Hud
هود123 āyāt · 24 tafsīrs
الر كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. The discussion on the meaning of such verses has been previously mentioned in Sūrah Al-Baqarah. The Qur’ān is a book whose verses have been perfectly constructed, in which you will see no flaw nor any deficiency. Then it was explained by mention of the lawful and unlawful, instructions and prohibitions, promises and threats, narrations etc. It is from the One Who is Wise in His handling of affairs and legislation and Who is Aware of the condition of His servants and what is in their best interests.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
of 123 verses, and was revealed after Yunus. In the Name of God, the Compassionate, the Merciful: [11:1] Aliflam ra 3 : God knows be£t what He means by these [letters]; this is, a Book whose verses have been set clear, through marvellous arrangement and wonderful meanings, and then detailed, expound¬ ed, through rulings, stories and admonitions, from One Wise, Informed, that is, [from] God. [11:2] [Saying:] ‘Worship none but God. Truly I am to you a Warner from Him, of chastisement, if you disbelieve, and a bearer of good tidings’, of reward, if you believe.
Open in library →أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنَّنِي لَكُم مِّنْهُ نَذِيرٌ وَبَشِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. These verses revealed to Muhammad (peace be upon him) prohibit people from worshipping anyone besides Allah. I, O people, warn you of Allah’s punishment if you disbelieve in Him and do not obey Him; and I give you good news of His reward if you have faith in Him and practise His sacred law.
Open in library →Tafsir al-Jalalayn
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وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُمَتِّعْكُم مَّتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُّسَمًّى وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ وَإِن تَوَلَّوْا فَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ كَبِيرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. Seek, O people, forgiveness for your sins from your Lord and repent to Him with remorse over your shortcomings. He will give you good provision in this worldly life until the end of your fixed lifespan. He will give every person who has merit, by following Him and doing good, a full reward for such behaviour without any decrease. If you turn away from having faith in what I have brought from my Lord, then I fear for you the punishment of a day whose horrors are intense, which is the Day of Judgement.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
Him, of chastisement, if you disbelieve, and a bearer of good tidings’, of reward, if you believe. [11:3] And [biddingyou]: ‘Ask forgiveness of your Lord, for [your] idolatry, then repent, return, to Him, through [aCts of] obedience, and He will give you, in this world, fair enjoyment, in the way of pleasant living and abundant provision, until a time appointed, namely, death, and He will give, in the Hereafter, every person of merit, in deed, [the due for] his merit, his reward.…
Open in library →إِلَى اللَّهِ مَرْجِعُكُمْ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
4. To Allah alone is your return, O people, on the Day of Judgement and He, may He be glorified, has power over everything. Nothing is outside His ability. It is not difficult for Him to give you life and take you to account after you die and are raised up.
Open in library →Tafsir al-Jalalayn
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أَلَا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا مِنْهُ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. These idolaters bend their backs and lower their heads in order to hide from Allah’s Messenger (peace be upon him). When they cover their heads with their clothing so that Allah’s Messenger (peace be upon him) does not see them, turning away from what he brought, Allah knows what they conceal and what they reveal. He knows the intentions that are in the heart. Nothing is hidden from Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
11:4] Unto God is your return, and He has power over all things’, including reward and chastisement. [11:5] As reported by al-Bukharl [by way of an isnad] from Ibn ‘Abbas, the following was revealed regarding those who were embarrassed to withdraw [to relieve nature] or to have sexual intercourse [without their clothes] and become exposed to the heaven.…
Open in library →وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِي كِتَابٍ مُّبِينٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. There is no creature that walks on the surface of the earth, whatever it may be, except that Allah has undertaken, through His grace, to provide for it. He, may He be glorified, knows where it lives on earth and He knows where it will die. The provision, place of living and place of death for everything – including creatures – are in a clear book, which is the Preserved Tablet.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ing is to no avail. Tridy He knows what is in the breaSts [of men], that is, what is in the hearts. [11:6] And there is not ( wa-ma min: min is extra) a creature ( dabba is that [creature] which treads [dabba ]) 2 in the earth but the sustenance thereof reSts on God, [sustenance] which He has undertaken [to provide], out of His bounty, exalted be He. And He knows its habitation, its dwelling-place in this world — or in the loins — and its repository, after death, or in the womb. All, that which is mentioned, is in a manifest, a clear.…
Open in library →وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَلَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِن بَعْدِ الْمَوْتِ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا سِحْرٌ مُّبِينٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. He, may He be glorified, is the One Who created the heavens and the earth in their magnificent form, and He created whatever is in them in a period of six days. Before He created them, His Throne was on water. He created all of this in order to test which of you, O people, is best in doing actions that please Allah and which of you does actions that anger Him. He will repay each group according to what they deserve.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
is mentioned, is in a manifest, a clear. Book, which is the Preserved Tablet ( al-lawh al-mahfuz). [11:7] And He it is Who created the heavens and the earth in six days, the firSt of which was Sunday and the la St, Friday — and His Throne, before creating them, was upon the water, borne by the winds — that He might try you ( li-yabluwakum is semantically connected to khalaqa, ‘He [Who] created’), in other words, He created them and all that is beneficial and good for you in them, in order to teSt you: which of you is beSt in conduct, that is, [which of you] is most obedient to God.…
Open in library →وَلَئِنْ أَخَّرْنَا عَنْهُمُ الْعَذَابَ إِلَىٰ أُمَّةٍ مَّعْدُودَةٍ لَّيَقُولُنَّ مَا يَحْبِسُهُ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. If I postpone the punishment that the idolaters deserve in this world for a period of a few days, they will attempt to mock the punishment by asking for it to come quickly, by saying, ‘What is it that is holding the punishment back from us?’ Of course, the punishment that they deserve has a fixed time with Allah, and on the day when it comes to them they will not find anyone to avert it from them. Instead, the punishment that they used to poke fun at by asking for it to come quickly will fall upon them and surround them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
run : a variant reading has sahirun, ‘sorcerer’, in which case the reference is to the Prophet (s). [11:8] And if we postpone the chastisement for them until, the arrival of, a reckoned time, [reckoned] moments, they will surely say, in mockery: ‘What is detaining it?’, what is preventing it from being sent down? God, exalted be He, says: Verily on the day when it comes to them, it cannot be averted, warded
Open in library →وَلَئِنْ أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. If I give man a blessing from Me, such as health or wealth, and then I take away that blessing from him, he loses all hope of My mercy and becomes extremely ungrateful for My blessings, which he forgets when they are taken away.
Open in library →Tafsir al-Jalalayn
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وَلَئِنْ أَذَقْنَاهُ نَعْمَاءَ بَعْدَ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي إِنَّهُ لَفَرِحٌ فَخُورٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. If I let such a person have much provision and good health, after having experienced poverty and illness, he will say, ‘My troubles have gone and my difficulty is over’. He does not thank Me for such blessings, but instead he becomes boastful and vain, holding his head high with pride over people because of what I have blessed him with.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
him, lo! he is despairing, having loSt hope of Gods mercy, ungrateful, intensely ungrateful to Him. [11:10] But if We cause him to taSte prosperity after some misery, [such as] impoverishment and hard¬ ship, that had befallen him, assuredly he will say, ‘The ills, the afflictions, have gone from me’, when he had not anticipated that they would go away; yet Still he does not give thanks for this; lol, he is exultant, wanton, boaStfid, to people of what he has been given; [11:11] save, but, those who endure, misery, [patiently] and perform righteous deeds, during times of comfort; theirs w…
Open in library →إِلَّا الَّذِينَ صَبَرُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. This is the case with all people except those who are patient in hard times, do good actions and leave sins. Such good people are different to the arrogant ones described previously, as they do not lose hope in hard times, nor are they ungrateful for Allah’s blessings and nor are they arrogant. So they will receive forgiveness for their sins from their Lord and they will receive a great reward in the Afterlife.
Open in library →Tafsir al-Jalalayn
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فَلَعَلَّكَ تَارِكٌ بَعْضَ مَا يُوحَىٰ إِلَيْكَ وَضَائِقٌ بِهِ صَدْرُكَ أَن يَقُولُوا لَوْلَا أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَاءَ مَعَهُ مَلَكٌ إِنَّمَا أَنتَ نَذِيرٌ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. Perhaps you, O Messenger, because of their disbelief, stubbornness and demand for signs, will leave out conveying some of what Allah has instructed you to convey because they will find it difficult to practise; and perhaps your heart will be reluctant to convey it, so that they do not say, ‘Why has no rich treasure been sent down to him or why has no angel come with him to confirm his truthfulness?’ Do not leave some of what is revealed to you because of that. You are only a warner who conveys what Allah has instructed you to convey. You do not have to bring the signs they request for.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
s deeds, during times of comfort; theirs will be forgiveness and a great reward, which is Paradise. [11:12] Perhaps, O Muhammad ( s),you might [think to] leave out some of what is revealed to you, such that you do not convey it to them, for they do not take it seriously, and that your breaSt should be Strait¬ ened by it, by reciting it to them, because they say, ‘Why has a treasure not been sent down for him, or an angel not come with him?’, to confirm his sincerity, as we had requested? You are but a Warner, and yours is only to convey [the Message], not to produce what they have request…
Open in library →أَمْ يَقُولُونَ افْتَرَاهُ قُلْ فَأْتُوا بِعَشْرِ سُوَرٍ مِّثْلِهِ مُفْتَرَيَاتٍ وَادْعُوا مَنِ اسْتَطَعْتُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَادِقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
13. Do the idolaters say that Muhammad made up the Qur’ān, and that it is not revelation from Allah? Allah tells the Messenger (peace and blessing be upon him) to challenge them to write ten similar sūrahs themselves like the Qur’ān, and to call upon whomever they could call upon to help them to do this, if they were telling the truth in claiming that the Qur’ān was fabricated.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
s Guardian over all things, He is Preserver [of all things], so He will requite them [accordingly]. [11:13] Or do they say, ‘He has invented it’?, that is, the Qur’an. Say: ‘Then bring ten suras the like thereof, in terms of clarity and rhetorical excellence, invented, for you are Arabs who SJieak [Arabic] eloquently, like myself — he challenged them to these [ten suras ] firSt, and then to one sura — and call, in order [for them] to assiSt you, upon whom you can beside God, that is, [on] other than Him, if you are truthful’, about it [the Qur’an] being an invention of lies.
Open in library →فَإِلَّمْ يَسْتَجِيبُوا لَكُمْ فَاعْلَمُوا أَنَّمَا أُنزِلَ بِعِلْمِ اللَّهِ وَأَن لَّا إِلَٰهَ إِلَّا هُوَ فَهَلْ أَنتُم مُّسْلِمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
14. If they do not bring what the Messenger challenges them to – and they are unable to do it! – then the believers should know with certainty that the Qur’ān is revealed from Allah by His knowledge to His Messenger, and that it is not fabricated, and that there is no true god except for Him. Allah asks whether you surrender to Him in devotion after these conclusive proofs?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
at is, [on] other than Him, if you are truthful’, about it [the Qur’an] being an invention of lies. [11:14] Then, if they, that is, those on whom you call for assistance, do not answer you, know, this ad¬ dress is to the idolaters, that it has been revealed, enwrapped, only in God’s knowledge, not as an inven¬ tion of lies againSt Him, and that (an is softened, in other words [understand it as] annahu ) there is no god save Him. Will you then submit?, after this definitive argument; in other words: ‘Submit!’
