Al-Mu'minun

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. Those who believed in Allah and acted according to His laws have indeed succeeded by achieving whatever they sought, and gaining salvation from whatever they feared.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. Those who were humble in their prayer: their limbs remained calm during it and their hearts were free of distractions.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3. Those who turned away from falsehood and futility, especially those futile actions and speech which was sinful.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. Those who purified themselves of evil characteristics, and their wealth by taking out Zakat from it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. Those who safeguarded their private parts by keeping them far from fornication, homosexuality and shameful actions; so they remained pure and chaste.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. Except using them with their wives or the female servants they possessed, for they are blameless in taking pleasure from them through sexual intercourse and the like.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. So whosoever seeks pleasure from other than his wives and female servants that he possesses, he is transgressing the limits of Allah by delving into that which Allah has forbidden, without keeping to that which He has kept lawful.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ss, that is, concubines, for then they are not blameworthy, in having sexual intercourse with them. [23:7] But whoever seeks [anything] beyond that, [intercourse with] wives and concubines, such as masturbation: those, they are transgressors, who have overstepped [the bounds] into what is not lawful for them. [23:8] And who are keepers of their trusts (maybe read as plural, amanatihim, ‘their truSts’, or singular, amanatihim, ‘their truSf) and covenants, [made] between them, or between them and God, such as [the observance of] prayer and so on. [23:9] And who are watchful of their praye…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. Those who fulfil and do not neglect or usurp the trusts Allah has entrusted them with, or any of His servants have entrusted them with. Rather, they keep to their pacts.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. Those who observe their prayers by being punctual in them, by performing them at their correct times together, obligations and preferred actions.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. Those possessing these characteristics are the true inheritors.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

‘their prayers’, or sin¬ gular, salatihim, ‘their prayer’) observing them at their appointed times. [23:10] Those, they are the inheritors, and none other than them, [23:11] who shall inherit Paradise ( al-firdaws ), the name of a garden, the highest of the gardens of Heaven — wherein they will abide: herein is an allusion to the Return [in the Hereafter] and so it is fit¬ ting that the Beginning [of creation] should be mentioned next: [23:12] And, by God, We certainly created man, Adam, from an extraction (min suldlatin, derives from [the verbal expression] salaltu’l-shay’a mina’l-shay’…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. They will inherit the loftiest level of paradise wherein they will live forever. Their bounties will not finish in it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. Verily, I created the father of mankind, Adam, from clay. I took the soil he was created from, from a mixture of water and the soil of the earth.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. Then I created his progeny who procreate, by way of a drop of sperm that lodges in the womb until birth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

m’s] substance being, of clay ( min tinin is semantically connected to suldlatin, ‘an extraction’). [23:13] Then We made him, namely, man, the progeny of Adam, a drop, a SJierm-drop, in a secure lodg¬ ing, which is the womb.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. I then created the lodged drop of sperm into a red clot of blood, which I then created into a piece of flesh, which I then created into hard bones. I then covered those bones with flesh and then developed it into a completely different creation, by blowing a soul into it and bringing it out into life. Praised is Allah, the best of creators!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

namely, man, the progeny of Adam, a drop, a SJierm-drop, in a secure lodg¬ ing, which is the womb. [23:14] Then We transformed the drop [of semen] into a clot, congealed blood. Then We transformed the clot into a [little] lump of flesh ( mudgha ), a piece of flesh, about the size of what one would be able to chew (md yumdagh). Then We transformed the lump of flesh into bones.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. O people! After having passed through all these phases, you shall die when your lives expire.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. Then, after your death, you shall be resurrected from your graves on the Day of Judgment so that you may be held to account for whatever deeds you sent forth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n for ahsana, ‘the beSt’, has been omitted because it is obvious: khalqan, ‘in terms of creation’). [23:16] Then on the Day of Resurrection you shall surely be raised, for reckoning and requital. [23:17] And verily We created above you seven paths, that is, [seven] heavens ( taraiq is the plural of tariqa [so called] because they are the paths used by the angels) and of creation, that lies beneath these [paths], We are never unmindful, leSt these should fall upon them and destroy them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. O people! Verily, I created seven heavens over you, one above the other. I am never neglectful of My creation, nor am I One to forget it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. I sent down rain from the heavens according to the need toward it; not in excessive amounts that cause ruin, nor too little that is insufficient. I allow it to settle on earth so that the people and animals can take benefit from it. Otherwise, I am capable of causing it to wash away, in which case they would not be able to benefit from it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[Stated] in the verse: And He holds back the heaven left it should fall upon the earth [Q. 22:65]. [23:18] And We sent down water out of the heaven in measure, that suffices them, and We lodged it within the earth; and We are indeed able to take it away, so that they die of thirst together with their livestock. [23:19] Then We produced for you therewith gardens of date palms and vines — these being the moil common fruits of the Arabs — wherein is abundant fruit for you, and whereof you eat, in summer and winter.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. Through that water I then created gardens for you, the like of palms and grapevines. You have fruits of varying colours and appearance that grow within them, like figs, pomegranates and apples, of which you eat.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. Through that water, I also created the olive tree for you, the origins of which come from the land of Mount Sinai. From its fruits, the oil is extracted which you use and consume.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

fruits of the Arabs — wherein is abundant fruit for you, and whereof you eat, in summer and winter. [23:20] And, We produced, a tree that grows on Mount of Sinai (read Sina or Sayna, indeclinable as it is a proper noun with the feminine ending denoting a location) that produces (read either as tunbitu from the fourth form [anbata], or as tanbutu from the trilateral form [nabata]) oil (bi’l-duhni : in the case of the former [reading of tunbitu] the ba [bi-] here would be extra, whereas in the case of the second [read¬ ing of tanbutu], it would be [a preposition needed] for the transitive)…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. O people! Indeed, you have a lesson to take from grazing livestock (camels, cows and sheep), in that you can draw conclusions from them in the power of Allah and His kindness to you. He quenches your thirst with pure, tasty milk from the bellies of these animals. You can also derive other benefits from them, like conveyance, wool, fur, bristles, together with being able to consume their meat.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

