Al-Anbiya
الأنبياء112 āyāt · 24 tafsīrs
اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُّعْرِضُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. People’s being taken to account for their actions on the Day of Judgment has come close, but they are turning away from the afterlife in their unmindfulness, due to their being preoccupied with the world.
Open in library →Tafsir al-Jalalayn
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مَا يَأْتِيهِم مِّن ذِكْرٍ مِّن رَّبِّهِم مُّحْدَثٍ إِلَّا اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. And no part of the Qur’ān which is newly revealed comes to them except that they listen to it without benefiting, but rather playful listening, without caring about its contents.
Open in library →Tafsir al-Jalalayn
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لَاهِيَةً قُلُوبُهُمْ وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا هَلْ هَٰذَا إِلَّا بَشَرٌ مِّثْلُكُمْ أَفَتَأْتُونَ السِّحْرَ وَأَنتُمْ تُبْصِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. They listened to it whilst their hearts were unmindful of it. And those who are wrongdoers through disbelief hid their private talk when they said: “Is this one who claims to be a messenger but a man like you, without any distinction from you? What he has brought is magic. So will you follow him knowing that he is a man like you and what he has brought is magic?”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
words, [new] words of the Qur’an, but they listen to it as they play, [as they] engage in mockery, [21:3] with their hearts preoccupied, heedless of its meanings. And they are secret in [their] conference, [their] Speech, [they] the evildoers (alladhlna zalamu, a substitution for the [third person plural indica¬ tor] waw of wa-asarrul-najwa, and they are secret in conference) ‘Is this, namely, Muhammad (s), other than a [mortal] human being like yourselves?, and so what he produces is [mere] sorcery.…
Open in library →قَالَ رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّمَاءِ وَالْأَرْضِ وَهُوَ السَّمِيعُ الْعَلِيمُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
4. The Messenger (peace be upon him) said: “My Lord knows the speech you concealed, for He knows everything said by anyone in the heavens and the earth. He is Hearing of the sayings of His servants and Knowing of their actions, for which He shall reward them”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ccumb and] follow it, even though you are able to see?’, [even though] you know that it is sorcery? [21:4] He said, to them, ‘My Lord knows the words, that are [SJroken], in the heavens and the earth, and He is the Hearer, of what they keep secret, the Knower’, of it.
Open in library →بَلْ قَالُوا أَضْغَاثُ أَحْلَامٍ بَلِ افْتَرَاهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِآيَةٍ كَمَا أُرْسِلَ الْأَوَّلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. But they were unsure of what Muhammad (peace be upon him) brought. At times they said: “Confused dreams which have no meaning”. And at times they said: “No, but in fact he made it up without any basis”. And sometimes they said: “He is a magician. If he is true in his claim, he should bring us a miracle like the former messengers, as they brought miracles like the staff of Moses and the camel of Salih”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, in the heavens and the earth, and He is the Hearer, of what they keep secret, the Knower’, of it. [21:5] Nay ( bal, in the three instances [below] effects a transition from one subject to another) but they say, regarding those parts of the Qur’an he [the Prophet] has brought [to them] are: ‘A muddle of nightmares, a confusion [of things] he has seen in [his] sleep.…
Open in library →مَا آمَنَتْ قَبْلَهُم مِّن قَرْيَةٍ أَهْلَكْنَاهَا أَفَهُمْ يُؤْمِنُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. Before these who are making a request, no town which ever made a request for divine signs. to be revealed and was then granted them as per their request ever believed. In fact, they denied them so I destroyed them. So will these people believe?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
like the she-camel [Salih], the Staff and the [glowing] hand [of Moses]. God, exalted be He, says: [21:6] No town before them ever believed — meaning [none of] its inhabitants — of those that We de¬ stroyed, for the denial of the signs brought to them. Would they then believe? No. [21:7] And We sent none before you other than men to whom We revealed (read nuhi or yuhd, ‘[to whom] it is revealed’) and [We sent] not any angels. Ask the People of the Remembrance, those with knowledge of the Torah and the GoSJjel, if you do not know, this; for they will know it.…
Open in library →وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. And I did not send before you, O Messenger, except men amongst humans to whom I would send revelation. I did not send them as angels, so ask the People of the Book before you if you do not know this.
Open in library →Tafsir al-Jalalayn
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وَمَا جَعَلْنَاهُمْ جَسَدًا لَّا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. And I did not make the messengers I used to send as bodies which did not eat food. In fact, they used to eat as others eat, and they were not to remain in the world without dying.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
now it. Since you are more likely to believe them than the believers are to believing Muhammad (s). [21:8] And We did not make them, namely, the messengers, bodies that did not eat food, nay, they eat it; and they were not immortal, in this world. [21:9] Then We fulfilled to them the promise, to deliver them.…
Open in library →ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنجَيْنَاهُمْ وَمَن نَّشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. Then I fulfilled what I promised My messengers, as I saved them and whomever I wanted amongst the believers from being destroyed. And I destroyed those who overstepped the limit through disbelief in Allah and committing disobedience.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
not eat food, nay, they eat it; and they were not immortal, in this world. [21:9] Then We fulfilled to them the promise, to deliver them. So We delivered them and whomever We would, [of] those who believed in them, and We destroyed the prodigal, those who denied them. [21:10] Now We have sent down [as revelation] to you, O clan of Quraysh, a Book in which there is the remembrance that is yours, for it is in your language.…
Open in library →لَقَدْ أَنزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. I have revealed to you the Qur’ān in which lies your honour and pride, if you believe it and act according to its contents. Do you not understand this, so that you hasten towards believing it and practicing what it contains?
Open in library →Tafsir al-Jalalayn
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وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنشَأْنَا بَعْدَهَا قَوْمًا آخَرِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. There are many towns which I destroyed due to their injustice through disbelief, and I created other people after them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
membrance that is yours, for it is in your language. Will you not understand?, and so believe in it? [21:11] And how many did We destroy of towns — meaning its inhabitants — that had been wrongdo¬ ing, disbelieving, and brought forth another people after it! [21:12] And when they felt Our might, [when] the inhabitants of the town sensed destruction [to be near], behold, they ran away from it, they flee hastily [therefrom]. [21:13] But the angels said to them scornfully: ‘Do not run [away]! Return to the opulence, the com¬ forts, which you were given to enjoy and your dwelling-places, that…
Open in library →فَلَمَّا أَحَسُّوا بَأْسَنَا إِذَا هُم مِّنْهَا يَرْكُضُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. Then when those who were destroyed saw My destructive punishment, they began to run from their towns to flee destruction.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
inhabitants — that had been wrongdo¬ ing, disbelieving, and brought forth another people after it! [21:12] And when they felt Our might, [when] the inhabitants of the town sensed destruction [to be near], behold, they ran away from it, they flee hastily [therefrom]. [21:13] But the angels said to them scornfully: ‘Do not run [away]! Return to the opulence, the com¬ forts, which you were given to enjoy and your dwelling-places, that perhaps you might be asked’, for something of your worldly possessions as usual. [21:14] They said, ‘O (yd is for calling attention [to something]) woe to us!,…
Open in library →لَا تَرْكُضُوا وَارْجِعُوا إِلَىٰ مَا أُتْرِفْتُمْ فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
13. They were being called mockingly: “Do not flee, but return to your enjoyment of luxuries which you were in and to your homes, so that you can be questioned somewhat regarding your worldly possessions”.
Open in library →Tafsir al-Jalalayn
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قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
14. These wrongdoers who confessed to their sins said: “Woe and destruction for us. We were wrongdoers due to our disbelief in Allah”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
lling-places, that perhaps you might be asked’, for something of your worldly possessions as usual. [21:14] They said, ‘O (yd is for calling attention [to something]) woe to us!, [this is] our destruction! We have indeed been doing wrong’, through [our] disbelief. [21:15] So that, saying, remained their cry, which they would make and repeat, until We made them as reaped [crops], as crops harvested with sickles when they were killed with the sword, stilled, dead, like the stillness of fire when it is extinguished. [21:16] And We did not create the heaven and the earth and all that is betw…
Open in library →فَمَا زَالَت تِّلْكَ دَعْوَاهُمْ حَتَّىٰ جَعَلْنَاهُمْ حَصِيدًا خَامِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
15. So they continued confessing to their sins and praying for their own destruction until I made them like harvested crops, dead without any movement.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to us!, [this is] our destruction! We have indeed been doing wrong’, through [our] disbelief. [21:15] So that, saying, remained their cry, which they would make and repeat, until We made them as reaped [crops], as crops harvested with sickles when they were killed with the sword, stilled, dead, like the stillness of fire when it is extinguished. [21:16] And We did not create the heaven and the earth and all that is between them, playing, being frivolous, but to indicate Our power and to benefit Our servants. [21:17] Had We desired to find some diversion, that which provides diversion, in…
Open in library →وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
16. And I did not create the heavens and the earth and whatever is in between as a plaything or in vain, but rather I created them to show My power.
