Қуръони Карим маъноларининг таржимаси - Инглизча таржима - д. Валид Блейҳеш Умарий * - Таржималар мундарижаси
Ibrāhīm
الٓرۚ كِتَٰبٌ أَنزَلۡنَٰهُ إِلَيۡكَ لِتُخۡرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ إِلَىٰ صِرَٰطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ
(1) Alif, Lām, Rā’[2965]; ˹this is˺ a Book ˹that˺ We sent down to you ˹Muhammad˺, so that you ˹may˺ deliver people from ˹compounded˺ darkness into light[2966], with the permission of their Lord[2967], to the Path[2968] of the All-Prevailing, the All-Praiseworthy;
[2965] The sura opens with these three disjointed letters so as to highlight the Qur’an’s inimitable nature and which are meant as a challenge to those who argue with the Prophet (ﷺ) and the Believers regarding the Truthfulness of the Message (c.f. 2: 1).
[2966] 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’ (al-nūr) is conversely always in the singular. 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).
Indeed the Straight Path of God to which the Messenger (ﷺ) was calling is glaring ‘light’ but they rejected the call, turned against it and stuck to the ‘darknesses’ they were used to: “Indeed there has come to you a Light from Allah and a clarifying Book; *by it Allah guides those who follow His Pleasure to the path of peace and delivers them from utter darkness into light with His permission; He guides them to a Straight Path” (5: 15-16).
[2967] “Allah is the Ally of the Believers; He delivers them from darkness into light. ˹But˺ Those who Deny, the allies of whom are the false idols; they take them out of light into darkness” (2: 257); “It is not for a soul to Believe except by Allah’s permission; and He places blight over those who mind not” (10: 100).
[2968] This ‘Path’ is the ‘light’ that leads to Almighty God, the All-Prevailing, Who is not to be resisted or fought against, the All-Praiseworthy, Whose laws and decrees are praiseworthy, free from error (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī). The one who follows this Path will both be safe, by God’s protection, and on to a desirable end (cf. al-Baiḍāwī, Abū al-Suʿūd).
[2966] 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’ (al-nūr) is conversely always in the singular. 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).
Indeed the Straight Path of God to which the Messenger (ﷺ) was calling is glaring ‘light’ but they rejected the call, turned against it and stuck to the ‘darknesses’ they were used to: “Indeed there has come to you a Light from Allah and a clarifying Book; *by it Allah guides those who follow His Pleasure to the path of peace and delivers them from utter darkness into light with His permission; He guides them to a Straight Path” (5: 15-16).
[2967] “Allah is the Ally of the Believers; He delivers them from darkness into light. ˹But˺ Those who Deny, the allies of whom are the false idols; they take them out of light into darkness” (2: 257); “It is not for a soul to Believe except by Allah’s permission; and He places blight over those who mind not” (10: 100).
[2968] This ‘Path’ is the ‘light’ that leads to Almighty God, the All-Prevailing, Who is not to be resisted or fought against, the All-Praiseworthy, Whose laws and decrees are praiseworthy, free from error (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī). The one who follows this Path will both be safe, by God’s protection, and on to a desirable end (cf. al-Baiḍāwī, Abū al-Suʿūd).
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ٱللَّهِ ٱلَّذِي لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَوَيۡلٞ لِّلۡكَٰفِرِينَ مِنۡ عَذَابٖ شَدِيدٍ
(2) Allah to Whom belongs whatever is in the Heavens and whatever is in Earth[2969]; woe betides the Deniers from a severe Punishment ˹that awaits˺!
[2969] This is the God, the ‘Allah’ they claimed they worshipped (cf. 39:3), to Whom they are being called; the Real Sovereign of the Heavens and Earth, but they mind not (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
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ٱلَّذِينَ يَسۡتَحِبُّونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا عَلَى ٱلۡأٓخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ وَيَبۡغُونَهَا عِوَجًاۚ أُوْلَٰٓئِكَ فِي ضَلَٰلِۭ بَعِيدٖ
(3) [2970]Those who favour the worldly life over the Hereafter, and divert away[2971] from the Path of Allah and wish it be crooked; those are in error, far-off!
[2970] ‘Severe Punishment’, which is so swiftly mentioned here at the beginning of the sura and is so graphically described throughout this sura, is what the then severely aggressed against Believers were expecting to befall their persecutor, the ẓālimūn (unjust).
[2971] They not only used to ‘turn away’ (yaṣuddūna) from the Truth themselves but also did their best to divert other people from it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). They would always cast the religion of God in bad light, showing it as defective and imperfect (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “And when Our Signs are recited to them as clear proofs, they say: “This is naught but a man who desires to turn you from that which your fathers used to worship”. And they say: “This is naught but a fabricated perversion”. And those who Denied say to the Truth when it comes to them: “This is naught but manifest sorcery”” (34: 43).
[2971] They not only used to ‘turn away’ (yaṣuddūna) from the Truth themselves but also did their best to divert other people from it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). They would always cast the religion of God in bad light, showing it as defective and imperfect (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “And when Our Signs are recited to them as clear proofs, they say: “This is naught but a man who desires to turn you from that which your fathers used to worship”. And they say: “This is naught but a fabricated perversion”. And those who Denied say to the Truth when it comes to them: “This is naught but manifest sorcery”” (34: 43).
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وَمَآ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوۡمِهِۦ لِيُبَيِّنَ لَهُمۡۖ فَيُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهۡدِي مَن يَشَآءُۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ
(4) [2972]Never had We sent a Messenger except in the tongue of his people[2973] so that he may clarify ˹the Message˺ to them. Allah then misguides whom He wills and guides whom He wills—He is the All-Prevailing, All-Wise[2974].
[2972] The passage and the next two, up to Aya 18, provide the necessary precedent to drive home both main messages of the sura; to hearten the Messenger (ﷺ) and the Believers and warn the enemies of the Message.
[2973] Ibn ʿĀshūr opines that this could be in reply to the Deniers who out of sheer intransigence demanded that the Qur’an be sent down in a foreign tongue (cf. 41: 44; al-Ṭabarī); they thought that Divine Writs had a special language like Syriac or Hebrew and so they had superstitious beliefs in them. But Messengers are only sent to clarify to their people not to confound them: “Had We made it a Qur’an in a foreign tongue, they would say: “If only its Signs were expounded. What! A foreign tongue and an Arab ˹Messenger˺?” Say: “It 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).
[2974] In His Infinite Wisdom, Almighty God guides and misguides only those who are deserving of either one of the two (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Say: “Verily Allah misguides whoever He wills and guides to Him whoever returns ˹repentant˺”” (13: 27); “But He only misguides the Transgressors; *those who break the covenant of Allah after it has been set as binding, sever what Allah ordained to be joined, and sow corruption in the land. These are, indeed, the Losers” (2: 26-27).
[2973] Ibn ʿĀshūr opines that this could be in reply to the Deniers who out of sheer intransigence demanded that the Qur’an be sent down in a foreign tongue (cf. 41: 44; al-Ṭabarī); they thought that Divine Writs had a special language like Syriac or Hebrew and so they had superstitious beliefs in them. But Messengers are only sent to clarify to their people not to confound them: “Had We made it a Qur’an in a foreign tongue, they would say: “If only its Signs were expounded. What! A foreign tongue and an Arab ˹Messenger˺?” Say: “It 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).
[2974] In His Infinite Wisdom, Almighty God guides and misguides only those who are deserving of either one of the two (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Say: “Verily Allah misguides whoever He wills and guides to Him whoever returns ˹repentant˺”” (13: 27); “But He only misguides the Transgressors; *those who break the covenant of Allah after it has been set as binding, sever what Allah ordained to be joined, and sow corruption in the land. These are, indeed, the Losers” (2: 26-27).
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وَلَقَدۡ أَرۡسَلۡنَا مُوسَىٰ بِـَٔايَٰتِنَآ أَنۡ أَخۡرِجۡ قَوۡمَكَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ وَذَكِّرۡهُم بِأَيَّىٰمِ ٱللَّهِۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٖ
(5) [2975]˹Thus˺ We had indeed sent Mūsā ˹Moses˺ with Our Signs[2976] that ˹you shall˺: “Deliver your people from darkness into light and remind them of the Days of Allah![2977]” Indeed in that are signs for whoever is vastly patient, gratefully thankful![2978]
[2975] The Messages of Prophets Moses (عليه السلام) and Muhammad (ﷺ) are inherently alike; they both came with God’s Signs to deliver people from darkness into light (cf. Ibn ʿĀshūr). A notable difference though is that Prophet Muhammad’s Message is global, to deliver ‘people’ (al-nās) from darkness into light, while that of Prophet Moses was specific to his people (qawmaka).
[2976] Although exegetes are of different opinions as to what these ‘Signs’ (āyāt) refer to, whether the miracles of Moses or the Torah itself, Abū Ḥayyān, given the co-text and in provision of supportive evidence, sees that it means the Signs (verses) of the Torah which were sent in Hebrew, the tongue of his people, as much as the Signs (ayahs) of the Qur’an which came down in Arabic, the tongue of Prophet Muhammad’s people.
[2977] Ayyām Allāh (lit. the Days of Allah) are the days on which God Almighty showered them with favours, as well as the days of His Wrath and Punishment; so that they may heed and be grateful and/or be warned (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr; see also Muslim: 2380).
These Days were well known to them (cf. al-Ṭabarī, Ibn ʿĀshūr): “˹Mention˺ When Moses said to his people: “My people, remember Allah’s favour on you when He made amongst you Prophets and kings and He gave you that which He had not given any humans ˹besides you˺”” (5: 20).
[2978] Such are times; they are either difficult or easy (cf. Ibn ʿĀshūr). A true Believer needs to be persistent in both circumstances, to be ever grateful for God’s favours and to always endure patiently in difficult times (cf. al-Rāzī). Ṣuhayb al-Rūmī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Wounderous is the affair of the Believer. His affair is all good and that is true only to a Believer. When a happy occurrence comes his way, he shows gratitude and that is better for him. And when a hurtful occurrence befalls him, he shows patience and that is better for him” (Muslim: 2999).
[2976] Although exegetes are of different opinions as to what these ‘Signs’ (āyāt) refer to, whether the miracles of Moses or the Torah itself, Abū Ḥayyān, given the co-text and in provision of supportive evidence, sees that it means the Signs (verses) of the Torah which were sent in Hebrew, the tongue of his people, as much as the Signs (ayahs) of the Qur’an which came down in Arabic, the tongue of Prophet Muhammad’s people.
[2977] Ayyām Allāh (lit. the Days of Allah) are the days on which God Almighty showered them with favours, as well as the days of His Wrath and Punishment; so that they may heed and be grateful and/or be warned (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn ʿĀshūr; see also Muslim: 2380).
These Days were well known to them (cf. al-Ṭabarī, Ibn ʿĀshūr): “˹Mention˺ When Moses said to his people: “My people, remember Allah’s favour on you when He made amongst you Prophets and kings and He gave you that which He had not given any humans ˹besides you˺”” (5: 20).
[2978] Such are times; they are either difficult or easy (cf. Ibn ʿĀshūr). A true Believer needs to be persistent in both circumstances, to be ever grateful for God’s favours and to always endure patiently in difficult times (cf. al-Rāzī). Ṣuhayb al-Rūmī (رضي الله عنه) narrated that the Messenger (ﷺ) said: “Wounderous is the affair of the Believer. His affair is all good and that is true only to a Believer. When a happy occurrence comes his way, he shows gratitude and that is better for him. And when a hurtful occurrence befalls him, he shows patience and that is better for him” (Muslim: 2999).
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وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِ ٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ أَنجَىٰكُم مِّنۡ ءَالِ فِرۡعَوۡنَ يَسُومُونَكُمۡ سُوٓءَ ٱلۡعَذَابِ وَيُذَبِّحُونَ أَبۡنَآءَكُمۡ وَيَسۡتَحۡيُونَ نِسَآءَكُمۡۚ وَفِي ذَٰلِكُم بَلَآءٞ مِّن رَّبِّكُمۡ عَظِيمٞ
(6) [2979]As Mūsā said to his people: “Remember Allah’s favour on you, when He salvaged you from Pharaoh’s people as they subjected you to the worst of suffering; slaughtering your sons and keeping your womenfolk alive—in that indeed is a great trial from your Lord!”
[2979] Moses (عليه السلام) thus reminded them of that Day of God (cf. Abū Ḥayyān, al-Saʿdī).