] it is [like] a dye that colours a morsel dipped in it) — and this [seasoning] is the [olive] oil. [23:21] And surely in the cattle, that is, [in] camels, cows and sheep, there is for you a lesson, an admoni¬ tion for you to heed. We give you to drink (read nasqikum or nusqikum ) of what is in their bellies, [of] milk, and you have many uses in them, such as [the extraction of] wool, fur and hairs and other [uses], and you eat of them. [23:22] And on them, the camels, and on ships you are carried.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. You are carried on the camels on land and on the ships at sea.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

other [uses], and you eat of them. [23:22] And on them, the camels, and on ships you are carried. [23:23] And verily We sent Noah to his people, and he said, ‘O my people, worship God, obey God and affirm His Oneness. You have no [other] god besides Him (ghayruhu is the subject of ma, ‘no’; the pre¬ ceding [min ilahin, ‘god’] is the predicate, the min being extra). Will you not then fear?’ His punishment in worshipping [gods] other than Him?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. Indeed, I sent Noah (peace be upon him) to his people to call them towards Allah, so he said to them, “O my people! Worship Allah only; you do not have any true deity except Him, may He be glorified. Will you not be mindful of Allah by fulfilling His commands and refraining from His prohibitions?”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. So the noblemen and leaders from his people who disbelieved in Allah said to their followers and the masses, “This man that claims to be a messenger is only a human like yourselves; he only desires leadership and rule over you. If Allah wished to send a messenger to you He would have done so by sending one from the angels, not from the humans. We have not heard anything like what he is claiming from our predecessors!”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the min being extra). Will you not then fear?’ His punishment in worshipping [gods] other than Him? [23:24] But the council of his people, who disbelieved, said, to their followers, ‘ 77 i is is juft a human being like you who desires to gain superiority, to have the honour, over you, by acquiring followers, you being [his] followers. And had God willed, that none other than Him be worshipped, He woidd have sent down angels, with that [Message], and not [assigned] a human being [for it].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. He is only a man who is mad. He does not understand what he himself is saying. Wait and see when soon his true reality becomes apparent to the people.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. Noah (peace be upon him) said, “O my Lord! Help me against them and pay them back for their rejection and defiance!”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

juft a man possessed by madness, a case of dementia. So bear with him for a while’, until he dies. [23:26] He, Noah, said, ‘My Lord, help me, against them, because they deny me’, because of their denial of me, by destroying them. God, exalted be He, says, responding to his supplication:

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. So I revealed to him: Make a ship under My supervision and tutorage. Then, when My command to destroy them is issued and water gushes forth from the place where bread is baked, start taking a male and female from every living species onto the ship, so that they can procreate and not become extinct. Also take your family on board, except for those upon whom Allah’s decree of destruction has been passed i.e. your wife and son. Do not request Me to save and not destroy those who have wronged through disbelief; there is no doubt they shall be destroyed by drowning in the water of the flood.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

f their denial of me, by destroying them. God, exalted be He, says, responding to his supplication: [23:27] So We revealed to him [saying], ‘Build the Ark, the ship, under Our watch, under Our observa¬ tion and protection, and [by] Our revelation. Our command. Then, when Our command comes, that they be destroyed, and the oven, of the baker, gushes, with water — and this was Noah’s sign — bring into it, admit into the ship, of every kind [of animal] two mates, a male and a female, that is, [two] of every Species thereof ( ithnayn is an objeCt; min, ‘of’, is semantically connected to usluk,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. When you board the ship together with the believers achieving salvation, say: “All praise is for Allah Who saved us from the disbelieving people and destroyed them.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ose who have disbelieved, that I should refrain from destroying them. They shall indeed be drowned. [23:28] And when you have settled, [when] you are balanced, in the Ark together with those with you, say, “Praise be to God Who has delivered us from the wrongdoing folk”, [from] the disbelievers and the destruction that came upon them. [23:29] And say, upon disembarking from the ship: “My Lord, cause me to land with a landing (read munzalan as the verbal noun as well as the noun of place [for ‘landing’]; or manzilan as [meaning] the site of the landing) blessed, being that landing or plac…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. And say: “O my Lord! Cause me to disembark at a blessed place, for You are the best of those who cause to disembark.”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. Indeed, in the aforementioned, i.e. saving Noah and the believers with him, and destroying the disbelievers, are great signs of My ability to help My messengers and destroy their rejecters. I had tested the people of Noah by sending him to them, so that the believers and disbelievers, the obedient and sinners become distinct.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

landing or place, for You are the beft of all who bring to land” ’, that which has been mentioned. [23:30] Surely in that, mentioned matter of Noah, the ship and the destruction of the disbelievers, there are signs, indicators of God’s power, exalted be He, and indeed (wa-in, in has been softened in place of the hardened form, its subject being the pronoun of the matter) We were putting to the teft, [indeed We were] trying the people of Noah by sending him [as God’s messenger] to them and [by] his admonitions [to them]. [23:31] Then, after them, We brought forth another generation, [anot…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. Thereafter, I created a different generation of people after destroying the people of Noah. They were the Ād, the people of Hud (peace be upon him).