Open in library →Tafsir al-Jalalayn
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لَوْ أَرَدْنَا أَن نَّتَّخِذَ لَهْوًا لَّاتَّخَذْنَاهُ مِن لَّدُنَّا إِن كُنَّا فَاعِلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
17. If I wanted to take a wife or child, I would have done so on My own part. But I did not do this as I am pure of this.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
t is between them, playing, being frivolous, but to indicate Our power and to benefit Our servants. [21:17] Had We desired to find some diversion, that which provides diversion, in the way of a partner or a child, We would have found it with Ourselves, from among the beautiful-eyed houris or angels, were We to do [so]. But We did not do so, thus We never desired it. [21:18] Nay, but We hurl.…
Open in library →بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
18. But rather, I throw the truth I reveal to My messengers upon the falsehood of the disbelievers, and it destroys it, and then their falsehood goes and finishes. And for you, O you who say Allah has taken a wife or son, is destruction, due to your describing Him with what is inappropriate for Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
We to do [so]. But We did not do so, thus We never desired it. [21:18] Nay, but We hurl. We caSt, the truth, faith, againSt falsehood, disbelief, and it obliterates it, and behold, it vanishes, disappears ( damaghahu, ‘it obliterates if, actually means ‘it struck the brain with a blow’, [a blow] which is fatal).…
Open in library →وَلَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ وَمَنْ عِندَهُ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَلَا يَسْتَحْسِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
19. And for Him alone is the kingdom of the heavens and the kingdom of earth. And the angels with Him neither scorn worshipping Him nor do they tire of it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
f Mecca, there shall be woe, severe chastise¬ ment, for what you ascribe, to God, of mate or child. [21:19] And to Him, exalted be He, belongs whoever is in the heavens and the earth, as possessions, and those who are near Him, namely, the angels (wa-man ‘indahu, the subject, the predicate of which [is the following clause]) do not disdain to worship Him, nor do they weary. [21:20] They glorify [Him] night and day, and they do not falter, in it, for it comes to them as [naturally as] breathing comes to us, [something] which we can never be diStraCted from.
Open in library →يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
20. They constantly glorify Him without tiring of it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
which [is the following clause]) do not disdain to worship Him, nor do they weary. [21:20] They glorify [Him] night and day, and they do not falter, in it, for it comes to them as [naturally as] breathing comes to us, [something] which we can never be diStraCted from. [21:21] Or (am, functions with the meaning of bal, ‘nay’, to effeCt a transition [in subjecft-matter]; the hamza is for [rhetorical] denial) have they chosen gods, that are, from the earth, such as Stones, gold or silver, who, that is, gods [who], resurrect? who bring the dead back to life? No! Indeed only one who brings the…
Open in library →أَمِ اتَّخَذُوا آلِهَةً مِّنَ الْأَرْضِ هُمْ يُنشِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
21. But the idolaters took gods besides Allah which cannot revive the dead, so how do they worship something unable to do this?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to them as [naturally as] breathing comes to us, [something] which we can never be diStraCted from. [21:21] Or (am, functions with the meaning of bal, ‘nay’, to effeCt a transition [in subjecft-matter]; the hamza is for [rhetorical] denial) have they chosen gods, that are, from the earth, such as Stones, gold or silver, who, that is, gods [who], resurrect? who bring the dead back to life? No! Indeed only one who brings the dead back to life can be God.
Open in library →لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
22. If there were numerous gods in the heavens and the earth, they would have been ruined, due to the gods disputing in the kingdom. But the reality is not like this. So Allah, Lord of the Throne, is pure of the lie the idolaters describe Him with, namely that He has partners.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
? who bring the dead back to life? No! Indeed only one who brings the dead back to life can be God. [21:22] Had there been in [either of] them, that is, [in] the heavens and the earth, gods other than God, that is, other than Him, the two would have surely deteriorated, they [the heavens and the earth] would have deviated from their observed order, because counteractive forces would exiSt among such [gods], as is usually the case, when there is more than one ruler, that there is counteraction and a lack of consensus regarding something.…
Open in library →لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
23. And Allah is alone in His kingdom and decree. Nobody can ask Him what He has decreed and ordered, whilst He will ask His servants about their actions and will reward them accordingly.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
l- kursi, above what they ascribe, the disbelievers, to God, of His having a partner and otherwise. [21:23] He shall not be questioned about what He does, but they shall be questioned, about their actions.
Open in library →أَمِ اتَّخَذُوا مِن دُونِهِ آلِهَةً قُلْ هَاتُوا بُرْهَانَكُمْ هَٰذَا ذِكْرُ مَن مَّعِيَ وَذِكْرُ مَن قَبْلِي بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ الْحَقَّ فَهُم مُّعْرِضُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
24. But they took other gods besides Allah. Say, O Messenger, to these idolaters: “Bring your proof for their being worthy of worship. This book which has been revealed to me and the books revealed upon the messengers contain no proof for you”. But rather most of the idolaters only take support from ignorance and blind following, so they turn away from accepting the truth.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
3] He shall not be questioned about what He does, but they shall be questioned, about their actions. [21:24] Or have they chosen besides Him, exalted be He, other than Him, gods ? (herein is an interroga¬ tive meant as a rebuke). Say: ‘Bring your proof, for this — but such a thing is impossible. This is the Remembrance of those with me, namely, my community, and that [Remembrance] is the Qur’an, and the Remembrance of those before me, of communities, namely, the Torah and the Gospel and other Books of God, not a single one of which contains the statement that with God there exists another…
Open in library →وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
25. And I have not sent before you, O Messenger, any messenger except that I revealed to him that there is no true god except Me, so worship Me alone and do not associate any partner with Me.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
God’s Oneness, and so they are disregardful’, of that discernment that leads to [knowledge of] it. [21:25] And We did not send any Messenger before you but We revealed to him (read niihi or yuha, ‘[but] it was revealed to him) that, ‘There is no god except Me, so worship Me’, that is, affirm My Oneness. [21:26] And they say, ‘The Compassionate One has taken a son’, from the angels.…
Open in library →وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
26. The idolaters said: “Allah has taken the angels as daughters”. Pure and exalted is Allah from the lie they say. The angels are in fact the servants of Allah, honoured by Him and close to Him.
Open in library →Tafsir al-Jalalayn
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لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُم بِأَمْرِهِ يَعْمَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. They do not proceed before their Lord in any saying, so they do not speak until He orders them, and they act according to His command and do not oppose any command of His.
Open in library →Tafsir al-Jalalayn
—
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُم مِّنْ خَشْيَتِهِ مُشْفِقُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
28. He knows their previous and latter actions. They do not ask to intercede except with His permission and on behalf of whom He approves intercession. And they are wary out of their fear of Him, so they do not oppose Him in any command or prohibition.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
after He has Spoken, and they ad according to His command, that is, following [His issuing of] it. [21:28] He knows what is before them and what is behind them, that is, what they have done and what they will do, and they do not intercede except for him with whom He is satisfied, that he be interceded for, and they, for awe of Him, exalted be He, are apprehensive, fearful. [21:29] And should any of them say, ‘I am a god besides Him’, that is, [besides] God, in other words, [a god] other than Him — and this is Iblls, who summoned [others] to worship his soul and commanded that it be obeye…
Open in library →وَمَن يَقُلْ مِنْهُمْ إِنِّي إِلَٰهٌ مِّن دُونِهِ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ كَذَٰلِكَ نَجْزِي الظَّالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
29. And for argument’s sake, whoever amongst the angels were to say: “I am a god besides Allah”, I will punish him for what he says with Hellfire on the Day of Judgment, staying therein forever. And with this kind of punishment I punish those who are unjust by disbelieving and associating partners with Allah.
