An-Nur
النور64 āyāt · 24 tafsīrs
سُورَةٌ أَنزَلْنَاهَا وَفَرَضْنَاهَا وَأَنزَلْنَا فِيهَا آيَاتٍ بَيِّنَاتٍ لَّعَلَّكُمْ تَذَكَّرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. This is a sūrah I revealed, made acting upon its rulings necessary and in which I revealed clear verses, in the hope that you will be reminded of the rulings it contains and then practice them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
represent a royal throne on which a king sits. In the Name of God, the Compassionate, the Merciful: [24:1] This is, a sura which We have revealed and prescribed (read faradnaha, or [the intensive form] farradnaha, on account of the large number of prescriptions contained in it) and wherein We have revealed manifest signs, [signs] containing clear indications, that perhaps you might remember (tadhakkaruna : the second ta [of tatadhakkaruna] has been assimilated with the dhal ), that you might be admonished.
Open in library →الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِّنْهُمَا مِائَةَ جَلْدَةٍ وَلَا تَأْخُذْكُم بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِّنَ الْمُؤْمِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. The unmarried fornicating man and woman - flog each one of them with a hundred lashes, and no softness or mercy should affect you, whereby you do not establish the fixed punishment upon them or you make it lighter for them, if you believe in Allah and the Last Day. And a group of believers should be present when the fixed punishment is being executed on them, to go to the limit of publicising their crime, and to deter them and others.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e second ta [of tatadhakkaruna] has been assimilated with the dhal ), that you might be admonished. [24:2] As for the fornicatress and the fornicator, that is, of those not in wedlock — because those [in wedlock] are Stoned according to the Sunna (the al [in al-zaniya, ‘the fornicatress’, and al-zdni, ‘the forni¬ cator’] according to some mentioned [opinions] is a relative [particle]; the clause [al-zaniyatu wa’l-zdni ] is a subject, and because of its similarity to a conditional, the fa has been inserted into the predicate, which is [the following, fajlidu} ): Strike each of them a hundr…
Open in library →الزَّانِي لَا يَنكِحُ إِلَّا زَانِيَةً أَوْ مُشْرِكَةً وَالزَّانِيَةُ لَا يَنكِحُهَا إِلَّا زَانٍ أَوْ مُشْرِكٌ وَحُرِّمَ ذَٰلِكَ عَلَى الْمُؤْمِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. A fornicating man does not incline to marry except a fornicating woman like himself or an idolater who does not stay away from fornication. A fornicating woman does not incline to marry except a fornicating man like herself or an idolater who does not stay away from it. And marrying a fornicating male and female has been forbidden for believers.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
group of] three; some say four, as in the number of witnesses testifying to an acft of fornication. [24:3] The fornicator shall not marry anyone but a fornicatress or an idolatress, and the fornicatress shall be married by none except a fornicator or an idolator, in other words, what is suitable for each of the two [for the purposes of marriage] is the above-mentioned; and that, namely, marrying of fornica¬ tors, is forbidden to believers, who are better [than those].…
Open in library →وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاءَ فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا وَأُولَٰئِكَ هُمُ الْفَاسِقُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
4. Those who accuse chaste women of adultery (and chaste men likewise) and do not then bring four witnesses to testify to the adultery they have accused them of, flog them, O leaders, with eighty lashes, and never accept their testimony. Those who accuse chaste women are out of the obedience of Allah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ply in general; but it was abrogated by God’s words: Marry off the Spouseless among you [Q. 24:32]. [24:4] And those who accuse honourable women [in wedlock], who are chaSte, of fornication, and then do not bring four witnesses, to testify as eyewitnesses to their fornication. Strike them eighty lashes, that is, each one of them, and do not accept any testimony from them ever, in anything; and those, they are the immoral, for committing a grave sin ( kabira );
Open in library →إِلَّا الَّذِينَ تَابُوا مِن بَعْدِ ذَٰلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. Except those who repent to Allah after what they have done and correct their actions, for Allah will accept their repentance and their testimony. Allah is Forgiving to those of His servants who repent and is Merciful to them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
rom them ever, in anything; and those, they are the immoral, for committing a grave sin ( kabira ); [24:5] except those who repent thereafter and make amends, in their deeds, for God is indeed Forgiving, of their [unsubstantiated] accusations, Merciful, to them, in inspiring them to make repentance whereby their immorality is curbed and their testimony becomes [once again] acceptable — some say, however, that it can never be accepted [thereafter], if the proviso is taken to refer to the laSt clause. 1
Open in library →وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُن لَّهُمْ شُهَدَاءُ إِلَّا أَنفُسُهُمْ فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. And those men who accuse their wives but do not have witnesses to testify to the authenticity of what they have accused them of besides themselves, one amongst them will testify by Allah four times: that he is truthful in the accusation of adultery he has made against his wife.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
that it can never be accepted [thereafter], if the proviso is taken to refer to the laSt clause. 1 [24:6] And those who accuse their wives, of fornication, but have no witnesses, to [substantiate] this, except themselves — which happened with some Companions — then the testimony of one of them (fa-shahadatu ahadihim, the subjed) shall be to testify [swearing] by God four times (arabaa shahadatin, is in the accusa¬ tive as a verbal noun) that he is indeed being truthfid, in accusing his wife of committing fornication, [24:7] and a fifth time that God’s wrath shall be upon him if he were lyi…
Open in library →وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِن كَانَ مِنَ الْكَاذِبِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. Then on his fifth testimony, he will add that he is deserving of curse if he is lying in what he has accused her of.
Open in library →Tafsir al-Jalalayn
—
وَيَدْرَأُ عَنْهَا الْعَذَابَ أَن تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكَاذِبِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. Through this she will be deserving of the fixed punishment for adultery. She will repel this fixed punishment by testifying by Allah four times: that he is lying in what he has accused her of.
Open in library →Tafsir al-Jalalayn
—
وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِن كَانَ مِنَ الصَّادِقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. Then on her fifth testimony, she will add that the anger of Allah be on her if he is truthful in what he has accused her of.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ted; [24:9] and a fifth time that God’s wrath shall be upon her if he were being truthful, therein. [24:10] And were it not for God’s bounty to you and His mercy, in shielding you [from being exposed] in such [situations], and that God is the Relenting, in His acceptance of repentance in such [situations] and otherwise, Wise, in the rulings He has given for this and other matters, that He might make clear the truth therein and hasten punishment for those deserving it.