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. I sent to them a messenger from amongst them: Hud, who would call them towards Allah. He said to them, “O my people! Worship Allah only; you do not have any true deity except Him, may He be glorified. Will you not be mindful of Allah by fulfilling His commands and refraining from His prohibitions?”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

We brought forth another generation, [another] people, namely, and these were [the people of] ‘Ad. [23:32] And We sent among them a messenger of their own, namely, Hud, saying, ‘Worship God! You have no other god besides Him. Will you not then be wary?’, of His punishment and become believers? [23:33] The council of his people, who disbelieved and denied the encounter of the Hereafter, [they denied] that they will end up thereat, and whom We had given affluence, whom We had provided with comforts, in the life of this world, said: ‘This is only a human being like you: he eats what you eat…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. The noblemen and leaders from his people who disbelieved in Allah, rejected the Hereafter and the punishment and reward to be meted out in it, and were misled by the blessings I had granted them in the world, said to their followers and masses, “This is a human just like you are: he eats of the food you eat and drinks of the drinks you drink. He does not have any superiority over you such that he would be sent as a messenger to you!”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. “And if you were to follow a human just like you, you would indeed have been deceived into leaving aside your deities and following one who has no virtue over you.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

world, said: ‘This is only a human being like you: he eats what you eat and drinks what you drink. [23:34] And, by God, if you obey a human being like yourselves (this [clause] contains both an oath and a conditional; the response belongs to the former [the oath], which [at the same time] suffices in place of a response for the latter [the conditional]) you will surely then, that is, should you obey them, be losers, you will have been duped. [23:35] Does he promise you that when you have died and become duft and bones, you shall be brought forth? (mukhrajuna, this is the predicate of the…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. “Does this man who claims to be a messenger promise you that when you die and become dust and decomposed bones, that you shall leave your graves alive? Is this even conceivable?!”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. The promise you are being given in being taken out of your graves alive after you have died and turned into dust and decomposed bones, is very far from reality.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[sim¬ ply] reiterates it because of the long separation [between the subjecft and its predicate]). [23:36] Far-fetched, far-fetched (hayhat is a noun of acftion in the pa.ft tense, funcftioning as a verbal noun, meaning ba’uda ba’uda, ‘far from it, far from it!’) is what you are promised!, in the way of being brought forth from the graves ( li-ma: the lam is extra, for explication). [23:37] There is nothing, that is, there is no life, but our life in this world: we die, and we live, [again only] through the lives of our offering, and we shall not be raised [again]. 1 This is likely to be…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. The only life is the life of this world, not the afterlife. The living from among us die and are not revived, whilst others are born and live. We are not going to be taken out after we have died, to be taken to account on the Day of Judgment.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. Hud, who claims he is a messenger, has only fabricated a lie unto Allah by this claim of his; we are not going to believe him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39. Hud said, “O my Lord! Help me against them and pay them back for their rejection and defiance!”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

t God, and we will not believe in him’, we will [not] accept the truth of resurrection after death. [23:39] He said, ‘My Lord, help me because they have denied me’. [23:40] He said, ‘In a little while, of time ('amma: the ma is extra), they will become remorseful’, about their disbelief and their denial. [23:41] So the Cry, the Cry of chastisement and destruction, seized them rightfidly, and they died, and We made them as husks [ghutha is desiccated vegetation, in other words, We transformed them into similarly desiccated [worthless] things).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. Allah responded to him, saying, “Very soon, these people who have rejected the message you have brought to them will regret their rejection.”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

41. So a severe scream, accompanied by a severe wind, took them by surprise, due to their deserving the punishment owing to their stubbornness. I destroyed them, leaving them like the froth of the flood. Woe be to the transgressing nation!

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

42. Then, after destroying them, I created other peoples and nations, like the nation of Lot, Shu‘ayb and Jonah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e deny¬ ing [folk]. [23:42] Then, after them, We brought forth other generations, [other] peoples. [23:43] No community can precede its term, by dying before it, nor be deferred, beyond it (the person [in the second verb yafta’khiruna, ‘be deferred’] is masculine, having been feminine [in the firSt verb tasbiqu, ‘precede’] because this [masculine plural] takes into account the [plural masculine] content [of the term community’]). 3

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

43. None of these rejecting nations will precede the time fixed for their destruction, nor will they be delayed from it, regardless of whatever means they have at their disposal.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

44. I then sent My messengers in succession, one after the other. Each time the Messenger came to his nation he was sent to they rejected him, so I successively destroyed them, leaving nothing except for the tales of people regarding them. So destruction be to the nation that does not believe in the message brought to it by a messenger sent to it!

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s [masculine plural] takes into account the [plural masculine] content [of the term community’]). 3 [23:44] Then sent We Our messengers successively (read tatran or tatrd: one following the other, with a long interval between every two). Whenever there came to a community (jaa ummatan-. read pro¬ nouncing both hamzas, or without pronouncing the second one between it and the wdw [vowel]) 4 its messenger they denied him; so We made them follow one another, to destruction, and We turned them into folktales.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

45. I then sent Moses and his brother Aaron with nine of My signs: the Staff, the Hand, locusts, lice, frogs, blood, floods, drought and shortage of produce, and with clear proof.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

