ayah_text: And when Moses arrived at Our appointed time and his Lord spoke to him, he said, "My Lord, show me Yourself that I may look at You." Allah said, "You will not see Me, but look at the mountain; if it should remain in place, then you will see Me." But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, "Exalted are You! I have repented to You, and I am the first of the believers."

ayah_text_ar: وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَـٰتِنَا وَكَلَّمَهُۥ رَبُّهُۥ قَالَ رَبِّ أَرِنِىٓ أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَىٰنِى وَلَـٰكِنِ ٱنظُرْ إِلَى ٱلْجَبَلِ فَإِنِ ٱسْتَقَرَّ مَكَانَهُۥ فَسَوْفَ تَرَىٰنِى ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلْجَبَلِ جَعَلَهُۥ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّآ أَفَاقَ قَالَ سُبْحَـٰنَكَ تُبْتُ إِلَيْكَ وَأَنَا۠ أَوَّلُ ٱلْمُؤْمِنِينَ

ayah_tafsir:
## Musa asks to see Allah

Allah said that when Musa came for His appointment and spoke to Him directly, he asked to see Him,

رَبِّ أَرِنِى أَنظُرْ إِلَيْكَ قَالَ لَن تَرَانِى

("O my Lord! Show me (Yourself), that I may look upon You." Allah said: "You cannot see Me,") \`You cannot' (Lan) by no means indicates that seeing Allah will never occur, as (the misguided sect of) Al-Mu\`tazilah claimed. The Hadiths of Mutawatir grade narrated from the Messenger of Allah, affirm that the believers will see Allah in the Hereafter. We will mention these Hadiths under the explanation of Allah's statement,

وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ \- إِلَى رَبِّهَا نَاظِرَةٌ

(Some faces that Day shall be radiant. Looking at their Lord.) 75:22-23 In earlier Scriptures, it was reported that Allah said to Musa, "O Musa! No living soul sees Me, but will perish, and no solid but will be demolished." Allah said here,

فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ موسَى صَعِقًا

(So when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down unconscious.) In his Musnad Imam Ahmad recorded from Anas bin Malik that the Prophet said about Allah's saying;

فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ

(And when his Lord appeared to the mountain, )

«هكذا»

(Like this) then he held out the tip of his little finger. At-Tirmidhi recorded this in the chapter of Tafsir for this Ayah, then he said; "This Hadith is Hasan Sahih Gharib." This was also recorded by Al-Hakim in his Mustadrak through the route of Hamad bin Salamah, and he said; "This Hadith is Sahih according to the criteria of Muslim and they did not record it." And As-Suddi reported that \`Ikrimah reported from Ibn \`Abbas about Allah's saying,

فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ

(And when his Lord appeared to the mountain,) Only the extent of the little finger appeared from Him,

جَعَلَهُ دَكًّا

(He made it collapse) as dust;

وَخَرَّ موسَى صَعِقًا

(And Musa fell down unconscious) fainting from it. Ibn Jarir recorded these because of the relation to the word Al-Ghashi.

فَلَمَّآ أَفَاقَ

(Then when he (Musa) recovered his senses) after he lost consciousness,

قَالَ سُبْحَـنَكَ

(he said: "Glory be to You,") thus, praising, glorifying and honoring Allah since no living soul could see Him in this life and remain alive. Musa' statement,

تُبْتُ إِلَيْكَ

("I turn to You in repentance") means, according to Mujahid, that from asking you to look at you,

وَأَنَاْ أَوَّلُ الْمُؤْمِنِينَ

("and I am the first of the believers."), among the Children of Israel, according to Ibn \`Abbas, Mujahid, and Ibn Jarir preferred this view. Or, according to another narration from Ibn \`Abbas, the meaning of,

وَأَنَاْ أَوَّلُ الْمُؤْمِنِينَ

("and I am the first of the believers."), is that \`none shall see You (in this life).' Allah said,

وَخَرَّ موسَى صَعِقًا

(And Musa fell down unconscious.) Abu Sa\`id Al-Khudri and Abu Hurayrah narrated a Hadith from the Prophet that is suitable to mention here. As for the Hadith from Abu Sa\`id, Al-Bukhari recorded in his Sahih that he said: A Jew came to the Prophet after his face was smacked, and said, "O Muhammad! One of your companions from Al-Ansar smacked me on the face." The Prophet said,

«ادْعُوه»

(Summon him) and he was summoned. The Prophet asked him,

«لِمَ لَطَمْتَ وَجْهَهُ؟»

(Why did you smack his face) He said, "O Allah's Messenger! I passed by that Jew and heard him swearing, \`No, by He Who has chosen Musa over mankind!' I said, \`Over Muhammad too', and I became angry and struck his face." The Prophet said,

«لَا تُخَيِّرُونِي مِنْ بَيْنِ الْأَنْبِيَاءِ فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَإِذَا أَنَا بِمُوسَى آخِذٌ بِقَائِمَةٍ مِنْ قَوَائِمِ الْعَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي أَمْ جُوزِيَ بِصَعْقَةِ الطُّور»

(Do not prefer me above the Prophets. Verily, on the Day of Resurrection, people will be struck unconscious, and I (feel that I) am the first to wake up. Thereupon I will find that Musa is holding onto a pillar of the Throne (\`Arsh of Allah). I will not know if he woke up before me or he received his due (because of his) unconsciousness on (Mount) At-Tur.) Al-Bukhari recorded this Hadith in many locations of his Sahih, as did Muslim and Abu Dawud. As for the Hadith from Abu Hurayrah, Imam Ahmad and the Two Shaykhs (Al-Bukhari and Muslim) collected his narration.


ayah_text: Allah said, "O Moses, I have chosen you over the people with My messages and My words to you. So take what I have given you and be among the grateful."

ayah_text_ar: قَالَ يَـٰمُوسَىٰٓ إِنِّى ٱصْطَفَيْتُكَ عَلَى ٱلنَّاسِ بِرِسَـٰلَـٰتِى وَبِكَلَـٰمِى فَخُذْ مَآ ءَاتَيْتُكَ وَكُن مِّنَ ٱلشَّـٰكِرِينَ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir:
## Allah chooses Musa and gives Him the Tablets

Allah states that He spoke to Musa directly and informed him that He has chosen him above the people of his time, by His Message and by speaking to him. Here we should mention that there is no doubt that Muhammad is the chief of all the Children of Adam, the earlier and later ones among them. This is why Allah has chosen him to be the Final and Last Prophet and Messenger, whose Law shall remain dominant and valid until the commencement of the Last Hour. Muhammad's followers are more numerous than the followers of all Prophets and Messengers. After Muhammad , the next in rank of honor and virtue is Ibrahim upon him be peace,, then Musa, son of \`Imran, who spoke to the Most Beneficent directly. Allah commanded Musa, saying,

فَخُذْ مَآ ءاتَيْتُكَ

(So hold to that which I have given you), of My Speech and conversation with you,

وَكُنْ مِّنَ الشَّـكِرِينَ

(and be of the grateful) , for it and do not ask for what is beyond your capacity to bear. Allah stated that He has written lessons and exhortation for all things and explanations for all things on the Tablets. It was said that in the Tablets, Allah wrote advice and the details of the commandments for lawful and prohibited matters. The Tablets contained the Tawrah, that Allah described;

وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى بَصَآئِرَ لِلنَّاسِ

(And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture as an enlightenment for mankind)28: 43. It was also said that Allah gave Musa the Tablets before the Tawrah, and Allah knows best. Allah said next,

فَخُذْهَا بِقُوَّةٍ

(Hold unto these with firmness), be firm on the obedience,

وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا

(and enjoin your people to take the better therein.) Sufyan bin \`Uyaynah said, "Abu Sa\`d narrated to us from \`Ikrimah from Ibn \`Abbas that "Musa, peace be upon him, was commanded to adhere to the toughest of what was ordained on his people." Allah's statement,

سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ

(I shall show you the home of the rebellious), means, you will witness the recompense of those who defy My order and deviate from My obedience, the destruction, demise and utter loss they will suffer.

surah_name_english: Al-A'raf

surah_name_arab: الأعراف

surah_revelation_place: Mecca

surah_meaning: The Heights

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And We wrote for him on the tablets something of all things - instruction and explanation for all things, saying, "Take them with determination and order your people to take the best of it. I will show you the home of the defiantly disobedient."

ayah_text_ar: وَكَتَبْنَا لَهُۥ فِى ٱلْأَلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلًا لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا۟ بِأَحْسَنِهَا ۚ سَأُو۟رِيكُمْ دَارَ ٱلْفَـٰسِقِينَ

ayah_tafsir: MISSING


ayah_text: I will turn away from My signs those who are arrogant upon the earth without right; and if they should see every sign, they will not believe in it. And if they see the way of consciousness, they will not adopt it as a way; but if they see the way of error, they will adopt it as a way. That is because they have denied Our signs and they were heedless of them.

ayah_text_ar: سَأَصْرِفُ عَنْ ءَايَـٰتِىَ ٱلَّذِينَ يَتَكَبَّرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا وَإِن يَرَوْا۟ سَبِيلَ ٱلرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِن يَرَوْا۟ سَبِيلَ ٱلْغَىِّ يَتَّخِذُوهُ سَبِيلًا ۚ ذَٰلِكَ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَكَانُوا۟ عَنْهَا غَـٰفِلِينَ

ayah_tafsir:
## Arrogant People will be deprived of Allah's Ayat

Allah said,

سَأَصْرِفُ عَنْ ءَايَـتِي الَّذِينَ يَتَكَبَّرُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ

(I shall turn away from My Ayat those who behave arrogantly on the earth, without a right). Allah says, "I shall deprive the hearts of those who are too proud to obey Me, and arrogant with people without right, from understanding the signs and proofs that testify to My Might, Law and Commandments." And just as they acted arrogantly without justification, Allah has disgraced them with ignorance. Allah said in another Ayah,

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ

(And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time) 6:110, and,

فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ

(So when they turned away (from the path of Allah), Allah turned their hearts away (from the right path).) 61:5 Sufyan bin \`Uyaynah commented on this Ayah,

سَأَصْرِفُ عَنْ ءَايَـتِي الَّذِينَ يَتَكَبَّرُونَ فِي الأَرْضِ بِغَيْرِ الْحَقِّ

(I shall turn away from My Ayat those who behave arrogantly on the earth, without a right), "(Allah says) I shall snatch away comprehension of the Qur'an from them and turn them away from My Ayat. " Ibn Jarir commented on Sufyan's statement that, "This indicates that this part of the Ayah is addressed to this Ummah." This is not necessarily true, for Ibn \`Uyaynah actually meant that this occurs in every Ummah and that there is no difference between one Ummah and another Ummah in this regard. Allah knows best. Allah said next,

وَإِن يَرَوْاْ كُلَّ ءَايَةٍ لاَّ يُؤْمِنُواْ بِهَا

(and (even) if they see all the Ayat, they will not believe in them). Allah said in a similar Ayah,

إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ \- وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ

(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) 10:96-97 Allah's statement,

وَإِن يَرَوْاْ سَبِيلَ الرُّشْدِ لاَ يَتَّخِذُوهُ سَبِيلاً

(And if they see the way of righteousness, they will not adopt it as the way,) means, even if the way of guidance and safety appears before them, they will not take it, but if the way that leads to destruction and misguidance appears to them, they adopt that way. Allah explains why they do this,

ذلِكَ بِأَنَّهُمْ كَذَّبُواْ بِـَايَـتِنَا

(that is because they have rejected Our Ayat), in their hearts,

وَكَانُواْ عَنْهَا غَـفِلِينَ

(and were heedless of them.), gaining no lessons from the Ayat. Allah's statement,