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وَإِذۡ تَأَذَّنَ رَبُّكُمۡ لَئِن شَكَرۡتُمۡ لَأَزِيدَنَّكُمۡۖ وَلَئِن كَفَرۡتُمۡ إِنَّ عَذَابِي لَشَدِيدٞ
(7) [2980]“˹Remember˺ When your Lord declared: “Should you be thankful, I shall grant you more; ˹but˺ should you deny, ˹then˺ verily My Punishment is severe!””
[2980] This is a timely reminder of God Almighty’s declaration that gratitude for His favours will cause them to increase but ingratitude will cause an adverse effect, so that people may heed (cf. al-Biqāʿī, Naẓm al-Durar).
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وَقَالَ مُوسَىٰٓ إِن تَكۡفُرُوٓاْ أَنتُمۡ وَمَن فِي ٱلۡأَرۡضِ جَمِيعٗا فَإِنَّ ٱللَّهَ لَغَنِيٌّ حَمِيدٌ
(8) And Mūsā said: “Should you, along with all those on Earth, Deny, then ˹know that˺ Allah verily is Free of Need, All-Praiseworthy!”[2981]
[2981] Gratefulness or ingratitude are only of use or detriment to the person in question, but God Almighty is ever Free of Need from any of these (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar).
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أَلَمۡ يَأۡتِكُمۡ نَبَؤُاْ ٱلَّذِينَ مِن قَبۡلِكُمۡ قَوۡمِ نُوحٖ وَعَادٖ وَثَمُودَ وَٱلَّذِينَ مِنۢ بَعۡدِهِمۡ لَا يَعۡلَمُهُمۡ إِلَّا ٱللَّهُۚ جَآءَتۡهُمۡ رُسُلُهُم بِٱلۡبَيِّنَٰتِ فَرَدُّوٓاْ أَيۡدِيَهُمۡ فِيٓ أَفۡوَٰهِهِمۡ وَقَالُوٓاْ إِنَّا كَفَرۡنَا بِمَآ أُرۡسِلۡتُم بِهِۦ وَإِنَّا لَفِي شَكّٖ مِّمَّا تَدۡعُونَنَآ إِلَيۡهِ مُرِيبٖ
(9) [2982]Had not the ˹notable˺ news of those who came before you reached you ˹people˺: the people of Nūḥ, ˹the tribes of ˺ ʿĀd and Thamūd, and those who came after them – none knows them except Allah[2983]; their Messengers came to them with clear evidences but they returned their hands into their mouths[2984] and said: “We ˹absolutely˺ Deny what you have been sent with; we are verily in doubt about what you call us for, seriously unsettling!”
[2982] After the example of Moses (عليه السلام) whose Message was similar to that of Prophet Muhammad’s (ﷺ), here are further examples of earlier nations which are drawn to warn against being ungrateful to God Almighty (cf. al-Biqāʿī, Naẓm al-Durar): “Just like the ones before them: “They were mightier in strength than you are and greater in wealth and children. They enjoyed their ˹worldly˺ portion and you enjoyed your portion as much as the ones before you enjoyed their portion, and you indulged as much as they indulged; these their deeds were nullified in this worldly life and in the Hereafter—these are ˹the real˺ losers. *Had not the news of those who came before them reached them: the people of Nūḥ, ˹the tribes of ˺ ʿĀd and Thamūd, the people of Ibrāhīm, the companions of Midian and the overturned; their Messengers came to them with clear evidences! Allah would not have wronged them but they were bent on wronging themselves” (9: 69-70).
[2983] “A great many generations We have destroyed after Nūḥ; sufficient is your Lord as All-Knowing, All-Seeing of the sins of His servants!” (17: 17)
[2984] This is an almost literal translation of the Qur’anic expression: fa-raddū ‘aydiyahum fī afwāhihim. The motion being depicted here could mean that: they pushed back their hands into their mouths to bite them out of rage at the Message being scathing of their so-called gods and critical of their reasoning (cf. al-Ṭabarī, al-Naḥḥās, al-Qurṭubī, al-Tafsīr al-Muyassar); or they covered their mouths with their hands to conceal their jeering laughs at the Message (cf. Ibn ʿĀshūr); or to motion to them to say no more by putting their index fingers over their mouths, or they put their hands over the mouths of their Messengers (عليهم السلام) to silence them (cf. Ibn al-Jawzī, al-Shinqīṭī, Aḍwā’ al-Bayān). The motion is symbolic of the extent of the Deniers’ opposition to the Message.
[2983] “A great many generations We have destroyed after Nūḥ; sufficient is your Lord as All-Knowing, All-Seeing of the sins of His servants!” (17: 17)
[2984] This is an almost literal translation of the Qur’anic expression: fa-raddū ‘aydiyahum fī afwāhihim. The motion being depicted here could mean that: they pushed back their hands into their mouths to bite them out of rage at the Message being scathing of their so-called gods and critical of their reasoning (cf. al-Ṭabarī, al-Naḥḥās, al-Qurṭubī, al-Tafsīr al-Muyassar); or they covered their mouths with their hands to conceal their jeering laughs at the Message (cf. Ibn ʿĀshūr); or to motion to them to say no more by putting their index fingers over their mouths, or they put their hands over the mouths of their Messengers (عليهم السلام) to silence them (cf. Ibn al-Jawzī, al-Shinqīṭī, Aḍwā’ al-Bayān). The motion is symbolic of the extent of the Deniers’ opposition to the Message.
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۞ قَالَتۡ رُسُلُهُمۡ أَفِي ٱللَّهِ شَكّٞ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ يَدۡعُوكُمۡ لِيَغۡفِرَ لَكُم مِّن ذُنُوبِكُمۡ وَيُؤَخِّرَكُمۡ إِلَىٰٓ أَجَلٖ مُّسَمّٗىۚ قَالُوٓاْ إِنۡ أَنتُمۡ إِلَّا بَشَرٞ مِّثۡلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعۡبُدُ ءَابَآؤُنَا فَأۡتُونَا بِسُلۡطَٰنٖ مُّبِينٖ
(10) Their Messengers said: “Is there doubt about Allah the Originator of Heavens and Earth! He calls you to absolve you of your sins and give you respite for a stated term![2985]” They said: “You are but humans like us; you want to bar us from what our fathers used to worship! Bring us then evident authority![2986]”
[2985] That is, for the duration of their lives and God Almighty will not hasten their punishment before then (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “And that you should seek your Lord’s forgiveness and thereafter repent to Him; ˹may˺ He make you enjoy pleasurably until a stated term and grant every good doer ˹the reward of ˺ his good doing” (11: 3).
[2986] By sulṭānin mubīn (evident authority) they meant a miracle or damning proof of their Truthfulness (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). al-Saʿdī sees that what they demanded is ‘proof’ of their own suggesting, as it has already been said, that their Messengers came to them with ‘clear evidences’!
[2986] By sulṭānin mubīn (evident authority) they meant a miracle or damning proof of their Truthfulness (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). al-Saʿdī sees that what they demanded is ‘proof’ of their own suggesting, as it has already been said, that their Messengers came to them with ‘clear evidences’!
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قَالَتۡ لَهُمۡ رُسُلُهُمۡ إِن نَّحۡنُ إِلَّا بَشَرٞ مِّثۡلُكُمۡ وَلَٰكِنَّ ٱللَّهَ يَمُنُّ عَلَىٰ مَن يَشَآءُ مِنۡ عِبَادِهِۦۖ وَمَا كَانَ لَنَآ أَن نَّأۡتِيَكُم بِسُلۡطَٰنٍ إِلَّا بِإِذۡنِ ٱللَّهِۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ
(11) Their Messengers said to them: “We are indeed but humans like yourselves but Allah bestows Favour on whoever He wishes among His servants[2987]. It is not for us to bring you evident authority except by Allah’s permission![2988] In Allah let the Believers put their trust”.
[2987] That is with the great favour of Prophethood and/or Messengership (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[2988] This, out of piety, draws a line under the limits of a Messenger’s mandate (cf. Abū Ḥayyān).
[2988] This, out of piety, draws a line under the limits of a Messenger’s mandate (cf. Abū Ḥayyān).
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وَمَا لَنَآ أَلَّا نَتَوَكَّلَ عَلَى ٱللَّهِ وَقَدۡ هَدَىٰنَا سُبُلَنَاۚ وَلَنَصۡبِرَنَّ عَلَىٰ مَآ ءَاذَيۡتُمُونَاۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُتَوَكِّلُونَ
(12) ˹But˺ Why would we not put our trust in Allah, when He guided us to our ˹right˺ paths. We shall surely endure your harming us patiently. In Allah let those who trust put their trust!”[2989]
[2989] Here is a direct, assuring message to the Believers who were going through very difficult times at this juncture.
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وَقَالَ ٱلَّذِينَ كَفَرُواْ لِرُسُلِهِمۡ لَنُخۡرِجَنَّكُم مِّنۡ أَرۡضِنَآ أَوۡ لَتَعُودُنَّ فِي مِلَّتِنَاۖ فَأَوۡحَىٰٓ إِلَيۡهِمۡ رَبُّهُمۡ لَنُهۡلِكَنَّ ٱلظَّٰلِمِينَ
(13) [2990]And those who Denied then said to their Messengers: “We shall expel you from our land or you shall revert to our way of life!”[2991] Their Lord then revealed to them: “We shall surely destroy the unjust[2992];
[2990] In Ibn ʿĀshūr’s considered opinion, given the change of the direction of discourse from the absent to the present, speech here strongly implicates the Qurayshites and reflects on the situation at hand. By the same token, the closing statement of the previous passage directs the Believers to reflect on their state at that time and follow the suit of those past role models and be heartened by them; they were facing the worst persecution campaign that the Qurayshites had ever mounted.
[2991] The Truth just did not settle well with them; they just wanted it gone: “The notables among his people who waxed arrogant said: “We shall expel you, Shuʿayb, and those who Believed with you from our town or you shall revert back to our way of life!” (7: 88)
[2992] Note that al-ẓālimūn (lit. the unjust ones) is repeated seven times in this sura in addition to another instance where the Deniers are spoken of as the ones who did themselves injustice. It is particularly significant here as it is the time of revelation when Believers were fiercely prosecuted by ‘headstrong tyrants’.
[2991] The Truth just did not settle well with them; they just wanted it gone: “The notables among his people who waxed arrogant said: “We shall expel you, Shuʿayb, and those who Believed with you from our town or you shall revert back to our way of life!” (7: 88)
[2992] Note that al-ẓālimūn (lit. the unjust ones) is repeated seven times in this sura in addition to another instance where the Deniers are spoken of as the ones who did themselves injustice. It is particularly significant here as it is the time of revelation when Believers were fiercely prosecuted by ‘headstrong tyrants’.
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وَلَنُسۡكِنَنَّكُمُ ٱلۡأَرۡضَ مِنۢ بَعۡدِهِمۡۚ ذَٰلِكَ لِمَنۡ خَافَ مَقَامِي وَخَافَ وَعِيدِ
(14) and We shall surely make you dwell in the land after them[2993]—that for whoever fears My Standing[2994] and fears My cautioning!”
[2993] “Mūsā said to his people: “Seek help in Allah and be steadfast. Indeed the land is for Allah, He bequeaths it to whom He wills among His servants; the final round is for the Mindful. *They said: “We suffered harm before you came to us and ˹now˺ after you came to us”. He said: “Hopefully your Lord may well destroy your enemy and make you successors to the land, so that He sees how you fare”” (7: 128-129).
[2994] Maqāmī (lit. My Standing) is agreed by exegetes (cf. al-Samʿānī) to mean the standing before God Almighty on the Day of Judgement (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). al-Shawkānī opines that it means: “My Standing and watch over him”. al-Rāzī lists other meanings.
[2994] Maqāmī (lit. My Standing) is agreed by exegetes (cf. al-Samʿānī) to mean the standing before God Almighty on the Day of Judgement (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr). al-Shawkānī opines that it means: “My Standing and watch over him”. al-Rāzī lists other meanings.
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وَٱسۡتَفۡتَحُواْ وَخَابَ كُلُّ جَبَّارٍ عَنِيدٖ
(15) They sought out a breakthrough[2995] ˹from Allah˺, and ˹so˺ let down was every headstrong tyrant;
[2995] Istaftaḥū, translated here as: ‘they sought out a breakthrough’, means they prayed to God Almighty for al-fatḥ, i.e., victory (cf. Ibn Qutaybah, Gharīb al-Qur’ān, Ibn Fāris, Maqāyīs al-Lughah, al-Ṭabarī, Ibn Kathīr, Ibn ʿĀshūr).
