُوتِيَ خَيۡرٗا كَثِيرٗاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ
(269) He ˹Allah˺ gives wisdom[478] to whoever He wishes; whoever is given wisdom, has been endowed with plentiful goodness—none will contemplate except those of good reason.
[478] Spending in the cause of God, seeing the rewards that are in store for those who engage in such charitable acts, is practical wisdom. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
وَمَآ أَنفَقۡتُم مِّن نَّفَقَةٍ أَوۡ نَذَرۡتُم مِّن نَّذۡرٖ فَإِنَّ ٱللَّهَ يَعۡلَمُهُۥۗ وَمَا لِلظَّٰلِمِينَ مِنۡ أَنصَارٍ
(270) Whatever ˹charity˺ you spend or vow[479] you make, Allah knows about it—the wrongdoers have no aides[480].
[479] Nadhr is vowing to make obligatory for oneself that which is not, usually in return for a Godly favour. For example, by feeding a number of destitutes at the time of one’s marriage.
[480] Those who withhold from giving out what is due, fulfilling their vows, or whose spending and vows are in contradiction to what pleases God, will not be spared His Punishment. (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī)
[480] Those who withhold from giving out what is due, fulfilling their vows, or whose spending and vows are in contradiction to what pleases God, will not be spared His Punishment. (al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
إِن تُبۡدُواْ ٱلصَّدَقَٰتِ فَنِعِمَّا هِيَۖ وَإِن تُخۡفُوهَا وَتُؤۡتُوهَا ٱلۡفُقَرَآءَ فَهُوَ خَيۡرٞ لَّكُمۡۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمۡۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ
(271) Should you make your charity public, all well and good it is ˹indeed˺, but that should you conceal it and give it to the poor is better for you[481] and ˹Allah˺ will atone some of your sins ˹for it˺—Allah is Knowledgeable of what you do.
[481] Observing secrecy while giving out voluntary, non-prescribed charity, in particular (al-Ṭabarī, al-Wāḥidī, Ibn ʿAṭiyyah), to the poor is better than making it public because it ensures the recipient’s dignity is maintained and is closer to sincerity on the part of the giver (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Among the seven categories of people who will be sheltered under the Shade of God’s Throne, on the Day of Judgement, when there will be no other shade except it, is: “… a man who gives out a charity making it secret, so much so that his left hand would not know how much ˹or what˺ his right hand spent”. (al-Bukhārī: 1423, Muslim: 1031)
عربي تفسیرونه:
۞ لَّيۡسَ عَلَيۡكَ هُدَىٰهُمۡ وَلَٰكِنَّ ٱللَّهَ يَهۡدِي مَن يَشَآءُۗ وَمَا تُنفِقُواْ مِنۡ خَيۡرٖ فَلِأَنفُسِكُمۡۚ وَمَا تُنفِقُونَ إِلَّا ٱبۡتِغَآءَ وَجۡهِ ٱللَّهِۚ وَمَا تُنفِقُواْ مِنۡ خَيۡرٖ يُوَفَّ إِلَيۡكُمۡ وَأَنتُمۡ لَا تُظۡلَمُونَ
(272) [482] It is not ˹incumbent˺ for you ˹Prophet˺ to guide them[483], but Allah guides whoever He wills. Whatever good you spend is for your ˹own˺ selves. You ˹should not˺ spend except seeking Allah’s Face[484]. Whatever good you spend will be paid back fully to you, and you will not be wronged[485].