وَالَّذِينَ كَذَّبُواْ بِـَايَـتِنَا وَلِقَآءِ الاٌّخِرَةِ حَبِطَتْ أَعْمَـلُهُمْ

(Those who deny Our Ayat and the meeting in the Hereafter, vain are their deeds.) indicates that whoever among them does this, remaining on this path until death, then all his deeds will be in vain. Allah said next,

هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ

(Are they requited with anything except what they used to do) meaning, \`We only recompense them according to the deeds that they performed, good for good and evil for evil. Surely, as you bring forth, you reap the harvest thereof.'


ayah_text: Those who denied Our signs and the meeting of the Hereafter - their deeds have become worthless. Are they recompensed except for what they used to do?

ayah_text_ar: وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَلِقَآءِ ٱلْـَٔاخِرَةِ حَبِطَتْ أَعْمَـٰلُهُمْ ۚ هَلْ يُجْزَوْنَ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ


ayah_text: And the people of Moses made, after his departure, from their ornaments a calf - an image having a lowing sound. Did they not see that it could neither speak to them nor guide them to a way? They took it for worship, and they were wrongdoers.

ayah_text_ar: وَٱتَّخَذَ قَوْمُ مُوسَىٰ مِنۢ بَعْدِهِۦ مِنْ حُلِيِّهِمْ عِجْلًا جَسَدًا لَّهُۥ خُوَارٌ ۚ أَلَمْ يَرَوْا۟ أَنَّهُۥ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًا ۘ ٱتَّخَذُوهُ وَكَانُوا۟ ظَـٰلِمِينَ

ayah_tafsir:
## Story of worshipping the Calf

Allah describes the misguidance of those who worshipped the calf that As-Samiri made for them from the ornaments they borrowed from the Copts. He made the shape of a calf with these ornaments and threw in it a handful of dust from the trace of the horse that the Angel Jibril was riding, and the calf seemed to moo. This occurred after Musa went for the appointed term with his Lord, where Allah told him about what happened when he was on Mount Tur. Allah said about His Honorable Self,

قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ

((Allah) said: "Verily, We have tried your people in your absence, and As-Samiri has led them astray") 20:85. The scholars of Tafsir have different views over the calf, whether it actually became alive and mooing, or if it remained made of gold, but the air entering it made it appear to be mooing. These are two opinions. Allah knows best. It was reported that when the statue mooed, the Jews started dancing around it and fell into misguidance because they adored it. They said that this, the calf, is your god and the god of Musa, but Musa forgot it! Allah answered them,

أَفَلاَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً

(Did they not see that it could not return them a word (for answer), and that it had neither power to harm them nor to do them good) 20:89. Allah said here,

أَلَمْ يَرَوْاْ أَنَّهُ لاَ يُكَلِّمُهُمْ وَلاَ يَهْدِيهِمْ سَبِيلاً

(Did they not see that it could neither speak to them nor guide them to the way) Allah condemned the Jews for falling into misguidance, worshipping the calf and ignoring the Creator of the heavens and earth, the Lord and King of all things. They worshipped besides Him a statue made in the shape of a calf, that seemed to moo, but it neither spoke to them nor brought them any benefit. Rather, their very sense of reason was blinded because of ignorance and misguidance. Allah's statement,

وَلَمَّا سُقِطَ فَى أَيْدِيهِمْ

(And when they regretted), and felt sorrow for their action,

وَرَأَوْاْ أَنَّهُمْ قَدْ ضَلُّواْ قَالُواْ لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ

(and saw that they had gone astray, they said: "If our Lord have not mercy upon us and forgive us, we will certainly become among the losers.") or among the destroyed ones. This was their recognition of their sin and their way of seeking salvation from Allah the Most Mighty and Majestic.


ayah_text: And when regret overcame them and they saw that they had gone astray, they said, "If our Lord does not have mercy upon us and forgive us, we will surely be among the losers."

ayah_text_ar: وَلَمَّا سُقِطَ فِىٓ أَيْدِيهِمْ وَرَأَوْا۟ أَنَّهُمْ قَدْ ضَلُّوا۟ قَالُوا۟ لَئِن لَّمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ ٱلْخَـٰسِرِينَ


ayah_text: And when Moses returned to his people, angry and grieved, he said, "How wretched is that by which you have replaced me after my departure. Were you impatient over the matter of your Lord?" And he threw down the tablets and seized his brother by the hair of his head, pulling him toward him. Aaron said, "O son of my mother, indeed the people oppressed me and were about to kill me, so let not the enemies rejoice over me and do not place me among the wrongdoing people."

ayah_text_ar: وَلَمَّا رَجَعَ مُوسَىٰٓ إِلَىٰ قَوْمِهِۦ غَضْبَـٰنَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِى مِنۢ بَعْدِىٓ ۖ أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ ۖ وَأَلْقَى ٱلْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُۥٓ إِلَيْهِ ۚ قَالَ ٱبْنَ أُمَّ إِنَّ ٱلْقَوْمَ ٱسْتَضْعَفُونِى وَكَادُوا۟ يَقْتُلُونَنِى فَلَا تُشْمِتْ بِىَ ٱلْأَعْدَآءَ وَلَا تَجْعَلْنِى مَعَ ٱلْقَوْمِ ٱلظَّـٰلِمِينَ

ayah_tafsir:
قَالَ بِئْسَمَا خَلَفْتُمُونِى مِن بَعْدِى

(He (Musa) said: "What an evil thing is that which you have done during my absence.") evil it is that which you committed after I departed and left you, by worshiping the calf,

أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ

(Did you hasten in the matter of your Lord) Musa said, \`You wanted me to rush back to you, even though being there this was Allah's decision' Allah said next,

وَأَلْقَى الأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ

(And he threw down the Tablets and seized his brother by his head and dragged him towards him.) This Ayah demonstrates the meaning of the Hadith,

«لَيْسَ الْخَبَرُ كَالْمُعَايَنَة»

(Information is not the same as observation.) It indicates that Musa threw down the Tablets because he was angry at his people, according to the majority of scholars of early and latter times. Allah said,

وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ

(and seized his brother by (the hair of) his head and dragged him towards him.) for Musa feared that Harun might have not tried hard enough to forbid them from their evil action. In another Ayah, Allah said,

قَالَ يهَـرُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْ \- أَلاَّ تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِى \- قَالَ يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِى إِسْرءِيلَ وَلَمْ تَرْقُبْ قَوْلِى

.(He Musa said: "O Harun ! What prevented you when you saw them going astray. That you followed me not (according to my advice to you) Have you then disobeyed my order" He Harun said: "O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: \`You have caused a division among the Children of Israel, and you have not respected (waited or observed) my word!"') 20:92-94. Here, Allah said that Harun said,

ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِى وَكَادُواْ يَقْتُلُونَنِى فَلاَ تُشْمِتْ بِىَ الأَعْدَآءَ وَلاَ تَجْعَلْنِى مَعَ الْقَوْمِ الظَّـلِمِينَ

("O son of my mother! Indeed the people judged me weak and were about to kill me, so make not the enemies rejoice over me, nor put me among the people who are wrongdoers.") Harun said, \`Do not place me on the same level as they are, as if I was one of them.' Further, Harun said, \`O son of my mother', so that Musa would feel more mercy and leniency towards him, even though Harun was also the son of Musa's father. When Musa was satisfied that his brother was innocent,

وَلَقَدْ قَالَ لَهُمْ هَـرُونُ مِن قَبْلُ يقَوْمِ إِنَّمَا فُتِنتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَـنُ فَاتَّبِعُونِى وَأَطِيعُواْ أَمْرِى

(And Harun indeed had said to them beforehand: "O my people! You are being tried in this, and verily, your Lord is (Allah) the Most Gracious, so follow me and obey my order.") 20:90, this is when,

قَالَ

(he said) Musa,

رَبِّ اغْفِرْ لِى وَلأَخِى وَأَدْخِلْنَا فِي رَحْمَتِكَ وَأَنتَ أَرْحَمُ الرَحِمِينَ

("O my Lord! Forgive me and my brother, and admit us into Your mercy, for you are the Most Merciful of those who show mercy.") Ibn Abi Hatim recorded that Ibn \`Abbas said that the Messenger of Allah said,

«يَرْحَمُ اللهُ مُوسَى لَيْسَ الْمُعَايِنُ كَالْمُخْبِرِ أَخْبَرَهُ رَبُّهُ عَزَّ وَجَلَّ أَنَّ قَوْمَهُ فُتِنُوا بَعْدَهُ فَلَمْ يَلْقَ الْأَلْوَاحَ فَلَمَّا رَآهُمْ وَعَايَنَهُمْ أَلْقَى الْأَلْوَاح»

(May Allah grant His mercy to Musa! Surely, he who observes something is nothing like he who is informed about it. His Lord, the Exalted and Most Honored, told him that his people were tested after him, but he did not throw the Tablets. When he saw them with his eyes, then he threw the Tablets.)


ayah_text: Moses said, "My Lord, forgive me and my brother and admit us into Your mercy, for You are the most merciful of the merciful."

ayah_text_ar: قَالَ رَبِّ ٱغْفِرْ لِى وَلِأَخِى وَأَدْخِلْنَا فِى رَحْمَتِكَ ۖ وَأَنتَ أَرْحَمُ ٱلرَّٰحِمِينَ


ayah_text: Indeed, those who took the calf for worship will obtain anger from their Lord and humiliation in the life of this world, and thus do We recompense the inventors of falsehood.

ayah_text_ar: إِنَّ ٱلَّذِينَ ٱتَّخَذُوا۟ ٱلْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِّن رَّبِّهِمْ وَذِلَّةٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُفْتَرِينَ

ayah_tafsir:
فَتُوبُواْ إِلَى بَارِئِكُمْ فَاقْتُلُواْ أَنفُسَكُمْ ذَلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

(So turn in repentance to your Creator and kill yourselves (the guilty), that will be better for you before your Creator." Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful.) 2:54 As for the humiliation mentioned in the Ayah, it pertains to the disgrace and humiliation that the Jews suffered in the life of this world. Allah's statement,

وَكَذَلِكَ نَجْزِى الْمُفْتَرِينَ

(Thus do We recompense those who invent lies) is for all those who invent an innovation (in religion). Surely, the disgrace resulting from inventing an innovation (in religion) and defying Allah's Message, will be placed in the heart and from there on to the shoulders. Al-Hasan Al-Basri said; "The disgrace of innovation will weigh on their shoulders even if they were to gallop on their mules or trot on their work horses." Ayyub As-Sakhtiyani narrated from Abu Qilabah Al-Jarmi that he commented on this Ayah,

وَكَذَلِكَ نَجْزِى الْمُفْتَرِينَ

(Thus do We recompense those who invent lies.) "By Allah! This Ayah is for all those who invent a lie, until the Day of Resurrection." Also, Sufyan bin \`Uyaynah said, "Every person who invents a Bid\`ah (innovation in the religion) will taste disgrace."Allah tells His servants that He accepts repentance from His servants for any sin, even Shirk, Kufr, hypocrisy and disobedience. Allah said:

وَالَّذِينَ عَمِلُواْ السَّيِّئَاتِ ثُمَّ تَابُواْ مِن بَعْدِهَا وَءَامَنُواْ إِنَّ رَبَّكَ

(But those who committed evil deeds and then repented afterwards and believed, verily, your Lord) O Muhammad, Messenger of Repentance and Prophet of Mercy,

