Kur'an-ı Kerim meal tercümesi - الترجمة الإنجليزية - د. وليد بليهش العمري * - Mealler fihristi
Al-An‘ām
ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَجَعَلَ ٱلظُّلُمَٰتِ وَٱلنُّورَۖ ثُمَّ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡ يَعۡدِلُونَ
(1) ˹All˺ Gratitude be to Allah[1300] Who created the Heavens and Earth, and made darkness and light[1301] yet the Deniers set up ˹false˺ equals to their Lord.
[1300] All praise is God’s alone and none besides Him (cf. al-Ṭabarī).
[1301] The expression al-ẓulumāt wa al-nūr (lit. darknesses and light) is quite recurrent throughout the Qur’an. ‘Darkness’ is invariably always found in the plural form (ẓulumāt) whilst ‘light’ is conversely always in the singular. Here they could mean both tangible and abstract darkness and light; ignorance, Association and sin as opposed to knowledge, Belief and obedience (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
This sura being about proving with compelling, inexorable logic God Almighty’s singular rightfulness to Lordship, being the sole Creator and Sustainer of the whole universe and all that exists therein, opens up magnificently with this succinct statement. That God is the Creator and the sole deserver of praise and gratitude, that He is the undisputed ‘light’ that sound human nature is born to vouch for is, given the many contexts that individuals find themselves plunged into, clouded over by multiple ‘darknesses’. Yet, all of these ‘darknesses’ are decimated, one after another, in and through the upcoming ayas. The argument for this singular ‘light’ is expounded and advanced and the multi-layered, multi-faceted darkness is exposed before those who use their reason to a worthy end. All comes to a climax in Aya 6: 122 below: “Is the one who was dead and We caused him to come alive and bestowed upon him a light to walk in among people be like the one who is plunged in complete darkness; there is no way for him to emerge out of which?” (cf. also 2: 257).
[1301] The expression al-ẓulumāt wa al-nūr (lit. darknesses and light) is quite recurrent throughout the Qur’an. ‘Darkness’ is invariably always found in the plural form (ẓulumāt) whilst ‘light’ is conversely always in the singular. Here they could mean both tangible and abstract darkness and light; ignorance, Association and sin as opposed to knowledge, Belief and obedience (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
This sura being about proving with compelling, inexorable logic God Almighty’s singular rightfulness to Lordship, being the sole Creator and Sustainer of the whole universe and all that exists therein, opens up magnificently with this succinct statement. That God is the Creator and the sole deserver of praise and gratitude, that He is the undisputed ‘light’ that sound human nature is born to vouch for is, given the many contexts that individuals find themselves plunged into, clouded over by multiple ‘darknesses’. Yet, all of these ‘darknesses’ are decimated, one after another, in and through the upcoming ayas. The argument for this singular ‘light’ is expounded and advanced and the multi-layered, multi-faceted darkness is exposed before those who use their reason to a worthy end. All comes to a climax in Aya 6: 122 below: “Is the one who was dead and We caused him to come alive and bestowed upon him a light to walk in among people be like the one who is plunged in complete darkness; there is no way for him to emerge out of which?” (cf. also 2: 257).
Arapça tefsirler:
هُوَ ٱلَّذِي خَلَقَكُم مِّن طِينٖ ثُمَّ قَضَىٰٓ أَجَلٗاۖ وَأَجَلٞ مُّسَمًّى عِندَهُۥۖ ثُمَّ أَنتُمۡ تَمۡتَرُونَ
(2) He is the One Who created you ˹people˺ from clay[1302] then He decreed a term, and ˹another˺ term is specified with Him[1303], yet still you doubt!
[1302] Clay is the original substance of human creation (cf. 15: 26, 55: 14, 37: 11); Adam, the father of humanity, was created from clay, processed earth. (al-Ṭabarī, Ibn Kathīr, Abū al-Suʿūd, al-Saʿdī)
[1303] There are two ‘terms’ (ajal) spoken of here. Exegetes have differed over the meaning of each of these. However, many of them (e.g. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr) are of the opinion that God Almighty has set a term for each individual’s existence in life, throughout which they will be tried and tested, and then they will die and be turned into the original substance of which humans are made, earth (decomposed clay). This is the first term, whilst the second is the exact timing of the Day on which people will be resurrected and recreated alive again for judgement; no one knows the exact hour of the Day of Judgement except Almighty God Himself (7: 187). That people see and live through the all too incontrovertible fact of their very own existence, life and death, all around them, is all the more reason for them to be guided to Believing in the Creator, and to ask about the cogent reason behind their existence.
[1303] There are two ‘terms’ (ajal) spoken of here. Exegetes have differed over the meaning of each of these. However, many of them (e.g. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr) are of the opinion that God Almighty has set a term for each individual’s existence in life, throughout which they will be tried and tested, and then they will die and be turned into the original substance of which humans are made, earth (decomposed clay). This is the first term, whilst the second is the exact timing of the Day on which people will be resurrected and recreated alive again for judgement; no one knows the exact hour of the Day of Judgement except Almighty God Himself (7: 187). That people see and live through the all too incontrovertible fact of their very own existence, life and death, all around them, is all the more reason for them to be guided to Believing in the Creator, and to ask about the cogent reason behind their existence.
Arapça tefsirler:
وَهُوَ ٱللَّهُ فِي ٱلسَّمَٰوَٰتِ وَفِي ٱلۡأَرۡضِ يَعۡلَمُ سِرَّكُمۡ وَجَهۡرَكُمۡ وَيَعۡلَمُ مَا تَكۡسِبُونَ
(3) He is ‘Allah’ ˹the One˺ in the Heavens and in Earth[1304]; He Knows your ˹hidden˺ secrets and what you make public and He Knows whatever you earn[1305].
[1304] He is the most glorified Lord Who is rightfully worshipped by the dwellers of these two realms (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). “It is He Who is ˹the only˺ God in the Heavens and ˹the only˺ God in Earth; For He is the All-Wise, All-Knowing” (43: 84).
Note that the Majestic Name, Allah, is deliberately employed in this sura. It is used by way of bringing to mind the Supreme God Whom the Arabs related to (39: 3) but with an added, perspective-changing, emphasis on how He should be viewed. It is a call for a return to the pristine ḥanīfiyyah creed of the patriarch of Prophets, Abraham (عليه السلام) of whom they were descendants.
[1305] Only such an Omnipotent, Omnipresent Lord should be heeded and worshipped, and none besides Him.
Note that the Majestic Name, Allah, is deliberately employed in this sura. It is used by way of bringing to mind the Supreme God Whom the Arabs related to (39: 3) but with an added, perspective-changing, emphasis on how He should be viewed. It is a call for a return to the pristine ḥanīfiyyah creed of the patriarch of Prophets, Abraham (عليه السلام) of whom they were descendants.
[1305] Only such an Omnipotent, Omnipresent Lord should be heeded and worshipped, and none besides Him.
Arapça tefsirler:
وَمَا تَأۡتِيهِم مِّنۡ ءَايَةٖ مِّنۡ ءَايَٰتِ رَبِّهِمۡ إِلَّا كَانُواْ عَنۡهَا مُعۡرِضِينَ
Arapça tefsirler:
فَقَدۡ كَذَّبُواْ بِٱلۡحَقِّ لَمَّا جَآءَهُمۡ فَسَوۡفَ يَأۡتِيهِمۡ أَنۢبَٰٓؤُاْ مَا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ
(5) They have ˹wilfully˺ declared false the Truth when it came to them; the ˹absolute˺ tidings of what they used to ridicule[1306] will ˹certainly˺ reach them[1307].
[1306] Here are three types of reaction to the Signs of God: first denying them and pretending to take no notice of them; secondly, casting aspersions on their truthfulness, and, thirdly, ridiculing and jeering at them. These three reactions are gradual and of varying intensity; the first being the less outspoken (cf. al-Rāzī, Abū Ḥayyān). This plays into the bigger picture being drawn here of the stance taken by the Makkan pagans on Islam and its call and highlights how stiff in their opposition to it they were.
[1307] Sooner or later, they will come to realize the Truth of what they Denied. One instance of this, as opined by Ibn ʿAbbās (رضي الله عنهما) (quoted in al-Ṭabarī), is the story of one of the Quraysh chiefs, namely al-Walīd Ibn al-Mughīrah, who was one of Islam’s brashest enemies and who is vividly described in Sura al-Qalam. He was told in that sura that he would be ‘branded on the snout’ (68: 16), and sure enough this news came true in the Battle of Badr, when his nose was smitten leaving an ineradicable, all visible mark on this most prominent site of pride, as per the Arab culture of the time. Yet, even this sign, he and the few around him did not heed. Another such notable example is the news of the victory of the Byzantines over the Persians after their humiliating defeats beginning in the year 613 up to 615, roughly three years after the Prophet (ﷺ) began his mission and in the midst of the heat of the onslaught against his call. A very remote possibility as it was, Sura al-Rūm gave an exact time for which the Byzantines would rebound and gain the upper hand over their enemies: “within a few (biḍʿ) years”, (30: 4). It was within biḍʿ (anywhere between three and ten years (cf. Ibn Manẓūr, Lisān al-ʿArab)) that this foretelling took place. In 622, i.e. six or seven years after the Qur’anic prediction, the tide indeed turned in favour of the Byzantines and they gained the upper hand over their enemies. Even this though was not enough of a Sign for the Deniers; clearly, darkness is what they languished in.
It has to be said that, as per many an exegete, the realization of the Truth of the news of the Qur’an, of which they were told, would be in this worldly life and/or in the Hereafter, when they would be brought before ultimate justice.
[1307] Sooner or later, they will come to realize the Truth of what they Denied. One instance of this, as opined by Ibn ʿAbbās (رضي الله عنهما) (quoted in al-Ṭabarī), is the story of one of the Quraysh chiefs, namely al-Walīd Ibn al-Mughīrah, who was one of Islam’s brashest enemies and who is vividly described in Sura al-Qalam. He was told in that sura that he would be ‘branded on the snout’ (68: 16), and sure enough this news came true in the Battle of Badr, when his nose was smitten leaving an ineradicable, all visible mark on this most prominent site of pride, as per the Arab culture of the time. Yet, even this sign, he and the few around him did not heed. Another such notable example is the news of the victory of the Byzantines over the Persians after their humiliating defeats beginning in the year 613 up to 615, roughly three years after the Prophet (ﷺ) began his mission and in the midst of the heat of the onslaught against his call. A very remote possibility as it was, Sura al-Rūm gave an exact time for which the Byzantines would rebound and gain the upper hand over their enemies: “within a few (biḍʿ) years”, (30: 4). It was within biḍʿ (anywhere between three and ten years (cf. Ibn Manẓūr, Lisān al-ʿArab)) that this foretelling took place. In 622, i.e. six or seven years after the Qur’anic prediction, the tide indeed turned in favour of the Byzantines and they gained the upper hand over their enemies. Even this though was not enough of a Sign for the Deniers; clearly, darkness is what they languished in.
It has to be said that, as per many an exegete, the realization of the Truth of the news of the Qur’an, of which they were told, would be in this worldly life and/or in the Hereafter, when they would be brought before ultimate justice.
Arapça tefsirler:
أَلَمۡ يَرَوۡاْ كَمۡ أَهۡلَكۡنَا مِن قَبۡلِهِم مِّن قَرۡنٖ مَّكَّنَّٰهُمۡ فِي ٱلۡأَرۡضِ مَا لَمۡ نُمَكِّن لَّكُمۡ وَأَرۡسَلۡنَا ٱلسَّمَآءَ عَلَيۡهِم مِّدۡرَارٗا وَجَعَلۡنَا ٱلۡأَنۡهَٰرَ تَجۡرِي مِن تَحۡتِهِمۡ فَأَهۡلَكۡنَٰهُم بِذُنُوبِهِمۡ وَأَنشَأۡنَا مِنۢ بَعۡدِهِمۡ قَرۡنًا ءَاخَرِينَ
(6) Had they not seen how many a generation[1308] before them We have destroyed? We had established them in the land[1309] ˹far˺ more firmly than how We established you ˹people˺! We sent the sky pouring down on them profusely and We made the rivers run under their feet, ˹only˺ then We destroyed them for their sins[1310] and We brought into being another generation after them.
[1308] Qarn which derives from the verb qarana (to join together/bundle up) is a large group of people or a nation joined together both temporally and spatially. It is also said of a stretch of time, the people who live through this time, or those who live during a period over which a Prophet was active in his career. It is said that qarn is 80 years long but no less than 30 years. (Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt)
[1309] The Qurayshites had many of the ruins of previous, much more prosperous, nations all around them: “You ˹Makkans˺ pass by their ruins morning *and night. Will you not use your reason?” (37: 137-138). They could also see many more of these majestic ruins, especially those of the wealthy Nabateans in Hegra (al-Ḥijr) and Petra (al-Batrā’) respectively, during their famed winter and summer journeys (cf. 106: 2). The fact that these earlier nations who were endowed with such abundance and were given water (the source of life and prosperity) both flowing and pouring without end were devastated, did not make them think over their fate contemplatively. “Have they not travelled throughout the land to see what was the end of those ˹destroyed˺ before them? They were far superior in might; they cultivated the land and developed it more than these ˹Makkans˺ ever have. Their Messengers came to them with clear proofs. Allah would have never wronged them, but it was they who wronged themselves” (30:9).
[1310] “Your Lord never destroys towns until He sends a Messenger to their mother ˹town˺ to recite unto them Our Signs. And We never destroy towns, save when their people are wrongdoers” (28:59).
[1309] The Qurayshites had many of the ruins of previous, much more prosperous, nations all around them: “You ˹Makkans˺ pass by their ruins morning *and night. Will you not use your reason?” (37: 137-138). They could also see many more of these majestic ruins, especially those of the wealthy Nabateans in Hegra (al-Ḥijr) and Petra (al-Batrā’) respectively, during their famed winter and summer journeys (cf. 106: 2). The fact that these earlier nations who were endowed with such abundance and were given water (the source of life and prosperity) both flowing and pouring without end were devastated, did not make them think over their fate contemplatively. “Have they not travelled throughout the land to see what was the end of those ˹destroyed˺ before them? They were far superior in might; they cultivated the land and developed it more than these ˹Makkans˺ ever have. Their Messengers came to them with clear proofs. Allah would have never wronged them, but it was they who wronged themselves” (30:9).
[1310] “Your Lord never destroys towns until He sends a Messenger to their mother ˹town˺ to recite unto them Our Signs. And We never destroy towns, save when their people are wrongdoers” (28:59).
Arapça tefsirler:
وَلَوۡ نَزَّلۡنَا عَلَيۡكَ كِتَٰبٗا فِي قِرۡطَاسٖ فَلَمَسُوهُ بِأَيۡدِيهِمۡ لَقَالَ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ
(7) [1311]Had We sent you a Book in ˹actual˺ sheets, so that they would touch it with their own hands, the Deniers would ˹only˺ say: “This is nothing but sheer sorcery!”[1312]
[1311] This passage expounds, explains and substantiates the previous one.
[1312] The reason for their Denial was not the seemingly weak abstract arguments and evidences they were being presented with, for even if they were to have concrete evidence brought to them (here, a heavenly book in touchable, tangible material, unlike the Unseen revelation that the Messenger (ﷺ) was relaying to them), they would still not Believe, out of deep-set aversion and ingrained antagonism (Ibn ʿUthaymīn). When faced with concrete evidence, they would always conjure up the lame ploy of calling it all nothing but magic: “And even if We opened for them a gate to Heaven, through which they continued to ascend, *they would still say: “Our eyes are hallucinating. We are bewitched!”” (15: 14-15).
[1312] The reason for their Denial was not the seemingly weak abstract arguments and evidences they were being presented with, for even if they were to have concrete evidence brought to them (here, a heavenly book in touchable, tangible material, unlike the Unseen revelation that the Messenger (ﷺ) was relaying to them), they would still not Believe, out of deep-set aversion and ingrained antagonism (Ibn ʿUthaymīn). When faced with concrete evidence, they would always conjure up the lame ploy of calling it all nothing but magic: “And even if We opened for them a gate to Heaven, through which they continued to ascend, *they would still say: “Our eyes are hallucinating. We are bewitched!”” (15: 14-15).
Arapça tefsirler:
وَقَالُواْ لَوۡلَآ أُنزِلَ عَلَيۡهِ مَلَكٞۖ وَلَوۡ أَنزَلۡنَا مَلَكٗا لَّقُضِيَ ٱلۡأَمۡرُ ثُمَّ لَا يُنظَرُونَ
(8) They ˹further˺ said: “Had only there been an angel sent down to him!”[1313] Had We sent down an angel, the whole matter would have been ˹immediately˺ settled and they would not be given respite[1314].
[1313] “And they say ˹mockingly˺: “What kind of messenger is this who eats food and goes about in market-places ˹for a living˺? If only an angel had been sent down with him to be his co-warner!” (25: 7).
[1314] The delivery of the Message usually takes years, if not even centuries as in the case of Prophet Noah (عليه السلام) (29: 14), of hard, toilsome work, example setting, and argumentation and counter-argumentation. Angels were not created for this role. This is why God sends human Messengers; with whom people can interact, relate to and see them acting upon their own teachings, thus providing role models to be emulated and followed. Angels descending to Earth have only one job: to deliver what is ‘true’; “either a Message to a human Messenger or a Punishment from God upon those who Deny it” (Mujāhid, quoted in al-Ṭabarī). “They ˹brashly˺ say: “O you to whom the Reminder is revealed! You must be insane! *Why do you not bring us the angels, if what you say is true?” *We do not send down the angels, save in Truth ˹Punishment˺, and were We to do so, they would be granted no respite” (15: 6-8).
Besides, God would not gratify haughty Deniers by answering their devious demands as much as He obliged His most faithful servants Abraham (عليه السلام) when he asked Him to show him how He brings the dead to life (2: 260) and Jesus and his disciples when they asked for a heavenly feast (5: 114). Were Messengers to answer each one of these demands, the requests would have known no end. They would have been taken for a plaything, losing their meaning and becoming so commonplace as to be to no avail (cf. Ibn ʿĀshūr). Sincere Belief has to emanate from the heart and be based on unshakable, profound certainty. It is not the result of the mere material realization of a miracle that vanishes once this outside source of awe is no longer perceivable (cf. al-Saʿdī).
[1314] The delivery of the Message usually takes years, if not even centuries as in the case of Prophet Noah (عليه السلام) (29: 14), of hard, toilsome work, example setting, and argumentation and counter-argumentation. Angels were not created for this role. This is why God sends human Messengers; with whom people can interact, relate to and see them acting upon their own teachings, thus providing role models to be emulated and followed. Angels descending to Earth have only one job: to deliver what is ‘true’; “either a Message to a human Messenger or a Punishment from God upon those who Deny it” (Mujāhid, quoted in al-Ṭabarī). “They ˹brashly˺ say: “O you to whom the Reminder is revealed! You must be insane! *Why do you not bring us the angels, if what you say is true?” *We do not send down the angels, save in Truth ˹Punishment˺, and were We to do so, they would be granted no respite” (15: 6-8).
Besides, God would not gratify haughty Deniers by answering their devious demands as much as He obliged His most faithful servants Abraham (عليه السلام) when he asked Him to show him how He brings the dead to life (2: 260) and Jesus and his disciples when they asked for a heavenly feast (5: 114). Were Messengers to answer each one of these demands, the requests would have known no end. They would have been taken for a plaything, losing their meaning and becoming so commonplace as to be to no avail (cf. Ibn ʿĀshūr). Sincere Belief has to emanate from the heart and be based on unshakable, profound certainty. It is not the result of the mere material realization of a miracle that vanishes once this outside source of awe is no longer perceivable (cf. al-Saʿdī).
Arapça tefsirler:
وَلَوۡ جَعَلۡنَٰهُ مَلَكٗا لَّجَعَلۡنَٰهُ رَجُلٗا وَلَلَبَسۡنَا عَلَيۡهِم مَّا يَلۡبِسُونَ
(9) Had We made him an angel, We would have ˹certainly˺ made him ˹in the form of ˺ a man[1315] and then We would have confused them for what they ˹contrive to˺ confuse[1316].
[1315] Such a co-warner angel would have been made to appear in human form so that meaningful communication could take place. Otherwise, the Message could not be delivered to begin with thereby defeating the whole purpose as they would inevitably confuse him for a human being (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr, al-Saʿdī).
[1316] This shows that they were not sincere in their demand and that they only wanted to confuse and mystify matters.
[1316] This shows that they were not sincere in their demand and that they only wanted to confuse and mystify matters.
Arapça tefsirler:
قُلۡ سِيرُواْ فِي ٱلۡأَرۡضِ ثُمَّ ٱنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُكَذِّبِينَ
Arapça tefsirler:
قُل لِّمَن مَّا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ قُل لِّلَّهِۚ كَتَبَ عَلَىٰ نَفۡسِهِ ٱلرَّحۡمَةَۚ لَيَجۡمَعَنَّكُمۡ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ لَا رَيۡبَ فِيهِۚ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَهُمۡ فَهُمۡ لَا يُؤۡمِنُونَ
(12) [1317]Say ˹Muhammad˺: “To whom belongs all what is in the Heavens and Earth? Say: “To ‘Allah!’” – He decreed Mercy upon Himself[1318] – He shall gather you on the Day of Judgement in which there is no doubt. Those who have ˹really˺ lost their souls are the ones who would not Believe”.
[1317] Instead of game playing and charade maintaining, they are presented here with real evidence, which engages both the heart and mind, rising above the banal material evidences they were proposing.
[1318] After mentioning the most plausible and irrefutable of all evidences, the creation of the Heavens and Earth, particularly since the Qurayshites did not reject this fact, God Almighty’s Mercy is evoked to underline His absolute ability at any given time to destroy them for Denying in and doubting Him. This so that they realize that this happens even though they are given a chance to see reason and repent (cf. al-Qurṭubī, al-Baghawī, Ibn ʿĀshūr). Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When Allah created all of the creatures, He wrote in His Book, which is with Him above the Throne: “My Mercy overrules My Wrath” (al-Bukhārī: 7404, Muslim: 2751). This also constitutes a message to the Believers who are too eager to see Divine Punishment overtake the Deniers (Ibn ʿĀshūr).
[1318] After mentioning the most plausible and irrefutable of all evidences, the creation of the Heavens and Earth, particularly since the Qurayshites did not reject this fact, God Almighty’s Mercy is evoked to underline His absolute ability at any given time to destroy them for Denying in and doubting Him. This so that they realize that this happens even though they are given a chance to see reason and repent (cf. al-Qurṭubī, al-Baghawī, Ibn ʿĀshūr). Abū Hurayrah (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When Allah created all of the creatures, He wrote in His Book, which is with Him above the Throne: “My Mercy overrules My Wrath” (al-Bukhārī: 7404, Muslim: 2751). This also constitutes a message to the Believers who are too eager to see Divine Punishment overtake the Deniers (Ibn ʿĀshūr).
Arapça tefsirler:
۞ وَلَهُۥ مَا سَكَنَ فِي ٱلَّيۡلِ وَٱلنَّهَارِۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
(13) For Him belongs what rests ˹still˺ at night and in the morning[1319]—He is the All-Hearing, All-Knowing.
[1319] This is to show that all dimensions are under the control of God Almighty; the spatial dimension, the Heavens and Earth, and the temporal dimension, day and night. Nothing exists outside the reach of His Power (al-Rāzī, Riḍā, Ibn ʿĀdil), not even in their most imperceptible inert states; He is verily the All-Hearing, All-Knowing of everything!
Arapça tefsirler:
قُلۡ أَغَيۡرَ ٱللَّهِ أَتَّخِذُ وَلِيّٗا فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَهُوَ يُطۡعِمُ وَلَا يُطۡعَمُۗ قُلۡ إِنِّيٓ أُمِرۡتُ أَنۡ أَكُونَ أَوَّلَ مَنۡ أَسۡلَمَۖ وَلَا تَكُونَنَّ مِنَ ٱلۡمُشۡرِكِينَ
(14) Say ˹Muhammad˺: “Shall I take as ally ˹any other˺ besides Allah, the Originator[1320] of the Heavens and Earth, while He feeds and never is He fed?”[1321] Say: “I was commanded to be the first to submit, and that: “Do not you be among the Associators”[1322]”.
[1320] Fāṭir comes from faṭara (past tense) which means to create something totally brand new, unparalleled in the past (al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1321] Only a Self-Sufficient, All-Sustaining God is worthy of worship and should be the only One sought for help. “I did not create jinn and humans except to worship Me. *I want no provision from them, nor do I want them to feed Me. *Indeed, Allah is the One Who is the Supreme Provider—Owner of Power, Ever Mighty” (51: 56-58).
[1322] This direct quote within the indirect report is meant as a two-fold delivery of this, most crucial Message; first for the Messenger (ﷺ), to assert his firmness, and secondly to deliver it to others (al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1321] Only a Self-Sufficient, All-Sustaining God is worthy of worship and should be the only One sought for help. “I did not create jinn and humans except to worship Me. *I want no provision from them, nor do I want them to feed Me. *Indeed, Allah is the One Who is the Supreme Provider—Owner of Power, Ever Mighty” (51: 56-58).
[1322] This direct quote within the indirect report is meant as a two-fold delivery of this, most crucial Message; first for the Messenger (ﷺ), to assert his firmness, and secondly to deliver it to others (al-Shinqīṭī, al-ʿAdhb al-Namīr).
Arapça tefsirler:
قُلۡ إِنِّيٓ أَخَافُ إِنۡ عَصَيۡتُ رَبِّي عَذَابَ يَوۡمٍ عَظِيمٖ
Arapça tefsirler:
مَّن يُصۡرَفۡ عَنۡهُ يَوۡمَئِذٖ فَقَدۡ رَحِمَهُۥۚ وَذَٰلِكَ ٱلۡفَوۡزُ ٱلۡمُبِينُ
(16) Whoever is averted ˹from Punishment˺ on that Day, then He had Mercy on him—that indeed is the clearest success[1323].
[1323] “…whoever is dragged away from Hellfire and entered into Paradise, then he is a winner” (3: 185).
Arapça tefsirler:
وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرّٖ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَۖ وَإِن يَمۡسَسۡكَ بِخَيۡرٖ فَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ
(17) If Allah touches you with affliction, none will remove it except for Him, and if He touches you with good, then He is Able over everything[1324].
[1324] This is further evidence of God Almighty’s Lordship as opposed to all besides Him, especially the idols whom the Makkans used to worship. They could not create anything, let alone the whole universe, or provide sustenance for their servants, nor could they harm or remove harm, bring good or prevent it (Ibn ʿĀshūr).
Arapça tefsirler:
وَهُوَ ٱلۡقَاهِرُ فَوۡقَ عِبَادِهِۦۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡخَبِيرُ
[1325] God Almighty’s total, unchecked dominance over His servants is a notion which is underlined in many Qur’anic passages; cf. 10: 107, 33: 17, 35: 2, 39: 38, 48: 11.
Arapça tefsirler:
قُلۡ أَيُّ شَيۡءٍ أَكۡبَرُ شَهَٰدَةٗۖ قُلِ ٱللَّهُۖ شَهِيدُۢ بَيۡنِي وَبَيۡنَكُمۡۚ وَأُوحِيَ إِلَيَّ هَٰذَا ٱلۡقُرۡءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَۚ أَئِنَّكُمۡ لَتَشۡهَدُونَ أَنَّ مَعَ ٱللَّهِ ءَالِهَةً أُخۡرَىٰۚ قُل لَّآ أَشۡهَدُۚ قُلۡ إِنَّمَا هُوَ إِلَٰهٞ وَٰحِدٞ وَإِنَّنِي بَرِيٓءٞ مِّمَّا تُشۡرِكُونَ
(19) Say ˹Muhammad˺: “What thing is most weighty in testimony?”[1326] Say: “Allah is a Witness between me and you. He revealed to me this Qur’an to warn you with it and whoever it reaches. Certainly you testify that there are other gods with Allah”. Say: “I ˹most certainly˺ do not testify ˹to this˺!” Say: “He is none but One God. I certainly denounce what you Associate ˹with Him˺”[1327].
[1326] To prove the Truthfulness of Prophet Muhammad (ﷺ), God is evoked as Arbiter between him and his opponents (cf. Ibn ʿĀshūr). In Arab culture, this is a very solemn undertaking; building on a sort of a code of honour. That God’s Most Majestic Name, ‘Allah’, is specifically mentioned draws on the addressees’ belief that Allah is Most Supreme over all the gods whom they claimed they only worshipped to draw them nearer to Him (39: 3). He is the One by Whom they used to bind each other in their pledges, dealings and interactions (cf. 4:1). They owed all their exceptional privileges over and above the whole of Arabia, to their legitimacy as guardians of His holiest shrine, the Kaʿbah. So to evoke His Name in testimony is extremely serious, especially when it comes from the one person whom they used to call al-amīn (the honest), Prophet Muhammad (ﷺ). “˹Nay˺ But ˹in spite of the Deniers˺ Allah ˹Himself ˺ bears witness to what He sent down to you – He sent it with His Knowledge – and the angels bear witness ˹to it˺ too—sufficient is Allah ˹indeed˺ as Witness” (4: 166).
[1327] This is the testimony of monotheism: the ultimate declaration, that there is only One God worthy of worship, Allah (عز وجل).
