ayah_text: But they worship rather than Allah that which does not benefit them or harm them, and the disbeliever is ever, against his Lord, an assistant to Satan.

ayah_text_ar: وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ وَكَانَ ٱلْكَافِرُ عَلَىٰ رَبِّهِۦ ظَهِيرًا

ayah_tafsir:
## The Ignorance of the Idolators

Allah tells us how ignorant the idolators are; instead of worshipping Allah, they worship idols which do not possess the power either to harm or benefit. They do this with no evidence or proof; the only thing that led them to do this was their own whims and desires. So they take these idols as protectors and fight for their sake, and they oppose Allah and His Messenger and the believers for their sake. Similarly Allah says:

وَكَانَ الْكَـفِرُ عَلَى رَبِّهِ ظَهِيراً

(and the disbeliever is ever a helper against his Lord.) meaning, he is a supporter of Shaytan against the party of Allah, but the party of Allah are the ones who will prevail, as Allah says:

وَاتَّخَذُواْ مِن دُونِ اللَّهِ ءَالِهَةً لَّعَلَّهُمْ يُنصَرُونَ \- لاَ يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مٌّحْضَرُونَ

(And they have taken besides Allah gods, hoping that they might be helped. They cannot help them, but they will be brought forward as a troop against those who worshipped them.) (36:74-75) meaning, the gods which they worshipped instead of Allah cannot help them. These ignorant people are troops for the idols and are ready to fight for their sake and protect their sanctuaries, but in the end the victory will be for Allah and His Messenger and the believers, in this world and the Hereafter.

وَكَانَ الْكَـفِرُ عَلَى رَبِّهِ ظَهِيراً

(and the disbeliever is ever a helper against his Lord. ) Mujahid said: "He supports and helps the Shaytan in disobedience towards Allah.

## The Messenger brings Glad Tidings and Warnings

Then Allah tells His Messenger:

وَمَآ أَرْسَلْنَـكَ إِلاَّ مُبَشِّراً وَنَذِيراً

(And We have sent you only as a bearer of good news and a warner.) meaning, a bringer of good news to the believers, a warner to the disbelievers; bringing good news of Paradise to those who obey Allah, and bringing warnings of a dreadful punishment for those who go against the commandments of Allah.

قُلْ مَآ أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ

(Say: "No reward do I ask of you for this...") \`for conveying this message and this warning, I do not ask for any reward from your wealth; I am only doing this for the sake of Allah, may He be exalted.'

لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ

(To whomsoever among you who wills to walk straight) (81:28).

إِلاَّ مَن شَآءَ أَن يَتَّخِذَ إِلَى رَبِّهِ سَبِيلاً

(save that whosoever wills, may take a path to his Lord.) means, a way and a methodology to be followed.

The Command to the Messenger to put his Trust in Allah, and someof His Qualities

Then Allah says:

وَتَوَكَّلْ عَلَى الْحَىِّ الَّذِى لاَ يَمُوتُ

(And put your trust in the Ever Living One Who dies not,) meaning, in all your affairs, put your trust in Allah, the Ever-Living Who never dies, the One Who

الاٌّوَّلُ وَالاٌّخِرُ وَالظَّـهِرُ وَالْبَـطِنُ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ

(is the First and the Last, the Most High and the Most Near. And He is the All-Knower of everything) (57:3). The Eternal, Ever-Lasting, Ever-Living, Self-Sufficient One, the Lord and Sovereign of all things, the One to Whom you should always turn. Allah is the One in Whom you should put your trust and to Whom you should turn for refuge, He will be sufficient for you and will be your helper and supporter, and will cause you to prevail. As Allah says:

يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ

(O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind) (5:67).

وَسَبِّحْ بِحَمْدِهِ

(and glorify His praises,) means, combine praising Him with glorifying Him. Hence the Messenger of Allah used to say:

«سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِك»

(Glory be to You, O Allah, and with Your praise.) So the Ayah means: be sincere in worshipping Him and putting your trust in Him. This is like the Ayat:

رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً

(The Lord of the east and the west; there is no God but He. So take Him as a Trustee.) (73:9)

فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ

(So worship Him and put your trust in Him) (11:123).

قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا

(Say: "He is the Most Gracious, in Him we believe, and in Him we put our trust.") (67:29)

وَكَفَى بِهِ بِذُنُوبِ عِبَادِهِ خَبِيراً

(and sufficient is He as the All-Knower of the sins of His servants) means, by His perfect knowledge nothing is hidden from Him nor can anything be hidden from Him, not even a speck of dust's weight.

الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ

(Who created the heavens and the earth...) means, He is the Ever-Living Who never dies, He is the Creator, Sustainer and Sovereign of all things, Who by His might and power created the seven heavens with their vast height and width, and the seven earths with their great depths and density.

فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ

(in six Days. Then He rose over the Throne.) means, He is running all affairs and He decrees according to the truth, and He is the best of those who decide.

ثُمَّ اسْتَوَى عَلَى الْعَرْشِ الرَّحْمَـنُ فَاسْأَلْ بِهِ خَبِيراً

(Then He rose over (Istawa) the Throne. The Most Gracious! Ask Him, as He is the All-Knower.) meaning, find out about Him from one who knows most about Him, and follow him and take him as your example. It is known that there is no one who knows more about Allah than His servant and Messenger Muhammad , the absolute leader of the sons of Adam in this world and the Hereafter, who does not speak of his own desire, but conveys revelation revealed to him. What he says is true, and he is the leader whose decision counts; when there is a dispute, people are obliged to refer to him, and whatever is in accordance with his words and deeds is right, and whatever goes against them should be rejected no matter who says or does it. Allah says:

فَإِن تَنَازَعْتُمْ فِى شَىْءٍ

((And) if you differ in anything among yourselves...) (4:59).

وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَىْءٍ فَحُكْمُهُ إِلَى اللَّهِ

(And in whatsoever you differ, the decision thereof is with Allah) (42:10).

وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً

(And the Word of your Lord has been fulfilled in truth and in justice) (6: 115). meaning, He has spoken the truth and is fair and just in His commands and prohibitions. Allah says here:

فَاسْأَلْ بِهِ خَبِيراً

(Ask Him, as He is Al-Knower.)

## Condemnation of the Idolators

Then Allah rebukes the idolators who prostrate to idols and rivals instead of Allah:

وَإِذَا قِيلَ لَهُمُ اسْجُدُواْ لِلرَّحْمَـنِ قَالُواْ وَمَا الرَّحْمَـنُ

(And when it is said to them: "Prostrate yourselves to Ar-Rahman!" They say: "And what is Ar-Rahman") meaning: we do not know Ar-Rahman. They did not like to call Allah by His Name Ar-Rahman (the Most Gracious), as they objected on the day of (the treaty of) Al-Hudaybiyyah, when the Prophet told the scribe:

«اكْتُبْ بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم»

(Write: "In the Name of Allah, Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful).") They said, "We do not know Ar-Rahman or Ar-Rahim. Write what you used to write: \`Bismika Allahumma (in Your Name, O Allah)."' So Allah revealed the words:

قُلِ ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ فَلَهُ الاٌّسْمَآءَ الْحُسْنَى

(Say: "Invoke Allah or invoke Ar-Rahman, by whatever name you invoke Him (it is the same), for to Him belong the Best Names) (17:110). meaning, He is Allah and He is the Most Gracious. And in this Ayah, Allah said:

وَإِذَا قِيلَ لَهُمُ اسْجُدُواْ لِلرَّحْمَـنِ قَالُواْ وَمَا الرَّحْمَـنُ

(And when it is said to them: "Prostrate yourselves to Ar-Rahman!" They say: "And what is the Ar-Rahman") meaning: we do not know or approve of this Name.

أَنَسْجُدُ لِمَا تَأْمُرُنَا

(Shall we fall down in prostration to that which you command us) means, "Just because you tell us to"

وَزَادَهُمْ نُفُوراً

(And it increases in them only aversion.) As for the believers, they worship Allah Who is the Most Gracious, Most Merciful, and they attribute divinity to Him Alone and prostrate to Him. The scholars, agree that it is allowed and approved for the reader and the listener to prostrate when he reaches this mention of prostration in Surat Al-Furqan, and Allah knows best.


ayah_text: And We have not sent you, O Muhammad, except as a bringer of good tidings and a warner.

ayah_text_ar: وَمَآ أَرْسَلْنَـٰكَ إِلَّا مُبَشِّرًا وَنَذِيرًا

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: Al-Furqan

surah_name_arab: الفرقان

surah_revelation_place: Mecca

surah_meaning: The Criterion

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: Say, "I do not ask of you for it any payment - only that whoever wills might take to his Lord a way."

ayah_text_ar: قُلْ مَآ أَسْـَٔلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَآءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِۦ سَبِيلًا


ayah_text: And rely upon the Ever-Living who does not die, and exalt Allah with His praise. And sufficient is He to be, with the sins of His servants, Acquainted -

ayah_text_ar: وَتَوَكَّلْ عَلَى ٱلْحَىِّ ٱلَّذِى لَا يَمُوتُ وَسَبِّحْ بِحَمْدِهِۦ ۚ وَكَفَىٰ بِهِۦ بِذُنُوبِ عِبَادِهِۦ خَبِيرًا


ayah_text: He who created the heavens and the earth and what is between them in six days and then established Himself above the Throne - the Most Merciful, so ask about Him one well informed.

ayah_text_ar: ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۚ ٱلرَّحْمَـٰنُ فَسْـَٔلْ بِهِۦ خَبِيرًا


ayah_text: And when it is said to them, "Prostrate to the Most Merciful," they say, "And what is the Most Merciful? Should we prostrate to that which you order us?" And it increases them in aversion.

ayah_text_ar: وَإِذَا قِيلَ لَهُمُ ٱسْجُدُوا۟ لِلرَّحْمَـٰنِ قَالُوا۟ وَمَا ٱلرَّحْمَـٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا ۩


ayah_text: Blessed is He who has placed in the sky great stars and placed therein a burning lamp and luminous moon.

ayah_text_ar: تَبَارَكَ ٱلَّذِى جَعَلَ فِى ٱلسَّمَآءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَٰجًا وَقَمَرًا مُّنِيرًا

ayah_tafsir:
## Mentioning the Might and Power of Allah

Here Allah glorifies Himself and praises the beauty He created in the heavens of Al-Buruj, the giant stars, according to the view of Mujahid, Sa\`id bin Jubayr, Abu Salih, Al-Hasan and Qatadah. This is like the Ayah,

وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ

(And indeed We have adorned the nearest heaven with lamps) (67:5). Allah says:

تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَآءِ بُرُوجاً وَجَعَلَ فِيهَا سِرَاجاً

(Blessed be He Who has placed in the heaven Al-Buruj, and has placed therein a great lamp,) which is the sun which shines like a lamp, as Allah says:

وَجَعَلْنَا سِرَاجاً وَهَّاجاً

(And We have made (therein) a shining lamp) (78:13).

وَقَمَراً مُّنِيراً

(and a moon giving light.) means, shining and illuminated by the light of something else, different from the light of the sun, as Allah says:

هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً

(It is He Who made the sun a shining thing and the moon as a light) (10:5). And Allah tells us that Nuh, peace be upon him, said to his people:

أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً \- وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً

(See you not how Allah has created the seven heavens one above another And has made the moon a light therein, and made the sun a lamp) (71:15-16). Then Allah says:

وَهُوَ الَّذِى جَعَلَ الَّيْلَ وَالنَّهَارَ خِلْفَةً

(And He it is Who has put the night and the day in succession (Khilfatan),) meaning, each one comes after the other, in a never-ending alternation. When one goes the other comes, and vice versa, as Allah says:

وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ

(And He has made the sun and the moon, both constantly pursuing their courses) (14:33).

يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا

(He brings the night as a cover over the day, seeking it rapidly) (7:54).

لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ

(It is not for the sun to overtake the moon) (36:40).

لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً

(for such who desires to remember or desires to show his gratitude.) means, He has caused them both to follow one another to show the times when His servants should worship Him. So whoever misses an act of worship during the night can make it up during the day, and whoever misses an act of worship during the day can make it up during the night. It was recorded in a Sahih Hadith:

«إِنَّ اللهَ عَزَّ وَجَلَّ يَبْسُطُ يَدَهُ بِاللَّيْلِ لِيَتُوبَ مُسِيءُ النَّهَارِ، وَيَبْسُطُ يَدَهُ بِالنَّهَارِ لِيَتُوبَ مُسِيءُ اللَّيْل»

(Allah spreads forth His Hand at night for the one who has done evil during the day to repent, and He spreads forth His Hand during the day for the one who has done evil during the night to repent.) Mujahid and Qatadah said: "Khilfatan means different, i.e., because one is dark and the other is light."


ayah_text: And it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.

ayah_text_ar: وَهُوَ ٱلَّذِى جَعَلَ ٱلَّيْلَ وَٱلنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا


ayah_text: And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them harshly, they say words of peace,

ayah_text_ar: وَعِبَادُ ٱلرَّحْمَـٰنِ ٱلَّذِينَ يَمْشُونَ عَلَى ٱلْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ ٱلْجَـٰهِلُونَ قَالُوا۟ سَلَـٰمًا

ayah_tafsir:
## Attributes of the Servants of the Most Gracious

These are the attributes of the believing servants of Allah,

الَّذِينَ يَمْشُونَ عَلَى الاٌّرْضِ هَوْناً

(those who walk on the earth Hawna,) meaning that they walk with dignity and humility, not with arrogance and pride. This is like the Ayah:

وَلاَ تَمْشِ فِى الاٌّرْضِ مَرَحًا

(And walk not on the earth with conceit and arrogance...) (17:37). So these people do not walk with conceit or arrogance or pride. This does not mean that they should walk like sick people, making a show of their humility, for the leader of the sons of Adam (the Prophet) used to walk as if he was coming downhill, and as if the earth were folded up beneath him. What is meant here by Hawn is serenity and dignity, as the Messenger of Allah said:

«إِذَا أَتَيْتُمُ الصَّلَاةَ فَلَا تَأْتُوهَا وَأَنْتُمْ تَسْعَونَ، وَأْتُوهَا وَعَلَيْكُمُ السَّكِينَةُ فَمَا أَدْرَكْتُمْ مِنْهَا فَصَلُّوا، وَمَا فَاتَكُمْ فَأَتِمُّوا»

(When you come to the prayer, do not come rushing in haste. Come calmly and with tranquility, and whatever you catch up with, pray, and whatever you miss, make it up.)

وَإِذَا خَاطَبَهُمُ الجَـهِلُونَ قَالُواْ سَلاَماً

(and when the foolish address them they say: "Salama.") If the ignorant people insult them with bad words, they do not respond in kind, but they forgive and overlook, and say nothing but good words. This is what the Messenger of Allah did: the more ignorant the people, the more patient he would be. This is as Allah says:

وَإِذَا سَمِعُواْ اللَّغْوَ أَعْرَضُواْ عَنْهُ

(And when they hear Al-Laghw (evil or vain talk), they withdraw from it) (28:55). Then Allah says that their nights are the best of nights, as He says:

وَالَّذِينَ يِبِيتُونَ لِرَبِّهِمْ سُجَّداً وَقِيَـماً

(And those who spend the night in worship of their Lord, prostrate and standing.) meaning, worshipping and obeying Him. This is like the Ayat:

كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ \- وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ

(They used to sleep but little by night. And in the hours before dawn, they were asking for forgiveness) (51:17-18).

تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ

(Their sides forsake their beds...) (32:16).

أَمَّنْ هُوَ قَانِتٌ ءَانَآءَ الَّيْلِ سَـجِداً وَقَآئِماً يَحْذَرُ الاٌّخِرَةَ وَيَرْجُواْ رَحْمَةَ رَبِّهِ

(Is one who is obedient to Allah, prostrating himself or standing during the hours of the night, fearing the Hereafter and hoping for the mercy of his Lord...) (39:9). Allah says:

وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَاماً

(And those who say: "Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable punishment.") meaning, ever-present and never ending. Al-Hasan said concerning the Ayah,

إِنَّ عَذَابَهَا كَانَ غَرَاماً

(Verily, its torment is ever an inseparable, permanent punishment.) Everything that strikes the son of Adam, then disappears, does not constitute an inseparable, permanent punishment. The inseparable, permanent punishment is that which lasts as long as heaven and earth. This was also the view of Sulayman At-Taymi.

إِنَّهَا سَآءَتْ مُسْتَقَرّاً وَمُقَاماً

(Evil indeed it is as an abode and as a place to rest in.) means, how evil it looks as a place to dwell and how evil it is as a place to rest.

وَالَّذِينَ إِذَآ أَنفَقُواْ لَمْ يُسْرِفُواْ وَلَمْ يَقْتُرُواْ

(And those who, when they spend, are neither extravagant nor stingy...) They are not extravagant, spending more than they need, nor are they miserly towards their families, not spending enough on their needs. But they follow the best and fairest way. The best of matters are those which are moderate, neither one extreme nor the other.

وَكَانَ بَيْنَ ذَلِكَ قَوَاماً

(but are in a just balance between them.) This is like the Ayah,

وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ

(And let not your hand be tied to your neck, nor stretch it forth to its utmost reach.)(17:29)


ayah_text: And those who spend part of the night to their Lord prostrating and standing in prayer

ayah_text_ar: وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَـٰمًا


ayah_text: And those who say, "Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering;

ayah_text_ar: وَٱلَّذِينَ يَقُولُونَ رَبَّنَا ٱصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا


ayah_text: Indeed, it is evil as a settlement and residence."

ayah_text_ar: إِنَّهَا سَآءَتْ مُسْتَقَرًّا وَمُقَامًا


ayah_text: And they are those who, when they spend, do so not excessively or sparingly but are ever, between that, justly moderate

ayah_text_ar: وَٱلَّذِينَ إِذَآ أَنفَقُوا۟ لَمْ يُسْرِفُوا۟ وَلَمْ يَقْتُرُوا۟ وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا


ayah_text: And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden to be killed, except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty.

ayah_text_ar: وَٱلَّذِينَ لَا يَدْعُونَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ وَلَا يَقْتُلُونَ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ وَلَا يَزْنُونَ ۚ وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا

ayah_tafsir:
## The Attributes of the Servants of the Most Gracious include avoiding Shirk, Murder and Zina

Imam Ahmad recorded that \`Abdullah bin Mas\`ud said, "The Messenger of Allah was asked which sin is the most serious" He said:

«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»

(That you appoint a rival to Allah when He has created you.) He asked, "Then what" He said:

«أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَك»

(That you kill your child for fear that he may eat with you.) He said, "Then what" He said:

«أَنْ تُزَانِي حَلِيلَةَ جَارِك»

(That you commit adultery with your neighbor's wife.) \`Abdullah said, "Then Allah revealed, confirming that:

وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ

(And those who invoke not any other god along with Allah....)" This was also recorded by An-Nasa'i, and by Al-Bukhari and Muslim. It was narrated that Sa\`id bin Jubayr heard Ibn \`Abbas saying that some of the people of Shirk killed a great deal and committed Zina a great deal, then they came to Muhammad and said: "What you are saying and calling people to is good, if only you would tell us that there is a way to expiate for what we have done." Then the Ayah:

وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ

(And those who invoke not any other god along with Allah...) was revealed, as was the Ayah,

قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ

(Say: "O My servants who have transgressed against themselves!") (39:53).

وَمَن يَفْعَلْ ذلِكَ يَلْقَ أَثَاماً

(and whoever does this shall receive Athama.) It was recorded that \`Abdullah bin \`Amr said: "Athama is a valley in Hell." \`Ikrimah also said that Athama refers to valleys in Hell in which those who commit unlawful sexual acts will be punished. This was also narrated from Sa\`id bin Jubayr and Mujahid. As-Suddi said that Athama referred to punishment, which is closer to the apparent meaning of the Ayah. This interpretation makes it interchangeable with what comes next, the Ayah:

يُضَـعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيـمَةِ

(The torment will be doubled for him on the Day of Resurrection,) i.e., repetitive and intensified.

وَيَخْلُدْ فِيهِ مُهَاناً

(and he will abide therein in disgrace;) scorned and humiliated.

إِلاَّ مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلاً صَـلِحاً

(Except those who repent and believe, and do righteous deeds;) means, those who do these evil deeds will be punished in the manner described,

إِلاَّ مَن تَابَ

(Except those who repent), that is; those who repent in this world to Allah from all of those deeds, for then Allah will accept their repentance. This is evidence that the repentance of the murderer is acceptable, and there is no contradiction between this and the Ayah in Surat An-Nisa':

وَمَن يَقْتُلْ مُؤْمِناً مُّتَعَمِّداً

(And whoever kills a believer intentionally) (4:93), because even though this was revealed in Al-Madinah, the meaning is general, and it could be interpreted to refer to one who does not repent, because this Ayah states that forgiveness is only for those who repent. Moreover Allah says:

إِنَّ اللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَآءُ

(Verily, Allah forgives not that partners should be set up with Him, but He forgives except that to whom He wills) (4:48). And in the authentic Sunnah, it is reported from the Messenger of Allah that the repentance of a murderer is acceptable, as was stated in the story of the person who killed one hundred men and then repented, and Allah accepted his repentance, and other Hadiths.

فَأُوْلَـئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَـتٍ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً

(for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.) Imam Ahmad recorded that Abu Dharr, may Allah be pleased with him, said, "The Messenger of Allah said:

«إِنِّي لَأَعْرِفُ آخِرَ أَهْلِ النَّارِ خُرُوجًا مِنَ النَّارِ، وَآخِرَ أَهْلِ الْجَنَّةِ دُخُولًا إِلَى الْجَنَّةِ، يُؤْتَى بِرَجُلٍ فَيَقُولُ: نَحُّوا عَنْهُ كِبَارَ ذُنُوبِهِ وَسَلُوهُ عَنْ صِغَارِهَا، قَالَ: فَيُقَالُ لَهُ: عَمِلْتَ يَوْمَ كَذَا، كَذَا وَكَذَا، وَعَمِلْتَ يَوْمَ كَذَا، كَذَا وَكَذَا، فَيَقُولُ: نَعَمْ لَا يَسْتَطِيعُ أَنْ يُنْكِرَ مِنْ ذَلِكَ شَيْئًا، فَيُقَالُ: فَإِنَّ لَكَ بِكُلِّ سَيِّئَةٍ حَسَنَةً، فَيَقُولُ: يَا رَبِّ عَمِلْتُ أَشْيَاءَ لَا أَرَاهَا ههُنَا»

(I know the last person who will be brought forth from Hell, and the last person who will enter Paradise. A man will be brought and it will be said, "Take away his major sins and ask him about his minor sins." So it will be said to him: "On such and such a day, you did such and such, and on such and such a day, you did such and such." He will say, "Yes, and he will not be able to deny anything." Then it will be said to him: "For every evil deed you now have one good merit." He will say: "O Lord, I did things that I do not see here.") He (Abu Dharr) said: "And the Messenger of Allah smiled so broadly that his molars could be seen." Muslim recorded it. Ibn Abi Hatim recorded that Abu Jabir heard Makhul say, "A very old man with sunken eyes came and said, \`O Messenger of Allah, a man betrayed others and did immoral deeds, and there was no evil deed which he did not do. If (his sins) were to be distributed among the whole of mankind, they would all be doomed. Is there any repentance for him" The Messenger of Allah said:

«أَأَسْلَمْتَ؟»

(Have you become Muslim) He said, "As for me, I bear witness that there is no God but Allah Alone, with no partner or associate, and that Muhammad is His servant and Messenger." The Prophet said:

«فَإِنَّ اللهَ غَافِرٌ لَكَ مَا كُنْتَ كَذَلِكَ، وَمُبَدِّلُ سَيِّئَاتِكَ حَسَنَات»

(Allah will forgive you for whatever you have done like that, and will replace your evil deeds with good merits.) The man said: "O Messenger of Allah, even my betrayals and immoral actions" The Prophet said:

«وَغَدَرَاتُكَ وَفَجَرَاتُك»

(Even your betrayals and immoral actions.) "The man went away saying \`La ilaha illallah' and \`Allahu Akbar."' Allah tells us how His mercy extends to all His creatrues, and that whoever among them repents to Him, He will accept his repentance for any sin, great or small. Allah says:

وَمَن تَابَ وَعَمِلَ صَـلِحاً فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتاباً

(And whosoever repents and does righteous good deeds; then indeed he has repented to Allah Mataba.) meaning, Allah will accept his repentance. This is like the Ayat:

وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَّحِيماً

(And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful) (4:110).

أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ

(Know they not that Allah accepts repentance from His servants...) (9:104).

قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ

(Say: "O My servants who have transgressed against themselves! Despair not of the mercy of Allah.") (39:53) - for those who repent to Him.


ayah_text: Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated -

ayah_text_ar: يُضَـٰعَفْ لَهُ ٱلْعَذَابُ يَوْمَ ٱلْقِيَـٰمَةِ وَيَخْلُدْ فِيهِۦ مُهَانًا


ayah_text: Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.

ayah_text_ar: إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلًا صَـٰلِحًا فَأُو۟لَـٰٓئِكَ يُبَدِّلُ ٱللَّهُ سَيِّـَٔاتِهِمْ حَسَنَـٰتٍ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا


ayah_text: And he who repents and does righteousness does indeed turn to Allah with accepted repentance.

ayah_text_ar: وَمَن تَابَ وَعَمِلَ صَـٰلِحًا فَإِنَّهُۥ يَتُوبُ إِلَى ٱللَّهِ مَتَابًا


ayah_text: And they are those who do not testify to falsehood, and when they pass near ill speech, they pass by with dignity.

ayah_text_ar: وَٱلَّذِينَ لَا يَشْهَدُونَ ٱلزُّورَ وَإِذَا مَرُّوا۟ بِٱللَّغْوِ مَرُّوا۟ كِرَامًا

ayah_tafsir:
## More Attributes of the Servants of the Most Gracious

These are further attributes of the servants of the Most Gracious. They do not bear witness to falsehood, including lies, immorality, disbelief, foul speech and false words. \`Amr bin Qays said, this refers to gatherings of sexual immorality. It was said that the Ayah,

لاَ يَشْهَدُونَ الزُّورَ

(And those who do not bear witness to falsehood,) refers to giving false testimony, which means lying deliberately to someone else. It was recorded in the Two Sahihs that Abu Bakrah said, "The Messenger of Allah said three times:

«أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟»

(Shall I not tell you of the greatest of major sins) We said, "Of course, O Messenger of Allah." The Messenger of Allah said:

«الشِّرْكُ بِاللهِ وَعُقُوقُ الْوَالِدَيْن»

(Associating others in worship with Allah and disobeying one's parents.) He was lying down, then he sat up and added:

«أَلَا وَقَوْلُ الزُّورِ، أَلَا وَشَهَادَةُ الزُّور»

(Beware false speech, and bearing witness to falsehood.) and he kept repeating it until we thought, would that he would stop." From the context it seems that what is meant by those who do not bear witness to falsehood is those who do not attend it or are not present when it happens. Allah says:

وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً

(and if they pass by some evil play or evil talk, they pass by it with dignity.) They do not attend where falsehood occurs, and if it so happens that they pass by it, they do not let it contaminate them in the slightest. Allah says:

مَرُّواْ كِراماً

(they pass by it with dignity.)

وَالَّذِينَ إِذَا ذُكِّرُواْ بِـَايَـتِ رَبِّهِمْ لَمْ يَخِرُّواْ عَلَيْهَا صُمّاً وَعُمْيَاناً

(And those who, when they are reminded of the Ayat of their Lord, fall not deaf and blind thereat.) This is also a characteristic of the believers,

الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـتُهُ زَادَتْهُمْ إِيمَـناً وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

(Those who, when Allah is mentioned, feel a fear in their hearts and when His Ayat are recited unto them, they increase their faith; and they put their trust in their Lord.) (8:2) Unlike the disbelievers. When they hear the Words of Allah, they are not affected by them or moved to change their ways. They persist in their disbelief, wrongdoing, ignorance and misguidance, as Allah says:

وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُمْ مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَـناً فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَ وَأَمَّا الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ

(And whenever there comes down a Surah, some of them say: "Which of you has had his faith increased by it" As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease, it will add doubt to their doubt) (9:124-125).

لَمْ يَخِرُّواْ عَلَيْهَا صُمّاً وَعُمْيَاناً

(fall not deaf and blind thereat.) means, unlike the disbelievers who, when they hear the Ayat of Allah, are not moved by them, but continue as they are, as if they did not hear them but are deaf and blind. His saying:

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَجِنَا وَذُرِّيَّـتِنَا قُرَّةَ أَعْيُنٍ

(And those who say: "Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes...") means those who ask Allah to bring forth from their loins offspring who will obey Him and worship Him and not associate anything in worship with Him. Ibn \`Abbas said, "This means (offspring) who will strive to obey Allah and bring them joy in this world and the Hereafter." Imam Ahmad recorded that Jubayr bin Nufayr said: "We sat with Al-Miqdad bin Al-Aswad one day, and a man passed by and said, "How blessed are these two eyes which saw the Messenger of Allah ! Would that we had seen what you saw and witnessed what you witnessed." Al-Miqdad got angry, and I was surprised, because the man had not said anything but good. Then he turned to him and said, "What makes a man wish to be present when Allah had caused him to be absent, and he does not know how he would have behaved if he had been there By Allah, there are people who saw the Messenger of Allah , and Allah will throw them on their faces in Hell because they did not accept him or believe in him. Are you not grateful that Allah brought you forth from your mothers' wombs believing in your Lord and in what your Prophet brought, and that the test went to others and not to you Allah sent His Prophet during the most difficult time that any Prophet was ever sent, after a long period of ignorance, when the people could see no better religion than the worship of idols, and he brought the Criterion which distinguishes truth from falsehood and which would separate a father from his son. A man would realize that his father, son or brother was a disbeliever, and since Allah had opened his heart to Faith, he knew that if his relative died he would go to Hell, so he could not rest knowing that his loved one was in the Fire. This is what Allah referred to in the Ayah,

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَجِنَا وَذُرِّيَّـتِنَا قُرَّةَ أَعْيُنٍ

(And those who say: "Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes...") Its chain of narrators is Sahih, although they did not report it.

وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَاماً

(and make us leaders of those who have Taqwa.) Ibn \`Abbas, Al-Hasan, As-Suddi, Qatadah and Rabi\` bin Anas said: "Leaders who would be taken as examples in good." Others said: "Guides who would call others to goodness." They wanted their worship to be connected to the worship of their children and offspring, and their guidance to go beyond themselves and benefit others. This would be more rewarding and a better end, as it was recorded in Sahih Muslim from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah said:

«إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّااِمنْ ثَلَاثٍ: وَلَدٍ صَالِحٍ يَدْعُو لَهُ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ مِنْ بَعْدِهِ، أَوْ صَدَقَةٍ جَارِيَة»

(When a son of Adam dies, his deeds cease apart from three: a righteous child who will pray for him, knowledge from which others may benefit after him, or ongoing charity.)


ayah_text: And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind.

ayah_text_ar: وَٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ لَمْ يَخِرُّوا۟ عَلَيْهَا صُمًّا وَعُمْيَانًا


ayah_text: And those who say, "Our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous."

ayah_text_ar: وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَٰجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعْيُنٍ وَٱجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا


ayah_text: Those will be awarded the Chamber for what they patiently endured, and they will be received therein with greetings and words of peace.

ayah_text_ar: أُو۟لَـٰٓئِكَ يُجْزَوْنَ ٱلْغُرْفَةَ بِمَا صَبَرُوا۟ وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَـٰمًا

ayah_tafsir:
## The Reward of the Servants of the Most Gracious, and a Warning to the People of Makkah

After mentioning the beautiful attributes of His believing servants, and their fine words and deeds, Allah then says:

أُوْلَـئِكَ

(Those) meaning, the people who are described in this manner,

يُجْزَوْنَ

(will be rewarded) on the Day of Resurrection,

الْغُرْفَةَ

(with the highest place), which is Paradise. Abu Ja\`far Al-Baqir, Sa\`id bin Jubayr, Ad-Dahhak and As-Suddi said, "It was so called because of its elevation."

بِمَا صَبَرُواْ

(because of their patience.) means, their patience in doing what they did.

وَيُلَقَّوْنَ فِيهَا

(Therein they shall be met) means, in Paradise.

تَحِيَّةً وَسَلَـماً

(with greetings and the word of peace and respect.) This means that they will be greeted first with words of welcome and honor. Peace will be theirs and they will be wished peace. And angels shall enter unto them from every gate, saying, "Peace be upon you for that you persevered in patience! Excellent indeed is the final home!"

خَـلِدِينَ فِيهَآ

(Abiding therein) means, they will settle there and never leave or move or die, they will never exit or wish to move to somewhere else. This is like the Ayah,

وَأَمَّا الَّذِينَ سُعِدُواْ فَفِى الْجَنَّةِ خَـلِدِينَ فِيهَا مَا دَامَتِ السَّمَـوَتُ وَالاٌّرْضُ

(And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure) (11:108).

حَسُنَتْ مُسْتَقَرّاً وَمُقَاماً

(excellent it is as an abode, and as a place to rest in.) Its appearance is beautiful and it is a good place in which to rest and to dwell. Then Allah says:

قُلْ مَا يَعْبَؤُا بِكُمْ رَبِّى

(Say: "My Lord pays attention to you only because of your invocation to Him...") meaning, He would not care to pay attention to you if you did not worship Him, for He only created mankind to worship Him Alone and to glorify Him morning and evening. His saying:

فَقَدْ كَذَّبْتُمْ

(But now you have indeed denied. ) "O you disbelievers."

فَسَوْفَ يَكُونُ لِزَاماً

(So the torment will be yours forever.) So your denial will remain with you forever, i.e., it will lead to your punishment, doom and destruction in this world and the Hereafter. This also refers to the day of Badr, as it was interpreted by \`Abdullah bin Mas\`ud, Ubayy bin Ka\`b, Muhammad bin Ka\`b Al-Qurazi, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others.

فَسَوْفَ يَكُونُ لِزَاماً

(So the torment will be yours forever.) Al-Hasan Al-Basri said: "The Day of Resurrection." And there is no conflict between the two interpretations. This is the end of the Tafsir of Surat Al-Furqan, all praise and thanks are due to Allah.


ayah_text: Abiding eternally therein. Good is the settlement and residence.

ayah_text_ar: خَـٰلِدِينَ فِيهَا ۚ حَسُنَتْ مُسْتَقَرًّا وَمُقَامًا


ayah_text: Say, "What would my Lord care for you if not for your supplication?" For you disbelievers have denied, so your denial is going to be adherent.

ayah_text_ar: قُلْ مَا يَعْبَؤُا۟ بِكُمْ رَبِّى لَوْلَا دُعَآؤُكُمْ ۖ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَامًۢا


ayah_text: Ta, Seen, Meem.

ayah_text_ar: طسٓمٓ

ayah_tafsir:
## Which was revealed in Makkah

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful.

## The Qur'an and the Disbelievers turning away;

They could be compelled to believe if Allah so willed At the beginning of the explanation of Surat Al-Baqarah we discussed the letters which appear at the beginning of some Surahs. Allah's saying:

تِلْكَ ءايَاتُ الْكِتَـبِ الْمُبِينِ

(These are the Ayat of the Book Mubin.) means, these are the verses of the Clear Qur'an, i.e. the clear and unambiguous Book which distinguishes between truth and falsehood, misguidance and guidance.

لَعَلَّكَ بَـخِعٌ نَّفْسَكَ

(It may be that you are going Bakhi\` yourself,) means, destroy yourself -- because of your keenness that they should be guided and your grief for them.

أَلاَّ يَكُونُواْ مُؤْمِنِينَ

(that they do not become believers.) Here Allah is consoling His Messenger for the lack of faith of those among the disbelievers who do not believe in him. This is like the Ayat:

فَلاَ تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍ

(So destroy not yourself in sorrow for them) (35:8).

فَلَعَلَّكَ بَـخِعٌ نَّفْسَكَ عَلَى ءَاثَـرِهِمْ إِن لَّمْ يُؤْمِنُواْ بِهَـذَا الْحَدِيثِ أَسَفاً

(Perhaps, you would Bakhi\` yourself, over their footsteps, because they believe not in this narration) (18:6). Mujahid, \`Ikrimah, Qatadah, \`Atiyyah, Ad-Dahhak, Al-Hasan and others said that:

لَعَلَّكَ بَـخِعٌ نَّفْسَكَ

(It may be that you are going Bakhi\` yourself,) means, \`kill yourself.' Then Allah says:

إِن نَّشَأْ نُنَزِّلْ عَلَيْهِمْ مِّنَ السَّمَآءِ ءَايَةً فَظَلَّتْ أَعْنَـقُهُمْ لَهَا خَـضِعِينَ

(If We will, We could send down to them from the heaven a sign, to which they would bend their necks in humility.) meaning, \`if We so willed, We could send down a sign that would force them to believe, but We will not do that because We do not want anyone to believe except by choice.' Allah says:

وَلَوْ شَآءَ رَبُّكَ لآمَنَ مَن فِى الاٌّرْضِ كُلُّهُمْ جَمِيعًا أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُواْ مُؤْمِنِينَ

(And had your Lord willed, those on earth would have believed, all of them together. So, will you then compel mankind, until they become believers.) (10:99)

وَلَوْ شَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً

(And if your Lord had so willed, He could surely, have made mankind one Ummah...) (11:118) But Allah's will has acted, His decree has come to pass, and His proof has been conveyed to mankind by mission of Messengers and the revelation of Books to them. Then Allah says:

وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ الرَّحْمَـنِ مُحْدَثٍ إِلاَّ كَانُواْ عَنْهُ مُعْرِضِينَ

(And never comes there unto them a Reminder as a recent revelation from the Most Gracious, but they turn away therefrom.) meaning, every time a Scripture comes from heaven to them, most of the people turn away from it. As Allah says:

وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

(And most of mankind will not believe even if you desire it eagerly.) (12:103)

يحَسْرَةً عَلَى الْعِبَادِ مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ

(Alas for mankind! There never came a Messenger to them but they used to mock at him.) (36:30)

ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَى كُلَّ مَا جَآءَ أُمَّةً رَّسُولُهَا كَذَّبُوهُ

(Then We sent Our Messengers in succession. Every time there came to a nation their Messenger, they denied him...) (23:44). Allah says here:

فَقَدْ كَذَّبُواْ فَسَيَأْتِيهِمْ أَنبَـؤُا مَا كَانُواْ بِهِ يَسْتَهْزِءُونَ

(So, they have indeed denied, then the news of what they mocked at will come to them.) meaning, they denied the truth that came to them, so they will come to know the news of the consequences of this denial after a while.