46. I sent them both to Pharaoh and the noblemen of his people, but they displayed arrogance and did not submit to believing in them. They were a people who imposed themselves upon people by subduing and oppressing them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

with Our signs and a manifest warrant, a clear proof, namely, the hand, the Staff and other signs, [23:46] to Pharaoh and his council; but they disdained, to believing in them and in God, and they were a tyrannical folk, subjugating the Children of Israel through oppression. [23:47] And they said, ‘Shall we believe two humans like ourselves, while their people are servile to us?’, obedient and submissive. [23:48] So they denied them [both] and became of those who were destroyed. [23:49] And verily We gave Moses the Scripture, the Torah, that perhaps they, his people, the Children of Isr…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

47. So they said, “Should we believe two humans like us, who have no superiority over us and their tribe (the Israelites) are submissive and obedient to us?”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

48. So they rejected whatever message they brought to them from Allah. And because of their rejection, they were destroyed by drowning.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

49. Verily, I gave Moses the Torah in the hope that his people would be guided to the truth through it and implement its teachings.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

50. I also made Jesus and his mother Mary signs indicating My capability; she conceived him without a father. I granted them shelter in an elevated place on earth, an even, habitable place which had fresh flowing water.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e [Moses] was given it [the Scripture] after the destruc¬ tion of Pharaoh and his folk all at once. [23:50] And We made the son of Mary, Jesus, and his mother a sign — He did not say‘two signs’ because the same sign is in both of them: his being born without [his mother’s having] a male Spouse. And We gave them refuge on a height ( rabwa ), a highland — in this case [either] the Holy House [of Jerusalem], Damascus or Palestine, all of which are [alternative] opinions — level (dhat qarar ), an flat [high-] land on which its inhabitants are able to settle (yaftaqirru ), and watered by sprin…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

51. O Messengers! Eat from the appealing food that I have made lawful for you, and perform good deeds in accordance to the laws of Allah. Indeed, I am ever aware of every action of yours; none of your actions are hidden from Me.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

o settle (yaftaqirru ), and watered by springs, running water, over ground, which the eyes can see. [23:51] ‘O messengers, eat of the good things, the lawful things, and perform righteous ads, such as obligatory and supererogatory [rituals]. Surely I know what you do, and will requite you for it. [23:52] And know, that this, creed of Islam, is your community, your religion, O you being addressed, that is, you muSt adhere to it as, one community — a necessary State [of affairs] (a variant reading [for anna, ‘that’] has the softened form [in]; a variant has inna, ‘truly’, indicating the beg…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

52. O Messengers! Indeed, your creed is one creed: it is Islam. And I am your Lord, you do not have a Lord other than Me, so be mindful of Me by fulfilling My commands and refraining from My prohibitions.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

53. After they passed away, their followers were divided in religion and became sects and groups, with each group conceited in believing that whatever it believed in was the true acceptable religion according to Allah, disregarding the views of anyone else.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

54. O Messenger! Leave them in the ignorance and confusion they are in, until the punishment descends upon them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

others, each party rejoicing in, exultant with, what they had, that is, with the religion they had. [23:54] So leave them, the disbelievers of Mecca, in their error, their misguidan ce, for awhile, until they die. [23:55] Do they suppose that in the wealth and children with which We provide them, in the life of this world, [23:56] We are battening to [provide] them with good things? No.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

56. Do these self-conceited groups think that whatever wealth and offspring we bestow them with in the world, is a prelude of good they deserve? It is not as they think; I am only giving it to them as respite, gradually leading them into destruction, but they do not realise it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the disbelievers of Mecca, in their error, their misguidan ce, for awhile, until they die. [23:55] Do they suppose that in the wealth and children with which We provide them, in the life of this world, [23:56] We are battening to [provide] them with good things? No. Rather, they are not aware, that this is a way of gradually drawing them [into their punishment]. [23:57] Surely those who, for fear of their Lord, are apprehensive, are fearful of His chastisement, [23:58] and who believe in, [who] accept the truth of, the signs of their Lord — the Qur’an; [23:59] and who do not associate oth…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

56. Do these self-conceited groups think that whatever wealth and offspring we bestow them with in the world, is a prelude of good they deserve? It is not as they think; I am only giving it to them as respite, gradually leading them into destruction, but they do not realise it.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

57. Indeed, those who, despite their belief and good, are fearful of their Lord.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

58. And those who believe in the universal and religious signs of their Lord.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

59. And those who proclaim the oneness of their Lord, without ascribing anything to Him as partner.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of, the signs of their Lord — the Qur’an; [23:59] and who do not associate others with their Lord, [23:60] and who give what they give, of voluntary alms and righteous deeds, while their hearts tremble [with awe], fearful leSt it not be accepted from them, because (the particle lam, ‘for’, is taken as implied before annahum, ‘that they’) 5 they are going to return to their Lord — [23:61] those [are the ones who] hatten to [perform] good works, and they [are the ones who] shall come out ahead in them, according to God’s knowledge.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

60. Those who strive in doing righteous deeds and draw closer to Allah through them, whilst fearing that He may not accept their spending in His path, or good deeds when they return to Him on the Day of Judgment.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

61. Those possessing these lofty characteristics hasten towards good deeds, and beat others in performing them. That is why they surpass everyone else.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

62. I do not burden any soul except with whatever actions are within its capability. I have a book in which I have recorded all the deeds of every doer; it shows the undisputable truth. The people will not be wronged by having their good deeds decreased or evil deeds increased.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

good works, and they [are the ones who] shall come out ahead in them, according to God’s knowledge. [23:62] And We do not task any soul beyond its capacity, what it can bear — thus he who is not able to pray Standing, let him pray sitting down and he who is not able to faSt, let him eat; and with Us is a Record that speaks the truth, regarding what it [a soul] has done — and this [Record] is the Preserved Tablet ( al-lawh al-mahfuz), wherein deeds are written down; and they, namely, the souls in their acfts, will not be wronged, in a single thing thereof, and so nothing is diminished of t…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