[1327] This is the testimony of monotheism: the ultimate declaration, that there is only One God worthy of worship, Allah (عز وجل).
Arapça tefsirler:
ٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يَعۡرِفُونَهُۥ كَمَا يَعۡرِفُونَ أَبۡنَآءَهُمُۘ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَهُمۡ فَهُمۡ لَا يُؤۡمِنُونَ
(20) Those to whom We gave the Book know him ˹Prophet Muhammad (ﷺ)˺ as much as they know their ˹own˺ children. Those who have ˹really˺ lost their souls are the ones who would not Believe[1328].
[1328] The People of the Book commanded much respect in the Arab collective consciousness because they were considered learned owing to their having Scriptures, whereas the Arabs of that time were overwhelmingly illiterate (62: 2). They are being brought to the fore here by way of forestalling an assumed argument of the Makkans against Prophet Muhammad (ﷺ). The People of the Book had an exact description of Prophet Muhammad (ﷺ) in their Scriptures yet a great many of them did not Believe: “…those who follow the Messenger, the unlettered Prophet, whom they find inscribed in the Torah and the Evangel that is with them, who enjoins upon them what is right, and forbids them what is wrong, and makes good things lawful for them, and forbids them bad things, and relieves them of their burden and the shackles that were upon them. Thus those who Believe in him, honour him, help him, and follow the Light that has been sent down with him; it is they who shall prosper” (7: 157).
Arapça tefsirler:
وَيَوۡمَ نَحۡشُرُهُمۡ جَمِيعٗا ثُمَّ نَقُولُ لِلَّذِينَ أَشۡرَكُوٓاْ أَيۡنَ شُرَكَآؤُكُمُ ٱلَّذِينَ كُنتُمۡ تَزۡعُمُونَ
(22) On the Day when We round them all up, then We say to those who Associated: “Where are your Associates[1329], whom you used to ˹falsely˺ claim?”
[1329] Those whom they worshipped besides God Almighty.
Arapça tefsirler:
ثُمَّ لَمۡ تَكُن فِتۡنَتُهُمۡ إِلَّآ أَن قَالُواْ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشۡرِكِينَ
[1330] “On the Day Allah resurrects them all, they will ˹falsely˺ swear to Him as they swear to you, thinking they have something to stand on. Indeed, it is they who are the ˹total˺ liars” (58: 18).
Arapça tefsirler:
ٱنظُرۡ كَيۡفَ كَذَبُواْ عَلَىٰٓ أَنفُسِهِمۡۚ وَضَلَّ عَنۡهُم مَّا كَانُواْ يَفۡتَرُونَ
Arapça tefsirler:
وَمِنۡهُم مَّن يَسۡتَمِعُ إِلَيۡكَۖ وَجَعَلۡنَا عَلَىٰ قُلُوبِهِمۡ أَكِنَّةً أَن يَفۡقَهُوهُ وَفِيٓ ءَاذَانِهِمۡ وَقۡرٗاۚ وَإِن يَرَوۡاْ كُلَّ ءَايَةٖ لَّا يُؤۡمِنُواْ بِهَاۖ حَتَّىٰٓ إِذَا جَآءُوكَ يُجَٰدِلُونَكَ يَقُولُ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلۡأَوَّلِينَ
(25) Some among them would listen to you; ˹but˺ We have put sheaths over their hearts, lest they would perceive it, and in their ears there is impairment[1331]. Even if they see every Sign, they would not Believe in it[1332]; so much so that when they come to dispute with you, the Deniers would ˹willingly˺ say: “This is nothing but merely ˹a retelling of the˺ scribbles of the ancients!”[1333]
[1331] This is the case of those among the Deniers who would not see the Truth no matter what they are being presented with. This is because they willingly and eagerly rushed into rejecting God’s Signs as a matter of principle and out of entrenched beliefs. They knew that Believing would dispossess them of their special privileges, status and prestige, as Islam aimed to build a fundamentally equalitarian society. They just could not bring themselves to Believe in all that leads to this new state of affairs: “Those who Denied said: “Do not listen to this Qur’ān. Drown it out so that hopefully you will gain the upper hand” (41: 26); “Some of them would listen to you and when they come out of your place they say: “What did he say earlier?”” (47: 16); “They said: “Our hearts are in sheaths regarding what you call us for, there is impairment in our ears and between us and you is a barrier. Do your best then because we will surely be doing our best!”” (41: 5).
Other ayas describe the same Denial: “And who is more unjust than those who, when reminded of their Lord’s Signs, turn away from them and forget what their own hands have done? We have certainly put sheaths over their hearts – leaving them unable to perceive this ˹Qur’an˺ – and impairment in their ears. And if you invite them to guidance, they will never be guided” (18: 57); “When you recite the Qur’ān, We place a hidden veil between you and those who Believe not in the Hereafter. *We have placed sheaths over their hearts, preventing them from perceiving it, and impairment in their ears. When you mention your Lord alone in the Qur’ān, they turn their backs and run away” (17: 45-46).
[1332] “Yet, whenever they see a Sign, they turn away, saying: “Same old sorcery!”” (54: 2).
[1333] This is a dynamic equivalence translation, reproducing a comparable affective import in the target language. Another translation would be: “This is nothing but myths of old!” Literally, asāṭīr, are written news and stories of ancient times, where fact and myth are inextricably intertwined (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). This claim is a familiar ruse of the Deniers: “Whenever Our Signs are recited to them, they say: “We have already heard ˹the recitation˺. If we wanted, we could have easily produced something similar. This is nothing but scribbles of the ancients!” (8: 31); “They say: “This is nothing but scribbles of the ancients, which he had written down: they are dictated to him morning and evening”” (25: 5).
Other ayas describe the same Denial: “And who is more unjust than those who, when reminded of their Lord’s Signs, turn away from them and forget what their own hands have done? We have certainly put sheaths over their hearts – leaving them unable to perceive this ˹Qur’an˺ – and impairment in their ears. And if you invite them to guidance, they will never be guided” (18: 57); “When you recite the Qur’ān, We place a hidden veil between you and those who Believe not in the Hereafter. *We have placed sheaths over their hearts, preventing them from perceiving it, and impairment in their ears. When you mention your Lord alone in the Qur’ān, they turn their backs and run away” (17: 45-46).
[1332] “Yet, whenever they see a Sign, they turn away, saying: “Same old sorcery!”” (54: 2).
[1333] This is a dynamic equivalence translation, reproducing a comparable affective import in the target language. Another translation would be: “This is nothing but myths of old!” Literally, asāṭīr, are written news and stories of ancient times, where fact and myth are inextricably intertwined (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). This claim is a familiar ruse of the Deniers: “Whenever Our Signs are recited to them, they say: “We have already heard ˹the recitation˺. If we wanted, we could have easily produced something similar. This is nothing but scribbles of the ancients!” (8: 31); “They say: “This is nothing but scribbles of the ancients, which he had written down: they are dictated to him morning and evening”” (25: 5).
Arapça tefsirler:
وَهُمۡ يَنۡهَوۡنَ عَنۡهُ وَيَنۡـَٔوۡنَ عَنۡهُۖ وَإِن يُهۡلِكُونَ إِلَّآ أَنفُسَهُمۡ وَمَا يَشۡعُرُونَ
(26) They strongly caution ˹people˺ against it ˹the Truth˺ and they ˹themselves˺ strike a distance away from it; they only destroy themselves unwittingly[1334].
[1334] “Are those whose evil-doing is made so appealing to them that they deem it good ˹like those who are rightly guided˺?” (35: 8).
Arapça tefsirler:
وَلَوۡ تَرَىٰٓ إِذۡ وُقِفُواْ عَلَى ٱلنَّارِ فَقَالُواْ يَٰلَيۡتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِـَٔايَٰتِ رَبِّنَا وَنَكُونَ مِنَ ٱلۡمُؤۡمِنِينَ
(27) [1335]If only you could see ˹Muhammad˺ when they were stood at the Fire and then said: “How we wish we could be returned then we would ˹surely˺ not deny the Signs of our Lord and would be among the Believers![1336]”
[1335] This passage is meant to console the Prophet (ﷺ) and assure him of the Deniers’ fate – those who caused him much pain and distress – by giving him a preview of some events of the Day of Judgement. The scenes and sights being depicted are so real that the past tense is used as if the events had already taken place. The past tense is also meant as an assurance that the case has already been settled.
[1336] “As for those who Deny, theirs shall be the Fire of Hell. They will neither be done away with so as to die; nor will any of its Punishment be lightened for them. Thus do We requite every Denier. *They will howl out shouting therein: “Our Lord! Let us out, that we may do good other than that which we used to do. Did We not give you long life, enough for whosoever would reflect to reflect therein? And the Warner came to you, so taste ˹the Punishment˺! The wrongdoers shall have no helpers”” (35: 36-37).
[1336] “As for those who Deny, theirs shall be the Fire of Hell. They will neither be done away with so as to die; nor will any of its Punishment be lightened for them. Thus do We requite every Denier. *They will howl out shouting therein: “Our Lord! Let us out, that we may do good other than that which we used to do. Did We not give you long life, enough for whosoever would reflect to reflect therein? And the Warner came to you, so taste ˹the Punishment˺! The wrongdoers shall have no helpers”” (35: 36-37).
Arapça tefsirler:
بَلۡ بَدَا لَهُم مَّا كَانُواْ يُخۡفُونَ مِن قَبۡلُۖ وَلَوۡ رُدُّواْ لَعَادُواْ لِمَا نُهُواْ عَنۡهُ وَإِنَّهُمۡ لَكَٰذِبُونَ
(28) Nay, but what they used to hide[1337] before was made to come all too true to them. If they were to return they would ˹only˺ backtrack to what they were forbidden from—indeed they are liars.
[1337] Their realization of the Truth of the Message (cf. Ibn al-Qayyim, ʿUddat al-Ṣābirīn, p. 186, al-Saʿdī, Ibn ʿĀshūr). They knew for sure that it was true but nonetheless they denied it all the same: “They denied them ˹the Signs˺, in their wickedness and their pride, even though their souls acknowledged them as true. See how those who spread corruption met their end!” (27: 14).
Arapça tefsirler:
وَلَوۡ تَرَىٰٓ إِذۡ وُقِفُواْ عَلَىٰ رَبِّهِمۡۚ قَالَ أَلَيۡسَ هَٰذَا بِٱلۡحَقِّۚ قَالُواْ بَلَىٰ وَرَبِّنَاۚ قَالَ فَذُوقُواْ ٱلۡعَذَابَ بِمَا كُنتُمۡ تَكۡفُرُونَ
(30) ˹But˺ If only you could see ˹Muhammad˺ when they were stood in front of their Lord; He said: “Is not this real?” They said: “Most certainly, by our Lord!” He said: “Taste you then the Punishment for your Denying”.
Arapça tefsirler:
قَدۡ خَسِرَ ٱلَّذِينَ كَذَّبُواْ بِلِقَآءِ ٱللَّهِۖ حَتَّىٰٓ إِذَا جَآءَتۡهُمُ ٱلسَّاعَةُ بَغۡتَةٗ قَالُواْ يَٰحَسۡرَتَنَا عَلَىٰ مَا فَرَّطۡنَا فِيهَا وَهُمۡ يَحۡمِلُونَ أَوۡزَارَهُمۡ عَلَىٰ ظُهُورِهِمۡۚ أَلَا سَآءَ مَا يَزِرُونَ
(31) Losers indeed are those who deny the meeting of Allah, until when the Hour comes upon them all of a sudden, they would say: “Woe be us for wasting it ˹our lives˺!”[1338] They would carry their ˹burdensome˺ sins over their backs—sordid indeed what they carry.
[1338] “Follow ˹the Qur’an˺ the best of what has been sent down to you from your Lord, before the Punishment comes upon you all of a sudden while you are unaware, *lest any soul should say: “Woe is me for having neglected what is due to God, and having been one of those who scoffed!”” (39: 55-56).
Arapça tefsirler:
وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا لَعِبٞ وَلَهۡوٞۖ وَلَلدَّارُ ٱلۡأٓخِرَةُ خَيۡرٞ لِّلَّذِينَ يَتَّقُونَۚ أَفَلَا تَعۡقِلُونَ
(32) This worldly life is nothing but a plaything, a distraction, but the final abode is better for the Mindful—have you no sense![1339]
[1339] This life is nothing but an illusory enjoyment (3: 185) that will soon come to an abrupt end by death, but the Hereafter is the real life, the everlasting abode, that those of sound reason need to strive for: “The life of this world is merely a plaything and a distraction; the true life is in the Final Abode, if only they knew” (29: 64); “Know you all that the life of this world is but a plaything, a distraction, an ornament, mutual boasting among you, and vying for increase in property and children—the likeness of a rain whose vegetation impresses the farmers; then it withers such that you see it turn yellow; then it becomes chaff. And in the Hereafter there shall be severe Punishment, forgiveness from Allah, and Pleasure, and the life of this world is naught but an illusory enjoyment” (57: 20).
al-Mustawrid Ibn Shaddād (رضي الله عنه) narrated that the Messenger (ﷺ) said: “By Allah, this worldly life by comparison to the Hereafter is like a person who dips this finger (pointing his index finger) in the sea; see how much he draws from it!” (Muslim: 2858).
al-Mustawrid Ibn Shaddād (رضي الله عنه) narrated that the Messenger (ﷺ) said: “By Allah, this worldly life by comparison to the Hereafter is like a person who dips this finger (pointing his index finger) in the sea; see how much he draws from it!” (Muslim: 2858).
Arapça tefsirler:
قَدۡ نَعۡلَمُ إِنَّهُۥ لَيَحۡزُنُكَ ٱلَّذِي يَقُولُونَۖ فَإِنَّهُمۡ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ ٱلظَّٰلِمِينَ بِـَٔايَٰتِ ٱللَّهِ يَجۡحَدُونَ
(33) [1340]We ˹surely˺ Know that what they say saddens you[1341]. ˹Know then that˺ They do not ˹really˺ think you a liar, but the wrong-doers are ˹only˺ dismissive of the Signs of Allah[1342].
[1340] This passage gives a glimpse at the woes and pains that our great Prophet Muhammad (ﷺ) had to endure in his struggle to deliver the Message. He was met with stiff opposition and outright enmity by his own clan and some of his closest relatives, which naturally saddened and pained him. They customarily called him a madman, a sorcerer, a charlatan, a liar, a mere rhymester; they rejected his Message calling it mere scribbles of the ancients, and they hurled many more jeers and sneers at him; and their persecutions were by no means any less severe. But God Almighty was on his side. He bolstered him with the necessary support and comfort to get over such states and to carry on delivering the Message, striving in the cause (cf. al-Biqāʿī, Naẓm al-Durar).
[1341] The great grief the Prophet (ﷺ) experienced is laconically captured in the following aya: “But, perhaps you ˹Muhammad˺ will grieve yourself to death over their Denial, if they ˹continue to˺ Deny in this Discourse” (18: 6).
[1342] They knew for sure that he came with the Truth, but out of intransigence and haughtiness, they would not admit this (al-Ṭabarī, Ibn Kathīr, al-Saʿdī). The Qur’an employs the word jaḥada which means to deny and reject with the tongue what the heart surely knows to be the Truth; the noun juḥūd, which derives from it, means ingratitude (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
[1341] The great grief the Prophet (ﷺ) experienced is laconically captured in the following aya: “But, perhaps you ˹Muhammad˺ will grieve yourself to death over their Denial, if they ˹continue to˺ Deny in this Discourse” (18: 6).
[1342] They knew for sure that he came with the Truth, but out of intransigence and haughtiness, they would not admit this (al-Ṭabarī, Ibn Kathīr, al-Saʿdī). The Qur’an employs the word jaḥada which means to deny and reject with the tongue what the heart surely knows to be the Truth; the noun juḥūd, which derives from it, means ingratitude (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt).
Arapça tefsirler:
وَلَقَدۡ كُذِّبَتۡ رُسُلٞ مِّن قَبۡلِكَ فَصَبَرُواْ عَلَىٰ مَا كُذِّبُواْ وَأُوذُواْ حَتَّىٰٓ أَتَىٰهُمۡ نَصۡرُنَاۚ وَلَا مُبَدِّلَ لِكَلِمَٰتِ ٱللَّهِۚ وَلَقَدۡ جَآءَكَ مِن نَّبَإِيْ ٱلۡمُرۡسَلِينَ
(34) Many a Messenger before you has been rejected, but they persevered in the face of their rejection; they were harmed until Our victory came to them. None can change the Words of Allah[1343]; the profound news of the Messengers came to you[1344].
[1343] That He (عز وجل) will grant victory to His Messengers and the sincerely faithful around them (cf. Ibn Kathīr, Ibn ʿĀshūr): “Our Word has already been given to Our servants, the Messengers, that: it is they who will be made victorious, and that Our forces will certainly prevail” (37: 171-173); “Allah decreed that: “I shall prevail, Me and My Messengers—verily Allah is All-Powerful, All-Prevailing”” (58: 21).
[1344] “And all We relate to you ˹Muhammad˺ of the stories of the Messengers is to reassure your heart” (11: 120).
[1344] “And all We relate to you ˹Muhammad˺ of the stories of the Messengers is to reassure your heart” (11: 120).
Arapça tefsirler:
وَإِن كَانَ كَبُرَ عَلَيۡكَ إِعۡرَاضُهُمۡ فَإِنِ ٱسۡتَطَعۡتَ أَن تَبۡتَغِيَ نَفَقٗا فِي ٱلۡأَرۡضِ أَوۡ سُلَّمٗا فِي ٱلسَّمَآءِ فَتَأۡتِيَهُم بِـَٔايَةٖۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَمَعَهُمۡ عَلَى ٱلۡهُدَىٰۚ فَلَا تَكُونَنَّ مِنَ ٱلۡجَٰهِلِينَ
(35) [1345]If their aversion is too hard on you, then if you can seek out a tunnel in the ground or ladder to the sky, so that you may bring them a Sign ˹then do it˺; ˹but˺ if Allah so wished He would have banded them all together around guidance, so be not among the ignorant.
[1345] In the face of this fierce onslaught, the Prophet (ﷺ) is told that he can do none of the sort of actions mentioned, whether digging a tunnel or climbing up a ladder to the sky, in response to his foes’ preposterous demands. Had God wished, He would have made them all willingly embrace his call. So he need not feel anguish on account of this (cf. al-Biqāʿī, Naẓm al-Durar, Ṭanṭāwī, al-Tafsīr al-Wasīṭ): “Had your Lord ˹O Muhammad˺ so willed, all ˹people˺ on Earth would have certainly Believed, every single one of them! Would you then force people to become Believers?” (10: 99).
Arapça tefsirler:
۞ إِنَّمَا يَسۡتَجِيبُ ٱلَّذِينَ يَسۡمَعُونَۘ وَٱلۡمَوۡتَىٰ يَبۡعَثُهُمُ ٱللَّهُ ثُمَّ إِلَيۡهِ يُرۡجَعُونَ
(36) [1346]Indeed only those who can hear[1347] will respond, yet the dead, Allah will resurrect them and then to Him they return[1348].
[1346] This passage carries on from the few previous ones further expanding on them. Those who fail to be guided are so done by because they themselves are adamantly unwilling to receive the Signs of God. They are ‘dead’ to them revelling and languishing in a bottomless pit of darkness (cf. Riḍā, Ibn ʿĀshūr).
[1347] Those who are well-tuned and receptive (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1348] Those who rebel against the call to Truth and are ‘dead’ to it will meet their fate on the Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr). That the misguided are ‘dead’ is a metaphor that carries on in Aya 6:122 below: “Is the one who was dead and We caused him to come alive and bestowed upon him a light to walk in among people be like the one who is plunged in complete darkness; there is no way for him to emerge out of which?” (al-Shinqīṭī draws attention to this point).
[1347] Those who are well-tuned and receptive (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1348] Those who rebel against the call to Truth and are ‘dead’ to it will meet their fate on the Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr). That the misguided are ‘dead’ is a metaphor that carries on in Aya 6:122 below: “Is the one who was dead and We caused him to come alive and bestowed upon him a light to walk in among people be like the one who is plunged in complete darkness; there is no way for him to emerge out of which?” (al-Shinqīṭī draws attention to this point).
Arapça tefsirler:
وَقَالُواْ لَوۡلَا نُزِّلَ عَلَيۡهِ ءَايَةٞ مِّن رَّبِّهِۦۚ قُلۡ إِنَّ ٱللَّهَ قَادِرٌ عَلَىٰٓ أَن يُنَزِّلَ ءَايَةٗ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ
(37) They said: “If only a Sign from his Lord would be sent down to him!”[1349] Say ˹Muhammad˺: “Indeed Allah can send down a Sign”; but most of them know not[1350].
[1349] They keep on asking for miraculous ‘signs’ even though whatever Signs they might be given would not be believed in (Aya 25 above), seeking thereby only to further confound and complicate matters (Aya 9 above) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). This is their oft-evoked lame excuse: “They say: “We will not Believe in you ˹Muhammad˺ until you make a spring gush out of the ground for us; *or until you have a garden of date palms and vines, and make rivers pour through them; *or make the sky fall on us in pieces, as you claimed will happen; *or bring Allah and the angels before us face to face; *or have a house made of gold; or ascend into the sky, ˹but˺ even then, we will not Believe in your ascension until you send a ˹tangible˺ book down for us to read”. Say: “Glory be to my Lord! Am I anything but a mortal, a Messenger?”” (17: 90-93).
[1350] This draws attention to their sheer ignorance of the laws of God and what befell many a nation before them: when people ask for a sign and choose afterwards to declare it false, they will surely meet a swift reckoning. An example at hand is that of the Thamūd, their not too distant neighbours, who asked for a supernatural she-camel as a Sign but chose to disbelieve in it afterwards, miraculous as it was, and God exacted justice on them momentarily: “Nothing keeps Us from sending the ˹demanded˺ Signs except that they had ˹already˺ been denied by earlier peoples. And We gave the Thamūd the she-camel as a clear ˹Sign˺, but they wrongfully rejected it. We only send the Signs as a warning” (17: 59).
[1350] This draws attention to their sheer ignorance of the laws of God and what befell many a nation before them: when people ask for a sign and choose afterwards to declare it false, they will surely meet a swift reckoning. An example at hand is that of the Thamūd, their not too distant neighbours, who asked for a supernatural she-camel as a Sign but chose to disbelieve in it afterwards, miraculous as it was, and God exacted justice on them momentarily: “Nothing keeps Us from sending the ˹demanded˺ Signs except that they had ˹already˺ been denied by earlier peoples. And We gave the Thamūd the she-camel as a clear ˹Sign˺, but they wrongfully rejected it. We only send the Signs as a warning” (17: 59).
Arapça tefsirler:
وَمَا مِن دَآبَّةٖ فِي ٱلۡأَرۡضِ وَلَا طَٰٓئِرٖ يَطِيرُ بِجَنَاحَيۡهِ إِلَّآ أُمَمٌ أَمۡثَالُكُمۚ مَّا فَرَّطۡنَا فِي ٱلۡكِتَٰبِ مِن شَيۡءٖۚ ثُمَّ إِلَىٰ رَبِّهِمۡ يُحۡشَرُونَ
(38) There is not a single moving creature on Earth or a bird flying with its two wings except them being nations like you[1351] – We left nothing unaccounted for in the Book – and then to their Lord they shall be gathered.
[1351] The ‘Signs’ are everywhere, all around them but being ‘out of tune’ and adamantly contradicting resulted in their sense of perception being blotched; they are “deaf and dumb in the bosom of darkness” as if ‘dead’. All the creatures around us are but nations like us; in them are enough Signs for those of sound reason to see and know the path to God. They are created, provided for, brought to death and resurrected by God Almighty. All of their lives, livelihoods and deeds are recorded to the smallest detail in the Preserved Tablet (al-lawḥ al-maḥfūẓ): “There is no moving creature on Earth but that its provision lies with Allah. And He knows its dwelling place and its repository. All is ˹accounted for˺ in a clear Book” (11: 6; cf. al-Ṭabarī, al-Rāzī, Ibn Kathīr, al-Saʿdī).
The One who does all this, is more than Able to bring them whatever Sign He wishes (cf. Abū Ḥayyān, al-Shirbīnī), and to Him they shall all be returned: “We know best the way they listen, when they listen to you and when they confer in secret, and these wrongdoers say: “You are only following a man who is bewitched”. *See what they think you are like! But they are lost and cannot find the right way. *They also say: “What? When we are turned to bones and dust, shall we really be raised up in a new act of creation? *Say: “˹Yes˺ Even if you were ˹as hard as˺ stone, or iron, *or any other creation you think hard to bring to life”. Then they will say: “Who will bring us back?” Say: “The One Who created you the first time”. Then they will shake their heads at you and say: “When will that be?” Say: “It may well be very soon: *it will be the Day when He calls you, and you answer by praising Him, and you think you have stayed ˹on Earth˺ only a little while”” (17: 47-52).
The One who does all this, is more than Able to bring them whatever Sign He wishes (cf. Abū Ḥayyān, al-Shirbīnī), and to Him they shall all be returned: “We know best the way they listen, when they listen to you and when they confer in secret, and these wrongdoers say: “You are only following a man who is bewitched”. *See what they think you are like! But they are lost and cannot find the right way. *They also say: “What? When we are turned to bones and dust, shall we really be raised up in a new act of creation? *Say: “˹Yes˺ Even if you were ˹as hard as˺ stone, or iron, *or any other creation you think hard to bring to life”. Then they will say: “Who will bring us back?” Say: “The One Who created you the first time”. Then they will shake their heads at you and say: “When will that be?” Say: “It may well be very soon: *it will be the Day when He calls you, and you answer by praising Him, and you think you have stayed ˹on Earth˺ only a little while”” (17: 47-52).
Arapça tefsirler:
وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا صُمّٞ وَبُكۡمٞ فِي ٱلظُّلُمَٰتِۗ مَن يَشَإِ ٱللَّهُ يُضۡلِلۡهُ وَمَن يَشَأۡ يَجۡعَلۡهُ عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
(39) Those who deny Our Signs are deaf and dumb in ˹the bosom of ˺ darkness[1352]. Whoever Allah wishes, He misguides and whoever He wishes, He places him on a Straight Path.
[1352] Úulumāt (lit. darknesses) is, as always given in the Qur’an, in the plural. They waste their lives away in the darknesses of Denying, ignorance and intransigence (cf. al-Biqāʿī, Naẓm al-Durar).
Arapça tefsirler:
قُلۡ أَرَءَيۡتَكُمۡ إِنۡ أَتَىٰكُمۡ عَذَابُ ٱللَّهِ أَوۡ أَتَتۡكُمُ ٱلسَّاعَةُ أَغَيۡرَ ٱللَّهِ تَدۡعُونَ إِن كُنتُمۡ صَٰدِقِينَ
(40) [1353]Say ˹Muhammad˺: “Would you not see that when Allah’s Punishment comes to you or the Hour comes upon you, would you pray to any besides ‘Allah’ if only you are truthful?”
[1353] Then, people might have had many gods whom they Associated with God, but when they were touched by affliction or hit by disaster they quickly turned to the One and only God, the ‘Allah’ they knew for sure as All-Able, All-Dominant. At those times their recalcitrance evaded them (cf. al-Rāzī): “He is the One Who enables you to travel through land and sea. And it so happens that you are on ships, sailing with a favourable wind, to the passengers’ delight. Suddenly, the ships are overcome by a gale wind and those on board are overwhelmed by waves from every side, and they assume they are doomed. They cry out to Allah ˹alone˺ in sincere devotion: “If You save us from this, we will certainly be grateful”” (10: 22).
Arapça tefsirler:
بَلۡ إِيَّاهُ تَدۡعُونَ فَيَكۡشِفُ مَا تَدۡعُونَ إِلَيۡهِ إِن شَآءَ وَتَنسَوۡنَ مَا تُشۡرِكُونَ
(41) “Nay, but it is He Whom you would pray to, then He removes what you pray to Him for, if He so wills, and you forget about what you Associate ˹with Him˺.”[1354]
[1354] “When you are touched with hardship at sea, you forget all ˹the gods˺ you ˹normally˺ invoke, except Him. But when He delivers you ˹safely˺ to shore, you turn away. Humans are ever ungrateful” (17: 67).
Arapça tefsirler:
فَلَوۡلَآ إِذۡ جَآءَهُم بَأۡسُنَا تَضَرَّعُواْ وَلَٰكِن قَسَتۡ قُلُوبُهُمۡ وَزَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ مَا كَانُواْ يَعۡمَلُونَ
(43) Were they only when Our affliction befell them to ˹sincerely˺ humble themselves![1355] Nay, but their hearts became hard and Satan made what they used to do look attractive to them[1356].
[1355] Yataḍarraʿu is to worship God with all sincerity and in humbleness. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1356] Denial, Association and sinning. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1356] Denial, Association and sinning. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
Arapça tefsirler:
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِۦ فَتَحۡنَا عَلَيۡهِمۡ أَبۡوَٰبَ كُلِّ شَيۡءٍ حَتَّىٰٓ إِذَا فَرِحُواْ بِمَآ أُوتُوٓاْ أَخَذۡنَٰهُم بَغۡتَةٗ فَإِذَا هُم مُّبۡلِسُونَ
(44) When they forgot what they were reminded of[1357], We opened up for them the doors of everything[1358]; yet when they become full of gloating over what they were given, We took them all of a sudden, and lo they are seized with despair.