وَسَيَعْلَمْ الَّذِينَ ظَلَمُواْ أَىَّ مُنقَلَبٍ يَنقَلِبُونَ

(And those who do wrong will come to know by what overturning they will be overturned) (26:227). Then Allah tells those who dared to oppose His Messenger and disbelieve in His Book, that He is the Subduer, the Almighty, the All-Powerful, Who created the earth and caused every good kind of crop, fruit and animal to grow therein. Sufyan Ath-Thawri narrated from a man from Ash-Sha\`bi that people are a product of the earth. So whoever enters Paradise is good and noble, and whoever enters Hell is base and vile.

إِنَّ فِى ذَلِكَ لآيَةً

(Verily, in this is an Ayah,) meaning an evidence of the power of the Creator of all things. He spread out the earth and raised the canopy of the heavens, yet despite that the majority of people do not believe, rather they deny Him, His Messengers, and His Books, and they go against His commands doing the things He had prohibited. His saying:

وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ

(And verily your Lord, He is truly the All-Mighty,) means, the One Who has power over all things, to subdue and control them,

الرَّحِيمِ

(the Most Merciful. ) means, towards His creation, for He does not hasten to punish the one who sins, but He gives him time to repent, and if he does not, then He seizes him with a mighty punishment. Abu Al-\`Aliyah, Qatadah, Ar-Rabi\` bin Anas and Ibn Ishaq said: "He is Almighty in His punishment of those who went against His commands and worshipped others besides Him." Sa\`id bin Jubayr said: "He is Most Merciful towards those who repent to Him and turn to Him."

surah_name_english: Ash-Shu'ara

surah_name_arab: الشعراء

surah_meaning: The Poets


ayah_text: These are the verses of the clear Book.

ayah_text_ar: تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ٱلْمُبِينِ


ayah_text: Perhaps, O Muhammad, you would kill yourself with grief that they will not be believers.

ayah_text_ar: لَعَلَّكَ بَـٰخِعٌ نَّفْسَكَ أَلَّا يَكُونُوا۟ مُؤْمِنِينَ


ayah_text: If We willed, We could send down to them from the sky a sign for which their necks would remain humbled.

ayah_text_ar: إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ ٱلسَّمَآءِ ءَايَةً فَظَلَّتْ أَعْنَـٰقُهُمْ لَهَا خَـٰضِعِينَ


ayah_text: And no revelation comes to them anew from the Most Merciful except that they turn away from it.

ayah_text_ar: وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ ٱلرَّحْمَـٰنِ مُحْدَثٍ إِلَّا كَانُوا۟ عَنْهُ مُعْرِضِينَ


ayah_text: For they have already denied, but there will come to them the news of that which they used to ridicule.

ayah_text_ar: فَقَدْ كَذَّبُوا۟ فَسَيَأْتِيهِمْ أَنۢبَـٰٓؤُا۟ مَا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ


ayah_text: Did they not look at the earth - how much We have produced therein from every noble kind?

ayah_text_ar: أَوَلَمْ يَرَوْا۟ إِلَى ٱلْأَرْضِ كَمْ أَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ


ayah_text: Indeed in that is a sign, but most of them were not to be believers.

ayah_text_ar: إِنَّ فِى ذَٰلِكَ لَـَٔايَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ


ayah_text: And indeed, your Lord - He is the Exalted in Might, the Merciful.

ayah_text_ar: وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ


ayah_text: And mention when your Lord called Moses, saying, "Go to the wrongdoing people -

ayah_text_ar: وَإِذْ نَادَىٰ رَبُّكَ مُوسَىٰٓ أَنِ ٱئْتِ ٱلْقَوْمَ ٱلظَّـٰلِمِينَ

ayah_tafsir:
## Between Musa and Fir\`awn

Allah tells us what He commanded His servant, son of \`Imran and Messenger Musa, peace be upon him, who spoke with Him, to do, when He called him from the right side of the mountain, and conversed with him, and chose him, sent him, and commanded him to go to Fir\`awn and his people. Allah says:

وَإِذْ نَادَى رَبُّكَ مُوسَى أَنِ ائْتَ الْقَوْمَ الظَّـلِمِينَ \- قَوْمَ فِرْعَوْنَ أَلا يَتَّقُونَ \- قَالَ رَبِّ إِنِّى أَخَافُ أَن يُكَذِّبُونِ \- وَيَضِيقُ صَدْرِى وَلاَ يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَى هَـرُونَ \- وَلَهُمْ عَلَىَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ

(And when your Lord called Musa: "Go to the people who are wrongdoers. The people of Fir\`awn. Will they not have Taqwa" He said: "My Lord! Verily, I fear that they will deny me, And my breast straitens, and my tongue expresses not well. So send for Harun. And they have a charge of crime against me, and I fear they will kill me.") So, Musa asked Allah to remove these difficulties for him, as he said in Surah Ta Ha:

قَالَ رَبِّ اشْرَحْ لِى صَدْرِى \- وَيَسِّرْ لِى أَمْرِى

(Musa said: "O my Lord! Open for me my chest. And ease my task for me.") (20:25-26) until:

قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى

(You are granted your request, O Musa!) (20:36)

وَلَهُمْ عَلَىَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ

(And they have a charge of crime against me, and I fear they will kill me.) because he had killed that Egyptian, which was the reason that he left the land of Egypt.

قَالَ كَلاَّ

((Allah) said: "Nay!...") Allah told him: do not be afraid of anything like that. This is like the Ayah,

سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَـناً

(Allah said: "We will strengthen your arm through your brother, and give you both power) meaning, proof;

فَلاَ يَصِلُونَ إِلَيْكُمَا بِـْايَـتِنَآ أَنتُمَا وَمَنِ اتَّبَعَكُمَا الْغَـلِبُونَ

(so they shall not be able to harm you, with Our signs, you two as well as those who follow you will be the victors) (28:35),

فَاذْهَبَا بِـَايَـتِنَآ إِنَّا مَعَكُمْ مُّسْتَمِعُونَ

(Go you both with Our signs. Verily, We shall be with you, listening.) This is like the Ayah,

إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى

(I am with you both, hearing and seeing) (20:46). Meaning, \`I will be with you by My protection, care, support and help.'

فَأْتِيَا فِرْعَوْنَ فَقُولا إِنَّا رَسُولُ رَبِّ الْعَـلَمِينَ

(And go both of you to Fir\`awn, and say: \`We are the Messengers of the Lord of the all that exists.') This is like the Ayah,

إِنَّا رَسُولاَ رَبِّكَ

(Verily, we are both Messengers of your Lord) (20:47). which means, \`both of us have been sent to you,'

أَنْ أَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ

(So allow the Children of Israel to go with us.) Meaning, \`let them go, free them from your captivity, subjugation and torture, for they are the believing servants of Allah, devoted to Him, and with you they are in a position of humiliating torture.' When Musa said that to him, Fir\`awn turned away and ignored him completely, regarding him with scorn and thinking little of him. Saying:

أَلَمْ نُرَبِّكَ فِينَا وَلِيداً

(Did we not bring you up among us as a child) meaning, we brought you up among us, in our home and on our bed, we nourished you and did favors for you for many years, and after all that you responded to our kindness in this manner: you killed one of our men and denied our favors to you.' So he said to him:

وَأَنتَ مِنَ الْكَـفِرِينَ

(While you were one of the ingrates.) meaning, one of those who deny favors. This was the view of Ibn \`Abbas and \`Abdur-Rahman bin Zayd bin Aslam, and was the view favored by Ibn Jarir.

قَالَ فَعَلْتُهَآ إِذاً

((Musa) said: "I did it then...") meaning, at that time,

وَأَنَاْ مِنَ الضَّآلِّينَ

(when I was in error.) meaning, \`before revelation was sent to me and before Allah made me a Prophet and sent me with this Message.'

فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِى رَبِّى حُكْماً وَجَعَلَنِى مِنَ الْمُرْسَلِينَ

(So, I fled from you when I feared you. But my Lord has granted me Hukm, and made me one of the Messengers.) means, \`the first situation came to an end and another took its place. Now Allah has sent me to you, and if you obey Him, you will be safe, but if you oppose Him, you will be destroyed.' Then Musa said:

وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَىَّ أَنْ عَبَّدتَّ بَنِى إِسْرَءِيلَ

(And this is the past favor with which you reproach me, -- that you have enslaved the Children of Israel.) meaning, \`whatever favors you did in bringing me up are offset by the evil you did by enslaving the Children of Israel and using them to do your hard labor. Is there any comparison between your favors to one man among them and the evil you have done to all of them What you have mentioned about me is nothing compared to what you have done to them.'


ayah_text: The people of Pharaoh. Will they not fear Allah?"

ayah_text_ar: قَوْمَ فِرْعَوْنَ ۚ أَلَا يَتَّقُونَ


ayah_text: He said, "My Lord, indeed I fear that they will deny me

ayah_text_ar: قَالَ رَبِّ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ


ayah_text: And that my breast will tighten and my tongue will not be fluent, so send for Aaron.

ayah_text_ar: وَيَضِيقُ صَدْرِى وَلَا يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَىٰ هَـٰرُونَ


ayah_text: And they have upon me a claim due to sin, so I fear that they will kill me."

ayah_text_ar: وَلَهُمْ عَلَىَّ ذَنۢبٌ فَأَخَافُ أَن يَقْتُلُونِ


ayah_text: Allah said, "No. Go both of you with Our signs; indeed, We are with you, listening.

ayah_text_ar: قَالَ كَلَّا ۖ فَٱذْهَبَا بِـَٔايَـٰتِنَآ ۖ إِنَّا مَعَكُم مُّسْتَمِعُونَ


ayah_text: Go to Pharaoh and say, 'We are the messengers of the Lord of the worlds,

ayah_text_ar: فَأْتِيَا فِرْعَوْنَ فَقُولَآ إِنَّا رَسُولُ رَبِّ ٱلْعَـٰلَمِينَ


ayah_text: Commanded to say, "Send with us the Children of Israel."'"

ayah_text_ar: أَنْ أَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ


ayah_text: Pharaoh said, "Did we not raise you among us as a child, and you remained among us for years of your life?

ayah_text_ar: قَالَ أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ


ayah_text: And then you did your deed which you did, and you were of the ungrateful."

ayah_text_ar: وَفَعَلْتَ فَعْلَتَكَ ٱلَّتِى فَعَلْتَ وَأَنتَ مِنَ ٱلْكَـٰفِرِينَ


ayah_text: Moses said, "I did it, then, while I was of those astray.

ayah_text_ar: قَالَ فَعَلْتُهَآ إِذًا وَأَنَا۠ مِنَ ٱلضَّآلِّينَ


ayah_text: So I fled from you when I feared you. Then my Lord granted me wisdom and prophethood and appointed me as one of the messengers.

ayah_text_ar: فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِى رَبِّى حُكْمًا وَجَعَلَنِى مِنَ ٱلْمُرْسَلِينَ


ayah_text: And is this a favor of which you remind me - that you have enslaved the Children of Israel?"

ayah_text_ar: وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَىَّ أَنْ عَبَّدتَّ بَنِىٓ إِسْرَٰٓءِيلَ


ayah_text: Said Pharaoh, "And what is the Lord of the worlds?"

ayah_text_ar: قَالَ فِرْعَوْنُ وَمَا رَبُّ ٱلْعَـٰلَمِينَ

ayah_tafsir:
## Allah tells us about the disbelief, rebellion, oppression and denial of Fir\`awn, as He says:

وَمَا رَبُّ الْعَـلَمِينَ

((Fir\`awn said:) "And what is the Lord of the \`Alamin") This is because he used to say to his people:

مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى

(I know not that you have a god other than me.) (28:28)

فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ

(Thus he fooled his people, and they obeyed him.) (43:54) They used to deny the Creator, may He be glorified, and they believed that they had no other lord than Fir\`awn. When Musa said to them: "I am the Messenger of the Lord of the worlds," Fir\`awn said to him, "Who is this who you are claiming is the Lord of Al-\`Alamin other than me" This is how it was interpreted by the scholars of the Salaf and the Imams of later generations. As-Suddi said, "This Ayah is like the Ayah,

قَالَ فَمَن رَّبُّكُمَا يمُوسَى \- قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى

((Fir\`awn) said: "Who then, O Musa, is the Lord of you two" He said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright.") (20:49-50) Those among the philosophers and others who claimed that this was a question about the nature or substance of Allah are mistaken. Fir\`awn did not believe in the Creator in the first place, so he was in no position to ask about the nature of the Creator; he denied that the Creator existed at all, as is apparent from the meaning, even though proof and evidence had been established against him. When Fir\`awn asked him about the Lord of Al-\`Alamin, Musa said:

قَالَ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَآ

((Musa) said: "The Lord of the heavens and the earth, and all that is between them...") meaning, the Creator, Sovereign and Controller of all that, their God Who has no partner or associate. He is the One Who has created all things. He knows the higher realms and the heavenly bodies that are in them, both those that are stationary and those that move and shine brightly. He knows the lower realms and what is in them; the oceans, continents, mountains, trees, animals, plants and fruits. He knows what is in between the two realms; the winds, birds, and whatever is in the air. All of them are servants to Him, submitting and humbling themselves before Him.