Open in library →مَن كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
15. Whoever desires the life of this world and its passing pleasures through what they do, and does not desire the Afterlife through their actions, Allah will give them the reward for their actions in this world: health, safety and ample provision. They will not be short-changed in the reward for their actions in any way.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
s no god save Him. Will you then submit?, after this definitive argument; in other words: ‘Submit!’ [11:15] He who desires the life of this world and its adornment, by persisting in idolatry — it is said that this was [revealed] regarding the dissimulators — We shall repay them their deeds, that is, the requital of any good that they did, such as charity or kindness to kin, in it, by giving them abundant provision, and therein, that is, in this world, they shall not be defrauded, they shall [not] be made to suffer diminution in anything. [11:16] Those are they for whom there is nothing i…
Open in library →أُولَٰئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَّا كَانُوا يَعْمَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
16. Such people with this blameworthy aspiration will not have any reward on the Day of Judgement, except for the fire of Hell, which they will enter; and the reward of their actions will disappear, and their actions will be useless, because they were not based on faith or on a valid intention, and they did not desire the countenance of Allah and the home of the Afterlife through their actions.
Open in library →Tafsir al-Jalalayn
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أَفَمَن كَانَ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّهِ وَيَتْلُوهُ شَاهِدٌ مِّنْهُ وَمِن قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً أُولَٰئِكَ يُؤْمِنُونَ بِهِ وَمَن يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ فَلَا تَكُ فِي مِرْيَةٍ مِّنْهُ إِنَّهُ الْحَقُّ مِن رَّبِّكَ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
17. The Prophet Muhammad (peace be upon him)has a clear proof from His Lord, the Exalted, which is the noble Qur’ān that testifies to the truth of what he says; and the Torah, revealed to Moses (peace be upon him), also testifies to the truth of his prophethood. He was sent as a guide and a mercy to people. He and those who believe with him are not the same as the disbelievers, who wander aimlessly in error; for they believe in the Qur’ān and in Muhammad (peace and blessings be upon him), to whom the Qur’ān was revealed.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
in, that is, in the Hereafter, and will not be rewarded, and useless is that which they used to do. [11:17] Is he who relies on a clear proof, a clear Statement, from his Lord, meaning the Prophet (s), or the believers; it [the proof] being the Qur’an, [a clear proof] which is followed by a witness, to it of its veracity [as being], from Him, that is, from God; he [the witness] being Gabriel, and before it, [before] the Qur’an, was the Book of Moses, the Torah, also a witness to it, as an example and a mercy? (imaman wa-rahmatan is a circumstantial qualifier) [is such a person] like one w…
Open in library →وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أُولَٰئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ الْأَشْهَادُ هَٰؤُلَاءِ الَّذِينَ كَذَبُوا عَلَىٰ رَبِّهِمْ أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
18. No one is a greater wrongdoer than someone who makes up a lie about Allah, associating a partner or a son with Him. Those who make up lies about Allah will be brought before their Lord on the Day of Judgement to be asked about their actions, and the witnesses against them, from among the angels and the messengers, will say that they were the ones who lied about Allah by attributing a partner or son to Him. Allah’s depriving them of His mercy is due to their lies about Allah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
it is the Truth from your Lord, but mo ft of mankind, that is, the people of Mecca, do not believe. [11:18] And who, that is, none, does greater wrong than he who invents a lie concerning God?, by ascrib¬ ing to Him partner and child. Those, they shall be brought before their Lord, on the Day of Resurrection, amid [the reSt of] creation, and the witnesses (ashhad is the plural of shahid ) namely, the angels, who will bear witness that the messengers conveyed [the Message] and that the disbelievers denied [them], will say, ‘These are they who lied concerning their Lord’.…
Open in library →الَّذِينَ يَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
19. Those who turn people away from Allah’s straight path, and want it to be twisted from its straightness so that, who deny that they will be brought back to life after death –
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ey who lied concerning their Lord’. Surely the curse of God is upon the wrong-doers, the idolaters; [11:19] they who bar [people] from God’s way, [from] the religion of Islam, desiring [to have] it, seek¬ ing that the way be, crooked; and in the Hereafter they (hum, ‘they’, is [reiterated] for emphasis) are disbelievers. [11:20] Such will not escape, God, in the earth and, beside God, other than Him, they [can] have no allies, [no] helpers to protedt them against His chastisement. For them the chastisement will be double, for their having led others astray.…
Open in library →أُولَٰئِكَ لَمْ يَكُونُوا مُعْجِزِينَ فِي الْأَرْضِ وَمَا كَانَ لَهُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ يُضَاعَفُ لَهُمُ الْعَذَابُ مَا كَانُوا يَسْتَطِيعُونَ السَّمْعَ وَمَا كَانُوا يُبْصِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
20. Such people cannot escape from Allah in this world if He wills to send down a punishment on them, and they have no protectors besides Allah who could stop the punishment of Allah from reaching them. Their punishment on the Day of Judgement will be increased because they turned away themselves and turned others away from Allah’s path. In this world, they were not able to hear the truth and guidance and accept it, and they did not see the signs of Allah in the universe in a way that was beneficial to them, because of their strong aversion to the truth.
Open in library →Tafsir al-Jalalayn
—
أُولَٰئِكَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
21. These are people who have lost themselves, heading towards their own ruin through associating partners with Allah; and the partners and intercessors they have invented will abandon them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e of their extreme aversion to it, it is as though they did not have the [physical] capacity for it. [11:21] Such are they who have loSt their souls, for their journeys end shall be to the Fire, made everlast¬ ing for them; and that which they used to invent, [of lies] concerning God, in the way of claiming [that He has] a partner, has failed them, is absent [before them]. [11:22] Without doubt, verily, they will be the greatest losers in the Hereafter. [11:23] Truly those who believe and perform righteous deeds and humble themselves, [who] are at peace and feel reassured, or [who] repent…
Open in library →لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
22. It is certain that on the Day of Judgement they will be the greatest losers, because they exchanged faith for disbelief, the Afterlife for the world, and mercy for suffering.
Open in library →Tafsir al-Jalalayn
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إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَخْبَتُوا إِلَىٰ رَبِّهِمْ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
23. Those who have faith in Allah and His messengers, and who do good actions, are humble and fear Allah, they are the companions of Paradise, where they will live eternally.
Open in library →Tafsir al-Jalalayn
—
مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ هَلْ يَسْتَوِيَانِ مَثَلًا أَفَلَا تَذَكَّرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
24. The examples of the two groups – the disbelievers and the believers – are, firstly, like the blind who do not see and the deaf who do not hear: where it is the disbelievers who do not hear and accept the truth, and do not see in a way that is beneficial to them; and secondly, like someone who can hear and see: where it is the believers who can both hear and see. Are these two groups the same in their state and in their qualities? They are not the same.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
red, or [who] repent, before their Lord: such will be the inhabitants of Paradise, abiding therein. [11:24] The likeness, the description, of the two parties, the disbelievers and the believers, is as the blind and the deaf, this being the likeness of the disbeliever, and the one who sees and the one who hears, this being the likeness of the believer, are they equal in likeness? No! Will you not then remember? (tadhakkarun : the original ta [of tatadhakkarun] has been assimilated with the dhal) [will you not then] be admonished? [11:25] And verily We sent Noah to his people [and he said]…
Open in library →وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ إِنِّي لَكُمْ نَذِيرٌ مُّبِينٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
25. I sent Noah (peace be upon him) as a messenger to his people. Noah told them that he was sent to warn them about Allah’s punishment, whilst making very clear the message he had been sent to them with.
Open in library →Tafsir al-Jalalayn
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أَن لَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ أَلِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
26.Noah called his people to worship Allah alone, and not to worship any besides Him, because he feared the punishment of a painful day for them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
i, in which case ‘he said’ has been omitted ) 3 for you a clear Warner, one whose warning is plain. [11:26] That, you worship none but God. Loi I fear for you, should you worship other than Him, the chastisement of a painful day’, painful in this world and in the Hereafter.
Open in library →فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِن قَوْمِهِ مَا نَرَاكَ إِلَّا بَشَرًا مِّثْلَنَا وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا بَادِيَ الرَّأْيِ وَمَا نَرَىٰ لَكُمْ عَلَيْنَا مِن فَضْلٍ بَلْ نَظُنُّكُمْ كَاذِبِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. The nobility and leaders of Noah’s people said that they would not respond to his call, saying that he was no better than them, being a man like them, and that they only saw the least important people among them following him straightaway upon a simple suggestion, without considering carefully or examining the situation. They said that the believers were not more noble or wealthy than them, nor did they have a higher rank than them, which might make them worthy of being followed by them; rather, they considered them to be lying in their claims.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hip other than Him, the chastisement of a painful day’, painful in this world and in the Hereafter. [11:27] The council, the remedied elders, of his people who disbelieved, said: ‘We see you but a mortal like us, and you have no merit over us, and we see not that any follow you save the vileSt among us, the riffraff among us, such as the weavers and the shoemakers, [through] rash opinion (badiya’l-ra’ya : read with hamza or without [in both cases]), 4 in other words, impulsively, without thinking you over (it [badiya’l-ra’ya] is in the accusative because it is an adverbial clause, that is…
Open in library →قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي وَآتَانِي رَحْمَةً مِّنْ عِندِهِ فَعُمِّيَتْ عَلَيْكُمْ أَنُلْزِمُكُمُوهَا وَأَنتُمْ لَهَا كَارِهُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
28. Noah asked his people to tell him whether he and the believers would be able to enter faith into his people’s hearts against their will if he had a clear proof from his Lord, showing that what he said was the truth, and that they must believe him? They would be unable to do so, because it is Allah alone Who gives people faith.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
bringing] a Message: they [the disbelievers] included his folk with him in their address [to him], [11:28] He said, ‘O my people, have you considered: — inform me — if I am [aSting] upon a clear proof, a clear statement, from my Lord and He has given me mercy — prophethood — from Him, and it has been obscured, concealed, from you (' amiyat, ‘obscured’, a variant reading has the passive ‘ummiyat), can we compel you to it, are we [able] to force you to accept it, while you are averse to it? We are not able to do that. [11:29] And O my people, I do notask of you any wealth, which you should…
Open in library →وَيَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ مَالًا إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَمَا أَنَا بِطَارِدِ الَّذِينَ آمَنُوا إِنَّهُم مُّلَاقُو رَبِّهِمْ وَلَٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
29. Noah told his people that he did not ask for any payment for the delivery of his message: his reward would only be from Allah. He would not drive away the poor among the believers, who the disbelievers asked to be removed from his company. They will be meeting their Lord on the Day of Judgement, and Allah will reward them for their faith. Noah said that he saw them as a people who did not understand the reality of what he was calling them to when they asked him to drive away the weak people among the believers.
Open in library →Tafsir al-Jalalayn
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وَيَا قَوْمِ مَن يَنصُرُنِي مِنَ اللَّهِ إِن طَرَدتُّهُمْ أَفَلَا تَذَكَّرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
30. Noah asked his people about who would be able to protect him from Allah’s punishment if he drove away these poor believers unjustly for no crime. Would they not reflect and strive for what was best and of most benefit to themselves?