[482] Ibn ʿAbbās (رضي الله عنهما) explains this aya as follows: “He ˹The Prophet (ﷺ)˺ used to command us not to give out charity except to Muslims until this aya was revealed. After it, he commanded us to give charity to whoever asks for it, no matter what religion they follow” (Ibn Abū Ḥātim). He further explains that the reason behind this aya’s revelation was that Muslims were of two minds about giving out charity to their Denying relatives and when they asked the Prophet (ﷺ), he gave them permission and this aya was revealed (al-Bazzār: 5042, al-Ṭabarānī: 12403, al-Wādiʿī, al-Ṣaḥīḥ al-Musnad: 630). Asmā’ bint Abū Bakr (i) was visited by her Denying mother, during a truce with the Quraysh. She sought the Prophet’s permission to give charity to her mother and he allowed her (al-Bukhārī: 5979, Muslim: 1003). Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “A man said: “I shall give out a charity this night!” He went out with it and put it in the hand of a prostitute. When the morning came people started talking ˹wondrously˺ saying: “A charity was given to a prostitute!” The man said: “Thank you God, a prostitute! I shall give out a charity!” He went out with it and put it in the hand of a rich man. When the morning came people started talking ˹wondrously˺ saying: “A charity was given to a rich man!” The man said: “Thank you God, a rich man! I shall give out a charity!” He went out with it and put it in the hand of a burglar. When the morning came people started talking ˹wondrously˺ saying: “A charity was given to a burglar!” The man said: “Thank you God, a prostitute, a rich man and a burglar!” Then he was approached and it was said to him: “As for your charity, it has been accepted; the prostitute might use it to give up her profession, the rich man might reflect and take to giving out of his wealth and the burglar might give up his thieving”. (Muslim: 1022). The morality behind the aya is such as to encourage Believers to spend in charity sincerely and in good faith, seeking only God’s pleasure no matter who the recipient of that charity is.
[483] The Prophet’s mission was to guide people to the right path of God. Guidance here does not denote that of directing people to or showing them the right path (hidāyat al-irshād), but rather that of making them actually follow that path (hidāyat al-tawfīq). This kind of guidance is left to God alone. (Cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[484] You are the ones who will actually benefit from it, first and foremost, should you be truly sincere and seek only God’s Pleasure, aiming to enter Paradise to actually see God’s Most Beautiful Face, which is the greatest Bounty ever. (al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[485] Neither cheated nor defrauded and you will be rewarded for it precisely. (al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[483] The Prophet’s mission was to guide people to the right path of God. Guidance here does not denote that of directing people to or showing them the right path (hidāyat al-irshād), but rather that of making them actually follow that path (hidāyat al-tawfīq). This kind of guidance is left to God alone. (Cf. al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
[484] You are the ones who will actually benefit from it, first and foremost, should you be truly sincere and seek only God’s Pleasure, aiming to enter Paradise to actually see God’s Most Beautiful Face, which is the greatest Bounty ever. (al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
[485] Neither cheated nor defrauded and you will be rewarded for it precisely. (al-Wāḥidī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
لِلۡفُقَرَآءِ ٱلَّذِينَ أُحۡصِرُواْ فِي سَبِيلِ ٱللَّهِ لَا يَسۡتَطِيعُونَ ضَرۡبٗا فِي ٱلۡأَرۡضِ يَحۡسَبُهُمُ ٱلۡجَاهِلُ أَغۡنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعۡرِفُهُم بِسِيمَٰهُمۡ لَا يَسۡـَٔلُونَ ٱلنَّاسَ إِلۡحَافٗاۗ وَمَا تُنفِقُواْ مِنۡ خَيۡرٖ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ
(273) ˹Give out˺ To the poor who are wholly wrapped up in the path of Allah[486]; ˹as˺ they cannot move about the land. The ignorant thinks them well-off because of their reticence[487]; you will know them by their signs—they do not beg of people importunately. Whatever good you spend, Allah is All-Knowing of it.
[486] Although honest charity can be given to anyone, the most deserving of it are Believers who are poor as a result of their having dedicated themselves to the worship of God and, as a result, are held back from earning their livelihoods (al-Rāzī, al-Biqāʿī, Naẓm al-Durar). Some great exegetes are of the opinion that these are the ones who are caught up fighting in the cause of God and, thus, cannot be left to engage in other worldly matters (al-Ṭabarī, Ibn al-Qayyim, Ṭarīq al-Hijratayn, p. 377, al-Saʿdī).