Open in library →Tafsir al-Jalalayn
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أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
30. Do those who disbelieved in Allah not know that the heavens and the earth were joint without any gap in between that rain should come down from it, then I split them apart? And I made every animal and plant from the water that comes down from the sky. Do they not consider this and believe in Allah alone?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ll requite with Hell. Thus, in the same way that We requite him, We requite wrong-doers, idolaters. [21:30] Have they not ([one may] read a-wa-lam or a-lam ) realised, [have they not] come to know, those who disbelieve, that the heavens and the earth were closed together and then We parted them. We made seven heavens and seven earths — or [it is meant] that the heaven was parted and began to rain, when it did not use to do so, and that the earth was parted and began to produce plants, when it did not use to do so; and We made, of water, [the water] that falls from the heaven and that brin…
Open in library →وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَن تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَّعَلَّهُمْ يَهْتَدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
31. And I made firm mountains on earth, so that it does not shake those on its surface. I made in it wide paths and ways, so that they may find their way in their journeys towards their objectives.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
er is the cause of such [things] having life. Will they not then believe?, by affirming My Oneness? [21:31] And We set in the earth firm mountains left it should shake with them, and We set in them, [in] the firm mountains, ravines, as roads ( subulan substitutes [for fijajan, ravines’, which are wide through- routes]), that perhaps they may be guided, to their destinations during travel. [21:32] And We made the heaven a roof, for the earth, [functioning] like the roof of a house, preserved, from collapsing; and yet of the signs thereof, namely, [the signs of this heaven such as] the sun,…
Open in library →وَجَعَلْنَا السَّمَاءَ سَقْفًا مَّحْفُوظًا وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
32. And I made the sky a roof protected from falling and without any pillar, and protected from stealing words. But the idolaters turn away and do not consider the signs in the sky, such as the sun and moon.
Open in library →Tafsir al-Jalalayn
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وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
33. Allah alone is the One Who created the night for relaxation, created the day for earning one’s livelihood, created the sun as a sign of day, and the moon as a sign of night. The sun and moon both run in their specific orbits, without moving away or side-tracking.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, failing to refled on them and thus realise that the Creator of such [things] can have no partner. [21:33] And He it is Who created the night and the day, and the sun and the moon, each (kullun, the nunation of this [particle] Stands in place of the second noun [of the genitive conStrudion] that would have been al-shams, ‘the sun, or al-qamar, ‘the moon’, or their subsidiaries, namely, al-nujum, ‘the Stars’) 1 in an orbit, a circular [one] like a mill in the sky, swimming, moving with S]ieed, like a swimmer in water.…
Open in library →وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ أَفَإِن مِّتَّ فَهُمُ الْخَالِدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
34. O Messenger, I have not given eternity in this life to any human before you. So if your life comes to an end in this life and you pass away, will they live forever after you? Never.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
the analogy with the latter, the plural person [of the verb employed] for rational beings is used. [21:34] When the disbelievers said that Muhammad (s) would die, the following was revealed: And We did not assign to any human being before you immortality, permanence [of life] in this world. What, if you [are fated to] die, will they be immortal?, in it? No! (The laSt sentence constitutes the [syntadical] locus of the interrogative of denial).
Open in library →كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُم بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
35. Every believing and disbelieving soul will taste death in the world. And I test you, O mankind, in the worldly life through duties, blessings and hardships, then after your death you shall be returned to Me alone and nobody else, then I shall reward you for your deeds.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, in it? No! (The laSt sentence constitutes the [syntadical] locus of the interrogative of denial). [21:35] Every soul shall taile death, in this world, and We will try you. We will teSt you, with ill and good, such as poverty and wealth, sickness and health, as an ordeal (fitnatan, an objed denoting reason, in other words, for the purpose of seeing whether you will be patient and give thanks or not). And then unto Us you shall be brought back, that We may requite you.
Open in library →وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُم بِذِكْرِ الرَّحْمَٰنِ هُمْ كَافِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
36. O Messenger! When these idolaters see you they only mock you, trying to make you loathsome in the eyes of their followers by saying, “Is this the one who insults the idols that you worship?” whilst they themselves reject the Qur’ān that Allah revealed to them and the blessings He conferred upon them, together with mocking you. So they themselves are closer to shame, due to their accumulating every evil.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
tient and give thanks or not). And then unto Us you shall be brought back, that We may requite you. [21:36] And whenever the disbelievers see you, they only take you in derision, that is, as one to be de¬ rided, saying: ‘Is this the one who mentions your gods?’, that is, [the one who] derides them? And yet when it comes to the mention of the Compassionate One, to them, they (hum, [repeated] for emphasis) are disbelieving, of it, saying, ‘We do not know of any such [individual]’.
Open in library →خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
37. The human was created intrinsically to be hasty, and so he/she wants things to happen before their due time. The idolaters asking for the punishment is a result of that nature. O the ones seeking My punishment in haste! I shall show you exactly what you hastily seek, so there is no need to ask for it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
repeated] for emphasis) are disbelieving, of it, saying, ‘We do not know of any such [individual]’. [21:37] The following was revealed regarding their demand that chastisement be hastened: Man was created ofhafte, that is to say, because he is so haSty in his affairs, it is as if he had been created out of it. Assuredly I shall show you My signs. My promises of chastisement, so do not demand that I hasten, in [sending] it.…
Open in library →وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
38. And the disbelievers who reject resurrection say in their haste, “O Muslims! If indeed you are truthful in what you claim, when will this resurrection that you promise us with, happen?”
Open in library →Tafsir al-Jalalayn
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لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ النَّارَ وَلَا عَن ظُهُورِهِمْ وَلَا هُمْ يُنصَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
39. If these disbelieving rejecters of the resurrection were to know of the time when they will not be able to turn the hellfire away from their faces and backs, they would not be so hasty in seeking it. If only they were to know that there shall be no one to help relieve them of the punishment, and if only they were convinced of its reality, they would not be so hasty either.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hey say, ‘When will this promise, of resurrection, be [fulfilled], if you are truthful?’, about it. [21:39] [God] exalted be He, says: If those who disbelieved only knew of the time when they shall not [be able to] ward off, repel, the Fire from their faces, nor from their backs, nor shall they be helped, [nor] shall they be protected from it at the Resurrection (the response to the [conditional particle] law, ‘if only’, is [something along the lines of] ‘they would not have said that’). [21:40] Nay, but it, the Resurrection, shall come upon them suddenly, dumbfounding them, confusing th…
Open in library →بَلْ تَأْتِيهِم بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنظَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
40. This fire that they shall be punished with will come upon them suddenly, without them anticipating it. They shall not be able to repel it, nor shall they be given respite to repent and consequently be shown mercy.
Open in library →Tafsir al-Jalalayn
—
وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِّن قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
41. O Messenger! Even if your people mock you, you are not unique in that, because many messengers before you were also mocked at. After their messengers warned them of it, the very punishment the disbelievers made a mockery of engulfed them in this very world.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ed any respite, [nor shall they] be given any [extra] time to make a repentance or offer an excuse. [21:41] And verily messengers before you were derided — herein is a statement to comfort the Prophet (s) — but those who mocked them were encircled by, it was sent down [against them], that which they used to deride, namely, chastisement — likewise it shall befall those who have derided you.