Open in library →Tafsir al-Jalalayn
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وَلَا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ إِنِّي مَلَكٌ وَلَا أَقُولُ لِلَّذِينَ تَزْدَرِي أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ اللَّهُ خَيْرًا اللَّهُ أَعْلَمُ بِمَا فِي أَنفُسِهِمْ إِنِّي إِذًا لَّمِنَ الظَّالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
31. Noah told his people that he would not say that he had the treasuries of Allah, which he could spend on them if they believed; and he would not say to them that he had knowledge of the Ghaib. He would not say to them that he was an angel, because he was a man like them; nor would he say of the poor people, whom they scorned and thought of as inferior to them, that Allah would not give them success and guidance: Allah knew best their intentions and their states. If Noah claimed any of these things, then he would be among the wrongdoers, deserving of Allah’s punishment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
econd ta [in tatadhakkarun] has been assimilated with the dhal), [will you not then] be admonished? [11:31] And I do not say to you, “I possess the treasure houses of God” nor, “I have knowledge of the Unseen”; nor do I say, “I am an angel”, nay, I am human like you. Nor do I say to those whom your eyes scorn that God will not give them any good — God knows be it what is in their souls, [in] their hearts.…
Open in library →قَالُوا يَا نُوحُ قَدْ جَادَلْتَنَا فَأَكْثَرْتَ جِدَالَنَا فَأْتِنَا بِمَا تَعِدُنَا إِن كُنتَ مِنَ الصَّادِقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
32. Noah’s people said to him, out of stubbornness and pride, that he had debated and disputed long enough, and told him to bring them the punishment he had promised them, if he was telling the truth in what he claimed.
Open in library →Tafsir al-Jalalayn
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قَالَ إِنَّمَا يَأْتِيكُم بِهِ اللَّهُ إِن شَاءَ وَمَا أَنتُم بِمُعْجِزِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
33. Noah said to them that he could not bring the punishment upon them, and that only Allah would bring it to them, if He willed; and that they would not be able to escape from the punishment of Allah if He willed for them to be given a punishment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
us that wherewith you are threatening us, in the way of chastisement, if you are of the truthfid’. [11:33] He said, ‘Only God will bring it upon you, if He wills, to haSten it on for you, for the decision is His, not mine; and you cannot escape Him, elude God. [11:34] And my counsel will not benefit you if I desire to counsel you when God desires to keep you aStray (the response to the conditional is indicated by wa-la yanfa’ukum nushi, ‘and my counsel will not benefit you’). He is your Lord and to Him you will be brought back’.
Open in library →وَلَا يَنفَعُكُمْ نُصْحِي إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ اللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
34. Noah told them that his advice and counsel would not benefit them if Allah willed that they be led astray from the right path, and if He willed to leave them without guidance because of their stubbornness. He was their Lord and it was He Who had control over their lives, so He would lead them astray if He willed; and to Him alone they would be returned on the Day of Judgement, when they would be repaid for their actions.
Open in library →Tafsir al-Jalalayn
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أَمْ يَقُولُونَ افْتَرَاهُ قُلْ إِنِ افْتَرَيْتُهُ فَعَلَيَّ إِجْرَامِي وَأَنَا بَرِيءٌ مِّمَّا تُجْرِمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
35. The disbelief of Noah’s people led them to claim that he had made up something about Allah with this faith that he brought to them. Allah told His messenger to say to them that if he had invented it, then he would be a wrongdoer and the punishment of his crime would fall upon him alone; and if they rejected the truth he brought them, out of stubbornness and pride, then they were the wrongdoers, and he was not responsible for their crime in any way, but was innocent of it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ushi, ‘and my counsel will not benefit you’). He is your Lord and to Him you will be brought back’. [11:35] God, exalted be He, says: Or do they, the disbelievers of Mecca, say, ‘He has invented it’?, Muhammad (s) has invented the Qur’an? Say: ‘If I have invented it, then my crime will be upon me, my sin [will be upon me], that is, the punishment for it; and I am innocent of what you commit’, of crime, when you attribute invention to me.
Open in library →وَأُوحِيَ إِلَىٰ نُوحٍ أَنَّهُ لَن يُؤْمِنَ مِن قَوْمِكَ إِلَّا مَن قَدْ آمَنَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَفْعَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
36. Allah revealed to Noah that none of his people would believe, except those who already believed; and He told him not to be saddened by their rejection and ridicule over the many years.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
shment for it; and I am innocent of what you commit’, of crime, when you attribute invention to me. [11:36] And it was revealed to Noah that: ‘None of your people will believe except he who has already believed. Do not be distressed, grieved, because of what they do, in the way of idolatry. So, he [Noah] invoked God againSt them with the words: My Lord, leave not [one of the disbelievers] upon the earth [Q. 71:26].…
Open in library →وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُم مُّغْرَقُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
37. Allah told Noah to build the Ark, under His observation and protection; and with His inspiration, He taught him how to build it. He told him not to address Him with a request to give time to those who wronged themselves through their disbelief. They would be drowned, inevitably, in the Flood, as a consequence of persisting in their disbelief.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
disbelievers] upon the earth [Q. 71:26]. God responded to this invocation of his and said: [11:37] Build the Ark, the ship, under Our eyes, under Our watch and protection, and by Our inspira¬ tion, [by] Our command, and do not address Me concerning those who have done evil, [those who] have disbelieved, [by asking] that I should refrain from destroying them; lo! they shall be drowned’. [11:38] And he was building the Ark ( yasna is narrating a paSt State [in the present tense]) and when¬ ever a council, a group, of his people passed him, they scoffed at him, mocked him.…
Open in library →وَيَصْنَعُ الْفُلْكَ وَكُلَّمَا مَرَّ عَلَيْهِ مَلَأٌ مِّن قَوْمِهِ سَخِرُوا مِنْهُ قَالَ إِن تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنكُمْ كَمَا تَسْخَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
38. Noah followed the command of his Lord, and immediately started building the Ark. Whenever the leaders and noblemen among his people passed by, they made fun of him, because he was building the Ark and there was no water or rivers around. When they continued to mock him, he said to these important people that if they mocked him and his people today when they were building the Ark, they also mocked them because of their ignorance of the fact that they would be drowned.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ave disbelieved, [by asking] that I should refrain from destroying them; lo! they shall be drowned’. [11:38] And he was building the Ark ( yasna is narrating a paSt State [in the present tense]) and when¬ ever a council, a group, of his people passed him, they scoffed at him, mocked him. He said, ‘Though you scoff at us, yet we scoff at you, even as you scoff, when we are saved, while you drown; [11:39] and you shall know to whom ( man introduces the relative clause which constitutes the direct object of the [acftion of] ‘knowing’) will come a chastisement degrading him, and upon whom an e…
Open in library →فَسَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُّقِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
39. Noah told them that they would come to know who would be punished in this world in a way that disgraced and humiliated them, and upon whom the eternal punishment would come on the Day of Judgement.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
we scoff at you, even as you scoff, when we are saved, while you drown; [11:39] and you shall know to whom ( man introduces the relative clause which constitutes the direct object of the [acftion of] ‘knowing’) will come a chastisement degrading him, and upon whom an endur¬ ing, an everlasting, chastisement will fall’.
Open in library →حَتَّىٰ إِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ قُلْنَا احْمِلْ فِيهَا مِن كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَن سَبَقَ عَلَيْهِ الْقَوْلُ وَمَنْ آمَنَ وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
40. Noah (peace be upon him) finished building the Ark that Allah had commanded him to build. Then His command came to destroy them, and the water boiled up from the furnace they used to bake in, signalling the beginning of the Flood. Allah told Noah (peace be upon him) to take on board the Ark a pair of every type of animal on the earth, a male and a female, and to take his family, except for those who it had already been determined would drown because they did not believe. He was told to also take those who believed with him from among his people.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
a chastisement degrading him, and upon whom an endur¬ ing, an everlasting, chastisement will fall’. [11:40] Such that when ( hatta represents the objective for [the acftion of] ‘building’) Our command came, for their destruction, and the, baker’s, oven gushed forth , 5 with water — this was the sign for Noah — We said, ‘Load therein, in the ship, of every kind, [of every] male and female, that is, of every Species of these two, two, a male and a female ( ithnayn constitutes the direcft objecft).…
Open in library →وَقَالَ ارْكَبُوا فِيهَا بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُورٌ رَّحِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
41. Noah said to those who believed among his family and his people to board the Ark, and that its sailing and landing would be in the name of Allah, saying that his Lord was Forgiving of the sins of those of His servants who repent to Him, and was Compassionate with them. By His mercy to the believers, He saved them from being destroyed.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
he number of all those aboard the ship was eighty, half of whom were men and the other half, women. [11:41] And he, Noah, said, ‘Embark therein! In the Name of God be its course and its mooring (read majrdhd and marsdhd , 6 or mujrahd and mursdhd, both being verbal nouns, meaning, the length of its course and where it docks, in other words, the entire journey).…
Open in library →وَهِيَ تَجْرِي بِهِمْ فِي مَوْجٍ كَالْجِبَالِ وَنَادَىٰ نُوحٌ ابْنَهُ وَكَانَ فِي مَعْزِلٍ يَا بُنَيَّ ارْكَب مَّعَنَا وَلَا تَكُن مَّعَ الْكَافِرِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
42. The Ark sailed with the people and animals in it, through the great waves like mountains. Noah (peace be upon him) called to his son, who did not believe, and who was isolated from his father and his people in some place. Noah told him to believe, and to get onto the Ark with them so that he would be saved from the Flood; and he told him not to be with the disbelievers, or he would be drowned as they would be.
Open in library →Tafsir al-Jalalayn
—
قَالَ سَآوِي إِلَىٰ جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ قَالَ لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلَّا مَن رَّحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
43. Noah’s son said to him that he would take refuge on a high mountain so that the water could not reach him. Noah told his son that nothing would save anyone from Allah’s punishment of being drowned by the Flood, except those who Allah would save in His mercy. A wave came between Noah and his disbelieving son, and his son was drowned by the Flood because of his disbelief.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
o was Standing away, from the ship, ‘O my son, embark with us and do not be with the disbelievers!’ [11:43] He said, ‘I shall take refuge in a mountain that will protect me, preserve me, from the water’. Said he, ‘This day there is none that can protedtfrom God’s command, [from] His chastisement, except — but — him on whom He, God, has mercy’, he will be protected. God, exalted be He, says: And the waves came between them, so he was among the drowned.