[1357] They deliberately disregarded what their Messengers conveyed to them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1358] The doors that were shut to them at times of hardship will be opened and they will experience a life of ease, limitless abundance and merriment. When they become too gleefully sure of it, God brings His swift reckoning over their heads (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Whenever We sent a Prophet to a town, We afflicted its ˹Denying˺ people with suffering and hardships, so that they might humble themselves ˹before Us˺, *and then We changed their hardship into prosperity, until they multiplied. But then they ˹smugly˺ said: “Hardship and affluence also befell our forefathers”, and so We took them all of a sudden, unawares” (7: 94-95). ʿUqbah Ibn ʿĀmir (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When you see Allah providing generously for a servant, despite him being ˹rebelliously˺ sinful, then know that it is by way of luring him ˹into a trap˺”. Then he (ﷺ) recited: “When they forgot what they were reminded of, We opened up for them the doors of everything; yet when they become full of gloating over what they were given, We took them all of a sudden, and lo they are full of despair” (Aḥmad: 17311, al-Ṭabarānī, al-Awsaṭ: 9272, al-Bayhaqī, Shuʿab al-Īmān: 4220). This aya, further, relates back to Aya 11 above, which encourages taking heed from the fate of earlier nations who Denied their Messengers.
[1358] The doors that were shut to them at times of hardship will be opened and they will experience a life of ease, limitless abundance and merriment. When they become too gleefully sure of it, God brings His swift reckoning over their heads (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Whenever We sent a Prophet to a town, We afflicted its ˹Denying˺ people with suffering and hardships, so that they might humble themselves ˹before Us˺, *and then We changed their hardship into prosperity, until they multiplied. But then they ˹smugly˺ said: “Hardship and affluence also befell our forefathers”, and so We took them all of a sudden, unawares” (7: 94-95). ʿUqbah Ibn ʿĀmir (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When you see Allah providing generously for a servant, despite him being ˹rebelliously˺ sinful, then know that it is by way of luring him ˹into a trap˺”. Then he (ﷺ) recited: “When they forgot what they were reminded of, We opened up for them the doors of everything; yet when they become full of gloating over what they were given, We took them all of a sudden, and lo they are full of despair” (Aḥmad: 17311, al-Ṭabarānī, al-Awsaṭ: 9272, al-Bayhaqī, Shuʿab al-Īmān: 4220). This aya, further, relates back to Aya 11 above, which encourages taking heed from the fate of earlier nations who Denied their Messengers.
Arapça tefsirler:
قُلۡ أَرَءَيۡتُمۡ إِنۡ أَخَذَ ٱللَّهُ سَمۡعَكُمۡ وَأَبۡصَٰرَكُمۡ وَخَتَمَ عَلَىٰ قُلُوبِكُم مَّنۡ إِلَٰهٌ غَيۡرُ ٱللَّهِ يَأۡتِيكُم بِهِۗ ٱنظُرۡ كَيۡفَ نُصَرِّفُ ٱلۡأٓيَٰتِ ثُمَّ هُمۡ يَصۡدِفُونَ
(46) [1359]Say ˹Muhammad˺: “Would you not see that if Allah were to take away your hearing and your sight; and seal your hearts, what god besides ‘Allah’ would restore it ˹all˺ back to you![1360] Look ˹Muhammad˺ how We expound the Signs to them and then they ˹defiantly˺ turn away!
[1359] This passage sheds further light and expounds upon the previous one; providing yet further Signs of the Truth and God’s Omnipotence. (Ibn ʿĀshūr)
[1360] They are reminded to take heed, being warned about a Punishment for the nature of their rejection. The argument goes that any god would normally want hearing, seeing and mindful servants who are able to worship him and pay him homage, but given that the Deniers made no use of these perceptual faculties to come to realize the Truth for what it really is (knowing all too well that their false gods are not in the least able to either benefit or harm them, being nothing more than stones and inanimate objects), and fully knowing that only ‘Allah’ (God) is able over everything, they might as well be bereft of them (cf. al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1360] They are reminded to take heed, being warned about a Punishment for the nature of their rejection. The argument goes that any god would normally want hearing, seeing and mindful servants who are able to worship him and pay him homage, but given that the Deniers made no use of these perceptual faculties to come to realize the Truth for what it really is (knowing all too well that their false gods are not in the least able to either benefit or harm them, being nothing more than stones and inanimate objects), and fully knowing that only ‘Allah’ (God) is able over everything, they might as well be bereft of them (cf. al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
Arapça tefsirler:
قُلۡ أَرَءَيۡتَكُمۡ إِنۡ أَتَىٰكُمۡ عَذَابُ ٱللَّهِ بَغۡتَةً أَوۡ جَهۡرَةً هَلۡ يُهۡلَكُ إِلَّا ٱلۡقَوۡمُ ٱلظَّٰلِمُونَ
(47) Say ˹Muhammad˺: “Would you not see that if Allah’s Punishment befalls you all of a sudden or plainly to sight; would none but only the wrongdoers be destroyed?[1361]
[1361] Punishment could come to them suddenly without warning or after the coming of its harbingers and none could tip them off in the case of the earlier or save them in the case of the latter; either way, only the Deniers will be taken, and God saves His sincere servants (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Those who Believe and do not mix their Belief with injustice, for those is security and they are ˹truly˺ guided” (6: 82).
Arapça tefsirler:
وَمَا نُرۡسِلُ ٱلۡمُرۡسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَۖ فَمَنۡ ءَامَنَ وَأَصۡلَحَ فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ
(48) We send Messengers as nothing but bearers of glad tidings and warners[1362]; whoever Believes and mends ˹their ways˺ then they should not fear nor need they grieve[1363],
[1362] This explains plainly that God sends human Messengers for specific purposes, whereby they come to deliver the Message they were entrusted with, but are not to be toyed with. (Ibn ʿĀshūr)
[1363] Those who come to embrace Faith in all sincerity are given assurance against future Punishment; they should not be saddened over their previous rebellious actions. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1363] Those who come to embrace Faith in all sincerity are given assurance against future Punishment; they should not be saddened over their previous rebellious actions. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
Arapça tefsirler:
وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا يَمَسُّهُمُ ٱلۡعَذَابُ بِمَا كَانُواْ يَفۡسُقُونَ
Arapça tefsirler:
قُل لَّآ أَقُولُ لَكُمۡ عِندِي خَزَآئِنُ ٱللَّهِ وَلَآ أَعۡلَمُ ٱلۡغَيۡبَ وَلَآ أَقُولُ لَكُمۡ إِنِّي مَلَكٌۖ إِنۡ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَيَّۚ قُلۡ هَلۡ يَسۡتَوِي ٱلۡأَعۡمَىٰ وَٱلۡبَصِيرُۚ أَفَلَا تَتَفَكَّرُونَ
(50) Say ˹Muhammad˺: “I would not say to you that I hold the treasures of Allah, I do not know ˹about˺ the Unseen[1364], I would not say to you that I am an angel; I only follow what is revealed to me”. Say ˹Muhammad˺: “Are the blind and the seeing ˹persons˺ alike?[1365] Would you ˹Deniers˺ not reflect!”
[1364] Messengers are but human beings who warn people against rebelling against God and bring them glad tidings of the good rewards in store for those who listen and pay heed. They come with a Message to open up peoples’ hearts and minds to the Truth; they are not endowed with the supernatural powers that people want them to demonstrate at will: “Say ˹Muhammad˺: “I have no power over benefit or harm, ˹even˺ to myself, except as Allah may please: if I had knowledge of the Unseen, I would have abundant good things and no harm could touch me. I am no more than a bearer of warning, and good news to those who Believe”” (7: 188). This clear, definite reply puts an end to their disputatious demands.
[1365] The analogy of the blind and the seeing replicates the other contrasting comparisons between the dead and the living, the deaf and the hearing, with which this sura abounds. Those who are being contrasted here are the Deniers who are ‘blind’ to the Truth and the Believers who can see it plainly for what it is (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1365] The analogy of the blind and the seeing replicates the other contrasting comparisons between the dead and the living, the deaf and the hearing, with which this sura abounds. Those who are being contrasted here are the Deniers who are ‘blind’ to the Truth and the Believers who can see it plainly for what it is (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Arapça tefsirler:
وَأَنذِرۡ بِهِ ٱلَّذِينَ يَخَافُونَ أَن يُحۡشَرُوٓاْ إِلَىٰ رَبِّهِمۡ لَيۡسَ لَهُم مِّن دُونِهِۦ وَلِيّٞ وَلَا شَفِيعٞ لَّعَلَّهُمۡ يَتَّقُونَ
(51) [1366]Warn with it[1367] ˹Muhammad˺ those who fear being gathered before their Lord – there is none besides Him as an ally or intercessor for them[1368] – so they might be Mindful.
[1366] Now, discourse sheds light on yet another segment of that society, the less favoured who had no vested interest in the status quo but who whole-heartedly embraced the Message of Truth. A truth they readily saw.
[1367] The Qur’an. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1368] They sincerely fear God because they fully realize that there will be none on the Day of Judgement to help them or intercede with Him except the Almighty Himself (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1367] The Qur’an. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1368] They sincerely fear God because they fully realize that there will be none on the Day of Judgement to help them or intercede with Him except the Almighty Himself (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Arapça tefsirler:
وَلَا تَطۡرُدِ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِيِّ يُرِيدُونَ وَجۡهَهُۥۖ مَا عَلَيۡكَ مِنۡ حِسَابِهِم مِّن شَيۡءٖ وَمَا مِنۡ حِسَابِكَ عَلَيۡهِم مِّن شَيۡءٖ فَتَطۡرُدَهُمۡ فَتَكُونَ مِنَ ٱلظَّٰلِمِينَ
(52) Do not ˹Muhammad˺ turn away[1369] those who pray to their Lord early and late in the day seeking ˹only˺ His Face[1370]; you will not be brought to account over them nor will they be brought to account over your deeds so that you may turn them away, ˹mind you˺ lest you would be among the wrongdoers.
[1369] In these early days, the ones who sincerely Believed were mostly from among the underprivileged societal denominations, paupers and slaves, so out of sheer egotism when those belonging to the upper echelons of society wanted to sit with the Prophet they disdainfully demanded these ‘others’ be sent away. Saʿd Ibn Abī Waqqāṣ (رضي الله عنه) said: “We were with the Prophet (ﷺ), six of us, when the Associators said to him: “Send these away, lest they get overfamiliar with us!” He continued: “There were me, ˹ʿAbdullāh˺ Ibn Masʿūd, a man from ˹the clan of ˺ Hudhayl, Bilāl ˹Ibn Rabāḥ˺ and another two men whom I do not know their names. Something ˹of sorts˺ occurred to the Messenger of Allah (ﷺ), and then Allah sent down: “Do not ˹Muhammad˺ turn away those who pray to their Lord early and late in the day”” (Muslim: 2413).
Such haughtiness was known about since the first Messenger, Noah (عليه السلام), was sent to humanity: “They said: “Why should we Believe you ˹Noah˺ when only the rif-raff follow you?” *He said: “What knowledge do I have of what they used to do? *It is for my Lord alone to bring them to account - if only you could see - *I will not drive Believers away. *I am but a clear warner”” (26: 111-115).
[1370] The fact that they are busy with mentioning and praying to their Lord at these two most busy times of the day underlines how devoted they were (cf. Abū Ḥayyān).
Such haughtiness was known about since the first Messenger, Noah (عليه السلام), was sent to humanity: “They said: “Why should we Believe you ˹Noah˺ when only the rif-raff follow you?” *He said: “What knowledge do I have of what they used to do? *It is for my Lord alone to bring them to account - if only you could see - *I will not drive Believers away. *I am but a clear warner”” (26: 111-115).
[1370] The fact that they are busy with mentioning and praying to their Lord at these two most busy times of the day underlines how devoted they were (cf. Abū Ḥayyān).
Arapça tefsirler:
وَكَذَٰلِكَ فَتَنَّا بَعۡضَهُم بِبَعۡضٖ لِّيَقُولُوٓاْ أَهَٰٓؤُلَآءِ مَنَّ ٱللَّهُ عَلَيۡهِم مِّنۢ بَيۡنِنَآۗ أَلَيۡسَ ٱللَّهُ بِأَعۡلَمَ بِٱلشَّٰكِرِينَ
(53) Like so We tested some of them by means of others[1371], so they ˹the haughty˺ would say: “Is it these whom Allah favoured among us!” Is not Allah more aware of the thankful?[1372]
[1371] That mainly the less significant of the population were the first to embrace the call is yet another test for the notables of society. In order to become true Believers, they would have to suppress their feelings of deep contempt and really consider themselves brethren with those whom they saw themselves as vastly superior to (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1372] Their senses were not clouded by worldly distractions, so they knew the Truth for what it really was once they saw it; they readily counted God’s many favours on them and became thankful.
[1372] Their senses were not clouded by worldly distractions, so they knew the Truth for what it really was once they saw it; they readily counted God’s many favours on them and became thankful.
Arapça tefsirler:
وَإِذَا جَآءَكَ ٱلَّذِينَ يُؤۡمِنُونَ بِـَٔايَٰتِنَا فَقُلۡ سَلَٰمٌ عَلَيۡكُمۡۖ كَتَبَ رَبُّكُمۡ عَلَىٰ نَفۡسِهِ ٱلرَّحۡمَةَ أَنَّهُۥ مَنۡ عَمِلَ مِنكُمۡ سُوٓءَۢا بِجَهَٰلَةٖ ثُمَّ تَابَ مِنۢ بَعۡدِهِۦ وَأَصۡلَحَ فَأَنَّهُۥ غَفُورٞ رَّحِيمٞ
(54) When those who Believe in Our Signs come to you say ˹to them˺: “Peace be upon you – your Lord decreed Mercy upon Himself – whoever of you commits evil out of ignorance then repents afterwards, and mends ˹their ways˺, then Allah is All-Forgiving, Most Merciful”[1373].
[1373] No matter what rank other mortals held them at, they were practically honoured by their Most High Lord. They were to be amiably received and greeted by the Noble Messenger (ﷺ), given the good tidings of God’s Mercy to them and told that their sins will be forgiven once they seek repentance. These were the most solid kernel of the Believing society, who performed many death-defying acts of heroism and whose role was decisive in bolstering the preservation of the whole Faith community in those early days.
Arapça tefsirler:
وَكَذَٰلِكَ نُفَصِّلُ ٱلۡأٓيَٰتِ وَلِتَسۡتَبِينَ سَبِيلُ ٱلۡمُجۡرِمِينَ
(55) Like so We spell out the Signs so that the path of the criminals becomes plain ˹to sight˺[1374].
[1374] The path of the Believers further draws attention to how swerved the path of the Deniers is (al-Rāzī, al-Samīn al-Ḥalabī, al-Durr al-Maṣūn). The Believers’ whole-hearted, unconditional acceptance of the call of Truth was to be yet another Sign of the true path to take had the Deniers’ senses not been clouded: “If they ˹the Deniers˺ see the path of guidedness, they would not take it as a path...” (7: 146).
Arapça tefsirler:
قُلۡ إِنِّي نُهِيتُ أَنۡ أَعۡبُدَ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِۚ قُل لَّآ أَتَّبِعُ أَهۡوَآءَكُمۡ قَدۡ ضَلَلۡتُ إِذٗا وَمَآ أَنَا۠ مِنَ ٱلۡمُهۡتَدِينَ
(56) [1375]Say ˹Muhammad˺: “I was forbidden to worship those you invoke besides Allah”. Say: “I shall not follow your ˹vain˺ desires[1376]; ˹for then˺ I shall be misguided and not among the guided”.
[1375] The diatribe against the Deniers is renewed here with emphasis on stating a clear position which strikes a definite distance from the path of the misguided (cf. al-Rāzī, Abū Ḥayyān, al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[1376] Following vain desires is what led them to stray. (Abū Ḥayyān)
[1376] Following vain desires is what led them to stray. (Abū Ḥayyān)
Arapça tefsirler:
قُلۡ إِنِّي عَلَىٰ بَيِّنَةٖ مِّن رَّبِّي وَكَذَّبۡتُم بِهِۦۚ مَا عِندِي مَا تَسۡتَعۡجِلُونَ بِهِۦٓۚ إِنِ ٱلۡحُكۡمُ إِلَّا لِلَّهِۖ يَقُصُّ ٱلۡحَقَّۖ وَهُوَ خَيۡرُ ٱلۡفَٰصِلِينَ
(57) Say: “I stand on clear evidence from my Lord, yet you deny it; I do not have what you are in a hurry for[1377]. Only Allah has a decision ˹about that˺; He declares the Truth—He is the best of adjudicators”.
[1377] That is Punishment from God (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “They also said: “O Allah, if this really is the Truth from You, then rain stones on us from the heavens, or send us some other painful Punishment” (8: 32); “They say: “Our Lord, hasten us our share of Punishment before the Day of Reckoning!” (38: 16).
Arapça tefsirler:
قُل لَّوۡ أَنَّ عِندِي مَا تَسۡتَعۡجِلُونَ بِهِۦ لَقُضِيَ ٱلۡأَمۡرُ بَيۡنِي وَبَيۡنَكُمۡۗ وَٱللَّهُ أَعۡلَمُ بِٱلظَّٰلِمِينَ
(58) Say: “If I have what you seek to hasten, the matter between me and you would have been ˹soon˺ settled—Allah knows best the wrongdoers[1378]”.
[1378] An allusion to the destruction of the ‘wrongdoers’; a throwback to Aya 47 above.
Arapça tefsirler:
۞ وَعِندَهُۥ مَفَاتِحُ ٱلۡغَيۡبِ لَا يَعۡلَمُهَآ إِلَّا هُوَۚ وَيَعۡلَمُ مَا فِي ٱلۡبَرِّ وَٱلۡبَحۡرِۚ وَمَا تَسۡقُطُ مِن وَرَقَةٍ إِلَّا يَعۡلَمُهَا وَلَا حَبَّةٖ فِي ظُلُمَٰتِ ٱلۡأَرۡضِ وَلَا رَطۡبٖ وَلَا يَابِسٍ إِلَّا فِي كِتَٰبٖ مُّبِينٖ
(59) [1379]“He ˹Allah˺ has the keys of the Unseen[1380], only He knows them. He knows ˹all˺ what is there in the land and sea; not a leaf that falls without Him knowing about it, not a seed in the ˹deepest recess of the˺ darkness of Earth[1381], not a thing moist nor dry[1382] except ˹it˺ being in a clarifying book[1383].”
[1379] The following are indications of the absolute Omnipotence and Omniscience of the One and true Master of the universe, Whom they Deny out of sheer ignorance (Abū Ḥayyān).
[1380] Mafātiḥ al-Ghayb (lit. keys of the Unseen) is invariably interpreted by exegetes as khazā’in al-ghayb, troves of the Unseen. Although this passage provides a number of these ‘keys’ that lie beyond human perceptions, the example usually given is Aya 31: 34: “Indeed, Allah ˹alone˺ has the knowledge of the Hour. He sends down the rain, and knows what is in the wombs. No soul knows what it will earn for tomorrow, and no soul knows in what land it will die. Surely Allah is All-Knowing, All-Aware”.
[1381] The seeds buried deep in the ground. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[1382] Exegetes hold different opinions regarding the meaning of this binary pair; however al-Baghawī notes that ‘moist’ and ‘dry’ could be used as metonyms for life and death, respectively.
[1383] The Preserved Tablet (al-lawḥ al-maḥfūẓ) in which everything is clearly written ever since God first created the universe. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[1380] Mafātiḥ al-Ghayb (lit. keys of the Unseen) is invariably interpreted by exegetes as khazā’in al-ghayb, troves of the Unseen. Although this passage provides a number of these ‘keys’ that lie beyond human perceptions, the example usually given is Aya 31: 34: “Indeed, Allah ˹alone˺ has the knowledge of the Hour. He sends down the rain, and knows what is in the wombs. No soul knows what it will earn for tomorrow, and no soul knows in what land it will die. Surely Allah is All-Knowing, All-Aware”.
[1381] The seeds buried deep in the ground. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[1382] Exegetes hold different opinions regarding the meaning of this binary pair; however al-Baghawī notes that ‘moist’ and ‘dry’ could be used as metonyms for life and death, respectively.
[1383] The Preserved Tablet (al-lawḥ al-maḥfūẓ) in which everything is clearly written ever since God first created the universe. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
Arapça tefsirler:
وَهُوَ ٱلَّذِي يَتَوَفَّىٰكُم بِٱلَّيۡلِ وَيَعۡلَمُ مَا جَرَحۡتُم بِٱلنَّهَارِ ثُمَّ يَبۡعَثُكُمۡ فِيهِ لِيُقۡضَىٰٓ أَجَلٞ مُّسَمّٗىۖ ثُمَّ إِلَيۡهِ مَرۡجِعُكُمۡ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ
(60) “He is the One Who terminates your ˹lives˺ at night[1384] and knows what you earn during the day, then He sets you off ˹again˺ during it ˹the day˺ so that a specified term comes to an end[1385]; then to Him is your return then He gives you the news about what you used to do[1386].”
[1384] The taking of people’s souls away from their bodies during their sleep (known as al-wafāt al-ṣughrā; the lesser death) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Allah takes the souls of the dead and the souls of the living while they sleep - He keeps hold of those whose death He has ordained and sends the others back until their appointed time - there truly are Signs in this for those who reflect” (39: 42).
[1385] A person’s life.
[1386] On the Day of Judgement, God will bring people to account for their deeds after reviewing their records in public. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1385] A person’s life.
[1386] On the Day of Judgement, God will bring people to account for their deeds after reviewing their records in public. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
Arapça tefsirler:
وَهُوَ ٱلۡقَاهِرُ فَوۡقَ عِبَادِهِۦۖ وَيُرۡسِلُ عَلَيۡكُمۡ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلۡمَوۡتُ تَوَفَّتۡهُ رُسُلُنَا وَهُمۡ لَا يُفَرِّطُونَ
(61) “He is the Most Dominant over His servants[1387] and He sends ˹constant˺ keepers[1388] over you, until when death comes upon any of you, Our messengers[1389] terminate his life; never do they neglect ˹a thing˺”.
[1387] God Almighty’s total, unchecked Dominance over His servants is a notion which is underlined in many Qur’anic passages; cf. 10: 107, 35: 2, 39: 38, 48: 11, 33: 17.
[1388] Ḥafaẓah (lit. keepers/protectors); these are angels who protect people and keep record of their deeds (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “For each one there are successive angels before and behind, protecting them by Allah’s command” (13: 11); “Standing over you are guardians ˹angels˺, *watchers, noble recorders *who know what you do” (82: 10-12).
[1389] The angels whose task is to take souls. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1388] Ḥafaẓah (lit. keepers/protectors); these are angels who protect people and keep record of their deeds (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “For each one there are successive angels before and behind, protecting them by Allah’s command” (13: 11); “Standing over you are guardians ˹angels˺, *watchers, noble recorders *who know what you do” (82: 10-12).
[1389] The angels whose task is to take souls. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
Arapça tefsirler:
ثُمَّ رُدُّوٓاْ إِلَى ٱللَّهِ مَوۡلَىٰهُمُ ٱلۡحَقِّۚ أَلَا لَهُ ٱلۡحُكۡمُ وَهُوَ أَسۡرَعُ ٱلۡحَٰسِبِينَ
(62) [1390]Then they are returned to Allah, their real Master; nay but to Him alone belongs the decision—He is the swiftest of Reckoners.
[1390] The change of tone in this passage concluding aya is nothing short of majestic: the shift from first person to third person pronouns, from being talked to and then being talked about; from the present tense, which directly addresses the interlocutors and talks about the now, to the past tense in which the intended are only alluded to, and talks about a scene from the future as if already past and gone; and use of the marked exclusive “a-lā” (nay but!) is meant to further indicate the boundless Supremacy of God, Who is the sole Judge of people’s deeds.
Arapça tefsirler:
قُلۡ مَن يُنَجِّيكُم مِّن ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِ تَدۡعُونَهُۥ تَضَرُّعٗا وَخُفۡيَةٗ لَّئِنۡ أَنجَىٰنَا مِنۡ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ
(63) Say ˹Muhammad˺: “Who salvages you from the ˹danger-fraught, deep˺ darkness of the land and sea?[1391] ˹But the One˺ You invoke Him humbly and mutedly[1392]; ˹saying˺ “Should He salvage us from this, we will surely be among the thankful””.
[1391] The Arabs of that time, like many people nowadays, did not deny that ‘Allah’ was their sole Lord (known as tawḥīd al-rubūbiyyah) Whom they turned to in hard times, but what they denied was His sole Godhood (known as tawḥīd al-ulūhiyyah), i.e. that He is the only God worthy of worship. Discourse here draws their attention to this fact in argument against them (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1392] That is they summon up their most sincere prayers in true humbleness and whole-heartedly as people would do in hard times, yet once their prayers are answered, they renege on their promise to God.
[1392] That is they summon up their most sincere prayers in true humbleness and whole-heartedly as people would do in hard times, yet once their prayers are answered, they renege on their promise to God.
Arapça tefsirler:
قُلِ ٱللَّهُ يُنَجِّيكُم مِّنۡهَا وَمِن كُلِّ كَرۡبٖ ثُمَّ أَنتُمۡ تُشۡرِكُونَ
(64) Say: “Allah ˹alone˺ salvages you from it and from every distress, ˹but only˺ then you ˹just˺ Associate ˹with Him˺”.[1393]
[1393] “When you are touched with hardship at sea, you forget all ˹the gods˺ you invoke, except for Him. But when He delivers you ˹safely˺ ashore, you turn away. Humankind is ever ungrateful!” (17: 67).
Arapça tefsirler:
قُلۡ هُوَ ٱلۡقَادِرُ عَلَىٰٓ أَن يَبۡعَثَ عَلَيۡكُمۡ عَذَابٗا مِّن فَوۡقِكُمۡ أَوۡ مِن تَحۡتِ أَرۡجُلِكُمۡ أَوۡ يَلۡبِسَكُمۡ شِيَعٗا وَيُذِيقَ بَعۡضَكُم بَأۡسَ بَعۡضٍۗ ٱنظُرۡ كَيۡفَ نُصَرِّفُ ٱلۡأٓيَٰتِ لَعَلَّهُمۡ يَفۡقَهُونَ
(65) [1394]Say: “He is ever Able to send a Punishment on you from above you or from under your feet[1395]; or mell you up into ˹hostile˺ factions, letting some of you taste the brawn of the other”.[1396] Look ˹Muhammad˺ how We diversify the Signs so that may they discern!
[1394] This is to make them realize that the thin cover of safety and security in which they revelled can easily be blown away by the Almighty, so that they need not take Him lightly or pretend to forget about Him (cf. al-Biqāʿī, Naẓm al-Durar): “Do the people of these towns feel secure that Our Punishment will not come upon them by night, while they are asleep? *Do the people of these towns feel secure that Our Punishment will not come upon them by day, while they are at play? *Do they feel secure against Allah’s planning? None would feel secure from Allah’s planning except the losers!” (7: 97-99).
[1395] This unqualified, undefined ‘Punishment’ opens up the doors to imagining all sorts of awful disasters that God can strike them with (Riḍā). They only need to ponder the fate of earlier nations and indeed their own fate whereby they think about the blessings they comfortably take for granted and the dangers they are oblivious to: “Your Lord is He Who makes ships go smoothly for you on the sea so that you can seek His bounty: He is Most Merciful towards you. *When you are touched with hardship at sea, you forget all ˹the gods˺ you invoke, except for Him. But when He delivers you ˹safely˺ ashore, you turn away. Humankind is ever ungrateful! *Do you feel secure that He will not cause the land to swallow you up, or unleash upon you a storm of stones? Then you will find none to protect you. *Or do you feel secure that He will not cause you to return to it another time, and unleash upon you a tempestuous wind, and drown you for your having been ungrateful? Then you would find no avenger therein against Us” (17: 66-69); “Are you sure that He Who is in Heaven will not make the land swallow you up with a violent shudder? *Are you sure that He Who is in Heaven will not send a whirlwind to pelt you with stones? You will come to know what My warning means!” (67: 16-17).
[1396] That is to trigger discord and civil unrest. Society’s vulnerability to this most hideous monster rearing its head in its midst, making life almost impossible to endure, is thus exposed. At such turbulent times, they just wish for their lives to end a thousand times over. Jābir Ibn ʿAbdillāh narrated that the Prophet (ﷺ) sought refuge by God from the former two types of Punishment when he heard this aya for the first time, but said: “These two are much lighter and much less severe”, when he heard the third type of Punishment, i.e. them being divided into warring factions (al-Bukhārī: 7313).
[1395] This unqualified, undefined ‘Punishment’ opens up the doors to imagining all sorts of awful disasters that God can strike them with (Riḍā). They only need to ponder the fate of earlier nations and indeed their own fate whereby they think about the blessings they comfortably take for granted and the dangers they are oblivious to: “Your Lord is He Who makes ships go smoothly for you on the sea so that you can seek His bounty: He is Most Merciful towards you. *When you are touched with hardship at sea, you forget all ˹the gods˺ you invoke, except for Him. But when He delivers you ˹safely˺ ashore, you turn away. Humankind is ever ungrateful! *Do you feel secure that He will not cause the land to swallow you up, or unleash upon you a storm of stones? Then you will find none to protect you. *Or do you feel secure that He will not cause you to return to it another time, and unleash upon you a tempestuous wind, and drown you for your having been ungrateful? Then you would find no avenger therein against Us” (17: 66-69); “Are you sure that He Who is in Heaven will not make the land swallow you up with a violent shudder? *Are you sure that He Who is in Heaven will not send a whirlwind to pelt you with stones? You will come to know what My warning means!” (67: 16-17).