مِن بَعْدِهَا

(after that) after committing that evil action,

لَغَفُورٌ رَّحِيمٌ

(is indeed Oft-Forgiving, Most Merciful.) Ibn Abi Hatim reported that \`Abdullah bin Mas\`ud was asked about a man committing fornication with a woman and then marrying her, and Ibn Mas\`ud recited this Ayah,

وَالَّذِينَ عَمِلُواْ السَّيِّئَاتِ ثُمَّ تَابُواْ مِن بَعْدِهَا وَءَامَنُواْ إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ

(But those who committed evil deeds and then repented afterwards and believed, verily, your Lord after (all) that is indeed Oft-Forgiving, Most Merciful.) \`Abdullah recited this Ayah ten times, neither allowing nor disallowing it.


ayah_text: But those who committed misdeeds and then repented after them and believed - indeed your Lord, thereafter, is Forgiving and Merciful.

ayah_text_ar: وَٱلَّذِينَ عَمِلُوا۟ ٱلسَّيِّـَٔاتِ ثُمَّ تَابُوا۟ مِنۢ بَعْدِهَا وَءَامَنُوٓا۟ إِنَّ رَبَّكَ مِنۢ بَعْدِهَا لَغَفُورٌ رَّحِيمٌ


ayah_text: And when the anger subsided in Moses, he took up the tablets; and in their inscription was guidance and mercy for those who are fearful of their Lord.

ayah_text_ar: وَلَمَّا سَكَتَ عَن مُّوسَى ٱلْغَضَبُ أَخَذَ ٱلْأَلْوَاحَ ۖ وَفِى نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِّلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ

ayah_tafsir:
## Musa picked up the Tablets when His Anger subsided

Allah said next,

وَلَمَّا سَكَتَ

(And when calmed) and subsided,

عَن مُّوسَى الْغَضَبُ

(the anger of Musa) with his people,

أَخَذَ الاٌّلْوَاحَ

(he took up the Tablets), which he had thrown out of jealousy for Allah and anger for His sake, because of his people worshipping the calf,

وَفِى نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِّلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ

(and in their inscription was guidance and mercy for those who fear their Lord.) Several scholars of Tafsir said that when Musa threw the Tablets on the ground they were shattered and he collected the pieces afterwards. Musa found in its inscription guidance and mercy, but the specific details of the Law was lost, so they said. They also claimed that the shattered pieces of the Tablets still remained in the treasury safes of some Israelite kings until the Islamic State came into existence. Only Allah knows if these statements are true.


ayah_text: And Moses chose from his people seventy men for Our appointment. And when the earthquake seized them, he said, "My Lord, if You had willed, You could have destroyed them before and me as well. Would You destroy us for what the foolish among us have done? This is not but Your trial by which You send astray whom You will and guide whom You will. You are our Protector, so forgive us and have mercy upon us; and You are the best of forgivers.

ayah_text_ar: وَٱخْتَارَ مُوسَىٰ قَوْمَهُۥ سَبْعِينَ رَجُلًا لِّمِيقَـٰتِنَا ۖ فَلَمَّآ أَخَذَتْهُمُ ٱلرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـٰىَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ ٱلسُّفَهَآءُ مِنَّآ ۖ إِنْ هِىَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَن تَشَآءُ وَتَهْدِى مَن تَشَآءُ ۖ أَنتَ وَلِيُّنَا فَٱغْفِرْ لَنَا وَٱرْحَمْنَا ۖ وَأَنتَ خَيْرُ ٱلْغَـٰفِرِينَ

ayah_tafsir:
## Seventy Men from the Children of Israel go for the appointedMeeting Place that Allah designated, Allah later on destroys Them

\`Ali bin Abi Talhah reported that Ibn \`Abbas commented; "Allah commanded Musa to choose seventy men. So he chose them and proceeded with them in order that they supplicate to their Lord. Their supplication included asking Allah, \`O Allah! Give us what you have never given anyone before us and will never give anyone after us!' Allah disliked this supplication and they were seized with a violent earthquake, Musa said:

رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ

("O my Lord, if it had been Your will, You could have destroyed them and me before.)"' As-Suddi said, "Allah commanded Musa to come with thirty men from the Children of Israel, apologizing for worshipping the calf; and He gave them an appointed time and place.

وَاخْتَارَ مُوسَى قَوْمَهُ سَبْعِينَ رَجُلاً

(And Musa chose out of his people seventy (of the best) men.) He chose these men and went along with them so that they could apologize. When they reached the appointed place, they said,

لَن نُّؤْمِنَ لَكَ

(We shall never believe in you), 2:55 \`O Musa,

حَتَّى نَرَى اللَّهَ جَهْرَةً

(until we see Allah plainly, ) for you spoke to Him,' they said, \`therefore, show Him to us,'

فَأَخَذَتْهُمُ الصَّـعِقَةُ

(but they were struck with a bolt of lightning) 4:153 and they died. Musa stood up crying, invoking Allah, \`O Lord! What should I tell the Children of Israel, when I go back to them after You destroyed their best men'

رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ

("O my Lord, if it had been Your will, You could have destroyed them and me before")."' Muhammad bin Ishaq said, "Musa chose seventy of the best men from the Children of Israel. He said to them, \`Go to the meeting with Allah and repent for what you committed. Beg His forgiveness for those of your people whom you left behind. Fast, purify yourselves and clean your clothes.' So, he went with them to Mount Tur in Sinai for the meeting place and time designated by his Lord. He went there only with the leave and knowledge of Allah. According to what has been mentioned to me, when the seventy did what he ordered them to do, and went with him to the meeting of Musa with his Lord, they said, \`Request that we may also hear the words of our Lord.' So he replied, \`I shall.' When Musa approached the mountain it became completely covered with columns of clouds, Musa approached it and entered in them. He said to the people, \`Approach.' But when Allah spoke to Musa, his cloak was surrounded by a brilliant light which no human could bear to look at, so below him a barrier was placed and the people approached. When they entered the cloud they fell prostrate and they heard Him while he was speaking to Musa, commanding him and forbidding him, saying what to do and what not to do. When He completed commanding him, and removed the cloud from Musa, he faced the people and they said, \`O Musa! We will not believe in you unless we see Allah directly.' So the thunder shook them, their souls were captured and they all died. Musa stood up invoking, begging and supplicating to his Lord,

رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّـىَ

("O my Lord, if it had been Your will, You could have destroyed them and me before.")' meaning, \`They were foolish. Would You destroy anyone who comes after me from the Children of Israel' Ibn \`Abbas, Qatadah, Mujahid and Ibn Jarir At-Tabari said, "They were seized by the tremor or lightning, because they neither shunned nor forbade their people who worshipped the calf." This is supported by Musa's statement,

أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَآءُ مِنَّآ

("would You destroy us for the deeds of the fools among us") He said next,

إِنْ هِىَ إِلاَّ فِتْنَتُكَ

("It is only Your Fitnah") affliction, test and trial, according to Ibn \`Abbas, Sa\`id bin Jubayr, Abu Al-\`Aliyah, Ar-Rabi\` bin Anas and several among the Salaf and latter scholars. This is the only plausible meaning, in which Musa says, "The decision is Yours (O Allah), and the judgment, and whatever You will occurs. You misguide whom You will, guide whom You will, and none can guide whom You misguide or misguide whom You guide. There is none who can give what You deprive or avert what You give. The sovereignty is all Yours, and Yours is the judgment, the creation and the decision." The Ayah,

أَنتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الْغَـفِرِينَ

("You are our protector, so forgive us and have mercy on us: for You are the best of those who forgive."), pertains to (Allah's) covering the mistake and not punishing for the sin. Whenever mercy is mentioned along with forgiveness such as in Musa's supplication to Allah, it includes the hope that Allah does not permit one to fall into that act again.

وَأَنتَ خَيْرُ الْغَـفِرِينَ

("for You are the best of those who forgive,") for none except You can forgive the sin.

وَاكْتُبْ لَنَا فِى هَـذِهِ الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ

("And ordain for us good in this world, and in the Hereafter.") The first part of Musa's supplication was to fend off what should be avoided, while this part is a request for what is sought. The meaning of,

وَاكْتُبْ لَنَا فِى هَـذِهِ الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ

("And ordain for us good in this world, and in the Hereafter. ") is, \`ordain for us and grant us all that is good in both lives. We mentioned the meaning of \`good' before in Surat Al-Baqarah.

إِنَّا هُدْنَـآ إِلَيْكَ

("We have Hudna unto You") \`we repent, go back and return unto You,' according to the meaning of, \`Hudna', given by Ibn \`Abbas, Sa\`id bin Jubayr, Mujahid, Abu Al-\`Aliyah, Ad-Dahhak, Ibrahim At-Taymi, As-Suddi, Qatadah and several others.

. قالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لَلَّذِينَ يَتَّقُونَ وَ يُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ

(He said: (As to) My punishment I afflict therewith whom I will and My mercy embraces all things. That (mercy) I shall ordain for those who have Taqwa, and give Zakah; and those who believe in Our Ayat.) 7:156 j

## Allah's Mercy is for Those Who have Taqwa and believe in Allah's Ayat and His Messenger

Allah answers the statement,

إِنْ هِىَ إِلاَّ فِتْنَتُكَ

("It is only Your trial...") 7:155, by saying,

عَذَابِى أُصِيبُ بِهِ مَنْ أَشَآءُ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ

((As to) My punishment I afflict therewith whom I will and My mercy embraces all things.) Allah says here, \`I do what I will, decide what I will and I have wisdom and justice in all matters.' Certainly, there is no deity worthy of worship except Allah. Allah's statement,

وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ

(and My mercy embraces all things) testifies to His encompassing mercy. Allah said that the angels who carry His Throne and those around the Throne supplicate,

رَبَّنَا وَسِعْتَ كُـلَّ شَىْءٍ رَّحْمَةً وَعِلْماً

("Our Lord! You comprehend all things in mercy and knowledge.") 40:7 Imam Ahmad recorded that Jundub bin \`Abdullah Al-Bajali said, "A bedouin man came, he made his camel kneel and he tied it. Then he prayed behind the Messenger of Allah . When the Messenger of Allah finished the prayer, that man untied his camel mounted it and supplicated aloud, \`O Allah! Grant Your mercy to me and to Muhammad, and do not give a share in it to anyone else.' The Messenger of Allah commented (to his Companions),

«أَتَقُولُونَ هَذَا أَضَلُّ أَمْ بَعِيرُهُ أَلَمْ تَسْمَعُوا مَا قَالَ؟»

(Do you think that this man is more misguided or his camel Did you not hear what this man has said) They said, \`Yes.' He said,

«لَقَدْ حَظَّرْتَ رَحْمَةً وَاسِعَةً إِنَّ اللهَ عَزَّ وَجَلَّ خَلَقَ مِائَةَ رَحْمَةٍ فَأَنْزَلَ رَحْمَةً يَتَعَاطَفُ بِهَا الخَلْقُ جِنُّهَا وَإِنْسُهَا وَبَهَائِمُهَا وَأَخَّرَ عِنْدَهُ تِسْعًا وَتِسْعِينَ رَحْمَةً أَتَقُولُونَ هُوَ أَضَلُّ أَمْ بَعِيرُهُ؟»

(You (the bedouin man) have restricted a vast mercy! Allah, the Exalted, the most Honored has created a hundred mercies and sent down one of them by which the creation, men, Jinn and animals, show mercy to each other. He left with Him ninety-nine mercies, so do you say that this man is more misguided or his camel) Ahmad and Abu Dawud collected this Hadith. Imam Ahmad recorded that Salman narrated that the Prophet said,

