ayah_text: And they will approach one another blaming each other.

ayah_text_ar: وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ

ayah_tafsir:
## The arguing of the Idolators on the Day of Resurrection

Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:

وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ \- قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ

(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)

وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ

(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:

إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ

(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn \`Abbas said; "They will say, \`You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, \`You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "\`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "\`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."

قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ

(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."

وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ

(And we had no authority over you.) means, \`we had no proof of the truth of that to which we called you.'

بَلْ كُنتُمْ قَوْماً طَـغِينَ

(Nay! But you were a transgressing people.) \`You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'

فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ \- فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ

(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, \`the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'

فَأَغْوَيْنَـكُمْ

(So we led you astray) means, \`so we called you to misguidance,'

إِنَّا كُنَّا غَـوِينَ

(because we were ourselves astray. ) means, \`we called you to follow the path which we were on, and you responded.' Allah says:

فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ

(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.

إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ \- إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ

(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah said:

«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»

(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:

إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ \- وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ

(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, \`Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah . Allah said in refutation of their attitude:

بَلْ جَآءَ بِالْحَقِّ

(Nay! he has come with the truth) meaning, the Messenger of Allah has brought the truth with all that Allah has revealed to him of stories and commandments.

وَصَدَّقَ الْمُرْسَلِينَ

(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.

مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ

(Nothing is said to you except what was said to the Messengers before you) (41:43).


ayah_text: They will say, "Indeed, you used to come at us from the right."

ayah_text_ar: قَالُوٓا۟ إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ ٱلْيَمِينِ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: As-Saffat

surah_name_arab: الصافات

surah_revelation_place: Mecca

surah_meaning: Those who set the Ranks

surah_type: meccan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: The oppressors will say, "Rather, you yourselves were not believers,

ayah_text_ar: قَالُوا۟ بَل لَّمْ تَكُونُوا۟ مُؤْمِنِينَ


ayah_text: And we had over you no authority, but you were a transgressing people.

ayah_text_ar: وَمَا كَانَ لَنَا عَلَيْكُم مِّن سُلْطَـٰنٍۭ ۖ بَلْ كُنتُمْ قَوْمًا طَـٰغِينَ


ayah_text: So the word of our Lord has come into effect upon us; indeed, we will taste punishment.

ayah_text_ar: فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ ۖ إِنَّا لَذَآئِقُونَ


ayah_text: And we led you to deviation; indeed, we were deviators."

ayah_text_ar: فَأَغْوَيْنَـٰكُمْ إِنَّا كُنَّا غَـٰوِينَ


ayah_text: So indeed they, that Day, will be sharing in the punishment.

ayah_text_ar: فَإِنَّهُمْ يَوْمَئِذٍ فِى ٱلْعَذَابِ مُشْتَرِكُونَ


ayah_text: Indeed, that is how We deal with the criminals.

ayah_text_ar: إِنَّا كَذَٰلِكَ نَفْعَلُ بِٱلْمُجْرِمِينَ


ayah_text: Indeed they, when it was said to them, "There is no deity but Allah," were arrogant

ayah_text_ar: إِنَّهُمْ كَانُوٓا۟ إِذَا قِيلَ لَهُمْ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ يَسْتَكْبِرُونَ


ayah_text: And were saying, "Are we to leave our gods for a mad poet?"

ayah_text_ar: وَيَقُولُونَ أَئِنَّا لَتَارِكُوٓا۟ ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍۭ


ayah_text: Rather, the Prophet has come with the truth and confirmed the previous messengers.

ayah_text_ar: بَلْ جَآءَ بِٱلْحَقِّ وَصَدَّقَ ٱلْمُرْسَلِينَ


ayah_text: Indeed, you disbelievers will be tasters of the painful punishment,

ayah_text_ar: إِنَّكُمْ لَذَآئِقُوا۟ ٱلْعَذَابِ ٱلْأَلِيمِ

ayah_tafsir:
## The Punishment of the Idolators and the Reward of the sincere Believers

Allah says, addressing the people:

إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ \- وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ

(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:

وَالْعَصْرِ \- إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),

لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ \- ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ

(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).

وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً \- ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً

(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and

كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ \- إِلاَّ أَصْحَـبَ الْيَمِينِ

g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:

إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ

(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.

أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ

(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:

فَوَكِهُ

(Fruits) meaning, of different kinds.

وَهُم مُّكْرَمُونَ

(and they shall be honored,) means, they will be served and will live a life of luxury.

فِى جَنَّـتِ النَّعِيمِ \- عَلَى سُرُرٍ مُّتَقَـبِلِينَ

(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."

يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ \- بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ \- لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ

(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:

يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ \- بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ \- لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ

(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:

يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ

(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.

لَذَّةٍ لِّلشَّـرِبِينَ

(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.

لاَ فِيهَا غَوْلٌ

(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn \`Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.

وَلاَ هُمْ عَنْهَا يُنزَفُونَ

(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn \`Abbas, Muhammad bin Ka\`b, Al-Hasan. \`Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.

وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ

(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn \`Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.

عِينٌ

(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:

وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ

(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)

كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. \`Ali bin Abi Talhah reported that Ibn \`Abbas, may Allah be pleased with him:

كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:

كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa\`id bin Jubayr said:

كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

(as if they were Bayd Maknun.) means, "The inside of the egg." \`Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:

كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.


ayah_text: And you will not be recompensed except for what you used to do -

ayah_text_ar: وَمَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ


ayah_text: But not the chosen servants of Allah.

ayah_text_ar: إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ


ayah_text: Those will have a provision determined -

ayah_text_ar: أُو۟لَـٰٓئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ


ayah_text: Fruits; and they will be honored

ayah_text_ar: فَوَٰكِهُ ۖ وَهُم مُّكْرَمُونَ


ayah_text: In gardens of pleasure

ayah_text_ar: فِى جَنَّـٰتِ ٱلنَّعِيمِ


ayah_text: On thrones facing one another.

ayah_text_ar: عَلَىٰ سُرُرٍ مُّتَقَـٰبِلِينَ


ayah_text: There will be circulated among them a cup of wine from a flowing spring,

ayah_text_ar: يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍۭ


ayah_text: White and delicious to the drinkers;

ayah_text_ar: بَيْضَآءَ لَذَّةٍ لِّلشَّـٰرِبِينَ


ayah_text: No bad effect is there in it, nor from it will they be intoxicated.

ayah_text_ar: لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنزَفُونَ


ayah_text: And with them will be women limiting their glances, with large, beautiful eyes,

ayah_text_ar: وَعِندَهُمْ قَـٰصِرَٰتُ ٱلطَّرْفِ عِينٌ


ayah_text: As if they were delicate eggs, well-protected.

ayah_text_ar: كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ


ayah_text: And they will approach one another, inquiring of each other.

ayah_text_ar: فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ

ayah_tafsir:
## The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in

Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.

قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ

(A speaker of them will say: "Verily, I had a companion...") Al-\`Awfi reported that Ibn \`Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."

يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ

(Who used to say: "Are you among those who believe...") means, \`do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.

أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ

((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn \`Abbas, may Allah be pleased with him, and Muhammad bin Ka\`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.

قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ

((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.

فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ

(So he looked down and saw him in the midst of the Fire.) Ibn \`Abbas, may Allah be pleased with him, Sa\`id bin Jubayr, Khulayd Al-\`Usari, Qatadah, As-Suddi and \`Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."

قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ

(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: \`By Allah, you nearly caused me to be doomed, if I had obeyed you.'

وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ

(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, \`Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'

وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ

(and never could we have found guidance, were it not that Allah had guided us!) (7:43)

أَفَمَا نَحْنُ بِمَيِّتِينَ \- إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ

(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:

إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ

(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,

أَفَمَا نَحْنُ بِمَيِّتِينَ \- إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ

(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,

إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ

(Truly, this is the supreme success!)."

لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ

(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.

## The Story of Two Israelites

They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja\`far bin Jarir recorded that Furat bin Tha\`labah Al-Bahrani said concerning the Ayah,

إِنِّى كَانَ لِى قَرِينٌ

(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, \`You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, \`What do you think of this house I bought it for one thousand Dinars.' He said, \`How beautiful it is.' When he went out he said, \`O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, \`I have married this woman with a dowry of one thousand Dinars.' He replied; \`How beautiful this is.' And when he left, he said, \`O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-\`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, \`I have bought these two gardens for two thousand Dinars.' He replied, \`How beautiful this is.' When he came out, he said, \`O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, \`This is like a man who has such and such.' The angel said, \`That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, \`I had a companion who used to say: Are you among those who believe' It was said to him, \`He is in Hell.' He said, \`Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:

قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ \- وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ

(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"


ayah_text: A speaker among them will say, "Indeed, I had a companion on earth

ayah_text_ar: قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ


ayah_text: Who would say, 'Are you indeed of those who believe

ayah_text_ar: يَقُولُ أَءِنَّكَ لَمِنَ ٱلْمُصَدِّقِينَ


ayah_text: That when we have died and become dust and bones, we will indeed be recompensed?'"

ayah_text_ar: أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَـٰمًا أَءِنَّا لَمَدِينُونَ


ayah_text: He will say, "Would you care to look?"

ayah_text_ar: قَالَ هَلْ أَنتُم مُّطَّلِعُونَ


ayah_text: And he will look and see him in the midst of the Hellfire.

ayah_text_ar: فَٱطَّلَعَ فَرَءَاهُ فِى سَوَآءِ ٱلْجَحِيمِ


ayah_text: He will say, "By Allah, you almost ruined me.

ayah_text_ar: قَالَ تَٱللَّهِ إِن كِدتَّ لَتُرْدِينِ


ayah_text: If not for the favor of my Lord, I would have been of those brought in to Hell.

ayah_text_ar: وَلَوْلَا نِعْمَةُ رَبِّى لَكُنتُ مِنَ ٱلْمُحْضَرِينَ


ayah_text: Then, are we not to die

ayah_text_ar: أَفَمَا نَحْنُ بِمَيِّتِينَ


ayah_text: Except for our first death, and we will not be punished?"

ayah_text_ar: إِلَّا مَوْتَتَنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ


ayah_text: Indeed, this is the great attainment.

ayah_text_ar: إِنَّ هَـٰذَا لَهُوَ ٱلْفَوْزُ ٱلْعَظِيمُ


ayah_text: For the like of this let the workers on earth work.

ayah_text_ar: لِمِثْلِ هَـٰذَا فَلْيَعْمَلِ ٱلْعَـٰمِلُونَ


ayah_text: Is Paradise a better accommodation or the tree of zaqqum?

ayah_text_ar: أَذَٰلِكَ خَيْرٌ نُّزُلًا أَمْ شَجَرَةُ ٱلزَّقُّومِ

ayah_tafsir:
## The Tree of Zaqqum and its Companions

Here Allah asks: \`Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or

أَمْ شَجَرَةُ الزَّقُّومِ

(or the tree of Zaqqum) which is in Hell' The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:

وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ

(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) -- which is the olive tree. This is supported by the Ayah:

ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ \- لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ

(Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).

إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ

(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, "The tree of Zaqqum is mentioned as a test for those who are misguided. They said, \`Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allah revealed the words:

إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ

(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire." Mujahid said:

إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ

(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, "Zaqqum means dates and butter which I eat Atazaqqamuhu." I say that the meaning of the Ayah is, "We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Ayah:

وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا

(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).

إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ

(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.

طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ

(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to

رُءُوسُ الشَّيَـطِينِ

(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.

فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ

(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:

لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ \- لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ

(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).

ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ

(Then on the top of that they will be boiling Hamim) Ibn \`Abbas, may Allah be pleased with him, said, "This means they will be given boiling Hamim to drink after they have eaten from Zaqqum." According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa\`id bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.

ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ

(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,

يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ

(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. \`Abdullah bin Mas\`ud recited it differently, with the meaning "Their return in the afternoon." \`Abdullah, may Allah be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:

أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً

(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah's saying;

إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ

(Verily, they found their fathers on the wrong path;) means, \`We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allah says:

فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ

(So they (too) hastened in their footsteps!) Mujahid said, "This is like running." Sa\`id bin Jubayr said, "They followed ignorance and foolishness."


ayah_text: Indeed, We have made it a torment for the wrongdoers.

ayah_text_ar: إِنَّا جَعَلْنَـٰهَا فِتْنَةً لِّلظَّـٰلِمِينَ


ayah_text: Indeed, it is a tree issuing from the bottom of the Hellfire,

ayah_text_ar: إِنَّهَا شَجَرَةٌ تَخْرُجُ فِىٓ أَصْلِ ٱلْجَحِيمِ


ayah_text: Its emerging fruit as if it was heads of the devils.

ayah_text_ar: طَلْعُهَا كَأَنَّهُۥ رُءُوسُ ٱلشَّيَـٰطِينِ


ayah_text: And indeed, they will eat from it and fill with it their bellies.

ayah_text_ar: فَإِنَّهُمْ لَـَٔاكِلُونَ مِنْهَا فَمَالِـُٔونَ مِنْهَا ٱلْبُطُونَ


ayah_text: Then indeed, they will have after it a mixture of scalding water.

ayah_text_ar: ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِّنْ حَمِيمٍ


ayah_text: Then indeed, their return will be to the Hellfire.

ayah_text_ar: ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى ٱلْجَحِيمِ


ayah_text: Indeed they found their fathers astray.

ayah_text_ar: إِنَّهُمْ أَلْفَوْا۟ ءَابَآءَهُمْ ضَآلِّينَ


ayah_text: So they hastened to follow in their footsteps.

ayah_text_ar: فَهُمْ عَلَىٰٓ ءَاثَـٰرِهِمْ يُهْرَعُونَ


ayah_text: And there had already strayed before them most of the former peoples,

ayah_text_ar: وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ ٱلْأَوَّلِينَ

ayah_tafsir:
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُنذَرِينَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ

(Then see what was the end of those who were warned. Except the chosen servants of Allah).


ayah_text: And We had already sent among them warners.

ayah_text_ar: وَلَقَدْ أَرْسَلْنَا فِيهِم مُّنذِرِينَ


ayah_text: Then look how was the end of those who were warned -

ayah_text_ar: فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُنذَرِينَ


ayah_text: But not the chosen servants of Allah.

ayah_text_ar: إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ


ayah_text: And Noah had certainly called Us, and We are the best of responders.

ayah_text_ar: وَلَقَدْ نَادَىٰنَا نُوحٌ فَلَنِعْمَ ٱلْمُجِيبُونَ

ayah_tafsir:
## Nuh and His People

When Allah tells us about how most of the early people went astray from the path of salvation, He starts the detailed explanation of that with the story of Nuh and the rejection of his people. Only a few of Nuh's people believed in him, despite the long period of time he spent among them. He stayed among them for one thousand years less fifty, and after he stayed among them for so long and their disbelief became too much for him to bear -- for every time he called them, they turned away from him even more -- he prayed to his Lord saying, "I have been overcome, so help (me)!" So Allah became angry because Nuh was angry with them. He says:

وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ

(And indeed Nuh invoked Us, and We are the best of those who answer.)

وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ

(And We rescued him and his family from the great distress.) means, their disbelief and their insults.

وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ

(And, his progeny, them We made the survivors.) \`Ali bin Abi Talhah reported that Ibn \`Abbas, may Allah be pleased with him, "There was no one left apart from the offspring of Nuh, peace be upon him." Sa\`id bin Abi \`Arubah said, narrating from Qatadah concerning the Ayah,

وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ

(And, his progeny, them We made the survivors.) "All people descended from the offspring of Nuh, peace be upon him." At-Tirmidhi, Ibn Jarir and Ibn Abi Hatim narrated from Samurah, may Allah be pleased with him, that the Prophet said, concerning the Ayah,

وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ

(And, his progeny, them We made the survivors):

«سَامُ، وَحَامُ، وَيَافِث»

(Sam, Ham and Yafith.) Imam Ahmad recorded from Samurah, may Allah be pleased with him, that the Messenger of Allah said:

«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»

(Sam was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.)" This was also recorded by At-Tirmidhi. What is meant here by Romans is the original Romans, i.e., the Greeks who claimed descent from Ruma (Roma) the son of Liti, the son of Yunan, the son of Yafith, the son of Nuh, peace be upon him.

وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ

(And left for him among the later generations. ) Ibn \`Abbas, may Allah be pleased with him, said, "He is remembered in a good way." Mujahid said this means "An honorable mention by all the Prophets." Qatadah and As-Suddi said, "Allah caused him to be praised constantly by others." Ad-Dahhak said it means "Salam and praise."

سَلَـمٌ عَلَى نُوحٍ فِى الْعَـلَمِينَ

(Salam (peace!) be upon Nuh among the all creatures!) This explains for us the extent of the honorable mention and praise, for he is greeted with peace by all groups and nations.

إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ

(Verily, thus We reward the gooddoers.) means, \`This is how We reward those of Our servants who do deeds of obedience to Allah. We gave him an honorable mention so that after he died he is still remembered in a manner that befits his status.' Then Allah says:

إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ

(Verily, he Nuh was one of Our believing servants.) meaning, one of the sincere believers in the Oneness of Allah, one of those who had certain faith.