Open in library →وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ تَوَّابٌ حَكِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. Had it not been for Allah’s grace on you, O people, and His mercy on you, and that He accepts those who repent amongst His servants and is Wise in His managing and legislating, He would have quickly punished you for your sins and disgraced you through them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
fifth time that God’s wrath shall be upon her if he were being truthful, therein. [24:10] And were it not for God’s bounty to you and His mercy, in shielding you [from being exposed] in such [situations], and that God is the Relenting, in His acceptance of repentance in such [situations] and otherwise, Wise, in the rulings He has given for this and other matters, that He might make clear the truth therein and hasten punishment for those deserving it.
Open in library →إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِّنكُمْ لَا تَحْسَبُوهُ شَرًّا لَّكُم بَلْ هُوَ خَيْرٌ لَّكُمْ لِكُلِّ امْرِئٍ مِّنْهُم مَّا اكْتَسَبَ مِنَ الْإِثْمِ وَالَّذِي تَوَلَّىٰ كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. Those that brought the slander (which was accusing the Mother of the Believers Aishah - may Allah be pleased with her - of adultery) are a group which affiliate themselves to you, O believers. Do not consider the slander they made as bad for you, but rather it is good, due to the reward and testing of the believers it contains, and due to the clearing the name of the Mother of the Believers it brings with it. For each person who shared in accusing her of adultery is the reward of the sin he earned, due to uttering the slander.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
r matters, that He might make clear the truth therein and hasten punishment for those deserving it. [24:11] Truly those who initiated the slander, the worSt calumny againSt ‘A’isha — mother of the believ¬ ers, may God be pleased with her — accusing her [of fornication], are a band from among yourselves, a group from among the believers. She said [that these were] Hassan b. Thabit, 'Abd Allah b. Ubayy, Mistah [b. Uthatha], 2 and Hamnabt. Jahsh.…
Open in library →لَّوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنفُسِهِمْ خَيْرًا وَقَالُوا هَٰذَا إِفْكٌ مُّبِينٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. When the believers heard this great slander, why did they not believe the faultlessness of their believing brothers who were accused of that and say: “This is a clear lie”?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
‘Abd Allah b. Ubayy: there will be an awful chastisement for him, namely, the Fire in the Hereafter. [24:12] Why, when you [firSt] heard about it, did the believingmen and women not think good ofthem-
Open in library →لَّوْلَا جَاءُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَٰئِكَ عِندَ اللَّهِ هُمُ الْكَاذِبُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
13. Why did those who accuse the Mother of the Believers Aishah (may Allah be pleased with her) not bring four witnesses upon their grave accusation, to testify to the authenticity of what they attributed to her? But if they do not bring four witnesses on that, and they will never be able to bring them, they are liars in the order of Allah.
Open in library →Tafsir al-Jalalayn
—
وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ فِي الدُّنْيَا وَالْآخِرَةِ لَمَسَّكُمْ فِي مَا أَفَضْتُمْ فِيهِ عَذَابٌ عَظِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
14. Had it not been for Allah’s grace on you, O believers, and His mercy on you, as He did not quickly punish you and He accepted the repentance of those amongst you who repented, a great punishment would have afflicted you, due to the lie and accusation against the Mother of the Believers you delved into.
Open in library →Tafsir al-Jalalayn
—
إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُم مَّا لَيْسَ لَكُم بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِندَ اللَّهِ عَظِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
15. When you were relating it from one another and passing it to one another through your mouths, despite its falsehood, you had no knowledge. You were thinking that is easy and light, whereas it is grave in the sight of Allah, due to it containing lying and accusing an innocent person.
Open in library →Tafsir al-Jalalayn
—
وَلَوْلَا إِذْ سَمِعْتُمُوهُ قُلْتُم مَّا يَكُونُ لَنَا أَن نَّتَكَلَّمَ بِهَٰذَا سُبْحَانَكَ هَٰذَا بُهْتَانٌ عَظِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
16. Why did you not say when you heard this slander: “It is not right for us to talk about this gross matter. Purity belongs to You, our Lord. This slander which they accused the Mother of the Believers of is a great lie”?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e, supposing it to be a light matter, a sinless [acft], while with God it was grave, in sinfulness. [24:16] And why, when you heard it, did you not say, ‘It is not for us to Speak about this. Glory be to You! — this [exclamation] here is meant to indicate amazement — This is an awful calumny?’, [an aw¬ ful] lie? [24:17] God admonishes you.…
Open in library →يَعِظُكُمُ اللَّهُ أَن تَعُودُوا لِمِثْلِهِ أَبَدًا إِن كُنتُم مُّؤْمِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
17. Allah reminds you and advises you so that you do not repeat such a slander and accuse an innocent person of adultery, if you believe in Allah.
Open in library →Tafsir al-Jalalayn
—
وَيُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ وَاللَّهُ عَلِيمٌ حَكِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
18. Allah makes clear for you the verses which comprise His rulings and advices. Allah is Knowing of your actions, nothing of them being hidden from Him and He shall reward you for them, Wise in His managing and His legislating.
Open in library →Tafsir al-Jalalayn
—
إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
19. Those who love for immoral acts to spread amongst the believers, one of them being to accuse of adultery, for them is a painful punishment in the world, by the fixed punishment of slander being executed upon them, and for them is the fire of Hell in the Hearafter. Allah knows their lies and the outcome of His servants’ matter, and He knows what is best for them and you do not know that.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
mands and prohibitions, and God is Knower, of what He enjoins and what He prohibits, Wise, therein. [24:19] Truly those who love that indecency should be Spread, by the tongue, concerning those who be¬ lieve, by its being associated with them — and the ones [meant] are the band — theirs will be a painful chastisement in the life of this world, by way of the prescribed [legal] punishment for [false] accusation, and the Hereafter, by way of the Fire, as is God’s due, and God knows, that such [indecency] does not apply in their case, and you, O band [of accusers], as regards the calumny of w…
Open in library →وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ وَأَنَّ اللَّهَ رَءُوفٌ رَّحِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
20. Had it not been for Allah’s grace upon you, O you who fell into the slander, and His mercy on You, and had it not been that Allah is compassionate and merciful to you, He would have punished you quickly.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
egards the calumny of which you 4>oke, do not know, whether such [indecency] took place among them. [24:20] And were it not for God’s bounty to you, O band [of accusers] and His mercy and that God is Gentle, Merciful, to you, He would have surely hastened to [bring about] your punishment.