Open in library →وَقِيلَ يَا أَرْضُ ابْلَعِي مَاءَكِ وَيَا سَمَاءُ أَقْلِعِي وَغِيضَ الْمَاءُ وَقُضِيَ الْأَمْرُ وَاسْتَوَتْ عَلَى الْجُودِيِّ وَقِيلَ بُعْدًا لِّلْقَوْمِ الظَّالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
44. After the Flood, Allah told the earth to absorb the water, and He told the sky to hold back and not send down rain; and so the water decreased, until the land became dry. By then, Allah had destroyed the disbelievers. The Ark stopped on Mount Jūdī. It was said, ‘Be gone and destroyed the people of disobedience, for they had overstepped the limits of Allah through their disbelief.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
protected. God, exalted be He, says: And the waves came between them, so he was among the drowned. [11:44] And it was said, ‘O earth, swallow your waters, that have Sprung forth from you — and it rea¬ bsorbed it [all] except for what came down from the sky and formed rivers and seas — and O heaven, abate!’, withhold the rain, and it did. And the waters subsided, decreased.…
Open in library →وَنَادَىٰ نُوحٌ رَّبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
45. Noah (peace be upon him)called upon his Lord, saying that his son was of his family, whom He had promised him would be saved. He said that Allah’s promise is always true and that Allah is the most just of judges Who knows best.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
jazira), near Mosul; and it was said: ‘Away with — perish — the evildoing, the disbelieving, folk!’ [11:45] And Noah called out to his Lord and said, ‘My Lord, lo! my son, Canaan, is of my family, and You promised me that they would be saved, and truly Your promise is the Truth, which never fails, and You are the Mo ft Juft of Judges’, the moSt knowledgeable and the faireSt of them.
Open in library →قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنِّي أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
46. Allah said to Noah that his son, who he asked Him to save, was not from his family, whom He had promised to save, because he was a disbeliever. Noah’s question was not appropriate coming from him, and was not right for someone of his rank. Allah told him not to ask Him about what he had no knowledge about, cautioning him not to be among those who are ignorant, by asking Him for things that go against His knowledge and wisdom.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
never fails, and You are the Mo ft Juft of Judges’, the moSt knowledgeable and the faireSt of them. [11:46] He, [God] exalted be He, said: ‘ONoah, lo!he is not of your family, of those [who will be] saved, or of the followers of your religion; lo! it, that is, your asking me to save him, is not a righteous deed, for he is a disbeliever and there is no deliverance for disbelievers (‘dmalun ghayru sdlihin, ‘it is not a right¬ eous deed’: a variant reading has ‘dmila, the verb, with ghayra in the accusative, in which case the person governing [the verb ‘ amila ] is his son).…
Open in library →قَالَ رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُن مِّنَ الْخَاسِرِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
47. Noah (peace be upon him) asked his Lord to help him by preventing him from asking Him for what he had no knowledge about. He said that if Allah did not forgive him his sin, and have mercy on him, then he would be among the losers who lost their share in the Afterlife.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
your son. I admonish you left you be among the ignorant’, when you ask about what you do not know. [11:47] He said, ‘My Lord, I seek refuge in You, from [the sin], that I should ask of You that whereof I have no knowledge. Unless You forgive me, my excess, and have mercy on me I shall be among the losers’.
Open in library →قِيلَ يَا نُوحُ اهْبِطْ بِسَلَامٍ مِّنَّا وَبَرَكَاتٍ عَلَيْكَ وَعَلَىٰ أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُم مِّنَّا عَذَابٌ أَلِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
48. Allah told Noah (peace be upon him) to get down from the Ark on to the ground in safety and security, and with many blessings from Allah upon him and on the believing descendants of those who were with him on the Ark, who would come after them. There would also be other peoples from their descendants who would disbelieve whom Allah would for a time give enjoyment in the life of this world, giving them their livelihood, but then a painful punishment from Him would come to them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
no knowledge. Unless You forgive me, my excess, and have mercy on me I shall be among the losers’. [11:48] It was said, ‘O Noah, go down, disembark from the ship, in peace, in safety, or with a greeting, from Us and blessings, good things, upon you and upon some communities [that will fpring]from those with you, in the ship, that is, from their children and their seed, those who are [and those who will be] the believers.…
Open in library →تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنتَ تَعْلَمُهَا أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَٰذَا فَاصْبِرْ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
49. This story of Noah is from the news of the Ghaib, which the Messenger (peace be upon him)did not know beforehand, and his people did not have knowledge of it either before this revelation from Allah. Allah tells him to be patient in the face of the injury and rejection of his people, just as Noah (peace be upon him) was patient. Help and victory is for those who follow what Allah instructs and who stay away from what He has prohibited.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hen a painful chaftisement will befall them’, in the Hereafter, and these will be the disbelievers. [11:49] Those, that is, these verses, containing [dories such as] the dory of Noah, are of the tidings of the Unseen, [of] the tales of that which was hidden from you, which We infpire in you, O Muhammad (s'). You yourself did not know it, nor did your people [know it] before this, Qur’an.…
Open in library →وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ إِنْ أَنتُمْ إِلَّا مُفْتَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
50. Allah sent to the people of ‘Ād their brother Hūd (peace be upon him). He told them to worship Allah alone, and not to associate anyone with Him. He told them that they had no real god other than Him, glory be to Him, and that they were not telling the truth in claiming that he had a partner.
Open in library →Tafsir al-Jalalayn
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يَا قَوْمِ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِنْ أَجْرِيَ إِلَّا عَلَى الَّذِي فَطَرَنِي أَفَلَا تَعْقِلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
51. Hūd told his people that he asked for no reward from them for what he conveyed from his Lord, calling them to it, and that his reward was only from Allah Who created him. Would they not think about this, and respond to what he called them to?
Open in library →Tafsir al-Jalalayn
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وَيَا قَوْمِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ يُرْسِلِ السَّمَاءَ عَلَيْكُم مِّدْرَارًا وَيَزِدْكُمْ قُوَّةً إِلَىٰ قُوَّتِكُمْ وَلَا تَتَوَلَّوْا مُجْرِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
52. Hūd told his people to ask for forgiveness from Allah, and to repent to Him, away from their sins, the biggest of which was associating others with Him. He would reward them by sending abundant rain, and would add strength to their strength by increasing their descendants and wealth. He told them not to turn away from what he was calling them to, because they would then be wrongdoers due to their disbelief in Allah and rejection of what he brought to them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
is Oneness. Lo! my wage falls only upon Him Who originated me, created me. Will you not understand? [11:52] And, O my people, ask forgiveness of your Lord, for [your] idolatry, then turn, return, to Him repentant, through obedience; He will release the sky, [He will release] the rain — for they had been denied it — upon you in abundance, with abundant rainfall, and He will add to you Strength to your Strength, through wealth and children.…
Open in library →قَالُوا يَا هُودُ مَا جِئْتَنَا بِبَيِّنَةٍ وَمَا نَحْنُ بِتَارِكِي آلِهَتِنَا عَن قَوْلِكَ وَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
53. Hūd’s people said to him that he had not brought them clear proof that would make them believe him. They said that they would not abandon their gods because of his word alone without proof, and that they did not believe him in his claim that he was a messenger.
Open in library →Tafsir al-Jalalayn
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إِن نَّقُولُ إِلَّا اعْتَرَاكَ بَعْضُ آلِهَتِنَا بِسُوءٍ قَالَ إِنِّي أُشْهِدُ اللَّهَ وَاشْهَدُوا أَنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
55. Hud said, He told them to plot against him together with their gods, which they claimed had afflicted him with madness, and not to give him any respite.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
s on [the basis of] your saying, that is, because of what you say, and we are not believers in you. [11:54] We say nothing, concerning you, save that one of our gods has possessed you in some evil way’, rendering you insane, for your having cursed them, and so you are raving. He said, ‘Lo! I call God to bear witness, for me, and you, bear witness also, that I am innocent of what you associate, with Him, [11:55] beside Him; so plot against me, devise ways to destroy me, all together, you and your graven images, then give me no respite, grant me [no] reprieve.
Open in library →مِن دُونِهِ فَكِيدُونِي جَمِيعًا ثُمَّ لَا تُنظِرُونِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
55. Hud said, He told them to plot against him together with their gods, which they claimed had afflicted him with madness, and not to give him any respite.
Open in library →Tafsir al-Jalalayn
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إِنِّي تَوَكَّلْتُ عَلَى اللَّهِ رَبِّي وَرَبِّكُم مَّا مِن دَابَّةٍ إِلَّا هُوَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
56. Hūd told them that he put his trust in Allah and relied upon Him alone in everything, because He was his Lord and their Lord. He told them that there is nothing walking on the face of the earth except that it is under His power and control, and He deals with it as He wills. He also told them that His Lord was true and just, and so would not give them power over him, since he stood for the truth and they stood for falsehood.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
troy me, all together, you and your graven images, then give me no respite, grant me [no] reprieve. [11:56] Truly I have put my trust in God, my Lord and your Lord; there is no (ma min: min is extra) creature, no living thing that treads upon this earth, but He takes it by the forelock, that is, [but] He is its possessor and subjugator, so that no benefit or harm occurs except by His permission — the forelock is specifically used here because he who is taken by his forelock suffers the ultimate humiliation. Surely my Lord is on a Straight path, that is, [on] the way of truth and justice.
Open in library →فَإِن تَوَلَّوْا فَقَدْ أَبْلَغْتُكُم مَّا أُرْسِلْتُ بِهِ إِلَيْكُمْ وَيَسْتَخْلِفُ رَبِّي قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُ شَيْئًا إِنَّ رَبِّي عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
57. He told them that if they continued to turn away from what he brought them, then he had no responsibility to do more than convey the message to them. He had delivered to them everything that Allah had sent him with and instructed him to convey. The proof would be against them, and his Lord would destroy them and bring another people to succeed them. They would not do Allah the slightest harm through their rejecting and turning away, because He has no need of His creation.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
mate humiliation. Surely my Lord is on a Straight path, that is, [on] the way of truth and justice. [11:57] And if you turn away ( tawallaw : one of the two fa'letters [of tatawallaw ] has been omitted), that is, if you objecft, Still I have conveyed to you that wherewith I was sent to you, and my Lord will set in place of you a folk other than you. You cannot injure Him in any way, by your idolatry. Truly My Lord is Preserver, Watcher, over all things’. [11:58] And when Our command.…
Open in library →وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا هُودًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِّنَّا وَنَجَّيْنَاهُم مِّنْ عَذَابٍ غَلِيظٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
58. When Allah’s command came to destroy them, He saved Hūd and those who believed with him by a mercy from Him, and He saved them from a stern punishment given to the disbelievers of his people.
Open in library →Tafsir al-Jalalayn
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وَتِلْكَ عَادٌ جَحَدُوا بِآيَاتِ رَبِّهِمْ وَعَصَوْا رُسُلَهُ وَاتَّبَعُوا أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
59. Such were the people of ‘Ād. They disbelieved in the signs of Allah, their Lord, and went against His messenger Hūd. They followed the instruction of every tyrant who was proud against the truth, not accepting it or dedicating themselves to it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
h him by a mercy, by guidance, from Us, and We delivered them from a harsh, a severe, chastisement. [11:59] And that was c Ad — [this is] an allusion to their remains; in other words, go forth in the land and look at these [remains]. God then describes their case, saying: they knowingly denied the signs of their Lord and disobeyed His messengers (rusulahu is in the plural, because when a person disobeys a messenger he has [effectively] disobeyed all of them, since they share a common principle in that [Mes¬ sage] with which they come, namely, [the principle of] Gods Oneness); and they, th…
Open in library →وَأُتْبِعُوا فِي هَٰذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ أَلَا إِنَّ عَادًا كَفَرُوا رَبَّهُمْ أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
60. They were then cursed with contempt and removed from Allah’s mercy in this world, and on the Day of Judgement they will also be without Allah’s mercy. Due to their disbelief in Allah, the Exalted, He distances them from every good and allows them to approach every evil.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
and of every rebellious tyrant, [every] leader of theirs who is obstinate with regard to the truth. [11:60] And a curse was made to follow them in this world, from people, and on the Day of Resurrec¬ tion, a curse [will follow them] for all creatures to see. ‘Lo! c Ad disbelieved in, they knowingly denied, their Lord. Lo! away, [far] from Gods mercy, with c Ad, the folk of Hud!’ [11:61] And, We sent, to Thamud their brother, from the tribe, Salih. He said, ‘O my people, worship God!, affirm His Oneness. You have no god other than He.…
Open in library →وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ هُوَ أَنشَأَكُم مِّنَ الْأَرْضِ وَاسْتَعْمَرَكُمْ فِيهَا فَاسْتَغْفِرُوهُ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي قَرِيبٌ مُّجِيبٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
61. Allah sent to the people of Thamūd their brother Ṣāliḥ. He told his people to worship Allah alone, and that they had no god worthy of worship other than Him. He created them from the clay of the earth when He created their father Adam from it, and made them settle in it. He told them to ask for forgiveness from Him, and that his Lord was Near to those who devoted themselves to worshipping Him, responding to their prayers.