ثُمَّ أَغْرَقْنَا الاٌّخَرِينَ

(Then We drowned the others. ) means, \`We destroyed them, and there was no trace whatsoever left of them, and they are only known by this unfavorable description.'


ayah_text: And We saved him and his family from the great affliction.

ayah_text_ar: وَنَجَّيْنَـٰهُ وَأَهْلَهُۥ مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ


ayah_text: And We made his descendants those remaining on the earth

ayah_text_ar: وَجَعَلْنَا ذُرِّيَّتَهُۥ هُمُ ٱلْبَاقِينَ


ayah_text: And left for him favorable mention among later generations:

ayah_text_ar: وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ


ayah_text: "Peace upon Noah among the worlds."

ayah_text_ar: سَلَـٰمٌ عَلَىٰ نُوحٍ فِى ٱلْعَـٰلَمِينَ


ayah_text: Indeed, We thus reward the doers of good.

ayah_text_ar: إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ


ayah_text: Indeed, he was of Our believing servants.

ayah_text_ar: إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ


ayah_text: Then We drowned the disbelievers.

ayah_text_ar: ثُمَّ أَغْرَقْنَا ٱلْـَٔاخَرِينَ


ayah_text: And indeed, among his kind was Abraham,

ayah_text_ar: ۞ وَإِنَّ مِن شِيعَتِهِۦ لَإِبْرَٰهِيمَ

ayah_tafsir:
## The Story of Ibrahim and His People

\`Ali bin Abi Talhah reported that Ibn \`Abbas, may Allah be pleased with him:

وَإِنَّ مِن شِيعَتِهِ لإِبْرَهِيمَ

(And verily, among those who followed his ways was Ibrahim.) means, he was one of the followers of his religion. Mujahid said, "He was following his path and his way."

إِذْ جَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ

(When he came to his Lord with a Salim heart.) Ibn \`Abbas, may Allah be pleased with him, said, "This means that he bore witness that none has the right to be worshipped except Allah." rIbn Abi Hatim recorded that \`Awf said, "I said to Muhammad bin Sirin, \`What is the Salim heart' He said, \`One which knows that Allah is true and that the Hour will undoubtedly come to pass, and that Allah will resurrect those who are in the graves."' Al-Hasan said, "One that is free from Shirk." \`Urwah said, "One that is not cursed."

إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ

(When he said to his father and to his people: "What is it that which you worship") He denounced his people for their worship of idols and false gods, Allah said:

أَءِفْكاً ءَالِهَةً دُونَ اللَّهِ تُرِيدُونَ \- فَمَا ظَنُّكُم بِرَبِّ الْعَـلَمِينَ

(Is it a falsehood -- gods other than Allah -- that you desire Then what think you about the Lord of the all that exists) Qatadah said, "This means, \`what do you think He will do with you when you meet Him, given that you worshipped others alongside Him"


ayah_text: When he came to his Lord with a sound heart

ayah_text_ar: إِذْ جَآءَ رَبَّهُۥ بِقَلْبٍ سَلِيمٍ


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

ayah_text_ar: إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَاذَا تَعْبُدُونَ


ayah_text: Is it falsehood as gods other than Allah you desire?

ayah_text_ar: أَئِفْكًا ءَالِهَةً دُونَ ٱللَّهِ تُرِيدُونَ


ayah_text: Then what is your thought about the Lord of the worlds?"

ayah_text_ar: فَمَا ظَنُّكُم بِرَبِّ ٱلْعَـٰلَمِينَ


ayah_text: And he cast a look at the stars

ayah_text_ar: فَنَظَرَ نَظْرَةً فِى ٱلنُّجُومِ

ayah_tafsir:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ

(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,

إِنِّى سَقِيمٌ

(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah said:

«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:

إِنِّى سَقِيمٌ

وَقَوْلُهُ:

بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا

وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»

(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,

إِنِّى سَقِيمٌ

(Verily, I am sick) was, \`I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,

إِنِّى سَقِيمٌ

(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:

فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ

(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.

فَقَالَ أَلا تَأْكُلُونَ

(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:

فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ \- مَا لَكُمْ لاَ تَنطِقُونَ

(Will you not eat What is the matter with you that you speak not)

فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ

(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.

فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ

(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:

أَتَعْبُدُونَ مَا تَنْحِتُونَ

(Worship you that which you carve) meaning, \`do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

(While Allah has created you and what you make!) This may mean, \`Allah has created you and what you do;' or it may mean, \`Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af\`al Al-\`Ibad from Hudhayfah, attributed to the Prophet :

«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»

(Allah has created every doer of deeds and what he does.) Thereupon he recited:

وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:

ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ

(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:

فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ

(So, they plotted a plot against him, but We made them the lowest.)


ayah_text: And said, "Indeed, I am about to be ill."

ayah_text_ar: فَقَالَ إِنِّى سَقِيمٌ


ayah_text: So they turned away from him, departing.

ayah_text_ar: فَتَوَلَّوْا۟ عَنْهُ مُدْبِرِينَ


ayah_text: Then he turned to their gods and said, "Do you not eat?

ayah_text_ar: فَرَاغَ إِلَىٰٓ ءَالِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ


ayah_text: What is wrong with you that you do not speak?"

ayah_text_ar: مَا لَكُمْ لَا تَنطِقُونَ


ayah_text: And he turned upon them a blow with his right hand.

ayah_text_ar: فَرَاغَ عَلَيْهِمْ ضَرْبًۢا بِٱلْيَمِينِ


ayah_text: Then the people came toward him, hastening.

ayah_text_ar: فَأَقْبَلُوٓا۟ إِلَيْهِ يَزِفُّونَ


ayah_text: He said, "Do you worship that which you yourselves carve,

ayah_text_ar: قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ


ayah_text: While Allah created you and that which you do?"

ayah_text_ar: وَٱللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ


ayah_text: They said, "Construct for him a furnace and throw him into the burning fire."

ayah_text_ar: قَالُوا۟ ٱبْنُوا۟ لَهُۥ بُنْيَـٰنًا فَأَلْقُوهُ فِى ٱلْجَحِيمِ


ayah_text: And they intended for him a plan, but We made them the most debased.

ayah_text_ar: فَأَرَادُوا۟ بِهِۦ كَيْدًا فَجَعَلْنَـٰهُمُ ٱلْأَسْفَلِينَ


ayah_text: And then he said, "Indeed, I will go to where I am ordered by my Lord; He will guide me.

ayah_text_ar: وَقَالَ إِنِّى ذَاهِبٌ إِلَىٰ رَبِّى سَيَهْدِينِ

ayah_tafsir:
## Ibrahim's Emigration, the Test of the Sacrifice of Isma\`il, and how Allah blessed Him

Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:

وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ \- رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ

(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:

فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ

(So We gave him the glad tidings of a forbearing boy.) This child was Isma\`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma\`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma\`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean \`the only son who is with you,' because Isma\`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.

فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ

(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn \`Abbas, peace be upon him, Mujahid, \`Ikrimah, Sa\`id bin Jubayr, \`Ata' Al-Khurasani, Zayd bin Aslam and others that

فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ

(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.

فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى

(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") \`Ubayd bin \`Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:

قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى

(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.

قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ

(He said: "O my father! Do that which you are commanded...") meaning, \`obey the command of Allah and sacrifice me.'

سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ

(if Allah wills, you shall find me of the patient.) meaning, \`I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:

وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً \- وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً

(And mention in the Book Isma\`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).

فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ

(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma\`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma\`il obeyed Allah and his father. This was the view of Mujahid, \`Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn \`Abbas, may Allah be pleased with him, Mujahid, Sa\`id bin Jubayr, Ad-Dahhak and Qatadah said:

وَتَلَّهُ لِلْجَبِينِ

(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn \`Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas\`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-\`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma\`il, peace be upon him, was wearing a white shirt, and he said, \`O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:

أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ

(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn \`Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.

وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ

(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, \`the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma\`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:

قَدْ صَدَّقْتَ الرُّؤْيَآ

(You have fulfilled the dream!) Allah says;

إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ

(Verily, thus do We reward the doers of good.) means, \`this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:

فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً \- وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً

(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu\`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:

إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ

(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:

وَإِبْرَهِيمَ الَّذِى وَفَّى

(And of Ibrahim who fulfilled all that.) (53:37), and

وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ

(And We ransomed him with a great sacrifice). It was reported that Ibn \`Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah sent for \`Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked \`Uthman, \`Why did the Prophet call you' He said, \`The Messenger of Allah said to me,

«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»

(I saw the horns of the ram when I entered the House i.e., the Ka\`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma\`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah was sent. And Allah knows best.

## Reports which state that the One Who was to be sacrificed was Isma\`il, and that this is Correct with

Sa\`id bin Jubayr, \`Amir Ash-Sha\`bi, Yusuf bin Mihran, Mujahid, \`Ata' and others reported from Ibn \`Abbas that it was Isma\`il, peace be upon him. Ibn Jarir narrated that Ibn \`Abbas said, "The one who was ransomed was Isma\`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn \`Umar said, "The sacrifice was Isma\`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma\`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha\`bi said, "It was Isma\`il, peace be upon him, and I saw the horns of the ram in the Ka\`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and \`Amr bin \`Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma\`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka\`b Al-Qurazi say, \`The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma\`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:

وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ

(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and

فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ

(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya\`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma\`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka\`b Al-Qurazi told them that he mentioned that to \`Umar bin \`Abd Al-\`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. \`Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. \`Umar bin \`Abd Al-\`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka\`b said, "I was with \`Umar bin \`Abd Al-\`Aziz. \`Umar said to him, \`Which of the two sons of Ibrahim was he commanded to sacrifice' He said, \`Isma\`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' \`Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma\`il or Ishaq" He said, "Isma\`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, \`The correct view is that the one who was to be sacrificed was Isma\`il, peace be upon him."' He said, "And it was narrated that \`Ali, Ibn \`Umar, Abu Hurayrah, Abu At-Tufayl, Sa\`id bin Al-Musayyib, Sa\`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha\`bi, Muhammad bin Ka\`b Al-Qurazi, Abu Ja\`far Muhammad bin \`Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma\`il." Al-Baghawi said in his Tafsir, "This was the view of \`Abdullah bin \`Umar, Sa\`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi\` bin Anas, Muhammad bin Ka\`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn \`Abbas and from Abu \`Amr bin Al-\`Ala'.

وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ

(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma\`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).

نَبِيّاً

(a Prophet) means, from him there will come a righteous Prophet.

وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ

(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:

قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ

(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)


ayah_text: My Lord, grant me a child from among the righteous."

ayah_text_ar: رَبِّ هَبْ لِى مِنَ ٱلصَّـٰلِحِينَ


ayah_text: So We gave him good tidings of a forbearing boy.

ayah_text_ar: فَبَشَّرْنَـٰهُ بِغُلَـٰمٍ حَلِيمٍ


ayah_text: And when he reached with him the age of exertion, he said, "O my son, indeed I have seen in a dream that I must sacrifice you, so see what you think." He said, "O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast."

ayah_text_ar: فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعْىَ قَالَ يَـٰبُنَىَّ إِنِّىٓ أَرَىٰ فِى ٱلْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَٱنظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَـٰٓأَبَتِ ٱفْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّـٰبِرِينَ


ayah_text: And when they had both submitted and he put him down upon his forehead,

ayah_text_ar: فَلَمَّآ أَسْلَمَا وَتَلَّهُۥ لِلْجَبِينِ


ayah_text: We called to him, "O Abraham,

ayah_text_ar: وَنَـٰدَيْنَـٰهُ أَن يَـٰٓإِبْرَٰهِيمُ


ayah_text: You have fulfilled the vision." Indeed, We thus reward the doers of good.

ayah_text_ar: قَدْ صَدَّقْتَ ٱلرُّءْيَآ ۚ إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ


ayah_text: Indeed, this was the clear trial.

ayah_text_ar: إِنَّ هَـٰذَا لَهُوَ ٱلْبَلَـٰٓؤُا۟ ٱلْمُبِينُ


ayah_text: And We ransomed him with a great sacrifice,

ayah_text_ar: وَفَدَيْنَـٰهُ بِذِبْحٍ عَظِيمٍ


ayah_text: And We left for him favorable mention among later generations:

ayah_text_ar: وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ


ayah_text: "Peace upon Abraham."

ayah_text_ar: سَلَـٰمٌ عَلَىٰٓ إِبْرَٰهِيمَ


ayah_text: Indeed, We thus reward the doers of good.