«إِنَّ للهِ عَزَّ وَجَلَّ مِائَةَ رَحْمَةٍ فَمِنْهَا رَحْمَةٌ يَتَرَاحَمُ بِهَا الْخَلْقُ وَبِهَا تَعْطِفُ الْوُحُوشُ عَلَى أَوْلَادِهَا وَأَخَّرَ تِسْعَةً وَتِسْعِينَ إِلَى يَوْمِ الْقِيَامَة»

(Allah, the Exalted and Most Honored, has a hundred mercies. With one of them, the creations show mercy to each other, and even the beasts show kindness to their offspring. He has kept ninety-nine mercies with Him for the Day of Resurrection.) Muslim recorded it. Allah said next,

فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ

(That (mercy) I shall ordain for those who have Taqwa, ) meaning, I will ordain My mercy for them, as a favor and kindness from Me to them. Allah said in a similar Ayah,

كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ

(He has prescribed mercy for Himself) 6:12 Allah's statement,

لِّلَّذِينَ يَتَّقُونَ

(for those who have Taqwa), means, \`I will ordain My mercy for those who possess these qualities, and they are the Ummah of Muhammad,'

لِّلَّذِينَ يَتَّقُونَ

(for those who have Taqwa), who avoid Shirk and major sins,

وَيُؤْتُونَ الزَّكَـوةَ

(and give the Zakah), purify themselves, according to one opinion. It was also said that, \`the Zakah', here pertains to wealth. It is possible that both meanings are included here, for this Ayah was revealed in Makkah before Zakah in fixed shares was ordained,

وَالَّذِينَ هُم بِـَايَـتِنَا يُؤْمِنُونَ

(and those who believe in Our Ayat.), those who have faith in them.


ayah_text: And decree for us in this world that which is good and also in the Hereafter; indeed, we have turned back to You." Allah said, "My punishment - I afflict with it whom I will, but My mercy encompasses all things." So I will decree it especially for those who fear Me and give zakah and those who believe in Our verses -

ayah_text_ar: ۞ وَٱكْتُبْ لَنَا فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْـَٔاخِرَةِ إِنَّا هُدْنَآ إِلَيْكَ ۚ قَالَ عَذَابِىٓ أُصِيبُ بِهِۦ مَنْ أَشَآءُ ۖ وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَٱلَّذِينَ هُم بِـَٔايَـٰتِنَا يُؤْمِنُونَ


ayah_text: Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him - it is those who will be the successful.

ayah_text_ar: ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ يَأْمُرُهُم بِٱلْمَعْرُوفِ وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَـٰتِ وَيُحَرِّمُ عَلَيْهِمُ ٱلْخَبَـٰٓئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلْأَغْلَـٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْ ۚ فَٱلَّذِينَ ءَامَنُوا۟ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُوا۟ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُۥٓ ۙ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

ayah_tafsir:
## The Description of that Messenger

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ

(Those who follow the Messenger, the Prophet who can neither read nor write whom they find written with them in the Tawrah and the Injil,) This is the description of the Prophet Muhammad in the Books of the Prophets. They delivered the good news of his advent to their nations and commanded them to follow him. His descriptions were still apparent in their Books, as the rabbis and the priests well know. Imam Ahmad recorded that Abu Sakhr Al-\`Uqayli said that a bedouin man said to him, "I brought a milk-producing camel to Al-Madinah during the life time of Allah's Messenger. After I sold it, I said to myself, \`I will meet that man (Muhammad) and hear from him.' So I passed by him while he was walking between Abu Bakr and \`Umar, and I followed them until they went by a Jewish man, who was reading from an open copy of the Tawrah. He was mourning a son of his who was dying and who was one of the most handsome boys. The Messenger of Allah asked him (the father),

«أَنْشُدُكَ بِالَّذِي أَنْزَلَ التَّوْرَاةَ هَلْ تَجِدُ فِي كِتَابِكَ هَذَا صِفَتِي وَمَخْرَجِي؟»

(I ask you by He Who has sent down the Tawrah, do you not find the description of me and my advent in your Book) He nodded his head in the negative. His son said, \`Rather, yes, by He Who has sent down the Tawrah! We find the description of you and your advent in our Book. I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah. ' The Prophet said (to the Companions),

«أَقِيمُوا الْيَهُودِيَّ عَنْ أَخِيكُم»

(Stop the Jew (the father) from (taking care of) your brother (in Islam).) The Prophet then personally took care of the son's funeral and led the funeral prayer on him."' This Hadith is sound and is supported by a similar Hadith in the Sahih narrated from Anas. Ibn Jarir recorded that Al-Muthanna said that \`Ata' bin Yasar said, "I met \`Abdullah bin \`Amr and asked him, \`Tell me about the description of Allah's Messenger in the Tawrah.' He said, \`Yes, by Allah! He is described in the Tawrah, just as he is described in the Qur'an,

يأَيُّهَا النَّبِىُّ إِنَّآ أَرْسَلْنَـكَ شَاهِداً وَمُبَشِّراً وَنَذِيراً

(O Prophet! Verily, We have sent you as a witness, and a bearer of glad tidings, and a warner.) 33:45 as a safe refuge for the unlettered ones. \`You are My servant and Messenger. I have called you \`Al-Mutawakkil' (who trusts in Allah), not hard or harsh.' Neither uttering foul speech in the markets nor returning evil deed with one in kind. Rather, he forgives and forgoes. Allah will not end his life until He straightens through him the crooked religion, so that they might proclaim, \`There is no deity worthy of worship except Allah.' He will open through him sealed hearts, deaf ears and blind eyes."' \`Ata' then said, "I also met Ka\`b and asked him the same question, and his answer did not differ from \`Abdullah's answer, even concerning one letter. " Al-Bukhari recorded it from \`Abdullah bin \`Amr. It was also recorded by Al-Bukhari up to the word forgoes. And he mentioned the narration of \`Abdullah bin \`Amr then he said; "It was common in the speech of our Salaf that they describe the Books of the People of the Two Scriptures as the Tawrah, as some Hadiths concur. Allah knows best." Allah's statement,

يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ

(He commands them to do good; and forbids them from evil;) This is the description of the Messenger of Allah in previous Books. These were the true qualities of our Messenger , as well, for he only ordained good and forbade evil. We should mention here that \`Abdullah bin Mas\`ud said, "When you hear Allah's statement,

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ

(O you who believe!), then pay it your full attention, for it is a good that you are being commanded, or an evil that you are being forbidden." And the most important and greatest of these commands and prohibitions, is that Allah has sent the Messenger to order worshipping Him Alone without partners and forbid worshipping others besides Him. This is the Message that Allah has sent all Messengers with before Muhammad , just as Allah said,

وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ

(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid the Taghut (false deities)")16:36. Allah's statement,

وَيُحِلُّ لَهُمُ الطَّيِّبَـتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَـئِثَ

(He makes lawful for them the good things, and forbids them from the evil things,) meaning, he makes the Bahirah, Sa'ibah, Wasilah and Ham, etc., lawful. They were prohibitions that they invented which were only hard for themselves. He also forbids them from evil things, such as the flesh of the pig, Riba, and foods that were treated as lawful although Allah the Exalted had forbidden them. \`Ali bin Abi Talhah reported this from Ibn \`Abbas. Allah's statement,

وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاٌّغْلَـلَ الَّتِى كَانَتْ عَلَيْهِمْ

(He (Muhammad) releases them from their heavy burdens, and from the fetters that were upon them.) indicates that Muhammad came with leniency and an easy religion. As mentioned in the Hadith recorded from many routes that Allah's Messenger said,

«بُعِثْتُ بِالْحَنِيفِيَّةِ السَّمْحَة»

(I was sent with the easy way of Hanifiyyah monotheism) The Prophet said to the two Commanders he appointed, Mu\`adh and Abu Musa Al-Ash\`ari, when he sent them to Yemen,

«بَشِّرَا وَلَا تُنَفِّرَا وَيَسِّرَا وَلَا تُعَسِّرَا وَتَطَاوَعَا وَلَا تَخْتَلِفَا»

(Bring glad tidings and do not drive people away, make things easy and do not make them difficult, obey each other and do not differ among yourselves). Abu Barzah Al-Aslami, the Prophet's Companion, said, "I accompanied the Messenger of Allah and saw how easy he was. The nations that were before us had things made difficult for them in their laws. Allah made the law encompassing and easy for this Ummah. Hence the statement of the Messenger of Allah,

«إِنَّ اللهَ تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسُهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل»

(Allah has forgiven my Ummah for what occurs in themselves, as long as they do not utter it or act upon it.) The Prophet said,

«رُفِعَ عَنْ أُمَّتِي الْخَطَأُ وَالنِّسْيَانُ وَمَا اسُتُكْرِهُوا عَلَيْه»

(My Ummah was forgiven (by Allah) unintentional errors, forgetfulness and what they are forced to do.)" This is why Allah has guided this Ummah to proclaim,

رَبَّنَا لاَ تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ أَنتَ مَوْلَـنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ

("Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Patron, Supporter and Protector) and give us victory over the disbelieving people.) 2:286 It is recorded in Sahih Muslim that the Prophet said that Allah the Exalted said after every one of these supplications, "I shall accept (your supplication)." Allah's statement,

فَالَّذِينَ ءَامَنُواْ بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ

(So those who believe in him, honor him, help him.) refers to respecting and honoring Muhammad ,

وَاتَّبَعُواْ النُّورَ الَّذِى أُنزِلَ مَعَهُ

(and follow the light which has been sent down with him,) the Qur'an and the revelation Sunnah that the Prophet delivered to mankind,

أُوْلَـئِكَ هُمُ الْمُفْلِحُونَ

(it is they who will be successful.) in this life and the Hereafter.


ayah_text: Say, O Muhammad, "O mankind, indeed I am the Messenger of Allah to you all, from Him to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death." So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided.

ayah_text_ar: قُلْ يَـٰٓأَيُّهَا ٱلنَّاسُ إِنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ جَمِيعًا ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ يُحْىِۦ وَيُمِيتُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرَسُولِهِ ٱلنَّبِىِّ ٱلْأُمِّىِّ ٱلَّذِى يُؤْمِنُ بِٱللَّهِ وَكَلِمَـٰتِهِۦ وَٱتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

ayah_tafsir:
## Muhammad's Message is Universal

Allah says to His Prophet and Messenger Muhammad ,

قُلْ

(Say), O Muhammad,

يَـأَيُّهَا النَّاسُ

(O mankind!), this is directed to mankind red and black, and the Arabs and non-Arabs alike,

إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا

(I am sent to you all as the Messenger of Allah,) This Ayah mentions the Prophet's honor and greatness, for he is the Final Prophet who was sent to all mankind and the Jinns. Allah said,

قُلِ اللَّهِ شَهِيدٌ بِيْنِى وَبَيْنَكُمْ وَأُوحِىَ إِلَىَّ هَـذَا الْقُرْءَانُ لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ

(Say, "Allah is Witness between you and I; this Qur'an has been revealed to me that I may therewith warn you and whomsoever it may reach.") 6:19,

وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ

(but those of the sects that reject it, the Fire will be their promised meeting place)11:17, and,

وَقُلْ لِّلَّذِينَ أُوتُواْ الْكِتَـبَ وَالاٍّمِّيِّينَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلَـغُ

(And say to those who were given the Scripture and to the illiterates (Arab pagans): "Do you (also) submit yourselves (to Allah in Islam)" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message.) 3:20 There are many other Ayat and more Hadiths than can be counted on this subject. It is also well-known in our religion that the Messenger of Allah was sent to all mankind and the Jinns. Al-Bukhari recorded that Abu Ad-Darda' said, "Abu Bakr and \`Umar had an argument in which Abu Bakr made \`Umar angry. So \`Umar went away while angry and Abu Bakr followed him asking him to forgive him, but \`Umar refused. \`Umar shut his door closed in Abu Bakr's face and Abu Bakr went to the Messenger of Allah while we were with him. The Messenger of Allah said,