Open in library →Tafsir al-Jalalayn
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قَالُوا يَا صَالِحُ قَدْ كُنتَ فِينَا مَرْجُوًّا قَبْلَ هَٰذَا أَتَنْهَانَا أَن نَّعْبُدَ مَا يَعْبُدُ آبَاؤُنَا وَإِنَّنَا لَفِي شَكٍّ مِّمَّا تَدْعُونَا إِلَيْهِ مُرِيبٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
62. Ṣāliḥ’s people said to him that he had had a high position among them before this, and they had hoped he would be wise, advising them and counselling them. Did he tell them not to worship what their fathers had worshipped? They said that they doubted what he called them to – which was worshipping Allah alone – making them suspect him of making things up about Allah.
Open in library →Tafsir al-Jalalayn
—
قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي وَآتَانِي مِنْهُ رَحْمَةً فَمَن يَنصُرُنِي مِنَ اللَّهِ إِنْ عَصَيْتُهُ فَمَا تَزِيدُونَنِي غَيْرَ تَخْسِيرٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
63. In reply, Ṣāliḥ asked his people to tell him that, if he had clear proof from his Lord, and He had given him mercy, which was his prophethood, then who would protect him from His punishment if he went against Him by not delivering what He instructed him to deliver to them? They would, then, only increase him in error, distancing him from Allah’s pleasure.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
uncertainty, concerning that to which you are calling us’, in the way of [affirming] God’s Oneness. [11:63] He said, ‘O my people, have you considered: if I am [aiding] upon a clear proof, a [clear] state¬ ment, from my Lord, and He has given me from Him mercy, prophethood, who will help me, [who will] defend me, against God, [againSt] His chastisement, if I disobey Him? You would only be adding, by commanding me to do that, to my loss, [my] misguidance. [11:64] And, 0 my people, this is the she-camel of God, a sign for you ( dyatan is a circumstantial quali¬ fier operated by the demonstr…
Open in library →وَيَا قَوْمِ هَٰذِهِ نَاقَةُ اللَّهِ لَكُمْ آيَةً فَذَرُوهَا تَأْكُلْ فِي أَرْضِ اللَّهِ وَلَا تَمَسُّوهَا بِسُوءٍ فَيَأْخُذَكُمْ عَذَابٌ قَرِيبٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
64. Ṣāliḥ told his people about a particular camel of Allah’s which was a clear miracle for them, and a sign of the truth of what he said. He told them to leave her to graze in Allah’s land and not to harm her in any way or a punishment would come to them near to the time that they harmed her.
Open in library →Tafsir al-Jalalayn
—
فَعَقَرُوهَا فَقَالَ تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّامٍ ذَٰلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
65. They denied what he said and harmed her, pushing their denial to extremes. So Ṣāliḥ told them to enjoy life in their land for three days from the time they harmed her, then the punishment of Allah would come to them; and the coming of His punishment after that was a certain promise that there would be no possibility of denying, as it would come true.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
harm, [by] hamstringing [her], left you be seized by a near chastisement’, if you do hamString her. [11:65] But they hamstrung her, Qudar hamStrung her at their command, and he, Salih, said, ‘Enjoy [yourselves], live, in your dwellings for three days, whereafter you will be destroyed. That is a promise that will not be belied’. [11:66] So, when Our command came, for their destruction.…
Open in library →فَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا صَالِحًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِّنَّا وَمِنْ خِزْيِ يَوْمِئِذٍ إِنَّ رَبَّكَ هُوَ الْقَوِيُّ الْعَزِيزُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
66. When Allah’s command came to destroy them, He saved Ṣāliḥ and those who had faith with him, by a mercy from Him, and He saved them from the disgrace and humiliation of that day. Without doubt, your Lord is the Powerful, the Mighty Who no one can overcome; and therefore He destroyed the disbelieving peoples.
Open in library →Tafsir al-Jalalayn
—
وَأَخَذَ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
67. The great scream overtook the people of Thamūd, so that they perished from the strength of it; and in the morning, they lay face down upon the ground.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
in, ‘that’], which is the majority view). 8 Truly your Lord is the Strong, the Mighty, the Vicftor. [11:67] And those who did evil were seized by the Cry, so that they ended up lying lifeless prostrate in their habitations, keeled over their knees, dead, [11:68] as if ( ka-an had been softened and its subject omitted, in other words [understand it as] ka’annahum ) they had not dwelt there, in their dwelling-place: ‘Lo! Thamud disbelieved in their Lord, lo! away with Thamud!’ (this may be read, declined, li-Thamudan, or left, as indeclinable, li-Thamuda, referring to the diStricft or the…
Open in library →كَأَن لَّمْ يَغْنَوْا فِيهَا أَلَا إِنَّ ثَمُودَ كَفَرُوا رَبَّهُمْ أَلَا بُعْدًا لِّثَمُودَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
68. It was as if they had never lived in their land in comfort and ease. Certainly, Thamūd disbelieved in Allah, their Lord, and so they remain outcasts from His mercy.
Open in library →Tafsir al-Jalalayn
—
وَلَقَدْ جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَىٰ قَالُوا سَلَامًا قَالَ سَلَامٌ فَمَا لَبِثَ أَن جَاءَ بِعِجْلٍ حَنِيذٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
69. Then the angels came to Abraham (peace and blessing be upon him) in the form of men, giving good news to him and his wife of Isaac and Jacob. The angels said ‘Peace’, so he replied by saying ‘Peace’. Then he went quickly and brought them a roasted calf to eat, thinking that they were men.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
lined, li-Thamudan, or left, as indeclinable, li-Thamuda, referring to the diStricft or the tribe). [11:69] And verily Our messengers came to Abraham with good tidings, of [the birth of] Isaac and, after him, Jacob. They said, ‘Peace!’ ( saldman is a verbal noun). He said, ‘Peace!’, be upon you, and did not delay to bring a roaSled calf. [11:70] And when he saw their hands not reaching to it, he was suspicious of them and conceived, he kept secret in himself, a fear of them. They said, ‘Fear not.…
Open in library →فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
70. But when Abraham saw that their hands did not reach out for the calf and that they were not eating it, he was confused by them, and felt fear of them. When the angels saw his fear of them, they told him not to be afraid, and that they had been sent by Allah to the people of Lot to give them their punishment.
Open in library →Tafsir al-Jalalayn
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وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِن وَرَاءِ إِسْحَاقَ يَعْقُوبَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
71. Abraham’s wife, Sarah, was standing. Then they told her something that greatly pleased her, that she would bear Isaac, and that Isaac would have Jacob. She laughed and was delighted by what she heard.
Open in library →Tafsir al-Jalalayn
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قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
72. When the angels gave Sarah this amazing good news, she asked how she could have a child when she was an old woman and her husband was also advanced in age. Having a child at such an age was incredible, and was not normal.
Open in library →Tafsir al-Jalalayn
—
قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَّجِيدٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
73. When Sarah was amazed at the news, the angels asked her if she was amazed by Allah’s decree and command, because people like her know that Allah is able to do such things. ‘The mercy of Allah and His blessings be upon you, people of Abraham!’ they said. Allah is praised in His attributes and actions, the Possessor of Glory and the Honourable.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
of dha, ‘this’). Tridy this is a Strange thing’, that a child should be born to such an aged couple. [11:73] They said, ‘Are you astonished by God’s command?, [by] His power? The mercy of God and His blessings be upon you, O, people of the House!, the House of Abraham. Truly He is Praised, Glorious!’, Generous. [11:74] And when the awe, the fear, departed from Abraham and the good tiding came to him, of a child, he began to plead with Us, pleading with Our messengers, concerning the, matter of the, people of Lot.
Open in library →فَلَمَّا ذَهَبَ عَنْ إِبْرَاهِيمَ الرَّوْعُ وَجَاءَتْهُ الْبُشْرَىٰ يُجَادِلُنَا فِي قَوْمِ لُوطٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
74. After the departure of the fear that Abraham (peace be upon him) had felt because of his guests not eating his food, the discovery that the guests were angels, and receiving the joyous news that he would have Isaac, who would have Jacob, he then started to debate with the messengers about the people of Lot, asking that the punishment for them be delayed, and that Lot and his family be saved.
Open in library →Tafsir al-Jalalayn
—
إِنَّ إِبْرَاهِيمَ لَحَلِيمٌ أَوَّاهٌ مُّنِيبٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
75. Abraham was forbearing, wanting to delay the punishment, praying often to his Lord, calling upon Him, and turning to Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
began to plead with Us, pleading with Our messengers, concerning the, matter of the, people of Lot. [11:75] Assuredly Abraham was forbearing, long-suffering, imploring, penitent, always returning [to God] in repentance: thus he said to them, ‘Would you destroy a town in which there are 300 believers?’ They said, ‘No’. He said, ‘Would you destroy a town in which there are 200 believers?’ They said, ‘No’. He said, ‘Would you destroy a town in which there are 40 believers?’ They said, ‘No’. He said, ‘Would you deStroy a town in which there are 14 believers?’ They said, ‘No’.…
Open in library →يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا إِنَّهُ قَدْ جَاءَ أَمْرُ رَبِّكَ وَإِنَّهُمْ آتِيهِمْ عَذَابٌ غَيْرُ مَرْدُودٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
76. The angels told Abraham to leave off debating about the people of Lot: the command of his Lord had come that they would receive the punishment He had decreed for them, and there was a great punishment coming to the people of Lot, which no debate or prayer could turn back.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
said, ‘Lot is in if. They said, ‘We know full well who is in it’... to the end [of the narrative]. [11:76] When he had pleaded with them at length, they said: ‘O Abraham, desiSt from this, pleading. Truly your Lord’s command, for their destruction, has gone forth, and truly there will come upon them a chastisement which cannot be repelled’. [11:77] And when Our messengers came to Lot, he was distressed, he was grieved on their account, and felt constrained in his power to protest them, because they had handsome faces and were dressed as [visiting] gueSts, and so he feared for them from h…
Open in library →وَلَمَّا جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالَ هَٰذَا يَوْمٌ عَصِيبٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
77. When the angels came to Lot in the form of men he was distressed by their coming to him, and he was upset because he feared for them due to the fact that his people went to men with desire instead of women. Lot said that it was a terrible day because he thought his people would force themselves on his guests.