Open in library →يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ وَمَن يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ وَالْمُنكَرِ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَٰكِنَّ اللَّهَ يُزَكِّي مَن يَشَاءُ وَاللَّهُ سَمِيعٌ عَلِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
21. O those who have faith in Allah and who act on His sacred law, do not follow the ways of the satan in his adornment of falsehood. Whoever follows his ways - he commands despicable actions and sayings, and what the sacred law disapproves of. Had it not been for Allah’s grace upon you, O believers, not a single one of you would have become pure through repentance if he did repent, but in fact, Allah purifies whom He wants by accepting his repentance. Allah is Hearing of your statements, Knowing of your actions; nothing of them is hidden from Him and He shall reward you for them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
at God is Gentle, Merciful, to you, He would have surely hastened to [bring about] your punishment. [24:21] O you who believe, do not follow in the Steps of Satan, that is, his ways of making things seem at¬ tractive. For whoever follows in the Steps of Satan, assuredly he, the one being followed, enjoins indecency, that is, [he enjoins] vile acfts, and what is reprehensible, if followed, according to the Law.…
Open in library →وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُوا أُولِي الْقُرْبَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ وَلْيَعْفُوا وَلْيَصْفَحُوا أَلَا تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
22. The people of virtue in religion and expanse in wealth should not swear an oath to stop giving their needy relatives, due to their poverty, amongst the migrants in Allah’s way, due to a sin they committed. They should pardon them and overlook them. Do you not love that Allah should forgive your sins when you pardon them and overlook them? Allah is Forgiving to those who repent amongst His servants and Merciful to them, so His servants should follow Him.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ng his repent¬ ance from him, and God is Hearer, of what you have said, Knower, of your intentions. [24:22] And do not let those of you who possess bounty, the wealthy, and the affluent swear not to give to the near of kin and the poor and those who emigrate in the way of God — this was revealed regarding Abu Bakr who swore to provide no more for Mistah, his maternal cousin, a destitute Emigrant who had fought at [the battle of] Badr, because of his involvement in the calumny, when thitherto he had provided for him.…
Open in library →إِنَّ الَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ الْغَافِلَاتِ الْمُؤْمِنَاتِ لُعِنُوا فِي الدُّنْيَا وَالْآخِرَةِ وَلَهُمْ عَذَابٌ عَظِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
23. Those who accuse chaste innocent women of adultery the believing women are unaware of are removed from the mercy of Allah in this world and the Hearafter, and for them is a great punishment in the Hearafter.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ld love that God forgive me’, and he restored [thereafter] to Mistah what he used to expend on him. [24:23] Truly those who make accusations, of fornication, againSt honourably married, chaste, women who are unaware, of indecent acfts — since it would never occur to them to commit such [ads] — who believe, in God and His Messenger, shall be cursed in this world and the Hereafter; and there will be an awfid chastisement for them
Open in library →يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُم بِمَا كَانُوا يَعْمَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
24. They will get that punishment on the Day of Judgment, the day when their tongues will testify against them as to the falsehood they spoke, and their hands and feet will testify against them as to what they used to do.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
, shall be cursed in this world and the Hereafter; and there will be an awfid chastisement for them [24:24] on the day ( yawma is in the accusative because of the [implicit sense of] ‘permanence’ to which lahum, ‘for them’, is semantically connected) when their tongues and their hands and their feet shall tes¬ tify againSt them (read [feminine person] tashhadu or [masculine person] yashhadu, ‘testify’) concern¬ ing what they used to do, in terms of speech and adtion — this [day] is the Day of Resurrection.
Open in library →يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ وَيَعْلَمُونَ أَنَّ اللَّهَ هُوَ الْحَقُّ الْمُبِينُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
25. On that day, Allah will give them their full reward with justice and they will know Allah is the Truth. Every piece of information, promise or warning that comes from Him is clearly true without any doubt in it.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
n¬ ing what they used to do, in terms of speech and adtion — this [day] is the Day of Resurrection. [24:25] On that day God will pay them in full their juSt due. He will requite them with the requital they deserve, and they shall know that God is the Manifest Truth, since He will have realised for them that requital of His whereof they had been in doubt. Among such [people] is ‘Abd Allah b. Ubayy.…
Open in library →الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ أُولَٰئِكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
26. Every evil man, woman, saying and action is suited to what is evil and conforms to it, and every good thing of that is suited to what is good and conforms to it. Those good men and women are innocent of what the evil men and women say about them. For them is forgiveness from Allah through which He will forgive their sins, and for them is noble sustenance which is paradise.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
s 4-5], in the case of their being falsely accused, are women other these [wives of the Prophet]. 6 [24:26] Vile women , 7 and [vile] words, are for vile men, and vile men for vile women, and the men¬ tioned [vile words]. Good women, and as mentioned [good words], are for good men, and good men for good women, and the mentioned [good words], that is to say, what suits something vile is its like, and what suits something good is its like — such, good men and women, the like of ‘A’isha and Safwan, are absolved of what they say, [what] the corrupt men and women [say] about them.…
Open in library →يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا ذَٰلِكُمْ خَيْرٌ لَّكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. O those who have faith in Allah and act on His sacred law, do not enter houses besides your own houses until you seek permission from their inhabitants to enter them and you greet them, by saying in greeting and seeking permission: “Peace be on you, can I come in?” That seeking permission you have been ordered is better for you than entering suddenly, so that you remember what you have been ordered and then carry it out.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
namely, that she was created ‘a good woman and was promised ‘forgiveness and a glorious provision’. [24:27] O you who believe, do not enter houses other than your houses until you have [firSt] asked permission and greeted their occupants. So a person musT say, ‘Peace be upon you, may I enter?’, as is stated in one hadith. That is better for you, than entering without permission, that perhaps you might remember ( tadhakkariina: the second ta [of tatadhakkaruna ] has been assimilated with the dhal) the superiority of such [condud] and so follow it.
Open in library →فَإِن لَّمْ تَجِدُوا فِيهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ وَإِن قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُوا هُوَ أَزْكَىٰ لَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
28. But if you do not find anyone in those houses, do not enter them until you are permitted to enter by those who have the authority to give permission. And if their owners tell you to return, return and do not enter them, as this is purer for you in the sight of Allah. Allah is Knowing of what you do; none of your actions are hidden from Him and He shall reward you for them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
dhakkaruna ] has been assimilated with the dhal) the superiority of such [condud] and so follow it. [24:28] And if you do not find anyone in them, to give you permission, [Still] do not enter them until permission has been given to you. And if it is said to you, when you are seeking permission, ‘Go away,’ then go away, for this, going away, is purer, that is, better, for you, than sitting [and waiting] at the door¬ step. And God knows what you do, whether you enter with permission or without it, and He will requite you for it.