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مِّن وَرَآئِهِۦ جَهَنَّمُ وَيُسۡقَىٰ مِن مَّآءٖ صَدِيدٖ
[2996] This sura, as in this aya, depicts a truly horrid picture of Hell. Realistic and repulsive imagery deliver a vivid picture that appeals to imagination more than any general, abstract language could. It makes a direct impression on the mind and heart, resulting in a ‘visualization’ of the consequences of one’s evil actions. What the evildoers will come to experience after resurrection and reckoning is well and truly ‘out of this world’; a humiliating and painful ordeal that affects all the senses: visual, tactile and gustatory. A stark ‘cautioning’ indeed against their wrongful course of action.
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يَتَجَرَّعُهُۥ وَلَا يَكَادُ يُسِيغُهُۥ وَيَأۡتِيهِ ٱلۡمَوۡتُ مِن كُلِّ مَكَانٖ وَمَا هُوَ بِمَيِّتٖۖ وَمِن وَرَآئِهِۦ عَذَابٌ غَلِيظٞ
(17) He sups it and can hardly gulp it ˹down˺; death comes to him from everywhere and never is he to die[2997], and yet ˹more˺ harsh Punishment awaits him!
[2997] “As for those who Denied, theirs is the Fire of Hell; ˹where˺ there will be no decree so that they may die, nor will its Punishment be lightened for them; this is how We requite every resolute Denier!” (35: 36)
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مَّثَلُ ٱلَّذِينَ كَفَرُواْ بِرَبِّهِمۡۖ أَعۡمَٰلُهُمۡ كَرَمَادٍ ٱشۡتَدَّتۡ بِهِ ٱلرِّيحُ فِي يَوۡمٍ عَاصِفٖۖ لَّا يَقۡدِرُونَ مِمَّا كَسَبُواْ عَلَىٰ شَيۡءٖۚ ذَٰلِكَ هُوَ ٱلضَّلَٰلُ ٱلۡبَعِيدُ
(18) [2998]The example of those who Denied their Lord: their deeds[2999] are like ashes which the wind fiercely blows away on a gusty day; they can capture naught of what they earned—that indeed is misguidedness, far-off![3000]
[2998] Whatever good deeds they do in this life will not spare them from this ghastly torment (cf. al-Rāzī, al-Biqāʿī, Naẓm al-Durar). The imagery being drawn here of the utter loss of their deeds is the absolute picture of desperation (cf. al-Rāzī).
[2999] These are their good deeds of which they are hopeful (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr, al-Shinqīṭī, al-Tafsīr al-Muyassar).
[3000] Their deeds were not based on solid ground nor were they on a straight path but were rather far astray from it (cf. al-Ṭabarī, al-Zamakhsharī, Ibn Kathīr); a losing deal indeed (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 8: 165).
[2999] These are their good deeds of which they are hopeful (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, Ibn ʿĀshūr, al-Shinqīṭī, al-Tafsīr al-Muyassar).
[3000] Their deeds were not based on solid ground nor were they on a straight path but were rather far astray from it (cf. al-Ṭabarī, al-Zamakhsharī, Ibn Kathīr); a losing deal indeed (cf. Ibn Taymiyyah, Majmūʿ al-Fatāwā, 8: 165).
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أَلَمۡ تَرَ أَنَّ ٱللَّهَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۚ إِن يَشَأۡ يُذۡهِبۡكُمۡ وَيَأۡتِ بِخَلۡقٖ جَدِيدٖ
(19) [3001]Have you not seen that Allah had created the Heavens and Earth with the Truth[3002]; if He wills ˹it˺, He would do away with you ˹people˺ and bring about a new creation![3003]
[3001] This passage and the next two begin with the interrogative a-lam tara (‘Have you not seen?’), which calls for reflecting on matters and ‘seeing’ with the heart (ru’yah qalbiyyah) (cf. al-Ṭabarī, al-Qurṭubī, al-Shawkānī).
The addressee/s being the Messenger (ﷺ) but where his nation is also implied, or every one of the Deniers, or anyone who is concerned. In fact everyone who is wondering about the possibility of the destruction of the Deniers (cf. Aya 13 above) is called on to consider what follows (cf. al-Baiḍāwī, Ibn ʿĀshūr).
[3002] God Almighty, Who created the Heavens and Earth (which are greater than humans, cf. 40: 57) without aid for good reason, i.e. that He be worshipped, is Able to create all anew on the Day of Judgement; He did not create them, to begin with, in vain but ‘with the Truth’ (cf. al-Ṭabarī, Ibn al-Jawzī, al-Saʿdī): “We had not created the Heavens and Earth and what is in between them out of ˹pointless˺ play; We had not created them but with the Truth, yet most of them know not!” (44: 38-39)
[3003] If God Almighty were not to be obeyed, He could easily destroy people and bring about others who are better and more obedient (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “If you turn away, He will replace you with others; they will not be like you!” (47: 38)
The addressee/s being the Messenger (ﷺ) but where his nation is also implied, or every one of the Deniers, or anyone who is concerned. In fact everyone who is wondering about the possibility of the destruction of the Deniers (cf. Aya 13 above) is called on to consider what follows (cf. al-Baiḍāwī, Ibn ʿĀshūr).
[3002] God Almighty, Who created the Heavens and Earth (which are greater than humans, cf. 40: 57) without aid for good reason, i.e. that He be worshipped, is Able to create all anew on the Day of Judgement; He did not create them, to begin with, in vain but ‘with the Truth’ (cf. al-Ṭabarī, Ibn al-Jawzī, al-Saʿdī): “We had not created the Heavens and Earth and what is in between them out of ˹pointless˺ play; We had not created them but with the Truth, yet most of them know not!” (44: 38-39)
[3003] If God Almighty were not to be obeyed, He could easily destroy people and bring about others who are better and more obedient (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr): “If you turn away, He will replace you with others; they will not be like you!” (47: 38)
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وَمَا ذَٰلِكَ عَلَى ٱللَّهِ بِعَزِيزٖ
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وَبَرَزُواْ لِلَّهِ جَمِيعٗا فَقَالَ ٱلضُّعَفَٰٓؤُاْ لِلَّذِينَ ٱسۡتَكۡبَرُوٓاْ إِنَّا كُنَّا لَكُمۡ تَبَعٗا فَهَلۡ أَنتُم مُّغۡنُونَ عَنَّا مِنۡ عَذَابِ ٱللَّهِ مِن شَيۡءٖۚ قَالُواْ لَوۡ هَدَىٰنَا ٱللَّهُ لَهَدَيۡنَٰكُمۡۖ سَوَآءٌ عَلَيۡنَآ أَجَزِعۡنَآ أَمۡ صَبَرۡنَا مَا لَنَا مِن مَّحِيصٖ
(21) [3004]And they, all of them, have emerged[3005] for Allah and the downtrodden said[3006] to those who waxed arrogant: “We had indeed been your ˹dedicated˺ followers, will you shield any of Allah’s Punishment away from us?” They said: “Had Allah guided us, we would have guided you! It is the same for us to bewail or bear patiently, there is no diversion for us!”
[3004] The pain of these ‘headstrong tyrants’ is not only physical, ghastly as it is, but also psychological when their very subordinates will realize how lowly they really are and address them in a disparaging manner and yet they will only give credence to this address (cf. al-Rāzī); this is how ignoble they will become!
[3005] This emergence will be from the graves on the Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). ‘Emergence’ (burūz) also connotes that everything, no matter how hard they tried to conceal it, will be laid bare before Allah (cf. al-Shawkānī).
[3006] “If only you could see when the unjust were stood before their Lord, throwing ˹blameful˺ speech at each other! The downtrodden will say to those who waxed arrogant: “Had it not been for you, we would certainly have been Believers!” *Those who waxed arrogant said to the downtrodden: “Did we ever hinder you from guidance after it came to you? In fact, you were ˹yourselves˺ criminals!” *The downtrodden said to those who waxed arrogant: “Nay! But it was your plotting by day and night—when you ordered us to Deny Allah and to set up ˹rivalling˺ equals with Him!” They ˹all˺ hid ˹their˺ remorse when they saw the Punishment. And We put shackles around the necks of the Deniers; are they requited except for what they used to do?” (34: 31-33)
[3005] This emergence will be from the graves on the Day of Judgement (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). ‘Emergence’ (burūz) also connotes that everything, no matter how hard they tried to conceal it, will be laid bare before Allah (cf. al-Shawkānī).
[3006] “If only you could see when the unjust were stood before their Lord, throwing ˹blameful˺ speech at each other! The downtrodden will say to those who waxed arrogant: “Had it not been for you, we would certainly have been Believers!” *Those who waxed arrogant said to the downtrodden: “Did we ever hinder you from guidance after it came to you? In fact, you were ˹yourselves˺ criminals!” *The downtrodden said to those who waxed arrogant: “Nay! But it was your plotting by day and night—when you ordered us to Deny Allah and to set up ˹rivalling˺ equals with Him!” They ˹all˺ hid ˹their˺ remorse when they saw the Punishment. And We put shackles around the necks of the Deniers; are they requited except for what they used to do?” (34: 31-33)
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وَقَالَ ٱلشَّيۡطَٰنُ لَمَّا قُضِيَ ٱلۡأَمۡرُ إِنَّ ٱللَّهَ وَعَدَكُمۡ وَعۡدَ ٱلۡحَقِّ وَوَعَدتُّكُمۡ فَأَخۡلَفۡتُكُمۡۖ وَمَا كَانَ لِيَ عَلَيۡكُم مِّن سُلۡطَٰنٍ إِلَّآ أَن دَعَوۡتُكُمۡ فَٱسۡتَجَبۡتُمۡ لِيۖ فَلَا تَلُومُونِي وَلُومُوٓاْ أَنفُسَكُمۖ مَّآ أَنَا۠ بِمُصۡرِخِكُمۡ وَمَآ أَنتُم بِمُصۡرِخِيَّ إِنِّي كَفَرۡتُ بِمَآ أَشۡرَكۡتُمُونِ مِن قَبۡلُۗ إِنَّ ٱلظَّٰلِمِينَ لَهُمۡ عَذَابٌ أَلِيمٞ
(22) [3007]And Satan, when the affair has been settled[3008], said: [3009]“Indeed Allah promised you the promise of Truth and I promised you but I failed you. I had not any authority over you[3010], except that I called you and you responded to me. Blame me not ˹then˺ but blame yourselves. I shall not answer your shouts ˹for help˺ and you shall not answer mine. I hereby Deny your Associating of me ˹with Allah˺ aforetime[3011]”; “the unjust shall have a painful Punishment![3012]”
[3007] Here, the source of all misguidance and misery, Satan, speaks out; it is as if they would turn to him to partake in their vindictive exchange (cf. Ibn ʿĀshūr).
[3008] That is, when the people of Paradise have entered it and the people of Hell have entered it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3009] Here, Satan lays the blame squarely on his followers, who willingly and thoughtlessly tagged along behind him, only based on his most deceitful word of mouth! This scene is thus depicted in order to make these mindless followers reconsider their position and beware of the life to come in which Satan will abandon them completely (cf. Ibn ʿĀshūr): “He promises them and makes them ever vainly wishful; Satan promises them nothing but delusion!” (4: 120).
[3010] He provides them with no proof whatsoever, yet they blindly follow him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī)!
[3011] “Did I not enjoin you, Children of Adam, not to worship Satan? He verily is an open enemy to you! *And that you must worship Me; this ˹Mine˺ is a Straight Path! *He had indeed led a great multitude of you astray; were you not taking heed!” (36: 60-62).
[3012] This for obeying he who is not to be obeyed (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Saʿdī)! Who says these words is not identified. He could be Satan himself, to hit his followers with this revelation, or the angels guarding Hell, or even God Almighty (cf. Abū Ḥayyān).
[3008] That is, when the people of Paradise have entered it and the people of Hell have entered it (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3009] Here, Satan lays the blame squarely on his followers, who willingly and thoughtlessly tagged along behind him, only based on his most deceitful word of mouth! This scene is thus depicted in order to make these mindless followers reconsider their position and beware of the life to come in which Satan will abandon them completely (cf. Ibn ʿĀshūr): “He promises them and makes them ever vainly wishful; Satan promises them nothing but delusion!” (4: 120).
[3010] He provides them with no proof whatsoever, yet they blindly follow him (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī)!