Open in library →Tafsir al-Jalalayn
—
وَجَاءَهُ قَوْمُهُ يُهْرَعُونَ إِلَيْهِ وَمِن قَبْلُ كَانُوا يَعْمَلُونَ السَّيِّئَاتِ قَالَ يَا قَوْمِ هَٰؤُلَاءِ بَنَاتِي هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوا اللَّهَ وَلَا تُخْزُونِ فِي ضَيْفِي أَلَيْسَ مِنكُمْ رَجُلٌ رَّشِيدٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
78. The people of Lot came rushing to him, intending to commit an outrage against his guests. They were used to going to men with desire instead of women. In order to put his people off his guests, Lot told them that they should marry the women among his people, because they were purer for them than the outrage they committed. He told them to fear Allah and not to disgrace him concerning his guests, asking if there was a single right-minded man among them who would tell them not to commit such a shameful act.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
o he feared for them from his people, and he said, ‘litis is a distressful, a very difficult, day’. [11:78] And his people, when they became aware of them, came to him, running, hastening, towards him — and previously, before they came, they had been committing abominations, namely, penetrative sexual intercourse with men. He, Lot, said, ‘O my people! Here are my daughters, marry with them; they are purer for you. So fear God, and do not degrade me, [do not] disgrace me, before my gueSts.…
Open in library →قَالُوا لَقَدْ عَلِمْتَ مَا لَنَا فِي بَنَاتِكَ مِنْ حَقٍّ وَإِنَّكَ لَتَعْلَمُ مَا نُرِيدُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
79. His people said to him that he knew that they had no need of the women among his people, and no desire, and he knew very well what they wanted, as they only desired men.
Open in library →Tafsir al-Jalalayn
—
قَالَ لَوْ أَنَّ لِي بِكُمْ قُوَّةً أَوْ آوِي إِلَىٰ رُكْنٍ شَدِيدٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
80. Lot said that if only he had strength to use against them or people to support him, then he would be able to come between them and his guests.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d of, your daughters, and you know well what we desire’, in the way of sexual intercourse with men. [11:80] He said, ‘Would that I had Strength, power, to resist you or could resort to some Strong support!’, [to] some clan that would help me, I would surely fall upon you. So, when the angels saw this, [11:81] they said, ‘O Lot, tridy we are messengers of your Lord.…
Open in library →قَالُوا يَا لُوطُ إِنَّا رُسُلُ رَبِّكَ لَن يَصِلُوا إِلَيْكَ فَأَسْرِ بِأَهْلِكَ بِقِطْعٍ مِّنَ اللَّيْلِ وَلَا يَلْتَفِتْ مِنكُمْ أَحَدٌ إِلَّا امْرَأَتَكَ إِنَّهُ مُصِيبُهَا مَا أَصَابَهُمْ إِنَّ مَوْعِدَهُمُ الصُّبْحُ أَلَيْسَ الصُّبْحُ بِقَرِيبٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
81. The angels said to Lot (peace be upon him) that they were messengers sent by Allah, and that his people would not be able to touch him with their evil. They told him to leave the town at night, when it was dark, with his family. They said that no one should turn to look at what was behind them, except for his wife, who would turn back wrongly, because the punishment that would come upon his people would also come upon her. They told Lot that the appointed time for their destruction would be the morning, and that it was nearly time.
Open in library →Tafsir al-Jalalayn
—
فَلَمَّا جَاءَ أَمْرُنَا جَعَلْنَا عَالِيَهَا سَافِلَهَا وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنضُودٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
82. When My command to destroy the people of Lot came, I turned their towns upside down by raising and overturning them together with the people; and I rained down on them stones of hard-layered baked clay that came down one after the other.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
morning, and when he said, ‘I want it to be sooner’, they said: is the morning not nigh [enough]?’ [11:82] So when Our command, for their deStrucftion, came to pass We made their uppermost, that is, their cities, the nethermost — when Gabriel raised them to the sky and dropped them upside down to the earth, and We rained upon them Slones of baked clay, clay baked in fire, one after another, [11:83] marked, [each one of them] with the name of the person it would Strike, with your Lord (' inda rabbik is an adverbial qualifier for these [Stones]), and they, the Stones — or their lands — are…
Open in library →مُّسَوَّمَةً عِندَ رَبِّكَ وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيدٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
83. These stones were marked by Allah with a special sign, and they are not far away from the wrongdoers of the Quraysh and others. Instead, it is near and will come down on them when Allah decrees it to come down.
Open in library →Tafsir al-Jalalayn
—
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ وَلَا تَنقُصُوا الْمِكْيَالَ وَالْمِيزَانَ إِنِّي أَرَاكُم بِخَيْرٍ وَإِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
84. We sent to Madyan their brother, Shu’ayb, who said: O my people, worship Allah alone. You have no other god that deserves to be worshipped besides Him. Do not give people less in the measure of volume and weight when you deal with them. I see you in prosperity and with blessings, so do not change Allah’s favour to you by committing sins. I fear for you the punishment of an encompassing day that will reach every one of you and from which you will not find any place to run to or seek refuge in.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e Stones — or their lands — are not far from the evildoers, that is, [from] the people of Mecca. 11 [11:84] And, We sent, to Midian their brother ShiTayb. He said, ‘O my people, worship God!, affirm His Oneness. You have no god other than He. And diminish not the measure or the weight. I see you in prosperity, [enjoying] a grace which precludes any need for Stinting [people]; and I fear for you, should you not believe, the chastisement of a besetting day, [besetting] you, destroying you (the attribution of this term [‘besetting’] to ‘a day’ [as opposed to ‘the chastisement’] is figurative…
Open in library →وَيَا قَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيزَانَ بِالْقِسْطِ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
85. He said: O my people, give complete and just measure of volume and weight when you measure for others. Do not cheat people of their rights by giving short measure and deceiving them. Do not spread corruption on earth by killing and committing other sins.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
opposed to ‘the chastisement’] is figurative, for it [the chastisement] will take place thereupon). [11:85] O my people, give full measure and weight, fulfil [the due of] both of these, injustice, anddonot defraud people in reSpedl of their goods, do not diminish anything of their due, and do not be degener¬ ate in the land, working corruption, by killing or otherwise ( [Id tathau] derives from ‘athiya, meaning afsada, ‘he corrupted’; mufsidin, ‘working corruption, is a circumstantial qualifier reiterating the import of the term operating it, tathau, ‘[do not] be degenerate’).
Open in library →بَقِيَّتُ اللَّهِ خَيْرٌ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ وَمَا أَنَا عَلَيْكُم بِحَفِيظٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
86. He further said: The lawful that Allah leaves for you after giving people their rights in full and with fairness is of more benefit and contains more blessing than the extra obtained through giving short measure and spreading corruption on earth. If you are indeed believers, then be content with that remainder. It is not my duty to watch over you, record your actions and hold you to account for them. The One Who watches over you is the One Who knows all secrets and private conversations.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ntial qualifier reiterating the import of the term operating it, tathau, ‘[do not] be degenerate’). [11:86] The remainder [which is] from God, that provision of His which remains for you after you have given full measure and weight, is better for you, than fraud, if you are believers; and I am not a guardian over you’, a watcher, that I should requite you for your deeds: I was sent only as a warner.
Open in library →قَالُوا يَا شُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
87. The people of Shu’ayb said to him: O Shu’ayb, does the prayer that you offer instruct you that we should leave the worship of the idols our fathers used to worship? Does it instruct you that we should leave dealing in our wealth as we wish, and investing it as we wish? You are indeed the sensible and wise person we knew you to be before this invitation. What has happened to you?
Open in library →Tafsir al-Jalalayn
—
قَالَ يَا قَوْمِ أَرَأَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّي وَرَزَقَنِي مِنْهُ رِزْقًا حَسَنًا وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَا أَنْهَاكُمْ عَنْهُ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ مَا اسْتَطَعْتُ وَمَا تَوْفِيقِي إِلَّا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
88. Shu’ayb said to his people: O my people, tell me what will be your position if I am on clear proof and insight from my Lord, and He has given me lawful provision from Him, as well as prophethood? I do not wish to prohibit you from something and go against you and do it myself. I only wish to set your matter right, to the best of my ability, by inviting you to declare the Oneness of your Lord and to obey Him. My success in achieving this is only with Allah, may He be glorified! I place my trust in Him alone and I turn to Him in all my affairs.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to good would commend. You are indeed the forbearing, the right-guided’: they said this in mockery. [11:88] He said, ‘O my people, have you considered that I might be [ading] upon a clear proof from my Lord and that He has provided me with fair, wholesome, sustenance from Him?, should I then blemish it with what is unlawful, in the way of fraud or Stinting? And I do not desire to be inconsistent, and then partake, in what I forbid you, thus committing the same. I desire only to set things right, in your case, by way of [enjoining] justice, so far as I am able.…
Open in library →وَيَا قَوْمِ لَا يَجْرِمَنَّكُمْ شِقَاقِي أَن يُصِيبَكُم مِّثْلُ مَا أَصَابَ قَوْمَ نُوحٍ أَوْ قَوْمَ هُودٍ أَوْ قَوْمَ صَالِحٍ وَمَا قَوْمُ لُوطٍ مِّنكُم بِبَعِيدٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
89. He continued: O my people, do not let your hatred for me make you deny what I have brought. You should fear that you will suffer like the people of Noah, the people of Hūd or the people of Ṣāliḥ. The people of Lot are not far from you, in time nor place. You know what happened to them, so take a lesson from that.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
other acfts of obedience, is only with God. In Him I truSt and to Him I turn, I return, [repentant]. [11:89] And, O my people, let not the breach with me, the diSJiute [you have] with me ( shiqaqi, ‘the breach with me’, is the subjecft of the verb yajrimannakum, ‘make you deserve’, in which the [suffixed] pronoun [-kum, ‘you’] constitutes the firSt direcft object, the second being [what follows]) 12 make you deserve, earn you [as punishment], that there befall you the like of what befell the people of Noah, or
Open in library →وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ إِنَّ رَبِّي رَحِيمٌ وَدُودٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
90. Seek forgiveness from your Lord. Then repent to Him from your sins. My Lord is Compassionate to those who repent and is Most Loving to those who turn to Him.
Open in library →Tafsir al-Jalalayn
—
قَالُوا يَا شُعَيْبُ مَا نَفْقَهُ كَثِيرًا مِّمَّا تَقُولُ وَإِنَّا لَنَرَاكَ فِينَا ضَعِيفًا وَلَوْلَا رَهْطُكَ لَرَجَمْنَاكَ وَمَا أَنتَ عَلَيْنَا بِعَزِيزٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
91. The people of Shu’ayb said to him: O Shu’ayb, we do not understand much of what you have brought. We regard you to be weak amongst us, and you are not one of the senior leaders. If it were not that your family follows our religious beliefs, we would have killed you by stoning. To us, you are not a person of honour such that we would be afraid of killing you. The only reason we did not kill you is out of respect for your family.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
then repent to Him. Trtdy my Lord is Merciftd, to believers, Affectionate’, loving towards them. [11:91] They said, in proclamation of their lack of concern: ‘O Shu c ayb, we do not understand much of what you say. Truly we see you are weak, abjedt, among us, and were it not for your clan, we would have Stoned you; for you are not, too, powerful, [too] venerable, for us’, to Stone, but it is your clan that is powerful.