Open in library →قُلْ مَن يَكْلَؤُكُم بِاللَّيْلِ وَالنَّهَارِ مِنَ الرَّحْمَٰنِ بَلْ هُمْ عَن ذِكْرِ رَبِّهِم مُّعْرِضُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
42. O Messenger! Say to these people who are hastily seeking the punishment: “Who will save you throughout the night and day from the punishment and destruction The Merciful intends to send upon you?” Rather, they are desisting from the admonition and proofs of their Lord; they foolishly and ignorantly do not ponder over any of it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ch they used to deride, namely, chastisement — likewise it shall befall those who have derided you. [21:42] Say, to them: ‘Who can guard you, preserve you, by night and day from the Compassionate One?’, from His chastisement, if it should befall you? In other words, no one can do such a thing. Those being addressed [here] do not fear God’s chastisement because they deny [the truth of] it.…
Open in library →أَمْ لَهُمْ آلِهَةٌ تَمْنَعُهُم مِّن دُونِنَا لَا يَسْتَطِيعُونَ نَصْرَ أَنفُسِهِمْ وَلَا هُم مِّنَّا يُصْحَبُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
43. Do they have gods that will protect them from My punishment? They are not capable of helping even themselves by removing any harm or acquiring any benefit! Whoever cannot help himself, how can he help others? Nor will they be protected from My punishment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
of their Lord, that is, the Qur’an, they are disregardful, failing to reflect on it. [21:43] Or is it that they have (am, ‘or’, functions with the sense of a hamza used to indicate denial, that is, [read it as] a-lahum, ‘do they have’) gods to defend them, againSt that which might cause them harm, besides Us? In other words, do they have anyone other than Us to defend them againSt such [things]? No! They, namely, the gods, cannot help themselves, and so they will not [be able to] help them; nor shall they, the disbelievers, be protected from Us, from Our chastisement (one may say sahibaka’…
Open in library →بَلْ مَتَّعْنَا هَٰؤُلَاءِ وَآبَاءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ الْعُمُرُ أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا أَفَهُمُ الْغَالِبُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
44. Rather, I have supplied these disbelievers and their forefathers with all My blessings I conferred upon them, so that as time passes, they become blinded by them and stand firm upon their disbelief, gradually leading themselves into destruction. Do these people, deluded by My blessings and hastily seeking My punishment, not realise that I am narrowing the earth down from all sides, by My influence over the people and power over them? Do they not take lesson from that, lest the same does not happen to them? These people will not be victorious; they shall be beaten.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
Us, from Our chastisement (one may say sahibaka’Llahu, to mean ‘May God preserve and protect you’). [21:44] Nay, but We provided [comforts] for these and their fathers, in the way of the graces which We beStowed on them, until life lasted long for them, so that they were deluded by such [longevity]. Do they not see how We visit the land, [how] We target their land, diminishing it at its edges?, by granting the Prophet victory [through conqueSt]. Are they the ones who will prevail? No, it is rather the Prophet and his Companions [who will do so].
Open in library →قُلْ إِنَّمَا أُنذِرُكُم بِالْوَحْيِ وَلَا يَسْمَعُ الصُّمُّ الدُّعَاءَ إِذَا مَا يُنذَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
45. Say, O Messenger: “O people! I only warn you of the punishment of Allah through divine revelation that my Lord reveals to me.” When those deaf to the truth are warned of the punishment of Allah, they do not listen to it with a heeding ear.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e they the ones who will prevail? No, it is rather the Prophet and his Companions [who will do so]. [21:45] Say, to them: 7 warn you only by the Revelation’, [that comes] from God, and not by my own prompting. But the deaf do not hear the call when (idha, read pronouncing both hamzas fully, or omit¬ ting the second [hamza] between it and the yd ') 3 they are warned.…
Open in library →وَلَئِن مَّسَّتْهُمْ نَفْحَةٌ مِّنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
46. O Messenger! If some of punishment of your Lord was to afflict these people who are seeking it hastily, they would then say, “Woe to our destruction and loss! We were wrong in our ascribing partners to Allah and rejecting what Muhammad peace be upon him brought to us!”
Open in library →Tafsir al-Jalalayn
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وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَىٰ بِنَا حَاسِبِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
47. I shall establish fair scales for the rising people to weigh their deeds with. On that day, no soul shall be wronged by having its good deeds decreased, or bad deeds increased. Even if the weighed deed is minute, like the weight equal to a mustard seed, I shall include it. I Myself am sufficient to take the deeds of My servants into account.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
Truly we were doing evil’, in ascribing partners to God and denying [the Mission of] Muhammad (s). [21:47] And We shall set up thejuSt balances, the equitable ones, for the Day of Resurrection, that is, on it, and no soul shall be wronged in any way, neither by deducting a good deed [from its record], nor by adding [to it] an evil one; and even if it, the aCtion, be the weight of a [single] muStard seed, We shall produce it, with its full weight, and We suffice as reckoners, to count all things. [21:48] And verily We gave Moses and Aaron the Criterion, the Torah that discriminates between…
Open in library →وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِّلْمُتَّقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
48. I have given Moses and Aaron peace be upon them both the Torah, which distinguished between the permissible and the impermissible; was a means of guidance for those who believed in it, and a reminder for those who were mindful of their Lord.
Open in library →Tafsir al-Jalalayn
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الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ وَهُم مِّنَ السَّاعَةِ مُشْفِقُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
49. Those who fear the punishment of their Lord Who they believe in, despite having not seen Him, and are fearful of the Hour.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
nd an illumination, by it, and remem¬ brance, an admonition therein, for those who are wary of God, [21:49] those who fear their Lord in concealment, from people, that is, when they are in seclusion from them, and who, on account of the Hour, that is, [on account of] its terrors, are apprehensive, fearful. 3 If one elides the two words al-duaa idha, something akin to a ya vowel is produced at the point of elision: al-du a-y-dha. [21:50] And this, namely, the Qur’an, is a blessed Remembrance which We have revealed.…
Open in library →وَهَٰذَا ذِكْرٌ مُّبَارَكٌ أَنزَلْنَاهُ أَفَأَنتُمْ لَهُ مُنكِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
50. This Qur’ān which was revealed onto Muhammad peace be upon him is a reminder and an admonition for those who want to take heed from it. It contains an abundance of benefit and goodness. Despite all that, do you still reject it? Do you not acknowledge its contents, and will you not practice upon it?
Open in library →Tafsir al-Jalalayn
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وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِهِ عَالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
51. And I granted Abraham proof against his people in his childhood, and I knew him well. I gave him the proof he deserved according to My knowledge.
Open in library →Tafsir al-Jalalayn
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إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَٰذِهِ التَّمَاثِيلُ الَّتِي أَنتُمْ لَهَا عَاكِفُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
52. When he said to his father Azar and his people, “What are these idols that you have made with your own hands, and which you constantly worship?”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ance before he came of age — and We were Aware of him, in that he was deserving of such [guidance], [21:52] when he said to his father and his people, ‘What are these images, [these] idols, to which you [constantly] cleave?’, that is, which you are constantly worshipping. [21:53] They said, ‘We found our fathers worshipping them’, and so we followed their example. [21:54] He said, to them, ‘Truly you and your fathers, by worshipping them, have been in manifest error’. [21:55] They said, ‘Do you bring us the truth, in that which you are saying, or are you being frivolous?’, in this regard…
Open in library →قَالُوا وَجَدْنَا آبَاءَنَا لَهَا عَابِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
53. His people said to him: “We found our forefathers worshipping them, so we also worshipped them following their example.”
Open in library →Tafsir al-Jalalayn
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قَالَ لَقَدْ كُنتُمْ أَنتُمْ وَآبَاؤُكُمْ فِي ضَلَالٍ مُّبِينٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
54. Abraham said to them, “You and your forefathers are in clear deviance from the path of truth!”
Open in library →Tafsir al-Jalalayn
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قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنتَ مِنَ اللَّاعِبِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
55. His people said to him, “Are you serious about what you said, or are you joking?”
Open in library →Tafsir al-Jalalayn
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قَالَ بَل رَّبُّكُمْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَىٰ ذَٰلِكُم مِّنَ الشَّاهِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
56. Abraham said, “No, I am serious! Your Lord is the Lord of the heavens and the earth; He created them without there having been anything like them previously. I am from those who testify that He is your Lord and the Lord of the heavens and the earth, and that your idols have no share in that!”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
you bring us the truth, in that which you are saying, or are you being frivolous?’, in this regard. [21:56] He said, ‘Nay, but your Lord, the [only] One worthy of being worshipped, is the Lord, the Owner, of the heavens and the earth, [ the One] Who originated them, [Who] created them without any precedent, and to that, which I have said, I am a witness. [21:57] And, by God, I shall devise [a Stratagem] againSt your idols after you have gone away, with your backs turned’.
Open in library →وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُم بَعْدَ أَن تُوَلُّوا مُدْبِرِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
57. And in a manner inaudible to his people, Abraham said, “By Allah! Once you have left your idols to go to your festival, I shall hatch a plot concerning them that you shall hate.”
Open in library →Tafsir al-Jalalayn
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فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
58. So Abraham broke the idols into small pieces, and left the biggest of them hoping that the people return to it to ask it who smashed the others.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
I shall devise [a Stratagem] againSt your idols after you have gone away, with your backs turned’. [21:58] And so, after they had set off to a gathering of theirs on one of their festival days, he reduced them to fragments (read judhadhan or jidhadhan, meaning pieces’), [smashing them] with a hatchet, [all] except the principal one among them, around whose neck he hung the hatchet, that they might return to it, that is, to the principal one, and see what he had done to the others. [21:59] They said, upon returning and seeing what had been done, ‘Who has done this to our gods? Truly he is…
Open in library →قَالُوا مَن فَعَلَ هَٰذَا بِآلِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
59. So when they returned and found their idols having been smashed into pieces, they asked one another, “Who smashed our idols? Indeed, the one who has smashed them is from the oppressors, due to him having degraded that which deserves reverence and sanctification.”