ayah_text_ar: كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ


ayah_text: Indeed, he was of Our believing servants.

ayah_text_ar: إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ


ayah_text: And We gave him good tidings of Isaac, a prophet from among the righteous.

ayah_text_ar: وَبَشَّرْنَـٰهُ بِإِسْحَـٰقَ نَبِيًّا مِّنَ ٱلصَّـٰلِحِينَ


ayah_text: And We blessed him and Isaac. But among their descendants is the doer of good and the clearly unjust to himself.

ayah_text_ar: وَبَـٰرَكْنَا عَلَيْهِ وَعَلَىٰٓ إِسْحَـٰقَ ۚ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِۦ مُبِينٌ


ayah_text: And We did certainly confer favor upon Moses and Aaron.

ayah_text_ar: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَـٰرُونَ

ayah_tafsir:
## Musa and Harun

Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir\`awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says:

وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً

(And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light) (21:48). And Allah says here:

وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ \- وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ

(And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds.

وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ

(And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further:

سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ

(Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)

وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ \- إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ \- أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ \- اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ \- فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ


ayah_text: And We saved them and their people from the great affliction,

ayah_text_ar: وَنَجَّيْنَـٰهُمَا وَقَوْمَهُمَا مِنَ ٱلْكَرْبِ ٱلْعَظِيمِ


ayah_text: And We supported them so it was they who overcame.

ayah_text_ar: وَنَصَرْنَـٰهُمْ فَكَانُوا۟ هُمُ ٱلْغَـٰلِبِينَ


ayah_text: And We gave them the explicit Scripture,

ayah_text_ar: وَءَاتَيْنَـٰهُمَا ٱلْكِتَـٰبَ ٱلْمُسْتَبِينَ


ayah_text: And We guided them on the straight path.

ayah_text_ar: وَهَدَيْنَـٰهُمَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ


ayah_text: And We left for them favorable mention among later generations:

ayah_text_ar: وَتَرَكْنَا عَلَيْهِمَا فِى ٱلْـَٔاخِرِينَ


ayah_text: "Peace upon Moses and Aaron."

ayah_text_ar: سَلَـٰمٌ عَلَىٰ مُوسَىٰ وَهَـٰرُونَ


ayah_text_ar: إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ


ayah_text: Indeed, they were of Our believing servants.

ayah_text_ar: إِنَّهُمَا مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ


ayah_text: And indeed, Elias was from among the messengers,

ayah_text_ar: وَإِنَّ إِلْيَاسَ لَمِنَ ٱلْمُرْسَلِينَ

ayah_tafsir:
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ

(When he said to his people: "Will you not have Taqwa") means, \`do you not fear Allah when you worship others instead of Him'

أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ

(Will you call upon Ba\`l and forsake the Best of creators,) Ibn \`Abbas, may Allah be pleased with him, Mujahid, \`Ikrimah, Qatadah and As-Suddi said that the word Ba\`l means lord. \`Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. \`Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba\`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."

أَتَدْعُونَ بَعْلاً

(Will you call upon Ba\`l) means, \`will you worship an idol,'

أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ \- اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ

(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, \`He is the One Who is deserving of your worship alone, with no partners or associates.'

فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ

(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.

إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ

(Save the chosen servants of Allah.) means, those who believe in Him alone.

وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ

(And We left for him among the later generations.) means, he is praised and spoken of highly.

سَلَـمٌ عَلَى إِلْ يَاسِينَ

(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma\`il, Isma\`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.

إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ \- إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ

(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.


ayah_text: When he said to his people, "Will you not fear Allah?

ayah_text_ar: إِذْ قَالَ لِقَوْمِهِۦٓ أَلَا تَتَّقُونَ


ayah_text: Do you call upon Ba'l and leave the best of creators -

ayah_text_ar: أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ ٱلْخَـٰلِقِينَ


ayah_text: Allah, your Lord and the Lord of your first forefathers?"

ayah_text_ar: ٱللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ ٱلْأَوَّلِينَ


ayah_text: And they denied him, so indeed, they will be brought for punishment,

ayah_text_ar: فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ


ayah_text: Except the chosen servants of Allah.

ayah_text_ar: إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ


ayah_text: And We left for him favorable mention among later generations:

ayah_text_ar: وَتَرَكْنَا عَلَيْهِ فِى ٱلْـَٔاخِرِينَ


ayah_text: "Peace upon Elias."

ayah_text_ar: سَلَـٰمٌ عَلَىٰٓ إِلْ يَاسِينَ


ayah_text: Indeed, he was of Our believing servants.

ayah_text_ar: إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُؤْمِنِينَ


ayah_text: And indeed, Lot was among the messengers.

ayah_text_ar: وَإِنَّ لُوطًا لَّمِنَ ٱلْمُرْسَلِينَ

ayah_tafsir:
## The Destruction of the People of Lut (Lot)

Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says:

وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ \- وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ

(Verily, you pass by them in the morning. And at night; will you not then reflect) meaning, \`will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'


ayah_text: So mention when We saved him and his family, all,

ayah_text_ar: إِذْ نَجَّيْنَـٰهُ وَأَهْلَهُۥٓ أَجْمَعِينَ


ayah_text: Except his wife among those who remained with the evildoers.

ayah_text_ar: إِلَّا عَجُوزًا فِى ٱلْغَـٰبِرِينَ


ayah_text: Then We destroyed the others.

ayah_text_ar: ثُمَّ دَمَّرْنَا ٱلْـَٔاخَرِينَ


ayah_text: And indeed, you pass by them in the morning

ayah_text_ar: وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ


ayah_text: And at night. Then will you not use reason?

ayah_text_ar: وَبِٱلَّيْلِ ۗ أَفَلَا تَعْقِلُونَ


ayah_text: And indeed, Jonah was among the messengers.

ayah_text_ar: وَإِنَّ يُونُسَ لَمِنَ ٱلْمُرْسَلِينَ

ayah_tafsir:
## The Story of Yunus

We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah said:

«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»

(It is not right for any person to say I am better than Yunus bin Matta.)

إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ

(When he ran to the laden ship.) Ibn \`Abbas, may Allah be pleased with him, said, "It was filled with cargo.

فَسَـهَمَ

(Then he (agreed to) cast lots,) means, to draw lots."

فَكَانَ مِنَ الْمُدْحَضِينَ

(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja\`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha\`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,

فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ \- لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ

(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-\`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn \`Abbas, may Allah be pleased with him, he said:

«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»

(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:

فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ

(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:

فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ

فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ

(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa\`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah :

«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»

(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:

فَنَبَذْنَـهُ

(But We cast him forth) meaning, \`We threw him out,'

بِالْعَرَآءِ

(on the naked shore) Ibn \`Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.

وَهُوَ سَقِيمٌ

(while he was sick,) means, when he was weak of body.

وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ

(And We caused a plant of gourd to grow over him.) Ibn Mas\`ud and Ibn \`Abbas, may Allah be pleased with them both, Mujahid, \`Ikrimah, Sa\`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, \`Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, \`Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah used to like squash and would look for it wherever it was on the serving dish.

وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ

(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.

أَوْ يَزِيدُونَ

(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:

ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً

(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).

إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً

(Behold! a section of them fear men as they fear Allah or even more) (4:77), and

فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى

(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.

فَـَامِنُواْ

(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.

فَمَتَّعْنَـهُمْ إِلَى حِينٍ

(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,

فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ

(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)

فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ \- أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ \- أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ \- وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ \- أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ


ayah_text: Mention when he ran away to the laden ship.

ayah_text_ar: إِذْ أَبَقَ إِلَى ٱلْفُلْكِ ٱلْمَشْحُونِ


ayah_text: And he drew lots and was among the losers.

ayah_text_ar: فَسَاهَمَ فَكَانَ مِنَ ٱلْمُدْحَضِينَ


ayah_text: Then the fish swallowed him, while he was blameworthy.

ayah_text_ar: فَٱلْتَقَمَهُ ٱلْحُوتُ وَهُوَ مُلِيمٌ


ayah_text: And had he not been of those who exalt Allah,

ayah_text_ar: فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ


ayah_text: He would have remained inside its belly until the Day they are resurrected.

ayah_text_ar: لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ


ayah_text: But We threw him onto the open shore while he was ill.

ayah_text_ar: ۞ فَنَبَذْنَـٰهُ بِٱلْعَرَآءِ وَهُوَ سَقِيمٌ


ayah_text: And We caused to grow over him a gourd vine.

ayah_text_ar: وَأَنۢبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ


ayah_text: And We sent him to his people of a hundred thousand or more.

ayah_text_ar: وَأَرْسَلْنَـٰهُ إِلَىٰ مِا۟ئَةِ أَلْفٍ أَوْ يَزِيدُونَ


ayah_text: And they believed, so We gave them enjoyment of life for a time.

ayah_text_ar: فَـَٔامَنُوا۟ فَمَتَّعْنَـٰهُمْ إِلَىٰ حِينٍ


ayah_text: So inquire of them, O Muhammad, "Does your Lord have daughters while they have sons?

ayah_text_ar: فَٱسْتَفْتِهِمْ أَلِرَبِّكَ ٱلْبَنَاتُ وَلَهُمُ ٱلْبَنُونَ

ayah_tafsir:
## Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters

Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.

وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ

(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: \`Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:

فَاسْتَفْتِهِمْ

(Now ask them) means, quiz them by way of denunciation,

أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ

(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:

أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى \- تِلْكَ إِذاً قِسْمَةٌ ضِيزَى

(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).

أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ

(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:

وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ

(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.

أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ

(Verily, it is of their falsehood) means, it is a part of the lies they tell.

لَيَقُولُونَوَلَدَ اللَّهُ

(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.

وَإِنَّهُمْ لَكَـذِبُونَ

(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:

أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ

(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,

أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا

(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:

مَا لَكُمْ كَيْفَ تَحْكُمُونَ

(What is the matter with you How do you decide) meaning, \`what kind of reasoning makes you say that'

أَفَلاَ تَذَكَّرُونَ \- أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ

(Will you not then remember Or is there for you a plain authority) means, \`evidence to prove what you say.'

فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ

(Then bring your Book if you are truthful!) means, \`produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'

وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً

(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, \`Then who are their mothers' They said, \`The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:

وَلَقَدْ عَلِمَتِ الجِنَّةُ

(but the jinn know) meaning, those to whom this is attributed

إِنَّهُمْ لَمُحْضَرُونَ

(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.

سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ

(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.

إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ

(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.

فَإِنَّكُمْ وَمَا تَعْبُدُونَ \- مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ \- إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ \- وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ \- وَإِنَّا لَنَحْنُ الصَّآفُّونَ \- وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ \- وَإِن كَانُواْ لَيَقُولُونَ \- لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ


ayah_text: Or did We create the angels as females while they were witnesses?"

ayah_text_ar: أَمْ خَلَقْنَا ٱلْمَلَـٰٓئِكَةَ إِنَـٰثًا وَهُمْ شَـٰهِدُونَ


ayah_text: Unquestionably, it is out of their invented falsehood that they say,

ayah_text_ar: أَلَآ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ


ayah_text: " Allah has begotten," and indeed, they are liars.

ayah_text_ar: وَلَدَ ٱللَّهُ وَإِنَّهُمْ لَكَـٰذِبُونَ


ayah_text: Has He chosen daughters over sons?

ayah_text_ar: أَصْطَفَى ٱلْبَنَاتِ عَلَى ٱلْبَنِينَ


ayah_text: What is wrong with you? How do you make judgement?

ayah_text_ar: مَا لَكُمْ كَيْفَ تَحْكُمُونَ


ayah_text: Then will you not be reminded?

ayah_text_ar: أَفَلَا تَذَكَّرُونَ


ayah_text: Or do you have a clear authority?

ayah_text_ar: أَمْ لَكُمْ سُلْطَـٰنٌ مُّبِينٌ


ayah_text: Then produce your scripture, if you should be truthful.