Open in library →قَالَ يَا قَوْمِ أَرَهْطِي أَعَزُّ عَلَيْكُم مِّنَ اللَّهِ وَاتَّخَذْتُمُوهُ وَرَاءَكُمْ ظِهْرِيًّا إِنَّ رَبِّي بِمَا تَعْمَلُونَ مُحِيطٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
92. Shu’ayb said to his people: O my people, is my family more respectable and honoured to you than Allah, your Lord? Did you throw Allah behind you when you did not accept the prophet He sent to you? My Lord surrounds what you do. No action of yours is hidden from Him. He will repay your behaviour in the world with destruction, and in the Afterlife with punishment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
u are not, too, powerful, [too] venerable, for us’, to Stone, but it is your clan that is powerful. [11:92] He said, ‘O my people, is my clan more venerable in your sight than God?, such that you refrain from killing me because of them, instead of [your] protecting me for [being the Messenger of] God? And do you put Him, God, behind you, neglected?, rejected, behind your backs, not mindful of Him? Trtdy my Lord encompasses, in knowledge, what you do, and will requite you.
Open in library →وَيَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ سَوْفَ تَعْلَمُونَ مَن يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَمَنْ هُوَ كَاذِبٌ وَارْتَقِبُوا إِنِّي مَعَكُمْ رَقِيبٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
93. O my people, do what you are able to in the manner you wish. I will also act in the manner I wish, as far as I can. Soon, you will come to know which of us is to receive a punishment of humiliation as justice, and who is lying in their claim. So wait for Allah’s decision and I will also wait with you.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ks, not mindful of Him? Trtdy my Lord encompasses, in knowledge, what you do, and will requite you. [11:93] And, O my people, aCt according to your ability, your circumstances, lo! I [too] am acting, ac¬ cording to mine. You will soon know upon whom (man is the relative particle introducing the direct object of [the action of] ‘knowing’) will come the chastisement that will abase him, and who is a liar. And sit in watch, wait for the consequence of your affair: I too will be with you watching’, waiting.
Open in library →وَلَمَّا جَاءَ أَمْرُنَا نَجَّيْنَا شُعَيْبًا وَالَّذِينَ آمَنُوا مَعَهُ بِرَحْمَةٍ مِّنَّا وَأَخَذَتِ الَّذِينَ ظَلَمُوا الصَّيْحَةُ فَأَصْبَحُوا فِي دِيَارِهِمْ جَاثِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
94. When My command to destroy the people of Shu’ayb came, I rescued Shu’ayb and the people of faith with him through mercy from Me. Those of his people who did wrong were afflicted with the intense blast and they died. In the morning, they were found lying on the ground with their faces in the dust.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
nd sit in watch, wait for the consequence of your affair: I too will be with you watching’, waiting. [11:94] Sind when Our command came, for their destruction. We delivered ShtTayb and those who believed with him by a mercy from Us; and the Cry seized those who were evildoers — Gabriel cried at them — and they ended up lying lifeless prostrate in their habitations, keeled over on their knees, dead, [11:95] as if (ka-an is softened, in other words [understand it as] ka-annahum ) they had never dwelt there: ‘Lo! Away with Midian, juSt as Thamud was done away with!’ [11:96] And verily We se…
Open in library →كَأَن لَّمْ يَغْنَوْا فِيهَا أَلَا بُعْدًا لِّمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
95. It was as if they had never resided there previously. Without doubt, Madyan was distanced from Allah’s mercy when His punishment fell on them, just as Thamūd was driven away from it by Allah’s sending down His anger on them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
they ended up lying lifeless prostrate in their habitations, keeled over on their knees, dead, [11:95] as if (ka-an is softened, in other words [understand it as] ka-annahum ) they had never dwelt there: ‘Lo! Away with Midian, juSt as Thamud was done away with!’ [11:96] And verily We sent Moses with Our signs and a clear warrant, a manifest and evident proof, [11:97] to Pharaoh and his council; but they followed Pharaoh’s command, and Pharaoh’s command was not right-guided, appropriate. [11:98] He will go before his people on the Day of Resurrection, and they will follow him, as they did…
Open in library →وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا وَسُلْطَانٍ مُّبِينٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
96. I had sent Moses with My signs that indicated My Oneness and with clear evidence that proved the truth of what he brought.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
[11:96] And verily We sent Moses with Our signs and a clear warrant, a manifest and evident proof, [11:97] to Pharaoh and his council; but they followed Pharaoh’s command, and Pharaoh’s command was not right-guided, appropriate. [11:98] He will go before his people on the Day of Resurrection, and they will follow him, as they did in this world, and he will lead them, he will admit them, to the Fire — an evil place, it is, for those enter¬ ing it! [11:99] And a curse was made to follow them in this [world], as well as, a curse, on the Day of Resurrec¬ tion — evil is the assistance offered…
Open in library →إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَاتَّبَعُوا أَمْرَ فِرْعَوْنَ وَمَا أَمْرُ فِرْعَوْنَ بِرَشِيدٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
97. I sent Moses to Pharaoh and the nobles from his people. These nobles followed Pharaoh’s command to them to disbelieve in Allah. The command of Pharaoh was not one that was right to be followed.
Open in library →Tafsir al-Jalalayn
—
يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ النَّارَ وَبِئْسَ الْوِرْدُ الْمَوْرُودُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
98. Pharaoh will go ahead of his people on the Day of Judgement until he enters them and himself into the fire of Hell. What a wretched place he will lead them to!
Open in library →Tafsir al-Jalalayn
—
وَأُتْبِعُوا فِي هَٰذِهِ لَعْنَةً وَيَوْمَ الْقِيَامَةِ بِئْسَ الرِّفْدُ الْمَرْفُودُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
99. Together with the destruction and drowning that afflicted them, Allah followed that with a curse and with their being driven away and distanced from His mercy in this world and on the Day of Judgement. What an evil thing happened to them in that they became the subject of two curses and punishment in the world and the Afterlife!
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
them, to the Fire — an evil place, it is, for those enter¬ ing it! [11:99] And a curse was made to follow them in this [world], as well as, a curse, on the Day of Resurrec¬ tion — evil is the assistance offered!, in their case. [11:100] That, which is mentioned ( dhalika is the subject, the predicate of which [follows]), is [some¬ thing] of the tidings of the towns, which We relate to you, O Muhammad (s).…
Open in library →ذَٰلِكَ مِنْ أَنبَاءِ الْقُرَىٰ نَقُصُّهُ عَلَيْكَ مِنْهَا قَائِمٌ وَحَصِيدٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
100. I inform you, O Messenger, of the incidents of the towns that have been mentioned in this sūrah. The landmarks of some of these towns still exist and the landmarks of others have been wiped out without any trace.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
as well as, a curse, on the Day of Resurrec¬ tion — evil is the assistance offered!, in their case. [11:100] That, which is mentioned ( dhalika is the subject, the predicate of which [follows]), is [some¬ thing] of the tidings of the towns, which We relate to you, O Muhammad (s). Some of them, that is, [of] the towns, are Standing, only its inhabitants having been destroyed, and some, of them, have been cut down, destroyed together with its inhabitants, such that there are no veStiges thereof, much like crops harvested with sickles.
Open in library →وَمَا ظَلَمْنَاهُمْ وَلَٰكِن ظَلَمُوا أَنفُسَهُمْ فَمَا أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتِي يَدْعُونَ مِن دُونِ اللَّهِ مِن شَيْءٍ لَّمَّا جَاءَ أَمْرُ رَبِّكَ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
101. I did not wrong them by afflicting them with destruction, but they wronged their own souls by bringing them to the point of destruction when they disbelieved in Allah. The gods they used to worship besides Allah did not push back the punishment that came down on them when the command of your Lord, O Messenger, came for their destruction. These gods of theirs only increased them in loss and destruction.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
h its inhabitants, such that there are no veStiges thereof, much like crops harvested with sickles. [11:101] And We did not wrong them, destroying them for not having committed any sins, but they wronged themselves, through idolatry. Their gods did not avail, defend, them in any way ( min shay’in : min is extra), those [gods] upon whom they called, [whom] they worshipped, besides God, that is, other than Him, when the command of your Lord, His chastisement, came; and they [their gods] — through their [the disbelievers’] worship of these [gods], did not increase them in anything but ruin,…
Open in library →وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
102. Such is the grip and annihilation with which Allah seizes the towns that deny, in every time and place. His grip of such disobedient towns is a painful and strong one.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
[the disbelievers’] worship of these [gods], did not increase them in anything but ruin, [but] loss. [11:102] Such, like that seizing, is the seizing of your Lord when He seizes the towns, meaning its in¬ habitants, while they are doing wrong, by way of sins: in other words, nothing can avail them in any way when He seizes them. Truly His seizing is painful, severe.…
Open in library →إِنَّ فِي ذَٰلِكَ لَآيَةً لِّمَنْ خَافَ عَذَابَ الْآخِرَةِ ذَٰلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَٰلِكَ يَوْمٌ مَّشْهُودٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
103. In Allah’s severe punishment of those disobedient towns there is a lesson and warning for the one who fears the punishment of the Day of Judgement. Allah will gather people on that day to take them to account, and it will be witnessed by all people on the plains of the resurrection.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
whereupon the Prophet (s) recited the verse: Such is the seizing of your Lord [Q. 11:102, above]’. [11:103] Htere is indeed in that, which is mentioned of stories, a sign, a lesson, for him who fears the chastisement of the Hereafter: that, in other words, the Day of Resurrection, is a day to which, on which, mankind will be gathered, and that is a day witnessed, witnessed by all creatures. [11:104] And We do not defer it but to a term [already] reckoned, [but] to a time predetermined by God.
Open in library →وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَّعْدُودٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
104. I only postpone that witnessed day for a time that is known.
Open in library →Tafsir al-Jalalayn
—
يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
105. When that day comes no soul will be able to present any argument or make any intercession, except after He gives permission. People on that day will be of two types: a miserable person who will enter the fire of Hell and a delighted person who will enter Paradise.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
:104] And We do not defer it but to a term [already] reckoned, [but] to a time predetermined by God. [11:105] The day it, that day, comes, no soul shall Speak ( takallamu: one of the ta letters [of tatakallamu\ has been omitted) except by His permission, exalted be He. Some of them, that is, [some] creatures, will be wretched, and [some], of them, joyous, each having been determined [to be thus] from pre-eternity. [11:106] As for those who are damned, according to God’s [prior] knowledge, they will be in the Fire; their lot therein will be wailing, which is a loud sound, and sighing, which…
Open in library →فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
106. Those who are wretched, because of their disbelief and corrupt actions, will enter the fire of Hell, in which their voices and their breath will be raised due to the severity of the blazing fire that they will suffer from.