[1396] That is to trigger discord and civil unrest. Society’s vulnerability to this most hideous monster rearing its head in its midst, making life almost impossible to endure, is thus exposed. At such turbulent times, they just wish for their lives to end a thousand times over. Jābir Ibn ʿAbdillāh narrated that the Prophet (ﷺ) sought refuge by God from the former two types of Punishment when he heard this aya for the first time, but said: “These two are much lighter and much less severe”, when he heard the third type of Punishment, i.e. them being divided into warring factions (al-Bukhārī: 7313).
Arapça tefsirler:
وَكَذَّبَ بِهِۦ قَوۡمُكَ وَهُوَ ٱلۡحَقُّۚ قُل لَّسۡتُ عَلَيۡكُم بِوَكِيلٖ
Arapça tefsirler:
لِّكُلِّ نَبَإٖ مُّسۡتَقَرّٞۚ وَسَوۡفَ تَعۡلَمُونَ
Arapça tefsirler:
وَإِذَا رَأَيۡتَ ٱلَّذِينَ يَخُوضُونَ فِيٓ ءَايَٰتِنَا فَأَعۡرِضۡ عَنۡهُمۡ حَتَّىٰ يَخُوضُواْ فِي حَدِيثٍ غَيۡرِهِۦۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيۡطَٰنُ فَلَا تَقۡعُدۡ بَعۡدَ ٱلذِّكۡرَىٰ مَعَ ٱلۡقَوۡمِ ٱلظَّٰلِمِينَ
(68) [1397]When you ˹Muhammad˺ see those who indulge in ˹blasphemous talk about˺ Our Signs, avert them until they engage in ˹some˺ other speech[1398]; perchance should Satan cause you to forget ˹about this˺ then once you remember, do not sit with the wrongful people.
[1397] Building on the preceding episode as much as in an earlier passage (Ayas 51-55), this passage yet again points the Messenger (ﷺ) to the right way of dealing with his circumstances and the people that exist in them. Given the elongated answer that he was delivered before, he is also told here of the right manner to deal with the Denying ones around him (cf. al-Biqāʿī, Naẓm al-Durar).
[1398] This is a general rule that applies at all times: “He sent down ˹in˺ the Book to you that should you hear the Signs of Allah being Denied or ridiculed ˹by some˺, then remain not with them unless they engage in a conversation other than that. ˹If you still stay with them˺ Then you are ˹just˺ like them—indeed Allah will gather the Deniers and the hypocrites in Hellfire altogether” (4: 140).
[1398] This is a general rule that applies at all times: “He sent down ˹in˺ the Book to you that should you hear the Signs of Allah being Denied or ridiculed ˹by some˺, then remain not with them unless they engage in a conversation other than that. ˹If you still stay with them˺ Then you are ˹just˺ like them—indeed Allah will gather the Deniers and the hypocrites in Hellfire altogether” (4: 140).
Arapça tefsirler:
وَذَرِ ٱلَّذِينَ ٱتَّخَذُواْ دِينَهُمۡ لَعِبٗا وَلَهۡوٗا وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَاۚ وَذَكِّرۡ بِهِۦٓ أَن تُبۡسَلَ نَفۡسُۢ بِمَا كَسَبَتۡ لَيۡسَ لَهَا مِن دُونِ ٱللَّهِ وَلِيّٞ وَلَا شَفِيعٞ وَإِن تَعۡدِلۡ كُلَّ عَدۡلٖ لَّا يُؤۡخَذۡ مِنۡهَآۗ أُوْلَٰٓئِكَ ٱلَّذِينَ أُبۡسِلُواْ بِمَا كَسَبُواْۖ لَهُمۡ شَرَابٞ مِّنۡ حَمِيمٖ وَعَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡفُرُونَ
(70) Leave behind ˹Muhammad˺ those who took their religion lightly and playfully and were deceived by the worldly life, and remind with it ˹the Qur’an˺, lest that a soul becomes bondaged by what it earned; there is no ally or intercessor for it besides Allah and if it were to ransom itself with anything it will not be accepted from it[1399]. Those are the ones who are bondaged for their earning, for them are a boiling drink and a painful Punishment for all their Denying.
[1399] “Those who Deny and die as Deniers, ˹as much as˺ Earth’s fill of gold will not be accepted from them, even if they were to ransom themselves with it—for those is a painful Punishment and they will have no helpers” (3: 91).
Arapça tefsirler:
قُلۡ أَنَدۡعُواْ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰٓ أَعۡقَابِنَا بَعۡدَ إِذۡ هَدَىٰنَا ٱللَّهُ كَٱلَّذِي ٱسۡتَهۡوَتۡهُ ٱلشَّيَٰطِينُ فِي ٱلۡأَرۡضِ حَيۡرَانَ لَهُۥٓ أَصۡحَٰبٞ يَدۡعُونَهُۥٓ إِلَى ٱلۡهُدَى ٱئۡتِنَاۗ قُلۡ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلۡهُدَىٰۖ وَأُمِرۡنَا لِنُسۡلِمَ لِرَبِّ ٱلۡعَٰلَمِينَ
(71) Say ˹Muhammad˺: “Are we to pray to that – apart from Allah – which neither benefits us nor harms us[1400]; and be turned on our heels when Allah guided us[1401]?” ˹And be˺ Like the one who was lured by the devils ˹to stray˺ in the land, bewildered, while he has ˹true˺ friends calling him to guidance: “Come to us!” Say: “Indeed ˹true˺ guidance is the guidance of Allah! We were commanded to ˹devoutly˺ submit to the Lord of all beings”.
[1400] This implies the surrounding idolaters, who worshipped nothing more than inanimate objects, statues and carvings (cf. al-Rāzī).
[1401] Back to the old days of misguidedness. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1401] Back to the old days of misguidedness. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
Arapça tefsirler:
وَأَنۡ أَقِيمُواْ ٱلصَّلَوٰةَ وَٱتَّقُوهُۚ وَهُوَ ٱلَّذِيٓ إِلَيۡهِ تُحۡشَرُونَ
(72) And “to keep you the Prayer and be Mindful of Him—˹indeed˺ He is the One to whom you shall be gathered[1402]”.
[1402] On the Day of Judgement when everyone will be held accountable for their deeds. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
Arapça tefsirler:
وَهُوَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۖ وَيَوۡمَ يَقُولُ كُن فَيَكُونُۚ قَوۡلُهُ ٱلۡحَقُّۚ وَلَهُ ٱلۡمُلۡكُ يَوۡمَ يُنفَخُ فِي ٱلصُّورِۚ عَٰلِمُ ٱلۡغَيۡبِ وَٱلشَّهَٰدَةِۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡخَبِيرُ
(73) He is the One Who created the Heavens and Earth with the Truth[1403]; and on the Day when He says: “Be!” and it shall be[1404]; His speech is the Truth and to Him belongs Sovereignty on the Day when the Horn[1405] will be blown – the All-Knower of what is unseen and witnessed—He is the Most Wise, the All-Knowledgeable.
[1403] This is the greatest Sign ever, one that was created for a good reason: “We have not created the Heavens and Earth and everything in between without purpose – that is the assumption of those who Denied—woe to those who Denied when they are in the Fire!” (38: 27).
[1404] The All-Sovereign of the Day of Judgement will only say: “Be!” and His will is no sooner realized (cf. al-Wāḥidī, Ibn Kathīr, Ibn ʿĀshūr).
[1405] Exegetes are unanimous that al-ṣūr is a horn which is blown by Archangel Isrāfīl to announce the Day of Judgement (cf. al-Wāḥidī, Ibn Kathīr, al-Samarqandī, Baḥr al-ʿUlūm): “And the Horn was blown; that indeed is the Day promised” (50: 20); “The Horn will be sounded and – lo and behold! – they will rush out to their Lord from their graves” (36: 51).
[1404] The All-Sovereign of the Day of Judgement will only say: “Be!” and His will is no sooner realized (cf. al-Wāḥidī, Ibn Kathīr, Ibn ʿĀshūr).
[1405] Exegetes are unanimous that al-ṣūr is a horn which is blown by Archangel Isrāfīl to announce the Day of Judgement (cf. al-Wāḥidī, Ibn Kathīr, al-Samarqandī, Baḥr al-ʿUlūm): “And the Horn was blown; that indeed is the Day promised” (50: 20); “The Horn will be sounded and – lo and behold! – they will rush out to their Lord from their graves” (36: 51).
Arapça tefsirler:
۞ وَإِذۡ قَالَ إِبۡرَٰهِيمُ لِأَبِيهِ ءَازَرَ أَتَتَّخِذُ أَصۡنَامًا ءَالِهَةً إِنِّيٓ أَرَىٰكَ وَقَوۡمَكَ فِي ضَلَٰلٖ مُّبِينٖ
(74) [1406]˹Mention˺ When Ibrāhīm ˹Abraham˺ said to his father, Āzar: “Do you take on idols as gods! Indeed I see you and your people in apparent misguidance”.
[1406] The direct addressees here are the Qurayshites, who rightly considered themselves as the descendants of Abraham (عليه السلام), being the offspring of Ishmael (عليه السلام). They also considered their religion linked to him, although being only remotely related to his ḥanīfiyyah in the most rudimentary of terms. This is why he is cited in argument against them, giving them insight as to how he came to be the true Believer in God and His Signs that he was; having to read cosmic Signs to reach this conclusion (cf. Abū Ḥayyān).
Arapça tefsirler:
وَكَذَٰلِكَ نُرِيٓ إِبۡرَٰهِيمَ مَلَكُوتَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَلِيَكُونَ مِنَ ٱلۡمُوقِنِينَ
(75) Like so We showed Ibrāhīm the magnificent Dominion[1407] of the Heavens and Earth and that he shall be among those possessing certitude.
[1407] Malakūt is a hyperbolic form of mulk (dominion, sovereignty); it is the greatest form of mulk (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). For him to be shown the malakūt of the Heavens and Earth is to see all that God made in them as Signs (cf. Muqātil quoted in al-Ṭabarī). It is to fully realize the Truthfulness of the Oneness of God and that no one besides Him is worthy of worship. This elevated him to the station of yaqīn (lit. certitude) which is the highest station of Īmān (Faith), which never gets mixed with doubt (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Arapça tefsirler:
فَلَمَّا جَنَّ عَلَيۡهِ ٱلَّيۡلُ رَءَا كَوۡكَبٗاۖ قَالَ هَٰذَا رَبِّيۖ فَلَمَّآ أَفَلَ قَالَ لَآ أُحِبُّ ٱلۡأٓفِلِينَ
(76) Thus when ˹the darkness of ˺ night shrouded him, he saw a ˹particularly luminous˺ planet and said: “This is my Lord?”[1408] When it vanished, he said: “I do not like those that vanish!”
[1408] Scholars and exegetes, old and new, pondered at length on the nature of the declaration: “This is my Lord” in this aya and the next two and the question is still being raised. Generally, they have come to the conclusion that Abraham (عليه السلام) was engaged in a debate with his people and was not involved in meditating the universe around him in this instance (kāna munāẓiran wa lam yakun nāẓiran cf. al-Eījī). That is, this declaration should not be misconstrued as a declaration of faith by Abraham and that it comes within the context of his argument with his people (cf. Ayas 80-83 below and al-Shinqīṭī), the Chaldeans, who worshiped planets. In order to persuade them, Abraham mimicked their own line of deduction (cf. Ibn ʿĀshūr), whereby he followed a gradual line of argument moving from one terrestrial body to another, to the bigger and more luminous, only to reach the same final result at the end. They also cite many proofs to bolster this point of interpretation.
Another view is provided by the great exegete al-Ṭabarī whereby Abraham was genuinely engaged in meditation (nāẓiran), thus, he called upon his Lord to guide him or else he too would go astray. Although this view is frowned upon as it is understood to cast doubts on Abraham’s (عليه السلام) all-time purity of Faith, it could give a glimpse at another way of looking at the concerned ayas. This passage, Ayas 74-79, provides a composite whole and is couched in the context of exposing the folly of idol worship: it cuts against the grain of sound human nature as these idols possess neither power nor ability to either harm or benefit, thus they do not possess the very basic quality of a god worthy of the name. This conclusion was reached at by Abraham who was endowed with true guidance and sound judgement (rushd) from an early age (cf. al-Tafsīr al-Mukhtaṣar: “We had certainly given Abraham his rushdahū (his portion of sound judgement, guidance, rectitude) before, and We were of him Well-Knowing” (21: 51)). Thus, he saw the folly of worshipping mere idols, who can neither harm nor benefit and he points this fact out to his father (Aya 74). For this firm stand, he was gifted with the faculty of reading the Signs of the Heavens and Earth (shown the malakūt; cf. Muqātil quoted in al-Ṭabarī) to realize the Truth and thus attain certitude of Faith (li yakuna min al-muqinīn; Aya 75). As he had to intellectually deduce these, he had to engage in deep, hard thinking and being in that state, coupled with the very lonely engulfing darkness of the night (janna; cf. al-Māwardī, al-Nukat wa al-ʿUyūn, Ibn ʿĀshūr), he naturally turned his face to the sky. He saw this shining star which he wondered if it were his lord, but soon realized that it was not, being of the sound judgement (rushd) that he was gifted with by God. This state of meditation lasted until another night when he saw the moon rising in its full glory, but it having the same shortcoming as the earlier star made him realize for sure that his real Lord is way beyond any of these and, hence, he prayed for guidance. By this time he was bestowed with certitude (yaqīn), and so turned to his people to use this newly gained logic (God’s own ḥujjah argument, cf. Aya 83 below) and cited the sun, the largest and brightest star glaringly visible to humans, as being essentially imperfect, faulty and frail. None of these heavenly bodies fit the criterion of being present at all times (Omnipresent) to hear and answer those who worship it; whatever vanishes is not God because it abandons its worshippers leaving them to fend for themselves (this reading is alluded to by Ibn Qayyim al-Jawziyyah in his Tafsīr). Thus his certitude of Faith materialized as he stood in the face of his people unequivocally declaring his beliefs (disowning their idols) and showing his real substance. By singularly taking on a whole nation, he fully deserves the designation one-man ‘nation’: “Truly Ibrāhīm was a nation, devoutly obedient to Allah, rightly-oriented, and he was not among the Associators” (16: 120). Having said this, one cannot emphasize enough the importance of considering the learned opinion of the majority of exegetes on this issue whereby Abraham was engaged in debate and argumentation with his people.
Another view is provided by the great exegete al-Ṭabarī whereby Abraham was genuinely engaged in meditation (nāẓiran), thus, he called upon his Lord to guide him or else he too would go astray. Although this view is frowned upon as it is understood to cast doubts on Abraham’s (عليه السلام) all-time purity of Faith, it could give a glimpse at another way of looking at the concerned ayas. This passage, Ayas 74-79, provides a composite whole and is couched in the context of exposing the folly of idol worship: it cuts against the grain of sound human nature as these idols possess neither power nor ability to either harm or benefit, thus they do not possess the very basic quality of a god worthy of the name. This conclusion was reached at by Abraham who was endowed with true guidance and sound judgement (rushd) from an early age (cf. al-Tafsīr al-Mukhtaṣar: “We had certainly given Abraham his rushdahū (his portion of sound judgement, guidance, rectitude) before, and We were of him Well-Knowing” (21: 51)). Thus, he saw the folly of worshipping mere idols, who can neither harm nor benefit and he points this fact out to his father (Aya 74). For this firm stand, he was gifted with the faculty of reading the Signs of the Heavens and Earth (shown the malakūt; cf. Muqātil quoted in al-Ṭabarī) to realize the Truth and thus attain certitude of Faith (li yakuna min al-muqinīn; Aya 75). As he had to intellectually deduce these, he had to engage in deep, hard thinking and being in that state, coupled with the very lonely engulfing darkness of the night (janna; cf. al-Māwardī, al-Nukat wa al-ʿUyūn, Ibn ʿĀshūr), he naturally turned his face to the sky. He saw this shining star which he wondered if it were his lord, but soon realized that it was not, being of the sound judgement (rushd) that he was gifted with by God. This state of meditation lasted until another night when he saw the moon rising in its full glory, but it having the same shortcoming as the earlier star made him realize for sure that his real Lord is way beyond any of these and, hence, he prayed for guidance. By this time he was bestowed with certitude (yaqīn), and so turned to his people to use this newly gained logic (God’s own ḥujjah argument, cf. Aya 83 below) and cited the sun, the largest and brightest star glaringly visible to humans, as being essentially imperfect, faulty and frail. None of these heavenly bodies fit the criterion of being present at all times (Omnipresent) to hear and answer those who worship it; whatever vanishes is not God because it abandons its worshippers leaving them to fend for themselves (this reading is alluded to by Ibn Qayyim al-Jawziyyah in his Tafsīr). Thus his certitude of Faith materialized as he stood in the face of his people unequivocally declaring his beliefs (disowning their idols) and showing his real substance. By singularly taking on a whole nation, he fully deserves the designation one-man ‘nation’: “Truly Ibrāhīm was a nation, devoutly obedient to Allah, rightly-oriented, and he was not among the Associators” (16: 120). Having said this, one cannot emphasize enough the importance of considering the learned opinion of the majority of exegetes on this issue whereby Abraham was engaged in debate and argumentation with his people.
Arapça tefsirler:
فَلَمَّا رَءَا ٱلۡقَمَرَ بَازِغٗا قَالَ هَٰذَا رَبِّيۖ فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمۡ يَهۡدِنِي رَبِّي لَأَكُونَنَّ مِنَ ٱلۡقَوۡمِ ٱلضَّآلِّينَ
(77) When he saw the moon rising, he said: “This is my Lord? When it vanished, he said: “If my Lord does not guide me then I shall be one of the misguided people!”
Arapça tefsirler:
فَلَمَّا رَءَا ٱلشَّمۡسَ بَازِغَةٗ قَالَ هَٰذَا رَبِّي هَٰذَآ أَكۡبَرُۖ فَلَمَّآ أَفَلَتۡ قَالَ يَٰقَوۡمِ إِنِّي بَرِيٓءٞ مِّمَّا تُشۡرِكُونَ
(78) When he saw the sun rising, he said: “This is my Lord! This is greater!” When it vanished, he said: “My people, I hereby disown those that you Associate ˹with Allah˺”.
Arapça tefsirler:
إِنِّي وَجَّهۡتُ وَجۡهِيَ لِلَّذِي فَطَرَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ حَنِيفٗاۖ وَمَآ أَنَا۠ مِنَ ٱلۡمُشۡرِكِينَ
(79) “I hereby direct my face to He Who Originated the Heavens and Earth[1409], ˹being˺ rightly-oriented, and never am I one of the Associators.”
[1409] “People! Worship your Lord Who created you and those before you so that you might be Mindful. *He Who made the land a carpet and the sky a roof for you, and sent water down from the sky and grew with it ˹all sorts of ˺ produce as provisions for you. Therefore, knowing this, do not set up ˹rivalling˺ equals for Him” (2: 21-22).
Arapça tefsirler:
وَحَآجَّهُۥ قَوۡمُهُۥۚ قَالَ أَتُحَٰٓجُّوٓنِّي فِي ٱللَّهِ وَقَدۡ هَدَىٰنِۚ وَلَآ أَخَافُ مَا تُشۡرِكُونَ بِهِۦٓ إِلَّآ أَن يَشَآءَ رَبِّي شَيۡـٔٗاۚ وَسِعَ رَبِّي كُلَّ شَيۡءٍ عِلۡمًاۚ أَفَلَا تَتَذَكَّرُونَ
(80) His people ˹then˺ argued with him; He said: “Do you argue with me concerning Allah when ˹surely˺ He has guided me? ˹Besides˺ I do not fear those that you Associate with Him, unless my Lord wills something. My Lord encompasses everything with ˹His˺ Knowledge[1410]; do you heed not?”
[1410] That is, unlike your gods, my God has total knowledge of everything, and is able to block any harm coming my way. (al-Ṭabarī, Ibn Kathīr)
Arapça tefsirler:
وَكَيۡفَ أَخَافُ مَآ أَشۡرَكۡتُمۡ وَلَا تَخَافُونَ أَنَّكُمۡ أَشۡرَكۡتُم بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ عَلَيۡكُمۡ سُلۡطَٰنٗاۚ فَأَيُّ ٱلۡفَرِيقَيۡنِ أَحَقُّ بِٱلۡأَمۡنِۖ إِن كُنتُمۡ تَعۡلَمُونَ
(81) “How should I ˹ever˺ fear those that you Associate[1411], while you do not fear that you Associate with Allah those for which He sent down to you no authority; so which of the two parties is more deserving of security, if you ˹truly˺ know?”
[1411] This argument further draws the line under the basic fact that any god worthy of the name should at least be able to harm or benefit (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr). The same logic was applied by the people of Prophet Hūd (عليه السلام) who superstitiously thought that their gods were able to hurt people. Hūd’s firm Belief in God made him feel immune to such threats, sure that he would only be harmed with God’s permission: “They said: “Hūd! You have not given us any clear proof, and we will never abandon our gods upon your word, nor will we believe in you. *All we can say is that one of our gods may have inflicted some harm on you”. He said: “I call Allah to witness, and you too bear witness, that I reject whatever you Associate *with Him ˹in worship˺. So let all of you plot against me without delay! *I put my trust in Allah, my Lord and your Lord. There is no creature which He does not control. My Lord’s path is straight” (11: 53-57).
Arapça tefsirler:
ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَٰنَهُم بِظُلۡمٍ أُوْلَٰٓئِكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ
(82) – Those who Believe and do not mix their Belief with injustice[1412], for those is security and they are ˹truly˺ guided –
[1412] ‘Injustice’ here means shirk (Association): ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated that: “When this aya was sent down the Companions of the Prophet (ﷺ) felt it burdensome and said: “None of us did not do himself an injustice!” The Messenger (ﷺ) said: “It is not what you think it is, but it is akin to what Luqmān ˹the sage˺ said to his son: “My son, do not Associate with Allah ˹in worship˺. Indeed Association is a grave injustice” (31: 13), (al-Bukhārī: 6937; Muslim: 124).
Arapça tefsirler:
وَتِلۡكَ حُجَّتُنَآ ءَاتَيۡنَٰهَآ إِبۡرَٰهِيمَ عَلَىٰ قَوۡمِهِۦۚ نَرۡفَعُ دَرَجَٰتٖ مَّن نَّشَآءُۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٞ
(83) That is Our argument[1413] that We gave to Ibrāhīm against his people; We raise in rank whoever We will—˹Muhammad˺ indeed your Lord is Most Wise, All-Knowing.
[1413] Exegetes have differed about which argument this is (ḥujjah): al-Ṭabarī is of the opinion that it is: “… which of the two parties is more deserving of security…”, while others (including al-Wāḥidī, Ibn ʿĀshūr, al-Shinqīṭī) saw it as the whole interaction between Abraham and his people beginning with: “…when ˹the darkness of ˺ night shrouded him…”.
Arapça tefsirler:
وَوَهَبۡنَا لَهُۥٓ إِسۡحَٰقَ وَيَعۡقُوبَۚ كُلًّا هَدَيۡنَاۚ وَنُوحًا هَدَيۡنَا مِن قَبۡلُۖ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيۡمَٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَٰرُونَۚ وَكَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ
(84) [1414]And We granted him ˹Ibrāhīm˺ Isḥāq ˹Isaac˺ and Yaʿqūb ˹Jacob˺[1415]; all these We guided – and We guided Nūḥ ˹Noah˺[1416] before – and from his posterity ˹We guided˺: Dāwūd ˹David˺, Sulaymān ˹Solomon˺, Ayyūb ˹Job˺, Yūsuf ˹Joseph˺, Mūsā ˹Moses˺ and Hārūn ˹Aaron˺ – like so We reward the good doers[1417]
[1414] This is a line-up of God’s most notable Messengers who were ‘raised ranks’ above all others and singled out for perfect guidance with which they guided those who followed them. 18 out of the 25 names of the Messengers who are mentioned in the Qur’an are to be found here. Their mention and praise points them as examples to the Prophet (ﷺ), strengthening his stand in the face of the severe hardship he was facing in his call to God.
[1415] For his patience and endurance Abraham (ﷺ) was given a great gift, a righteous posterity that would always be a credit to him throughout time: his son Isaac and the son of his son Jacob, and many other Prophets who were his descendants so much so that he is rightly called the Patriarch of Prophets (abū al-anbiyā’, lit. the father of the Prophets) (cf. Ibn Kathīr, al-Saʿdī): “We granted him Isaac and Jacob, and reserved Prophethood and the Book for his descendants. We gave him his reward in this life, and in the Hereafter he will certainly be among the righteous” (29: 27); “Remember Our servants Abraham, Isaac, and Jacob, all men of strength and vision. *Truly We purified them with that which is pure: remembrance of the Abode. *Surely, they are with Us, of those chosen and the best!” (38: 45-47). His two sons and their posterity were the ones who inhabited and purified for generations the sacred land which he chose for residence after he left his people: “So he withdrew from them and what they worship other than God. And We bestowed on him Isaac and Jacob. And each of them We made a Prophet” (19: 49; cf. al-Biqāʿī, Naẓm al-Durar). Ishmael (عليه السلام), his other son, on the other hand, was chosen to help his father raise the foundations of the House in Makkah, people’s everlasting sanctuary, and populate its environs.
[1416] Prophet Noah (عليه السلام) is the first Messenger that was sent by God to humanity, after Adam (عليه السلام) himself. He is rightly considered the second father of humanity, as after the flood only his posterity were kept alive and thrived thereafter: “…and made his ˹Noah’s˺ descendants the sole survivors” (37: 77). He along with Abraham are the fathers of Prophets: “Indeed, We had sent Noah and Abraham and reserved Prophethood and the Book for their descendants” (57: 26); “These were the Prophets God blessed - from the seed of Adam, of those We carried in the Ark with Noah, from the seed of Abraham and Israel - and those We guided and chose. When the Signs of the Most Merciful were recited to them, they fell to their knees and wept” (19: 58). Thus the mention of the names of all the Prophets in this aya as being his descendants, especially Lot (ﷺ) as he was Abraham’s nephew (cf. Ibn Kathīr, Ibn ʿĀshūr) and so could have been considered Abraham’s ‘descendant’ because Abraham was the one who taught him.
[1417] “Those who accept guidance, He will increase their guidance and bestow on them their Mindfulness” (47: 17).
[1415] For his patience and endurance Abraham (ﷺ) was given a great gift, a righteous posterity that would always be a credit to him throughout time: his son Isaac and the son of his son Jacob, and many other Prophets who were his descendants so much so that he is rightly called the Patriarch of Prophets (abū al-anbiyā’, lit. the father of the Prophets) (cf. Ibn Kathīr, al-Saʿdī): “We granted him Isaac and Jacob, and reserved Prophethood and the Book for his descendants. We gave him his reward in this life, and in the Hereafter he will certainly be among the righteous” (29: 27); “Remember Our servants Abraham, Isaac, and Jacob, all men of strength and vision. *Truly We purified them with that which is pure: remembrance of the Abode. *Surely, they are with Us, of those chosen and the best!” (38: 45-47). His two sons and their posterity were the ones who inhabited and purified for generations the sacred land which he chose for residence after he left his people: “So he withdrew from them and what they worship other than God. And We bestowed on him Isaac and Jacob. And each of them We made a Prophet” (19: 49; cf. al-Biqāʿī, Naẓm al-Durar). Ishmael (عليه السلام), his other son, on the other hand, was chosen to help his father raise the foundations of the House in Makkah, people’s everlasting sanctuary, and populate its environs.
[1416] Prophet Noah (عليه السلام) is the first Messenger that was sent by God to humanity, after Adam (عليه السلام) himself. He is rightly considered the second father of humanity, as after the flood only his posterity were kept alive and thrived thereafter: “…and made his ˹Noah’s˺ descendants the sole survivors” (37: 77). He along with Abraham are the fathers of Prophets: “Indeed, We had sent Noah and Abraham and reserved Prophethood and the Book for their descendants” (57: 26); “These were the Prophets God blessed - from the seed of Adam, of those We carried in the Ark with Noah, from the seed of Abraham and Israel - and those We guided and chose. When the Signs of the Most Merciful were recited to them, they fell to their knees and wept” (19: 58). Thus the mention of the names of all the Prophets in this aya as being his descendants, especially Lot (ﷺ) as he was Abraham’s nephew (cf. Ibn Kathīr, Ibn ʿĀshūr) and so could have been considered Abraham’s ‘descendant’ because Abraham was the one who taught him.
[1417] “Those who accept guidance, He will increase their guidance and bestow on them their Mindfulness” (47: 17).
Arapça tefsirler:
وَإِسۡمَٰعِيلَ وَٱلۡيَسَعَ وَيُونُسَ وَلُوطٗاۚ وَكُلّٗا فَضَّلۡنَا عَلَى ٱلۡعَٰلَمِينَ
(86) Ismāʿīl ˹Ishmael˺, al-Yasaʿ ˹Elisha˺, Yūnus ˹Jonah˺ and Lūṭ ˹Lot˺ – everyone of them We preferred to all other humans[1418] –
[1418] “Indeed Allah chose ˹for honour˺ Adam, Noah, the House of Ibrāhīm and the Family of ʿImrān over ˹and above˺ all other humans” (3: 33).