Open in library →لَّيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَدْخُلُوا بُيُوتًا غَيْرَ مَسْكُونَةٍ فِيهَا مَتَاعٌ لَّكُمْ وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
29. There is no blame on you, for entering without permission, public houses which are not specifically for any person and which have been prepared for general benefit, such as libraries and shops in markets. Allah knows the actions and conditions which you display and which you hide; none of that is hidden from Him and He shall reward you for them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
knows what you do, whether you enter with permission or without it, and He will requite you for it. [24:29] You would not be at fault if you enter [without permission ] uninhabited houses wherein is com¬ fort, some benefit, for you, in the way of finding shelter and so on, as in the case of travellers inns and charitable hostels. And God knows what you disclose, [what] you do openly, and what you hide, what you do secretly when entering houses other than your own, be it for a righteous purpose or otherwise.…
Open in library →قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَٰلِكَ أَزْكَىٰ لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
30. O Messenger, tell the believing men to stop their eyes from looking at women and private parts that are unlawful for them, and to protect their private parts from indulging in the unlawful and from exposing them. That refraining from looking at what Allah has made unlawful is purer for them in the sight of Allah. Allah is Aware of what you do.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
It will be mentioned shortly that they should bid themselves peace when entering their own houses. [24:30] Tell believing men to lower their gaze, from what is unlawful for them to look at ( min [of min absarihim, ‘their gaze’] is extra) and to guard their private parts, from doing with them what is unlawful [for them to do]. That is purer, in other words, better, for them. Truly God is Aware of what they do,
Open in library →وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَىٰ عَوْرَاتِ النِّسَاءِ وَلَا يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِينَ مِن زِينَتِهِنَّ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
31. And tell the believing women to stop their eyes from looking at the private parts Allah has made unlawful for them to look at and to protect their private parts by staying far from indecency and by covering themselves. And they should not display their beauty to strangers except that which is apparent thereof and which cannot be hidden, such as clothing.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
o had falsely accused ‘A’isha. with their gazes and private parts, and He will requite them for it. [24:31] And tell believing women to lower their gaze, away from what is not lawful for them to look at, and to guard their private parts, from what is not lawful for them to do with them, and not to display their adornment except for what is apparent, namely, the face and the hands, which may be seen by a stranger, when there is no danger of [either or both falling into] temptation — this being one of two opinions.…
Open in library →وَأَنكِحُوا الْأَيَامَىٰ مِنكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ إِن يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ وَاللَّهُ وَاسِعٌ عَلِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
32. O believers, marry off the unmarried free men and women amongst you, and marry off the believers amongst your male and female servants. If they are poor, Allah will make them wealthy through His vast grace. Allah is Vast in sustaining, without His making anyone wealthy decrease His sustenance, and Knowing of the conditions of His servants.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
your repentance thereof is accepted — in this verse the prevalent address is to males over females. [24:32] And marry off the Spouseless among you ( ayama is the plural form of ayyim, namely, a house¬ less female, whether she be a virgin or one previously married, or a houseless male), this [Stipulation] relates to free men and free women, and the righteous ones, the believers, among your male slaves and your female slaves (' ibad is one plural form of ‘abd). If they, the free men, are poor, God will enrich them, through marriage, out of His bounty.…
Open in library →وَلْيَسْتَعْفِفِ الَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغْنِيَهُمُ اللَّهُ مِن فَضْلِهِ وَالَّذِينَ يَبْتَغُونَ الْكِتَابَ مِمَّا مَلَكَتْ أَيْمَانُكُمْ فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا وَآتُوهُم مِّن مَّالِ اللَّهِ الَّذِي آتَاكُمْ وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ إِنْ أَرَدْنَ تَحَصُّنًا لِّتَبْتَغُوا عَرَضَ الْحَيَاةِ الدُّنْيَا وَمَن يُكْرِههُّنَّ فَإِنَّ اللَّهَ مِن بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَّحِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
33. Those who are unable to marry due to their poverty should seek chastity from fornication until Allah makes them wealthy through His vast grace. Those servants who wish to make a contract with their masters, to give money so that they can be free, their masters should accept that of them if they know they have the ability to fulfil and are upright in religion. It is necessary upon them to give them from the wealth Allah has granted them, by discounting them a portion of what they agreed to pay.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
h marriage, out of His bounty. God is Embracing, of [the needs of] His creatures, Knowing, of them. [24:33] And let those who cannot find the means to marry be continent, [those who do not have] the bridal money or the means for financial support needed for marriage, [let them restrain themselves] from fornication, until God enriches them, [until] He improves their means, out of His bounty, and they marry.…
Open in library →وَلَقَدْ أَنزَلْنَا إِلَيْكُمْ آيَاتٍ مُّبَيِّنَاتٍ وَمَثَلًا مِّنَ الَّذِينَ خَلَوْا مِن قَبْلِكُمْ وَمَوْعِظَةً لِّلْمُتَّقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
34. I revealed to you, O people, clear verses in which there is no confusion. And I revealed to you examples of the believers and disbelievers who passed before you, and I revealed to you an admonition through which those who fear their Lord by carrying out His commands and refraining from His prohibitions are admonished.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
n surely God, after their compulsion, will be Forgiving, to these [slave-girls], Merciful, to them. [24:34] And verily We have revealed to you clear verses (read mubayyanat or mubayyinat ), in this sura, [verses] in which [if read mubayyanat] what is mentioned is [already] clear, or which [if read mubayyinat ]
Open in library →اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَىٰ نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
35. Allah is the Light of the heavens and the earth, and the Guide of all those in them. The example of His light in the heart of a believer is like a closed niche which contains a lantern. The lantern is in a bright glass, as though it is a shining star like a pearl. The lantern is lit by the oil of a blessed tree, which is the olive tree. Nothing conceals the tree from the sun, neither in the morning nor in the evening.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ecffically for ‘those who fear God’ because they are the ones to benefit from such [an admonition]. [24:35] God is the Light of the heavens and the earth, in other words, He illumines both of them with the sun and the moon. T he likeness of His Light, that is, the description of it [as it resides] in the heart of a believer, is as a niche wherein is a lamp.…