«أَمَّا صَاحِبُكُمْ هَذَا فَقَدْ غَامَر»

(This fellow of yours (Abu Bakr) has made someone angry! \`Umar became sorry for what he did, went to the Prophet and greeted him with the Salam and sat next to him, telling him what had happened. The Messenger of Allah became angry (at \`Umar), and realizing that, Abu Bakr said, \`O Allah's Messenger! It was me who was unjust.' The Messenger of Allah said,

«هَلْ أَنْتُمْ تَارِكُو لِي صَاحِبِي؟ إِنِّي قُلْتُ: يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللهِ إِلَيْكُمْ جَمِيعًا فَقُلْتُمْ: كَذَبْتَ وَقَالَ أَبُو بَكْرٍ: صَدَقْت»

(Will you leave my Companion (Abu Bakr) alone! I said, \`O People! I am the Messenger of Allah to you all,' and you said, \`You lie,' but Abu Bakr declared, \`You said the truth.')" Al-Bukhari recorded it. Imam Ahmad recorded that Ibn \`Abbas said that the Messenger of Allah said,

«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ نَبِيٌّ قَبْلِي وَلَا أَقُولُهُ فَخْرًا بُعِثْتُ إِلَى النَّاسِ كَافَّةً الْأَحْمَرِ وَالْأَسْوَدِ وَنُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ وَأُحِلَّتْ لِي الْغَنَائِمُ وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا وَأُعْطِيتُ الشَّفَاعَةَ فَأَخَّرْتُهَا لِأُمَّتِي يَوْمَ الْقِيَامَةِ فَهِيَ لِمَنْ لَا يُشْرِكُ بِاللهِ شَيْئًا»

(I have been given five things which were not given to any Prophet before me, and I do not say it out of pride. I was sent to all mankind (their) black and white alike. Allah made me victorious by fright, (by His frightening my enemies) for a distance of one month's journey. The spoils of war are lawful for me, yet it was not lawful for anyone else before me. The earth has been made for me (and for my followers) a place for praying and a thing to perform purification with. I have been given the Shafa'ah (right of intercession), and I saved it for my Ummah on the Day of Resurrection. Therefore, the Shafa'ah will reach those who associate none with Allah in worship.) This Hadith's chain of narration is suitable, but the Two Sahihs did not record it. Allah's statement,

الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ لا إِلَـهَ إِلاَّ هُوَ يُحْىِ وَيُمِيتُ

(to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped but He. It is He Who gives life and causes death.) describes Allah by the words of the Messenger that He Who has sent him is the Creator, Lord and King of all things and in His Hand is the control, life, death and the decision. Just as Allah said

فَـَامِنُواْ بِاللَّهِ وَرَسُولِهِ النَّبِىِّ الأُمِّىِّ

(So believe in Allah and His Messenger, the Prophet who can neither read nor write,) Allah proclaims here that Muhammad is His Messenger and reiterates this fact by commanding that he be believed in and followed. Allah said,

النَّبِىِّ الأُمِّىِّ

(The Prophet who can neither read nor write) who you were promised and given the good news of in previous revealed books. Certainly, Muhammad was amply described in the previous books, including his description as being the unlettered Prophet. Allah's statement,

الَّذِى يُؤْمِنُ بِاللَّهِ وَكَلِمَـتِهِ

(who believes in Allah and His Words), means, his actions conform with his words and he believes in what he was given from his Lord.

وَاتَّبِعُوهُ

(And follow him), embrace his path and guidance,

لَعَلَّكُمْ تَهْتَدُونَ

(so that you may be guided) to the Straight Path.


ayah_text: And among the people of Moses is a community which guides by truth and by it establishes justice.

ayah_text_ar: وَمِن قَوْمِ مُوسَىٰٓ أُمَّةٌ يَهْدُونَ بِٱلْحَقِّ وَبِهِۦ يَعْدِلُونَ

ayah_tafsir:
مِّنْ أَهْلِ الْكِتَـبِ أُمَّةٌ قَآئِمَةٌ يَتْلُونَ ءَايَـتِ اللَّهِ ءَانَآءَ الَّيْلِ وَهُمْ يَسْجُدُونَ

(A party of the people of the Scripture stand for the right, they recite the verses of Allah during the hours of the night, prostrating themselves in prayer) 3:113,

وَإِنَّ مِنْ أَهْلِ الْكِتَـبِ لَمَن يُؤْمِنُ بِاللَّهِ وَمَآ أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ خَـشِعِينَ للَّهِ لاَ يَشْتَرُونَ بِـَايَـتِ اللَّهِ ثَمَناً قَلِيلاً أُوْلـئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ

(And there are, certainly, among the People of the Scripture, those who believe in Allah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allah. They do not sell the verses of Allah for a small price, for them is a reward with their Lord. Surely, Allah is Swift in account.) 3:199

الَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ \- وَإِذَا يُتْلَى عَلَيْهِمْ قَالُواْ ءَامَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَآ إنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ أُوْلَـئِكَ يُؤْتُونَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُواْ

(Those to whom We gave the Scripture before it, they believe in it (the Qur'an). And when it is recited to them, they say: "We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves. These will be given their reward twice over, because they are patient.)28:52-54, and,

قُلْ ءَامِنُواْ بِهِ أَوْ لاَ تُؤْمِنُواْ إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلاٌّذْقَانِ سُجَّدًا \- وَيَقُولُونَ سُبْحَانَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً \- وَيَخِرُّونَ لِلاٌّذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا

(Verily, those who were given knowledge before it, when it (this Qur'an) is recited to them, fall down on their faces in humble prostration. And they say: "Glory be to our Lord! Truly, the promise of our Lord must be fulfilled." And they fall down on their faces weeping and it increases their humility.)17:107-109


ayah_text: And We divided them into twelve descendant tribes as distinct nations. And We inspired to Moses when his people implored him for water, "Strike with your staff the stone," and there gushed forth from it twelve springs. Every people knew its watering place. And We shaded them with clouds and sent down upon them manna and quails, saying, "Eat from the good things with which We have provided you." And they wronged Us not, but they were only wronging themselves.

ayah_text_ar: وَقَطَّعْنَـٰهُمُ ٱثْنَتَىْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ إِذِ ٱسْتَسْقَىٰهُ قَوْمُهُۥٓ أَنِ ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنۢبَجَسَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ ٱلْغَمَـٰمَ وَأَنزَلْنَا عَلَيْهِمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَـٰتِ مَا رَزَقْنَـٰكُمْ ۚ وَمَا ظَلَمُونَا وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ


ayah_text: And mention, O Muhammad, when it was said to them, "Dwell in this city and eat from it wherever you will and say, 'Relieve us of our burdens,' and enter the gate bowing humbly; We will then forgive you your sins. We will increase the doers of good in goodness and reward."

ayah_text_ar: وَإِذْ قِيلَ لَهُمُ ٱسْكُنُوا۟ هَـٰذِهِ ٱلْقَرْيَةَ وَكُلُوا۟ مِنْهَا حَيْثُ شِئْتُمْ وَقُولُوا۟ حِطَّةٌ وَٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًا نَّغْفِرْ لَكُمْ خَطِيٓـَٔـٰتِكُمْ ۚ سَنَزِيدُ ٱلْمُحْسِنِينَ


ayah_text: But those who wronged among them changed the words to a statement other than that which had been said to them. So We sent upon them a punishment from the sky for the wrong that they were doing.

ayah_text_ar: فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ فَأَرْسَلْنَا عَلَيْهِمْ رِجْزًا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَظْلِمُونَ


ayah_text: And ask them about the town that was by the sea - when they transgressed in the matter of the sabbath - when their fish came to them openly on their sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient.

ayah_text_ar: وَسْـَٔلْهُمْ عَنِ ٱلْقَرْيَةِ ٱلَّتِى كَانَتْ حَاضِرَةَ ٱلْبَحْرِ إِذْ يَعْدُونَ فِى ٱلسَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ ۙ لَا تَأْتِيهِمْ ۚ كَذَٰلِكَ نَبْلُوهُم بِمَا كَانُوا۟ يَفْسُقُونَ

ayah_tafsir:
## The Jews transgress the Sanctity of the Sabbath

This Ayah explains Allah's statement,

وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَواْ مِنكُمْ فِى السَّبْتِ

(And indeed you knew those among you who transgressed in the matter of the Sabbath..) 2:65 Allah says to His Prophet here,

وَسْئَلْهُمْ

(And ask them) ask the Jews who are with you, about the story of their fellow Jews who defied Allah's command, so that His punishment overtook them all of a sudden for their evil actions, transgression and defiance by way of deceit. Also, warn the Jews (O Muhammad) against hiding your description that they find in their books, so that they do not suffer what their forefathers suffered. The village mentioned here is Aylah, on the shore of the Qulzum (Red) Sea. Muhammad bin Ishaq recorded from Dawud bin Al-Husayn from \`Ikrimah that Ibn \`Abbas commented on Allah's statement,

وَسْئَلْهُمْ عَنِ الْقَرْيَةِ الَّتِى كَانَتْ حَاضِرَةَ الْبَحْرِ

(And ask them about the town that was by the sea...) "A village called Aylah between Madyan and At-Tur (which is in Sinai). \`Ikrimah, Mujahid, Qatadah and As-Suddi said similarly. Allah's statement,

إِذْ يَعْدُونَ فِى السَّبْتِ

(when they transgressed in the matter of the Sabbath;) means, they transgressed in the Sabbath and defied Allah's command to them to keep it sanctified,

إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا

(when their fish came to them openly on the Sabbath day,) visible on top of the water, according to Ad-Dahhak who reported it from Ibn \`Abbas. Ibn Jarir said, "Allah's statement,

وَيَوْمَ لاَ يَسْبِتُونَ لاَ تَأْتِيهِمْ كَذَلِكَ نَبْلُوهُم

(and did not come to them on the day they had no Sabbath. Thus We made a trial of them,) means, this is how We tested them by making the fish swim close to the surface of the water , on the day which they were prohibited to fish. The fish would be hidden from them on the day when they were allowed to fish,

كَذَلِكَ نَبْلُوهُم

(Thus We made a trial for them,) so that We test them,

بِمَا كَانُواْ يَفْسُقُونَ

(for they used to rebel against Allah's command) by defying His obedience and rebelling against it." Therefore, these were a people who used a trick to violate Allah's prohibitions, taking an action that seemed legal on the surface. However, in reality, this action was meant to transgress the prohibition. Imam and scholar Abu \`Abdullah Ibn Battah reported that Abu Hurayrah said that the Messenger of Allah said,

«لَا تَرْتَكِبوُا مَا ارْتَكَبَتِ الْيَهُودُ فَتَسْتَحِلُّوا مَحَارِمَ اللهِ بِأَدْنَى الْحِيَل»

(Do not repeat what the Jews committed, and violate Allah's prohibitions using deceitful tricks.) This Hadith has a reasonable chain.


ayah_text: And when a community among them said, "Why do you advise or warn a people whom Allah is about to destroy or to punish with a severe punishment?" they the advisors said, "To be absolved before your Lord and perhaps they may fear Him."

ayah_text_ar: وَإِذْ قَالَتْ أُمَّةٌ مِّنْهُمْ لِمَ تَعِظُونَ قَوْمًا ۙ ٱللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا ۖ قَالُوا۟ مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ

ayah_tafsir:
## Those Who breached the Sabbath were turned into Monkeys, butThose Who prohibited Their Actions were saved