Arapça tefsirler:
وَمِنۡ ءَابَآئِهِمۡ وَذُرِّيَّٰتِهِمۡ وَإِخۡوَٰنِهِمۡۖ وَٱجۡتَبَيۡنَٰهُمۡ وَهَدَيۡنَٰهُمۡ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ
(87) and ˹were guided some˺ from among their fathers, posterity and brothers[1419]; We picked them and guided them to a Straight Path.
[1419] These Prophets were not alone on this road to which not an insignificant number were blessed with guidance. Thus it is, by no means, for the select few (al-Biqāʿī, Naẓm al-Durar).
Arapça tefsirler:
ذَٰلِكَ هُدَى ٱللَّهِ يَهۡدِي بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ وَلَوۡ أَشۡرَكُواْ لَحَبِطَ عَنۡهُم مَّا كَانُواْ يَعۡمَلُونَ
(88) That is the guidance of Allah; He guides with it whomever He wills from among His servants. Had they Associated, what they used to do would have been laid to waste[1420].
[1420] “It has already been revealed to you ˹Muhammad˺ and to those before you: “If you Associate ˹with Allah in worship˺, all your work will be rendered void: you will be one of the losers. *Rather, worship Allah and be among the thankful!”” (39: 65-66)
Arapça tefsirler:
أُوْلَٰٓئِكَ ٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ وَٱلۡحُكۡمَ وَٱلنُّبُوَّةَۚ فَإِن يَكۡفُرۡ بِهَا هَٰٓؤُلَآءِ فَقَدۡ وَكَّلۡنَا بِهَا قَوۡمٗا لَّيۡسُواْ بِهَا بِكَٰفِرِينَ
(89) Those are the ones to whom We gave the Book, judiciousness[1421] and Prophethood; but if these ˹Makkans˺[1422] Deny them, then We have entrusted them to others who would never Deny them[1423].
[1421] The proper and deep understanding of the Scriptures with which to guide people and judge among them (cf. al-Ṭabarī, Ibn Kathīr).
[1422] Cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, Ibn ʿĀshūr, al-Shinqīṭī.
[1423] All those who truly Believe. (al-Shinqīṭī, al-ʿAdhb al-Namīr)
[1422] Cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, Ibn ʿĀshūr, al-Shinqīṭī.
[1423] All those who truly Believe. (al-Shinqīṭī, al-ʿAdhb al-Namīr)
Arapça tefsirler:
أُوْلَٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُۖ فَبِهُدَىٰهُمُ ٱقۡتَدِهۡۗ قُل لَّآ أَسۡـَٔلُكُمۡ عَلَيۡهِ أَجۡرًاۖ إِنۡ هُوَ إِلَّا ذِكۡرَىٰ لِلۡعَٰلَمِينَ
(90) Those ˹Prophets˺ are the ones whom Allah guided, follow then ˹Muhammad˺ their guidance. Say ˹Muhammad˺: “I am not asking for payment for it[1424]; it is nothing less than a reminder to all beings”.
[1424] Guidance is the priciest gift that any human can be presented with, yet it is vehemently rejected. People had to be reminded of the paradoxical nature of their situation. In Sura al-Shuʿarā’, Prophets Noah, Hūd, Ṣāliḥ, Lot and Shuʿayb, all pointed this out to their people: “I do not ask you for a payment for it. Indeed my payment is with the Lord of all beings!” Other instances also highlight the same, e.g.: “Then from the farthest end of the city a man came, rushing. He said: “My people! Follow the Messengers. *Follow those who ask not of you any payment and who are guided”” (36: 20-21).
Arapça tefsirler:
وَمَا قَدَرُواْ ٱللَّهَ حَقَّ قَدۡرِهِۦٓ إِذۡ قَالُواْ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ بَشَرٖ مِّن شَيۡءٖۗ قُلۡ مَنۡ أَنزَلَ ٱلۡكِتَٰبَ ٱلَّذِي جَآءَ بِهِۦ مُوسَىٰ نُورٗا وَهُدٗى لِّلنَّاسِۖ تَجۡعَلُونَهُۥ قَرَاطِيسَ تُبۡدُونَهَا وَتُخۡفُونَ كَثِيرٗاۖ وَعُلِّمۡتُم مَّا لَمۡ تَعۡلَمُوٓاْ أَنتُمۡ وَلَآ ءَابَآؤُكُمۡۖ قُلِ ٱللَّهُۖ ثُمَّ ذَرۡهُمۡ فِي خَوۡضِهِمۡ يَلۡعَبُونَ
(91) They did not appreciate Allah as much as He should ˹rightly˺ be appreciated, when they said: “Allah never sent down anything to any human!”[1425] Say ˹Muhammad˺: “Who ˹then˺ sent down the Book with which Mūsā came as a light and guidance to people? – You make it ˹the Book˺ into sheets that you display and you conceal much ˹of it˺[1426]. You were taught what you and your fathers did not know ˹before˺![1427]” – Say: “Allah!”[1428] Then abandon them to joyously waddle in their mess”.[1429]
[1425] al-Biqāʿī (Naẓm al-Durar) has it that the Makkan’s reply to the ‘reminder’ was an answer dictated to them by the Jews of Madinah from whom they sought advice. In their eagerness to deny him and based on these false grounds they doubted the Divine Wisdom of choice (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī); a Wisdom that has been well explained earlier in this sura when the Deniers asked for an angel Messenger.
[1426] Qarāṭīs (translated here as sheets) is whatever written material they had available at that time made into separate sheets and not bound together, which makes it easier to hide some of it whenever this is felt convenient (cf. Ibn ʿĀshūr). The use of the word is meant to berate the Jews for taking liberty with the Torah altering and distorting its purport; one very prominent fact they tried to hide was Prophet Muhammad’s (ﷺ) Messengership (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1427] The addressees in this sentence are the Makkans. By means of the Qur’an, they were taught things that neither they nor their fathers were aware of before. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1428] This single-word reply is the answer to the question posed earlier in the aya before the parenthetical interjection: “Who ˹then˺ sent down the Book with which Mūsā came as a light and guidance to people?” As said earlier, the use of the Proper Divine Name of God, Allah, in this sura delivers a very potent rhetorical message; a strong reminder to the Qurayshites of Makkah of the ‘Allah’ they beseech and draw their strength and very privileged status from. Yet, they conveniently forget about Him whenever it suits them.
[1429] After giving them this sobering answer precisely and clearly, the Messenger has done his duty of delivering the Message properly. He is not to pain over their denial but should instead leave them to face none but God for it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1426] Qarāṭīs (translated here as sheets) is whatever written material they had available at that time made into separate sheets and not bound together, which makes it easier to hide some of it whenever this is felt convenient (cf. Ibn ʿĀshūr). The use of the word is meant to berate the Jews for taking liberty with the Torah altering and distorting its purport; one very prominent fact they tried to hide was Prophet Muhammad’s (ﷺ) Messengership (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1427] The addressees in this sentence are the Makkans. By means of the Qur’an, they were taught things that neither they nor their fathers were aware of before. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1428] This single-word reply is the answer to the question posed earlier in the aya before the parenthetical interjection: “Who ˹then˺ sent down the Book with which Mūsā came as a light and guidance to people?” As said earlier, the use of the Proper Divine Name of God, Allah, in this sura delivers a very potent rhetorical message; a strong reminder to the Qurayshites of Makkah of the ‘Allah’ they beseech and draw their strength and very privileged status from. Yet, they conveniently forget about Him whenever it suits them.
[1429] After giving them this sobering answer precisely and clearly, the Messenger has done his duty of delivering the Message properly. He is not to pain over their denial but should instead leave them to face none but God for it (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Arapça tefsirler:
وَهَٰذَا كِتَٰبٌ أَنزَلۡنَٰهُ مُبَارَكٞ مُّصَدِّقُ ٱلَّذِي بَيۡنَ يَدَيۡهِ وَلِتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَاۚ وَٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ يُؤۡمِنُونَ بِهِۦۖ وَهُمۡ عَلَىٰ صَلَاتِهِمۡ يُحَافِظُونَ
(92) And this ˹Qur’an˺ is a Book We sent down, blessed, professing the Truth of what came before it[1430], so that you ˹Muhammad˺ may warn ˹the people of ˺ the mother of towns[1431] and those around it[1432]. Those who Believe in the Hereafter ˹do˺ Believe in it; they safeguard their Prayers[1433].
[1430] Confirming and conforming to the Truth found in earlier Heavenly revealed Scriptures. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1431] Makkah, being the largest and most thriving town in Arabia at that time (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1432] Ibn ʿĀshūr sees no point in the understanding that this implies that the Prophetic mission is limited to Makkah and its neighbouring towns. Their specific mention here, he carries on, is because theirs are the people who are being directly argued with in this early Makkan sura. That the Message of Islam is global is emphasized in a number of other ayas: “Say ˹Muhammad˺: “O humanity! I am Allah’s Messenger to you all””(7:158); “We have sent you ˹Muhammad˺ only as a deliverer of good news and a warner to all of humanity, but most people do not know” (34: 28).
[1433] Prayer (ṣalāh) is the most manifest, singularly defining form of worship of the Followers of Prophet Muhammad (ﷺ) (cf. Ibn ʿĀshūr).
[1431] Makkah, being the largest and most thriving town in Arabia at that time (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1432] Ibn ʿĀshūr sees no point in the understanding that this implies that the Prophetic mission is limited to Makkah and its neighbouring towns. Their specific mention here, he carries on, is because theirs are the people who are being directly argued with in this early Makkan sura. That the Message of Islam is global is emphasized in a number of other ayas: “Say ˹Muhammad˺: “O humanity! I am Allah’s Messenger to you all””(7:158); “We have sent you ˹Muhammad˺ only as a deliverer of good news and a warner to all of humanity, but most people do not know” (34: 28).
[1433] Prayer (ṣalāh) is the most manifest, singularly defining form of worship of the Followers of Prophet Muhammad (ﷺ) (cf. Ibn ʿĀshūr).
Arapça tefsirler:
وَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ قَالَ أُوحِيَ إِلَيَّ وَلَمۡ يُوحَ إِلَيۡهِ شَيۡءٞ وَمَن قَالَ سَأُنزِلُ مِثۡلَ مَآ أَنزَلَ ٱللَّهُۗ وَلَوۡ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ فِي غَمَرَٰتِ ٱلۡمَوۡتِ وَٱلۡمَلَٰٓئِكَةُ بَاسِطُوٓاْ أَيۡدِيهِمۡ أَخۡرِجُوٓاْ أَنفُسَكُمُۖ ٱلۡيَوۡمَ تُجۡزَوۡنَ عَذَابَ ٱلۡهُونِ بِمَا كُنتُمۡ تَقُولُونَ عَلَى ٱللَّهِ غَيۡرَ ٱلۡحَقِّ وَكُنتُمۡ عَنۡ ءَايَٰتِهِۦ تَسۡتَكۡبِرُونَ
(93) Who is more wrongful than he who fabricates falsehood against Allah[1434] or says: “I was given revelation”, while nothing was revealed to him, and he who says: “I will send down the like of that which Allah sent down”.[1435] If only you could see ˹Muhammad˺ when the wrongdoers are in the throes of death and the angels stretch their hands to them[1436] ˹saying˺: “Give up your souls. Today you will be rewarded the Punishment of degradation for saying what is false against Allah and snubbing His Signs”.
[1434] The idolaters of Makkah, and Arabia at large, who coined so-called ‘laws’ and said that they came with God’s command (Ibn ʿĀshūr): “Allah allowed none ˹of the so-called˺ baḥīrah, nor sā’ibah, nor waṣīlah, nor ḥām but the Deniers fabricate lies against Allah; most of them have no sense” (5: 103).
[1435] It is said that this came with regards to the false prophets that appeared in parts of Arabia at that time (Ibn ʿAbbās, ʿIkrimah and Qatādah cited in Ibn Kathīr). Furthermore, those who came and will come after them are also implicated (Ibn ʿĀshūr).
[1436] Landing blows on their faces and backsides (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “If only you could see when the angels take their ˹the Deniers’˺ souls, beating their faces and backsides; that because they followed what angered Allah and hated His Pleasure” (47: 27-28).
[1435] It is said that this came with regards to the false prophets that appeared in parts of Arabia at that time (Ibn ʿAbbās, ʿIkrimah and Qatādah cited in Ibn Kathīr). Furthermore, those who came and will come after them are also implicated (Ibn ʿĀshūr).
[1436] Landing blows on their faces and backsides (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “If only you could see when the angels take their ˹the Deniers’˺ souls, beating their faces and backsides; that because they followed what angered Allah and hated His Pleasure” (47: 27-28).
Arapça tefsirler:
وَلَقَدۡ جِئۡتُمُونَا فُرَٰدَىٰ كَمَا خَلَقۡنَٰكُمۡ أَوَّلَ مَرَّةٖ وَتَرَكۡتُم مَّا خَوَّلۡنَٰكُمۡ وَرَآءَ ظُهُورِكُمۡۖ وَمَا نَرَىٰ مَعَكُمۡ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمۡتُمۡ أَنَّهُمۡ فِيكُمۡ شُرَكَٰٓؤُاْۚ لَقَد تَّقَطَّعَ بَيۡنَكُمۡ وَضَلَّ عَنكُم مَّا كُنتُمۡ تَزۡعُمُونَ
(94) Indeed you have come to Us each one separately just as We created you in the first time and you left behind ˹all˺ what We conferred on you[1437]. We do not see your intercessors with you, those you ˹falsely˺ claimed are partners ˹with Us˺ in you[1438]; all has been severed between you ˹and them˺ and all that which you once claimed has deserted you[1439].
[1437] The dialogue here takes place on the Day of Judgement when they will be stripped down to nothing but themselves and brought before God for reckoning (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “They will be lined up before your Lord ˹and He will say˺: “Now you have come to Us as We first created you, although you claimed We had not made any such appointment for you”” (18: 48). This is what this battle of wits and blows boils down to; a very macabre scene of what awaits rebellious Deniers. The use of the past tense for a future happening is just as striking as the scene being depicted; it imparts a sense of immediate imminence on the whole occurrence.
[1438] The false idols whom they claimed had a right in their worship alongside God Almighty, and that they would intercede with Him on their behalf on the Day of Judgement. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1439] Cf. Ayas 22-24 above: “On the Day when We round them all up, then We say to those who Associated: “Where are your Associates, whom you used to ˹falsely˺ claim?” *At that their plea would be only saying: “By Allah, our Lord, we were not Associators.” *Look how they lied to themselves and what they used to fabricate deserted them!”
[1438] The false idols whom they claimed had a right in their worship alongside God Almighty, and that they would intercede with Him on their behalf on the Day of Judgement. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1439] Cf. Ayas 22-24 above: “On the Day when We round them all up, then We say to those who Associated: “Where are your Associates, whom you used to ˹falsely˺ claim?” *At that their plea would be only saying: “By Allah, our Lord, we were not Associators.” *Look how they lied to themselves and what they used to fabricate deserted them!”
Arapça tefsirler:
۞ إِنَّ ٱللَّهَ فَالِقُ ٱلۡحَبِّ وَٱلنَّوَىٰۖ يُخۡرِجُ ٱلۡحَيَّ مِنَ ٱلۡمَيِّتِ وَمُخۡرِجُ ٱلۡمَيِّتِ مِنَ ٱلۡحَيِّۚ ذَٰلِكُمُ ٱللَّهُۖ فَأَنَّىٰ تُؤۡفَكُونَ
(95) Verily ‘Allah’[1440] is the One Who ˹ever˺ cracks grains and seeds[1441] – ˹thus˺ He brings the living out of the dead – and He is the One Who ˹ever˺ brings the dead out of the living[1442]. That you see is ‘Allah’, whereof are you then turned away ˹from the Truth˺?
[1440] This passage and the next set out to correct the gross misconceptions they held about ‘Allah’, God Almighty, and shows them the real worth of He Whom they under-appreciated (cf. Ibn ʿĀdil).
[1441] That is God is the One Who infuses life into the ‘dead’ kernel of all plants and trees which either, like barley and wheat, grow from grains (ḥabb) or palm date trees, which grow from seeds and fruit stones (nawā) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1442] Endowing such kernels with life in the first place and sprouting the latent germ of life in them is God’s Own doing. All plants and animals originate from such ‘dead’ elements: seeds, grains, and sperm. Like so, these ‘dead’ elements germinate from living, breathing beings (cf. Ibn ʿAṭiyyah). This is the most widely held reading of the meaning of this segment, yet others exist, some of which are figurative. This also seeks to open the eyes of the Deniers to a fact they chose to be ignorant of, i.e. God’s ability to take life and bring the dead to life again for resurrection and reckoning. The example given is just a miniature representation of this more serious event (cf. Ibn ʿĀshūr).
[1441] That is God is the One Who infuses life into the ‘dead’ kernel of all plants and trees which either, like barley and wheat, grow from grains (ḥabb) or palm date trees, which grow from seeds and fruit stones (nawā) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1442] Endowing such kernels with life in the first place and sprouting the latent germ of life in them is God’s Own doing. All plants and animals originate from such ‘dead’ elements: seeds, grains, and sperm. Like so, these ‘dead’ elements germinate from living, breathing beings (cf. Ibn ʿAṭiyyah). This is the most widely held reading of the meaning of this segment, yet others exist, some of which are figurative. This also seeks to open the eyes of the Deniers to a fact they chose to be ignorant of, i.e. God’s ability to take life and bring the dead to life again for resurrection and reckoning. The example given is just a miniature representation of this more serious event (cf. Ibn ʿĀshūr).
Arapça tefsirler:
فَالِقُ ٱلۡإِصۡبَاحِ وَجَعَلَ ٱلَّيۡلَ سَكَنٗا وَٱلشَّمۡسَ وَٱلۡقَمَرَ حُسۡبَانٗاۚ ذَٰلِكَ تَقۡدِيرُ ٱلۡعَزِيزِ ٱلۡعَلِيمِ
(96) He is the One Who ˹ever˺ cracks the dawn, and made night a repose[1443], and the sun and the moon ˹run˺ in ˹exact˺ calculation[1444] – that is the measure of the All-Prevailing, All-Knowing.
[1443] God is the One Who makes the light of day seep through the thick cloak of night’s darkness, of ‘cracking’ it so that people can go about their living. At night, He so decreed that they find rest and tranquility (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī, al-ʿAdhb al-Namīr): “Say ˹Muhammad˺: “Would you not see, if Allah were to cast perpetual night over you until the Day of Resurrection, what god other than Allah could bring you light? Do you not listen? *Say: “Have you considered: if God should make day come over you unceasingly until the Day of Resurrection, what god other than Allah would bring you night, that you might rest therein? Will you not, then, see? *In His Mercy He has given you night and day, so that you may rest and seek His Bounty and be grateful” (28: 71-73).
[1444] God makes the sun and moon run to an absolutely exact calculation (ḥusbān). This calculation never alters nor will it ever falter (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “He is the One Who made the sun a radiance and the moon a light, with precisely ordained phases, so that you may know the number of years and calculation ˹of time˺. Allah did not create all this except for a purpose. He makes the Signs clear for people of knowledge” (10: 5).
[1444] God makes the sun and moon run to an absolutely exact calculation (ḥusbān). This calculation never alters nor will it ever falter (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “He is the One Who made the sun a radiance and the moon a light, with precisely ordained phases, so that you may know the number of years and calculation ˹of time˺. Allah did not create all this except for a purpose. He makes the Signs clear for people of knowledge” (10: 5).
Arapça tefsirler:
وَهُوَ ٱلَّذِي جَعَلَ لَكُمُ ٱلنُّجُومَ لِتَهۡتَدُواْ بِهَا فِي ظُلُمَٰتِ ٱلۡبَرِّ وَٱلۡبَحۡرِۗ قَدۡ فَصَّلۡنَا ٱلۡأٓيَٰتِ لِقَوۡمٖ يَعۡلَمُونَ
(97) He is the One Who made the stars for you ˹as Signs˺ so that you may find the way through them amid the ˹deep˺ darkness of the land and sea—indeed We have detailed the Signs to those who ˹really˺ know[1445].
[1445] Day break, the sun, the moon and the stars are among the many cosmic Signs that need to be contemplated and pondered upon to be lead to Believing in God and realizing His immeasurable Magnificence (cf. al-Rāzī).
Arapça tefsirler:
وَهُوَ ٱلَّذِيٓ أَنشَأَكُم مِّن نَّفۡسٖ وَٰحِدَةٖ فَمُسۡتَقَرّٞ وَمُسۡتَوۡدَعٞۗ قَدۡ فَصَّلۡنَا ٱلۡأٓيَٰتِ لِقَوۡمٖ يَفۡقَهُونَ
(98) He is the One Who initiated you from a single soul, then ˹you move on from˺ a place of stay to a place of storage[1446]; indeed We have detailed the Signs for those who discern.
[1446] The single soul is Adam, the father of humanity. Then humans were made into ‘drops’ that move from the loins of men, the places of stay (mustaqarr), to the wombs of women, the places of storage (mustawdaʿ) (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Alternatively, as some exegetes would have it, it could be understood as: a time-limit (mustaqarr) on the surface of the Earth and a resting-place (mustawdaʿ) in its belly after death.
Arapça tefsirler:
وَهُوَ ٱلَّذِيٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجۡنَا بِهِۦ نَبَاتَ كُلِّ شَيۡءٖ فَأَخۡرَجۡنَا مِنۡهُ خَضِرٗا نُّخۡرِجُ مِنۡهُ حَبّٗا مُّتَرَاكِبٗا وَمِنَ ٱلنَّخۡلِ مِن طَلۡعِهَا قِنۡوَانٞ دَانِيَةٞ وَجَنَّٰتٖ مِّنۡ أَعۡنَابٖ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُشۡتَبِهٗا وَغَيۡرَ مُتَشَٰبِهٍۗ ٱنظُرُوٓاْ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثۡمَرَ وَيَنۡعِهِۦٓۚ إِنَّ فِي ذَٰلِكُمۡ لَأٓيَٰتٖ لِّقَوۡمٖ يُؤۡمِنُونَ
(99) He is the One Who sends water from the sky and We bring out with it ˹all types of ˺ plants of everything: and We bring with it ˹all˺ greens from which We bring out grains stacked up[1447]; and of date palm from their sheaths ˹come out˺ clusters ˹of dates˺ hanging down; and gardens of vines; and olive and pomegranate ˹confusingly˺ resembling each other but are not similar[1448]; look you at[1449] its fruits when it yields and its lushness—indeed in all that are Signs to those who Believe.
[1447] Like the spikes of wheat and ears of corn. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1448] The leaves of olives and pomegranate trees may look confusingly alike (mushtabih) but their fruits are different (al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Or that no two fruits of the same kind, which may look alike, are of the same taste (cf. Ibn ʿĀshūr, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1449] Or: feast your eyes.
[1448] The leaves of olives and pomegranate trees may look confusingly alike (mushtabih) but their fruits are different (al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Or that no two fruits of the same kind, which may look alike, are of the same taste (cf. Ibn ʿĀshūr, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1449] Or: feast your eyes.
Arapça tefsirler:
وَجَعَلُواْ لِلَّهِ شُرَكَآءَ ٱلۡجِنَّ وَخَلَقَهُمۡۖ وَخَرَقُواْ لَهُۥ بَنِينَ وَبَنَٰتِۭ بِغَيۡرِ عِلۡمٖۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَصِفُونَ
(100) They ascribe jinn as partners to Allah[1450], while He ˹is the One Who˺ created them ˹the jinn˺, and ˹moreover˺ they concocted[1451], without ˹proper˺ knowledge, to Him sons and daughters—glorified and exalted be He from what they describe.
[1450] Their worship of such creatures as the jinn gives a glimpse of how far astray from the right path these pagans were (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “They pray to none besides Him but females; they only pray to a rebelliously defiant Devil” (4: 117).
Demons could have possessed their idols and communicated through them; they also used to seek refuge from the evil of the jinn by appraising them and slaughtering sacrifices in their cause (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 14: 283-284; Ibn al-Qayyim, Shifā’ al-ʿAlīl, p. 27).
[1451] Kharaqa is to fabricate utter falsity without any grounds whatsoever. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
Demons could have possessed their idols and communicated through them; they also used to seek refuge from the evil of the jinn by appraising them and slaughtering sacrifices in their cause (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 14: 283-284; Ibn al-Qayyim, Shifā’ al-ʿAlīl, p. 27).
[1451] Kharaqa is to fabricate utter falsity without any grounds whatsoever. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr)
Arapça tefsirler:
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٞ وَلَمۡ تَكُن لَّهُۥ صَٰحِبَةٞۖ وَخَلَقَ كُلَّ شَيۡءٖۖ وَهُوَ بِكُلِّ شَيۡءٍ عَلِيمٞ
(101) The Originator of the Heavens and Earth, whereof would He have a son while He has no mate[1452]—He created everything and He is All-Knowing of everything.
[1452] Ṣāḥibah (lit. constant companion) is wife, so called because the wife accompanies the husband in most of his affairs and wherever he fares. So pointed because they claimed He had children while none of them made the same claim about a wife. This argument built on the natural order of things (cf. Ibn ʿĀshūr).
Arapça tefsirler:
ذَٰلِكُمُ ٱللَّهُ رَبُّكُمۡۖ لَآ إِلَٰهَ إِلَّا هُوَۖ خَٰلِقُ كُلِّ شَيۡءٖ فَٱعۡبُدُوهُۚ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ وَكِيلٞ
(102) That ˹you see˺ is ‘Allah’ your ˹real˺ Lord, there is no god but Him. He is the Creator of everything, so worship Him ˹alone˺—He is Guardian over everything.
Arapça tefsirler:
لَّا تُدۡرِكُهُ ٱلۡأَبۡصَٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَٰرَۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ
Arapça tefsirler:
قَدۡ جَآءَكُم بَصَآئِرُ مِن رَّبِّكُمۡۖ فَمَنۡ أَبۡصَرَ فَلِنَفۡسِهِۦۖ وَمَنۡ عَمِيَ فَعَلَيۡهَاۚ وَمَآ أَنَا۠ عَلَيۡكُم بِحَفِيظٖ
(104) [1453]There has come to you eye-opener ˹evidences˺ from your Lord, whoever opens his eyes, then his ˹seeing˺ is for himself; but whoever turns a blind eye, then it is against him—and I am not a keeper[1454] over you.
[1453] Now that the eye opening Signs of the rightfulness of worship of God Himself alone (عز وجل) have been well-detailed and expounded, this passage and the next few show the Messenger (ﷺ) and the Believers around him the best way to deal with the adamant Deniers who are unwilling to open up their hearts and minds: “Have they not travelled throughout the land so their hearts may reason, and their ears may listen? Indeed, it is not the eyes that are blind, but it is the hearts in the chests that go blind” (22: 46).
[1454] The Prophet’s (ﷺ) mission is to deliver the Message clearly and the rest is for God: “…your duty ˹Muhammad˺ is only to deliver the Message; the Reckoning is Ours” (13: 40).
[1454] The Prophet’s (ﷺ) mission is to deliver the Message clearly and the rest is for God: “…your duty ˹Muhammad˺ is only to deliver the Message; the Reckoning is Ours” (13: 40).
Arapça tefsirler:
وَكَذَٰلِكَ نُصَرِّفُ ٱلۡأٓيَٰتِ وَلِيَقُولُواْ دَرَسۡتَ وَلِنُبَيِّنَهُۥ لِقَوۡمٖ يَعۡلَمُونَ
(105) Like so We diversify the Signs, let them ˹Muhammad, scornfully˺ say: “You studied this ˹somewhere˺”[1455]; and ˹more so˺ We shall make it clear to those who ˹really˺ know[1456].
[1455] In their efforts to discredit the Prophet (ﷺ) they arrived at this sham, which they kept on repeating: “We know that they say: “It is only a human being who is teaching him”. The tongue of him they allude to is a foreign one whereas this is in clear and lucid Arabic!” (16: 103).
[1456] Whereas the blind of heart only receive the Signs derisively, those endowed with a real faculty for attaining darkness dissipating knowledge will realize the potential of what is being said to them: “It ˹the Qur’an˺ is a guidance and a healing for those who Believe, and those who do not Believe have a deafness in their ears, and it is a blindness for them” (41: 44).
[1456] Whereas the blind of heart only receive the Signs derisively, those endowed with a real faculty for attaining darkness dissipating knowledge will realize the potential of what is being said to them: “It ˹the Qur’an˺ is a guidance and a healing for those who Believe, and those who do not Believe have a deafness in their ears, and it is a blindness for them” (41: 44).
Arapça tefsirler:
وَلَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَكُواْۗ وَمَا جَعَلۡنَٰكَ عَلَيۡهِمۡ حَفِيظٗاۖ وَمَآ أَنتَ عَلَيۡهِم بِوَكِيلٖ
(107) Had Allah wished, they would not have Associated[1457]; We have not made you a keeper over them; nor are you a maintainer over them[1458].