إِن كُنتُمْ مُّوقِنِينَ

(if you seek to be convinced with certainty. ) means, if you have believing hearts and clear insight. At this, Fir\`awn turned to the chiefs and leaders of his state around him, and said to them -- mockingly expressing his disbelief in Musa:

أَلاَ تَسْتَمِعُونَ

("Do you not hear") meaning, \`are you not amazed by what this man is claiming -- that you have another god other than me' Musa said to them:

رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ الاٌّوَّلِينَ

(Your Lord and the Lord of your ancient fathers!) meaning, the One Who created you and your forefathers, those who came before Fir\`awn and his time.

قَالَ

(He said) that is, Fir\`awn said:

إِنَّ رَسُولَكُمُ الَّذِى أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ

(Verily, your Messenger who has been sent to you is a madman!) meaning, there is no sense in his claim that there is any god other than me!'

قَالَ

((Musa) said) -- to those in whose hearts Fir\`awn had planted doubts:

رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَآ إِن كُنتُمْ تَعْقِلُونَ

(Lord of the east and the west, and all that is between them, if you did but understand!) \`He is the One Who made the east the place where the heavenly bodies rise, and made the west the place where they set; this is the system to which He has subjugated all the heavenly bodies, stationary and moving. If what Fir\`awn claims is true, that he is your lord and your god, then let him turn things around so that the heavenly bodies set in the east and rise in the west.' This is similar to the Ayah,

الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ أَنْ آتَـهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَهِيمُ رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ قَالَ أَنَا أُحْىِ وَأُمِيتُ قَالَ إِبْرَهِيمُ فَإِنَّ اللَّهَ يَأْتِى بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ

(who disputed with Ibrahim about his Lord, because Allah had given him the kingdom When Ibrahim said: "My Lord is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim said, "Verily, Allah brings the sun from the east. So cause it to rise from the west.") (2:258) So when Fir\`awn was defeated in debate, he resorted to the use of his force and power, believing that this would be effective in dealing with Musa, peace be upon him, so he said, as Allah tells us:


ayah_text: Moses said, "The Lord of the heavens and earth and that between them, if you should be convinced."

ayah_text_ar: قَالَ رَبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُم مُّوقِنِينَ


ayah_text: Pharaoh said to those around him, "Do you not hear?"

ayah_text_ar: قَالَ لِمَنْ حَوْلَهُۥٓ أَلَا تَسْتَمِعُونَ


ayah_text: Moses said, "Your Lord and the Lord of your first forefathers."

ayah_text_ar: قَالَ رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ


ayah_text: Pharaoh said, "Indeed, your 'messenger' who has been sent to you is mad."

ayah_text_ar: قَالَ إِنَّ رَسُولَكُمُ ٱلَّذِىٓ أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ


ayah_text: Moses said, "Lord of the east and the west and that between them, if you were to reason."

ayah_text_ar: قَالَ رَبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَمَا بَيْنَهُمَآ ۖ إِن كُنتُمْ تَعْقِلُونَ


ayah_text: Pharaoh said, "If you take a god other than me, I will surely place you among those imprisoned."

ayah_text_ar: قَالَ لَئِنِ ٱتَّخَذْتَ إِلَـٰهًا غَيْرِى لَأَجْعَلَنَّكَ مِنَ ٱلْمَسْجُونِينَ

ayah_tafsir:
## After the Rational Proof, Fir\`awn resorts to Force

When proof had been established against Fir\`awn, clearly and rationally, he resorted to using force against Musa, thinking that after this there would no further room for discussion. So he said:

لَئِنِ اتَّخَذْتَ إِلَـهَاً غَيْرِى لأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ

(If you choose a god other than me, I will certainly put you among the prisoners.) To this, Musa responded:

أَوَلَوْ جِئْتُكَ بِشَىءٍ مُّبِينٍ

(Even if I bring you something manifest) meaning, clear and definitive proof.

قَالَ فَأْتِ بِهِ إِن كُنتَ مِنَ الصَّـدِقِينَ \- فَأَلْقَى عَصَـهُ فَإِذَا هِىَ ثُعْبَانٌ مُّبِينٌ

(Fir\`awn said: "Bring it forth then, if you are of the truthful!" So he threw his stick, and behold, it was a serpent, manifest.) meanig, it was very clear and obvious, with a huge body and a big mouth, terrifying in appearance.

وَنَزَعَ يَدَهُ

(And he drew out his hand,) meaning, from his sleeve,

فَإِذَا هِىَ بَيْضَآءُ لِلنَّـظِرِينَ

(and behold, it was white to all beholders!) It was shining like a piece of the moon. Since Fir\`awn was already doomed, he hastened to stubborn denial, and said to the chiefs around him:

إِنَّ هَـذَا لَسَـحِرٌ عَلِيمٌ

(Verily, this is indeed a well-versed sorcerer.) One who knows a great deal of magic or witchcraft. Fir\`awn was trying to convince them that this was sorcery, not a miracle. Then he provoked them against Musa, trying to make them oppose him and disbelieve in him, and said:

يُرِيدُ أَن يُخْرِجَكُمْ مِّنْ أَرْضِكُمْ بِسِحْرِهِ

(He wants to drive you out of your land by his sorcery...) meaning, \`he wants to capture the people's hearts and win them over by doing this, so that they will support him, and help him and follow him, and he will defeat you in your own land and take the land from you. So advise me, what should I do with him'

قَالُواْ أَرْجِهْ وَأَخَاهُ وَابْعَثْ فِى الْمَدَآئِنِ حَـشِرِينَ \- يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍ

(They said: "Put him off and his brother, and send callers to the cities; to bring up to you every well-versed sorcerer.") meaning, \`delay him and his brother until you gather together all the sorcerers from every city and region of your kingdom so that they may confront him and produce something like he produces, then you will defeat him and have the victory.' So Fir\`awn did as they suggested, which is what Allah decreed would happen to them, so that all the people would gather in one place and the signs and proof of Allah would be made manifest before them all in one day.


ayah_text: Moses said, "Even if I brought you proof manifest?"

ayah_text_ar: قَالَ أَوَلَوْ جِئْتُكَ بِشَىْءٍ مُّبِينٍ


ayah_text: Pharaoh said, "Then bring it, if you should be of the truthful."

ayah_text_ar: قَالَ فَأْتِ بِهِۦٓ إِن كُنتَ مِنَ ٱلصَّـٰدِقِينَ


ayah_text: So Moses threw his staff, and suddenly it was a serpent manifest.

ayah_text_ar: فَأَلْقَىٰ عَصَاهُ فَإِذَا هِىَ ثُعْبَانٌ مُّبِينٌ


ayah_text: And he drew out his hand; thereupon it was white for the observers.

ayah_text_ar: وَنَزَعَ يَدَهُۥ فَإِذَا هِىَ بَيْضَآءُ لِلنَّـٰظِرِينَ


ayah_text: Pharaoh said to the eminent ones around him, "Indeed, this is a learned magician.

ayah_text_ar: قَالَ لِلْمَلَإِ حَوْلَهُۥٓ إِنَّ هَـٰذَا لَسَـٰحِرٌ عَلِيمٌ


ayah_text: He wants to drive you out of your land by his magic, so what do you advise?"

ayah_text_ar: يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُم بِسِحْرِهِۦ فَمَاذَا تَأْمُرُونَ


ayah_text: They said, "Postpone the matter of him and his brother and send among the cities gatherers

ayah_text_ar: قَالُوٓا۟ أَرْجِهْ وَأَخَاهُ وَٱبْعَثْ فِى ٱلْمَدَآئِنِ حَـٰشِرِينَ


ayah_text: Who will bring you every learned, skilled magician."

ayah_text_ar: يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍ


ayah_text: So the magicians were assembled for the appointment of a well-known day.

ayah_text_ar: فَجُمِعَ ٱلسَّحَرَةُ لِمِيقَـٰتِ يَوْمٍ مَّعْلُومٍ

ayah_tafsir:
## Between Musa, peace be upon him, and the Sorcerers Allah describes the actual encounter between Musa, peace be upon him,and the Egyptians in Surat Al-A\` raf, Surah Ta Ha, and in this Surah

The Egyptians wanted to extinguish the Light of Allah with their words, but Allah insisted that His Light should prevail even though the disbelievers disliked that. This is the issue of disbelief and faith; they never confront one another but faith always prevails:

بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَـطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ

(Nay, We fling the truth against the falsehood, so it destroys it, and behold, it disappears. And woe to you for that which you ascribe.) (21:18)

وَقُلْ جَآءَ الْحَقُّ وَزَهَقَ الْبَـطِلُ

(And say: "Truth has come and falsehood has vanished.") (17:81) The sorcerers of Egypt were the most skilled in the art of illusion, but when a huge group of them gathered from all corners of the land, and the people came together on that day whose exact numbers are known to Allah Alone, one of them said:

لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِن كَانُواْ هُمُ الْغَـلِبِينَ

(That we may follow the sorcerers if they are the winners.) They did not say: \`we will follow the truth, whether it rests with the sorcerers or with Musa;' the people were followers of the religion of their king.

فَلَمَّا جَآءَ السَّحَرَةُ

(So, when the sorcerers arrived,) means, when they reached the court of Fir\`awn, and a pavilion had been erected for him. There he gathered his servants, followers, administrators, and provincial leaders, and the soldiers of his kingdom. The sorcerers stood before Fir\`awn, asking him to treat them well and bring them closer to him if they prevailed in this matter which he had brought them together for. They said:

فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ \- قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ

("Will there surely be a reward for us if we are the winners" He said: "Yes, and you shall then verily be of those brought near.") meaning, \`and you will be given more than what you are asking for; I will make you among those who are close to me, those who sit with me.' So they went back to their places:

قَالُواْ يمُوسَى إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَى قَالَ بَلْ أَلْقُواْ

(They said: "O Musa! Either you throw first or we be the first to throw" (Musa) said: "Nay, throw you (first)!") (20:65-66). Here the incident is described more briefly. Musa said to them:

أَلْقُواْ مَآ أَنتُمْ مُّلْقُونَفَأَلْقَوْاْ حِبَـلَهُمْ وَعِصِيَّهُمْ وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ

("Throw what you are going to throw!" So, they threw their ropes and their sticks, and said: "By the might of Fir\`awn, it is we who will certainly win!") This is what the ignorant masses say when they do something: \`this is by the virtue of So-and-so!' In Surat Al-A\`raf Allah mentioned that they:

سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ

(They bewitched the eyes of the people, and struck terror into them, and they displayed a great magic) (7:116). And in Surah Ta Ha He said:

فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى

(Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) until Allah saying:

وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى

(and the magician will never be successful, whatever the amount (of skill) he may attain) (20:69). And here Allah says:

فَأَلْقَى مُوسَى عَصَـهُ فَإِذَا هِىَ تَلْقَفُ مَا يَأْفِكُونَ

(Then Musa threw his stick, and behold, it swallowed up all that they falsely showed!) by snatching up and catching them from every corner and swallowing them up, and it did not leave any of them untouched. Allah says:

فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُواْ يَعْمَلُونَ

(Thus truth was confirmed, and all that they did was made of no effect.) until

رَبِّ مُوسَى وَهَـرُونَ

(The Lord of Musa and Harun.) (7:118-122) This was a very serious matter, furnishing decisive proof leaving no room for any excuse. Fir\`awn's supporters, who sought and hoped that they would prevail over Musa, were themselves defeated. At that moment they believed in Musa and prostrated to Allah, the Lord of Al-\`Alamin Who sent Musa and Harun with the truth and an obvious miracle. Fir\`awn was defeated in a manner the likes of which the world had never seen, but he remained arrogant and stubborn despite the clear evidence, may the curse of Allah and the angels and all of mankind be upon him. He resorted to arrogance and stubbornness and propagating falsehood. He began to issue threats against them, saying:

إِنَّهُ لَكَبِيرُكُمُ الَّذِى عَلَّمَكُمُ السِّحْرَ

(Verily, he is your chief who has taught you magic) (20:71).

إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ

(Surely, this is a plot which you have plotted in the city) (7:123).


ayah_text: And it was said to the people, "Will you congregate

ayah_text_ar: وَقِيلَ لِلنَّاسِ هَلْ أَنتُم مُّجْتَمِعُونَ


ayah_text: That we might follow the magicians if they are the predominant?"

ayah_text_ar: لَعَلَّنَا نَتَّبِعُ ٱلسَّحَرَةَ إِن كَانُوا۟ هُمُ ٱلْغَـٰلِبِينَ


ayah_text: And when the magicians arrived, they said to Pharaoh, "Is there indeed for us a reward if we are the predominant?"

ayah_text_ar: فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالُوا۟ لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِن كُنَّا نَحْنُ ٱلْغَـٰلِبِينَ


ayah_text: He said, "Yes, and indeed, you will then be of those near to me."

ayah_text_ar: قَالَ نَعَمْ وَإِنَّكُمْ إِذًا لَّمِنَ ٱلْمُقَرَّبِينَ


ayah_text: Moses said to them, "Throw whatever you will throw."

ayah_text_ar: قَالَ لَهُم مُّوسَىٰٓ أَلْقُوا۟ مَآ أَنتُم مُّلْقُونَ


ayah_text: So they threw their ropes and their staffs and said, "By the might of Pharaoh, indeed it is we who are predominant."

ayah_text_ar: فَأَلْقَوْا۟ حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا۟ بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ ٱلْغَـٰلِبُونَ


ayah_text: Then Moses threw his staff, and at once it devoured what they falsified.

ayah_text_ar: فَأَلْقَىٰ مُوسَىٰ عَصَاهُ فَإِذَا هِىَ تَلْقَفُ مَا يَأْفِكُونَ


ayah_text: So the magicians fell down in prostration to Allah.

ayah_text_ar: فَأُلْقِىَ ٱلسَّحَرَةُ سَـٰجِدِينَ


ayah_text: They said, "We have believed in the Lord of the worlds,

ayah_text_ar: قَالُوٓا۟ ءَامَنَّا بِرَبِّ ٱلْعَـٰلَمِينَ


ayah_text: The Lord of Moses and Aaron."

ayah_text_ar: رَبِّ مُوسَىٰ وَهَـٰرُونَ


ayah_text: Pharaoh said, "You believed Moses before I gave you permission. Indeed, he is your leader who has taught you magic, but you are going to know. I will surely cut off your hands and your feet on opposite sides, and I will surely crucify you all."

ayah_text_ar: قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ فَلَسَوْفَ تَعْلَمُونَ ۚ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَـٰفٍ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ

ayah_tafsir:
## Between Fir\`awn and the Sorcerers

His threats against them resulted only in an increase in their faith and submission to Allah, for the veil of disbelief had been lifted from their hearts and the truth became clear to them because they knew something that their people did not: that what Musa had done could not have been done by any human being unless Allah helped him, making it proof and an evidence of the truth of what he had brought from his Lord. Then Fir\`awn said to them:

ءَامَنتُمْ لَهُ قَبْلَ أَنْ ءَاذَنَ لَكُمْ

(You have believed in him before I give you leave.) meaning, \`you should have asked my permission for what you did, and you did not consult with me; if I had given you permission you could have done it, and if I did not allow you, you should not have done it, for I am the ruler and the one to be obeyed.'

إِنَّهُ لَكَبِيرُكُمُ الَّذِى عَلَّمَكُمُ السِّحْرَ

(Surely, he indeed is your chief, who has taught you magic!) This is stubborn talk, and anyone can see that it is nonsense, for they had never met Musa before that day, so how could he have been their chief who taught them how to do magic No rational person would say this. Then Fir\`awn threatened to cut off their hands and feet, and crucify them. They said:

لاَ ضَيْرَ

(No harm!) meaning, \`no problem, that will not harm us and we do not care.'

إِنَّآ إِلَى رَبِّنَا مُنقَلِبُونَ

(Surely, to our Lord we are to return.) means, \`the return of us all is to Allah, may He be glorified, and He will never allow the reward of anyone who has done good to be lost. What you have done to us is not hidden from Him, and He will reward us in full for that.' So they said:

إِنَّا نَطْمَعُ أَن يَغْفِرَ لَنَا رَبُّنَا خَطَـيَـنَآ

(Verily, we really hope that our Lord will forgive us our sins,) \`the sins we have committed and the magic you forced us to do.'

أَن كُنَّآ أَوَّلَ الْمُؤْمِنِينَ

(as we are the first of the believers,) means, because we are the first of our people, the Egyptians, to believe. So he killed them all.


ayah_text: They said, "No harm. Indeed, to our Lord we will return.

ayah_text_ar: قَالُوا۟ لَا ضَيْرَ ۖ إِنَّآ إِلَىٰ رَبِّنَا مُنقَلِبُونَ


ayah_text: Indeed, we aspire that our Lord will forgive us our sins because we were the first of the believers."

ayah_text_ar: إِنَّا نَطْمَعُ أَن يَغْفِرَ لَنَا رَبُّنَا خَطَـٰيَـٰنَآ أَن كُنَّآ أَوَّلَ ٱلْمُؤْمِنِينَ


ayah_text: And We inspired to Moses, "Travel by night with My servants; indeed, you will be pursued."

ayah_text_ar: ۞ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِىٓ إِنَّكُم مُّتَّبَعُونَ

ayah_tafsir:
## The Exodus of the Children of Israel from Egypt

After Musa stayed in Egypt for a long time, and the proof of Allah was established against Fir\`awn and his chiefs, yet they were still arrogant and stubborn, then there was nothing left for them but punishment and vengeance. So Allah commanded Musa, peace be upon him, to take the Children of Israel out of Egypt by night, and take them wherever he would be commanded. So Musa, peace be upon him, did as he was commanded by his Lord, may He be glorified, and he led them forth after they had borrowed an abundance of jewelry from the people of Fir\`awn. As more than one of the scholars of Tafsir have said, they left when the moon was rising, and Mujahid, may Allah have mercy on him, said that the moon was eclipsed that night. And Allah knows best. Musa asked about the grave of Yusuf (Prophet Joseph), peace be upon him, and an old woman from among the Children of Israel showed him where it was, so he took the remains with them, and it was said that they were among the things that were carried by Musa himself, may peace be upon them both. It was also said that Yusuf, peace be upon him, had left instructions in his will that if the Children of Israel ever left Egypt, they should take his remains with them. The following morning, when there was nobody to be found in the Israelite quarters, Fir\`awn became angry and his anger intensified since Allah had decreed that he was to be destroyed. So he quickly sent his callers to all his cities, i.e., to mobilize his troops and bring them together, and he called out to them:

إِنَّ هَـؤُلآءِ

(Verily, these) meaning, the Children of Israel,

لَشِرْذِمَةٌ قَلِيلُونَ

(indeed are but a small band. ) meaning, a small group.

وَإِنَّهُمْ لَنَا لَغَآئِظُونَ

(And verily, they have done what has enraged us.) means, \`every time we have heard anything about them, it has upset us and made us angry.'

وَإِنَّا لَجَمِيعٌ حَـذِرُونَ

(But we are a host all assembled, amply forewarned.) means, \`we are constantly taking precautions lest they betray us.' Some of the Salaf read this with the meaning, "we are constantly forewarned and forearmed. And I want to destroy them to the last man, and destroy all their lands and property." So he and his troops were punished with the very things he sought to inflict upon the Children of Israel. Allah says:

فَأَخْرَجْنَـهُمْ مِّن جَنَّـتٍ وَعُيُونٍ \- وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ

(So, We expelled them from gardens and springs, treasures, and every kind of honorable place.) meaning, they were thrown out of those blessings and into Hell, and they left behind the honorable places, gardens and rivers, wealth, provision, position and power in this world:

كَذَلِكَ وَأَوْرَثْنَـهَا بَنِى إِسْرَءِيلَ

(Thus and We caused the Children of Israel to inherit them.) This is like the Ayat:

وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُواْ يُسْتَضْعَفُونَ مَشَـرِقَ الاٌّرْضِ وَمَغَـرِبَهَا الَّتِى بَارَكْنَا فِيهَا

(And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed) (7: 137).

وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُواْ فِى الاٌّرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ

(And We wished to do a favor to those who were weak in the land, and to make them rulers and to make them the inheritors) The two Ayat thereafter: 28:5-6.


ayah_text: Then Pharaoh sent among the cities gatherers

ayah_text_ar: فَأَرْسَلَ فِرْعَوْنُ فِى ٱلْمَدَآئِنِ حَـٰشِرِينَ


ayah_text: And said, "Indeed, those are but a small band,

ayah_text_ar: إِنَّ هَـٰٓؤُلَآءِ لَشِرْذِمَةٌ قَلِيلُونَ


ayah_text: And indeed, they are enraging us,

ayah_text_ar: وَإِنَّهُمْ لَنَا لَغَآئِظُونَ


ayah_text: And indeed, we are a cautious society... "

ayah_text_ar: وَإِنَّا لَجَمِيعٌ حَـٰذِرُونَ


ayah_text: So We removed them from gardens and springs

ayah_text_ar: فَأَخْرَجْنَـٰهُم مِّن جَنَّـٰتٍ وَعُيُونٍ


ayah_text: And treasures and honorable station -

ayah_text_ar: وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ


ayah_text: Thus. And We caused to inherit it the Children of Israel.

ayah_text_ar: كَذَٰلِكَ وَأَوْرَثْنَـٰهَا بَنِىٓ إِسْرَٰٓءِيلَ


ayah_text: So they pursued them at sunrise.

ayah_text_ar: فَأَتْبَعُوهُم مُّشْرِقِينَ

ayah_tafsir:
## Fir\`awn's Pursuit and Expulsion of the Children of Israel, and how He and His People were drowned

More than one of the scholars of Tafsir said that Fir\`awn set out with a huge group, a group containing the leaders and entire government of Egypt at that time, i.e., the decision-makers and influential figures, princes, ministers, nobles, leaders and soldiers.

فَأَتْبَعُوهُم مُّشْرِقِينَ

(So, they pursued them at sunrise.) means, they caught up with the Children of Israel at sunrise.

فَلَمَّا تَرَآءَا الْجَمْعَانِ

(And when the two hosts saw each other,) means, each group saw the other. At that point,

قَالَ أَصْحَـبُ مُوسَى إِنَّا لَمُدْرَكُونَ

(the companions of Musa said: "We are sure to be overtaken.") This was because Fir\`awn and his people caught up with them on the shores of the Red Sea, so the sea was ahead of them and Fir\`awn and his troops were behind them. Hence they said:

فَلَمَّا تَرَآءَا الْجَمْعَانِ قَالَ أَصْحَـبُ مُوسَى إِنَّا لَمُدْرَكُونَ \- قَالَ كَلاَّ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ

("We are sure to be overtaken." (Musa) said: "Nay, verily with me is my Lord. He will guide me.") meaning, \`nothing of what you fear will happen to you, for Allah is the One Who commanded me to bring you here, and He does not go back on His promise.' Harun, peace be upon him, was in the front, with Yusha\` bin Nun and a believer from the family of Fir\`awn, and Musa, peace be upon him, was in the rear. More than one of the scholars of Tafsir said that they stood there not knowing what to do, and Yusha\` bin Nun or the believer from the family of Fir\`awn said to Musa, peace be upon him, "O Prophet of Allah, is it here that your Lord commanded you to bring us" He said: "Yes." Then Fir\`awn and his troops drew near and were very close indeed. At that point Allah commanded his Prophet Musa, peace be upon him, to strike the sea with his staff, so he struck it, and it parted, by the will of Allah. Allah says:

فَانفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ

(And it parted, and each separate part became like huge mountain.) meaning, like mighty mountains. This was the view of Ibn Mas\`ud, Ibn \`Abbas, Muhammad bin Ka\`b, Ad-Dahhak, Qatadah and others. \`Ata' Al-Khurasani said, "It refers to a pass between two mountains." Ibn \`Abbas said, "The sea divided into twelve paths, one for each of the tribes." As-Suddi added, "And in it there were windows through which they could see one another, and the water was erected like walls." Allah sent the wind to the sea bed to make it solid like the land. Allah says:

فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى

(and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid) (20:77). And here He says:

وَأَزْلَفْنَا ثَمَّ الاٌّخَرِينَ

(Then We brought near the others to that place.) Ibn \`Abbas, \`Ata' Al-Khurasani, Qatadah and As-Suddi said:

وَأَزْلَفْنَا

(Then We brought near) means, "We brought Fir\`awn and his troops near to the sea."