[487] Holding back from begging.
[487] Holding back from begging.
عربي تفسیرونه:
ٱلَّذِينَ يُنفِقُونَ أَمۡوَٰلَهُم بِٱلَّيۡلِ وَٱلنَّهَارِ سِرّٗا وَعَلَانِيَةٗ فَلَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
(274) Those who spend their wealth ˹in charity˺ by night and day, secretly and openly, theirs will be their reward from their Lord, they will have neither fear nor will they grieve[488].
[488] They will be saved from trepidation of the future and sorrow over the past, i.e. they will attain what they desire and be spared from what they apprehend. (Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
ٱلَّذِينَ يَأۡكُلُونَ ٱلرِّبَوٰاْ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِي يَتَخَبَّطُهُ ٱلشَّيۡطَٰنُ مِنَ ٱلۡمَسِّۚ ذَٰلِكَ بِأَنَّهُمۡ قَالُوٓاْ إِنَّمَا ٱلۡبَيۡعُ مِثۡلُ ٱلرِّبَوٰاْۗ وَأَحَلَّ ٱللَّهُ ٱلۡبَيۡعَ وَحَرَّمَ ٱلرِّبَوٰاْۚ فَمَن جَآءَهُۥ مَوۡعِظَةٞ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمۡرُهُۥٓ إِلَى ٱللَّهِۖ وَمَنۡ عَادَ فَأُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ
(275) ˹While˺ Those who devour usury[489] will only rise up in a way similar to he who is touched by the devil[490]. That for saying: “Trade and usury are the same”; Allah has made trade lawful, and He made usury unlawful. Whoever gets a warning from His Lord and detests[491], for him what is gone is gone, and Allah will decide His case[492]. Whoever backtracks[493], these are the company of the Fire, therein they abide forever[494].
[489] Ribā, a recurrent theme in the Qur’an, is a financial transaction in which the lender loans money out and in return gets the principal capital plus interest. Whereas giving out money in charity is strongly encouraged, as seen in these ayas, usury is considered one of the seven cardinal sins (al-sabʿ al-mūbiqāt) in Islam, because it cuts against the grain of the true Believing spirit as expounded in the Qur’an; essentially, it entails exploitation of the economically vulnerable by the strong and resourceful.
[490] The image given here, of a person possessed by the devil staggering while standing and walking unsteadily as they are resurrected for the Day of Judgement, is meant to repulse people from such transactions. It is also a just requital because it mimics their insatiable lust for money in this life making them declare lawful what is not, thus twisting the laws ordained by God (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[491] Halts dealing in such a transaction.
[492] Judging by his intentions and motives. (al-Ṭabarī, Ibn Kathīr, al-Baghawī)
[493] Goes back to dealing in usury knowing how sinful it is. (al-Ṭabarī, Ibn Kathīr, al-Baghawī)
[494] Rebellious, sinning Believers will not stay in Hellfire indefinitely. Instead, they will abide in it for a very long period of time and for as long as it takes to cleanse them of their sins. (Ibn ʿAṭiyyah, al-Saʿdī)
[490] The image given here, of a person possessed by the devil staggering while standing and walking unsteadily as they are resurrected for the Day of Judgement, is meant to repulse people from such transactions. It is also a just requital because it mimics their insatiable lust for money in this life making them declare lawful what is not, thus twisting the laws ordained by God (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
[491] Halts dealing in such a transaction.