[1457] This is stated to comfort the Prophet (ﷺ), who was deeply saddened by the Denial of his people, who remained languishing in darkness no matter how glaring the Signs he kept on presenting them with were. Had God wished, He could have made them all embrace the call willingly without fail, but how then would the real Believers, who overcame the many hurdles in their way, be set apart from those who came to Believe due to a default gene? What choice is a human left with then? What pains is he to endure to attain Faith? (Cf. Abū al-Suʿūd, Ibn ʿĀshūr)
[1458] The caller is to feel a sense of empathy towards those to whom he is delivering the Message, he is not to feel bitter or bear grudges against those whom he calls; he is neither to keep a record of the deeds to hold them to account over (hafīẓ) nor is he to seize control of their affairs and dispose of them at will (wakīl). (al-Biqāʿī, Naẓm al-Durar, Riḍā)
[1458] The caller is to feel a sense of empathy towards those to whom he is delivering the Message, he is not to feel bitter or bear grudges against those whom he calls; he is neither to keep a record of the deeds to hold them to account over (hafīẓ) nor is he to seize control of their affairs and dispose of them at will (wakīl). (al-Biqāʿī, Naẓm al-Durar, Riḍā)
Arapça tefsirler:
وَلَا تَسُبُّواْ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّواْ ٱللَّهَ عَدۡوَۢا بِغَيۡرِ عِلۡمٖۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمۡ ثُمَّ إِلَىٰ رَبِّهِم مَّرۡجِعُهُمۡ فَيُنَبِّئُهُم بِمَا كَانُواْ يَعۡمَلُونَ
(108) Do not ˹you Believers˺ insult what they pray to besides Allah, so that they would ˹in return˺ insult Allah transgressedly, out of ignorance. Like so We have prettified for every nation their deeds[1459], then their return is to their Lord and He will give them the news about what they used to do[1460].
[1459] “Can those who follow clear proof from their Lord be compared to those whose foul deeds are made to seem prettified to them—those who follow their own desires?” (47: 14)
[1460] God will hold them to account over their deeds on the Day of Judgement. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1460] God will hold them to account over their deeds on the Day of Judgement. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
Arapça tefsirler:
وَأَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ لَئِن جَآءَتۡهُمۡ ءَايَةٞ لَّيُؤۡمِنُنَّ بِهَاۚ قُلۡ إِنَّمَا ٱلۡأٓيَٰتُ عِندَ ٱللَّهِۖ وَمَا يُشۡعِرُكُمۡ أَنَّهَآ إِذَا جَآءَتۡ لَا يُؤۡمِنُونَ
(109) They had sworn by Allah with their most solemn oaths that if a Sign were to come to them, they would surely Believe in it. Say ˹Muhammad˺: “Indeed Signs are from none but Allah!” How would you ˹Believers˺ know that when they ˹the Signs˺ come, they would ˹still˺ not Believe?
Arapça tefsirler:
وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٖ وَنَذَرُهُمۡ فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ
(110) We keep on turning their hearts and their sights[1461] away for not Believing in it the first time and ˹thus˺ We leave them to wander aimlessly in their ˹unbending˺ recalcitrance.
[1461] This is their punishment from God: “So when they deviated, Allah caused their hearts to deviate; for Allah does not guide the rebellious people” (61: 5).
Arapça tefsirler:
۞ وَلَوۡ أَنَّنَا نَزَّلۡنَآ إِلَيۡهِمُ ٱلۡمَلَٰٓئِكَةَ وَكَلَّمَهُمُ ٱلۡمَوۡتَىٰ وَحَشَرۡنَا عَلَيۡهِمۡ كُلَّ شَيۡءٖ قُبُلٗا مَّا كَانُواْ لِيُؤۡمِنُوٓاْ إِلَّآ أَن يَشَآءَ ٱللَّهُ وَلَٰكِنَّ أَكۡثَرَهُمۡ يَجۡهَلُونَ
(111) [1462]Had We sent down the angels ˹successively˺ to them[1463], made the dead talk to them[1464] and congregated everything right before them[1465], they would not have Believed[1466] unless that Allah wills it so; but indeed most of them are ignorant.
[1462] The fact that they only cherry pick to ‘see’ and ‘realize’ what is only to their fancy and selectively pay heed to whatever supports their position, alluded to in the previous passage, is further underlined and detailed here (cf. Riḍā).
[1463] Cf. Aya 8 above. Such a demand is not unusual of them: “Those who do not expect to meet Us say: “If only the angels were sent down to us, or we could see our Lord!” They have certainly been carried away by their arrogance and have entirely exceeded all limits” (25: 21).
[1464] To bear out the Truth of what the Messenger (ﷺ) is telling them. (al-Ṭabarī, Ibn Kathīr)
[1465] Even if everything was made to come before them and speak about the Truth of the Messenger (ﷺ), they would not change their minds. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1466] “Truly those for whom the Word of your Lord has come due will not Believe, *though every Sign should come to them, till they see the painful Punishment” (10: 96-97).
[1463] Cf. Aya 8 above. Such a demand is not unusual of them: “Those who do not expect to meet Us say: “If only the angels were sent down to us, or we could see our Lord!” They have certainly been carried away by their arrogance and have entirely exceeded all limits” (25: 21).
[1464] To bear out the Truth of what the Messenger (ﷺ) is telling them. (al-Ṭabarī, Ibn Kathīr)
[1465] Even if everything was made to come before them and speak about the Truth of the Messenger (ﷺ), they would not change their minds. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1466] “Truly those for whom the Word of your Lord has come due will not Believe, *though every Sign should come to them, till they see the painful Punishment” (10: 96-97).
Arapça tefsirler:
وَكَذَٰلِكَ جَعَلۡنَا لِكُلِّ نَبِيٍّ عَدُوّٗا شَيَٰطِينَ ٱلۡإِنسِ وَٱلۡجِنِّ يُوحِي بَعۡضُهُمۡ إِلَىٰ بَعۡضٖ زُخۡرُفَ ٱلۡقَوۡلِ غُرُورٗاۚ وَلَوۡ شَآءَ رَبُّكَ مَا فَعَلُوهُۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ
(112) Like so We made for every Prophet an enemy, the devils of humans and jinn; they inspire each other with glittering speech in order to deceive[1467] – had your Lord wished, they would not have done so; leave them then and their ˹false˺ fabrications –
[1467] The arguments and disputations they offer, which to all appearance seem valid, is nothing but an elaborate fabrication, a sham meant to deceive and steer away from the Truth. (al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Qurṭubī, Ibn ʿĀshūr)
Arapça tefsirler:
وَلِتَصۡغَىٰٓ إِلَيۡهِ أَفۡـِٔدَةُ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ وَلِيَرۡضَوۡهُ وَلِيَقۡتَرِفُواْ مَا هُم مُّقۡتَرِفُونَ
(113) and that the hearts of those who do not Believe in the Hereafter may be drawn to it ˹such deceit˺, and they may approve of it and ˹insistently˺ perpetrate what they are perpetrating[1468].
[1468] They are only drawn to what is to their liking, which is provided by both human and jinn devils; they hearken to, believe and act upon such hollow, glittering words, willingly thus committing sinful deeds. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
Arapça tefsirler:
أَفَغَيۡرَ ٱللَّهِ أَبۡتَغِي حَكَمٗا وَهُوَ ٱلَّذِيٓ أَنزَلَ إِلَيۡكُمُ ٱلۡكِتَٰبَ مُفَصَّلٗاۚ وَٱلَّذِينَ ءَاتَيۡنَٰهُمُ ٱلۡكِتَٰبَ يَعۡلَمُونَ أَنَّهُۥ مُنَزَّلٞ مِّن رَّبِّكَ بِٱلۡحَقِّۖ فَلَا تَكُونَنَّ مِنَ ٱلۡمُمۡتَرِينَ
(114) Would I ˹then˺ want a judge apart from Allah, while He sent you the Book, detailed?[1469] Those to whom We gave the Book[1470] know that it ˹the Qur’an˺ is sent down from your Lord with the Truth—be not then among the doubters.
[1469] All matters of dispute are to be referred to God alone and judged against the Heavenly revealed yardstick, the Qur’an: “And We sent down to you ˹Muhammad˺ the Book as a clarification of all things, and as a guidance and a mercy and glad tidings for those who ˹wholly˺ submit” (16: 89); “Mankind was one nation, then Allah sent the Prophets bearing good tidings and cautioning, and He sent down with them the Book with Truth so as to arbitrate between people in what they dispute over” (2: 213).
[1470] The Jews who were given the Torah and the Christians who were given the Evangel, and who were considered with respect as authorities on such matters in Arabia at that time, fully knew that Prophet Muhammad (ﷺ) was truthful and that the Qur’an is God’s Word, even if they did not openly admit it (cf. al-Ṭabarī, Ibn Kathīr, Ibn Taymiyyah, Dar’ Taʿāruḍ al-ʿAql wa al-Naql, al-Saʿdī): “But if you are in doubt as to what We have revealed to you ˹Muhammad˺, ask those who read the Book before you; certainly the Truth has come to you from your Lord, therefore you should not be of the doubters” (10: 94).
[1470] The Jews who were given the Torah and the Christians who were given the Evangel, and who were considered with respect as authorities on such matters in Arabia at that time, fully knew that Prophet Muhammad (ﷺ) was truthful and that the Qur’an is God’s Word, even if they did not openly admit it (cf. al-Ṭabarī, Ibn Kathīr, Ibn Taymiyyah, Dar’ Taʿāruḍ al-ʿAql wa al-Naql, al-Saʿdī): “But if you are in doubt as to what We have revealed to you ˹Muhammad˺, ask those who read the Book before you; certainly the Truth has come to you from your Lord, therefore you should not be of the doubters” (10: 94).
Arapça tefsirler:
وَتَمَّتۡ كَلِمَتُ رَبِّكَ صِدۡقٗا وَعَدۡلٗاۚ لَّا مُبَدِّلَ لِكَلِمَٰتِهِۦۚ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
(115) Your Lord’s Word ˹Muhammad˺ was perfected truthfully and justly[1471]; None can change His Words[1472]—He is the All-Hearing, All-Knowing.
[1471] All that we find in the Qur’an is true and fair. (al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr, al-Saʿdī)
[1472] God has perfected His Word and He guaranteed to preserve it from alteration and corruption: “We have sent down the Reminder ˹Qur’an˺ Ourself, and We Ourself will guard it” (15: 9).
[1472] God has perfected His Word and He guaranteed to preserve it from alteration and corruption: “We have sent down the Reminder ˹Qur’an˺ Ourself, and We Ourself will guard it” (15: 9).
Arapça tefsirler:
وَإِن تُطِعۡ أَكۡثَرَ مَن فِي ٱلۡأَرۡضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ
(116) If you ˹Muhammad˺ obey most of those on Earth, they will lead you away from the Path of Allah; indeed they only follow ˹mere˺ fancies, indeed they are only guessing.
Arapça tefsirler:
إِنَّ رَبَّكَ هُوَ أَعۡلَمُ مَن يَضِلُّ عَن سَبِيلِهِۦۖ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ
Arapça tefsirler:
فَكُلُواْ مِمَّا ذُكِرَ ٱسۡمُ ٱللَّهِ عَلَيۡهِ إِن كُنتُم بِـَٔايَٰتِهِۦ مُؤۡمِنِينَ
(118) [1473]Eat then from what Allah’s Name was mentioned on if you are truly Believing in His Signs.
[1473] In a way, this passage sheds more light on the previous two passages. The devils inspiring their allies ‘glittering speech’ such that they argue with the Believers regarding a matter for which God is the only worthy ‘judge’; this when He said His ‘detailed’ Word in the matter of eating sacrifices dedicated to Him, and all types of lawful food. Regarding this, the Messenger (ﷺ) and his followers by extension need know no ‘doubt’, or follow the groundless ‘fancies’ and whims of the Deniers. ʿAbdullāh Ibn ʿAbbās narrated that the reason for this aya’s revelation was that some people went to the Messenger (ﷺ) asking him whether they should eat from what they kill themselves and not what God Himself killed (i.e. carrion)! (Cf. al-Tirmidhī: 3069, al-Albānī, Ṣaḥīḥ al-Tirmidhī) Ibn ʿĀshūr comments: “This aya entails answering the argument regarding forbidding eating carrion which was forwarded by the Associators. They said: “You ˹Muhammad˺ claim that what you, your Companions, the dog and the falcon kill is lawful and what Allah kills (i.e. carrion) is unlawful? Their argument is implicated in Allah’s saying: “…indeed they only follow ˹mere˺ fancies, indeed they are only guessing”. When He (عز وجل) called their laws ‘˹mere˺ fancies’ and warned against following them, He subsequently explained what is lawful, i.e., eating from what Allah’s Name was mentioned on at the time of its killing and forbidding what Allah’s Name was not mentioned on while killing it, including carrion”.
Arapça tefsirler:
وَمَا لَكُمۡ أَلَّا تَأۡكُلُواْ مِمَّا ذُكِرَ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَقَدۡ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيۡكُمۡ إِلَّا مَا ٱضۡطُرِرۡتُمۡ إِلَيۡهِۗ وَإِنَّ كَثِيرٗا لَّيُضِلُّونَ بِأَهۡوَآئِهِم بِغَيۡرِ عِلۡمٍۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِٱلۡمُعۡتَدِينَ
(119) Why would you not eat from what Allah’s Name was mentioned on when He detailed to you what He made unlawful for you, excepting what you are forced to[1474]; indeed many misguide with their vain desires out of ignorance—indeed your Lord knows best the transgressors[1475].
[1474] Believers are given license here only when they are hard pressed into it by necessity: “Indeed He made unlawful for you carrion, blood, swine flesh, and what was intended ˹as sacrifice˺ for others besides Allah; ˹yet˺ whoever is forced ˹by necessity˺ – neither transgressing nor going to excess – he is not guilty of sin—certainly Allah is All-Forgiving, Most Merciful” (2: 173).
[1475] God is only too aware of those who violate the rules and overstep the boundaries set by Him. (al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr, Ibn ʿĀshūr, al-Saʿdī)
[1475] God is only too aware of those who violate the rules and overstep the boundaries set by Him. (al-Ṭabarī, al-Wāḥidī, al-Wajīz, Ibn Kathīr, Ibn ʿĀshūr, al-Saʿdī)
Arapça tefsirler:
وَلَا تَأۡكُلُواْ مِمَّا لَمۡ يُذۡكَرِ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَإِنَّهُۥ لَفِسۡقٞۗ وَإِنَّ ٱلشَّيَٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوۡلِيَآئِهِمۡ لِيُجَٰدِلُوكُمۡۖ وَإِنۡ أَطَعۡتُمُوهُمۡ إِنَّكُمۡ لَمُشۡرِكُونَ
(121) Do not eat from what Allah’s Name was not mentioned on; that is surely a serious contravention[1476]. Indeed the devils inspire their allies so that they may argue with you ˹Believers˺, but if you obey them then you are ˹among the˺ Associators[1477].
[1476] Fisq is serious infringement of the laws of God. The word is derived from the imagery of a palm date coming out of its protective covering (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). Rebelling against God’s ordained laws exposes one as much as an uncovered palm date is exposed to the elements.
[1477] Associators (mushrikūn) set themselves up as equal to God. They forbid what He made lawful and allow what He forbade (cf. al-Shirbīnī, al-Shinqīṭī, Aḍwā’ al-Bayān). Contravening God’s laws comes under Associating others with Him (cf. al-Rāzī).
[1477] Associators (mushrikūn) set themselves up as equal to God. They forbid what He made lawful and allow what He forbade (cf. al-Shirbīnī, al-Shinqīṭī, Aḍwā’ al-Bayān). Contravening God’s laws comes under Associating others with Him (cf. al-Rāzī).
Arapça tefsirler:
أَوَمَن كَانَ مَيۡتٗا فَأَحۡيَيۡنَٰهُ وَجَعَلۡنَا لَهُۥ نُورٗا يَمۡشِي بِهِۦ فِي ٱلنَّاسِ كَمَن مَّثَلُهُۥ فِي ٱلظُّلُمَٰتِ لَيۡسَ بِخَارِجٖ مِّنۡهَاۚ كَذَٰلِكَ زُيِّنَ لِلۡكَٰفِرِينَ مَا كَانُواْ يَعۡمَلُونَ
(122) Is the one who was dead[1478] and We caused him to come alive and bestowed upon him a light to walk in[1479] among people be like the one who is plunged in complete darkness; there is no way for him to emerge out of which? Thus what they used to do was prettified for the Deniers.
[1478] The Deniers who are languishing in ignorance and dwelling in a bottomless pit of darkness are as good as dead, bereft of the light of guidance, which is equal to life itself (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Or like darkness upon an abysmal sea: one wave covers up another wave, over which there ˹hang˺ clouds; layers of darkness, one above the other! When he stretches out his hand, he can scarcely see it. Anyone whom Allah does not grant light to will have no light!” (24: 40).
[1479] Yamshī bihi could be translated as ‘walk in’ or ‘walk with’. A Believer who has light is guided in himself and is guiding to other people. So he walks ‘in’ this light and walks ‘with’ it, lighting with it the paths of other people (Abū Ḥayyān).
[1479] Yamshī bihi could be translated as ‘walk in’ or ‘walk with’. A Believer who has light is guided in himself and is guiding to other people. So he walks ‘in’ this light and walks ‘with’ it, lighting with it the paths of other people (Abū Ḥayyān).
Arapça tefsirler:
وَكَذَٰلِكَ جَعَلۡنَا فِي كُلِّ قَرۡيَةٍ أَكَٰبِرَ مُجۡرِمِيهَا لِيَمۡكُرُواْ فِيهَاۖ وَمَا يَمۡكُرُونَ إِلَّا بِأَنفُسِهِمۡ وَمَا يَشۡعُرُونَ
(123) Like so[1480] We made into each town its chief criminals so that they may spread ˹conniving˺ plots in it; they only weave plots against themselves but they are not aware of it.
[1480] The instigators of such wiles and cunning criminalities were the notables of Makkah, who had most interest in keeping the status quo, which the Message came to unpend. Ibn Kathīr opines that this fact is mentioned here by way of comforting the Prophet (ﷺ), a sub-text which runs throughout this sura. That the Prophet is opposed by the notables of his town is nothing new, ‘like so’ all towns were made to fall into the grips of such ‘criminals’ whose doing is nothing more than weaving stratagems and conniving: “Like so We have made for every Prophet an enemy among the criminals. But your Lord is sufficient as a Guide and Helper” (25: 31).
Arapça tefsirler:
وَإِذَا جَآءَتۡهُمۡ ءَايَةٞ قَالُواْ لَن نُّؤۡمِنَ حَتَّىٰ نُؤۡتَىٰ مِثۡلَ مَآ أُوتِيَ رُسُلُ ٱللَّهِۘ ٱللَّهُ أَعۡلَمُ حَيۡثُ يَجۡعَلُ رِسَالَتَهُۥۗ سَيُصِيبُ ٱلَّذِينَ أَجۡرَمُواْ صَغَارٌ عِندَ ٱللَّهِ وَعَذَابٞ شَدِيدُۢ بِمَا كَانُواْ يَمۡكُرُونَ
(124) When a Sign comes to them, they ˹readily˺ say: “We will not Believe unless we are given the like of which the Messengers of Allah[1481] were given”. Allah knows best where He places His Message; the crime perpetrators will be seized by debasement in front of Allah and ˹for them is˺ a severe Punishment for their plot weaving.[1482]
[1481] They did not say: “The Messenger of Allah”, because they wanted to vent their covetous wish without acknowledging his Messengership (cf. Ibn ʿĀshūr): “Nay but each one of them demands that a Scripture be sent down to him, unrolled ˹before his very eyes ˺” (74: 52). They could also have said this derogatorily (cf. Ibn ʿĀshūr), seeing him as unworthy of the Message: “And they said: “Why was this Qur’ān not sent down to a distinguished man, from either of the two towns ˹Makkah and Taif ˺?”” (43: 31).
[1482] Their truth and fate in the Hereafter are told graphically in the following ayas: “Those who waxed arrogant will say to those who had been weak and oppressed: “Did we turn you away from guidance after it had come unto you? Nay! But you were ˹equally˺ criminals. *Those who had been weak and oppressed will say to those who waxed arrogant: “Nay! But there was plotting by night and day when you ordered us to Deny Allah, and to set up equals to Him”. And they will hide their remorse when they see the Punishment, and We put shackles to the necks of those who Deny. Will they be requited for nothing but what they used to do? *And We sent no warner to a town, but that those living in luxury therein said: “We do not believe in that where with you have been sent. *And they say: “We are greater in wealth and children, and we shall not be Punished” (34: 32-35).
[1482] Their truth and fate in the Hereafter are told graphically in the following ayas: “Those who waxed arrogant will say to those who had been weak and oppressed: “Did we turn you away from guidance after it had come unto you? Nay! But you were ˹equally˺ criminals. *Those who had been weak and oppressed will say to those who waxed arrogant: “Nay! But there was plotting by night and day when you ordered us to Deny Allah, and to set up equals to Him”. And they will hide their remorse when they see the Punishment, and We put shackles to the necks of those who Deny. Will they be requited for nothing but what they used to do? *And We sent no warner to a town, but that those living in luxury therein said: “We do not believe in that where with you have been sent. *And they say: “We are greater in wealth and children, and we shall not be Punished” (34: 32-35).
Arapça tefsirler:
فَمَن يُرِدِ ٱللَّهُ أَن يَهۡدِيَهُۥ يَشۡرَحۡ صَدۡرَهُۥ لِلۡإِسۡلَٰمِۖ وَمَن يُرِدۡ أَن يُضِلَّهُۥ يَجۡعَلۡ صَدۡرَهُۥ ضَيِّقًا حَرَجٗا كَأَنَّمَا يَصَّعَّدُ فِي ٱلسَّمَآءِۚ كَذَٰلِكَ يَجۡعَلُ ٱللَّهُ ٱلرِّجۡسَ عَلَى ٱلَّذِينَ لَا يُؤۡمِنُونَ
(125) Whoever Allah wants to guide, He opens up his heart to Islam[1483], but whoever He wants to misguide, He makes His chest constricted, gripped as if elevating into the ˹heights˺ of the sky. Like so Allah places plight on those who do not Believe.
[1483] “But Allah has endeared Belief to you, making it appealing to your hearts. And He has made Denying, rebelliousness, and disobedience detestable to you. Those are the ones rightly guided. *˹This is˺ A bounty and a blessing from Allah. And Allah is All-Knowing, All-Wise” (49: 7-8).
Arapça tefsirler:
وَهَٰذَا صِرَٰطُ رَبِّكَ مُسۡتَقِيمٗاۗ قَدۡ فَصَّلۡنَا ٱلۡأٓيَٰتِ لِقَوۡمٖ يَذَّكَّرُونَ
(126) [1484]This is the path of your Lord, straight, We have detailed the Signs to those who reason.
[1484] Such a clear straight path, Islam, to which there are no twists and turns is easy to see and walk in, but the Deniers are plighted with blotched perceptions. They just cannot bring themselves to Believe in the Message; it is too hard on them as if they are breathing through the eye of a needle, like one climbing up to the sky or gaping heights (cf. Ibn ʿĀshūr).
Arapça tefsirler:
۞ لَهُمۡ دَارُ ٱلسَّلَٰمِ عِندَ رَبِّهِمۡۖ وَهُوَ وَلِيُّهُم بِمَا كَانُواْ يَعۡمَلُونَ
(127) For them[1485] is the Abode of Peace[1486] with their Lord; He is their Ally for what they used to do.
[1485] Those who open up their minds and hearts to ponder the Signs of God while Believing (cf. al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr, al-Saʿdī).
[1486] Paradise where they are kept aloof and safe from all worries and dangers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1486] Paradise where they are kept aloof and safe from all worries and dangers (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
Arapça tefsirler:
وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعٗا يَٰمَعۡشَرَ ٱلۡجِنِّ قَدِ ٱسۡتَكۡثَرۡتُم مِّنَ ٱلۡإِنسِۖ وَقَالَ أَوۡلِيَآؤُهُم مِّنَ ٱلۡإِنسِ رَبَّنَا ٱسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضٖ وَبَلَغۡنَآ أَجَلَنَا ٱلَّذِيٓ أَجَّلۡتَ لَنَاۚ قَالَ ٱلنَّارُ مَثۡوَىٰكُمۡ خَٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُۚ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٞ
(128) [1487]And on the Day when He congregates them all ˹and says˺: “You assembly of jinn have taken great liberties[1488] with humans!” Their allies among humans said: “Our Lord, we enjoyed[1489] each other and we fulfilled our term that You have appointed for us[1490]”. He said: “Fire is your dwelling, eternally ˹you abide˺ therein, except what Allah wills”—indeed your Lord ˹O Muhammad˺ is All-Wise, All-Knowing.
[1487] This passage depicts a scene from the Day of Judgement and starkly details the humiliating ‘debasement’ of the humans and their jinn ‘allies’ who pitted themselves against the Message. On that Day their truth and the fragility of their alliance will be exposed as they have nothing to offer but lame excuses and shameful confessions. This dark fate is sharply contrasted to that of those who embraced the Message who peacefully dwell in the ‘Abode of Peace’ in great dignity, the telling of which has just been given in the previous aya. Both scenes are brought together by the conjunctive wa (and) found at the beginning of Aya 128 here (cf. Ibn ʿĀshūr).
[1488] They heeded no limits in taking humans as followers and in leading them far away from the right path; this resulted in a great many humans being misguided (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī): “He ˹Satan, then˺ said: “You see this being ˹Adam˺ You have honoured above me? If You reprieve me until the Day of Resurrection, I will lead all but a few of his descendants by the nose” (17: 62); “Indeed, Iblīs ˹Satan˺ was proved right in his opinion of them, they followed him, except a group of ˹true˺ Believers” (34: 20).
[1489] The jinn ‘enjoyed’ the humans obeying and worshipping them and the humans ‘enjoyed’ that the jinn fulfilled their wishes and gratified their lusts (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). They volunteered to offer such a lame self-incriminating defense because they knew they were implicated in the taunt directed at the jinn and so they volunteered to answer for themselves and on behalf of their masters, not wanting in the process to appear the lesser party in this alliance (cf. Ibn ʿĀshūr).
[1490] Ajal is the period they were destined to stay in life (cf. Aya 2 above; al-Ṭabarī, al-Qurṭubī). They state this fact out of sheer despair seeing their more able allies unable to speak for themselves and being hit by the reality they were warned about coming true (cf. al-Alūsī, Ibn ʿĀshūr).
[1488] They heeded no limits in taking humans as followers and in leading them far away from the right path; this resulted in a great many humans being misguided (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, al-Shinqīṭī): “He ˹Satan, then˺ said: “You see this being ˹Adam˺ You have honoured above me? If You reprieve me until the Day of Resurrection, I will lead all but a few of his descendants by the nose” (17: 62); “Indeed, Iblīs ˹Satan˺ was proved right in his opinion of them, they followed him, except a group of ˹true˺ Believers” (34: 20).
[1489] The jinn ‘enjoyed’ the humans obeying and worshipping them and the humans ‘enjoyed’ that the jinn fulfilled their wishes and gratified their lusts (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). They volunteered to offer such a lame self-incriminating defense because they knew they were implicated in the taunt directed at the jinn and so they volunteered to answer for themselves and on behalf of their masters, not wanting in the process to appear the lesser party in this alliance (cf. Ibn ʿĀshūr).
[1490] Ajal is the period they were destined to stay in life (cf. Aya 2 above; al-Ṭabarī, al-Qurṭubī). They state this fact out of sheer despair seeing their more able allies unable to speak for themselves and being hit by the reality they were warned about coming true (cf. al-Alūsī, Ibn ʿĀshūr).
Arapça tefsirler:
وَكَذَٰلِكَ نُوَلِّي بَعۡضَ ٱلظَّٰلِمِينَ بَعۡضَۢا بِمَا كَانُواْ يَكۡسِبُونَ
[1491] Such criminals will always flock together and find solace and support and encouragement in each other’s company; they are partners in sin (al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Saʿdī).
Arapça tefsirler:
يَٰمَعۡشَرَ ٱلۡجِنِّ وَٱلۡإِنسِ أَلَمۡ يَأۡتِكُمۡ رُسُلٞ مِّنكُمۡ يَقُصُّونَ عَلَيۡكُمۡ ءَايَٰتِي وَيُنذِرُونَكُمۡ لِقَآءَ يَوۡمِكُمۡ هَٰذَاۚ قَالُواْ شَهِدۡنَا عَلَىٰٓ أَنفُسِنَاۖ وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا وَشَهِدُواْ عَلَىٰٓ أَنفُسِهِمۡ أَنَّهُمۡ كَانُواْ كَٰفِرِينَ
(130) “You assembly of jinn and humans, have there come to you no Messengers of your kind communicating to you My Signs and warning you of meeting this Day of yours?” They said: “We bear witness against ourselves”.[1492] The worldly life has deluded them[1493] and they bore witness against themselves that they were Deniers.
[1492] “…and they said: “Had we listened or reasoned, we would not have been among the companions of the Blaze. *So they confessed their sin; away with the companions of the Blaze” (67: 10-11).
[1493] This is the real reason that they were straying (cf. al-Shinqīṭī, al-ʿAdhb al-Namīr); they were lured by this worldly life and all the pleasures it has to offer.
[1493] This is the real reason that they were straying (cf. al-Shinqīṭī, al-ʿAdhb al-Namīr); they were lured by this worldly life and all the pleasures it has to offer.