وَأَنجَيْنَا مُوسَى وَمَن مَّعَهُ أَجْمَعِينَ \- ثُمَّ أَغْرَقْنَا الاٌّخَرِينَ

(And We saved Musa and all those with him. Then We drowned the others.) meaning: \`We saved Musa and the Children of Israel and whoever followed their religion, and none of them were destroyed, but Fir\`awn and his troops were drowned and not one of them remained alive, but was destroyed.' Then Allah says:

إِنَّ فِى ذَلِكَ لآيَةً

(Verily, in this is indeed a sign,) meaning, this story with its wonders and tales of aid to the believing servants of Allah is definitive proof and evidence of Allah's wisdom.

إِنَّ فِي ذَلِكَ لأَيَةً وَمَا كَانَ أَكْثَرُهُمْ مُّؤْمِنِينَ \- وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ

(yet most of them are not believers. And verily your Lord, He is truly the All-Mighty, the Most Merciful. ) The explanation of this phrase has already been discussed above.


ayah_text: And when the two companies saw one another, the companions of Moses said, "Indeed, we are to be overtaken!"

ayah_text_ar: فَلَمَّا تَرَٰٓءَا ٱلْجَمْعَانِ قَالَ أَصْحَـٰبُ مُوسَىٰٓ إِنَّا لَمُدْرَكُونَ


ayah_text: Moses said, "No! Indeed, with me is my Lord; He will guide me."

ayah_text_ar: قَالَ كَلَّآ ۖ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ


ayah_text: Then We inspired to Moses, "Strike with your staff the sea," and it parted, and each portion was like a great towering mountain.

ayah_text_ar: فَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْبَحْرَ ۖ فَٱنفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَٱلطَّوْدِ ٱلْعَظِيمِ


ayah_text: And We advanced thereto the pursuers.

ayah_text_ar: وَأَزْلَفْنَا ثَمَّ ٱلْـَٔاخَرِينَ


ayah_text: And We saved Moses and those with him, all together.

ayah_text_ar: وَأَنجَيْنَا مُوسَىٰ وَمَن مَّعَهُۥٓ أَجْمَعِينَ


ayah_text: Then We drowned the others.

ayah_text_ar: ثُمَّ أَغْرَقْنَا ٱلْـَٔاخَرِينَ


ayah_text: Indeed in that is a sign, but most of them were not to be believers.

ayah_text_ar: إِنَّ فِى ذَٰلِكَ لَـَٔايَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ


ayah_text: And indeed, your Lord - He is the Exalted in Might, the Merciful.

ayah_text_ar: وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ


ayah_text: And recite to them the news of Abraham,

ayah_text_ar: وَٱتْلُ عَلَيْهِمْ نَبَأَ إِبْرَٰهِيمَ

ayah_tafsir:
## How the Close Friend of Allah, Ibrahim spoke out against Shirk

Here Allah tells us about His servant, Messenger and Close Friend, Ibrahim, upon him be peace, the leader of the pure monotheists. Allah commanded His Messenger Muhammad to recite this story to his Ummah so that they could follow this example of sincerity towards Allah, putting one's trust in Him, worshipping Him Alone with no partner or associate, and renouncing Shirk and its people. Allah granted guidance to Ibrahim before, i.e., from a very early age he had denounced his people's practice of worshipping idols with Allah, may He be exalted.

إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَا تَعْبُدُونَ

(When he said to his father and his people: "What do you worship") meaning: what are these statues to which you are so devoted

قَالُواْ نَعْبُدُ أَصْنَاماً فَنَظَلُّ لَهَا عَـكِفِينَ

(They said: "We worship idols, and to them we are ever devoted.") meaning: we are devoted to worshipping them and praying to them.

قَالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ \- أَوْ يَنفَعُونَكُمْ أَوْ يَضُرُّونَ \- قَالُواْ بَلْ وَجَدْنَآ ءَابَآءَنَا كَذَلِكَ يَفْعَلُونَ

(He said: "Do they hear you when you call Or do they benefit you or do they cause harm" They said: "(Nay) but we found our fathers doing so.") They knew that their idols could not do anything, but they had seen their fathers doing this, so they made haste to follow in their footsteps. So Ibrahim said to them:

قَالَ أَفَرَءَيْتُمْ مَّا كُنْتُمْ تَعْبُدُونَ \- أَنتُمْ وَءَابَآؤُكُمُ الاٌّقْدَمُونَ \- فَإِنَّهُمْ عَدُوٌّ لِى إِلاَّ رَبَّ الْعَـلَمِينَ

(Do you observe that which you have been worshipping --you and your ancient fathers Verily, they are enemies to me, save the Lord of Al-\`Alamin.) meaning, \`if these idols mean anything and have any influence, then let them do me any kind of harm, for I am an enemy to them and I do not care about them or think anything of them.' This is akin to the way Allah described Nuh:

فَأَجْمِعُواْ أَمْرَكُمْ وَشُرَكَآءَكُمْ

(So devise your plot, you and your partners) (10:71). And Hud, upon him be peace, said:

إِن نَّقُولُ إِلاَّ اعْتَرَاكَ بَعْضُ ءَالِهَتِنَا بِسُوءٍ قَالَ إِنِّى أُشْهِدُ اللَّهِ وَاشْهَدُواْ أَنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ \- مِن دُونِهِ فَكِيدُونِى جَمِيعًا ثُمَّ لاَ تُنظِرُونِ \- إِنِّى تَوَكَّلْتُ عَلَى اللَّهِ رَبِّى وَرَبِّكُمْ مَّا مِن دَآبَّةٍ إِلاَّ هُوَ ءاخِذٌ بِنَاصِيَتِهَآ إِنَّ رَبِّى عَلَى صِرَطٍ مُّسْتَقِيمٍ

("I call Allah to witness and bear you witness that I am free from that which you ascribe as partners in worship. So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord! There is not a moving creature but He has the grasp of its forelock. Verily, my Lord is on the straight path) (11:54-56). rSimilarly, Ibrahim denounced their gods and idols and said:

وَكَيْفَ أَخَافُ مَآ أَشْرَكْتُمْ وَلاَ تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِاللَّهِ

(And how should I fear those whom you associate in worship with Allah, while you fear not that you have joined in worship with Allah) (6:81). And Allah said:

قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِى إِبْرَهِيمَ

(Indeed there has been an excellent example for you in Ibrahim) until His saying;

حَتَّى تُؤْمِنُواْ بِاللَّهِ وَحْدَهُ

(until you believe in Allah Alone) (60:4).

وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ \- إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ \- وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ

(And (remember) when Ibrahim said to his father and his people: "Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring, that they may turn back) (43:26-28). meaning: "La Ilaha Illallah."


ayah_text: When he said to his father and his people, "What do you worship?"

ayah_text_ar: إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَا تَعْبُدُونَ


ayah_text: They said, "We worship idols and remain to them devoted."

ayah_text_ar: قَالُوا۟ نَعْبُدُ أَصْنَامًا فَنَظَلُّ لَهَا عَـٰكِفِينَ


ayah_text: He said, "Do they hear you when you supplicate?

ayah_text_ar: قَالَ هَلْ يَسْمَعُونَكُمْ إِذْ تَدْعُونَ


ayah_text: Or do they benefit you, or do they harm?"

ayah_text_ar: أَوْ يَنفَعُونَكُمْ أَوْ يَضُرُّونَ


ayah_text: They said, "But we found our fathers doing thus."

ayah_text_ar: قَالُوا۟ بَلْ وَجَدْنَآ ءَابَآءَنَا كَذَٰلِكَ يَفْعَلُونَ


ayah_text: He said, "Then do you see what you have been worshipping,

ayah_text_ar: قَالَ أَفَرَءَيْتُم مَّا كُنتُمْ تَعْبُدُونَ


ayah_text: You and your ancient forefathers?

ayah_text_ar: أَنتُمْ وَءَابَآؤُكُمُ ٱلْأَقْدَمُونَ


ayah_text: Indeed, they are enemies to me, except the Lord of the worlds,

ayah_text_ar: فَإِنَّهُمْ عَدُوٌّ لِّىٓ إِلَّا رَبَّ ٱلْعَـٰلَمِينَ


ayah_text: Who created me, and He it is who guides me.

ayah_text_ar: ٱلَّذِى خَلَقَنِى فَهُوَ يَهْدِينِ

ayah_tafsir:
## Ibrahim mentions Allah's Kindness towards Him

Ibrahim said, "I will not worship any but the One Who does these things:

الَّذِى خَلَقَنِى فَهُوَ يَهْدِينِ

(Who has created me, and it is He Who guides me.) He is the Creator Who has decreed certain things to which He guides His creation, so each person follows the path which is decreed for him. Allah is the One Who guides whomsoever He wills and leaves astray whomsoever He wills.

وَالَّذِى هُوَ يُطْعِمُنِى وَيَسْقِينِ

(And it is He Who feeds me and gives me to drink.) He is my Creator Who provides for me from that which He has made available in the heavens and on earth. He drives the clouds and causes water to fall with which He revives the earth and brings forth its fruits as provision for mankind. He sends down the water fresh and sweet so that many of those whom He has created, animals and men alike, may drink from it.

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

(And when I am ill, it is He Who cures me.) Here he attributed sickness to himself, even though it is Allah Who decrees it, out of respect towards Allah. By the same token, Allah commands us to say in the prayer,

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

(Guide us to the straight way) (1:6) to the end of the Surah. Grace and guidance are attributed to Allah, may He be exalted, but the subject of the verb with reference to anger is omitted, and going astray is attributed to the people. This is like when the Jinn said:

وَأَنَّا لاَ نَدْرِى أَشَرٌّ أُرِيدَ بِمَن فِى الاٌّرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَداً

(And we know not whether evil is intended for those on earth, or whether their Lord intends for them a right path) (72:10) Similarly, Ibrahim said:

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

(And when I am ill, it is He Who cures me.) meaning, \`when I fall sick, no one is able to heal me but Him, Who heals me with the means that may lead to recovery'.

وَالَّذِى يُمِيتُنِى ثُمَّ يُحْيِينِ

(And Who will cause me to die, and then will bring me to life.) He is the One Who gives life and causes death, and no one besides Him is able to do that, for He is the One Who originates and repeats.

وَالَّذِى أَطْمَعُ أَن يَغْفِرَ لِى خَطِيئَتِى يَوْمَ الدِّينِ

(And Who, I hope, will forgive me my faults on the Day of Recompense.) means, no one is able to forgive sins in this world or the Hereafter except Him. Who can forgive sins except Allah For He is the One Who does whatever He wills.


ayah_text: And it is He who feeds me and gives me drink.

ayah_text_ar: وَٱلَّذِى هُوَ يُطْعِمُنِى وَيَسْقِينِ


ayah_text: And when I am ill, it is He who cures me

ayah_text_ar: وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ


ayah_text: And who will cause me to die and then bring me to life

ayah_text_ar: وَٱلَّذِى يُمِيتُنِى ثُمَّ يُحْيِينِ


ayah_text: And who I aspire that He will forgive me my sin on the Day of Recompense."

ayah_text_ar: وَٱلَّذِىٓ أَطْمَعُ أَن يَغْفِرَ لِى خَطِيٓـَٔتِى يَوْمَ ٱلدِّينِ


ayah_text: And he said, "My Lord, grant me authority and join me with the righteous.

ayah_text_ar: رَبِّ هَبْ لِى حُكْمًا وَأَلْحِقْنِى بِٱلصَّـٰلِحِينَ

ayah_tafsir:
## The Prayer of Ibrahim for Himself and for His Father

Here Ibrahim, upon him be peace, asks his Lord to give him Hukm. Ibn \`Abbas said, "This is knowledge."

وَأَلْحِقْنِى بِالصَّـلِحِينَ

(and join me with the righteous.) means, \`make me one of the righteous in this world and the Hereafter.' This is like the words the Prophet said three times when he was dying:

«اللَّهُمَّ فِي الرَّفِيقِ الْأَعْلَى»

(O Allah, with the Exalted Companion (of Paradise)).