Allah said that the people of this village were divided into three groups, a group that committed the prohibition, catching fish on the Sabbath, as we described in the Tafsir of Surat Al-Baqarah. Another group prohibited them from transgression and avoided them. A third group neither prohibited them, nor participated in their action. The third group said to the preachers,

لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَاباً شَدِيدًا

("Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment"). They said, \`why do you forbid these people from evil, when you know that they are destroyed and have earned Allah's punishment' Therefore, they said, there is no benefit in forbidding them. The preachers replied,

مَعْذِرَةً إِلَى رَبِّكُمْ

("In order to be free from guilt before your Lord (Allah),") \`for we were commanded to enjoin righteousness and forbid evil,' r

وَلَعَلَّهُمْ يَتَّقُونَ

("and perhaps they may fear Allah") for on account of our advice, they might stop this evil and repent to Allah. Certainly, if they repent to Allah, Allah will accept their repentance and grant them His mercy.' Allah said,

فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ

(So when they forgot the reminder that had been given to them, ) when the evil doers refused the advice,

أَنجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُواْ

(We rescued those who forbade evil, but We seized who did wrong,) who committed the transgression,

بِعَذَابٍ بَئِيسٍ

(with a severe torment). Allah stated that those who enjoined good were saved, while those who committed the transgression were destroyed, but He did not mention the end of those who were passive (the third group), for the compensation is comparable to the deed. This type did not do what would warrant praise, nor commit wrong so that they are admonished. \`Ikrimah said, "Ibn \`Abbas said about the Ayah: \`I do not know whether or not the people were saved who said;

لِمَ تَعِظُونَ قَوْمًا اللَّهُ مُهْلِكُهُمْ

("Why do you preach to a people whom Allah is about to destroy...") So I continued discussing it with him until I convinced him that they were. Then he gave me the gift of a garment." Allah said,

وَأَخَذْنَا الَّذِينَ ظَلَمُواْ بِعَذَابٍ بَئِيسٍ

(and We seized those who did wrong with a Ba'is torment) indicating that those who remained were saved. As for \`Ba'is', it means \`severe', according to Mujahid, or \`painful', according to Qatadah. These meanings are synonymous, and Allah knows best. Allah said next,

خَـسِئِينَ

(despised), humiliated, disgraced and rejected.


ayah_text: And when they forgot that by which they had been reminded, We saved those who had forbidden evil and seized those who wronged, with a wretched punishment, because they were defiantly disobeying.

ayah_text_ar: فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦٓ أَنجَيْنَا ٱلَّذِينَ يَنْهَوْنَ عَنِ ٱلسُّوٓءِ وَأَخَذْنَا ٱلَّذِينَ ظَلَمُوا۟ بِعَذَابٍۭ بَـِٔيسٍۭ بِمَا كَانُوا۟ يَفْسُقُونَ


ayah_text: So when they were insolent about that which they had been forbidden, We said to them, "Be apes, despised."

ayah_text_ar: فَلَمَّا عَتَوْا۟ عَن مَّا نُهُوا۟ عَنْهُ قُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَـٰسِـِٔينَ


ayah_text: And mention when your Lord declared that He would surely continue to send upon them until the Day of Resurrection those who would afflict them with the worst torment. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.

ayah_text_ar: وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ مَن يَسُومُهُمْ سُوٓءَ ٱلْعَذَابِ ۗ إِنَّ رَبَّكَ لَسَرِيعُ ٱلْعِقَابِ ۖ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌ

ayah_tafsir:
## Eternal Humiliation placed on the Jews

تَأَذَّنَ

(Ta'dhdhana) means \`declared', according to Mujahid, or \`ordained', according to others. This part of the Ayah indicates a vow,

لَيَبْعَثَنَّ عَلَيْهِمْ

(that He will keep on sending against them) against the Jews,

إِلَى يَوْمِ الْقِيَـمَةِ مَن يَسُومُهُمْ سُوءَ الْعَذَابِ

(till the Day of Resurrection, those who would afflict them with a humiliating torment.) on account of their disobedience, defying Allah's orders and Law and using tricks to transgress the prohibitions. It was reported that Musa required the Jews to pay the production tax for seven or thirteen years, and he was the first to do so. Also, the Jews fell under the humiliating rule of the Greek Kushdanin, Chaldeans and later on the Christians, who subjugated and disgraced them, and required them to pay the Jizyah (tribute tax). When Islam came and Muhammad was sent, they became under his power and had to pay the Jizyah, as well. Therefore, the humiliating torment mentioned here includes disgrace and paying the Jizyah, as Al-\`Awfi narrated from Ibn \`Abbas. In the future, the Jews will support the Dajjal (False Messiah); and the Muslims, along with \`Isa, son of Mary, will kill the Jews. This will occur just before the end of this world. Allah said next,

إِنَّ رَبَّكَ لَسَرِيعُ الْعِقَابِ

(Verily, your Lord is quick in retribution), with those who disobey Him and defy His Law,

وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ

(and certainly He is Oft-Forgiving, Most Merciful.) for those who repent and go back to Him. This Ayah mentions both the mercy, as well as, the punishment, so that no despair is felt. Allah often mentions encouragement and warning together, so that hearts always have a sense of hope and fear.


ayah_text: And We divided them throughout the earth into nations. Of them some were righteous, and of them some were otherwise. And We tested them with good times and bad that perhaps they would return to obedience.

ayah_text_ar: وَقَطَّعْنَـٰهُمْ فِى ٱلْأَرْضِ أُمَمًا ۖ مِّنْهُمُ ٱلصَّـٰلِحُونَ وَمِنْهُمْ دُونَ ذَٰلِكَ ۖ وَبَلَوْنَـٰهُم بِٱلْحَسَنَـٰتِ وَٱلسَّيِّـَٔاتِ لَعَلَّهُمْ يَرْجِعُونَ

ayah_tafsir:
## The Children of Israel scatter throughout the Land

Allah states that He divided the Jews into various nations, sects and groups,

وَقُلْنَا مِن بَعْدِهِ لِبَنِى إِسْرَءِيلَ اسْكُنُواْ الاٌّرْضَ فَإِذَا جَآءَ وَعْدُ الاٌّخِرَةِ جِئْنَا بِكُمْ لَفِيفًا

(And We said to the Children of Israel after him (after Musa died): "Dwell in the land, then, when the final and the last promise comes near, We shall bring you altogether as a mixed crowd (gathered out of various nations).")17:104

مِّنْهُمُ الصَّـلِحُونَ وَمِنْهُمْ دُونَ ذَلِكَ

(some of them are righteous and some are away from that), some of them are led aright and some are not righteous, just as the Jinns declared,

وَأَنَّا مِنَّا الصَّـلِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَآئِقَ قِدَداً

("There are among us some that are righteous, and some the contrary; we are groups having different ways (religious sects).") 72:11 Allah said here,

وَبَلَوْنَـهُمْ

(And We tried them), and tested them,

بِالْحَسَنَـتِ وَالسَّيِّئَاتِ

(with good and evil), with times of ease, difficulty, eagerness, fear, well-being and affliction,

لَعَلَّهُمْ يَرْجِعُونَ

(in order that they might turn (to Allah)) Allah said next,

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُواْ الْكِتَـبَ يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى

(Then after them succeeded an (evil) generation, which inherited the Book, but they chose (for themselves) the goods of this low life) This Ayah means, after the generation made up of righteous and unrighteous people, another generation came that did not have goodness in them, and they inherited the Tawrah and studied it. Mujahid commented on Allah's statement,

يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى

(They chose (for themselves) the goods of this low life) "They will consume anything they can consume in this life, whether legally or illegally. Yet, they wish for forgiveness,

وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ

(Saying: "(Everything) will be forgiven for us." And if (again) the offer of the like came their way, they would (again) seize them.)" Qatadah commented on Allah's statement,

يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى

(they chose (for themselves) the goods of this low life) "This, by Allah, is an evil generation,

وَرِثُواْ الْكِتَـبَ

(which inherited the Book) after their Prophets and Messengers, for they were entrusted with this job by Allah's command to them. Allah said in another Ayah,

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُواْ الصَّلَـوةَ

(Then, there has succeeded them a posterity who neglect the Salah (the prayers).) 19:59 Allah said next,

يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى وَيَقُولُونَ سَيُغْفَرُ لَنَا

(They chose the goods of this low life saying: "(Everything) will be forgiven to us.") They wish and hope from Allah, while deceiving themselves,

وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ

(And if (again) the offer of the like came their way, they would (again) seize them.) Nothing stops them from this behavior, for whenever they are given an opportunity in this life, they will consume regardless of it being allowed or not." As-Suddi said about Allah's statement,

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ

(Then after them succeeded an (evil) generation) until,

وَدَرَسُواْ مَا فِيهِ

(and they have studied what is in it (the Book).) "Every time the Children of Israel appointed a judge, he used to take bribes. The best ones among them held a counsel and took covenants from each that they would not take bribes. However, when one of them would take bribes in return for judgment and was asked, \`What is the matter with you; you take a bribe to grant judgment', he replied, \`I will be forgiven.' So the rest of his people would admonish him for what he did. But when he died, or was replaced, the one who replaced him would take bribes too. Therefore, Allah says, if the others (who admonished him) would have a chance to loot this world, they will take it."' Allah said,

أَلَمْ يُؤْخَذْ عَلَيْهِم مِّيثَاقُ الْكِتَـبِ أَن لاَّ يِقُولُواْ عَلَى اللَّهِ إِلاَّ الْحَقَّ

(Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth) thus, admonishing them for this behavior. Allah took a pledge from them that they would declare the truth to people and not hide it. Allah said in another Ayah,

وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ الَّذِينَ أُوتُواْ الْكِتَـبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ

((And remember) when Allah took a covenant from those who were given the Scripture to make it known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought) 3:187. Ibn Jurayj said that Ibn \`Abbas said about the Ayah,

أَلَمْ يُؤْخَذْ عَلَيْهِم مِّيثَاقُ الْكِتَـبِ أَن لاَّ يِقُولُواْ عَلَى اللَّهِ إِلاَّ الْحَقَّ

(Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth), "Their claim that Allah will forgive the sins they keep committing without repenting from them." Allah said,

وَالدَّارُ الاٌّخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ

(And the home in the Hereafter is better for those who have Taqwa Do not you then understand) Encouraging them to seek Allah's tremendous reward and warning them against His severe torment. Allah says here, \`My reward and what I have are better for those who avoid prohibitions, abandon lusts and become active in the obedience of their Lord.'