63. Rather, the hearts of the disbelievers are neglectful of this book that contains the truth, and of the book that was revealed to them. They also commit evil actions other than the disbelief that they are insistent on.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

othing is diminished of the reward for good deeds, nor is anything [extra] added to the evil deeds. [23:63] Nay, but their hearts, that is, [the hearts of] the disbelievers, are in ignorance of this, Qur’an, and they have other deeds which they will perpetrate besides, the ones mentioned, againSt the believers, and they will therefore be chastised for them. [23:64] Indeed ( hatta is for inceptiveness) 6 when We seize their affluent ones, their wealthy and their leaders, with chattisement, [with] the sword, on the day of Badr, behold! they are supplicating loudly, clamouring [in supplicat…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

64. Until when I punish those among them who lived in luxury in the world with the punishment on the Day of Judgment, they shall raise their voices calling out for help.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

65. It will be said to them, depriving them of all hope in the mercy of Allah, “Do not scream and do not call for help today! There is no helper for you today who can help you against the punishment of Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

66. Verily, the verses of Allah would be recited to you in the world, but you would turn away from them when you heard them, in hatred for them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e [out loud] on this day! Truly you will not receive help, you will not be pro¬ tected, againtt Us. [23:66] Verily My signs, in the Qur’an, used to be recited to you, but you used to take to your heels, fall¬ ing back in retreat, [23:67] disdainfid, of [embracing] faith, because of it, that is, because of the [Sacred] House or the [Mec¬ can] Sancftuary and their being inhabitants thereof, secure, in contract to [the situation with] all [other] peoples in their hometowns, 7 while in [your] night sessions ( sdmiran is a circumstantial qualifier,) in other words, they come together to conve…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

67. You did that displaying arrogance over the people, because you thought you were the people of the sanctuary while you were not; the true people of the sanctuary are the Mindful. You also talked ill of it by night and would not deem it sacred.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

68. Will these idolaters not ponder over the Qur’ān Allah has revealed, bring faith in it and implement its teachings? Or is it that something has come to them which did not come to their predecessors, so they turned away from it and rejected it?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[tuhjiruna, from ahjara ] it means [while] ‘you ^eak falsehood’ about the Prophet and the Qur’an). [23:68] God, exalted be He, says: Have they not contemplated (yaddabharu should actually be yatadabbaru, but the ta has been assimilated with the dal ) the discourse, namely, the Qur’an that is proof of the Prophet’s sincerity, or has there come upon them that which has not come upon their fore¬ fathers? [23:69] Or is it that they do not recognise their [own] Messenger and so they rejed him?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

69. Or is it that they do not recognise Muhammad peace be upon him whom Allah has sent to them, and so they reject him? Verily, they recognise him, his truthfulness and his honesty.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

fathers? [23:69] Or is it that they do not recognise their [own] Messenger and so they rejed him? [23:70] Or do they say, ‘There is a madness in him’? — this interrogative is meant as an affirmation of the truth of the Prophet’s sincerity, and [of the fadt] that messengers did come to pa£t communities, and [of the fadt] that they [do indeed] recognise their Messenger to be truthful and trustworthy, and [of the fadt] that there is no madness in him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

70. Rather, do they say, “He is insane!”? Surely, they have lied. Rather, the truth has come to them, undisputably from Allah. The majority of them dislike the truth, hating it due to the jealousy within themselves and fanaticism over their falsehood.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

is it that they do not recognise their [own] Messenger and so they rejed him? [23:70] Or do they say, ‘There is a madness in him’? — this interrogative is meant as an affirmation of the truth of the Prophet’s sincerity, and [of the fadt] that messengers did come to pa£t communities, and [of the fadt] that they [do indeed] recognise their Messenger to be truthful and trustworthy, and [of the fadt] that there is no madness in him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

71. If Allah was to have let matters run and arrange them in accordance to their desires, the heavens, earth and all their inhabitants would fall into ruin due to their ignorance of the outcome of matters, and their inability to differentiate between good and bad plans.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

firmations of] the Oneness [of God] and the Laws of Islam; but mod of them are averse to the truth. [23:71] And if the truth, namely, the Qur’an, had followed their desires, and come to them with [men¬ tion of] what they fancied in the way of God having a partner and a child, may God be exalted above such [associations], indeed the heavens and the earth and whoever is in them would have been cor¬ rupted, they [the heavens and the earth] would have deviated from their observed order, because con¬ tradictions would ensue, as is usually the case, when there is more than one ruler.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

72. O Messenger! Have you asked for a fee from these people for what you brought to them, which has made them reject your call? You have not done as such; the reward of your Lord is far better than the reward any of these people can give. He, may He be glorified, is the best of providers.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

n, in which they are remembered and honoured, but they are disregardful of their [own] Remembrance. [23:72] Or do you ask them for any recompense?, any remuneration, in return for the faith that you have brought them? Yet the recompense of your Lord is. His remuneration, His reward and His provision [are], better (one reading has kharjan, ‘recompense’, in both instances [sc. kharjan fa-kharju]; another has kharajan in both [sc.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

73. O Messenger! Indeed, you call these people and others towards a straight path which has no deviation: it is the path of Islam.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

74. And indeed those who do not believe in the Hearafter; accountability, punishment and reward, incline towards other paths which lead to the hellfire.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