وَاجْعَل لِّى لِسَانَ صِدْقٍ فِى الاٌّخِرِينَ

(And grant me an honorable mention in later generations.) meaning, \`cause me to be remembered in a good manner after my death, so that I will be spoken of and taken as a good example.' This is like the Ayah,

وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ سَلَـمٌ عَلَى إِبْرَهِيمَ كَذَلِكَ نَجْزِى الْمُحْسِنِينَ

(And We left for him (a goodly remembrance) among the later generations: "Salam (peace) be upon Ibrahim. Thus indeed do we reward the good doers.) (37:108-110)

وَاجْعَلْنِى مِن وَرَثَةِ جَنَّةِ النَّعِيمِ

(And make me one of the inheritors of the Paradise of Delight.) meaning, \`bless me in this world with honorable mention after I am gone, and in the Hereafter by making me one of the inheritors of the Paradise of Delight.'

وَاغْفِرْ لاًّبِى

(And forgive my father,) This is like the Ayah,

رَبَّنَا اغْفِرْ لِى وَلِوَالِدَىَّ

(My Lord! Forgive me, and my parents) (71:28). But this is something which Ibrahim, peace be upon him, later stopped doing, as Allah says:

وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ

(And Ibrahim's supplication for his father's forgiveness was only because of a promise he had made to him) (9:114) until:

إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ

(Verily, Ibrahim was Awwah and was forbearing) (9:114). Allah stopped Ibrahim from asking for forgiveness for his father, as He says:

قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِى إِبْرَهِيمَ وَالَّذِينَ مَعَهُ

(Indeed there has been an excellent example for you in Ibrahim and those with him), until His saying:

وَمَآ أَمْلِكُ لَكَ مِنَ اللَّهِ مِن شَىْءٍ

(but I have no power to do anything for you before Allah. ) (60:4),

وَلاَ تُخْزِنِى يَوْمَ يُبْعَثُونَ

(And disgrace me not on the Day when they will be resurrected.) means, \`protect me from shame on the Day of Resurrection and the Day when all creatures, the first and the last, will be raised.' Al-Bukhari recorded that Abu Hurayrah, may Allah be pleased with him, said that the Prophet said:

«إِنَّ إِبْرَاهِيمَ رَأَى أَبَاهُ يَوْمَ الْقِيَامَةِ عَلَيْهِ الْغَبَرَةُ وَالْقَتَرَة»

(Ibrahim will see his father on the Day of Resurrection, covered with dust and darkness.) According to another narration, also from Abu Hurayrah, may Allah be pleased with him, the Prophet said:

«يَلْقَى إِبْرَاهِيمُ أَبَاهُ فَيَقُولُ: يَا رَبِّ إِنَّكَ وَعَدْتَنِي أَنَّكَ لَا تُخْزِينِي يَوْمَ يُبْعَثُونَ، فَيَقُولُ اللهُ تَعَالَى: إِنِّي حَرَّمْتُ الْجَنَّةَ عَلَى الْكَافِرين»

(Ibrahim will meet his father and will say: "O Lord, You promised me that You would not disgrace me on the Day when all creatures are resurrected." And Allah will say to him: "I have forbidden Paradise to the disbelievers.") He also recorded this in the Hadiths about the Prophets, upon them be peace, where the wording is:

«يَلْقَى إِبْرَاهِيمُ أَبَاهُ آزَرَ يَوْمَ الْقِيَامَةِ، وَعَلَى وَجْهِ آزَرَ قَتَرَةٌ وَغَبَرَةٌ، فَيَقُولُ لَهُ إِبْرَاهِيمُ: أَلَمْ أَقُلْ لَكَ لَا تَعْصِينِي، فَيَقُولُ أَبُوهُ: فَالْيَوْمَ لَا أَعْصِيكَ، فَيَقُولُ إِبْرَاهِيمُ: يَا رَبِّ إِنَّكَ وَعَدْتَنِي أَنْ لَا تُخْزِيَنِي يَوْمَ يُبْعَثُونَ، فَأَيُّ خِزْيٍ أَخْزَى مِنْ أَبِي الْأَبْعَدِ فَيَقُولُ اللهُ تَعَالَى: إِنِّي حَرَّمْتُ الْجَنَّةَ عَلَى الْكَافِرِينَ، ثُمَّ يُقَالُ: يَا إِبْرَاهِيمُ انْظُرْ تَحْتَ رِجْلِكَ، فَيَنْظُرَ،فَإِذَا هُوَ بِذِيخٍ مُتَلَطِّخٍ، فَيُؤْخَذُ بِقَوَائِمِهِ فَيُلْقَى فِي النَّار»

(Ibrahim will meet his father Azar on the Day of Resurrection, and there will be dust and darkness on Azar's face. Ibrahim will say to him, "Did I not tell you not to disobey me" His father will say to him: "Today I will not disobey you." Ibrahim will say: "O Lord, You promised me that You would not disgrace me on the Day when they are resurrected, but what disgrace can be greater than seeing my father in this state" Allah will say to him: "I have forbidden Paradise to the disbelievers." Then it will be said: "O Ibrahim! Look beneath your feet." So he will look and there he will see (that his father was changed into) a male hyena covered in dung, which will be caught by the legs and thrown in the Fire.) This was also recorded by Abu \`Abdur-Rahman An-Nasa'i in the Tafsir of his Sunan Al-Kubra.

يَوْمَ لاَ يَنفَعُ مَالٌ وَلاَ بَنُونَ

(The Day whereon neither wealth nor sons will avail,) means, a man's wealth will not protect him from the punishment of Allah, even if he were to pay a ransom equivalent to an earthful of gold.

وَلاَ بَنُونَ

(nor sons) means, \`or if you were to pay a ransom of all the people on earth.' On that Day nothing will be of any avail except faith in Allah and sincere devotion to Him, and renunciation of Shirk and its people. Allah says:

إِلاَّ مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ

(Except him who brings to Allah a clean heart. ) meaning, free from any impurity or Shirk. Ibn Sirin said, "The clean heart knows that Allah is true, that the Hour will undoubtedly come and that Allah will resurrect those who are in the graves." Sa\`id bin Al-Musayyib said, "The clean heart is the sound heart." This is the heart of the believer, for the heart of the disbeliever and the hypocrite is sick. Allah says:

فِى قُلُوبِهِمْ مَّرَضٌ

(In their hearts is a disease) (2:10). Abu \`Uthman An-Nisaburi said, "It is the heart that is free from innovation and is content with the Sunnah."


ayah_text: And grant me a reputation of honor among later generations.

ayah_text_ar: وَٱجْعَل لِّى لِسَانَ صِدْقٍ فِى ٱلْـَٔاخِرِينَ

ayah_tafsir: MISSING


ayah_text: And place me among the inheritors of the Garden of Pleasure.

ayah_text_ar: وَٱجْعَلْنِى مِن وَرَثَةِ جَنَّةِ ٱلنَّعِيمِ


ayah_text: And forgive my father. Indeed, he has been of those astray.

ayah_text_ar: وَٱغْفِرْ لِأَبِىٓ إِنَّهُۥ كَانَ مِنَ ٱلضَّآلِّينَ


ayah_text: And do not disgrace me on the Day they are all resurrected -

ayah_text_ar: وَلَا تُخْزِنِى يَوْمَ يُبْعَثُونَ


ayah_text: The Day when there will not benefit anyone wealth or children

ayah_text_ar: يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ


ayah_text: But only one who comes to Allah with a sound heart."

ayah_text_ar: إِلَّا مَنْ أَتَى ٱللَّهَ بِقَلْبٍ سَلِيمٍ


ayah_text: And Paradise will be brought near that Day to the righteous.

ayah_text_ar: وَأُزْلِفَتِ ٱلْجَنَّةُ لِلْمُتَّقِينَ

ayah_tafsir:
## Those Who have Taqwa and the Astray on the Day of Resurrection, and the Arguments and Sorrow of the Erring

وَأُزْلِفَتِ الْجَنَّةُ

(And Paradise will be brought near) means, it will be brought close to its people, adorned and decorated for them to behold it. Its people are the pious who preferred it to whatever was in this world, and strove for it in this world.

وَبُرِّزَتِ الْجَحِيمُ لِلْغَاوِينَ

(And the (Hell) Fire will be placed in full view of the astray.) meaning, it will be shown to them and a neck will stretch forth from it, moaning and sighing, and their hearts will reach their throats. It will be said to its people by way of reproach and rebuke:

وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ \- مِن دُونِ اللَّهِ هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ

(Where are those that you used to worship instead of Allah Can they help you or help themselves) meaning, \`the gods and idols whom you used to worship instead of Allah cannot help you today, and they cannot even protect themselves. You and they are fuel for Hell today, which you will surely enter.'

فَكُبْكِبُواْ فِيهَا هُمْ وَالْغَاوُونَ

(Then they will be thrown on their faces into it (the Fire), they and the astray.) Mujahid said, "This means, they will be hurled into it." Others said: "They will be thrown on top of one another, the disbelievers and their leaders who called them to Shirk. "

وَجُنُودُ إِبْلِيسَ أَجْمَعُونَ

(And all of the hosts of Iblis together.) they will all be thrown into it.

قَالُواْ وَهُمْ فِيهَا يَخْتَصِمُونَ \- تَاللَّهِ إِن كُنَّا لَفِى ضَلَـلٍ مُّبِينٍ \- إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَـلَمِينَ

(They will say while contending therein, "By Allah, we were truly in a manifest error, when we held you as equals with the Lord of all that exists.") The weak ones among them will say to their arrogant leaders: \`Verily, we were following you; can you avail us anything from the Fire' Then they will realize that themselves are to blame and will say: a

تَاللَّهِ إِن كُنَّا لَفِى ضَلَـلٍ مُّبِينٍ \- إِذْ نُسَوِّيكُمْ بِرَبِّ الْعَـلَمِينَ

(By Allah, we were truly in a manifest error, when we held you as equals with the Lord of all that exists.) meaning, \`we obeyed your commands as we should have obeyed the commands of the Lord of the all that exits, and we worshipped you along with the Lord of all that exits.'

وَمَآ أَضَلَّنَآ إِلاَّ الْمُجْرِمُونَ

(And none has brought us into error except the criminals.) meaning, \`nobody called us to do that except the evildoers.'

فَمَا لَنَا مِن شَـفِعِينَ

(Now we have no intercessors.) This is like the Ayah which tells us that they will say:

فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُواْ لَنَآ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِى كُنَّا نَعْمَلُ

(...now are there any intercessors for us that they might intercede on our behalf Or could we be sent back so that we might do deeds other than those deeds which we used to do) (7:53). Similarly, in this Surah, Allah tells us that they will say:

فَمَا لَنَا مِن شَـفِعِينَ \- وَلاَ صَدِيقٍ حَمِيمٍ

(Now we have no intercessors, nor a close friend.)

فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنَ الْمُؤْمِنِينَ

((Alas!) If we only had a chance to return, we shall truly be among the believers!) They will wish that they could come back to this world so that they could do deeds of obedience to their Lord -- as they claim -- but Allah knows that if they were to come back to this world, they would only go back to doing forbidden things, and He knows that they are liars. Allah tells us in Surah Sad about how the people of Hell will argue with one another, as He says:

إِنَّ ذَلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ

(Verily, that is the very truth -- the mutual dispute of the people of the Fire!) (38:64) Then He says:

إِنَّ فِي ذَلِكَ لأَيَةً وَمَا كَانَ أَكْثَرُهُمْ مُّؤْمِنِينَ

(Verily, in this is indeed a sign, yet most of them are not believers.) meaning, in the dispute of Ibrahim with his people and his proof of Tawhid there is a sign, i.e., clear evidence that there is no God but Allah.

إِنَّ فِي ذَلِكَ لأَيَةً وَمَا كَانَ أَكْثَرُهُمْ مُّؤْمِنِينَ \- وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ

(yet most of them are not believers. And verily, your Lord, He is truly the All-Mighty, the Most Merciful.)


ayah_text: And Hellfire will be brought forth for the deviators,

ayah_text_ar: وَبُرِّزَتِ ٱلْجَحِيمُ لِلْغَاوِينَ


ayah_text: And it will be said to them, "Where are those you used to worship

ayah_text_ar: وَقِيلَ لَهُمْ أَيْنَ مَا كُنتُمْ تَعْبُدُونَ


ayah_text: Other than Allah? Can they help you or help themselves?"

ayah_text_ar: مِن دُونِ ٱللَّهِ هَلْ يَنصُرُونَكُمْ أَوْ يَنتَصِرُونَ


ayah_text: So they will be overturned into Hellfire, they and the deviators

ayah_text_ar: فَكُبْكِبُوا۟ فِيهَا هُمْ وَٱلْغَاوُۥنَ