أَفَلاَ تَعْقِلُونَ

(Do not you then understand) Allah says' Do not these people, who preferred this life instead of what is with Me, have any sense to prohibit them from their foolish and extravagant ways' Allah then praises those who adhere to His Book, which directs them to follow His Messenger Muhammad ,

وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَـبِ

(And as to those who hold fast to the Book) adhere to it, implement its commands and refrain from its prohibitions,

وَأَقَامُواْ الصَّلَوةَ إِنَّا لاَ نُضِيعُ أَجْرَ الْمُصْلِحِينَ

(and perform the Salah, certainly We shall never waste the reward of those who do righteous deeds.)


ayah_text: And there followed them successors who inherited the Scripture while taking the commodities of this lower life and saying, "It will be forgiven for us." And if an offer like it comes to them, they will again take it. Was not the covenant of the Scripture taken from them that they would not say about Allah except the truth, and they studied what was in it? And the home of the Hereafter is better for those who fear Allah, so will you not use reason?

ayah_text_ar: فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ وَرِثُوا۟ ٱلْكِتَـٰبَ يَأْخُذُونَ عَرَضَ هَـٰذَا ٱلْأَدْنَىٰ وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُۥ يَأْخُذُوهُ ۚ أَلَمْ يُؤْخَذْ عَلَيْهِم مِّيثَـٰقُ ٱلْكِتَـٰبِ أَن لَّا يَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ وَدَرَسُوا۟ مَا فِيهِ ۗ وَٱلدَّارُ ٱلْـَٔاخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ


ayah_text: But those who hold fast to the Book and establish prayer - indeed, We will not allow to be lost the reward of the reformers.

ayah_text_ar: وَٱلَّذِينَ يُمَسِّكُونَ بِٱلْكِتَـٰبِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ إِنَّا لَا نُضِيعُ أَجْرَ ٱلْمُصْلِحِينَ


ayah_text: And mention when We raised the mountain above them as if it was a dark cloud and they were certain that it would fall upon them, and Allah said, "Take what We have given you with determination and remember what is in it that you might fear Allah."

ayah_text_ar: ۞ وَإِذْ نَتَقْنَا ٱلْجَبَلَ فَوْقَهُمْ كَأَنَّهُۥ ظُلَّةٌ وَظَنُّوٓا۟ أَنَّهُۥ وَاقِعٌۢ بِهِمْ خُذُوا۟ مَآ ءَاتَيْنَـٰكُم بِقُوَّةٍ وَٱذْكُرُوا۟ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

ayah_tafsir:
## Raising Mount Tur over the Jews, because of Their Rebellion

\`Ali bin Abi Talhah reported that Ibn \`Abbas commented on the Ayah,

وَإِذ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ

(And (remember) when We Nataqna the mountain over them), "We raised the mountain, as Allah's other statement testifies,

وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَـقِهِمْ

(And for their covenant, We raised over them the mountain) 4:154." Also, Sufyan Ath-Thawri narrated that Al-A\`mash said that, Sa\`id bin Jubayr said that Ibn \`Abbas said, "The angels raised the Mount over their heads, as reiterated by Allah's statement,

وَرَفَعْنَا فَوْقَهُمُ الطُّورَ

(We raised over them the mountain) 4:154." Al-Qasim bin Abi Ayyub narrated that Sa\`id bin Jubayr said that Ibn \`Abbas said, "Musa later on proceeded with them to the Sacred Land. He took along the Tablets, after his anger subsided, and commanded them to adhere to the orders that Allah ordained to be delivered to them. But these orders became heavy on them and they did not want to implement them until Allah raised the mountain over them,

كَأَنَّهُ ظُلَّةٌ

(as if it had been a canopy), that is, when the angels raised the mountain over their heads." An-Nasa'i collected it.


ayah_text: And mention when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, saying to them, "Am I not your Lord?" They said, "Yes, we have testified." This - lest you should say on the day of Resurrection, "Indeed, we were of this unaware."

ayah_text_ar: وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا۟ بَلَىٰ ۛ شَهِدْنَآ ۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَـٰمَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَـٰفِلِينَ

ayah_tafsir:
## The Covenant taken from the Descendants of Adam

Allah stated that He brought the descendants of Adam out of their fathers' loins, and they testified against themselves that Allah is their Lord and King and that there is no deity worthy of worship except Him. Allah created them on this Fitrah, or way, just as He said,

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ

(So set you (O Muhammad) your face truly towards the religion, Hanifan. Allah's Fitrah with which He has created mankind. No change let there be in Khalqillah.) 30:30 And it is recorded in the Two Sahihs from Abu Hurayrah who said that the Messenger of Allah said,

«كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِهِ كَمَا تُولَدُ بَهِيمَةً جَمْعَاءَ هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاء»

(Every child is born upon the Fitrah, it is only his parents who turn him into a Jew, a Christian or a Zoroastrian. Just as animals are born having full bodies, do you see any of them having a cutoff nose (when they are born)) . Muslim recorded that \`Iyad bin \`Himar said that the Messenger of Allah said;

«يَقُولُ اللهُ: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِمْ وَحَرَّمَتْ عَلَيْهِمْ مَا أَحْلَلْتُ لَهُم»

(Allah said, \`I created My servants Hunafa' (monotheists), but the devils came to them and deviated them from their religion, prohibiting what I allowed.) There are Hadiths that mention that Allah took Adam's offspring from his loins and divided them into those on the right and those on the left. Imam Ahmad recorded that Anas bin Malik said that the Prophet said,

«يُقَالُ لِلرَّجُلِ مِنْ أَهْلِ النَّارِ يَوْمَ الْقِيَامَةِ أَرَأَيْتَ لَوْ كَانَ لَكَ مَا عَلَى الْأَرْضِ مِنْ شَيْءٍ أَكُنْتَ مُفْتَدِيًا بِهِ قَالَ: فَيَقُولُ: نَعَمْ فَيَقُولُ: قَدْ أَرَدْتُ مِنْكَ أَهْوَنَ مِنْ ذَلِكَ قَدْ أَخَذْتُ عَلَيْكَ فِي ظَهْرِ آدَمَ أَنْ لَا تُشْرِكَ بِي شَيْئًا فَأَبَيْتَ إِلَّا أَنْ تُشْرِكَ بِي»

(It will be said to a man from the people of the Fire on the Day of Resurrection, \`If you owned all that is on the earth, would you pay it as ransom' He will reply, \`Yes.' Allah will say, \`I ordered you with what is less than that, when you were still in Adam's loins, that is, associate none with Me (in worship). You insisted that you associate with Me (in worship).') This was recorded in the Two Sahihs Commenting on this Ayah (7:172), At-Tirmidhi recorded that Abu Hurayrah said that the Messenger of Allah said,

«لَمَّا خَلَقَ اللهُ آدَمَ مَسَحَ ظَهْرَهُ فَسَقَطَ مِنْ ظَهْرِهِ كُلُّ نَسَمَةٍ هُوَ خَالِقُهَا مِنْ ذُرِّيَّتِهِ إِلَى يَوْمِ الْقِيَامَةِ وَجَعَلَ بَيْنَ عَيْنَي كَلِّ إِنْسَانٍ مِنْهُمْ وَبِيصًا مِنْ نُورٍ ثُمَّ عَرَضَهُمْ عَلَى آدَمَ فَقَالَ: أَيْ رَبِّ مَنْ هؤُلَاءِ؟ قَالَ: هؤُلَاءِ ذُرِّيَّتُكَ فَرَأَىَ رَجُلًا مِنْهُمْ فَأَعْجَبَهُ وَبِيصُ مَا بَيْنَ عَيْنَيْهِ قَالَ: أَيْ رَبِّ مَنْ هَذَا؟ قَالَ: هَذَا رَجُلٌ مِنْ آخِرِ الْأُمَمِ مِنْ ذُرِّيَّتِكَ يُقَالُ لَهُ دَاوُدُ قَالَ:رَبِّ وَكَمْ جَعَلْتَ عُمْرَهُ؟ قَالَ: سِتِّينَ سَنَةً، قَالَ: أَيْ رَبِّ وَقَدْ وَهَبْتُ لَهُ مِنْ عُمْرِي أَرْبَعِينَ سَنَةً فَلَمَّا انْقَضَى عُمْرُ آدَمَ جَاءَهُ مَلَكُ الْمَوْتِ قَالَ: أَوَ لَمْ يَبْقَ مِنْ عُمْرِي أَرْبَعُونَ سَنَةً قَالَ: أَوَ لَمْ تُعْطِهَا ابْنَكَ دَاوُدَ؟ قَالَ: فَجَحَدَ آدَمُ فَجَحَدَتْ ذُرِّيَّتُهُ وَنَسِيَ آدَمُ فَنِسَيتْ ذُرِّيَّتُهُ وَخَطِىءَ آدَمُ فَخَطِئَتْ ذُرِّيَّتُه»

(When Allah created Adam, He wiped Adam's back and every person that He will create from him until the Day of Resurrection fell out from his back. Allah placed a glimmering light between the eyes of each one of them. Allah showed them to Adam and Adam asked, \`O Lord! Who are they' Allah said, \`These are your offspring.' Adam saw a man from among them whose light he liked. He asked, \`O Lord! Who is this man' Allah said, \`This is a man from the latter generations of your offspring. His name is Dawud.' Adam said, \`O Lord! How many years would he live' Allah said, \`Sixty years.' Adam said, \`O Lord! I have forfeited forty years from my life for him.' When Adam's life came to an end, the angel of death came to him (to take his soul). Adam said, \`I still have forty years from my life term, don't I' He said, \`Have you not given it to your son Dawud' So Adam denied that and his offspring followed suit (denying Allah's covenant), Adam forgot and his offspring forgot, Adam made a mistake and his offspring made mistakes.) At-Tirmidhi said, "This Hadith is Hasan Sahih, and it was reported from various chains of narration through Abu Hurayrah from the Prophet ". Al-Hakim also recorded it in his Mustadrak, and said; "Sahih according to the criteria of Muslim, and they did not record it." These and similar Hadiths testify that Allah, the Exalted and Most Honored, brought forth Adam's offspring from his loins and separated between the inhabitants of Paradise and those of the Fire. Allah then said,

وَأَشْهَدَهُمْ عَلَى أَنفُسِهِمْ أَلَسْتَ بِرَبِّكُمْ قَالُواْ بَلَى

(and made them testify as to themselves (saying): "Am I not your Lord" They said: "Yes!") Therefore, Allah made them testify with themselves by circumstance and words. Testimony is sometimes given in words, such as,

قَالُواْ شَهِدْنَا عَلَى أَنْفُسِنَا

(They will say: "We bear witness against ourselves.") 6:130 At other times, testimony is given by the people themselves, such as Allah's statement,

مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ

(It is not for the Mushrikin, (polytheists) to maintain the mosques of Allah, while they testify against their own selves of disbelief.) 9:17 This Ayah means that their disbelief testifies against them, not that they actually testify against themselves here. Another Ayah of this type is Allah's statement,

وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ

(And to that he bears witness (by his deeds). ) 100:7 The same is the case with asking, sometimes takes the form of words and sometimes a situation or circumstance. For instance, Allah said,

وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ

(And He gave you of all that you asked for.) 14:34 Allah said here,

أَن تَقُولُواْ

(lest you should say), on the Day of Resurrection

إِنَّا كُنَّا عَنْ هَـذَا

(we were of this) of Tawhid

غَـفِلِينَأَوْ تَقُولُواْ إِنَّمَآ أَشْرَكَ ءَابَاؤُنَا

(unaware. Or lest you should say: "It was only our fathers aforetime who took others as partners in worship along with Allah,") 7:172-173


ayah_text: Or lest you say, "It was only that our fathers associated others in worship with Allah before, and we were but descendants after them. Then would You destroy us for what the falsifiers have done?"

ayah_text_ar: أَوْ تَقُولُوٓا۟ إِنَّمَآ أَشْرَكَ ءَابَآؤُنَا مِن قَبْلُ وَكُنَّا ذُرِّيَّةً مِّنۢ بَعْدِهِمْ ۖ أَفَتُهْلِكُنَا بِمَا فَعَلَ ٱلْمُبْطِلُونَ


ayah_text: And thus do We explain in detail the verses, and perhaps they will return.

ayah_text_ar: وَكَذَٰلِكَ نُفَصِّلُ ٱلْـَٔايَـٰتِ وَلَعَلَّهُمْ يَرْجِعُونَ


ayah_text: And recite to them, O Muhammad, the news of him to whom we gave knowledge of Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators.