Open in library →فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
36. This lantern is lit in the mosques which Allah has ordered be kept clean from impurities and dirt, to be elevated, and to have His name remembered therein through the call to prayer, remembrance and prayer. There pray in them, seeking the pleasure of Allah, at the beginning and end of the day
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d and believe; and God is Knower of all things, including [knowledge of] how to Strike similitudes. [24:36] In houses (fi buyutin is semantically connected to yusabbihu, ‘glorify’, that will follow) [whose ftatus] God has allowed to be raised, [houses He has allowed] to be venerated, and wherein His Name is remembered, through the affirmation of His Oneness, therein [they] make glorifications (read yusabbahu, ‘glorifications are made’, or yusabbihu, meaning ‘ [therein] pray’) to Him in the mornings ( al- ghuduww is a verbal noun, meaning al-ghadawat, ‘the early mornings’) and the evenings…
Open in library →رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
37. Men whom buying and selling does not distract from the remembrance of Allah, performing prayer with perfection and giving Zakat, where required. They fear the Day of Judgment: that day on which the hearts will fluctuate between hope in salvation from and fear of the punishment, and the eyes will wander in every direction in anxiety.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
rbal noun, meaning al-ghadawat, ‘the early mornings’) and the evenings, the darkness, after sunset, [24:37] men ( rijdlun, the subjedt of the verb yusabbihu, ‘make glorifications’; if [the passive is] read, yusabbahu, glorifications are made’, it [rijdlun, ‘men’] substitutes for the [impersonal] subjedt of lahu, ‘to Him, so that rijdlun, ‘men, is the subjedt of an implied verb in response to an implied question as if one had asked: who makes glorifications to Him?) whom neither trading, purchase, nor sale diftrafts from the remembrance of God and the observance of prayer (the [final] ha’…
Open in library →لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا عَمِلُوا وَيَزِيدَهُم مِّن فَضْلِهِ وَاللَّهُ يَرْزُقُ مَن يَشَاءُ بِغَيْرِ حِسَابٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
38. They do that so that Allah may reward them upon the best of their actions and increase their reward through His grace. And Allah provides without account for whomsoever He wishes, according to their deeds; rather, He grants them in multitudes over the value of their deeds.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
tion, and the eyes to the right and to the left [out of anxiety] — this is the Day of Resurredtion; [24:38] so that God may reward them for the be ft of what they did, that is, [reward them] the reward for it ( ahsana means husna), and give them more out of His bounty; and God provides whomever He will without [any] reckoning (one says [of someone] yunfiqu bi-ghayri hisdbin, to mean that such [a person] is so generous that it is as though he does not [need to] reckon what he Spends).
Open in library →وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَاءً حَتَّىٰ إِذَا جَاءَهُ لَمْ يَجِدْهُ شَيْئًا وَوَجَدَ اللَّهَ عِندَهُ فَوَفَّاهُ حِسَابَهُ وَاللَّهُ سَرِيعُ الْحِسَابِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
39. There is no reward for the deeds of those who disbelieve in Allah; it is like a mirage that a thirsty person sees on a low-lying piece of land and assumes it to be water. He walks towards it, until when he reaches it, does not find any water. Likewise is a disbeliever: he thinks his deeds shall benefit him, until he dies and is resurrected, but does not find their reward. Rather, he finds his Lord in front of him who takes him to account fully for his deeds; and Allah is swift in taking account.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
t such [a person] is so generous that it is as though he does not [need to] reckon what he Spends). [24:39] And as for those who disbelieve, their works are like a mirage in a plain (qia is the plural of qa, that is to say, fulat, ‘an open SJ>ace’). [A mirage is] a kind of radiation which one might observe therein at midday during extreme heat, resembling running water — which the thirfty man supposes to be water
Open in library →أَوْ كَظُلُمَاتٍ فِي بَحْرٍ لُّجِّيٍّ يَغْشَاهُ مَوْجٌ مِّن فَوْقِهِ مَوْجٌ مِّن فَوْقِهِ سَحَابٌ ظُلُمَاتٌ بَعْضُهَا فَوْقَ بَعْضٍ إِذَا أَخْرَجَ يَدَهُ لَمْ يَكَدْ يَرَاهَا وَمَن لَّمْ يَجْعَلِ اللَّهُ لَهُ نُورًا فَمَا لَهُ مِن نُّورٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
40. Or their deeds are like the many darkness in the depth of the ocean, over which is a wave, over which is another wave, over which is a cloud covering the navigating stars. Compounded layers of darkness, one above the other; if the one that finds himself among such darkness were to remove his hand in front of him, he would barely see it. Likewise is a disbeliever: the darkness of ignorance, doubt, confusion and his heart being sealed up, gather up on him.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hat is, He requites him for it in this world; and God is swift at reckoning, that is, at requiting. [24:40] Or, [it is that] those who disbelieve, their evil deeds are, as the manifold darkness on a deep sea, covered by a billow, above which, that is, [above which] billow, there is [another] billow, above which, second billow, there are clouds, these being the, manifold [layers of] darkness, one on top of another, the darkness of the sea, the darkness of the fir£t billow, the darkness of the second together with the dark¬ ness of the clouds.…
Open in library →أَلَمْ تَرَ أَنَّ اللَّهَ يُسَبِّحُ لَهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ وَالطَّيْرُ صَافَّاتٍ كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ وَاللَّهُ عَلِيمٌ بِمَا يَفْعَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
41. O Messenger! Do you not know that all the inhabitants of the heavens and earth from the creation of Allah, glorify Him? The birds that fly in formation also glorify Him. Of all those creations, Allah knows of the prayer of every one who prays, i.e. the human; and the glorification of every one that glorifies Him, i.e. the birds. Allah is all-aware of what they do, no action of theirs is hidden from Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
as not granted any light has no light, that is to say, he whom God does not guide cannot be guided. [24:41] Have you not seen that God is glorified by all who are in the heavens and the earth, prayer be¬ ing one form of glorification, and the birds (tayr is the plural oitair), between the heaven and the earth, spreading their wings? (saffatin is a circumstantial qualifier).…
Open in library →وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَإِلَى اللَّهِ الْمَصِيرُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
42. To Allah alone belongs supreme authority over the heavens and earth, and to Him alone will everyone return for accountability and requital.