Open in library →Tafsir al-Jalalayn
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قَالُوا سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
60. Those who had heard Abraham take an oath on Allah that he would plot against the idols, said, “We heard a young man talk evil regarding them and finding fault with them. He is known by the name ‘Abraham’; perhaps it is he who smashed them.”
Open in library →Tafsir al-Jalalayn
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قَالُوا فَأْتُوا بِهِ عَلَىٰ أَعْيُنِ النَّاسِ لَعَلَّهُمْ يَشْهَدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
61. Their chiefs said, “Bring Abraham in front of the people so that they may testify to his confession to what he did, and their confession will be your evidence against him.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e other: ‘We heard a young man making [ill] mention of them, deriding them — he is called Abraham’. [21:61] They said, ‘Then bring him before the people’s eyes, that is, openly, that they may testify’, againSt him as being the perpetrator. [21:62] Tltey said, to him, after he had been brought [before them]: ‘So, is it you (read a-anta, [either] pronouncing fully the two hamzas; or substituting an alif for the second one, or not pronouncing it [the second one], and inserting an alif between the one not pronounced and the other one, or without [this insertion]) who has done this to our god…
Open in library →قَالُوا أَأَنتَ فَعَلْتَ هَٰذَا بِآلِهَتِنَا يَا إِبْرَاهِيمُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
62. So they brought Abraham (peace be upon him) and questioned him, blaming him: “Was it you who did this horrible act to our idols, O Abraham?!”
Open in library →Tafsir al-Jalalayn
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قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَٰذَا فَاسْأَلُوهُمْ إِن كَانُوا يَنطِقُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
63. Sarcastically, exposing the helplessness of the idols to the people, Abraham said, “I did not do it; rather, the biggest idol did it. Ask your idols, if indeed they are capable of speaking!”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
onounced and the other one, or without [this insertion]) who has done this to our gods, O Abraham?’ [21:63] He said, concealing his deed: ‘Rather it was this principal one among them did it. So question them, about the perpetrator of this, if they can Speak!’ (here the response to the conditional Statement precedes [the conditional clause]; in the preceding clause there is an intimation for them that an idol, acknowledged as being incapable of acftion, cannot be a god). [21:64] So they turned [thinking] to themselves, in reflection, and they said, to themselves: ‘Truly it is you who are…
Open in library →فَرَجَعُوا إِلَىٰ أَنفُسِهِمْ فَقَالُوا إِنَّكُمْ أَنتُمُ الظَّالِمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
64. So they turned to one another contemplating and considering. It had become clear to them that their idols do not benefit nor harm in any way, and so they were wrong in worshipping them instead of Allah.
Open in library →Tafsir al-Jalalayn
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ثُمَّ نُكِسُوا عَلَىٰ رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَٰؤُلَاءِ يَنطِقُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
65. They then returned to their stubbornness and denial, saying, “O Abraham! You know, surely, that these idols cannot speak, so how can you then tell us to ask them?” They intended it to be an evidence in their favour, but it became an evidence against them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, to themselves: ‘Truly it is you who are the evildoers’, for worshipping that which cannot SJieak. [21:65] Hien they were turned, by God, on their heads, that is to say, they were made to return to their disbelief and said, ‘By God, you are certainly aware that these [idols] cannot Speak’, in other words, how can you thus command us to question them? [21:66] He said, ‘Do you then worship, besides God, that is, in His place, that which cannot benefit you in any way, with regard to [granting you] provision and otherwise, nor harm you?, in any way if you were not to worship it?
Open in library →قَالَ أَفَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لَا يَنفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
66. ٌRebuking them, Abraham said, “Do you then worship, instead of Allah, idols that do not benefit nor harm you; that are helpless in removing harm or bringing benefit to even themselves?”
Open in library →Tafsir al-Jalalayn
—
أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ اللَّهِ أَفَلَا تَعْقِلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
67. Shame on you, and shame upon that which you worship other than Allah, which neither benefit nor harm! Do you not understand that? Will you not leave their worship?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to [granting you] provision and otherwise, nor harm you?, in any way if you were not to worship it? [21:67] Fie (read uffin or uffan, with the sense of a verbal noun, meaning ‘a putrid thing or a vile thing [be]’) on you and what you worship besides God, that is, other than Him. Do you not comprehend?’, that these idols are not worthy of being worshipped and are not fit for such [a purpose] — only God, exalted be He, is worthy of it. [21:68] They said, ‘Burn him, that is, [burn] Abraham, and Hand by your gods, by having him burnt, if you are to do anything’, in the way of standing by the…
Open in library →قَالُوا حَرِّقُوهُ وَانصُرُوا آلِهَتَكُمْ إِن كُنتُمْ فَاعِلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
68. When they found themselves incapable of countering Abraham with proof, they resorted to force and said, “If you are going to give Abraham a deterring punishment and seek revenge for your idols that he broke and destroyed, then burn him in a fire.”
Open in library →Tafsir al-Jalalayn
—
قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
69. They lit a fire and threw Abraham into it, so I said, “O fire! Become cool and safe for Abraham!” And so it became such, and no harm came to him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ed up Abraham, placed him in a balliSta and had him hurled into the fire. God, exalted be He, says: [21:69] Wesaid, ‘O fire! Be coolness and safetyfor Abraham!’, and so it only consumed the bonds [with which he had been tied]. Its heat departed, but its luminosity remained. And by His words wa-saldman, and safety’, Abraham was safe from ( salima ) death because of its coolness. [21:70] And they sought to outwit him, namely, by having him burnt, but We made them the greater losers, in what they sought.
Open in library →وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
70. Abraham’s (peace be upon him) people planned to burn him and I foiled their plan. Rather, I made them the ones who were overpowered and destroyed.
Open in library →Tafsir al-Jalalayn
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وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
71. I saved Abraham and I also saved Lot. I expatriated them to the land of Syria that I had blessed, by having sent many prophets to it and by scattering many forms of goodness for the creation.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
outwit him, namely, by having him burnt, but We made them the greater losers, in what they sought. [21:71] And We delivered him, as well as Lot — son of his [Abraham’s] brother Haran — from Iraq, [and brought them] to the land which We have blessed for all peoples, [blessed it] with an abundance of rivers and trees, and this is Syria. Abraham settled in Palestine, and Lot in the Sinful City ( al-mu’tafika, cf. Q. 53:53); and between the two is [the distance of] a day’s journey.
Open in library →وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً وَكُلًّا جَعَلْنَا صَالِحِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
72. And I blessed Abraham with Isaac when he invoked his Lord to grant him a child. In addition, I also blessed him with Jacob. I made each one of the three: Abraham, Isaac and Jacob, pious and obedient to Myself.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
inful City ( al-mu’tafika, cf. Q. 53:53); and between the two is [the distance of] a day’s journey. [21:72] And We gave him, namely, Abraham — for he had asked for a child, as mentioned in [surat] al- Sdffat [Q. 37:100] — Isaac, and Jacob as a gift, that is, as [something] in addition to what was requested; or it means ‘a grandson; and each of them, that is, himself and the two born of him. We made righteous, [We made them] prophets.
Open in library →وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ وَكَانُوا لَنَا عَابِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
73. I made them into leaders whom the people followed in goodness.With His permission, they would call to the worship of Allah alone. I also revealed to them that they should do good deeds, perform prayer with perfection and give Zakat. They were obedient to Me.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
each of them, that is, himself and the two born of him. We made righteous, [We made them] prophets. [21:73] And We made them leaders (read a-immatan pronouncing both hamzas, or substituting the sec¬ ond one with a yd’), whose example of good [conduct] is followed, guiding, people, by Our command, to Our religion, and We inspired in them the performance of good deeds and the maintenance of prayers and the payment of alms, that is, [We inspired] that these [good deeds] be performed, [prayers] be main¬ tained, and [alms] be payed by them and by their followers (the [final] ha of iqama has be…
Open in library →وَلُوطًا آتَيْنَاهُ حُكْمًا وَعِلْمًا وَنَجَّيْنَاهُ مِنَ الْقَرْيَةِ الَّتِي كَانَت تَّعْمَلُ الْخَبَائِثَ إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَاسِقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
74. ِAnd to Lot I granted the ability to judge fairly between disputing parties, together with sound knowledge of his religion. I also saved him from the punishment I sent upon the people of his village (Sodom) who were involved in immorality. Indeed, they were corrupt people who deviated from the worship of their Lord.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
(the [final] ha of iqama has been omitted to soften [the reading]), 4 and they used to worship Us. [21:74] And to Lot We gave judgement, the ability to judge decisively between opposing parties, and knowledge; and We delivered him from the town which had been committing, that is, whose inhabit¬ ants had been committing, deeds of, vileness, by way of homosexual intercourse, hazelnut-hurling and bird-games and other things.…
Open in library →وَأَدْخَلْنَاهُ فِي رَحْمَتِنَا إِنَّهُ مِنَ الصَّالِحِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
75. And I entered him into My Mercy when I saved him from the punishment that befell his people. Indeed, he was of those who obeyed My commands and stayed away from My prohibitions.