ayah_text_ar: وَٱتْلُ عَلَيْهِمْ نَبَأَ ٱلَّذِىٓ ءَاتَيْنَـٰهُ ءَايَـٰتِنَا فَٱنسَلَخَ مِنْهَا فَأَتْبَعَهُ ٱلشَّيْطَـٰنُ فَكَانَ مِنَ ٱلْغَاوِينَ

ayah_tafsir:
## Story Bal\`am bin Ba\`ura

\`Abdur-Razzaq recorded that \`Abdullah bin Mas\`ud said that Allah's statement,

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا

(And recite to them the story of him to whom We gave Our Ayat, but he threw them away) "Is about Bal\`am bin Ba\`ura' a man from the Children of Israel." Shu\`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas\`ud. Sa\`id bin Abi \`Arubah narrated that Qatadah said that Ibn \`Abbas said, "He is Sayfi, son of Ar-Rahib." Qatadah commented that Ka\`b said, "He was a man from Al-Balqla' (a province of Jordan) who knew Allah's Greatest Name. He used to live in Bayt Al-Maqdis with the tyrants." Al-\`Awfi reported that Ibn \`Abbas said, "He is Bal\`am bin Ba\`ura', a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them." Malik bin Dinar said, "He was one of the scholars of the Children of Israel whose supplication was acceptable. They used to seek his lead in suplication in times of difficulty. Allah's Prophet Musa sent him to the King of Madyan to call him to Allah. That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king's religion." \`Imran bin \`Uyaynah narrated that \`Husayn said that \`Imran bin Al-Harith said that Ibn \`Abbas said, "He is Bal\`am son of Ba\`ura'." Similar was said by Mujahid and \`Ikrimah. Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas\`ud and several others among the Salaf. \`Ali bin Abi Talhah reported that Ibn \`Abbas said, "He is a man from the city of the tyrants (Jerusalem) whose name was Bal\`am and who knew Allah's Greatest Name." \`Ali bin Abi Talhah also reported that Ibn \`Abbas that he said, "When Musa and those with him went to the city of the tyrants (Jerusalem), the cousins of Bal\`am and his people came to him and said, \`Musa is a strong man, and he has many soldiers. If he gains the upper hand over us, we will be destroyed. Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.' Bal\`am said, \`If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.' They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him (of knowledge). Hence Allah's statement,

فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَـنُ

(but he threw them away; so Shaytan followed him up)."' Allah said next,

وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ وَاتَّبَعَ هَوَاهُ

(And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desires.) Allah said,

وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا

(And had We willed, We would surely have elevated him therewith) from the filth of this earthly life through the Ayat that We gave him knowledge of,

وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ

(but he clung to the earth), he became interested in the adornment of this life and its delights. He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind. Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham (Greater Syria), the people of Bal\`am came to him, saying, "This is Musa, son of \`Imran with the Children of Israel. He wants to drive us out from our land, kill us and replace us with the Children of Israel. We are your people and have no other dwelling area. You are a person whose supplication is acceptable (to Allah), so go out and supplicate to Allah against them." He said, "Woe to you! Here is Allah's Prophet (Musa) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know" They said, "We have no other dwelling area." So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks. When he proceeded on the Mount for a while, the donkey sat down and refused to proceed. He got off the donkey and struck it until it stood up again and he rode it. The donkey did the same after a little while, and he struck it again until it stood up... So he proceeded and tried to supplicate against Musa and his people. However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, "O Bal\`am! What are you doing You are supplicating for them and against us!" He said, "It is against my will. This is a matter that Allah has decided." He then said to them, as his tongue was made to loll out of his mouth, "Now I have lost this life and the Hereafter." This Ayah was revealed about the story of Bal\`am son of Ba\`ura'

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا

(And recite to them the story of him to whom We gave Our Ayat, but he threw them away.), until,

لَعَلَّهُمْ يَتَفَكَّرُونَ

(perhaps they may reflect.) Allah said next,

فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث

(So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still) pants.) Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah. Some scholars said that it refers to the end of Bal\`am's tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr. Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not. It was also said that the meaning here is a parable of this man -- and his like -- concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to. So his example is that of a dog which pants whether it was driven away or left alone. The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred. Allah said in another Ayah, k

سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ

(It is the same to them (disbelievers) whether you warn them or do not warn them, they will not believe.)2:6 and,

اسْتَغْفِرْ لَهُمْ أَوْ لاَ تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللَّهُ لَهُمْ

(Whether you ask forgiveness for them (hypocrites) or ask not forgiveness for them -- (and even) if you ask seventy times for their forgiveness -- Allah will not forgive them.) 9:80 and similar Ayat. It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance. Therefore, it keeps faltering. Similar was narrated from Al-Hasan Al-Basri.

فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ

(So relate the stories, perhaps they may reflect) Allah said next to His Prophet Muhammad ,

فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ

(So relate the stories, perhaps they may) the Children of Israel, who have knowledge ot the story of Bal\`am and what happened to him when Allah allowed him to stray and expelled him from His mercy. Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers. But Bal\`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of \`Imran, peace be upon him, whom Allah spoke to directly,

لَعَلَّهُمْ يَتَفَكَّرُونَ

(perhaps they may reflect.) and avoid Bal\`am's behavior, for Allah has given the Jews knowledge and made them superior to the bedouins surrounding them. He gave them the description of Muhammad which would allow them to recognize him, as they recognize their own children. They, among people, have the most right to follow, aid and support Muhammad , in obedience to their Prophets who informed them of him and commanded them to follow him. Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter. Allah said,

سَآءَ مَثَلاً الْقَوْمُ الَّذِينَ كَذَّبُواْ بِـَايَـتِنَا

(Evil is the parable of the people who rejected Our Ayat.) Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.' Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example. The Sahih recorded that the Messenger of Allah said,

«لَيْسَ لَنَا مَثَلُ السَّوْءِ، الْعَائِدُ فِي هِبَتِهِ كَالْكَلْبِ يَعُودُ فِي قَيْئِه»

(The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit.) Allah's statement,

وَأَنفُسَهُمْ كَانُواْ يَظْلِمُونَ

(and they used to wrong themselves.) means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.


ayah_text: And if We had willed, we could have elevated him thereby, but he adhered instead to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he still pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought.

ayah_text_ar: وَلَوْ شِئْنَا لَرَفَعْنَـٰهُ بِهَا وَلَـٰكِنَّهُۥٓ أَخْلَدَ إِلَى ٱلْأَرْضِ وَٱتَّبَعَ هَوَىٰهُ ۚ فَمَثَلُهُۥ كَمَثَلِ ٱلْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ ذَّٰلِكَ مَثَلُ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا ۚ فَٱقْصُصِ ٱلْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ

ayah_tafsir: MISSING


ayah_text: How evil an example is that of the people who denied Our signs and used to wrong themselves.

ayah_text_ar: سَآءَ مَثَلًا ٱلْقَوْمُ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا وَأَنفُسَهُمْ كَانُوا۟ يَظْلِمُونَ


ayah_text: Whoever Allah guides - he is the rightly guided; and whoever He sends astray - it is those who are the losers.

ayah_text_ar: مَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِى ۖ وَمَن يُضْلِلْ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ

ayah_tafsir:
«إِنَّ الْحَمْدَ للهِ نَحْمَدُهُ وَنَسْتَعِينُهُ وَنَسْتَهْدِيهِ وَنَسْتَغْفِرُهُ وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِ اللهُ فَلَا مُضِلَّ لَهُ وَمَنْ يُضْلِلِ اللهُ فَلَا هَادِيَ لَهُ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُه»

(All praise is due to Allah, Whom we praise and seek help, guidance and forgiveness from. We seek refuge with Allah from the evils within ourselves and from the burden of our evil deeds. He whom Allah guides, will never be misled; and he whom He misguides, will never have one who will guide him. I bear witness that there is no deity worthy of worship except Allah without partners and that Muhammad is His servant and Messenger.) The complete Hadith was collected by Imam Ahmad and the collectors of Sunan and others.


ayah_text: And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless.

ayah_text_ar: وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ ٱلْجِنِّ وَٱلْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لَّا يَسْمَعُونَ بِهَآ ۚ أُو۟لَـٰٓئِكَ كَٱلْأَنْعَـٰمِ بَلْ هُمْ أَضَلُّ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْغَـٰفِلُونَ

ayah_tafsir:
## Disbelief and the Divine Decree

Allah said,

وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ

(And surely, We have created for Hell) We made a share in the Fire for,

كَثِيرًا مِّنَ الْجِنِّ وَالإِنْسِ

(many of the Jinn and mankind) We prepared them for it by their performance of the deeds of its people. When Allah intended to create the creation, He knew what their work will be before they existed. He wrote all this in a Book, kept with Him, fifty thousand years before He created the heavens and earth. Muslim recorded that \`Abdullah bin \`Amr narrated that the Messenger of Allah said,

«إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء»

(Verily, Allah decided the destination and due measurement of the creation fifty thousand years before He created the heavens and earth, and His Throne was over the water.) There are many Hadiths on this subject, and certainly, the matter of Al-Qadar is of utmost importance, yet this is not where we should discuss it. Allah said,

لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ

(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not.) meaning, they do not benefit from these senses that Allah made for them as a means of gaining guidance. Similarly, Allah said,

وَجَعَلْنَا لَهُمْ سَمْعاً وَأَبْصَـراً وَأَفْئِدَةً فَمَآ أَغْنَى عَنْهُمْ سَمْعُهُمْ وَلاَ أَبْصَـرُهُمْ وَلاَ أَفْئِدَتُهُمْ مِّن شَىْءٍ إِذْ كَانُواْ يَجْحَدُونَ بِـَايَـتِ اللَّهِ

(And We had assigned them the (faculties of) hearing, seeing, and hearts; but their hearing, seeing, and their hearts availed them nothing since they used to deny the Ayat.) 46:26. Allah also said about the hypocrites,

صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لاَ يَرْجِعُونَ

((They are) deaf, dumb, and blind, so they return not (to the right path)) 2:18, and about the disbelievers,

صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لاَ يَعْقِلُونَ

((They are) deaf, dumb and blind. So they do not understand.) 2:171 However, they are not deaf, dumb or blind, except relation to the guidance. Allah said;

وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ

(Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion (to the truth).) 8:23,

فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ

(Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.) 22:46, and,

وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ \- وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ

(And whosoever turns away blindly from the remembrance of the Most Gracious (Allah), We appoint for him Shaytan to be an intimate companion to him. And verily, they hinder them from the path, but they think that they are guided aright!)43:36-37 Allah's statement,

أُوْلَـئِكَ كَالأَنْعَـمِ

(They are like cattle), means, those who neither hear the truth, nor understand it, nor see the guidance, are just like grazing cattle that do not benefit from these senses, except for what sustains their life in this world. Allah said in a similar Ayah,

وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِى يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَآءً وَنِدَآءً

(And the example of those who disbelieve is as that of one who shouts to those who hear nothing but calls and cries.) 2:171 meaning, their example, when they are called to the faith, is the example of cattle that hear only the voice of their shepherd, but cannot understand what he is saying. Allah further described them

بَلْ هُمْ أَضَلُّ

(nay even more astray), than cattle, because cattle still respond to the call of their shepherd, even though they do not understand what he is saying. As for the people described here, they are unlike cattle, which fulfill the purpose and service they were created for. The disbeliever was created to worship Allah alone in Tawhid, but he disbelieved in Allah and associated others in His worship. Therefore, those people who obey Allah are more honorable than some angels, while cattle are better than those who disbelieve in Him. So Allah said;

أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ

(They are like cattle, nay even more astray; those! They are the heedless ones.)