Open in library →Tafsir al-Jalalayn
—
أَلَمْ تَرَ أَنَّ اللَّهَ يُزْجِي سَحَابًا ثُمَّ يُؤَلِّفُ بَيْنَهُ ثُمَّ يَجْعَلُهُ رُكَامًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ وَيُنَزِّلُ مِنَ السَّمَاءِ مِن جِبَالٍ فِيهَا مِن بَرَدٍ فَيُصِيبُ بِهِ مَن يَشَاءُ وَيَصْرِفُهُ عَن مَّن يَشَاءُ يَكَادُ سَنَا بَرْقِهِ يَذْهَبُ بِالْأَبْصَارِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
43. O Messenger! Do you not know that Allah drives the clouds, then joins parts of them together, then makes them into layers, one above the other. You then see the rain coming out from the cloud, and falling from the sky from parts of cloud like mountains, falling as hail. That hail reaches whoever Allah wills from His servants, and He turns it away from whomsoever He wills. It is extremely possible that the light from bolts of lightning blinds the eyesight.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
reasuries of rain, provision and vegetation, and with God is the journey’s end, the [final] return. [24:43] Have you not seen how God drives the clouds, moves them along gently, then composes them, joining some with others and making scattered pieces as one, then piles them up, some on top of others, whereat you see the rain issuing from the midil of them, [from Specific] outlets in them? And He sends down from the heaven out of the mountains (min jibalin: min is extra) that are therein, in the heaven (fiha substitutes [for mina’l-samai, ‘from the heaven ] with the repetition of a genitiv…
Open in library →يُقَلِّبُ اللَّهُ اللَّيْلَ وَالنَّهَارَ إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّأُولِي الْأَبْصَارِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
44. Allah alternates between the length of the day and night. Indeed, in that alternation is a lesson in the power of Allah and His oneness, for those who have foresight.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
almost take away the eyes, that look at it, in other words, [it would almoSt] snatching them away. [24:44] God alternates the night and the day, that is, He brings one in place of the other. Surely in that, alternation, there is a lesson, an indication, for those who see, those possessing insight, [an indication] of Gods power, exalted be He. [24:45] And God has created every beaft, that is, [every] animal, from fluid, [from] a SJierm-drop.…
Open in library →وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِّن مَّاءٍ فَمِنْهُم مَّن يَمْشِي عَلَىٰ بَطْنِهِ وَمِنْهُم مَّن يَمْشِي عَلَىٰ رِجْلَيْنِ وَمِنْهُم مَّن يَمْشِي عَلَىٰ أَرْبَعٍ يَخْلُقُ اللَّهُ مَا يَشَاءُ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
45. And Allah has created everything that walks on the face of the earth from a drop of sperm. Some walk crawling on their bellies, i.e. snakes, while some walk on two feet, i.e. humans and birds, while others walk on four legs, i.e. livestock. Allah creates whatever He wishes, including things mentioned and unmentioned. Indeed, He is capable of everything; Nothing is outside His ability.
Open in library →Tafsir al-Jalalayn
—
لَّقَدْ أَنزَلْنَا آيَاتٍ مُّبَيِّنَاتٍ وَاللَّهُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
46. Verily, I revealed clear verses unto Muhammad peace be upon him, wherein there is no ambiguity. Allah guides whoever He wishes to the straight path in which there is no deviance, which in turn leads him to paradise.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
[four-legged] beasts and cattle. God creates whatever He will. Truly God has power over all things. [24:46] And verily We have revealed manifest signs, namely, the Qur’an; and God guides whomever He will to a Straight path, [a straight] route, and that is the religion of Islam. [24:47] And they, the hypocrites, say, ‘We believe in, we affirm [the truth of], God, [of] His Oneness, and the Messenger, Muhammad (s), and we obey’, them in what rulings they [God and Muhammad] give.…
Open in library →وَيَقُولُونَ آمَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُم مِّن بَعْدِ ذَٰلِكَ وَمَا أُولَٰئِكَ بِالْمُؤْمِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
47. And the hypocrites say, “We have believed in Allah and the Messenger, and obeyed Allah and His Messenger”, then a group from among them turns away. So after claiming to have faith in Allah and His Messenger and obeying them, in reality they do not obey Allah and His Messenger in fulfilling the command to jihad in Allah’s way, and the like. In truth, those who turn away from the obedience of Allah and His Messenger are not believers, despite claiming to be.
Open in library →Tafsir al-Jalalayn
—
وَإِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِّنْهُم مُّعْرِضُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
48. And if these hypocrites are called to Allah and the Messenger so that the Messenger can pass Judgement between them in matters they dispute among themselves, they will reject his Judgement due to their hypocrisy.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ievers, as [believers] should be, [believers] whose hearts agree with [the words of] their tongues. [24:48] And when they are summoned to God and His Messenger, who conveys His words, that he may judge between them, behold, a party of them are averse, to come to him. [24:49] But if right be on their side they would come to him willingly, hastening compliantly. [24:50] Is there a sickness, disbelief, in their hearts? Or are they in doubt, are they uncertain of his prophethood, or do they fear that God and His Messenger will be unjuSt to them?, in judgement, in other words, that they will…
Open in library →وَإِن يَكُن لَّهُمُ الْحَقُّ يَأْتُوا إِلَيْهِ مُذْعِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
49. Yet if they know the truth to be in their favour, and that he will judge in their favour, they will come to him submissive and humble.
Open in library →Tafsir al-Jalalayn
—
أَفِي قُلُوبِهِم مَّرَضٌ أَمِ ارْتَابُوا أَمْ يَخَافُونَ أَن يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ بَلْ أُولَٰئِكَ هُمُ الظَّالِمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
50. Is there a chronic illness in the hearts of these people, or is it that they are in doubt as to whether he is the Messenger of Allah? Or is it that they fear Allah or His Messenger will wrong them in Judgement? No, it is none of the aforementioned, rather, it is because of a defect within their souls due to their turning away from his Judgement, and their opposition to him.
Open in library →Tafsir al-Jalalayn
—
إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
51. When the believers are called towards Allah and His Messenger for him to judge between them, their only reaction is that they say, “We have heard his statement and obeyed his order”. Those who possess this characteristic are the ones who are successful in the world and the Hearafter.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
that they will be wronged therein? No! Rather, those, they are the wrongdoers, for shun¬ ning him. [24:51] All that the believers say, when they are summoned to God and His Messenger, that he may judge between them, is that they say, in other words, the saying that befits them is [to say]: ‘We hear and we obey’, by responding [to the summons]. And those, then, are the successful, the ones who will be saved. [24:52] And he who obeys God and His Messenger, and fears God and fears Him (read yattaqh or yat- taqhi), by being obedient to Him, those, they are the winners, of Paradise.
Open in library →وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ وَيَخْشَ اللَّهَ وَيَتَّقْهِ فَأُولَٰئِكَ هُمُ الْفَائِزُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
52. And whoever obeys Allah and obeys His Messenger, fears the outcome of sins, and prevents the punishment of Allah upon themselves by fulfilling His commands and refraining from His prohibitions, only they are the ones who achieve the success of both the world and the Hearafter.