Open in library →Tafsir al-Jalalayn
—
وَنُوحًا إِذْ نَادَىٰ مِن قَبْلُ فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
76. O Messenger! Mention the story of Noah when he called to Allah before Abraham and Lot, and so He accepted his call by granting him what he asked for: Allah saved him and his believing family members from the great sorrow.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
admitted him into Our mercy, by Our saving him from his people. He was indeed one of the righteous. [21:76] And, mention, Noah (what follows [Nuhan] substitutes for it) 5 when he called, when he suppli¬ cated [to God] againSt his people — with the words My Lord, do not leave [upon the earth any inhabitant from among the disbelievers] ... to the end [of the verse, Q. 71:26], before, that is, before [the time of] Abraham and Lot.…
Open in library →وَنَصَرْنَاهُ مِنَ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
77. I saved him from the evil plot of those of his people who rejected the signs that I supported him with; those signs that pointed to his truthfulness. Indeed, they were evil, corrupt people, and so I destroyed them all by drowning them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
in the Ark with him, from the great agony, namely, [from] drowning and his people’s denial of him. [21:77] And We helped him. We defended him, againH the people who denied Our signs, the ones in¬ dicating his Mission, leSt they cause him any harm. They were indeed an evil people, so We drowned them all. [21:78] And, mention, David and Solomon, that is, [mention] their Story ( Dawuda wa-Sulaymdna is 4 In other words, the final ha of iqamah, which is actually the id marbuta. 5 In other words, idh nada min qabl substitutes for Nuhan.
Open in library →وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
78. O Messenger! And mention the story of David and his son Solomon (peace be upon them), when they were passing judgement in the case brought to them regarding the two disputers: One of them had a herd that went into the fields of the other at night. I was witness to the judgement of David and Solomon; no part of their judgement evaded My knowledge.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
cause him any harm. They were indeed an evil people, so We drowned them all. [21:78] And, mention, David and Solomon, that is, [mention] their Story ( Dawuda wa-Sulaymdna is 4 In other words, the final ha of iqamah, which is actually the id marbuta. 5 In other words, idh nada min qabl substitutes for Nuhan.
Open in library →فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ وَكُنَّا فَاعِلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
79. I gave full understanding of the case to Solomon instead of his father David; yet I blessed each one with messengership and knowledge of religious law, not exclusively Solomon only. I subjugated the mountains for David, which would glorify Me with his glorifying Me. I also subjugated the birds for him. I was the One Who gave the understanding, the fair judgement, knowledge and it was I who subjugated the mountains and birds.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ep], after which he [the owner of the tillage] should return them [the sheep] to him [their owner]. [21:79] And We gave understanding of this, that is, the judgement, to Solomon. [It is said that] both of their decisions were [the result of] independent judgement [exercised by both], and that David con¬ sulted Solomon; but it is also said [that their decisions were] by way of inspiration [from God] — the second [decision] abrogated the firSt. And to each, of the twain, We gave judgement, prophethood, and knowledge, in matters of religion.…
Open in library →وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُم مِّن بَأْسِكُمْ فَهَلْ أَنتُمْ شَاكِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
80. I exclusively taught David, and not Solomon, the skill of crafting armour, so that you could protect yourselves from anyone who tried to attack you with weapons. O people! Will you then show gratitude for this blessing that I bestowed upon you?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ong with him, even if it should amaze you, that they should [be able to] respond to the lord David. [21:80] And We taught him the art of making garments, namely, coats of mail — [which are called labiis] because they are worn ( tulbas ). He was the firSt [human being] to make them; hitherto there were [only] plates [of armour] — for you, as well as all mankind, to protedyou (read nuhsinakum, [the subject being] ‘God’; or yuhsinakum, [the subject being] ‘David’; or tuhsinakum, [the subjed being] garments’) againSt your [mutual] violence, your wars againSt your enemies.…
Open in library →وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
81. And I subjugated the strong-blowing wind for Solomon. At his command, whenever he would command it to, it would blow to the land of Syria which I had blessed by sending prophets to, and the goodness I spread within it. I am the One Who did everything; nothing evades My knowledge.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
for My favours, by believing in the Messenger — in other words, be thankful to Me by [doing] this. [21:81] And, We disposed, for Solomon the wind to blow Strongly — in another verse it is [described as being] rukhaan, ‘to blow softly’ [Q. 38:36]; in other words, [it is either] blowing violently or gently [respectively], according to what he [Solomon] wanted — making its way, at his command, to the land which We have blessed, namely, Syria; and We have knowledge of all things, among them the fad that God, exalted be He, knew that what He gave to Solomon would prompt him to be subservient to…
Open in library →وَمِنَ الشَّيَاطِينِ مَن يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ ذَٰلِكَ وَكُنَّا لَهُمْ حَافِظِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
82. I subjugated those Shayāṭīn who would dive into the oceans for him and find pearls etc. among doing other things like construction. I supervised their numbers and work well; nothing escaped My observation.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
uld prompt him to be subservient to his Lord, and so God did this in accordance with His knowledge. [21:82] And, We disposed, of the devils some that dived for him, plunging into the sea and bringing out of it jewels for Solomon, and performed tasks other than that, that is, other than diving, such as building and otherwise. And We were watchful over them, leSt they should Spoil what they had made, for when¬ ever they completed a task before nightfall, they would [invariably] Spoil it, unless they were occupied with some other [task].
Open in library →وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
83. O Messenger! Mention the story of Job, when he prayed to his Lord at the time of affliction, saying, “O my Lord! I have been afflicted with an illness and loss of family, yet you are the most merciful from all those who show mercy, so remove the afflictions that have befallen me.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
fore nightfall, they would [invariably] Spoil it, unless they were occupied with some other [task]. [21:83] And, mention, Job ( Ayyuba, is substituted by [the following, idh nada rabbahu ...]) when he called out to his Lord — after he had been afflided with the loss of all of his possessions and children, the laceration of his body, his being shunned by all except his wife, for a period of thirteen, seventeen, or eighteen years, as well as [the afflidion of enduring] a Straitened means of livelihood — ‘Indeed (read anni because of the implicit ya [of the firSt person pronoun]) harm, adver…
Open in library →فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِن ضُرٍّ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنْ عِندِنَا وَذِكْرَىٰ لِلْعَابِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
84. And so I accepted his prayer and removed the harm that had befallen him; I granted him not just the family he had lost, but also more along with them. I did all that out of My Mercy, and so that it serves as a reminder for each subservient worshipper of Allah, in order that he may bear patience just as Job bore patience.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
person pronoun]) harm, adversity, has befallen me, and You are the MoSt Merciful of the merciful’. [21:84] So We responded to him, in his call, and removed the harm that had befallen him, and We gave him [back] his family, his male and female children, by bringing them back to life — of each sex there were three or seven 7 along with them [other children] the like of them, from his wife, for she was made younger.…
Open in library →وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ كُلٌّ مِّنَ الصَّابِرِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
85. O Messenger! Also mention Ishmael, Enoch and Ezekiel, (peace be upon them). Each one of them were from the patient ones at times of suffering and on whatever responsibility Allah placed on them.