[492] Judging by his intentions and motives. (al-Ṭabarī, Ibn Kathīr, al-Baghawī)
[493] Goes back to dealing in usury knowing how sinful it is. (al-Ṭabarī, Ibn Kathīr, al-Baghawī)
[494] Rebellious, sinning Believers will not stay in Hellfire indefinitely. Instead, they will abide in it for a very long period of time and for as long as it takes to cleanse them of their sins. (Ibn ʿAṭiyyah, al-Saʿdī)
عربي تفسیرونه:
يَمۡحَقُ ٱللَّهُ ٱلرِّبَوٰاْ وَيُرۡبِي ٱلصَّدَقَٰتِۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ
(276) Allah extirpates usury[495] and fosters[496] charities—Allah likes not every tenacious Denier, ˹wonted˺ committer of sins.
[495] One way to interpret this is that God would not bless or prosper the money gained through such an immoral transaction (cf. 30: 39). (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[496] Yurbī (lit. to grow and cultivate translated here as foster) is semantically related to ribā (usury; originally meaning ‘increase’). It is used strategically here by way of correcting this misnomer, showing what blessed investment, which is likely to grow and flourish, really is: namely, charity (cf. 2: 245). Abū Hurayrah narrated that the Prophet (ﷺ) said: “Whoever gives in charity the equal of a date ˹of palm˺ from a good source – Allah only accepts what is good – Allah will receive it with His Right Hand. Then He will nurture it for him as much as one of you cares for his young foal, until it becomes as big as a mountain”. (al-Bukhārī: 1410) Charity is described in the Qur’an as a trade with God that will not go to ruin (cf. 35: 29).
[496] Yurbī (lit. to grow and cultivate translated here as foster) is semantically related to ribā (usury; originally meaning ‘increase’). It is used strategically here by way of correcting this misnomer, showing what blessed investment, which is likely to grow and flourish, really is: namely, charity (cf. 2: 245). Abū Hurayrah narrated that the Prophet (ﷺ) said: “Whoever gives in charity the equal of a date ˹of palm˺ from a good source – Allah only accepts what is good – Allah will receive it with His Right Hand. Then He will nurture it for him as much as one of you cares for his young foal, until it becomes as big as a mountain”. (al-Bukhārī: 1410) Charity is described in the Qur’an as a trade with God that will not go to ruin (cf. 35: 29).
عربي تفسیرونه:
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ ٱلزَّكَوٰةَ لَهُمۡ أَجۡرُهُمۡ عِندَ رَبِّهِمۡ وَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
(277) Those who Believe, do good deeds, keep up the Prayer, give out the prescribed alms, theirs will be ˹justly˺ their reward from their Lord, they will have neither fear nor will they grieve[497].
[497] Cf. 2: 274 above.
عربي تفسیرونه:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَذَرُواْ مَا بَقِيَ مِنَ ٱلرِّبَوٰٓاْ إِن كُنتُم مُّؤۡمِنِينَ
(278) You who Believe, be Mindful of Allah and relinquish what is left of ˹outstanding˺ usury[498], if you are ˹really˺ Believers.
[498] The remaining usurious interest due on transactions conducted before usury was declared unlawful. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
فَإِن لَّمۡ تَفۡعَلُواْ فَأۡذَنُواْ بِحَرۡبٖ مِّنَ ٱللَّهِ وَرَسُولِهِۦۖ وَإِن تُبۡتُمۡ فَلَكُمۡ رُءُوسُ أَمۡوَٰلِكُمۡ لَا تَظۡلِمُونَ وَلَا تُظۡلَمُونَ
(279) But if you do not do so, then be warned of a war by Allah and His Messenger. But if you give ˹usury˺ up, ˹duly˺ yours is your principal ˹capital˺—you will not do wrong nor will you be wronged[499].
[499] Not doing wrong by receiving interest and not being wronged against by preserving your principal capital in full. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
وَإِن كَانَ ذُو عُسۡرَةٖ فَنَظِرَةٌ إِلَىٰ مَيۡسَرَةٖۚ وَأَن تَصَدَّقُواْ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ
(280) But if he ˹the indebted˺ is ˹financially˺ constrained, then ˹grant him˺ a deferral until a time of ease ˹for him˺. But that you shall remit ˹the debt as˺ charity is better for you, if only but you knew[500].