73] And truly you summon them to a draight path, a [Straight] route, that is, the religion of Islam. [23:74] And truly those who do not believe in the Hereafter, in resurrection, reward and punishment, deviate, swerve away, from the path, that is, the route [to salvation]. [23:75] And had We shown them mercy and relieved them of the harm afflicting them — the famine that befell them in Mecca for seven years — they woidd surely persid in their insolence, [in] their error, bewildered, hesitating. [23:76] And We have already seized them with chadisement, [with] hunger, yet they did not humbl…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

75. If I were to have mercy on them and lift their famine and hunger, they would continue being misguided from the truth, being confused and stumbling.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

76. I tested them through different afflictions, but neither did they humble before their Lord or submit to Him nor did they pray to Him submissively so that He lifts the afflictions from them when they befall.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

77. Until when I opened a door of severe punishment on them, they became hopeless of every ease and good.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d they devote themselves to prayer, [nor] did they seek [the pleasure of] God through supplication. [23:77] Until ( hatta is for inceptiveness), when We opened on them the gate of a severe chadisement, namely, the day of Badr, slaying [them], behold! they are aghad thereat, despairing of anything good. [23:78] And He it is Who made, created, for you hearing, meaning, ears, and eyes and hearts. Little thanks do you show ( qalilan ma: ma emphasises the paucity [of the thanks]). [23:79] And He it is Who dispersed, created, you on earth, and to Him you shall be gathered, resurreded.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

78. O deniers of the resurrection, Allah is the One Who created for you hearing to listen with, vision to see with, and hearts to ponder with, but despite that, you do not thank Him for these favours except a little.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

79. O people, it is He Who created you on earth, and to Him alone you will be raised for reckoning and reward on the Day of Judgment.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

80. And it is He alone Who gives life; there is nobody who gives life besides Him. And it is He alone Who gives death; there is nobody who gives death besides Him. To Him alone belongs fixing the difference of night and day, in terms of darkness and light, and length and shortness. Do you not understand His power and His being alone in creating and managing?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

9] And He it is Who dispersed, created, you on earth, and to Him you shall be gathered, resurreded. [23:80] And He it is Who gives life, by breathing the Spirit into the embryo ( mudgha ), and brings death, and due to Him is the alternation of night and day, in darkness and brightness, [and through] increase and diminution. Will you not then comprehend?.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

81. But they said what their forefathers and predecessors in disbelief said.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

82. They said, unbelievingly and denyingly: “When we die and turn into dust and decomposed bones, will we be raised alive to be reckoned?

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

83. We were promised this, i.e. resurrection after death, and so were our predecessors promised this before, but we did not see this promise fulfilled. These are only the false tales and lies of the previous people”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

second one not pronounced, but with an alif inserted between the two [hamzas] in both [readings]). [23:83] Already We and our fathers have been promised this, resurrection after death, before: these are noth¬ ing but the fables, the lies, of the ancients’, [mere] jokes and sh range tales ( asdtir, the plural of ustura). [23:84] Say, to them: ‘To whom does the earth and whoever is in it, of creatures, belong, if you [truly] knew?’, their Creator and Owner. [23:85] They will say, ‘To God’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

84. O Messenger, say to these disbelievers who deny the resurrection: “Who does this earth and those on it belong to, if you have any knowledge?”

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

85. They will say: “The earth and all upon it belong to Allah”, so say to them: “Do you not then remember that the One to Whom belong the earth and all upon it has the power to restore you to life after you die?”

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

86. Say to them: “Who is the Lord of the seven heavens and who is the Lord of the Great Throne, besides which there is no bigger creation?”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ise that the One Who has the power to originate creation also has the power to resurred after death? [23:86] Say: ‘Who is the Lord of the seven heavens and the Lord of the Great Throne?’, that is, the throne ( kursi ). [23:87] They will say, ‘God’. Say: ‘Will you not then be God-fearing?’, will you then [not] be wary of worshipping [things] other than Him? [23:88] Say: ‘In whose hand is the dominion, the possession, of all things (the [final] ta [in malakut] is hyperbolic), and who protects, while from Him there is no protection, if you know?’

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

87. They will say: “The seven heavens and the Great Throne are the property of Allah”, so say to them: “Will you not then by mindful of Allah by carrying out His orders and refraining from His prohibitions, so that you are saved from His punishment?”

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

88. Say to them: “Who is the One in whose hand is the realm of everything, with nothing escaping His realm, Who helps whom He wants from His servants, with nobody being able to protect whom He intends bad for so as to remove punishment from Him, if you have any knowledge?”

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

89. They will say: “In Allah's hands belong all things”, so say to them: “So how do you lose your senses and worship others besides Him, whilst you profess to that?”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[in malakut] is hyperbolic), and who protects, while from Him there is no protection, if you know?’ [23:89] They will say, ‘God.’ (a variant reading [for Allah, ‘God’] in both indances [verses 87 and 89] has li’Llah, ‘to God’, which is in keeping with the sense of ‘to whom belongs what has been mentioned?’).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

90. The matter is not as they claim. But rather, I have brought them the truth in which there is no doubt. They are lying in their claiming a partner and child for Allah. Allah is far above what they say.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

91. Allah has not taken a child as the disbelievers claim, nor is there any true deity alongside Him. If there were to be any true deity alongside Him, every deity would take his share of the creation he made and they would dominate one another, causing the order of the Universe to become corrupt. The reality is that none of this has occurred, proving that the true deity is Allah alone. He is pure and holy of what the idolaters describe Him with, namely partners and children which are unbefitting for Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

he truth, veracity, and they are indeed liars, in rejeding it, namely [the truth of the following]: [23:91] God has not taken any son, nor is there any god along with Him; for then, that is, if there were a god along with Him, each god would have taken away what he created, he would have made it exclu¬ sively his and prevented the other [god] from having any madery over it; and some of them would surely rise up again Cl others, in challenge, jud as the kings of this world are wont to do. Glorified be God — an exaltation of Him — above what they ascribe, to Him, of what has been mentioned.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