[3011] “Did I not enjoin you, Children of Adam, not to worship Satan? He verily is an open enemy to you! *And that you must worship Me; this ˹Mine˺ is a Straight Path! *He had indeed led a great multitude of you astray; were you not taking heed!” (36: 60-62).
[3012] This for obeying he who is not to be obeyed (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Saʿdī)! Who says these words is not identified. He could be Satan himself, to hit his followers with this revelation, or the angels guarding Hell, or even God Almighty (cf. Abū Ḥayyān).
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وَأُدۡخِلَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا بِإِذۡنِ رَبِّهِمۡۖ تَحِيَّتُهُمۡ فِيهَا سَلَٰمٌ
(23) [3013]And those who have Believed and done good deeds were admitted into Gardens under which rivers flow, forever they abide therein with their Lord’s permission; their greeting therein is: “Peace!”
[3013] To all the more awaken the senses, this ghastly end is immediately contrasted to that of the Mindful servants of God, who will have a truly ‘peaceful’ existence in the Hereafter which is full of abundant good (cf. Abū Ḥayyān, al-Rāzī): “Verily the ones who have Believed and done good deeds, their Lord will guide them by their Faith; rivers flow under them in the Gardens of Bliss. *Their prayer in it is “Glorified be You, our Lord”, their greeting in it is “Peace” and the concluding of their prayer is “˹All˺ Gratitude be to Allah, the Lord of all beings!” (10: 9-10).
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أَلَمۡ تَرَ كَيۡفَ ضَرَبَ ٱللَّهُ مَثَلٗا كَلِمَةٗ طَيِّبَةٗ كَشَجَرَةٖ طَيِّبَةٍ أَصۡلُهَا ثَابِتٞ وَفَرۡعُهَا فِي ٱلسَّمَآءِ
(24) [3014]Have you[3015] not seen how Allah sets as example a Good Word[3016] as a good tree[3017]; its root is firm and its branch is ˹shot up˺ in the sky[3018],
[3014] Light is shed here on the two fate-determining ‘words’, i.e., that of Belief, which leads the Believers to ‘peace’, and that of Denial, which leads the Deniers to damnation (cf. Ibn ʿĀshūr).
[3015] The addressee here could be Prophet Muhammad (ﷺ) (cf. al-Ṭabarī, al-Qurṭubī) and/or anyone who merits being appealed to in such a manner (cf. al-Shawkānī, Ibn ʿĀshūr).
[3016] Kalimatan ṭayyibatan (lit. a good word) is the testimony of monotheism: the ultimate declaration, that there is only One God worthy of worship, Allah (سبحانه وتعالى): lā ilāha illā Allāh (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3017] Shajaratin ṭayyibatin literally means: a good tree. Most exegetes cite the palm tree as an example for this ‘good tree’ (cf. al-Wāḥidī, al-Basīṭ). ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that: “We were sitting at the Messenger’s (ﷺ) and he said: “Tell me! Which tree is similar to or like a Muslim? Its leaves do not fall!” Then Ibn ʿUmar carried on to narrate: “I felt it in my heart that it was the palm tree, but I saw neither Abū Bakr nor ʿUmar answering so I shrank from answering. When they did not answer, the Messenger (ﷺ) said: “It is the palm tree!”” (al-Bukhārī: 4698, Muslim: 63).
[3018] Such is Faith to Believers; its foundation is unshakable in the heart and its branches, the good deeds, are high up in the sky, being constantly raised to God (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
[3015] The addressee here could be Prophet Muhammad (ﷺ) (cf. al-Ṭabarī, al-Qurṭubī) and/or anyone who merits being appealed to in such a manner (cf. al-Shawkānī, Ibn ʿĀshūr).
[3016] Kalimatan ṭayyibatan (lit. a good word) is the testimony of monotheism: the ultimate declaration, that there is only One God worthy of worship, Allah (سبحانه وتعالى): lā ilāha illā Allāh (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī).
[3017] Shajaratin ṭayyibatin literally means: a good tree. Most exegetes cite the palm tree as an example for this ‘good tree’ (cf. al-Wāḥidī, al-Basīṭ). ʿAbdullāh Ibn ʿUmar (رضي الله عنهما) narrated that: “We were sitting at the Messenger’s (ﷺ) and he said: “Tell me! Which tree is similar to or like a Muslim? Its leaves do not fall!” Then Ibn ʿUmar carried on to narrate: “I felt it in my heart that it was the palm tree, but I saw neither Abū Bakr nor ʿUmar answering so I shrank from answering. When they did not answer, the Messenger (ﷺ) said: “It is the palm tree!”” (al-Bukhārī: 4698, Muslim: 63).
[3018] Such is Faith to Believers; its foundation is unshakable in the heart and its branches, the good deeds, are high up in the sky, being constantly raised to God (cf. al-Ṭabarī, al-Saʿdī, Ibn ʿĀshūr).
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تُؤۡتِيٓ أُكُلَهَا كُلَّ حِينِۭ بِإِذۡنِ رَبِّهَاۗ وَيَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ
(25) it yields its fruit all the time with its Lord’s permission[3019]; Allah gives examples to people, may they heed![3020]
[3019] The good produce of this tree is, by God’s permission, wholesome and plentiful and yields at all times, day and night, summer and winter. Likewise is the testimony of Monotheism, it never ceases to yield good deeds for the Believer all the time, and all the time a good deed of his is being raised to Heaven (cf. al-Ṭabarī, al-Zamakhsharī, Ibn Kathīr, al-Shawkānī).
[3020] Amthāl (examples/similes/similitudes/parables) provide people with descriptive images and stir the mind and, hence, they encourage thinking which, in turn, leads to realization (cf. al-Samarqandī): “Verily We have given people examples of everything in this Qur’an so that they may heed!” (39: 27).
Trees have roots, a trunk, branches, leaves and fruits and so has the ‘tree of Faith’. Its roots are knowledge, realization and certitude; its trunk is true-heartedness; its branches are devoted deeds; its fruits are the yields of devoted deeds: praiseworthy outcomes, admirable bearings, laudable manners and commendable conduct. A tree’s firmness in the heart is known through these fruits. If such is the case, then its root is firm and its branches are truly high up in the sky (cf. Ibn al-Qayyim, Iʿlām al-Muwaqqiʿīn ʿan Rabb al-ʿĀlamīn, 1: 133).
[3020] Amthāl (examples/similes/similitudes/parables) provide people with descriptive images and stir the mind and, hence, they encourage thinking which, in turn, leads to realization (cf. al-Samarqandī): “Verily We have given people examples of everything in this Qur’an so that they may heed!” (39: 27).
Trees have roots, a trunk, branches, leaves and fruits and so has the ‘tree of Faith’. Its roots are knowledge, realization and certitude; its trunk is true-heartedness; its branches are devoted deeds; its fruits are the yields of devoted deeds: praiseworthy outcomes, admirable bearings, laudable manners and commendable conduct. A tree’s firmness in the heart is known through these fruits. If such is the case, then its root is firm and its branches are truly high up in the sky (cf. Ibn al-Qayyim, Iʿlām al-Muwaqqiʿīn ʿan Rabb al-ʿĀlamīn, 1: 133).
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وَمَثَلُ كَلِمَةٍ خَبِيثَةٖ كَشَجَرَةٍ خَبِيثَةٍ ٱجۡتُثَّتۡ مِن فَوۡقِ ٱلۡأَرۡضِ مَا لَهَا مِن قَرَارٖ
(26) And the example of a foul word[3021] is that of a foul tree[3022] torn up by from the ground; having no stability.
[3021] Kalimatin khabīthatin (lit. a foul/nasty word) is that of Denial and Association (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3022] Shajaratin khabīthah means: a foul/nasty tree. Many exegetes give the example of a colocynth (bitter apple); it has no stable root and its stalks are so feeble that they cannot sustain its bitter fruit; such is Denial which is shaky in its heart, and whereby the deeds of the Deniers are not raised for them to benefit from in the Hereafter (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
[3022] Shajaratin khabīthah means: a foul/nasty tree. Many exegetes give the example of a colocynth (bitter apple); it has no stable root and its stalks are so feeble that they cannot sustain its bitter fruit; such is Denial which is shaky in its heart, and whereby the deeds of the Deniers are not raised for them to benefit from in the Hereafter (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr).
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يُثَبِّتُ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ بِٱلۡقَوۡلِ ٱلثَّابِتِ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَفِي ٱلۡأٓخِرَةِۖ وَيُضِلُّ ٱللَّهُ ٱلظَّٰلِمِينَۚ وَيَفۡعَلُ ٱللَّهُ مَا يَشَآءُ
(27) Allah makes firm those who have Believed with firm speech[3023] in the worldly life and in the Hereafter and Allah misguides the unjust[3024]; Allah does what He wishes.
[3023] al-Qawl al-thābit (lit. the firm speech) is what is firm and unyielding in the hearts of the Believers, i.e., the testimony that there is no god but Allah and that Muhammad (ﷺ) is His Messenger. Allah thus makes them firm in their Belief in Him and His Messenger (ﷺ) and drives doubts and vain desires away from them in the worldly life and in their graves, the first station of the Hereafter, when asked by the two angels (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Juzayy, Abū Ḥayyān, al-Saʿdī, Ibn ʿĀshūr).
al-Barā’ Ibn ʿĀzib (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When a Muslim is asked in the grave, he testifies that there is no god but Allah and that Muhammad is the Messenger of Allah. That is ˹the meaning of ˺ His Saying: “Allah makes firm those who have Believed with firm speech in the worldly life and in the Hereafter”” (al-Bukhārī: 4699, Muslim: 2871).
[3024] For doing themselves and others wrong, God Almighty casts doubts and blindness in the hearts of the Deniers and does not guide them to saying what is truthful whether in this life or in their graves when they are held to account by the two angels (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
al-Barā’ Ibn ʿĀzib (رضي الله عنه) narrated that the Messenger (ﷺ) said: “When a Muslim is asked in the grave, he testifies that there is no god but Allah and that Muhammad is the Messenger of Allah. That is ˹the meaning of ˺ His Saying: “Allah makes firm those who have Believed with firm speech in the worldly life and in the Hereafter”” (al-Bukhārī: 4699, Muslim: 2871).
[3024] For doing themselves and others wrong, God Almighty casts doubts and blindness in the hearts of the Deniers and does not guide them to saying what is truthful whether in this life or in their graves when they are held to account by the two angels (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
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۞ أَلَمۡ تَرَ إِلَى ٱلَّذِينَ بَدَّلُواْ نِعۡمَتَ ٱللَّهِ كُفۡرٗا وَأَحَلُّواْ قَوۡمَهُمۡ دَارَ ٱلۡبَوَارِ
(28) [3025]Have you ˹Muhammad˺ not seen those who traded off Allah’s favour[3026] for Denial and settled their folks into the Abode of ˹utter˺ Ruination[3027];
[3025] This is a reflective passage which wonders at the ruinous end of the Deniers, recaps on the reason behind their ghastly end, and points the way out to the Believers (cf. Ibn ʿĀshūr).
[3026] This niʿmah (favour) is of a general sense; indeed God’s favours are innumerable (Aya 34). However, given the context of revelation and the immediate addressees, many exegetes see it as the sending of Prophet Muhammad (ﷺ) to them and the Message he brought them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
Yet both al-Tafsīr al-Muyassar and al-Tafsīr al-Mukhtaṣar add that this favour also denotes the great bounty of the safety of the Sanctuary in which they resided (cf. Aya 35 below): “And Allah sets forth the example of a town which was safe and at peace, receiving its provision in abundance from all directions. But it ˹its people˺ met Allah’s favours with ingratitude, so Allah made them taste the garment of hunger and fear for what they used to do *a Messenger of their own came to them but they denied him so the punishment overtook them as they were unjust!” (16: 112-113).
[3027] Hellfire is the Abode of Ruination (dār al-bawār) which they will come to occupy (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Zamakhsharī, al-Shawkānī, al-Saʿdī).
[3026] This niʿmah (favour) is of a general sense; indeed God’s favours are innumerable (Aya 34). However, given the context of revelation and the immediate addressees, many exegetes see it as the sending of Prophet Muhammad (ﷺ) to them and the Message he brought them (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī).