Open in library →Tafsir al-Jalalayn
—
وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ أَمَرْتَهُمْ لَيَخْرُجُنَّ قُل لَّا تُقْسِمُوا طَاعَةٌ مَّعْرُوفَةٌ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
53. The hypocrites take the strongest and far-fetched of oaths possible upon Allah, saying that if you were to command them to march out to jihad, they would indeed do so. O Messenger! Say to them: “Do not take oaths, for your lying is well known, as is your claimed submission. Allah is well-aware of your actions; no action of yours is hidden from Him, regardless of how you try to hide them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
m (read yattaqh or yat- taqhi), by being obedient to Him, those, they are the winners, of Paradise. [24:53] And they swear by God solemn oaths that if you order them, to [participate in the] struggle, they will surely go forth. Say, to them: ‘Do not swear! Acknowledged obedience, to the Prophet is better than the oaths to which you are not true. Surely God is Aware of what you do’, when you say you will obey but aCt otherwise.
Open in library →قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ فَإِن تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُم مَّا حُمِّلْتُمْ وَإِن تُطِيعُوهُ تَهْتَدُوا وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
54. O Messenger! Say to these hypocrites: “Obey Allah and His Messenger both physically and spiritually. If you turn away from their obedience as you have been commanded, then his responsibility is only to convey the message as he has been tasked, whereas the responsibility you have been tasked with is to obey and implement whatever he has brought. If you obey him in whatever he commands you to do and refrain from whatever he prevents you from, you shall be guided to the truth.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ou are not true. Surely God is Aware of what you do’, when you say you will obey but aCt otherwise. [24:54] Say: ‘Obey God, and obey the Messenger.’ But if you turn away, from obedience to him ( tawal- law, ‘you turn away’: one of the two ta letters [in tatawallaw ] has been omitted; an address to them), [know that] he is only responsible for that with which he has been charged, of conveying [the Mes¬ sage] , and you are responsible for that with which you have been charged, of obedience to him. And if you obey him, you will be [rightly] guided.…
Open in library →وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَن كَفَرَ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
55. Allah has promised those of you who believe in Him and perform good deeds, that He will help them against their enemies and make them rulers on earth. Just like He made the believers before them rulers on earth and promised them that He would make the religion of Islam He preferred for them established and dominant; He also promised that He will change their circumstances of fear into peace, as long as they worshipped Him alone and did not ascribe partners to Him. Whoever shows ingratitude after all those blessings are the very ones who leave the obedience of Allah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
m, you will be [rightly] guided. And the Messenger’s duty is only to convey [the Message] clearly’. [24:55] God has promised those of you who believe and perform righteous deeds that He will surely make them successors in the earth, in place of the disbelievers, juSt as He made those. Children of Israel, who were before them successors, in place of the [ruling] tyrants ([the verb may be] read as aCtive iSla- khlafa, ‘He made [them] successors’, or as passive iStukhlifa, ‘were made successors’) and He will surely establish for them their religion which He has approved for them, namely, [th…
Open in library →وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
56. And perform prayer to perfection, give Zakat on your wealth and obey the Messenger in whatever he commands you with, together with leaving whatever he prevents you from, in the hope that you shall be safe from your fears and be successful in your objectives.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
od be pleased with him, and they began to kill one another [henceforth] after having been brothers. [24:56] And establish prayer and pay the alms, and obey the Messenger, that perhaps you may find mercy, that is to say, [do so] hoping for mercy. [24:57] And do not suppose (read tahsabanna or yahsabanna, the subjecft of the verb being the Messen¬ ger) that those who disbelieve can escape. Us, in the land, by eluding us. For their abode will be, their return will be [to], the Fire, and it is surely an evil destination, it is an [evil] place of return.
Open in library →لَا تَحْسَبَنَّ الَّذِينَ كَفَرُوا مُعْجِزِينَ فِي الْأَرْضِ وَمَأْوَاهُمُ النَّارُ وَلَبِئْسَ الْمَصِيرُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
57. O Messenger! Do not ever think that those who disbelieve in Allah will slip away from Him when He intends to punish them. Their abode on the Day of Judgment is hell; what an evil abode hell is!
Open in library →Tafsir al-Jalalayn
—
يَا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنكُمْ ثَلَاثَ مَرَّاتٍ مِّن قَبْلِ صَلَاةِ الْفَجْرِ وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ الظَّهِيرَةِ وَمِن بَعْدِ صَلَاةِ الْعِشَاءِ ثَلَاثُ عَوْرَاتٍ لَّكُمْ لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ طَوَّافُونَ عَلَيْكُم بَعْضُكُمْ عَلَىٰ بَعْضٍ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ وَاللَّهُ عَلِيمٌ حَكِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
58. O those who have faith in Allah and act upon the laws set for them! Your free immature children, male servants and female servants should seek permission from you thrice, at three times: before the morning prayer at the time of changing from nightwear into daily clothes, in the afternoon when changing clothes for the siesta and after the night prayer because it is the time when you remove your daywear and change into your nightwear. These are three times of privacy for you; they should not enter your rooms except after taking permission from you.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
eturn will be [to], the Fire, and it is surely an evil destination, it is an [evil] place of return. [24:58] O you who believe, let those whom your right hands own, of male slaves and female slaves, and those of you who have not reached puberty, from among the free men, and who have not be¬ come [sexually] aware of women, ask leave of you three times: at three times [of the day]: before the dawn prayer, and when you put off your garments at noon, and after the night prayer.…
Open in library →وَإِذَا بَلَغَ الْأَطْفَالُ مِنكُمُ الْحُلُمَ فَلْيَسْتَأْذِنُوا كَمَا اسْتَأْذَنَ الَّذِينَ مِن قَبْلِهِمْ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
59. When your children reach the age of puberty they should seek permission at all times before entering into your homes, as has been mentioned regarding the adults previously. Just as Allah makes clear the rulings of seeking permission for you, He also makes His verses clear. And Allah is ever-aware of the requirements of His servants; wise in whatever laws He passes for them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
abro¬ gated], but that people thought little of negledting to seek permission [in such situations]. [24:59] And when the children among you, O free men, reach puberty, let them seek permission, at all times, fuff as those, [now] older free men, sought permission before them. So God clarifies His signs for you, and God is Knower, Wise.