Open in library →Tafsir al-Jalalayn
—
خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيدُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
107. They will live in it eternally and will not come out of it for as long as the heavens and the earth last, except for those sinful monotheists whom Allah wills to remove from it. Your Lord, O Messenger, is the One Who does whatever He wishes and nothing can force Him to do something.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ire; their lot therein will be wailing, which is a loud sound, and sighing, which is a faint sound; [11:107] abiding therein for as long as the heavens and the earth endure, that is, [for] the length of the duration of both in this world, except, other than, what your Lord may will, in the way of adding to the duration of these two, such that it [their abiding] becomes indefinite: meaning that they will abide therein forever. Truly your Lord is Doer of what He desires.
Open in library →وَأَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ عَطَاءً غَيْرَ مَجْذُوذٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
108. Those who were made fortunate by Allah because of their faith and good actions will be in Paradise. They will live there eternally for as long as the heavens and the earth last, except for those sinful monotheists whom Allah wills to enter into the fire of Hell for a time. The delight that Allah will provide for the people of Paradise will never be cut off from them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
definite: meaning that they will abide therein forever. Truly your Lord is Doer of what He desires. [11:108] And as for those who are fortunate (read saidu or suidu) they shall be in Paradise, abiding therein for as long as the heavens and the earth endure except, other than, what your Lord may will — as mentioned already [of increasing the duration], which in their case is indicated by His words, an endless bounty, [one not] to be cut off. The interpretation given above seems to be the clear and obvious one, 14 devoid of affectation, but God knows best what it means.
Open in library →فَلَا تَكُ فِي مِرْيَةٍ مِّمَّا يَعْبُدُ هَٰؤُلَاءِ مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ آبَاؤُهُم مِّن قَبْلُ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنقُوصٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
109. So do not be, O Messenger, in doubt about the invalidity of what these idolaters worship. They have no proof based on logic or any proof from the sacred law to justify such worship. The only thing that makes them worship other than Allah is their blind following of their forefathers. He will give them their full portion of the punishment without any reduction.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
seems to be the clear and obvious one, 14 devoid of affectation, but God knows best what it means. [11:109] So do not be, O Muhammad (s), in doubt, in uncertainty, concerning what these [folk] worship, of idols: We will indeed chastise them as We did those before them — this is intended as solace for the Prophet (s). They worship only as their fathers worshipped — that is, in the same way — before, and indeed We chastised them; and We shall surely pay them, like those [fathers of theirs], their whole due, their portion of the chastisement, undiminished, that is, in full.
Open in library →وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِيَ بَيْنَهُمْ وَإِنَّهُمْ لَفِي شَكٍّ مِّنْهُ مُرِيبٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
110. I had given Moses the Torah, but people differed with respect to it: some of them believed, while others did not. Had it not been for Allah’s prior decree that the punishment will not come quickly, but will be postponed until the Day of Judgement for a reason, the punishment they deserve would have come down on them in this world. The disbelieving Jews and idolaters are in doubt about the Qur’ān, which creates uncertainty in them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ers of theirs], their whole due, their portion of the chastisement, undiminished, that is, in full. [11:110] And We verily gave Moses the Scripture, the Torah, but differences arose concerning it, some believing, others denying, juSt as [is the case] with the Qur’an; and were it not for a word that went forth from your Lord, to defer the reckoning and the requital for creatures to the Day of Resurrection, the case would have been decided between them, in this world, regarding that over which they differed; and truly they, that is, those who deny it, are in grave doubt concerning it, [doub…
Open in library →وَإِنَّ كُلًّا لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
111. Your Lord, O Messenger, will certainly give each group who disagreed a full repayment for their actions. Any good action will receive a good repayment and any evil action will receive an evil repayment. Allah is Aware of what they do. No action of theirs is hidden from Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
that is, those who deny it, are in grave doubt concerning it, [doubt] creating [great] uncertainty. [11:111] And assuredly (read wa-in or wa-inna ) to each, that is, to all creatures, verily ( la-ma: the ma is extra and the lam is in the place of an implied oath or a separator; a variant reading has lamma, with the sense of ilia, ‘but’, making the [preceding] in for negation), your Lord will pay for his works, that is, the requital thereof, in full. Truly He is Aware of what they do, knowing the inner and outer aSJieCts thereof.
Open in library →فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَن تَابَ مَعَكَ وَلَا تَطْغَوْا إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
112. So remain patient, O Messenger, as Allah has instructed you. Fulfil His instructions and stay away from His prohibitions. Let those believers who have repented with you also remain patient. Do not overstep the limits by committing sins, because He sees what you do. No action of yours is hidden from Him and He will repay you for what you do.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ate in mind when he suggests that there is no need for a ‘forced’ reading of this Qur’anic passage. [11:112] So remain upright, acfting in accordance with the commandment of your Lord and supplicating Him, as you have been commanded, and, let him also remain upright, he who repents, [who] believes, with you; and do not transgress, [do not] overstep the bounds of God.…
Open in library →وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُم مِّن دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنصَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
113. Do not incline to the disbelievers who do wrong by being kind to them or showing them love, or the fire of Hell will afflict you because of such inclination; and you will not have any friends besides Allah to save you from it. Then you will not find anyone to help you.
Open in library →Tafsir al-Jalalayn
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وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
114. Maintain, O Messenger, the prayer in the best manner at the two ends of the day: at the beginning and end of the day. Also, maintain the prayer during the hours of the night. Good actions wipe out minor sins. This is a warning for those who pay attention and a lesson for those who accept.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d you from Him; and then you will not be helped, you will [not] be protected from His chastisement. [11:114] And eftablish prayer at the two ends of the day, at first light and before sunset, that is, [pray] in the morning, at noon, and in the afternoon, and in some watches (zulafan is the plural of zulfa), a portion, of the night, that is, at sunset and late evening.…
Open in library →وَاصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
115. Be patient in doing what you have been instructed to do with respect to being upright and avoiding the things you have been prohibited from, such as transgression and leaning towards the wrongdoers. Allah will not cause the reward of those who do good to be wasted. Instead, He will accept from them the best of what they did and will give them their reward in accordance with their best actions.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
[Bukhari and Muslim]. That is a remembrance for the mindful, an admonition for those who heed them. [11:115] And be patient, O Muhammad (s), in [enduring] the harm inflicted [upon you] by your peo¬ ple, or in [performing] prayer, for indeed God does not wafte the wage of those who are virtuous, by patiently enduring through [acfts of] obedience [to God].
Open in library →فَلَوْلَا كَانَ مِنَ الْقُرُونِ مِن قَبْلِكُمْ أُولُو بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِي الْأَرْضِ إِلَّا قَلِيلًا مِّمَّنْ أَنجَيْنَا مِنْهُمْ وَاتَّبَعَ الَّذِينَ ظَلَمُوا مَا أُتْرِفُوا فِيهِ وَكَانُوا مُجْرِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
116. If only there were, among the communities who were punished before you, remnants of the people of virtue and piety who prohibited those communities from disbelief and from corruption on earth through sins. But there were no such remnants among them, except for a few of them who used to prohibit corruption and whom I saved when I destroyed their people who did wrong. The wrongdoers from their people pursued the luxuries they had and were wrong in doing so.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
te the wage of those who are virtuous, by patiently enduring through [acfts of] obedience [to God]. [11:116] If only there had been among the generations, paSt communities, before you men possessing a remnant [of good sense], men of religion and virtue, forbidding corruption in the earth (this [State¬ ment] is intended to be a negation, in other words, ‘there never were such [men] among them), except, but, a few of those whom (mimman: min is explicative) We delivered from among them, did forbid [corruption] and were thus delivered.…
Open in library →وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
117. Your Lord, O Messenger, would not destroy any town if its inhabitants were acting correctly on earth. He would only destroy it if the inhabitants were causing corruption by disbelief, disobedience and sins.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ption and neglecting to forbid, followed that by which they were made profligate, and were sinners. [11:117] Yet your Lord would never deftroy the towns through injuftice, on His part, againSt them, while their inhabitants were righteous, that is, believers. [11:118] Had your Lord willed, He would have made mankind one community, people of one religion, but they continue to differ, in religion,
Open in library →وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
118. If your Lord, O Messenger, willed to make people one nation on the truth, He would have done so; but He did not will that, so they continue to differ with respect to it because of their following their desires and doing wrong.
Open in library →Tafsir al-Jalalayn
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إِلَّا مَن رَّحِمَ رَبُّكَ وَلِذَٰلِكَ خَلَقَهُمْ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
119. This is so except for those whom Allah showed mercy by giving them guidance. They do not differ with respect to His Oneness, may He be glorified. For this test of disagreement, He created them. Some of them are wretched and others fortunate. The word of your Lord, O Messenger, in which He decreed in pre-eternity to fill Hell with jinn and humans who follow Satan, is final.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
have made mankind one community, people of one religion, but they continue to differ, in religion, [11:119] except those on whom your Lord has mercy, [those] for whom He desires good, and so they do not differ in it — and that is why He created them, that is, [He created] those of difference for that [in other words, so that they should differ] and those deserving mercy for that [in other words, so that they should receive mercy]. And the Word of your Lord has been fulfilled, namely: ‘I will surely fill Hell with jinn and mankind together’.
Open in library →وَكُلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ وَجَاءَكَ فِي هَٰذِهِ الْحَقُّ وَمَوْعِظَةٌ وَذِكْرَىٰ لِلْمُؤْمِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
120. Every incident I relate to you, O Messenger, from the lives of the messengers before you is to make your heart firm on the truth and to strengthen it. In this sūrah, the truth, about which there is no doubt, has come to you. In it there has come to you a warning for the disbelievers and a reminder for the believers (who benefit from such a reminder).
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
of your Lord has been fulfilled, namely: ‘I will surely fill Hell with jinn and mankind together’. [11:120] And all that (kullan is in the accusative because [it is the direct object] of naqussu, ‘We relate’; and the nunation compensates for a [missing] genitive annexation), 15 that is, all that is necessary, We relate to you of the accounts of the messengers, that (ma substitutes for kullan, ‘all that’) with which We might ftrengthen, reassure, your heart.…
Open in library →وَقُل لِّلَّذِينَ لَا يُؤْمِنُونَ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنَّا عَامِلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
121. Say, O Messenger, to those who do not have faith in Allah and do not accept His Oneness: Act according to your way of ignoring the truth and preventing others from it. We will also act according to our way of remaining firm on it, inviting towards it and being patient in it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
benefit from them, through their belief [in them], in contrast to [the case with] the disbelievers. [11:121] And say to those who do not believe: Ad according to your ability, [according] to your Status, we are ading, according to our Status — [this is] a threat for them. [11:122] And wait, for the consequence of your affair, we are also waiting’, for this. [11:123] And to God belongs the Unseen of the heavens and the earth, that is, the knowledge of what 15 An annexation such as kullu qissatin, ‘every account’: naqussu ‘alayka kulla qissatin becomes naqussu 'alayka kullan.
Open in library →وَانتَظِرُوا إِنَّا مُنتَظِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
122. Wait to see what comes down on us. I am also waiting to see what comes down on you.
Open in library →Tafsir al-Jalalayn
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وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
123. Allah alone has knowledge of the Ghaib in the heavens and the earth. Nothing is hidden from Him. The entire matter will be returned to Him alone on the Day of Judgement. So worship Him alone, O Messenger, and place your trust in Him in all your affairs. Your Lord is not unaware of what you do. Instead, He knows about it and He will repay each person for what they did.
Open in library →Tafsir al-Jalalayn
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