Yet both al-Tafsīr al-Muyassar and al-Tafsīr al-Mukhtaṣar add that this favour also denotes the great bounty of the safety of the Sanctuary in which they resided (cf. Aya 35 below): “And Allah sets forth the example of a town which was safe and at peace, receiving its provision in abundance from all directions. But it ˹its people˺ met Allah’s favours with ingratitude, so Allah made them taste the garment of hunger and fear for what they used to do *a Messenger of their own came to them but they denied him so the punishment overtook them as they were unjust!” (16: 112-113).
[3027] Hellfire is the Abode of Ruination (dār al-bawār) which they will come to occupy (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Zamakhsharī, al-Shawkānī, al-Saʿdī).
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جَهَنَّمَ يَصۡلَوۡنَهَاۖ وَبِئۡسَ ٱلۡقَرَارُ
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وَجَعَلُواْ لِلَّهِ أَندَادٗا لِّيُضِلُّواْ عَن سَبِيلِهِۦۗ قُلۡ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمۡ إِلَى ٱلنَّارِ
(30) They set up ˹false˺ equals for Allah to divert ˹others˺ away from His Path. Say: “Enjoy![3028] For indeed your return is to the Fire!”
[3028] That is they are called upon to enjoy their worldly life while it lasts. Nobody needs to be fooled or deceived by the good fortunes of the Denier (cf. Ibn ʿĀshūr): “Do not be deceived by the revelling of those who Deny in the land; *˹this is but˺ a passing enjoyment, then their resort is Hellfire – ghastly indeed is this bed!” (3: 196-197).
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قُل لِّعِبَادِيَ ٱلَّذِينَ ءَامَنُواْ يُقِيمُواْ ٱلصَّلَوٰةَ وَيُنفِقُواْ مِمَّا رَزَقۡنَٰهُمۡ سِرّٗا وَعَلَانِيَةٗ مِّن قَبۡلِ أَن يَأۡتِيَ يَوۡمٞ لَّا بَيۡعٞ فِيهِ وَلَا خِلَٰلٌ
(31) [3029]Tell My servants who have Believed to keep up the Prayers and spend ˹charitably˺ out of that which We provided for them – both privately and openly – before a Day comes, when there will not be trading, nor bonds[3030].
[3029] In order to steer away from such an undesirable end and keep a safe distance from it, Believers are encouraged to uphold their upright religion, which is encapsulated in these two great forms of worship, Prayer (ṣalāh) and Zakat (prescribed alms); great indications of ones’ triumph over one’s baser self (cf. Abū Ḥayyān, al-Biqāʿī, Naẓm al-Durar). These are also practical applications of being grateful to God Almighty for His favours (cf. Ibn ʿĀshūr).
[3030] Khilāl is the plural of khullah, which means very intimate friendship (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). On the macabre Day of Judgement there will be no trade-offs, bargains nor a close friend’s favour of kindness; everyone will have enough on their plate, busied away with their own affairs (cf. al-Ṭabarī, Abū Ḥayyān, Ibn Kathīr). Nothing on that Day will avail a person, wits and relations notwithstanding, except his record of good deeds. People, and especially Believers, need to be very heedful of that great Day (cf. al-Saʿdī): “You who Believe! Spend of what We provided for you before a Day comes, when there will not be trading, nor bonds or intercession” (2: 254).
[3030] Khilāl is the plural of khullah, which means very intimate friendship (cf. Ibn Qutaybah, Gharīb al-Qur’ān, al-Iṣfahānī, al-Mufradāt). On the macabre Day of Judgement there will be no trade-offs, bargains nor a close friend’s favour of kindness; everyone will have enough on their plate, busied away with their own affairs (cf. al-Ṭabarī, Abū Ḥayyān, Ibn Kathīr). Nothing on that Day will avail a person, wits and relations notwithstanding, except his record of good deeds. People, and especially Believers, need to be very heedful of that great Day (cf. al-Saʿdī): “You who Believe! Spend of what We provided for you before a Day comes, when there will not be trading, nor bonds or intercession” (2: 254).
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ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزۡقٗا لَّكُمۡۖ وَسَخَّرَ لَكُمُ ٱلۡفُلۡكَ لِتَجۡرِيَ فِي ٱلۡبَحۡرِ بِأَمۡرِهِۦۖ وَسَخَّرَ لَكُمُ ٱلۡأَنۡهَٰرَ
(32) [3031]‘Allah’ Who [3032]created the Heavens and Earth; sent water down from the sky and grew with it ˹all sorts of ˺ produce as provisions for you; [3033]subjected to you vessels running in the sea with His command[3034]; and subjected rivers to you![3035]
[3031] This is a timely reminder of the most Gracious, Bountiful God, ‘Allah’, Whose favours are immeasurable, to Whom people are ungrateful and set up rivalling equals to. What follow in this passage are general Divine favours which no one can afford to deny, and in the next passage Quraysh-specific favours are spoken of, going back to the very root of their then current privileged status (cf. al-Rāzī, Ibn ʿĀshūr).
[3032] The enumeration of these favours begin with the all-encompassing favour of creating the realms of existence and sustenance; life and livelihood (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[3033] Then comes the equally evident Divine favour of subjecting (taskhīr) great creations which are central for human living and upkeep.
[3034] By God Almighty’s command people were made able to build ships and vessels to run floating over the surface of the seas, and made the winds blow them in the direction they are intended for and prevented storms from drowning them. All this so that people may go about their lives travelling and carrying their shipments in them from one place to another across the face of the potently wild but subjected sea (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Do you not see that ships run through the sea by the favour of Allah that He may show you of His Signs? Indeed in that are Signs for everyone greatly patient and devoutly grateful!” (31:31).
[3035] Rivers are subjected to the benefit of humans in that they were made to run from one place to another covering great stretches of land spreading life along their banks; people drink from them along with their livestock, grow crops, and travel fore and aft (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī).
[3032] The enumeration of these favours begin with the all-encompassing favour of creating the realms of existence and sustenance; life and livelihood (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[3033] Then comes the equally evident Divine favour of subjecting (taskhīr) great creations which are central for human living and upkeep.
[3034] By God Almighty’s command people were made able to build ships and vessels to run floating over the surface of the seas, and made the winds blow them in the direction they are intended for and prevented storms from drowning them. All this so that people may go about their lives travelling and carrying their shipments in them from one place to another across the face of the potently wild but subjected sea (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “Do you not see that ships run through the sea by the favour of Allah that He may show you of His Signs? Indeed in that are Signs for everyone greatly patient and devoutly grateful!” (31:31).
[3035] Rivers are subjected to the benefit of humans in that they were made to run from one place to another covering great stretches of land spreading life along their banks; people drink from them along with their livestock, grow crops, and travel fore and aft (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, al-Qurṭubī).
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وَسَخَّرَ لَكُمُ ٱلشَّمۡسَ وَٱلۡقَمَرَ دَآئِبَيۡنِۖ وَسَخَّرَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ
(33) And He subjected to you the sun and the moon unceasing[3036]; and He subjected to you night and day![3037]
[3036] The sun and the moon are unceasingly ever-orbiting the Earth bringing with them renewed benefits to humans, livestock and crops (cf. al-Qurṭubī, Ibn Kathīr, al-Saʿdī): “He is the One Who made the sun a glow and the moon a light and ordained for it stations so that you ˹may˺ know the number of years and calculation ˹of time˺. Never has Allah created that except for the Truth; He details the Signs for those who attain knowledge. *Verily in the alternation of night and day, and whatever Allah has created in the Heavens and Earth are Signs for the Mindful ones” (10: 5-6).
[3037] Apropos to the sun and the moon are the day in which people go about their living and the night during which they get rest (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Qurṭubī): “Say: “Would you not see that if Allah were to make the night perpetually unceasing over you till the Day of Judgement, what god besides Allah could bring you light; will you not listen!” *Say: “Would you not see that if Allah were to make the day perpetually unceasing over you till the Day of Judgement, what god besides Allah could bring you night in which you rest; will you not see!” *Out of His Mercy He made night and day for you, so that you may rest in it ˹the former˺ and seek out His favour ˹during the latter˺; will you be thankful!” (28: 71-73).
[3037] Apropos to the sun and the moon are the day in which people go about their living and the night during which they get rest (cf. al-Ṭabarī, al-Wāḥidī, al-Wasīṭ, al-Qurṭubī): “Say: “Would you not see that if Allah were to make the night perpetually unceasing over you till the Day of Judgement, what god besides Allah could bring you light; will you not listen!” *Say: “Would you not see that if Allah were to make the day perpetually unceasing over you till the Day of Judgement, what god besides Allah could bring you night in which you rest; will you not see!” *Out of His Mercy He made night and day for you, so that you may rest in it ˹the former˺ and seek out His favour ˹during the latter˺; will you be thankful!” (28: 71-73).
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وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلۡتُمُوهُۚ وَإِن تَعُدُّواْ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَآۗ إِنَّ ٱلۡإِنسَٰنَ لَظَلُومٞ كَفَّارٞ
(34) And He granted you out of everything that which you asked Him for[3038]. Should you ˹endeavour to˺ enumerate Allah’s Favour[3039], you shall never round it up[3040]—verily man is gravely unjust, ever ungrateful!
[3038] It is not only these grand favours that God Almighty grants people, but they are answered their prayers, be they uttered or merely wished for (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3039] The many blessings and favours mentioned here are one and the same and thus they are expressed in the singular (niʿmah (favour)) and not in the plural niʿam (favours) (cf. Abū al-Suʿūd). This singular noun is generic in nature and thus all-encompassing. Blessings are bundled up in one exhaustive favour which makes breaking it down to its basic constituents simply unattainable (cf. al-Shaʿrāwī), especially when he who counts is inevitably oblivious to them. How many a blessing with which we are surrounded are we unaware of!
[3040] If a person were to ever try to count God’s blessings on him, he would never be able to take account of them, let alone be duly grateful for them; how ungrateful then are those who show Denial in return for Divine blessings or would they not use them as a means of showing gratitude! (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr)
[3039] The many blessings and favours mentioned here are one and the same and thus they are expressed in the singular (niʿmah (favour)) and not in the plural niʿam (favours) (cf. Abū al-Suʿūd). This singular noun is generic in nature and thus all-encompassing. Blessings are bundled up in one exhaustive favour which makes breaking it down to its basic constituents simply unattainable (cf. al-Shaʿrāwī), especially when he who counts is inevitably oblivious to them. How many a blessing with which we are surrounded are we unaware of!
[3040] If a person were to ever try to count God’s blessings on him, he would never be able to take account of them, let alone be duly grateful for them; how ungrateful then are those who show Denial in return for Divine blessings or would they not use them as a means of showing gratitude! (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr)
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وَإِذۡ قَالَ إِبۡرَٰهِيمُ رَبِّ ٱجۡعَلۡ هَٰذَا ٱلۡبَلَدَ ءَامِنٗا وَٱجۡنُبۡنِي وَبَنِيَّ أَن نَّعۡبُدَ ٱلۡأَصۡنَامَ
(35) [3041]˹Mention Muhammad˺ When Ibrāhīm said[3042]: “My Lord, make this town safe[3043] and steer me, and my children[3044], away lest we worship idols”[3045].
[3041] This is a central passage in the sura given those who were being directly addressed; the Qurayshite Associators, the sworn enemies of the call of the Noble Messenger (ﷺ) who, being the descendants of Prophet Abraham (عليه السلام) through his son Ishmael, were guardians of the holy shrine in Makkah and, thus, held a very high status throughout Arabia with all the privileges and blessings that came with it. Here, they are reminded of their origins and the central favour for which they are being so unceasingly Denying (cf. Abū Ḥayyān).
One cannot help but note that the overall tone of Abraham’s (عليه السلام) prayer is the very portrait of humbleness and sincerity; an invocation strung with gratefulness and meekness just as how a devout, thankful servant of God should be, which is a far stretch from the insolent utterances of the Deniers who proudly ascribe themselves to him!
In a way this Abrahamic prayer is meant to remind the Qurayshites of the prayer of their forefather to which they owe the great favours they enjoyed so that they may be thankful and shun idol worshipping (cf. al-Biqāʿī, Naẓm al-Durar).
[3042] “˹Mention Muhammad˺ When Ibrāhīm said: “My Lord! Make this town safe and provide its people with ˹all sorts of ˺ produce, ˹especially˺ those of them who Believe in Allah and the Last Day”. He ˹Allah˺ said: “As for those who Deny, I will make them enjoy a little and then force them into the Punishment of Hellfire—miserable is their destination!” (2: 126)
[3043] ‘This town’ being Makkah (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr). That they enjoyed safety and security, while people around them were bereft of it, is notably one of the greatest favours that the Makkans met with Denial (cf. Aya 28 above): “Or have they not considered that We have secured for them a safe sanctuary while people are snatched away all around them? Do they believe in that which is false? And are they ungrateful for God’s Blessing” (29: 67).