Arapça tefsirler:
ذَٰلِكَ أَن لَّمۡ يَكُن رَّبُّكَ مُهۡلِكَ ٱلۡقُرَىٰ بِظُلۡمٖ وَأَهۡلُهَا غَٰفِلُونَ
[1494] The communication of the Message and the warning; God, the All-Just, will only inflict punishment on those whom He forewarned and are made aware of their wrongs (cf. al-Ṭabarī, Ibn Kathīr): “˹These˺ Messengers ˹were sent as˺ deliverers of glad tidings and warnings, so that people would have no pretext against Allah after the Messengers ˹coming to them˺—verily Allah is Most Prevailing, All-Wise” (4: 165).
Arapça tefsirler:
وَلِكُلّٖ دَرَجَٰتٞ مِّمَّا عَمِلُواْۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا يَعۡمَلُونَ
(132) For each are ranks for what they did[1495]; Your Lord ˹Muhammad˺ is not oblivious to what they do.
[1495] This is yet another hint pointing to the fate of people in the life to come: essentially, then, the different ranks people will occupy in the Hereafter either in Hell or Paradise, each according to their deeds. The more good one does, the higher rank they will have in Paradise, the more evil one commits the severer the place in Hell (al-Ṭabarī, Ibn Taymiyyah, Jāmiʿ al-Rasā’il, 1:111, al-Saʿdī): “See how We have favoured some of them over others, and surely the Hereafter is greater in ranking and greater in favour” (17: 21).
Arapça tefsirler:
وَرَبُّكَ ٱلۡغَنِيُّ ذُو ٱلرَّحۡمَةِۚ إِن يَشَأۡ يُذۡهِبۡكُمۡ وَيَسۡتَخۡلِفۡ مِنۢ بَعۡدِكُم مَّا يَشَآءُ كَمَآ أَنشَأَكُم مِّن ذُرِّيَّةِ قَوۡمٍ ءَاخَرِينَ
(133) Your Lord is the ˹One˺ Free from Need, the Possessor of Mercy[1496], if He wishes He would do away with you ˹all˺ and bring to succeed you whatever He wishes; the same as He brought you from the offspring of other people[1497].
[1496] al-Ghaniyy (lit. The Free from Need) is to indicate that God Almighty is in no need of His creation so it is in His Power to wipe them out at will, but He is also Dhū al-Raḥmah (lit. The Possessor of Mercy) and for it He gives them respite to reflect and try to mend their ways. That He allows people to go on rebelling against Him is not to be mistaken for any lack of ability (cf. al-Rāzī, Abū Ḥayyān, al-Biqāʿī, Naẓm al-Durar): “People, it is you who stand in need of Allah, indeed God is the ˹One˺ Free from Need, the Praiseworthy; *if He wills, He can do away with you and bring in a new creation, *and that is no great matter for Allah” (35: 15-17).
[1497] Earlier generations of humans. (al-Ṭabarī, Ibn Kathīr)
[1497] Earlier generations of humans. (al-Ṭabarī, Ibn Kathīr)
Arapça tefsirler:
إِنَّ مَا تُوعَدُونَ لَأٓتٖۖ وَمَآ أَنتُم بِمُعۡجِزِينَ
(134) What you are being promised will most certainly come to take place[1498]; you will never tire ˹Me˺[1499].
[1498] Requital for your deeds. (al-Qurṭubī, Ibn ʿĀshūr)
[1499] “Those who Deny claim they will not be resurrected. Say ˹Muhammad˺: “Yes, by my Lord, you will surely be resurrected, then you will certainly be informed of what you have done – that is easy for Allah” (64: 7).
[1499] “Those who Deny claim they will not be resurrected. Say ˹Muhammad˺: “Yes, by my Lord, you will surely be resurrected, then you will certainly be informed of what you have done – that is easy for Allah” (64: 7).
Arapça tefsirler:
قُلۡ يَٰقَوۡمِ ٱعۡمَلُواْ عَلَىٰ مَكَانَتِكُمۡ إِنِّي عَامِلٞۖ فَسَوۡفَ تَعۡلَمُونَ مَن تَكُونُ لَهُۥ عَٰقِبَةُ ٱلدَّارِۚ إِنَّهُۥ لَا يُفۡلِحُ ٱلظَّٰلِمُونَ
(135) Say ˹Muhammad˺: My people labour in the state in which you are[1500], as I will be labouring ˹my own way˺, for sure you will come to know to whom belongs the last round in the land[1501]—indeed the wrongdoers do not prosper.
[1500] That is to say, continue in your current state of Denial, refusing to heed the Signs of God with which you are satisfied, just as I will continue following the dictates of God and the path of His Pleasure and I will not be hurt by your intransigence (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Their sordid state of affairs will be detailed shortly in Ayas 136-140.
[1501] Who will gain the upper hand when God’s promise is fulfilled either soon in this worldly life or later in the Hereafter? (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī): “Surely, We will make Our Messengers victorious and those who Believe in the worldly life and on the Day when the witnesses will stand. *On the Day when excuses will not profit the evildoers, their fate will be rejection and they will have the worst of homes” (40: 51-52); “Indeed We wrote in the Psalms, as We did in the ˹earlier˺ Scripture: “My righteous servants shall inherit the land”” (21: 105); “Allah has promised those of you who Believe and do good that He will certainly make them successors in the land, as He did with those before them; and will surely establish for them their Faith which He has chosen for them; and will indeed change their fear into security—˹provided that˺ they worship Me, Associating nothing with Me. But whoever Denies after this ˹promise˺, it is they who will be the rebellious” (24: 55).
[1501] Who will gain the upper hand when God’s promise is fulfilled either soon in this worldly life or later in the Hereafter? (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī): “Surely, We will make Our Messengers victorious and those who Believe in the worldly life and on the Day when the witnesses will stand. *On the Day when excuses will not profit the evildoers, their fate will be rejection and they will have the worst of homes” (40: 51-52); “Indeed We wrote in the Psalms, as We did in the ˹earlier˺ Scripture: “My righteous servants shall inherit the land”” (21: 105); “Allah has promised those of you who Believe and do good that He will certainly make them successors in the land, as He did with those before them; and will surely establish for them their Faith which He has chosen for them; and will indeed change their fear into security—˹provided that˺ they worship Me, Associating nothing with Me. But whoever Denies after this ˹promise˺, it is they who will be the rebellious” (24: 55).
Arapça tefsirler:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ ٱلۡحَرۡثِ وَٱلۡأَنۡعَٰمِ نَصِيبٗا فَقَالُواْ هَٰذَا لِلَّهِ بِزَعۡمِهِمۡ وَهَٰذَا لِشُرَكَآئِنَاۖ فَمَا كَانَ لِشُرَكَآئِهِمۡ فَلَا يَصِلُ إِلَى ٱللَّهِۖ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَىٰ شُرَكَآئِهِمۡۗ سَآءَ مَا يَحۡكُمُونَ
(136) [1502]They professed for Allah a share in crops and livestock which He generated and said: “This is for Allah – so they claimed – and this is for our Associates[1503]”; whatever is allocated for their Associates does not reach Allah, but whatever is allocated for Allah reaches their Associates—sordid indeed how they judge.
[1502] This passage and the next detail the sorry moral ‘state’ (makānah) to which the idolater Arabs of Makkah were demoted because they fabricated laws and falsely ascribed them to God. Ibn ʿAbbās (رضي الله عنه) said: “If you want to realize just how ignorant the Arabs were then, read ˹the ayas˺ beyond 130 of al-Anʿām up until: “Losers indeed are those who killed their ˹own˺ children out of foolishness with no basis in ˹proper˺ knowledge, and forbade what Allah provided for them, falsely ascribing it ˹all˺ to Allah; they have gone astray, and they were not guided” (al-Bukhārī: 358).
[1503] Their idols (cf. al-Ṭabarī). It was their heathen ritual to allocate two shares out of their livestock; a share for God and a share for the idols. If a portion of the share they allocated to God was mixed with that of their idols, they would not deduct and add it to God’s so-called share, saying that God is in no need of it. Yet they would not do so the other way round; if a portion of the share they allocated for their idols fell with that of God’s they would readily cut it and add it on to their idols’ share (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān).
[1503] Their idols (cf. al-Ṭabarī). It was their heathen ritual to allocate two shares out of their livestock; a share for God and a share for the idols. If a portion of the share they allocated to God was mixed with that of their idols, they would not deduct and add it to God’s so-called share, saying that God is in no need of it. Yet they would not do so the other way round; if a portion of the share they allocated for their idols fell with that of God’s they would readily cut it and add it on to their idols’ share (cf. al-Ṭabarī, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān).
Arapça tefsirler:
وَكَذَٰلِكَ زَيَّنَ لِكَثِيرٖ مِّنَ ٱلۡمُشۡرِكِينَ قَتۡلَ أَوۡلَٰدِهِمۡ شُرَكَآؤُهُمۡ لِيُرۡدُوهُمۡ وَلِيَلۡبِسُواْ عَلَيۡهِمۡ دِينَهُمۡۖ وَلَوۡ شَآءَ ٱللَّهُ مَا فَعَلُوهُۖ فَذَرۡهُمۡ وَمَا يَفۡتَرُونَ
(137) Like so[1504] the Associates made alluring for many of the Associators killing their ˹own˺ children to ruin them and confound them in their religion. Had Allah wished, they would not have done it, so leave them ˹Muhammad˺ and what they concoct.
[1504] The same principle applies to another of their grievous and ritualistic crimes; killing their own children. Since they only followed their mere fancies (Aya 116 above) and the whisperings of the devils, they strayed far from the path of God and were degraded to such a sub-human state of affairs (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “When one of them is given news of the birth of a baby girl, his face darkens and he is filled with gloom. *In his shame he hides himself away from his people because of the bad news he has been given. Should he keep her and suffer contempt or bury her in the dust? Sordid indeed is how they judge!” (16: 58-59)
Arapça tefsirler:
وَقَالُواْ هَٰذِهِۦٓ أَنۡعَٰمٞ وَحَرۡثٌ حِجۡرٞ لَّا يَطۡعَمُهَآ إِلَّا مَن نَّشَآءُ بِزَعۡمِهِمۡ وَأَنۡعَٰمٌ حُرِّمَتۡ ظُهُورُهَا وَأَنۡعَٰمٞ لَّا يَذۡكُرُونَ ٱسۡمَ ٱللَّهِ عَلَيۡهَا ٱفۡتِرَآءً عَلَيۡهِۚ سَيَجۡزِيهِم بِمَا كَانُواْ يَفۡتَرُونَ
(138) They also said: “These are prohibited livestock and crops which are only to be consumed by those whom we wish”[1505] – so they claimed – ˹other˺ livestock the backs of which were made forbidden[1506], and ˹some˺ livestock over which they do not mention Allah’s Name[1507], ascribing this falsely to Him; He will requite them for what they used concoct.
[1505] “Allah allowed none ˹of the so designated˺ baḥīrah, nor sā’ibah, nor waṣīlah, nor ḥām but the Deniers fabricate lies against Allah; most of them have no sense” (5: 103); “Say: “Think about the provision Allah has sent down for you, some of which you have made unlawful and some lawful”. Say: “Has Allah given you permission ˹to do this˺, or are you fabricating lies against Allah?” (10: 59)
[1506] Some animals were made forbidden to ride. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[1507] Superstitiously, they would deliberately not mention God’s Name on them when riding, milking, loading or slaughtering them. (al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Saʿdī, Ibn ʿĀshūr)
[1506] Some animals were made forbidden to ride. (al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr)
[1507] Superstitiously, they would deliberately not mention God’s Name on them when riding, milking, loading or slaughtering them. (al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Saʿdī, Ibn ʿĀshūr)
Arapça tefsirler:
وَقَالُواْ مَا فِي بُطُونِ هَٰذِهِ ٱلۡأَنۡعَٰمِ خَالِصَةٞ لِّذُكُورِنَا وَمُحَرَّمٌ عَلَىٰٓ أَزۡوَٰجِنَاۖ وَإِن يَكُن مَّيۡتَةٗ فَهُمۡ فِيهِ شُرَكَآءُۚ سَيَجۡزِيهِمۡ وَصۡفَهُمۡۚ إِنَّهُۥ حَكِيمٌ عَلِيمٞ
(139) They also said: “Whatever is in the bellies of these livestock ˹if alive˺ is reserved exclusively for our males and is forbidden to our ˹female˺ mates”.[1508] But if it is ˹born˺ dead then it is shared with them; He will requite them for their designation[1509]—verily He is Most Wise, All-Knowing.
[1508] Another of their ‘religious’ fabrications was their dedication of every live birth of their livestock to men but to the exclusion of women. This because they regarded women as impure, bad omens and this is why they allowed them to consume of the born dead because then there would be no harm done (cf. Ibn ʿĀshūr).
[1509] Calling this lawful and that forbidden (cf. al-Ṭabarī, al-Saʿdī): “And utter not lies in what your tongues designate, ˹saying˺: “This is lawful and this is forbidden”, such that you fabricate a lie against Allah. Surely those who fabricate lies against Allah will not prosper” (16: 116).
[1509] Calling this lawful and that forbidden (cf. al-Ṭabarī, al-Saʿdī): “And utter not lies in what your tongues designate, ˹saying˺: “This is lawful and this is forbidden”, such that you fabricate a lie against Allah. Surely those who fabricate lies against Allah will not prosper” (16: 116).
Arapça tefsirler:
قَدۡ خَسِرَ ٱلَّذِينَ قَتَلُوٓاْ أَوۡلَٰدَهُمۡ سَفَهَۢا بِغَيۡرِ عِلۡمٖ وَحَرَّمُواْ مَا رَزَقَهُمُ ٱللَّهُ ٱفۡتِرَآءً عَلَى ٱللَّهِۚ قَدۡ ضَلُّواْ وَمَا كَانُواْ مُهۡتَدِينَ
(140) Losers indeed are those who killed their ˹own˺ children out of foolishness with no ˹basis in proper˺ knowledge, and forbade what Allah provided for them, falsely ascribing it ˹all˺ to Allah; they have gone astray, and they were not guided.
Arapça tefsirler:
۞ وَهُوَ ٱلَّذِيٓ أَنشَأَ جَنَّٰتٖ مَّعۡرُوشَٰتٖ وَغَيۡرَ مَعۡرُوشَٰتٖ وَٱلنَّخۡلَ وَٱلزَّرۡعَ مُخۡتَلِفًا أُكُلُهُۥ وَٱلزَّيۡتُونَ وَٱلرُّمَّانَ مُتَشَٰبِهٗا وَغَيۡرَ مُتَشَٰبِهٖۚ كُلُواْ مِن ثَمَرِهِۦٓ إِذَآ أَثۡمَرَ وَءَاتُواْ حَقَّهُۥ يَوۡمَ حَصَادِهِۦۖ وَلَا تُسۡرِفُوٓاْۚ إِنَّهُۥ لَا يُحِبُّ ٱلۡمُسۡرِفِينَ
(141) [1510]He is the One Who fashioned gardens, trellised and untrellised[1511], palm dates and greenery of various edibles[1512], and olive and pomegranate resembling each other but are not similar[1513], eat ˹you˺ of its fruits when it yields[1514] and give out the given right[1515] out of it on the day of its harvest; and do not squander, for He does not like the squanderers.
[1510] This passage explains the ruling regarding God’s provisions to humans in contrast with the pagan way which falls in the footsteps of man’s arch-enemy, Satan (cf. Abū Ḥayyān, Ibn ʿĀshūr).
[1511] The creation of gardens of all sorts is God’s own doing. He created all those plants; those that crawl on the ground which need to be trellised for support and those which stand on their own (cf. al-Ṭabarī, al-Saʿdī). Even those gardens that humans tend by supporting their plants to enhance the produce are in essence God made.
[1512] Indicating Almighty God’s bountiful Generosity and His awe-inspiring Ability of creation (cf. Ibn ʿĀshūr).
[1513] This segment of the aya is parallel to an almost similar one found in Aya 99 above. However the difference is very subtle and scholars provide a number of readings. Whereas the previous one uses the adjective mushtabih (confusingly resembling each other) to qualify olives and pomegranates, this one uses the less intensified adjective mutashābih (resembling each other). Aya 99 comes within the context of expounding God’s Signs which lead to realizing His Omnipotence and this requires that one take a close look around trying to read even the smallest of signs as opposed to the cosmic signs which were spoken about many times earlier in the sura. What is meant there is to look at the trees, especially the saplings as alluded to in the aya, of olive and pomegranate which look closely similar but the produce is wholly different in terms of shape and taste. Once one is ‘confused’ by such resemblance, one is more likely to ask questions about the subtlety of the creation and thus the Ability of the Creator, Who is, to say the least, a far cry from the idols they hold as gods. However, this aya deals with God’s provision of fruits and the best manner of dealing with them, so looking at the trees themselves when they bear fruits is no longer ‘confusingly’ similar since their fruits are not alike. In Aya 99 God commands: “Look!” whereas here He bids: “Eat!” (cf. al-Rāzī, Tafsīr al-Madīnah al-Munawwarah).
[1514] This is the reason why these fruits have been created; to be consumed and not to be declared unlawful by and for some (cf. al-Rāzī).
[1515] Their ‘right’ is the zakah (prescribed alms), which is to be given out readily without delay (cf. Ibn Kathīr, al-Shinqīṭī). Those who do not give out this God-given right will soon be afflicted: “Indeed, We have tested them ˹Makkans˺ as We tested the owners of the garden – when they swore they would surely harvest ˹all˺ its fruit in the early morning, *and they made no exception. *Whereupon a visitation from your Lord came upon that ˹garden˺ while they were asleep, *and by morning it was stripped bare, a desolate land. *Then by daybreak they called out to each other, *saying: “Rush early to your harvest, if you are bent on picking ˹all˺ the fruit. *They hurried off muttering to one another: *“Do not let any poor person enter your garden today.” *They left early, bent on their purpose. *But when they saw it ˹devastated˺, they cried, “We must have lost our way! Nay! But we are made to suffer privation” (68: 17-28).
[1511] The creation of gardens of all sorts is God’s own doing. He created all those plants; those that crawl on the ground which need to be trellised for support and those which stand on their own (cf. al-Ṭabarī, al-Saʿdī). Even those gardens that humans tend by supporting their plants to enhance the produce are in essence God made.
[1512] Indicating Almighty God’s bountiful Generosity and His awe-inspiring Ability of creation (cf. Ibn ʿĀshūr).
[1513] This segment of the aya is parallel to an almost similar one found in Aya 99 above. However the difference is very subtle and scholars provide a number of readings. Whereas the previous one uses the adjective mushtabih (confusingly resembling each other) to qualify olives and pomegranates, this one uses the less intensified adjective mutashābih (resembling each other). Aya 99 comes within the context of expounding God’s Signs which lead to realizing His Omnipotence and this requires that one take a close look around trying to read even the smallest of signs as opposed to the cosmic signs which were spoken about many times earlier in the sura. What is meant there is to look at the trees, especially the saplings as alluded to in the aya, of olive and pomegranate which look closely similar but the produce is wholly different in terms of shape and taste. Once one is ‘confused’ by such resemblance, one is more likely to ask questions about the subtlety of the creation and thus the Ability of the Creator, Who is, to say the least, a far cry from the idols they hold as gods. However, this aya deals with God’s provision of fruits and the best manner of dealing with them, so looking at the trees themselves when they bear fruits is no longer ‘confusingly’ similar since their fruits are not alike. In Aya 99 God commands: “Look!” whereas here He bids: “Eat!” (cf. al-Rāzī, Tafsīr al-Madīnah al-Munawwarah).
[1514] This is the reason why these fruits have been created; to be consumed and not to be declared unlawful by and for some (cf. al-Rāzī).
[1515] Their ‘right’ is the zakah (prescribed alms), which is to be given out readily without delay (cf. Ibn Kathīr, al-Shinqīṭī). Those who do not give out this God-given right will soon be afflicted: “Indeed, We have tested them ˹Makkans˺ as We tested the owners of the garden – when they swore they would surely harvest ˹all˺ its fruit in the early morning, *and they made no exception. *Whereupon a visitation from your Lord came upon that ˹garden˺ while they were asleep, *and by morning it was stripped bare, a desolate land. *Then by daybreak they called out to each other, *saying: “Rush early to your harvest, if you are bent on picking ˹all˺ the fruit. *They hurried off muttering to one another: *“Do not let any poor person enter your garden today.” *They left early, bent on their purpose. *But when they saw it ˹devastated˺, they cried, “We must have lost our way! Nay! But we are made to suffer privation” (68: 17-28).
Arapça tefsirler:
وَمِنَ ٱلۡأَنۡعَٰمِ حَمُولَةٗ وَفَرۡشٗاۚ كُلُواْ مِمَّا رَزَقَكُمُ ٱللَّهُ وَلَا تَتَّبِعُواْ خُطُوَٰتِ ٱلشَّيۡطَٰنِۚ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٞ
(142) And out of livestock ˹He fashioned˺ some for burden and some for tapestry[1516], eat ˹you˺ of what Allah has provided for you and do not follow the footsteps of Satan[1517]—he is indeed an open enemy to you.
[1516] This is the translation for the Qur’anic word farsh based on al-Zamakhsharī in al-Kashshāf meaning the wool, fur and hair of animals out of which tapestries and furnishings are woven: “Allah is the One Who has given you a place of rest in your homes and from the hides of animals made you homes that you find light ˹to handle˺ when you travel and when you set up camp; furnishings and comfort for a while from their wool, fur, and hair” (16: 80). However, al-Iṣfahānī in al-Mufradāt has it that farsh are the camels which are not fit for loading so that they are rode as much as pieces of furniture. Yet Lisān al-ʿArab quotes Abū Isḥāq al-Ḥaḍramī saying that all linguists are of the opinion that farsh are small camel. In fact, the word and how it is coined allude to all these meanings.
[1517] By falsely declaring some of these provisions lawful and others as unlawful. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1517] By falsely declaring some of these provisions lawful and others as unlawful. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
Arapça tefsirler:
ثَمَٰنِيَةَ أَزۡوَٰجٖۖ مِّنَ ٱلضَّأۡنِ ٱثۡنَيۡنِ وَمِنَ ٱلۡمَعۡزِ ٱثۡنَيۡنِۗ قُلۡ ءَآلذَّكَرَيۡنِ حَرَّمَ أَمِ ٱلۡأُنثَيَيۡنِ أَمَّا ٱشۡتَمَلَتۡ عَلَيۡهِ أَرۡحَامُ ٱلۡأُنثَيَيۡنِۖ نَبِّـُٔونِي بِعِلۡمٍ إِن كُنتُمۡ صَٰدِقِينَ
(143) [1518]˹Now, these livestock are˺ eight mates[1519], two of sheep and two of goats. Say ˹Muhammad˺: “˹Pray you˺ Did He forbid the two males or the two females, or what is contained in the wombs of the two females?[1520] Tell me with knowledge[1521], if you are truthful!”
[1518] This passage delivers a knockout argument and highlights the folly of the heathen laws which, to say the least, lack wisdom and are prone to be derided if looked at critically as in this passage (al-Biqāʿī, Naẓm al-Durar).
[1519] “He created you from a single soul. Then He made from it its mate, and He produced for you from the grazing livestock eight mates...” (39: 6).
[1520] This brings into question the wisdom behind their declaring unlawful some of the mentioned kinds (males, females and embryos) but not all of them, and as to why some of these were made unlawful in particular and not all of them since the same principles apply in all parallel cases (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). If a male sheep was declared unlawful then why not a he goat?; if a female sheep was declared unlawful then why not a she goat?; if an embryo in the womb of the female sheep was declared unlawful then, by the same token, why was the embryo in the womb of the she goat not declared so? (al-Rāzī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1521] That is this peculiar choice is not justified by proper knowledge! (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). It also mounts a challenge to the Arabs of the time who claimed to follow the creed of Abraham (عليه السلام).
[1519] “He created you from a single soul. Then He made from it its mate, and He produced for you from the grazing livestock eight mates...” (39: 6).
[1520] This brings into question the wisdom behind their declaring unlawful some of the mentioned kinds (males, females and embryos) but not all of them, and as to why some of these were made unlawful in particular and not all of them since the same principles apply in all parallel cases (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). If a male sheep was declared unlawful then why not a he goat?; if a female sheep was declared unlawful then why not a she goat?; if an embryo in the womb of the female sheep was declared unlawful then, by the same token, why was the embryo in the womb of the she goat not declared so? (al-Rāzī, al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1521] That is this peculiar choice is not justified by proper knowledge! (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). It also mounts a challenge to the Arabs of the time who claimed to follow the creed of Abraham (عليه السلام).
Arapça tefsirler:
وَمِنَ ٱلۡإِبِلِ ٱثۡنَيۡنِ وَمِنَ ٱلۡبَقَرِ ٱثۡنَيۡنِۗ قُلۡ ءَآلذَّكَرَيۡنِ حَرَّمَ أَمِ ٱلۡأُنثَيَيۡنِ أَمَّا ٱشۡتَمَلَتۡ عَلَيۡهِ أَرۡحَامُ ٱلۡأُنثَيَيۡنِۖ أَمۡ كُنتُمۡ شُهَدَآءَ إِذۡ وَصَّىٰكُمُ ٱللَّهُ بِهَٰذَاۚ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبٗا لِّيُضِلَّ ٱلنَّاسَ بِغَيۡرِ عِلۡمٍۚ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّٰلِمِينَ
(144) “And two of camels and two of cattle. Say ˹Muhammad˺: “˹Pray you˺ Did He forbid the two males or the two females, or what is contained in the wombs of the two females? Or were you witness as Allah bade you to this ˹commandment˺?”[1522] Who is more unjust than one who fabricates lies against Allah to misguide people with no basis in ˹proper˺ knowledge—verily Allah guides not the wrongful people.
[1522] This alludes to the fact that their so-called laws were not based on a revelation from the Creator of all things, Almighty God, which is the real source of proper knowledge (cf. al-Saʿdī).
Arapça tefsirler:
قُل لَّآ أَجِدُ فِي مَآ أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٖ يَطۡعَمُهُۥٓ إِلَّآ أَن يَكُونَ مَيۡتَةً أَوۡ دَمٗا مَّسۡفُوحًا أَوۡ لَحۡمَ خِنزِيرٖ فَإِنَّهُۥ رِجۡسٌ أَوۡ فِسۡقًا أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦۚ فَمَنِ ٱضۡطُرَّ غَيۡرَ بَاغٖ وَلَا عَادٖ فَإِنَّ رَبَّكَ غَفُورٞ رَّحِيمٞ
(145) Say ˹Muhammad˺: “I find none in what is revealed to me forbidden for any eater to eat thereof, except it being carrion, flowing blood, swine flesh then it is a defilement[1523], or ˹further˺ an act of contravention intended ˹as sacrifice˺ for others besides Allah”.[1524] ˹Yet˺ Whoever is forced ˹by necessity˺ – neither transgressing nor going to excess – he is not guilty of sin—certainly Allah is All-Forgiving, Most Merciful.
[1523] Rijs is something which is abhorrently filthy and desecrated (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). To these types of forbidden foods are added the ones in Aya 3 of Sura al-Mā’idah, a late Madinan sura, which ‘perfected’ the religion and detailed its rulings for Believers (cf. al-Qurṭubī). For a detailed discussion of the types mentioned here see Aya 173.
[1524] All that which is intended as sacrifice for others besides God is also added to this list of prohibited foods (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
[1524] All that which is intended as sacrifice for others besides God is also added to this list of prohibited foods (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
Arapça tefsirler:
وَعَلَى ٱلَّذِينَ هَادُواْ حَرَّمۡنَا كُلَّ ذِي ظُفُرٖۖ وَمِنَ ٱلۡبَقَرِ وَٱلۡغَنَمِ حَرَّمۡنَا عَلَيۡهِمۡ شُحُومَهُمَآ إِلَّا مَا حَمَلَتۡ ظُهُورُهُمَآ أَوِ ٱلۡحَوَايَآ أَوۡ مَا ٱخۡتَلَطَ بِعَظۡمٖۚ ذَٰلِكَ جَزَيۡنَٰهُم بِبَغۡيِهِمۡۖ وَإِنَّا لَصَٰدِقُونَ
(146) [1525]And for those of Jewish faith, We prohibited all animals of nails[1526], and from cattle, sheep and goats We prohibited for them their fat except what their backs hold or the entrails or what mixes with bone[1527]; that We imposed on them for their transgression—Indeed We are all but Truthful.
[1525] This is mentioned here to further specify the generalization that all food is lawful except what was told of in the previous aya since lawful food applies to all humans and not only Believers; God-ordained rulings are thus detailed (cf. al-Biqāʿī, Naẓm al-Durar). Furthermore, since mention was made earlier of the fact that setting laws is to be backed by Divine revelation, such a law is cited as example here (cf. Abū Ḥayyān).