[500] Abū Qatādah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Whoever is hopeful that Allah will spare him the hardships of the Day of Judgement, then let him grant deferral to a constrained debtor, or relieve him ˹altogether˺”. (Muslim: 1563)
عربي تفسیرونه:
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَدَايَنتُم بِدَيۡنٍ إِلَىٰٓ أَجَلٖ مُّسَمّٗى فَٱكۡتُبُوهُۚ وَلۡيَكۡتُب بَّيۡنَكُمۡ كَاتِبُۢ بِٱلۡعَدۡلِۚ وَلَا يَأۡبَ كَاتِبٌ أَن يَكۡتُبَ كَمَا عَلَّمَهُ ٱللَّهُۚ فَلۡيَكۡتُبۡ وَلۡيُمۡلِلِ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ وَلۡيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبۡخَسۡ مِنۡهُ شَيۡـٔٗاۚ فَإِن كَانَ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ سَفِيهًا أَوۡ ضَعِيفًا أَوۡ لَا يَسۡتَطِيعُ أَن يُمِلَّ هُوَ فَلۡيُمۡلِلۡ وَلِيُّهُۥ بِٱلۡعَدۡلِۚ وَٱسۡتَشۡهِدُواْ شَهِيدَيۡنِ مِن رِّجَالِكُمۡۖ فَإِن لَّمۡ يَكُونَا رَجُلَيۡنِ فَرَجُلٞ وَٱمۡرَأَتَانِ مِمَّن تَرۡضَوۡنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرَ إِحۡدَىٰهُمَا ٱلۡأُخۡرَىٰۚ وَلَا يَأۡبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُواْۚ وَلَا تَسۡـَٔمُوٓاْ أَن تَكۡتُبُوهُ صَغِيرًا أَوۡ كَبِيرًا إِلَىٰٓ أَجَلِهِۦۚ ذَٰلِكُمۡ أَقۡسَطُ عِندَ ٱللَّهِ وَأَقۡوَمُ لِلشَّهَٰدَةِ وَأَدۡنَىٰٓ أَلَّا تَرۡتَابُوٓاْ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةٗ تُدِيرُونَهَا بَيۡنَكُمۡ فَلَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَلَّا تَكۡتُبُوهَاۗ وَأَشۡهِدُوٓاْ إِذَا تَبَايَعۡتُمۡۚ وَلَا يُضَآرَّ كَاتِبٞ وَلَا شَهِيدٞۚ وَإِن تَفۡعَلُواْ فَإِنَّهُۥ فُسُوقُۢ بِكُمۡۗ وَٱتَّقُواْ ٱللَّهَۖ وَيُعَلِّمُكُمُ ٱللَّهُۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ
(282) [501]You who Believe, when you enter into a debt ˹agreement˺ for a specified term, then write it down; and let a scribe, write it down between you even-handedly. Let no scribe refuse writing as Allah has taught him[502]; let him write and let the one who owes the right[503] dictate; and let him be Mindful of Allah, his Lord, and not hold in any of it[504]. But if the one who owes the right is incompetent[505], weak[506], or cannot dictate[507], then let his agent[508] dictate fairly. Call in to witness ˹the agreement˺ two of your men-folk; but if not two men then ˹be it˺ one man and two women whom you approve of as witnesses; perchance one of them ˹women˺ slips up, the other would remind her. Let no witnesses refuse when asked ˹to bear witness˺. Do not be weary of writing it[509] down, be it small or large, marking its specified term. This[510] is fairer before Allah, surer for upholding testimony[511], and more likely to eliminate doubtfulness; unless that it is an immediate trade ˹transaction˺ that you run among yourselves; then you will not be guilty of sin that you do not write it down, yet bring in those who bear witness when you engage in trade; let no harm come to ˹or be caused by˺ either scribe or witness, should you do this, then this is transgression on your part; be Mindful of Allah; Allah teaches you—Allah is All-Knowing of everything.