[3044] Baniyya (plural of ibn, i.e., son) literally means ‘my sons’. Both Ibn ʿĀshūr and Ibn ʿUthaymīn (in al-Qawl al-Mufīd ʿalā Kitāb al-Tawḥīd, 1: 114) are of the opinion that it is not exclusive to his direct sons, Isaac and Ishmael, who were only two thus he could have prayed for them as ibnayya (my two sons), but, by extension, all their offspring. This prayer was not answered regarding some of his offspring (cf. al-Shinqīṭī, Aḍwā’ al-Bayān).
[3045] Even this all-time paragon of Monotheism, God’s own ‘close friend’ (cf. 4: 125), was concerned about idol-worshipping, seeing their greatly misleading effect on people. Indeed, people of sound reason ought to take example from this and pray that God will keep them on the straight path until death comes (cf. al-Ṭabarī, Ibn ʿAṭiyyah)
One cannot help but note that the overall tone of Abraham’s (عليه السلام) prayer is the very portrait of humbleness and sincerity; an invocation strung with gratefulness and meekness just as how a devout, thankful servant of God should be, which is a far stretch from the insolent utterances of the Deniers who proudly ascribe themselves to him!
In a way this Abrahamic prayer is meant to remind the Qurayshites of the prayer of their forefather to which they owe the great favours they enjoyed so that they may be thankful and shun idol worshipping (cf. al-Biqāʿī, Naẓm al-Durar).
[3042] “˹Mention Muhammad˺ When Ibrāhīm said: “My Lord! Make this town safe and provide its people with ˹all sorts of ˺ produce, ˹especially˺ those of them who Believe in Allah and the Last Day”. He ˹Allah˺ said: “As for those who Deny, I will make them enjoy a little and then force them into the Punishment of Hellfire—miserable is their destination!” (2: 126)
[3043] ‘This town’ being Makkah (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr). That they enjoyed safety and security, while people around them were bereft of it, is notably one of the greatest favours that the Makkans met with Denial (cf. Aya 28 above): “Or have they not considered that We have secured for them a safe sanctuary while people are snatched away all around them? Do they believe in that which is false? And are they ungrateful for God’s Blessing” (29: 67).
[3044] Baniyya (plural of ibn, i.e., son) literally means ‘my sons’. Both Ibn ʿĀshūr and Ibn ʿUthaymīn (in al-Qawl al-Mufīd ʿalā Kitāb al-Tawḥīd, 1: 114) are of the opinion that it is not exclusive to his direct sons, Isaac and Ishmael, who were only two thus he could have prayed for them as ibnayya (my two sons), but, by extension, all their offspring. This prayer was not answered regarding some of his offspring (cf. al-Shinqīṭī, Aḍwā’ al-Bayān).
[3045] Even this all-time paragon of Monotheism, God’s own ‘close friend’ (cf. 4: 125), was concerned about idol-worshipping, seeing their greatly misleading effect on people. Indeed, people of sound reason ought to take example from this and pray that God will keep them on the straight path until death comes (cf. al-Ṭabarī, Ibn ʿAṭiyyah)
Арабча тафсирлар:
رَبِّ إِنَّهُنَّ أَضۡلَلۡنَ كَثِيرٗا مِّنَ ٱلنَّاسِۖ فَمَن تَبِعَنِي فَإِنَّهُۥ مِنِّيۖ وَمَنۡ عَصَانِي فَإِنَّكَ غَفُورٞ رَّحِيمٞ
(36) “My Lord, they have led astray many a human! Whoever follows me, then he is of my own[3046], but whoever disobeys me[3047] then You certainly are All-Forgiving, Most Merciful!”
[3046] Only those who follow the righteous creed of Abraham (عليه السلام) can have a claim over him. but the Denying Qurayshites who did not follow his creed could not rightly claim that privilege (cf. al-Rāzī).
[3047] Exegetes have grappled with the question as to how Abraham (عليه السلام) would ask God Almighty to forgive Associators and show them mercy if this ‘disobedience’, given the context, meant Association, knowing that God forgives anything but Association (cf. 4: 48 and 116). With this in mind, some exegetes have opined that this ‘disobedience’ is meant for matters less than Association (cf. al-Wāḥidī, al-Wajīz, al-Saʿdī, al-Tafsīr al-Muyassar). However, others took this ‘obedience’ to mean Association itself (cf. Ibn ʿAṭiyyah, Ibn al-Qayyim, Madārij al-Sālikīn, 1: 60, al-Tafsīr al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah). As for why he prayed so, the following opinions were given: 1) that it is a prayer for them to be given respite until they heed, Believe and be guided (cf. Ibn ʿAṭiyyah); 2) that such a humble manner of prayer is reflective of Abraham’s (عليه السلام) devoted character, and that he only could pray for what is good and agreeable (cf. al-Ṭabarī); 3) that he refers their affairs to God Almighty, showing Abraham’s (عليه السلام) prudence and his fear for the disobedient among his offspring to be eradicated (cf. Ibn ʿĀshūr).
ʿAbdullāh Ibn ʿAmr Ibn al-ʿĀṣ (رضي الله عنهما) narrated that: “The Messenger (ﷺ) recited Allah Almighty’s saying in Sura Ibrāhīm ˹the following˺: “My Lord, they have led astray many a human! Whoever follows me, then he is of my own, but whoever disobeys me then You certainly are All-Forgiving, Most Merciful!” (14: 36) and ʿĪsā’s saying: “If you Punish them, then they are ˹only˺ Your servants, but if You forgive them, then You are truly the All-Prevailing, All-Wise” (5: 118). Then he (ﷺ) raised his hands and implored: “O Allah, ˹spare˺ my nation, ˹spare˺ my nation!” He then cried. Upon that Allah said to ˹Archangel˺ Gabriel: “Gabriel go to Muhammad and – while our Lord knows best – ask him: “What makes you cry?”” Gabriel (عليه السلام) came to him and asked him so the Messenger (ﷺ) told him. He went back and Allah said: “Gabriel go to Muhammad and tell him that: “We shall comfort you and will not hurt you with regards to your nation”” (Muslim: 202).
[3047] Exegetes have grappled with the question as to how Abraham (عليه السلام) would ask God Almighty to forgive Associators and show them mercy if this ‘disobedience’, given the context, meant Association, knowing that God forgives anything but Association (cf. 4: 48 and 116). With this in mind, some exegetes have opined that this ‘disobedience’ is meant for matters less than Association (cf. al-Wāḥidī, al-Wajīz, al-Saʿdī, al-Tafsīr al-Muyassar). However, others took this ‘obedience’ to mean Association itself (cf. Ibn ʿAṭiyyah, Ibn al-Qayyim, Madārij al-Sālikīn, 1: 60, al-Tafsīr al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah). As for why he prayed so, the following opinions were given: 1) that it is a prayer for them to be given respite until they heed, Believe and be guided (cf. Ibn ʿAṭiyyah); 2) that such a humble manner of prayer is reflective of Abraham’s (عليه السلام) devoted character, and that he only could pray for what is good and agreeable (cf. al-Ṭabarī); 3) that he refers their affairs to God Almighty, showing Abraham’s (عليه السلام) prudence and his fear for the disobedient among his offspring to be eradicated (cf. Ibn ʿĀshūr).
ʿAbdullāh Ibn ʿAmr Ibn al-ʿĀṣ (رضي الله عنهما) narrated that: “The Messenger (ﷺ) recited Allah Almighty’s saying in Sura Ibrāhīm ˹the following˺: “My Lord, they have led astray many a human! Whoever follows me, then he is of my own, but whoever disobeys me then You certainly are All-Forgiving, Most Merciful!” (14: 36) and ʿĪsā’s saying: “If you Punish them, then they are ˹only˺ Your servants, but if You forgive them, then You are truly the All-Prevailing, All-Wise” (5: 118). Then he (ﷺ) raised his hands and implored: “O Allah, ˹spare˺ my nation, ˹spare˺ my nation!” He then cried. Upon that Allah said to ˹Archangel˺ Gabriel: “Gabriel go to Muhammad and – while our Lord knows best – ask him: “What makes you cry?”” Gabriel (عليه السلام) came to him and asked him so the Messenger (ﷺ) told him. He went back and Allah said: “Gabriel go to Muhammad and tell him that: “We shall comfort you and will not hurt you with regards to your nation”” (Muslim: 202).
Арабча тафсирлар:
رَّبَّنَآ إِنِّيٓ أَسۡكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيۡرِ ذِي زَرۡعٍ عِندَ بَيۡتِكَ ٱلۡمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ ٱلصَّلَوٰةَ فَٱجۡعَلۡ أَفۡـِٔدَةٗ مِّنَ ٱلنَّاسِ تَهۡوِيٓ إِلَيۡهِمۡ وَٱرۡزُقۡهُم مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمۡ يَشۡكُرُونَ
(37) [3048]“Our Lord[3049], I have settled down some of my posterity in a plantless valley by Your Inviolable House; Our Lord, so that they may keep up the Prayer[3050], so make hearts of some people fall for them[3051] and provide for them from ˹all sorts of ˺ produce, may they be thankful![3052]”
[3048] This prayer is a reminder to the heathen Qurayshites of God’s great bounties on them and the origins of their existence in the place they called home, and why it was made so agreeable to them (cf. al-Biqāʿī, Naẓm al-Durar).
[3049] The prayer here is in the plural, ‘our Lord’, unlike the earlier two that were in the singular, ‘my Lord’, because this prayer specifically pertains to his posterity who were most in need of it (cf. Abū al-Suʿūd).
[3050] Prayer (al-ṣalāh) is specifically mentioned here because it is the best, most comprehensive act of worship and that it is key to all good (cf. Abū Ḥayyān). Moreover, whoever ‘keeps up the Prayer’ usually keeps up other acts of worship, it being the most demanding (cf. al-Saʿdī).
[3051] What a tender prayer from a loving father! The body follows where the heart goes (cf. al-Suyūṭī, al-Durr al-Manthūr, 5: 48). He prayed that tender, longing hearts not only ‘go to’ them but strongly ‘fall’ (tahwī) for them; a beautiful metaphor for love and eagerness (cf. Ibn ʿĀshūr).
The partitive min as in ‘hearts of ‘some’ people’, is by way of exception lest people crowd over them (cf. Ibn Kathīr, Abū al-Suʿūd).
[3052] Abundance is prone to breed gratitude and obedience (cf. Abū Ḥayyān, Ibn Kathīr). But the Denying Qurayshites were oblivious of these blessings, taking them for granted: “And they say: “If we follow guidance along with you ˹Messenger˺, we shall be snatched away from our land!” Have We not secured for them a safe Sanctuary, to which the fruits of all things are brought, as a provision from Us? But most of them know not!” (28: 57).
[3049] The prayer here is in the plural, ‘our Lord’, unlike the earlier two that were in the singular, ‘my Lord’, because this prayer specifically pertains to his posterity who were most in need of it (cf. Abū al-Suʿūd).
[3050] Prayer (al-ṣalāh) is specifically mentioned here because it is the best, most comprehensive act of worship and that it is key to all good (cf. Abū Ḥayyān). Moreover, whoever ‘keeps up the Prayer’ usually keeps up other acts of worship, it being the most demanding (cf. al-Saʿdī).
[3051] What a tender prayer from a loving father! The body follows where the heart goes (cf. al-Suyūṭī, al-Durr al-Manthūr, 5: 48). He prayed that tender, longing hearts not only ‘go to’ them but strongly ‘fall’ (tahwī) for them; a beautiful metaphor for love and eagerness (cf. Ibn ʿĀshūr).
The partitive min as in ‘hearts of ‘some’ people’, is by way of exception lest people crowd over them (cf. Ibn Kathīr, Abū al-Suʿūd).
[3052] Abundance is prone to breed gratitude and obedience (cf. Abū Ḥayyān, Ibn Kathīr). But the Denying Qurayshites were oblivious of these blessings, taking them for granted: “And they say: “If we follow guidance along with you ˹Messenger˺, we shall be snatched away from our land!” Have We not secured for them a safe Sanctuary, to which the fruits of all things are brought, as a provision from Us? But most of them know not!” (28: 57).