Open in library →وَالْقَوَاعِدُ مِنَ النِّسَاءِ اللَّاتِي لَا يَرْجُونَ نِكَاحًا فَلَيْسَ عَلَيْهِنَّ جُنَاحٌ أَن يَضَعْنَ ثِيَابَهُنَّ غَيْرَ مُتَبَرِّجَاتٍ بِزِينَةٍ وَأَن يَسْتَعْفِفْنَ خَيْرٌ لَّهُنَّ وَاللَّهُ سَمِيعٌ عَلِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
60. And the elderly women that no longer experience menstruation, or can no longer give birth, nor have any desire to marry again, there is no sin upon them if they do not wear some of their outer garments i.e. overcloak and veil, as long as they do not expose the beauty they have been commanded to conceal. However, for them to wear those garments is better for them than to discard them, enhancing veiling and chastity. Allah is all-hearing of your statements; none of them are hidden from Him and He shall requit you for them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ee men, sought permission before them. So God clarifies His signs for you, and God is Knower, Wise. [24:60] And as for menopausal women, who have ceased to menstruate or to bear children because of old age, who do not expet I to marry, for that reason, they woidd not be atfaidt if they put off their clothes, such a robe, a cloak, or the facial mask over a head veil, in such a way as not to display adornment, that is hidden, such as a necklace, a bracelet or an anklet; but to refrain [from doing so], by not putting them off, is better for them; and God is Hearer, of what you say, Knower, o…
Open in library →لَّيْسَ عَلَى الْأَعْمَىٰ حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ وَلَا عَلَىٰ أَنفُسِكُمْ أَن تَأْكُلُوا مِن بُيُوتِكُمْ أَوْ بُيُوتِ آبَائِكُمْ أَوْ بُيُوتِ أُمَّهَاتِكُمْ أَوْ بُيُوتِ إِخْوَانِكُمْ أَوْ بُيُوتِ أَخَوَاتِكُمْ أَوْ بُيُوتِ أَعْمَامِكُمْ أَوْ بُيُوتِ عَمَّاتِكُمْ أَوْ بُيُوتِ أَخْوَالِكُمْ أَوْ بُيُوتِ خَالَاتِكُمْ أَوْ مَا مَلَكْتُم مَّفَاتِحَهُ أَوْ صَدِيقِكُمْ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا فَإِذَا دَخَلْتُم بُيُوتًا فَسَلِّمُوا عَلَىٰ أَنفُسِكُمْ تَحِيَّةً مِّنْ عِندِ اللَّهِ مُبَارَكَةً طَيِّبَةً كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
61. There is no sin upon the blind who has lost his eyesight, nor upon the lame nor the sick if they leave those responsibilities they can no longer fulfil, i.e. jihad in the way of Allah. O believers! There is no sin upon you in eating from your own homes or the homes of sons, nor in eating from the homes of your fathers, mothers, brothers, sisters, paternal uncles and aunts nor maternal uncles and aunts, nor those houses which you have been entrusted with safeguarding, i.e. garden-keeper. There is also no sin in eating at the house of your friend as is customary to please him.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hem off, is better for them; and God is Hearer, of what you say, Knower, of what is in your hearts. [24:61] There is no blame upon the blind, nor any blame upon the lame, nor any blame upon the sick, that they be one’s table companions, nor, any blame, upon yourselves if you eat from your own houses, that is, [from] the houses of your offspring, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sitters’ houses, or the houses of your paternal uncles or the houses of your pa¬ ternal aunts, or the houses of your maternal uncles or the houses of your maternal…
Open in library →إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ وَإِذَا كَانُوا مَعَهُ عَلَىٰ أَمْرٍ جَامِعٍ لَّمْ يَذْهَبُوا حَتَّىٰ يَسْتَأْذِنُوهُ إِنَّ الَّذِينَ يَسْتَأْذِنُونَكَ أُولَٰئِكَ الَّذِينَ يُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَن لِّمَن شِئْتَ مِنْهُمْ وَاسْتَغْفِرْ لَهُمُ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
62. The believers who are true in their faith are those who believe in Allah and His Messenger, and when they are summoned to convene by the Prophet peace be upon him for a matter in relation to the affairs of the Muslims, they do not leave until they seek his permission to do so. O Messenger! Indeed, those who seek your permission before leaving, they are the ones who truly believe in Allah and His Messenger; so if they seek your permission to leave due to some important matter that concerns them, grant permission to whomsoever you wish from them and ask Allah to forgive their sins.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
eremonies of your religion, that perhaps you might comprehend, in order for you to understand this. [24:62] Only they are believers who believe in God and His Messenger and who, when they are with him, namely, the Messenger, in a collective affair, such as [during] the Friday sermon, do not leave, when they have an excuse, until they have asked leave of him. Truly those who ask leave of you — it is they who believe in God and His Messenger.…
Open in library →لَّا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُم بَعْضًا قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنكُمْ لِوَاذًا فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
63. O believers! Honour the Messenger of Allah; when you call out to him, do not call him by name, e.g. “O Muhammad!”, or the name of his father, e.g. “O the son of Abdullah!”, like you call one another. Rather, say: “O Messenger of Allah, O Prophet of Allah!” And when he summons you for a general matter, do not treat his summoning like that of each other in petty issues; rather, hasten to answering his summon.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to whom you will of them, to leave, and ask God to forgive them. Truly God is Forgiving, Merciful. [24:63] Do not, among yourselves, consider the calling of the Messenger to be like your calling of one another, by saying, ‘O Muhammad!’ (s), but say, ‘O Prophet of God’, or, ‘O Messenger of God!’ gently, respectfully and in a low voice. Verily God knows those of you who slip away surreptitiously, that is, those who leave the mosque secretly during the sermon without asking leave, hiding behind something (qad, ‘verily’, is for confirmation).…
Open in library →أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ قَدْ يَعْلَمُ مَا أَنتُمْ عَلَيْهِ وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُم بِمَا عَمِلُوا وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
64. Know well that to Allah belongs everything in the heavens and on earth: in terms of being His creation, under His supreme authority and His control. O people! He knows whatever conditions you are in; nothing is hidden from Him, and on the Day of Judgment when you return to Him after resurrection, He will inform you of all the deeds you did in the world. Allah knows everything, nothing in the heavens or the earth is hidden from Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
l an ordeal, a trial, befall them, or there befall them a painful chas¬ tisement, in the Hereafter. [24:64] Lo! surely to God belongs all that is in the heavens and the earth, by way of possession, creation and servitude. He is ever aware of how you, O you who are obligated to [the prescrip¬ tions of] the Law, are behaving, with regard to faith or hypocrisy, and.…
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