92. He is Knowing of everything hidden from His creation and Knowing of everything which can be seen and perceived through the senses. None of this is hidden from Him. Allah is above having a partner.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

rified be God — an exaltation of Him — above what they ascribe, to Him, of what has been mentioned. [23:92] Knower of the Unseen and the visible, what is hidden and what is observed ([if] read in the genitive [‘ dlimi’l-ghaybi, ‘Knower of the Unseen’], this is an adjedival qualification; [if] in the nomina¬ tive [‘alimu’l-ghaybi, ‘the Knower of the Unseen], this would be the predicate of an implied [preceding] huwa, ‘He is’) and exalted, magnified, be He above what they associate!, with Him [of partners]. [23:93] Say: ‘My Lord! If {imma, this contains an assimilation of the conditional pa…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

93. O Messenger, say: “O Lord, if you show me regarding these idolaters the punishment You have promised them.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

94. O Lord, if You punish them and I am witnessing that, do not make me amongst them so that I would be afflicted with the punishment that afflicts them”.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

95. I have power to make you witness and see the punishment I am promising them. I am not powerless to do this or anything else.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

destroyed when they are destroyed. [23:95] And truly We are able to show you what We promise them. [23:96] Ward off with that which is better, that is to say, with the [better] trait of pardoning and shun¬ ning them, the evil [ad], the hurt they cause you — this was [revealed] before the command to fight [them].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

96. O Messenger, repel the one who is bad to you by the characteristic which is better, namely turning away from him and being patient with his harm. I know best the associating partners and denial they describe, and the unbefitting things they describe you with such as magic and insanity.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

97. And say: “O Lord, I seek protection in You against the evil suggestions of the satans and their whisperings.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

98. And I seek refuge in You that they should be present with me in any of my affairs”.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

99. Until when death comes to one of these idolaters and he sees what is going to befall him, he says regretfully over his life that has escaped him and his deficiency regarding Allah: “O Lord, return me to the worldly life.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

tedion in You, my Lord, led they visit me’, in any of my affairs, for they only visit to bring ill. [23:99] Until ( hatta is for inceptiveness) when death comes to one of them, and he sees his place in the Fire and his [would-be] place in Paradise, had he been a believer, he says, ‘My Lord! Send me back ( arji’un, the plural [person] is [used] to indicate the gravity [of the plea]),

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

100. Perhaps I will do good actions when I return to it. Never. The matter is not as you requested. It is only a statement he is uttering. If he were to return to the worldly life, he would not fulfil what he promised. These people who have died will remain in a barrier between the world and the afterlife until the Day of Resurrection and rising. Thus, they will not return from it to the world, to make up for what they lost and to correct what they spoiled.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Lord! Send me back ( arji’un, the plural [person] is [used] to indicate the gravity [of the plea]), [23:100] that I might ad righteously, by witnessing that ‘there is no god but God’, that this might be, in that which I have left behind’, [in what] I have waited of my life, in other words [that this affirmation might be] in its place. God, exalted be He, says: By no means!, that is, there shall be no return.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

101. Then when the angel appointed to blow the Trumpet will blow the second time which will announce the Day of Judgment, there will be no relations between them to boast through, due to their being engrossed in the horrors of the Hearafter, and they will not question one another due to their being engrossed in what concerns them.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[to this world], until the day when they are raised, after which [day] there will be no more return. [23:101] And when the Trumpet is blown, the Horn, at the firSt or second blaSt, there will be no more ties [of kinship] between them on that day, for them to boaSt of among themselves, nor will they quedion one another, about such [ties], in contrast to their State in the life of this world, because of the gravity of the situation that will diStradt them from such [questioning] at certain points during the [Day of] Resur¬ rection.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

102. So whoever’s scales are heavy because of his good actions outweighing his bad actions, those are the successful ones, by attaining their objective and being saved from their fears.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[23:102] Then those whose scales are heavy, with good deeds, they are the successful, the winners; [23:103] and those whose scales are light, because of evil deeds, they are the ones who have lod their souls, and so they will be, abiding in Hell. [23:104] The Fire will scorch their faces, it will burn them, while they glower therein, their upper and lower lips having receded from their teeth, and it will be said to them: [23:105] ‘Were not My signs, in the Qur’an, recited to you, were you [not] threatened therewith, and you used to deny them?’ [23:106] They will say, ‘Our Lord, our wretc…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

103. And whoever’s scales are light because of his bad deeds outweighing his good deeds, those are the ones who have wasted themselves by doing that which is harmful to them, i.e., disbelief and sins, and leaving faith and good actions that were beneficial for them. They will be in the fire of hell forever and will not come out of it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Then those whose scales are heavy, with good deeds, they are the successful, the winners; [23:103] and those whose scales are light, because of evil deeds, they are the ones who have lod their souls, and so they will be, abiding in Hell. [23:104] The Fire will scorch their faces, it will burn them, while they glower therein, their upper and lower lips having receded from their teeth, and it will be said to them: [23:105] ‘Were not My signs, in the Qur’an, recited to you, were you [not] threatened therewith, and you used to deny them?’ [23:106] They will say, ‘Our Lord, our wretchedness (…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