[501] This is known as āyat ad-Dayn, the aya of Debt, and it is the longest aya in the Qur’an. It rounds off and explains, just in as much detail, the preceding discourse about financial dealings: charity – encouraging Believers to be ever-ready to help the needy and come to their aid; usury – warning them against exploiting people’s weaknesses; and now debt – ensuring that it is minutely written down and sealed off (cf. Ibn ʿĀshūr).
[502] Being learned is a great favour from God.
[503] The debtor, to underline his full awareness and commitment to settle the debt. (al-Saʿdī)
[504] That is not confessing the whole sum of the debt.
[505] The great student of Ibn ʿAbbās (رضي الله عنهما), Mujāhid (quoted in al-Ṭabarī), is of the opinion that al-safīh here is one who is not informed enough to know how to dictate such a legal deed in the correct manner.
[506] Young or frail. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[507] Unable to articulate because of a temporal or permanent impairment. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[508] The one in charge of his affairs. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[509] The agreement.
[510] Writing debts down.
[511] That you should not doubt the truthfulness of a testimony. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[502] Being learned is a great favour from God.
[503] The debtor, to underline his full awareness and commitment to settle the debt. (al-Saʿdī)
[504] That is not confessing the whole sum of the debt.
[505] The great student of Ibn ʿAbbās (رضي الله عنهما), Mujāhid (quoted in al-Ṭabarī), is of the opinion that al-safīh here is one who is not informed enough to know how to dictate such a legal deed in the correct manner.
[506] Young or frail. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[507] Unable to articulate because of a temporal or permanent impairment. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[508] The one in charge of his affairs. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[509] The agreement.
[510] Writing debts down.
[511] That you should not doubt the truthfulness of a testimony. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
۞ وَإِن كُنتُمۡ عَلَىٰ سَفَرٖ وَلَمۡ تَجِدُواْ كَاتِبٗا فَرِهَٰنٞ مَّقۡبُوضَةٞۖ فَإِنۡ أَمِنَ بَعۡضُكُم بَعۡضٗا فَلۡيُؤَدِّ ٱلَّذِي ٱؤۡتُمِنَ أَمَٰنَتَهُۥ وَلۡيَتَّقِ ٱللَّهَ رَبَّهُۥۗ وَلَا تَكۡتُمُواْ ٱلشَّهَٰدَةَۚ وَمَن يَكۡتُمۡهَا فَإِنَّهُۥٓ ءَاثِمٞ قَلۡبُهُۥۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ عَلِيمٞ
(283) If you are on a journey, and you cannot find a scribe, then pledges[512] ˹should be˺ handed in; ˹but˺ if you trust each other[513], let the one who is trusted fulfil his trust and be Mindful of Allah, his Lord. Do not withhold testimony[514]; whoever withholds it, then his heart is sinful—Allah is All-Knowing of what you do.
[512] A deposit of personal property as security for the debt which is liable to forfeiture in the event of default (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[513] That is both parties trust each other enough not to write a deed, bring witnesses, or exchange bonds.
[514] In a scenario where the indebted fails to honour his word and denies the debt, anyone who witnessed the deal has to come forward and speak the truth.
[513] That is both parties trust each other enough not to write a deed, bring witnesses, or exchange bonds.
[514] In a scenario where the indebted fails to honour his word and denies the debt, anyone who witnessed the deal has to come forward and speak the truth.
عربي تفسیرونه:
لِّلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَإِن تُبۡدُواْ مَا فِيٓ أَنفُسِكُمۡ أَوۡ تُخۡفُوهُ يُحَاسِبۡكُم بِهِ ٱللَّهُۖ فَيَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٌ
(284) To Allah belongs all that is in the Heavens and Earth. Should you reveal what lurks within your souls[515] or hide it, Allah will hold you accountable for it[516]; He then absolves whom He wishes and Punishes whom He wishes—surely Allah is Able over everything.