Арабча тафсирлар:
رَبَّنَآ إِنَّكَ تَعۡلَمُ مَا نُخۡفِي وَمَا نُعۡلِنُۗ وَمَا يَخۡفَىٰ عَلَى ٱللَّهِ مِن شَيۡءٖ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ
(38) [3053]“Our Lord, You verily Know what we hide and what we make public”; [3054]nothing ever is hidden away from Allah neither on Earth nor in the Heavens!”
[3053] Exegetes have their opinions as to why Abraham (عليه السلام) makes a point of this. al-Qurṭubī, quoting the great exegetical authorities of Ibn ʿAbbās (رضي الله عنهما) and his student Mujāhid, sees that this is in allusion to the Patriarch’s heart found, but hidden anxiety about Ismael and his mother, whom he leaves behind in an arid, deserted land. al-Saʿdī sees that he meant to say: “You, Glorified be You, have more knowledge about us from us. So we ask You to take care of our affairs regarding all matters; that we know of and that which we have no knowledge of”. And/or it means: “You know what we hide in our hearts when we pray to You and all our affairs besides that, and You know what we pronounce when we pray to You and all our affairs besides that” (cf. al-Tafsīr al-Muḥarrar).
[3054] Most exegetes see that this is an affirmative interpolation maintaining the Truthfulness of Abraham’s utterance (cf. al-Baghawī, al-Shawkānī). Others, notably al-Ṭabarī and Abū Ḥayyān, take it to actually be a continuation of the Patriarch’s prayer.
The pronouncement of God’s Most Majestic Name, Allah, is meant to instil fear of Him in the hearts of the listeners who need to realize this eye opening fact (cf. Abū al-Suʿūd).
It also reflects on the very crucial statement to come about ‘Allah’ not being unaware about the criminalities of the unjust (Aya 42 below).
[3054] Most exegetes see that this is an affirmative interpolation maintaining the Truthfulness of Abraham’s utterance (cf. al-Baghawī, al-Shawkānī). Others, notably al-Ṭabarī and Abū Ḥayyān, take it to actually be a continuation of the Patriarch’s prayer.
The pronouncement of God’s Most Majestic Name, Allah, is meant to instil fear of Him in the hearts of the listeners who need to realize this eye opening fact (cf. Abū al-Suʿūd).
It also reflects on the very crucial statement to come about ‘Allah’ not being unaware about the criminalities of the unjust (Aya 42 below).
Арабча тафсирлар:
ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي وَهَبَ لِي عَلَى ٱلۡكِبَرِ إِسۡمَٰعِيلَ وَإِسۡحَٰقَۚ إِنَّ رَبِّي لَسَمِيعُ ٱلدُّعَآءِ
(39) [3055]“˹All˺ Gratitude be to Allah Who granted me Ismāʿīl ˹Ishmael˺ and Isḥāq ˹Isaac˺ in ˹my˺ old age—verily my Lord is All-Hearing of prayers!”
[3055] This is a practical demonstration of gratitude to God Almighty for His blessings, from a devout servant who was granted posterity after desperation (cf. Ibn ʿĀshūr). It is also a practical demonstration of the power of sincere prayer.
On another hand, it is very important to note that one of the etiquettes of invocation (duʿā’) is to begin by earnestly expressing gratitude (al-ḥamd) to Allah (cf. al-Abū Dāwūd: 1481; al-Tirmidhī: 3477). ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) said: “The Messenger (ﷺ) used to say, when rising from sleep to perform Prayer during the night: “O Allah! Gratitude be to You; You are the Guardian of the Heavens and the Earth and what is therein. Gratitude be to You; to You belongs the dominion of the Heavens and the Earth and what is therein. Gratitude be to You; You are the Light of the Heavens and the Earth. Gratitude be to You; You are the King of the Heavens and the Earth. Gratitude be to You; You are the True. Your promise is true. Your meeting is true. Your Saying is true. Paradise is true. Hellfire is true. The Messengers are true. Muhammad (ﷺ) is true. The Hour is true. O Allah! To You I submit. In You I Believe. On You I rely. To You I refer. By You I dispute. In accordance with You I judge. So forgive me all what I did in my life, what is private and what is public. You are the Advancer and the Deferrer. There is no god but You”” (al-Bukhārī: 1120; Muslim: 769).
On another hand, it is very important to note that one of the etiquettes of invocation (duʿā’) is to begin by earnestly expressing gratitude (al-ḥamd) to Allah (cf. al-Abū Dāwūd: 1481; al-Tirmidhī: 3477). ʿAbdullāh Ibn ʿAbbās (رضي الله عنهما) said: “The Messenger (ﷺ) used to say, when rising from sleep to perform Prayer during the night: “O Allah! Gratitude be to You; You are the Guardian of the Heavens and the Earth and what is therein. Gratitude be to You; to You belongs the dominion of the Heavens and the Earth and what is therein. Gratitude be to You; You are the Light of the Heavens and the Earth. Gratitude be to You; You are the King of the Heavens and the Earth. Gratitude be to You; You are the True. Your promise is true. Your meeting is true. Your Saying is true. Paradise is true. Hellfire is true. The Messengers are true. Muhammad (ﷺ) is true. The Hour is true. O Allah! To You I submit. In You I Believe. On You I rely. To You I refer. By You I dispute. In accordance with You I judge. So forgive me all what I did in my life, what is private and what is public. You are the Advancer and the Deferrer. There is no god but You”” (al-Bukhārī: 1120; Muslim: 769).
Арабча тафсирлар:
رَبِّ ٱجۡعَلۡنِي مُقِيمَ ٱلصَّلَوٰةِ وَمِن ذُرِّيَّتِيۚ رَبَّنَا وَتَقَبَّلۡ دُعَآءِ
(40) “My Lord, make me adhere to keeping up the Prayer[3056] and ˹some˺ of my posterity too. Our Lord, accept ˹my˺ prayers![3057]”
[3056] This lays emphasis on the gravity of this most important act of worship. Needless to say that Abraham (عليه السلام) was persistent in keeping up Prayer yet he prayed for staying on this right course indefinitely (cf. Ibn ʿAṭiyyah). Keeping up Prayer, an epitome of sincere devotion to God, was the main purpose behind the original inhabitation of Makkah, the plantless valley (Aya 37 above) (cf. al-Biqāʿī, Naẓm al-Durar).
[3057] That is, these prayers that I am asking of You (cf. al-Baiḍāwī, Ibn Kathīr).
[3057] That is, these prayers that I am asking of You (cf. al-Baiḍāwī, Ibn Kathīr).
Арабча тафсирлар:
وَلَا تَحۡسَبَنَّ ٱللَّهَ غَٰفِلًا عَمَّا يَعۡمَلُ ٱلظَّٰلِمُونَۚ إِنَّمَا يُؤَخِّرُهُمۡ لِيَوۡمٖ تَشۡخَصُ فِيهِ ٱلۡأَبۡصَٰرُ
(42) [3058]So think not ˹Muhammad˺ that Allah is unaware of what the unjust commit[3059]; He only delays them for a Day[3060] on which sights stare upwards ˹wide open˺![3061]
[3058] This direct message to Prophet Muhammad (ﷺ), which is central to the sura (see the “key” in the Introduction above), drives it home that God Almighty is not unaware of the devious stratagems and egregious crimes of the aggressors and will surely exact justice on them in a way befitting their crimes.
It serves both as comfort to the aggressed against and as a warning to the aggressors (cf. Ibn ʿAṭiyyah).
[3059] Let the wrongful not be fooled by their bountiful living and the peace they revel in (cf. Ibn ʿĀshūr), for it is the way of God Almighty to allow ample time for the wrongful until the time comes for exacting justice on them. Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “My Lord, gives respite to the wrongdoer, until when He seizes him, He would never let go of him!” Then he (ﷺ) read: “Such is the seizing of your Lord when He seizes the towns while they are doing wrong; surely His seizing is painful, severe!”” (al-Bukhārī: 4686; Muslim: 2583)
[3060] The Day of Judgement. The following depiction of the state of the Deniers on that Day is the very picture of striking terror at the horrifying sights they see (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “And the True Promise draws nigh ˹for fulfilment˺ and, behold, the sights of the Deniers shooting upwards ˹wide open in horror˺: “Ah! Woe to us! We were indeed heedless of this; nay, we truly had been unjust! ”” (21: 97)
It is important to note that the lexical items chosen to describe this picture of horror are very marked, standing out from their more common synonyms, and need to be spelled out and explained as in the following notes.
[3061] Tashkhaṣu fīhī al-abṣār (lit. sights stare upwards); unblinkingly staring upwards in horror (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt, Ibn Manẓūr, Lisān al-ʿArab, al-Qurṭubī).
It serves both as comfort to the aggressed against and as a warning to the aggressors (cf. Ibn ʿAṭiyyah).
[3059] Let the wrongful not be fooled by their bountiful living and the peace they revel in (cf. Ibn ʿĀshūr), for it is the way of God Almighty to allow ample time for the wrongful until the time comes for exacting justice on them. Abū Mūsā al-Ashʿarī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “My Lord, gives respite to the wrongdoer, until when He seizes him, He would never let go of him!” Then he (ﷺ) read: “Such is the seizing of your Lord when He seizes the towns while they are doing wrong; surely His seizing is painful, severe!”” (al-Bukhārī: 4686; Muslim: 2583)
[3060] The Day of Judgement. The following depiction of the state of the Deniers on that Day is the very picture of striking terror at the horrifying sights they see (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī): “And the True Promise draws nigh ˹for fulfilment˺ and, behold, the sights of the Deniers shooting upwards ˹wide open in horror˺: “Ah! Woe to us! We were indeed heedless of this; nay, we truly had been unjust! ”” (21: 97)
It is important to note that the lexical items chosen to describe this picture of horror are very marked, standing out from their more common synonyms, and need to be spelled out and explained as in the following notes.
[3061] Tashkhaṣu fīhī al-abṣār (lit. sights stare upwards); unblinkingly staring upwards in horror (cf. Ibn Fāris, Maqāyīs al-Lughah, al-Iṣfahānī, al-Mufradāt, Ibn Manẓūr, Lisān al-ʿArab, al-Qurṭubī).
Арабча тафсирлар:
مُهۡطِعِينَ مُقۡنِعِي رُءُوسِهِمۡ لَا يَرۡتَدُّ إِلَيۡهِمۡ طَرۡفُهُمۡۖ وَأَفۡـِٔدَتُهُمۡ هَوَآءٞ
(43) ˹They will be˺ dashing forward[3062], heads ˹fixed˺ up[3063], their blinks never coming back to them[3064], and their hearts gaping![3065]
[3062] Muhṭiʿīna, dashing forward, having no control over their steps as if pulled forward, to the gathering place of Judgement (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3063] Muqniʿī ru’ūsihim, i.e., their heads turned up fixed to what they are looking at without turning left or right (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān).
[3064] Lā yartaddu ilayhim ṭarfuhum, means that their sights are out of their control and never are they going back to their normal state so that they can avert them, looking in the direction they choose, their eyelids are wide open and they cannot blink (cf. al-Ṭabarī, al-Zamakhsharī, al-Qurṭubī, Riḍā).
[3065] Their terror-struck hearts are gaping empty; perceiving nothing (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
[3063] Muqniʿī ru’ūsihim, i.e., their heads turned up fixed to what they are looking at without turning left or right (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī, Ibn Qutaybah, Gharīb al-Qur’ān, al-Sijistānī, Gharīb al-Qur’ān).
[3064] Lā yartaddu ilayhim ṭarfuhum, means that their sights are out of their control and never are they going back to their normal state so that they can avert them, looking in the direction they choose, their eyelids are wide open and they cannot blink (cf. al-Ṭabarī, al-Zamakhsharī, al-Qurṭubī, Riḍā).
[3065] Their terror-struck hearts are gaping empty; perceiving nothing (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr).
Арабча тафсирлар:
وَأَنذِرِ ٱلنَّاسَ يَوۡمَ يَأۡتِيهِمُ ٱلۡعَذَابُ فَيَقُولُ ٱلَّذِينَ ظَلَمُواْ رَبَّنَآ أَخِّرۡنَآ إِلَىٰٓ أَجَلٖ قَرِيبٖ نُّجِبۡ دَعۡوَتَكَ وَنَتَّبِعِ ٱلرُّسُلَۗ أَوَلَمۡ تَكُونُوٓاْ أَقۡسَمۡتُم مِّن قَبۡلُ مَا لَكُم مِّن زَوَالٖ
(44) [3066]Warn people ˹O Muhammad of ˺ a Day when Punishment comes to them, then the unjust say: “Our Lord, delay us for a short while, may we respond to Your Call and follow the Messengers!”[3067] “Had you not sworn before, that there would be no parting[3068] for you!”