ayah_text_ar: فَأْتُوا۟ بِكِتَـٰبِكُمْ إِن كُنتُمْ صَـٰدِقِينَ


ayah_text: And they have claimed between Him and the jinn a lineage, but the jinn have already known that they who made such claims will be brought to punishment.

ayah_text_ar: وَجَعَلُوا۟ بَيْنَهُۥ وَبَيْنَ ٱلْجِنَّةِ نَسَبًا ۚ وَلَقَدْ عَلِمَتِ ٱلْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ


ayah_text: Exalted is Allah above what they describe,

ayah_text_ar: سُبْحَـٰنَ ٱللَّهِ عَمَّا يَصِفُونَ


ayah_text: Except the chosen servants of Allah who do not share in that sin.

ayah_text_ar: إِلَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ


ayah_text: So indeed, you disbelievers and whatever you worship,

ayah_text_ar: فَإِنَّكُمْ وَمَا تَعْبُدُونَ

ayah_tafsir:
## No One believes what the Idolators say except Those Who are even more misguided than They

Allah says, addressing the idolators:

فَإِنَّكُمْ وَمَا تَعْبُدُونَ \- مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ \- إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ

(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, \`the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'

لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ

(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:

إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ \- يُؤْفَكُ عَنْهُ مَنْ أُفِكَ

(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.

## The Place of the Angels and Their Ranks glorify Allah

Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --

وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ

(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:

وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ

"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that \`A'ishah, may Allah be pleased with her, said, \`The Messenger of Allah said:

«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»

(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:

وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ

(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas\`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:

وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ

(And there is not one of us (angels) but has his known place;) Sa\`id bin Jubayr similarly said:

وَإِنَّا لَنَحْنُ الصَّآفُّونَ

(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah

وَالصَّـفَّـتِ صَفَّا

(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, \`Umar, may Allah be pleased with him, would turn to face the people and say: \`Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,

وَإِنَّا لَنَحْنُ الصَّآفُّونَ

(And verily, we stand in rows;) \`Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say \`Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah said,

«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»

(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"

وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ

(And verily, we indeed are those who glorify.) means, \`we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'

## The Quraysh wished that They could have a Reminder as had the Men of old

وَإِن كَانُواْ لَيَقُولُونَ \- لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ

لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-

(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, \`they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:

وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً

(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and

أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ \- أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ

(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:

فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ

(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .

وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ \- إِنَّهُمْ لَهُمُ الْمَنصُورُونَ \- وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ \- فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ \- وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ


ayah_text: You cannot tempt anyone away from Him

ayah_text_ar: مَآ أَنتُمْ عَلَيْهِ بِفَـٰتِنِينَ


ayah_text: Except he who is to enter and burn in the Hellfire.

ayah_text_ar: إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ


ayah_text: The angels say, "There is not among us any except that he has a known position.

ayah_text_ar: وَمَا مِنَّآ إِلَّا لَهُۥ مَقَامٌ مَّعْلُومٌ


ayah_text: And indeed, we are those who line up for prayer.

ayah_text_ar: وَإِنَّا لَنَحْنُ ٱلصَّآفُّونَ


ayah_text: And indeed, we are those who exalt Allah."

ayah_text_ar: وَإِنَّا لَنَحْنُ ٱلْمُسَبِّحُونَ


ayah_text: And indeed, the disbelievers used to say,

ayah_text_ar: وَإِن كَانُوا۟ لَيَقُولُونَ


ayah_text: "If we had a message from those of the former peoples,

ayah_text_ar: لَوْ أَنَّ عِندَنَا ذِكْرًا مِّنَ ٱلْأَوَّلِينَ


ayah_text: We would have been the chosen servants of Allah."

ayah_text_ar: لَكُنَّا عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ


ayah_text: But they disbelieved in it, so they are going to know.

ayah_text_ar: فَكَفَرُوا۟ بِهِۦ ۖ فَسَوْفَ يَعْلَمُونَ


ayah_text: And Our word has already preceded for Our servants, the messengers,

ayah_text_ar: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا ٱلْمُرْسَلِينَ

ayah_tafsir:
## The Promise of Victory and the Command to turn away from Idolators

Allah says,

وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ

(And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah:

كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ

(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) (58:21), and

إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ

(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51).

وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ \- إِنَّهُمْ لَهُمُ الْمَنصُورُونَ

(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, \`in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants. '

وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ

(And that Our hosts they verily would be the victors.) means, that they would ultimately prevail.

فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ

(So turn away from them for a while,) means, \`bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'

وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ

(And watch them and they shall see!) means, \`watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning,

فَسَوْفَ يُبْصِرُونَ

(and they shall see!). Then Allah says:

أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ

(Do they seek to hasten on Our torment) meaning, \`they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'

فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ

(Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:

فَإِذَا نَزَلَ بِسَاحَتِهِمْ

(Then, when it descends in their courtyard,) means, in their homes;

فَسَآءَ صَبَاحُ الْمُنْذَرِينَ

(evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, \`Muhammad by Allah! Muhammad and the army!' The Prophet said:

«اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِين»

(Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)"

وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ-

(So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.


ayah_text: That indeed, they would be those given victory

ayah_text_ar: إِنَّهُمْ لَهُمُ ٱلْمَنصُورُونَ


ayah_text: And that indeed, Our soldiers will be those who overcome.

ayah_text_ar: وَإِنَّ جُندَنَا لَهُمُ ٱلْغَـٰلِبُونَ


ayah_text: So, O Muhammad, leave them for a time.

ayah_text_ar: فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ


ayah_text: And see what will befall them, for they are going to see.

ayah_text_ar: وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ


ayah_text: Then for Our punishment are they impatient?

ayah_text_ar: أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ


ayah_text: But when it descends in their territory, then evil is the morning of those who were warned.

ayah_text_ar: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ ٱلْمُنذَرِينَ


ayah_text: And leave them for a time.

ayah_text_ar: وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ


ayah_text: And see, for they are going to see.

ayah_text_ar: وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