[515] The thoughts that go on in one’s mind.
[516] God favoured the Believing community by not holding them to account for the thoughts that go on in their minds, unless they put them into action. Abū Hurayrah narrated that the Prophet (ﷺ) said: “Allah will not hold my nation accountable for internal dialogue, ˹the thoughts that go on in their minds˺, unless they speak it out or bring it into action”. (al-Bukhārī: 2528; Muslim: 127)
[516] God favoured the Believing community by not holding them to account for the thoughts that go on in their minds, unless they put them into action. Abū Hurayrah narrated that the Prophet (ﷺ) said: “Allah will not hold my nation accountable for internal dialogue, ˹the thoughts that go on in their minds˺, unless they speak it out or bring it into action”. (al-Bukhārī: 2528; Muslim: 127)
عربي تفسیرونه:
ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّن رُّسُلِهِۦۚ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَاۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ
(285) [517] The Messenger Believes in what was sent down to him by His Lord as do the Believers; they all Believe in Allah, His angels, Books, Messengers – “We make no distinction between His Messengers” ˹they say˺ – and they say: “We listen and we obey. Your forgiveness, our Lord ˹we beseech˺; to you is ˹our˺ return”.
[517] About the virtue of these two last ayas of al-Baqarah, Ibn ʿAbbās (رضي الله عنهما) narrated: “While Gabriel was sitting with the Prophet (ﷺ), he heard a creaking sound from above, lifted his head and said: “This is a Heavenly door. It has been opened today and never ever has it been opened before”. Then an angel descended to Earth through it. He ˹Gabriel˺ said: “This is an angel who has descended to Earth and never ever has he descended before”. The angel greeted them and said: “I bring you glad tidings of two lights that you are given and never have they been given to any Prophet before you: Fātiḥat al-Kitāb ˹The Opening of the Book˺ and the endings of al-Baqarah. You shall never recite a letter of any of them without your Prayer being answered”. (Muslim: 806) Also ʿUqbah Ibn ʿĀmir (رضي الله عنه) narrated that the Prophet (ﷺ) said: “Whoever recites the last two ayas of al-Baqarah, they will suffice him ˹as a shield from the evil˺.” (al-Bukhārī: 5008) ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated: “When the Messenger of Allah ascended to heaven on the nocturnal journey, he was made to reach the Lote Tree of Extremity (Sidrat al-Muntahā)… The Messenger of Allah (ﷺ) was given three things: the five obligatory Prayers, the endings of al-Baqarah and whoever does not Associate anything with Allah of His creation will be absolved from even the thrusters, ˹major sins that thrust people in Hellfire˺”. (Muslim: 173) As a whole, these two ayas constitute a declaration of unshakable Faith. The kind of Faith Islam nurtures as evident in al-Baqarah.
عربي تفسیرونه:
لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡهَا مَا ٱكۡتَسَبَتۡۗ رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرٗا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَاۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآۚ أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ
(286) Allah would not charge a soul with that which it cannot bear; to it belongs what it earned and against it is held what it has committed. ˹We pray to you˺ “Our Lord, do not charge us for what we forgot or erred ˹in doing˺; our Lord, do not lay on us what is burdensome as you did unto those who came before us; our Lord, do not burden us with that which we have no power over; forgive us, absolve us and have mercy on us. You are our Ally; make us prevail over the Denying people”.
عربي تفسیرونه:
د قرآن کریم د معناګانو ژباړه - انګلیسي ژباړه - دکتور ولید بلیهش العمري - د ژباړو فهرست (لړلیک)
انګلیسي ژبې ته د قرآن کریم د معناګانو ژباړه - کار پرې روان دی، ولید بلیهش العمري ژباړلې ده.