Open in library →Tafsir al-Jalalayn
—
وَأَدْخَلْنَاهُمْ فِي رَحْمَتِنَا إِنَّهُم مِّنَ الصَّالِحِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
86. I enveloped them into My Mercy: I made them prophets and granted them entry into paradise. Indeed, they were from those pious servants of Mine who acted within My obedience, and whose private and public lives were ones of piety.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
the patient, in [maintaining] obedience to God and staying away from acfts of disobedience to Him. [21:86] And We admitted them into Our mercy, through [granting them] prophethood. Indeed they were among the worthy, of it. 8 Dhu 1 -Kifl was so called because he undertook (takaffala) 9 to fad: every day and day up every night in prayer, and to pass judgement between people without succumbing to anger, and fulfilled this [undertaking]. It is also said, however, that he was not a prophet. 10
Open in library →وَذَا النُّونِ إِذ ذَّهَبَ مُغَاضِبًا فَظَنَّ أَن لَّن نَّقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَن لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
87. O Messenger! Also mention the story of the Companion of the Whale: Jonah (peace be upon him), when he went away without the permission of his Lord, angry with his people for their insistence on sin. He thought I would not constrain him by punishing him for his hurrying away; and so he was afflicted with a severe form of constraint and imprisonment when the Whale swallowed him.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to anger, and fulfilled this [undertaking]. It is also said, however, that he was not a prophet. 10 [21:87] And, mention, DhuT-Nun, the one of the whale, namely, Jonah son of Amittai (Yunus bin Matta) when he went off enraged ([ Dhal-Nun ] is substituted by [the clause idh dhahaba mughadiban ]) by his people, that is, furious with them because of what he had suffered at their hands — even though he had not been granted permission [by God to go off as he did] — thinking that We had no power over him, that is, that We could [not] compel him to [submit to] Our decree in the way that We did b…
Open in library →فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ وَكَذَٰلِكَ نُنجِي الْمُؤْمِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
88. So I accepted his call and saved him from that severe distress by taking him out from all the darknesses including from the belly of the Whale. Just like I saved Jonah from this distress of his, I also save the believers when they fall into distress and call out to Me for help.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to You! I have indeed been one of the wrongdoers’, for leaving my people without [Your] permission. [21:88] So We responded to him and delivered him from the distress, by [means of] those words, and thus, in the same way that We delivered him, We deliver the believers, from their anguish when they call out to Us seeking succour. [21:89] And, mention, Zachariah (Zakariyya, is substituted by [the following, idh nada rabbahu ...]) when he cried out to his Lord, saying: ‘My Lord, do not leave me without an heir, without a son to inherit from me, and You are the be it of inheritors’, the One…
Open in library →وَزَكَرِيَّا إِذْ نَادَىٰ رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنتَ خَيْرُ الْوَارِثِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
89. O Messenger! Also mention the story of Zechariah (peace be upon him), when he prayed to his Lord saying, “O my Lord! Do not leave me alone without any children. You are the best of the living, so grant me a child that lives after me.”
Open in library →Tafsir al-Jalalayn
—
فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَىٰ وَأَصْلَحْنَا لَهُ زَوْجَهُ إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
90. I accepted his prayer for him, and granted him a child in John. In the process, I also cured his wife, who had been barren up until that point. Indeed, Zechariah, his wife and son were quick in doing good deeds, and would call out to Me eager in My reward and fearful of My punishment. They would frequently supplicate to Me.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
and You are the be it of inheritors’, the One that endures after all of your creation has perished. [21:90] So We responded to him, in his call, and gave him John, as a son, and We restored [fertility to] his wife for him, and so she bore a child, having been barren. Truly they, those prophets that have been mentioned, would hasten to, [they would] hurry [to perform], good works, [namely] acfts of obedience, and supplicate Us out of desire, for Our mercy, and in awe, of Our chastisement, and they were submis¬ sive before Us, humble in their worship.
Open in library →وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِن رُّوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِّلْعَالَمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
91. O Messenger! Also mention the story of Mary peace be upon her, who protected herself from fornication. Allah then sent Gabriel (peace be upon him) to her, and he blew into her. Consequently, she became pregnant with Jesus (peace be upon him); they were both signs for the people of the Power of Allah, and proofs that nothing is beyond Allah’s capability such that He created Jesus without a father.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
cy, and in awe, of Our chastisement, and they were submis¬ sive before Us, humble in their worship. [21:91] And, mention Mary, the one who guarded her virginity, [the one who] preserved it from being taken, so We breathed into her of Our “Spirit, namely, Gabriel, when he breathed into the opening of her garment and she conceived Jesus.…
Open in library →إِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
92. O people! This is your creed; one and only creed. It is monotheism which is the religion of Islam. I am your Lord, so make worship exclusive to Me alone.
Open in library →Tafsir al-Jalalayn
—
وَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ كُلٌّ إِلَيْنَا رَاجِعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
93. The people differed: some were monotheists, idolaters, disbelievers and believers. All these different types of people will return to Me alone on the Day of Judgment, when I shall requit them according to their deeds.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
[this being] a necessary State [of affairs], and I am your Lord, so worship Me’, affirm My Oneness. [21:93] But they, that is to say, some of those being addressed, fragmented their affair among them¬ selves, that is, they became divided in the matter of their religion, and at variance over it — these are the [different] secfts of the Jews and the Christians.…
Open in library →فَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِ وَإِنَّا لَهُ كَاتِبُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
94. So whosoever from among them did good deeds, whilst he believed in Allah, His messengers and in the last day, will not be denied the due of his good deeds. Rather, Allah will multiply his reward for him and he will find it recorded in his book of deeds on the day he is resurrected for which he will be pleased.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
l in the Old Testament: ‘So that you shall bear the iniquity of the house of Israel’ (Ezek. 4:4ff). [21:94] And whoever performs righteous deeds, being a believer — no rejection, that is, no denial, will there be of his endeavour, and We will indeed write it down for him, by commanding the guardian an¬ gels to record it and then We requite him for it. [21:95] It is forbidden for any town, meaning [it is forbidden for] its people, which We have destroyed that they should (la yarjiuna: the la is extra) return, that is, their return to this world is prohibited.
Open in library →وَحَرَامٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
95. It is impossible for the people of a village I destroyed due to their disbelief that they return to the world to repent, and that I accept their repentance.
Open in library →Tafsir al-Jalalayn
—
حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
96. They will never return, even until the barrier of Gog and Magog is opened and they begin emerging, hurriedly descending from every high piece of land.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hey should (la yarjiuna: the la is extra) return, that is, their return to this world is prohibited. [21:96] Until (hattd, [a particle] expressing the end of the prohibition of their return) when Gog and Magog (read Ya’juju wa-Ma’juju or Ydjuju wa-Mdjuju, [these are] non-Arabic names of two tribes; there is an implicit genitive annexation before this clause, namely, the [gates of the] sadd, ‘the barrier’, [built] against them) 11 are let loose (read futihat orfuttihat) — and this will happen near the [time of the] Res¬ urrection — and they slide down, they hasten ,from every slope, [every]…
Open in library →وَاقْتَرَبَ الْوَعْدُ الْحَقُّ فَإِذَا هِيَ شَاخِصَةٌ أَبْصَارُ الَّذِينَ كَفَرُوا يَا وَيْلَنَا قَدْ كُنَّا فِي غَفْلَةٍ مِّنْ هَٰذَا بَلْ كُنَّا ظَالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
97. Their emergence, terror and violence will be a sign of the rising drawing nearer. The disbelievers will be left wide-eyed in horror, saying: Oh my, what a destruction faces us! We were indulged in futility in the world, preoccupied from preparing for this severe day. Rather, we were wrongdoers by disbelieving and committing sins.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
time of the] Res¬ urrection — and they slide down, they hasten ,from every slope, [every] highland. [21:97] And the true promise, that is, the Day of Resurrection, draws near and behold, when, 12 the gaze of the disbelievers will be fixed, on that Day, because of its severity, saying: ‘O (yd is for exclamation) woe to us!, [this is] our destruction! Verily, in the [life of the] world, we were oblivious to this. Day.…
Open in library →إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
98. O idolaters! You and whatever you worship instead of Allah, together with whoever is content with you worshipping them, shall be the fuel of hellfire. You and everything you worship will surely enter it.
Open in library →Tafsir al-Jalalayn
—
لَوْ كَانَ هَٰؤُلَاءِ آلِهَةً مَّا وَرَدُوهَا وَكُلٌّ فِيهَا خَالِدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
99. If these worshipped things were in reality gods that were worthy of being worshipped, they would not be entering the hellfire with their worshippers. Yet they shall all be entering it, having to remain in it forever, never to come out of it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
shall be fuel for Hell, [you shall be] its fodder; and you shall come to it’, [you shall] enter it. [21:99] Had these, graven images, been gods, as you claim, they would never have come to it, [they would never have] entered it, and they will all, both the worshippers and the worshipped, abide therein. [21:100] For them, for the worshippers, there will be groaning therein and they will not hear in it, any¬ thing, because of the ferocity with which it boils.…
Open in library →لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
100. Due to the severity of torture they shall face, they shall wail and breathe sharply. They will not be able to hear sounds due to the immense horrific torment that will afflict them.
