An-Naml

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. Ta Sin. These are the verses of the Qur’ān and a clear book. The discussion on similar letters has passed in the beginning of Sūrah Al-Baqarah. These verses which are revealed to you are verses of the Qur’ān and a clear book in which there is no confusion. Whoever ponders upon it will know that it is from Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. These verses guide to the truth and direct towards it, and give glad-tidings to those who bring faith in Allah and His Messengers.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3. Those who perform prayer in the most complete manner and give Zakat of their wealth by spending it on its recipients, and they are convinced of the reward and punishment in the afterlife.

Tafsir al-Jalalayn

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

guidance, guiding from error, and good tidings for the believers, who believe in it, of Para¬ dise; [27:3] those who observe prayer, performing it in the way that it should be [performed], and give alms and who are certain of the Hereafter, knowing it [to be true] through the [many] proofs thereof (hum, ‘they’, is repeated because a separation has taken place between it [the firSt hum] and the predicate [yuqinuna ]).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. The disbelievers who do not bring faith in the afterlife and the reward and punishment therein - I adorned their bad deeds for them so they continued in doing them, thus they are confused without finding their way towards what is right or guidance.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. Such people will suffer in the worldly life through trials and humiliation and in the Hereafter they suffer the greatest loss, losing themselves and their families on the Day of Judgement and entering Hell forever.

Tafsir al-Jalalayn

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

them wholesome, and so they are bewil¬ dered, confused about why We deem these [deeds] to be vile. [27:5] Those are they for whom there is an awfid chastisement, the worSt [chastisement] in this world: being killed or being taken captive; and in the Hereafter they will be the greatest losers, because they will end up in the Fire which has been made everlasting for them. [27:6] And truly you — this is an address to the Prophet (s) — are receiving the Qur’an, it is being trans¬ mitted to you intensely, from One Wise, Knowing, in such [transmission].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. O Messenger, you are receiving this Qur’ān which is being revealed to you from one who is Wise in His creating, managing and legislating, and Knowing, with nothing of the interests of His servants being hidden from Him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. Remember, O Messenger, when Moses said to his family: “I have seen a fire. I shall bring some news from it, from the person who lit it to guide us towards the path, or I shall I bring you a flame of fire taken from it, in the hope that you will light a fire from it to warm yourselves from the cold”.

Tafsir al-Jalalayn

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

Qur’an, it is being trans¬ mitted to you intensely, from One Wise, Knowing, in such [transmission]. [27:7] Mention, when Moses said to his family, [to] his wife, during his journey from Midian [back] to Egypt: ‘Assuredly I notice, I see in the distance, afire. I will bring you news from there, about the [journey’s] route — for he had loSt his way — or bring you a firebrand (read as a genitive annexation [bi- shihabi qabasin] as an explication [of shihab, ‘flame’]; or read without [annexation, bi-shihabin qabasin ] meaning, a flame of fire at the end of a wick or a wooden Stick) that perha…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. Then when he reached the place of the fire that he saw, Allah called unto him that the one in the fire and the angels surrounding it are blessed.

Tafsir al-Jalalayn

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

liya, ‘to be exposed to the blaze of fire’), [that perhaps] you might warm yourselves from the cold. [27:8] But when he reached it, he was called [with the following words]: ‘Blessed is he, that is to say, God bless him, who is in the fire, namely, Moses, and who is around it, namely, the angels — or vice-versa ([the verb] baraka may be followed immediately by the direcft objecft or by a preposition and then the direcft objecft; [a noun such as] makdn, ‘location, is implied after ft, ‘in’, [sc.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. Allah said to him: “O Moses, it is I, Allah, the Mighty whom nobody can overpower, Wise in My creating, managing and legislating.

Tafsir al-Jalalayn

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

tions]. [27:9] O Moses, lot, in other words, the facft is that, it is 1, God, the Mighty, the Wise. [27:10] Throw down your ftajf’, and he threw it down. And when he saw it wriggling, moving, like a serpent, a slender snake, he turned his back inflight and did not come back. God, exalted be He, says: ‘O Moses, do not fear, it.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. And throw down your staff”. Moses obeyed. Then when Moses saw it moving and shaking like a snake, he fled turning his back to it and did not return. So Allah said to him: “Do not be scared of it. The Messengers do not fear snakes or anything else in my presence.

Tafsir al-Jalalayn

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

in other words, the facft is that, it is 1, God, the Mighty, the Wise. [27:10] Throw down your ftajf’, and he threw it down. And when he saw it wriggling, moving, like a serpent, a slender snake, he turned his back inflight and did not come back. God, exalted be He, says: ‘O Moses, do not fear, it. Surely in My presence, before Me, the messengers do not fear, any snake or otherwise, [27:11] except him who has wronged, his soul, but then changed [his wrong] for good — he [then] performs [good deeds] — after [having done] evil, in other words, [he has] repented, then truly I am

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. However, whoever wrongs himself by committing a sin, then repents after that, I am Forgiving to him, Merciful to him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. And put your hand in the opening of your shirt; it will come out after entering it white like snow without being due to leprosy, as part of nine signs which testify to your truthfulness. Along with the hand, they are: the staff, famine, loss of fruits, floods, locusts, lice, frogs, and blood, towards Pharaoh and his people. They were a people left the obedience of Allah by disbelieving in him.