[1526] Clawed animals that have nails in their toes, e.g. camels, ostriches, duck, geese, etc. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1527] The fat on animals’ backs, in their entrails or that which is mixed with bones are all exempted from this general ruling. (al-Ṭabarī, al-Shinqīṭī, al-ʿAdhb al-Namīr)
[1526] Clawed animals that have nails in their toes, e.g. camels, ostriches, duck, geese, etc. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1527] The fat on animals’ backs, in their entrails or that which is mixed with bones are all exempted from this general ruling. (al-Ṭabarī, al-Shinqīṭī, al-ʿAdhb al-Namīr)
Arapça tefsirler:
فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمۡ ذُو رَحۡمَةٖ وَٰسِعَةٖ وَلَا يُرَدُّ بَأۡسُهُۥ عَنِ ٱلۡقَوۡمِ ٱلۡمُجۡرِمِينَ
(147) If they call you a liar then say ˹Muhammad to them˺: “Your Lord is of vast Mercy and His affliction is never to be warded off away from the criminal people”[1528].
[1528] That is to say, although your Lord’s Mercy is rightly vast, do not be fooled by the slackening of His reins for you, as His Might may catch up with you at any time so heed Him well (cf. al-Anṣārī, Fatḥ al-Raḥmān).
Arapça tefsirler:
سَيَقُولُ ٱلَّذِينَ أَشۡرَكُواْ لَوۡ شَآءَ ٱللَّهُ مَآ أَشۡرَكۡنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمۡنَا مِن شَيۡءٖۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبۡلِهِمۡ حَتَّىٰ ذَاقُواْ بَأۡسَنَاۗ قُلۡ هَلۡ عِندَكُم مِّنۡ عِلۡمٖ فَتُخۡرِجُوهُ لَنَآۖ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ أَنتُمۡ إِلَّا تَخۡرُصُونَ
(148) [1529]Those who Associate will say: “Had Allah wished, we would not have Associated, neither we nor our fathers; neither would we have prohibited anything!”[1530] Likewise the ones before them denied until they tasted Our affliction[1531]. Say ˹Muhammad˺: “Do you have knowledge that you may produce for us? Indeed you only follow ˹mere˺ fancies, indeed they are only guessing”[1532].
[1529] Now that it is their presumed turn to respond to the arguments put forward to them, assuming their position, God quotes this time-worn pretext of the rejecters of the Truth; blaming their Denial on God (cf. al-Rāzī, al-Biqāʿī): “The Associators said: “Had Allah wished, neither we nor our fathers would have worshipped anything other than Him, nor prohibited anything without His command”. The same was done by those before them. Is not the Messengers’ duty only to deliver ˹the Message˺ clearly?” (16: 35)
[1530] They argue by citing predestination (al-qadar), yet they were given the choice of choosing the path they follow in life whilst being sent Messengers to show them the right path: “…and pointed out to him ˹man˺ the two clear ways ˹of good and evil˺?” (90: 10); “We showed him the way, be he thankful or be he ardently Denying” (76: 3); “… and by the soul and how He formed it; *And inspired it ˹with discernment of ˺ its wickedness and its righteousness” (91: 7-8). Thus endowed, blaming their evil doings on God’s will is nothing more than scapegoating, a weak ploy meant either to evade responsibility or to quiet one’s nagging conscience. Yet it could also be meant merely for the sake of arguing back.
[1531] The example of earlier nations is given here to confirm that God is not pleased with the path they chose for themselves no matter what line of argument they take, so that they may rethink. Earlier in the sura (Aya 11) they were bade to: “Travel the land and look what was the fate of the deniers”.
[1532] In actuality, this is what they base their ‘laws’ on, a fact stated earlier in Aya 116 above and alluded to throughout the sura.
[1530] They argue by citing predestination (al-qadar), yet they were given the choice of choosing the path they follow in life whilst being sent Messengers to show them the right path: “…and pointed out to him ˹man˺ the two clear ways ˹of good and evil˺?” (90: 10); “We showed him the way, be he thankful or be he ardently Denying” (76: 3); “… and by the soul and how He formed it; *And inspired it ˹with discernment of ˺ its wickedness and its righteousness” (91: 7-8). Thus endowed, blaming their evil doings on God’s will is nothing more than scapegoating, a weak ploy meant either to evade responsibility or to quiet one’s nagging conscience. Yet it could also be meant merely for the sake of arguing back.
[1531] The example of earlier nations is given here to confirm that God is not pleased with the path they chose for themselves no matter what line of argument they take, so that they may rethink. Earlier in the sura (Aya 11) they were bade to: “Travel the land and look what was the fate of the deniers”.
[1532] In actuality, this is what they base their ‘laws’ on, a fact stated earlier in Aya 116 above and alluded to throughout the sura.
Arapça tefsirler:
قُلۡ هَلُمَّ شُهَدَآءَكُمُ ٱلَّذِينَ يَشۡهَدُونَ أَنَّ ٱللَّهَ حَرَّمَ هَٰذَاۖ فَإِن شَهِدُواْ فَلَا تَشۡهَدۡ مَعَهُمۡۚ وَلَا تَتَّبِعۡ أَهۡوَآءَ ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ وَهُم بِرَبِّهِمۡ يَعۡدِلُونَ
(150) Say: “Bring forth your witnesses who bear out that Allah prohibited this”.[1534] If they bear witness[1535], then do not bear witness with them and do not follow the vain desires of those who rejected our Signs and those who do not Believe in the Hereafter while they set up ˹false˺ equals to their Lord.
[1534] Their fallacious stance is again revisited to drive the message home.
[1535] That is even if they decide to come up with some forgery of their own to attempt additional challenge.
[1535] That is even if they decide to come up with some forgery of their own to attempt additional challenge.
Arapça tefsirler:
۞ قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّكُمۡ عَلَيۡكُمۡۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـٔٗاۖ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنٗاۖ وَلَا تَقۡتُلُوٓاْ أَوۡلَٰدَكُم مِّنۡ إِمۡلَٰقٖ نَّحۡنُ نَرۡزُقُكُمۡ وَإِيَّاهُمۡۖ وَلَا تَقۡرَبُواْ ٱلۡفَوَٰحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَۖ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ
(151) [1536]Say ˹Muhammad˺: “Come ˹you˺ along so that I may recite what your Lord ˹really˺ forbade for you: that you do not Associate anything with Him,[1537] and being kind to ˹one’s˺ parents[1538]; do not kill your children out of ˹desperate˺ destitution[1539] – We shall provide for both of you and them; do not come near vices, both open and secret; do not kill the soul that Allah forbade, except with a right to it[1540]. That He bade you to, so that you may reason[1541].
[1536] This passage further exposes the immorality of their practices by detailing ten ‘real’ high morals of God’s religion and what they stand for (cf. al-Rāzī, Riḍā): worshipping only the Sole rightful God Almighty, being kind to one’s parents, not killing one’s children under any circumstance (which over-rules their such practice) and being affectionate and charitable to them (cf. Ibn Kathīr), staying aloof from all vices and immoral acts, not killing other humans unless having a legal right to do so, striking a distance from the money of orphans, the most vulnerable segment in society, being fair and equitable in trade and financial dealings, passing a just judgement and uttering fair words at all times, and upholding one’s duty to God by obeying His commands and steering away from what He forbade; indeed this is a Straight Path!
It has to be noted that the principles mentioned here are of both a global and local purport as they at once address humans throughout times and places even though they address and highlight the particular moral failings of the Arabs at the time of revelation. The passage is further divided into two parts; the first deals with doing away with all forms of vice, and the second deals with basic virtues.
[1537] Pure monotheism (tawḥīd), worshipping God Almighty alone, is the fountain-head of all virtue whereas Associating with God is, by contrast, the source of all evil. So, clearing this Association out and wholly subscribing to this foremost foundational principle comes first in the list of virtues (cf. al-Biqāʿī, Naẓm al-Durar).
[1538] This is a major moral principle which is recurrently revisited in the Qur’an and is almost invariably coupled with worshipping God Almighty alone (cf. 2: 83, 4: 36, 17: 32). Little wonder really because parents are the source of one’s existence and one’s first benefactors after God (cf. al-Biqāʿī, Naẓm al-Durar).
[1539] This is the vilest of all vices so that it is singled out before the rest. ‘Vices’ here are preceded by killing one’s own children and followed by killing other people, because violating a sacrosanct soul is a most serious act of infringement of Divine laws (cf. al-Biqāʿī, Naẓm al-Durar).
[1540] Cf. Aya 5: 32: “…whoever kills a person – unless for killing another or spreading corruption in the land – it shall be as if he killed all people and whoever saves a life then it is as if he gave life to all people”.
[1541] The person who abides by these commandments is indeed endowed with sound reason (cf. Ibn ʿUthaymīn, al-Qawl al-Mufīd ʿalā Kitāb al-Tawḥīd, 1/39).
It has to be noted that the principles mentioned here are of both a global and local purport as they at once address humans throughout times and places even though they address and highlight the particular moral failings of the Arabs at the time of revelation. The passage is further divided into two parts; the first deals with doing away with all forms of vice, and the second deals with basic virtues.
[1537] Pure monotheism (tawḥīd), worshipping God Almighty alone, is the fountain-head of all virtue whereas Associating with God is, by contrast, the source of all evil. So, clearing this Association out and wholly subscribing to this foremost foundational principle comes first in the list of virtues (cf. al-Biqāʿī, Naẓm al-Durar).
[1538] This is a major moral principle which is recurrently revisited in the Qur’an and is almost invariably coupled with worshipping God Almighty alone (cf. 2: 83, 4: 36, 17: 32). Little wonder really because parents are the source of one’s existence and one’s first benefactors after God (cf. al-Biqāʿī, Naẓm al-Durar).
[1539] This is the vilest of all vices so that it is singled out before the rest. ‘Vices’ here are preceded by killing one’s own children and followed by killing other people, because violating a sacrosanct soul is a most serious act of infringement of Divine laws (cf. al-Biqāʿī, Naẓm al-Durar).
[1540] Cf. Aya 5: 32: “…whoever kills a person – unless for killing another or spreading corruption in the land – it shall be as if he killed all people and whoever saves a life then it is as if he gave life to all people”.
[1541] The person who abides by these commandments is indeed endowed with sound reason (cf. Ibn ʿUthaymīn, al-Qawl al-Mufīd ʿalā Kitāb al-Tawḥīd, 1/39).
Arapça tefsirler:
وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُۥۚ وَأَوۡفُواْ ٱلۡكَيۡلَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِۖ لَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَاۖ وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ كَانَ ذَا قُرۡبَىٰۖ وَبِعَهۡدِ ٱللَّهِ أَوۡفُواْۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَذَكَّرُونَ
(152) [1542]“Do not ˹neither˺ come near the money of the orphan – except in a comely manner – until his coming of age[1543]; give weights and scales their full measure with equity – We shall only task a soul with that which it could bear[1544]; when you say ˹something˺ say it fairly, even against a next of kin[1545]; and fulfil your duty to Allah. That He bade you so that you may remember[1546].
[1542] This aya deals with the rights of others in society be they financial or otherwise. It begins with the rights of the weakest link in society, the young and orphaned, neither of whom can stand up for themselves (cf. Ibn ʿĀshūr).
[1543] Cf. 4: 6.
[1544] This principle underlines God’s benevolence to humans: “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” (2: 286). Although people are to take care of their dealings and how they ‘weigh their scales’, God does not require them to be minutely exact, but rather that they should be Mindful of Him whenever engaging in such transactions (cf. Ibn ʿĀshūr).
[1545] This commandment involves all human transactions done through speech: bearing witness and testifying, passing judgement, giving advice, getting involved in the affairs of other people, offering recommendations, etc. The principle of fairness is to be abided by even if it might be detrimental to a person one is closely related to (cf. Ibn ʿĀshūr): “You who Believe, be ˹staunch˺ upholders of absolute justice; witnesses for ˹the sake of ˺ Allah even against yourselves or your parents and relatives” (4: 135).
[1546] These virtues were well-known and highly recommended in the Arab culture at the time: although society was not exactly godly, it nonetheless was inspired to an extent by some basic form of morality. This reminds them of the code of conduct they prided themselves on (cf. Ibn ʿĀshūr).
[1543] Cf. 4: 6.
[1544] This principle underlines God’s benevolence to humans: “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” (2: 286). Although people are to take care of their dealings and how they ‘weigh their scales’, God does not require them to be minutely exact, but rather that they should be Mindful of Him whenever engaging in such transactions (cf. Ibn ʿĀshūr).
[1545] This commandment involves all human transactions done through speech: bearing witness and testifying, passing judgement, giving advice, getting involved in the affairs of other people, offering recommendations, etc. The principle of fairness is to be abided by even if it might be detrimental to a person one is closely related to (cf. Ibn ʿĀshūr): “You who Believe, be ˹staunch˺ upholders of absolute justice; witnesses for ˹the sake of ˺ Allah even against yourselves or your parents and relatives” (4: 135).
[1546] These virtues were well-known and highly recommended in the Arab culture at the time: although society was not exactly godly, it nonetheless was inspired to an extent by some basic form of morality. This reminds them of the code of conduct they prided themselves on (cf. Ibn ʿĀshūr).
Arapça tefsirler:
وَأَنَّ هَٰذَا صِرَٰطِي مُسۡتَقِيمٗا فَٱتَّبِعُوهُۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦۚ ذَٰلِكُمۡ وَصَّىٰكُم بِهِۦ لَعَلَّكُمۡ تَتَّقُونَ
(153) Indeed this is My path, Straight, so follow it and do not follow the ˹diverse˺ roads and get driven away from His road; that He bade you so that you may become Mindful[1547].
[1547] Whoever follows this Straight Path becomes one of the Mindful (cf. Ibn ʿĀshūr).
Arapça tefsirler:
ثُمَّ ءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ تَمَامًا عَلَى ٱلَّذِيٓ أَحۡسَنَ وَتَفۡصِيلٗا لِّكُلِّ شَيۡءٖ وَهُدٗى وَرَحۡمَةٗ لَّعَلَّهُم بِلِقَآءِ رَبِّهِمۡ يُؤۡمِنُونَ
(154) [1548]Then ˹know that˺ We had given Musā ˹Moses˺ the Book in perfection ˹for Our bounty˺ for he who did well[1549] and detailing everything; a guidance and mercy so that they may Believe in meeting their Lord.
[1548] Since the ayas in this passage deal with the revelation of both the Torah and the Qur’an, they both build and reflect on the ten commandments found in the Torah, which in their totality are reflected in Ayas 151-153 above, as well as Ayas 91-92 which talk about the source of the revelation of the Torah and the Qur’an (cf. al-Biqāʿī, Naẓm al-Durar). Exegetes have differed on the meaning of the connective thumma (then), but the closest to what is meant is not to put the events themselves in order but to order their telling which is closely related and relevant (cf. al-Shaʿrāwī). Moses is pointed out here to highlight, to the Makkans who acknowledged the Divine source of the Torah, that both the source of the Qur’an and the Torah (and the Evangel as implicated by mention of the ‘two groups’, the Jews and the Christians) is the same since the vices they forbid and the virtues they call for are essentially the same (cf. Ibn ʿĀshūr). It is customary in the Qur’an that both the Qur’an and the Torah are mentioned together as they both provide the most detailing of Divine laws of the Heavenly revealed Books (al-Shinqīṭī, al-ʿAdhb al-Namīr).
[1549] The revelation of the Torah was a God-given blessing for those who did well among the Children of Israel (cf. Ibn ʿĀshūr, al-Tafsīr al-Muyassar). Or ‘he who did well’ could mean Moses (عليه السلام) exclusively (cf. al-Ṭabarī, al-Saʿdī).
[1549] The revelation of the Torah was a God-given blessing for those who did well among the Children of Israel (cf. Ibn ʿĀshūr, al-Tafsīr al-Muyassar). Or ‘he who did well’ could mean Moses (عليه السلام) exclusively (cf. al-Ṭabarī, al-Saʿdī).
Arapça tefsirler:
وَهَٰذَا كِتَٰبٌ أَنزَلۡنَٰهُ مُبَارَكٞ فَٱتَّبِعُوهُ وَٱتَّقُواْ لَعَلَّكُمۡ تُرۡحَمُونَ
(155) And this ˹Qur’an˺ is a Book[1550] We sent down, blessed, so follow it and be Mindful so that you may be shown mercy.
[1550] “And this ˹Qur’an˺ is a Book We sent down, blessed, professing the Truth of what came before it” (6: 92); “And We sent down to you ˹Muhammad˺ the Book ˹the Qur’an˺ with the Truth, confirming that which preceded it of the Book ˹the Torah and the Evangel˺ and a ˹supreme˺ authority over it” (5: 48).
Arapça tefsirler:
أَن تَقُولُوٓاْ إِنَّمَآ أُنزِلَ ٱلۡكِتَٰبُ عَلَىٰ طَآئِفَتَيۡنِ مِن قَبۡلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمۡ لَغَٰفِلِينَ
(156) Lest that you may say: “But this Book was sent down to two ˹other˺ groups[1551] before us; indeed we are totally oblivious to their studying![1552]”
[1551] The reference here is to the Jews to whom the Torah was sent down and the Christians to whom the Evangel was sent down (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). Both of whom the Arabs reverently regarded as ‘people of the Book’.
[1552] That is, they were ignorant of what these two Books contained not having access to them due to linguistic barriers, and that they were thought of as exclusive to their people (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1552] That is, they were ignorant of what these two Books contained not having access to them due to linguistic barriers, and that they were thought of as exclusive to their people (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
Arapça tefsirler:
أَوۡ تَقُولُواْ لَوۡ أَنَّآ أُنزِلَ عَلَيۡنَا ٱلۡكِتَٰبُ لَكُنَّآ أَهۡدَىٰ مِنۡهُمۡۚ فَقَدۡ جَآءَكُم بَيِّنَةٞ مِّن رَّبِّكُمۡ وَهُدٗى وَرَحۡمَةٞۚ فَمَنۡ أَظۡلَمُ مِمَّن كَذَّبَ بِـَٔايَٰتِ ٱللَّهِ وَصَدَفَ عَنۡهَاۗ سَنَجۡزِي ٱلَّذِينَ يَصۡدِفُونَ عَنۡ ءَايَٰتِنَا سُوٓءَ ٱلۡعَذَابِ بِمَا كَانُواْ يَصۡدِفُونَ
(157) Or you may say: “Had we had the Book sent down to us, we would have been more guided than they are!” Surely then a clear evidence has come to you from your Lord, a guidance and mercy. Who is then more unjust than one who rejects Allah’s Signs and spurns them? We shall requite those who spurn Our Signs the worst of Punishment for their spurning.
Arapça tefsirler:
هَلۡ يَنظُرُونَ إِلَّآ أَن تَأۡتِيَهُمُ ٱلۡمَلَٰٓئِكَةُ أَوۡ يَأۡتِيَ رَبُّكَ أَوۡ يَأۡتِيَ بَعۡضُ ءَايَٰتِ رَبِّكَۗ يَوۡمَ يَأۡتِي بَعۡضُ ءَايَٰتِ رَبِّكَ لَا يَنفَعُ نَفۡسًا إِيمَٰنُهَا لَمۡ تَكُنۡ ءَامَنَتۡ مِن قَبۡلُ أَوۡ كَسَبَتۡ فِيٓ إِيمَٰنِهَا خَيۡرٗاۗ قُلِ ٱنتَظِرُوٓاْ إِنَّا مُنتَظِرُونَ
(158) Do they expect ˹nothing˺ but that the angels come upon them[1553]; or your Lord comes, or some of your Lord’s Signs come ˹upon them˺? On the Day when some of your Lord’s Signs come, a soul’s Believing will be to no avail to it had it not Believed earlier or earned good[1554] in its Believing[1555], – say ˹Muhammad˺: “Wait ˹you˺, for we shall be waiting”.
[1553] That is, not embracing the evident Truth they were given, they only wait for one of three very grave things to happen: 1) that angels come to them with death, terminating their lives while still Denying; 2) God coming to judge their affairs on the Day of Judgement: “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” (2: 210); 3) that some of the Signs of the Day of Judgement, especially the sun rising from the West, take place. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1554] Those who Believe are also to do good deeds and earn rewards for them (cf. Ibn ʿĀshūr).
[1555] Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “The Hour will not come until the sun rises from the West. When it does so, people will Believe, but then: “…a soul’s Believing will be to no avail to it had it not Believed earlier or earned good in its Believing” (al-Bukhārī: 6506, Muslim: 157). Belief has got to be in the Unseen and out of free choice but if the Signs are present then it becomes useless, because it becomes a must (cf. al-Saʿdī): “Repentance is not ˹due˺ for those who carry on committing ˹many a grave˺ evil, until death comes upon one of them, whence he says: “Now I repent!” (4: 18).
[1554] Those who Believe are also to do good deeds and earn rewards for them (cf. Ibn ʿĀshūr).
[1555] Abū Hurayrah (رضي الله عنه) narrated that the Prophet (ﷺ) said: “The Hour will not come until the sun rises from the West. When it does so, people will Believe, but then: “…a soul’s Believing will be to no avail to it had it not Believed earlier or earned good in its Believing” (al-Bukhārī: 6506, Muslim: 157). Belief has got to be in the Unseen and out of free choice but if the Signs are present then it becomes useless, because it becomes a must (cf. al-Saʿdī): “Repentance is not ˹due˺ for those who carry on committing ˹many a grave˺ evil, until death comes upon one of them, whence he says: “Now I repent!” (4: 18).
Arapça tefsirler:
إِنَّ ٱلَّذِينَ فَرَّقُواْ دِينَهُمۡ وَكَانُواْ شِيَعٗا لَّسۡتَ مِنۡهُمۡ فِي شَيۡءٍۚ إِنَّمَآ أَمۡرُهُمۡ إِلَى ٱللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُواْ يَفۡعَلُونَ
(159) Indeed those who divided their religion and became sects, you have nothing to do with them[1556]; their affair is ˹left˺ to Allah, then He will give them the news about what they used to do.
[1556] “He has prescribed for you as religion that which He enjoined upon Noah, and that which We sent down to you ˹Muhammad˺, and that which We enjoined upon Abraham, Moses, and Jesus, that you uphold religion and not become divided therein” (42: 13); “This nation of yours is one – and I am your Lord: be Mindful of Me – *but they have split their community into sects, each rejoicing in their own. *So leave them ˹Muhammad˺ for a while steeped ˹in their ignorance˺. *Do they reckon that, by giving them wealth and children, *We race to give them good things? Nay, but they are unaware!” (23: 52-56)
Arapça tefsirler:
مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُۥ عَشۡرُ أَمۡثَالِهَاۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجۡزَىٰٓ إِلَّا مِثۡلَهَا وَهُمۡ لَا يُظۡلَمُونَ
(160) [1557]Whoever comes with a good deed, then for him is its equal tenfold, but whoever comes with a bad deed will only be requited its like; they shall not be wronged.
[1557] Such is Almighty God’s boundless benevolence to those who do good deeds, and ultimate justice in judging the affairs of those who commit evil (cf. al-Shinqīṭī, al-ʿAdhb al-Namīr).
Arapça tefsirler:
قُلۡ إِنَّنِي هَدَىٰنِي رَبِّيٓ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ دِينٗا قِيَمٗا مِّلَّةَ إِبۡرَٰهِيمَ حَنِيفٗاۚ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ
(161) [1558]Say ˹Muhammad˺: “Indeed my Lord guided me to a Straight Path; an upright religion, the creed of Ibrāhīm ˹which is˺ rightly oriented and never was he among the Associators”[1559].
[1558] This is the sura’s concluding passage. It draws to a close the series of commands to the Prophet (ﷺ) to argue with his Denying people (to ‘say’ to them; which is further repeated thrice in this passage) so that they may see some sense and make an ultimate and firm stand-taking declaration (cf. Ibn ʿĀshūr).
[1559] The creed of Abraham, ḥanīfiyyah, is the most pristine form of submission (islām) to God and the unadulterated source of all Heavenly-revealed religions. Makkans, being the custodians of the holy sites which Abraham himself instated by the command of God, fully realized the meaning of a new religion coming to them, one that would restore their true religion to its purest form (cf. Riḍā): “They said: “Become Jews or Christian, and you will be guided”. Say: “Nay, but ˹we follow˺ the creed of Ibrāhīm, rightly oriented, and he was not one of the Associators” (2: 135); “With this Ibrāhīm and Yaʿqūb ˹Jacob˺ enjoined their sons: “My sons! Allah has chosen this religion for you, so die not without being devoutly submitted” (2: 132).
[1559] The creed of Abraham, ḥanīfiyyah, is the most pristine form of submission (islām) to God and the unadulterated source of all Heavenly-revealed religions. Makkans, being the custodians of the holy sites which Abraham himself instated by the command of God, fully realized the meaning of a new religion coming to them, one that would restore their true religion to its purest form (cf. Riḍā): “They said: “Become Jews or Christian, and you will be guided”. Say: “Nay, but ˹we follow˺ the creed of Ibrāhīm, rightly oriented, and he was not one of the Associators” (2: 135); “With this Ibrāhīm and Yaʿqūb ˹Jacob˺ enjoined their sons: “My sons! Allah has chosen this religion for you, so die not without being devoutly submitted” (2: 132).
Arapça tefsirler:
قُلۡ إِنَّ صَلَاتِي وَنُسُكِي وَمَحۡيَايَ وَمَمَاتِي لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ
(162) Say ˹Muhammad˺: “My Prayers, devotional rites[1560], living and death are all for Allah, the Lord of all beings.
[1560] Nusuk is a general denominator for all acts of worship meant to get closer to God (Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt). However, the majority of exegetes are of the opinion that here it means sacrificing animals (cf. al-Shinqīṭī, al-ʿAdhb al-Namīr). Both Prayers and sacrificing were very conspicuous acts of devotion which ran contrary to the then common practices prevalent in the Makkan polytheistic society. They are both symbolic of the firmness of Faith (cf. al-Saʿdī).
Arapça tefsirler:
قُلۡ أَغَيۡرَ ٱللَّهِ أَبۡغِي رَبّٗا وَهُوَ رَبُّ كُلِّ شَيۡءٖۚ وَلَا تَكۡسِبُ كُلُّ نَفۡسٍ إِلَّا عَلَيۡهَاۚ وَلَا تَزِرُ وَازِرَةٞ وِزۡرَ أُخۡرَىٰۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرۡجِعُكُمۡ فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ
(164) Say: “Would I want to take as lord any other besides Allah while He is the Lord of everything”. No soul shall earn ˹anything˺ except it being against it[1561]; no burdened soul shall carry the burden of another. Then to your Lord is your return and He will give you the news about what you used to differ upon[1562].
[1561] A person who earns evil is earning it against himself alone (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz): “Every soul is held in pledge for what it has earned” (74: 38).
[1562] “Say ˹Muhammad˺: “You will not be questioned concerning that of which we were guilty; nor will we be questioned concerning what you do. *Say: “Our Lord will gather us together; then He will decide between us with Truth; and He is the Arbiter, the Knower” (34: 25-26); “Then your ˹humans’˺ return will be to Me and I shall judge between you over that which you used to differ” (3: 55).
[1562] “Say ˹Muhammad˺: “You will not be questioned concerning that of which we were guilty; nor will we be questioned concerning what you do. *Say: “Our Lord will gather us together; then He will decide between us with Truth; and He is the Arbiter, the Knower” (34: 25-26); “Then your ˹humans’˺ return will be to Me and I shall judge between you over that which you used to differ” (3: 55).
Arapça tefsirler:
وَهُوَ ٱلَّذِي جَعَلَكُمۡ خَلَٰٓئِفَ ٱلۡأَرۡضِ وَرَفَعَ بَعۡضَكُمۡ فَوۡقَ بَعۡضٖ دَرَجَٰتٖ لِّيَبۡلُوَكُمۡ فِي مَآ ءَاتَىٰكُمۡۗ إِنَّ رَبَّكَ سَرِيعُ ٱلۡعِقَابِ وَإِنَّهُۥ لَغَفُورٞ رَّحِيمُۢ
(165) Indeed He is the One Who made you successors[1563] in the land and raised some of you ranks above others so that He may test you through what He bestowed upon you[1564]—verily your Lord is swift in retribution[1565]; verily He is All-Forgiving, Most Merciful.
[1563] The God they defied is the One Who raised them to take the place of other people who preceded them, and empowered them to ‘succeed’ in His land (al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[1564] People are of varying degrees with regards to God’s bounty on them: beauty, strength, character, wealth, intellectual ability, power, knowledge, etc. This is to see what they do with what they are endowed with (cf. Riḍā).
[1565] The One Who raised people in succession and endowed them with various bounties is All-Able to hold them accountable for their deeds.
God’s Signs of the creation of people and His providing their livelihoods for them, their coming in succession, generation after another, and the struggles of the Messengers with them, and their reckoning both in this worldly life and in the Hereafter are significant themes of the next sura, al-Aʿrāf.
[1564] People are of varying degrees with regards to God’s bounty on them: beauty, strength, character, wealth, intellectual ability, power, knowledge, etc. This is to see what they do with what they are endowed with (cf. Riḍā).
[1565] The One Who raised people in succession and endowed them with various bounties is All-Able to hold them accountable for their deeds.
God’s Signs of the creation of people and His providing their livelihoods for them, their coming in succession, generation after another, and the struggles of the Messengers with them, and their reckoning both in this worldly life and in the Hereafter are significant themes of the next sura, al-Aʿrāf.
Arapça tefsirler:
Kur'an-ı Kerim meal tercümesi - الترجمة الإنجليزية - د. وليد بليهش العمري - Mealler fihristi
ترجمة معاني القرآن الكريم إلى اللغة الإنجليزية - جار العمل عليها، ترجمة د. وليد بليهش العمري.