[3066] Although the Messenger (ﷺ) is to rest assured of Divine Justice, he is still to carry out his mission (cf. Ibn ʿĀshūr) of delivering the Message clearly: “But should you turn away, then know that Our Messenger’s duty is nothing but clear delivery ˹of the Message˺” (5: 92).
[3067] “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!” (6: 27).
[3068] Zawāl (lit. parting, removal); this statement parodies their abnegation of life and resurrection after death (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “And they swore with their most solemn oaths that: “Allah never resurrects he who dies!”” (16: 38).
[3067] “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!” (6: 27).
[3068] Zawāl (lit. parting, removal); this statement parodies their abnegation of life and resurrection after death (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “And they swore with their most solemn oaths that: “Allah never resurrects he who dies!”” (16: 38).
Арабча тафсирлар:
وَسَكَنتُمۡ فِي مَسَٰكِنِ ٱلَّذِينَ ظَلَمُوٓاْ أَنفُسَهُمۡ وَتَبَيَّنَ لَكُمۡ كَيۡفَ فَعَلۡنَا بِهِمۡ وَضَرَبۡنَا لَكُمُ ٱلۡأَمۡثَالَ
(45) “And you dwelt in the dwellings of those who did themselves injustice, ˹only˺ when it became clear to you how We dealt them; and We gave you ˹many˺ examples!”[3069]
[3069] The Qurayshites were particularly aware of the example of earlier Denying nations due to their famed winter and summer journeys. The former to Yemen on which they would pass by the ruined dwellings of the ʿĀd tribe, and the latter to the Levant on which they would pass by ruined dwellings of the Thamūd tribe and use it as a resting post, enough time to draw lessons (cf. Ibn ʿĀshūr, al-Ṭanṭāwī, al-Wasīṭ); they did themselves the injustice of Denial and Association and thus were destroyed (cf. al-Ṭabarī, al-Qurṭubī): “We have set out all kinds of examples for people in this Qur’an; yet most people refuse but to persist in Denying” (17: 89).
Арабча тафсирлар:
وَقَدۡ مَكَرُواْ مَكۡرَهُمۡ وَعِندَ ٱللَّهِ مَكۡرُهُمۡ وَإِن كَانَ مَكۡرُهُمۡ لِتَزُولَ مِنۡهُ ٱلۡجِبَالُ
(46) They plotted[3070] their ˹macabre[3071]˺ plot, ˹but˺ their plot is with Allah[3072]; [3073]˹but˺ even if their plotting was to remove mountains ˹it would not have unravelled the religion˺!
[3070] Exegetes have differed over who these were and what their plot (makr) exactly was. As to who these were, both al-Ṭabarī and al-Shawkānī allude that these are the earlier nations who did themselves an injustice by Denying and Association. al-Rāzī and Abū Ḥayyān, on the other hand, perceive these to be the Qurayshites, who lived in their dwellings.
The ‘plotting’ is taken to be: their Association with Allah and lying against Him (cf. al-Ṭabarī, al-Qurṭubī); intending and plotting harm and evil for others (cf. al-Baiḍāwī, al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr); and taking these to be the Qurayshites both al-Wāḥidī (al-Wajīz) and al-Rāzī perceive this to mean their plotting to kill the Messenger (ﷺ), incarcerate him or expel him (cf. 8: 30).
The upcoming Sura al-Ḥijr sheds light and gives a tangible example of these earlier nations, the Thamūd, the people of Prophet Ṣāliḥ (عليه السلام), whose gift was with the shaping of mountains and whose plotting against their Messenger and his Message was indeed macabre.
[3071] Cf. al-Ṭabarī, Abū Ḥayyān, al-Qurṭubī, Ibn ʿĀshūr.
[3072] That is, the knowledge of and requital for their plotting; and that He (ﷺ) will punish them accordingly (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Shawkānī).
[3073] The grammatical structure, in kāna li, could have two meanings: the one as found in the translation and that: ‘their plotting was never to remove mountains due to its feebleness’ (cf. Ibn Kathīr, al-Samʿānī, al-Tafsīr al-Muḥarrar who give account of both readings): “They want to extinguish the Light of Allah with their mouths, but Allah refuses ˹all˺ but only to perfect His Light; even to the acrimony of the Deniers. *He is Who sent His Messenger with guidance and the religion of Truth to make it outshine all ˹other˺ religions; even to the acrimony of the Associators” (9: 32-33).
The ‘plotting’ is taken to be: their Association with Allah and lying against Him (cf. al-Ṭabarī, al-Qurṭubī); intending and plotting harm and evil for others (cf. al-Baiḍāwī, al-Shawkānī, al-Saʿdī, Ibn ʿĀshūr); and taking these to be the Qurayshites both al-Wāḥidī (al-Wajīz) and al-Rāzī perceive this to mean their plotting to kill the Messenger (ﷺ), incarcerate him or expel him (cf. 8: 30).
The upcoming Sura al-Ḥijr sheds light and gives a tangible example of these earlier nations, the Thamūd, the people of Prophet Ṣāliḥ (عليه السلام), whose gift was with the shaping of mountains and whose plotting against their Messenger and his Message was indeed macabre.
[3071] Cf. al-Ṭabarī, Abū Ḥayyān, al-Qurṭubī, Ibn ʿĀshūr.
[3072] That is, the knowledge of and requital for their plotting; and that He (ﷺ) will punish them accordingly (cf. al-Ṭabarī, al-Wāḥidī, al-Wajīz, al-Shawkānī).
[3073] The grammatical structure, in kāna li, could have two meanings: the one as found in the translation and that: ‘their plotting was never to remove mountains due to its feebleness’ (cf. Ibn Kathīr, al-Samʿānī, al-Tafsīr al-Muḥarrar who give account of both readings): “They want to extinguish the Light of Allah with their mouths, but Allah refuses ˹all˺ but only to perfect His Light; even to the acrimony of the Deniers. *He is Who sent His Messenger with guidance and the religion of Truth to make it outshine all ˹other˺ religions; even to the acrimony of the Associators” (9: 32-33).
Арабча тафсирлар:
فَلَا تَحۡسَبَنَّ ٱللَّهَ مُخۡلِفَ وَعۡدِهِۦ رُسُلَهُۥٓۚ إِنَّ ٱللَّهَ عَزِيزٞ ذُو ٱنتِقَامٖ
(47) [3074]So think not ˹Muhammad˺ that Allah would ˹ever˺ renege on His Promise to His Messengers[3075]—verily Allah is All-Prevailing, capable of vengeance[3076];
[3074] This concluding passage encapsulates the essence of the sura: to send an assuring message to Prophet Muhammad (ﷺ), that God Almighty is with him and the Believers and will make true His promise to them and punish their persecutors. In essence it is a direct warning to the heedless Deniers.
[3075] That they would emerge victors both in this world and in the Hereafter (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī): “We certainly grant victory to Our Messengers and those who have Believed in the worldly life and on the Day when witnesses arise!” (40: 51).
[3076] Dhū intiqām (having of revenge, vengeance, retribution), is not an absolute Attribute or Name of Almighty God, but it is bound by limitation to certain instances of rebellion against the Almighty’s will (Ibn ʿUthaymīn). The severe persecution campaign that the Makkans mounted against the Believers deserves such severe revenge as depicted here.
[3075] That they would emerge victors both in this world and in the Hereafter (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī): “We certainly grant victory to Our Messengers and those who have Believed in the worldly life and on the Day when witnesses arise!” (40: 51).
[3076] Dhū intiqām (having of revenge, vengeance, retribution), is not an absolute Attribute or Name of Almighty God, but it is bound by limitation to certain instances of rebellion against the Almighty’s will (Ibn ʿUthaymīn). The severe persecution campaign that the Makkans mounted against the Believers deserves such severe revenge as depicted here.
Арабча тафсирлар:
يَوۡمَ تُبَدَّلُ ٱلۡأَرۡضُ غَيۡرَ ٱلۡأَرۡضِ وَٱلسَّمَٰوَٰتُۖ وَبَرَزُواْ لِلَّهِ ٱلۡوَٰحِدِ ٱلۡقَهَّارِ
(48) on the Day[3077] when Earth will be changed to another Earth and the Heavens ˹as well˺[3078] and ˹when˺ they have emerged for Allah[3079], the One, the Overpowering.
[3077] God Almighty’s revenge will be on the mighty Day of Judgement (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Rāzī, al-Saʿdī); the Day on which sights stare upwards wide open in horror (Ayas 42-44 above) as revenge is displayed in its most drastic form (cf. al-Biqāʿī, Naẓm al-Durar).
[3078] In preparation for the Day of Judgement, Earth will be replaced with another one which is pristine and white as silver and the Heavens will also be replaced (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah). Sahl Ibn Saʿd al-Sāʿidī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “People will be gathered on the Day of Judgement on a land that has not been treaded on before, like a pure, white ˹dislike˺ loaf of bread, on which there will be a mark for no one!” (al-Bukhārī: 6521; Muslim: 2790).
Many exegetes, based on the many Qur’anic ayas that talk about what befalls Heavens and Earth on that Day, are of the opinion that the replacement here is of the characteristics (ṣifāt) but not the quintessence (al-dhāt) (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Saʿdī).
[3079] People will emerge from their graves, alive and totally conspicuous with nothing to hide behind before God Almighty (cf. al-Ṭabarī, al-Qurṭubī, Abū Ḥayyān, Ibn Kathīr).
[3078] In preparation for the Day of Judgement, Earth will be replaced with another one which is pristine and white as silver and the Heavens will also be replaced (cf. al-Tafsīr al-Muyassar, al-Tafsīr al-Mukhtaṣar, Tafsīr al-Madīnah al-Munawwarah). Sahl Ibn Saʿd al-Sāʿidī (رضي الله عنه) narrated that the Prophet (ﷺ) said: “People will be gathered on the Day of Judgement on a land that has not been treaded on before, like a pure, white ˹dislike˺ loaf of bread, on which there will be a mark for no one!” (al-Bukhārī: 6521; Muslim: 2790).
Many exegetes, based on the many Qur’anic ayas that talk about what befalls Heavens and Earth on that Day, are of the opinion that the replacement here is of the characteristics (ṣifāt) but not the quintessence (al-dhāt) (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn Kathīr, al-Saʿdī).
[3079] People will emerge from their graves, alive and totally conspicuous with nothing to hide behind before God Almighty (cf. al-Ṭabarī, al-Qurṭubī, Abū Ḥayyān, Ibn Kathīr).
Арабча тафсирлар:
وَتَرَى ٱلۡمُجۡرِمِينَ يَوۡمَئِذٖ مُّقَرَّنِينَ فِي ٱلۡأَصۡفَادِ
[3080] “Those who deny the Book and what We sent Our Messengers with then shall know; *as yokes are ˹locked˺ tight around their necks, and ˹with˺ chains they are dragged; *in boiling water and then in the Fire they are scorched!” (40: 70-72).
Арабча тафсирлар:
سَرَابِيلُهُم مِّن قَطِرَانٖ وَتَغۡشَىٰ وُجُوهَهُمُ ٱلنَّارُ
[3081] “The Fire sears their faces and therein they grimace horribly ˹their lips drawn back from their teeth˺” (23: 104).
Арабча тафсирлар:
لِيَجۡزِيَ ٱللَّهُ كُلَّ نَفۡسٖ مَّا كَسَبَتۡۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ
Арабча тафсирлар:
هَٰذَا بَلَٰغٞ لِّلنَّاسِ وَلِيُنذَرُواْ بِهِۦ وَلِيَعۡلَمُوٓاْ أَنَّمَا هُوَ إِلَٰهٞ وَٰحِدٞ وَلِيَذَّكَّرَ أُوْلُواْ ٱلۡأَلۡبَٰبِ
(52) [3082]This is a declaration to people, that they may be warned by it and to ˹fully˺ know that He is but One God, and that those of sound reason may remember!
[3082] This sura is indeed a stark enough admonition for rational people to pay heed (cf. al-Baiḍāwī).
Арабча тафсирлар:
Қуръони Карим маъноларининг таржимаси - Инглизча таржима - д. Валид Блейҳеш Умарий - Таржималар мундарижаси
Қуръон Карим маъноларининг инглизча таржимаси, мутаржим: д. Валид Блейҳиш Умарий (таржима жараёни давом этмоқда)