Tafsir al-Jalalayn

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

he Hereafter, they are certain’. Forgiving, Merciful, I will accept his repentance and forgive him. [27:12] And insert your hand into your bosom, into the collar of your shirt, and it will emerge, not in its usual skin colour, but, white without any blemish, any [vestige of] leprosy, with a glare that dazzles the eyes, as one sign, among nine signs, with which you shall be sent [as God’s messenger], to Pharaoh and his folk; indeed they are an immoral lot’. [27:13] But when Our signs came to them plain to see, illuminating and clear, they said, ‘This is manifest sorcery’, clear and eviden…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. So when these clear and apparent signs of Mine with which I aided Moses came to them, they said: “These signs which Moses has brought are clear magic”.

Tafsir al-Jalalayn

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

sent [as God’s messenger], to Pharaoh and his folk; indeed they are an immoral lot’. [27:13] But when Our signs came to them plain to see, illuminating and clear, they said, ‘This is manifest sorcery’, clear and evident [sorcery]. [27:14] And they denied them, they did not affirm them, though, in reality, their soids had been con¬ vinced, in other words, [though] they were certain that these [signs] were from God, wrongfully and arrogantly, in defiance of believing in what Moses had brought ([these two adverbs] refer back to [the cause of] their denial).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. They disbelieved in these miracles and did not accept them, despite being convinced they are from Allah, due to their wrongdoing and their arrogance from the truth. So contemplate, O Messenger, how was the outcome of those who cause corruption on earth, due to their disbelief and disobedience; I destroyed them and eradicated all of them.

Tafsir al-Jalalayn

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

to see, illuminating and clear, they said, ‘This is manifest sorcery’, clear and evident [sorcery]. [27:14] And they denied them, they did not affirm them, though, in reality, their soids had been con¬ vinced, in other words, [though] they were certain that these [signs] were from God, wrongfully and arrogantly, in defiance of believing in what Moses had brought ([these two adverbs] refer back to [the cause of] their denial). So behold, O Muhammad (s), how was the sequel for the agents of corruption, [a sequel] which you know: they were destroyed.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. I granted David and his son Solomon knowledge, part of which was the language of birds. David and Solomon said, in gratitude to Allah: “All praise is for Allah who has given us virtue over many of his believing servants, through prophethood and subjugating the jinns”.

Tafsir al-Jalalayn

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

), how was the sequel for the agents of corruption, [a sequel] which you know: they were destroyed. [27:15] And verily We gave David and Solomon, his son, knowledge, of rendering [decisive] judgement between people, and [knowledge] of the ijieech of birds and of other things, and they said, giving thanks to God, ‘Praise be to God Who has favoured us, with prophethood and the dL<]x>sal of jinn, humans and devils [to our service], over many of His believing servants’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. And Solomon inherited from his father in prophethood, knowledge and kingdom, and he said, relating Allah’s favour on him and his father: “O people, Allah has taught us the language of birds and given us of everything He gave to the prophets and kings. This which He has given us is the clear, apparent grace”.

Tafsir al-Jalalayn

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

nd the dL<]x>sal of jinn, humans and devils [to our service], over many of His believing servants’. [27:16] And Solomon inherited from David, prophethood and knowledge exclusively from among all his other children; and he said, ‘O people, we have been taught the speech of the birds, that is, the ability to understand their sounds, and we have been given of all things, given to prophets and kings.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. And for Solomon his armies of men, jinns and birds were gathered, and they were being led orderly.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. They were being led until when they came to the valley of ants (a place in the Levant), one of the ants said: “O ants, enter your homes so that Solomon and his armies do not destroy you whilst they do not know of you, because if they know of you they will not trample you”.

Tafsir al-Jalalayn

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

ds flood assembled for him as they were being arrayed, brought together [in groups] and marshalled. [27:18] When they came to the Valley of the Ants — which is [located] either in Ta’if or in Syria, and whose ants are either small or large — an ant, the queen ant, who had seen Solomons hosts, said, ‘O ants, enter your dwellings, left Solomon and his hofts crush you while they are unaware!’ — the ants are likened to rational beings in their use of the latter’s Speech.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. When Solomon heard it saying this, he smiled due to this statement of his and he said, calling unto his Lord: “O Lord, enable me and inspire me to be grateful for Your favour which You gave to me and My parents, and enable me to do good actions which please you, and enter me amongst Your righteous servants”.

Tafsir al-Jalalayn

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

e they are unaware!’ — the ants are likened to rational beings in their use of the latter’s Speech. [27:19] Whereat he, Solomon, smiled (fa-tabassama, the beginning [of the sentence]) amused (dahikan, the end [of the sentence]) at its words, which he had heard from three miles away and which was carried to him by the winds. When he was on the verge of [entering] their valley, he [Solomon] made his ho£ts halt until they [the ants] had entered their dwellings — on this journey his ho£ts consisted of cavalry and infantry.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. And Solomon took attendance of the birds but did not see the hoopoe, so he said: “What is with me that I do not see the hoopoe? Has something stopped me seeing it or is it from the absentees?”