104. The fire will burn their faces. Therein, their top and bottom lips will shrink away from their teeth, due to severe frowning.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

105. It will be said to rebuke them: “Were the verses of the Qur’ān not recited to you in the world but you used to deny them?”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

106. They will say: “Our Lord, our wretchedness which had already passed in Your knowledge overcame us, and we were a people astray from the truth.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

107. Our Lord, take us out of the fire. If we return to the disbelief and misguidance we were upon, we will surely have wronged ourselves and our excuse will be broken”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

erbal nouns with the same meaning) overcame us, and we were an erring folk, [aStray] from guidance. [23:107] Our Lord, bring us out of it! Then, if we revert, to disobedience, we will indeed be evildoers’. [23:108] He will say, to them by the tongue of a Keeper [of Hell], whose proportion is twice the size of this world: ‘Begone in it, away with you in the Fire, despicable [as you are], and do notfpeak to Me, about relieving you from the chastisement — so that [all] their hope is extinguished. [23:109] Indeed there was a party of My servants — namely, the Emigrants — who would say, “Our…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

108. Allah will say: “Sit in the fire and stay in there disgraced; never speak to me.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

109. There was a group of My servants who believed in Me, saying: ‘Our Lord, we have believed in You, so forgive our sins and grant us Your mercy, and You are the best of those who show mercy’

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

110. You took these believers who called upon their Lord as a joke, mocking them and making fun of them, until being engrossed in mocking them made you forget Allah’s remembrance and you used to laugh at them, jokingly and mockingly.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Lord, we believe; therefore forgive us, and have mercy on us, for You are the bed of the merciful”. [23:110] But then you took them as an ohjed of ridicule (read sukhriyyan or sikhriyyan, a verbal noun meaning ‘mockery’). Among those [ridiculed] were Bilal [al-Habashl], Suhayb [al-Ruml], ‘Ammar [b. Yasir] and Salman [al-Farisi]; 9 until they made you forget My remembrance, which you disregarded, as you were engaged in deriding them. Thus these [men] were the cause of the forgetting, which is why this [aCt] has been attributed to them, 10 and you used to laugh at them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

111. I rewarded these believers with success through paradise on the Day of Judgment, due to their patience on Allah’s obedience and the harm they used to receive from you”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

forgetting, which is why this [aCt] has been attributed to them, 10 and you used to laugh at them. [23:111] Indeed I have rewarded them this day, abiding bliss,/or the endurance they showed, while you mocked them and caused them hurt. They are indeed the winners’, of what they sought (read innahum as [indicating] a new sentence, or annahum as [indicating] a second direCt objeCt of the [verb] jazay- tuhum, ‘I have rewarded them’).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

112. He will say: “How many years did you spend on earth? And how much time did you waste therein?”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

113. They will reply by saying: “We stayed for one day or part of a day, so ask those who pay attention to counting days and months”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

rry in the earth, in this world and in your graves, in years?’ (‘adada sinina is a ^Jiecification). [23:113] They will say, ‘We tarried a day, or part of a day — they are uncertain thereof, deeming it shorter [than what it was] because of the gravity of the chastisement they are suffering. Yet ask those who keep count!’, namely, [ask] the angels who number the deeds of [all] creatures. [23:114] He, exalted, will say, to them, also by the tongue of Keeper [of Hell] (a variant reading [for qdla, ‘He will say’] has qul, ‘say’): ‘You tarried but a little, if only you knew, the length of time…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

114. He will say: “You only stayed in the world for a short period, in which it was easy to persevere upon obedience, if only you knew the length of your stay”.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

115. So do you think, O people, that I created you as a plaything without any wisdom, so that there will be no reward or punishment as with animals, and that you will not return to Me on the Day of Judgment for the reckoning and recompense?”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ried, [you would have realised that it is] trivial relative to how long you will tarry in the Fire. [23:115] Did you suppose that We created you aimlessly, and not for an underlying reason, and that you would not be returned to Us?’ (read aCtive tarjiuna, ‘you [would not] return, or passive turjauna, ‘you [would not] be returned’) Nay! But [it was] so that We might enthral you with commands and prohibi¬ tions, where after you would be returned to Us for Us to requite [you] accordingly: And I did not create the jinn and mankind except that they may worship Me [Q. 51:56].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

116. So pure is Allah, the King, who does as He wishes with His creation, and Who Himself is True, His promise is true and His saying is true. There is no true deity besides Him, Lord of the Noble Throne which is the biggest creation. He Who is Lord of the biggest creation is Lord of all the creation.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

accordingly: And I did not create the jinn and mankind except that they may worship Me [Q. 51:56]. [23:116] So exalted be God, above aimless action and other such things that do not befit Him, the King, the Truth! There is no god except Him, the Lord of the Noble Throne (‘ arsh ), the throne ( kursi ), which is a seat [similar to a king’s] that is exquisite.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

117. Whoever calls upon another god besides Allah for which he has no proof (and this is the case with every god besides Allah), the reward of his bad action is with his Lord, as He is the One Who will reward him for it by punishing him. The disbelievers will not be successful in attaining what they desire and being saved from their fears.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

118. Say - O Messenger: “O Lord, forgive my sins, grant me Your mercy, and You are the best of those who show mercy”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ndeed be with his Lord. Truly the disbelievers will not be successful, they will not be felicitous. [23:118] And say: ‘My Lord, forgive and have mercy, on believers — [this] ‘mercy’ adds to the ‘forgive¬ ness’ [in terms of God’s grace] — and You are the be it of the merciful’, the mod: excellent of those who have mercy.