Open in library →Tafsir al-Jalalayn
—
إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَٰئِكَ عَنْهَا مُبْعَدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
101. When the idolaters said, “Indeed, Jesus and the angels whom were worshipped, will therefore enter the hellfire!” Allah said, “Verily, those regarding whom it was decreed in the Knowledge of Allah that they would be from the people of good fortune, like Jesus (peace be upon him), will be kept away from the hellfire.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
muSt also be in the Fire then, according to what has ju£t been stated’, the following was revealed: [21:101] Indeed those to whom [the promise of] the beft reward, the [be.MJ status, went beforehand from Us, and among such are those who have jusd been mentioned: they will be kept away from it. [21:102] They will not hear the faintest sound from it and they will abide in what their souls desired, of bliss. [21:103] The Supreme Terror — which is that a servant be ordered off to the Fire, shall not grieve them, and the angels shall receive them, upon their exiting from their graves, saying…
Open in library →لَا يَسْمَعُونَ حَسِيسَهَا وَهُمْ فِي مَا اشْتَهَتْ أَنفُسُهُمْ خَالِدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
102. The sound of Hell shall not reach their ears, while they shall reside among whatever bounties their hearts desire. These bounties shall never finish.
Open in library →Tafsir al-Jalalayn
—
لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلَائِكَةُ هَٰذَا يَوْمُكُمُ الَّذِي كُنتُمْ تُوعَدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
103. The great horror of the hellfire when it surrounds its inhabitants shall not scare them, and the angels will welcome them with glad tidings, saying: “This is your day that you were promised in the world; the one you were given glad tidings of receiving bounties in!”
Open in library →Tafsir al-Jalalayn
—
يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُّعِيدُهُ وَعْدًا عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
104. On the day in which I shall roll up the heavens like the rolling up of a scroll, and congregate the creation in the state they were created in the first instance. I have promised that it will happen; a promise that there is no going back on. I shall indeed fulfil My promise.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
aying to them: ‘This is your day, the one which you were promised’, during the [life of the] world. [21:104] The day (yawma is in the accusative because of an implied preceding udhkur, ‘mention) when We shall roll up the heaven as the Scribe, [al-sijill being] the name of an angel, rolls up the written scroll, that is, the scroll of the son of Adam when he dies (the lam [of li’l-kitab] is extra; alternatively, [one may read the verse so that] al-sijill is ‘the scroll’, and al-kitdb means al-maktub ‘what is written’, in which case the lam [of li’l-kitdb ] has the sense of [the particle] ‘a…
Open in library →وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
105. I had indeed written in the books I revealed unto the messengers, after I had written it in the Preserved Tablet, that the earth would be ruled by the pious, obedient servants of Allah: they are the nation of Muhammad peace be upon him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
of a verbal noun. So ka-md bada’nd, ‘As We began, is in fad: ka- bad’ind, ‘As [was] Our beginning’. [21:105] Certainly We wrote in the Scripture, ( al-zabur ) means ‘the Book’, that is, the revealed Books of God, after the Remembrance, meaning the Mother of the Book (umm al-kitab), which is [kept] with God: ‘Indeed the land, the land of Paradise, shall be inherited by My righteous servants’ — [this prom¬ ise] applies to all righteous ones. [21:106] Indeed there is in this, Qur’an, a proclamation, sufficient means for [securing] entry into Para¬ dise, for a people who are devout, acting i…
Open in library →إِنَّ فِي هَٰذَا لَبَلَاغًا لِّقَوْمٍ عَابِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
106. Verily, in the admonition I revealed, there is a message for those who worship their Lord according to what He has legislated for them. It is they who truly benefit from it.
Open in library →Tafsir al-Jalalayn
—
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
107. O Muhammad! I have not sent you as a messenger, except as a merciful one to the whole of creation. This is because you are distinguished with aspiring for the guidance of all people and their safety from the punishment of Allah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
into Para¬ dise, for a people who are devout, acting in accordance with [what is stipulated in] it. [21:107] Wfe did not send you, O Muhammad (s), except as a mercy, that is, to [give] mercy, to all the worlds, [the worlds of] mankind and jinn through you. [21:108] Say: ‘All that is being revealed to me is that your God is One God, that is, the only thing that is being revealed to me with reSjieCt to the Divine is His Oneness. So will you submit?’, [will you] accede to [affirming] the Oneness of the Divine that is being revealed to me? (the interrogative is meant as an imperative).
Open in library →قُلْ إِنَّمَا يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَهَلْ أَنتُم مُّسْلِمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
108. Say, O Messenger: It is only revealed to me from my Lord that your true deity is only One; He has no partner, and He is Allah. So submit to believing in Him, and acting in His obedience.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to [give] mercy, to all the worlds, [the worlds of] mankind and jinn through you. [21:108] Say: ‘All that is being revealed to me is that your God is One God, that is, the only thing that is being revealed to me with reSjieCt to the Divine is His Oneness. So will you submit?’, [will you] accede to [affirming] the Oneness of the Divine that is being revealed to me? (the interrogative is meant as an imperative).
Open in library →فَإِن تَوَلَّوْا فَقُلْ آذَنتُكُمْ عَلَىٰ سَوَاءٍ وَإِنْ أَدْرِي أَقَرِيبٌ أَم بَعِيدٌ مَّا تُوعَدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
109. O Messenger! If these people turn away from that which you have brought to them, then say to them, “I am informing you that we are both in agreement that we are different, and I do not know when the punishment Allah promised you with, will descend upon you.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
Oneness of the Divine that is being revealed to me? (the interrogative is meant as an imperative). [21:109] But if they turn away, from this, say: ‘I have proclaimed to you, I have notified you of [my dec¬ laration of] war [on you], all alike (‘aid saw a is a circumstantial qualifier referring to both the subject of the verb and the objeCt) that is to say, you are [all] equal in having knowledge of this: I shall not proceed independently without [having firSt informed] you, in order for you to make preparations, although I do not know whether near or far is that which you have been promis…
Open in library →إِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
110. Indeed, Allah knows of the speech you disclose, and He knows of that which you keep secret. Nothing from either evades Him, and He will requit you for it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hastisement, or to the [Day of] Resurrection that comprises this [chastisement]; only God knows it. [21:110] Indeed He, exalted be He, knows whatever is spoken aloud, and what you and others do, and He knows what you conceal, both you and others, of secrets. [21:111] I do not know; perhaps that, which I have notified you of, but whose time is not known, may be a trial, a teSt, for you, to see how you will aCt, and an enjoyment for a while, that is, until your terms of life are concluded (this [second] clause [wa-mataun, ‘and an enjoyment’] counters the former, which is the objecft of the…
Open in library →وَإِنْ أَدْرِي لَعَلَّهُ فِتْنَةٌ لَّكُمْ وَمَتَاعٌ إِلَىٰ حِينٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
111. I do not know whether your respite from being punished is a test for you, or whether it is to lure you further into destruction, and to give you freedom until a time decreed in the Knowledge of Allah, so that you persist in your disbelief and error.
Open in library →Tafsir al-Jalalayn
—
قَالَ رَبِّ احْكُم بِالْحَقِّ وَرَبُّنَا الرَّحْمَٰنُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
112. Supplicating to his Lord, the Messenger of Allah peace be upon him said, “O my Lord! Judge well between us and those of our people who have persisted on disbelief. We seek help from our Lord alone, against your statements of disbelief and rejection.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ptative expressed by [the particle] la’alla, ‘perhaps’; the second [clause] cannot be an optative). [21:112] Say ( qul, a variant reading has qdla, ‘He said’): ‘My Lord! Judge, between me and my deniers, with truth, by [assigning] chastisement for them or victory [for me] over them. And so they were chas¬ tised at [the battles of] Badr, Uhud, Hunayn, al-Ahzab and al-Khandaq and he [the Prophet] was given victory over them. And our Lord is the Compassionate One, Whose help is to be sought against what you allege’, when you invent lies againSt God, saying that ‘[God] has taken a son’ [cf.…
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