Tafsir al-Jalalayn

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

please You, and include me, by Your mercy, among Your righteous servants’, the prophets and saints. [27:20] And he reviewed the birds, to see the hoopoe — which would locate water beneath the ground and indicate its location by pecking at it, whereupon the devils would extract it, for Solomon required it for when he prayed; but he could not see him — then he said, ‘Why is it that I do not see the hoopoe?, in other words, is there something preventing me from seeing him? Or is he among the absent?, and so I cannot see him because he is absent?’ And when he became certain [of the hoopoe’s a…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. He said when its absence became clear to him: “I shall punish it severely, or I shall slaughter it as a punishment for being absent, unless it brings a clear proof to prove its excuse for absence”.

Tafsir al-Jalalayn

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

nd so I cannot see him because he is absent?’ And when he became certain [of the hoopoe’s absence], [27:21] He said, ‘Assuredly I will chaftise him with a severe chaftisement, by having [all] his feathers as well as his tail plucked and leaving him out in the sun, where he would not be able to escape from reptiles, or I will slaughter him, by slitting his throat, unless he brings me (read la-ya’tiyanni or la- ya’tinanni ) a clear warrant’, plain manifest proof for his [having a valid] excuse.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. The hoopoe remained absent for a short while. Then when it came, it said to Solomon (peace be upon him): “I discovered what you did not discover, and I have brought to you from Sheba true news in which there is no doubt.

Tafsir al-Jalalayn

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

tiyanni or la- ya’tinanni ) a clear warrant’, plain manifest proof for his [having a valid] excuse. [27:22] But he did not remain (read fa-makutha or fa-makatha) long [in absence], in other words, [he was away only] for a short while, and came to Solomon humbly, with his head up and his wings and tail lowered.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne. I found a woman who rules them, and this woman has been given of all means of strength and kingdom, and she has a large throne on which she manages the affairs of her people.

Tafsir al-Jalalayn

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

me of one of their ancestors (which is also the reason why it may be declined) — a verified report. [27:23] I found a woman ruling over them, in other words, she was their queen, her name Bilqis; and she has been given [an abundance] of all things, that kings might require, in the way of machines and instruments, and she possesses a great throne — its length was 80 cubits, its width 40 cubits, its height 30 cubits, and was made of gold and silver, encruSted with pearls, rubies, chrysolite, and emeralds, with its legs made of rubies, chrysolite and emeralds, containing seven [inner] doors,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided. I found this woman and I found her people prostrating to the sun instead of Allah, and Satan has beautified for them the actions of idolatry and sins they are on, so he has turned them away from the path of truth, and thus they are not guided to Him.

Tafsir al-Jalalayn

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

of rubies, chrysolite and emeralds, containing seven [inner] doors, the door of each chamber shut. [27:24] I found her and her people prostrating to the sun instead of God, and Satan has adorned for them their deeds and he has barred them from the Way, from the path of truth, so that they are not guided

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. [And] so they do not prostrate to Allah, who brings forth what is hidden within the heavens and the earth and knows what you conceal and what you declare. Satan has beautified for them their actions of idolatry and sins, so that they do not prostrate to Allah alone, who brings the rain which He has hidden in the skies and the plants in the earth, and He knows the actions you hide and those you make apparent, none of this being hidden from Him.

Tafsir al-Jalalayn

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

heir deeds and he has barred them from the Way, from the path of truth, so that they are not guided [27:25] to prostrate themselves to God (alia yasjudu should be read as anyasjudu: the la is extra and with it has been assimilated the nun of an, similar to [the construction] where God says, li-alld yalama ahlu’l- kitdbi, so that the People of the Scripture may know [Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. Allah - there is no deity except Him, Lord of the Great Throne. Allah - there is no true god besides, Lord of the Great Throne”.

Tafsir al-Jalalayn

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

and He knows what they conceal, within their hearts, and what they proclaim, with their tongues. 2 [27:26] God — there is no god except Him, the Lord of the Mighty Throne’ (this clause constitutes an [independent] new sentence, which is a eulogy comprising [praise of] the Throne of the Compassion¬ ate One to counter the [description of the] throne of Bilqis: between the two, however, is an unfathom¬ able difference).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. [Solomon] said, "I will see whether you were truthful or were of the liars. Solomon (peace be upon him) said to the hoopoe: “I shall see if you are truthful in what you claim or were you amongst the liars”.

Tafsir al-Jalalayn

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

[description of the] throne of Bilqis: between the two, however, is an unfathom¬ able difference). [27:27] He, Solomon, said, to the hoopoe: ‘We shall see whether you have Spoken the truth, in what you have informed us, or whether you are of the liars, that is, of their ilk — for [to say] that is rhetorically more powerful than [simply] saying ‘or whether you have lied’. He [the hoopoe] indicated to them the place of the water and it was extracted. They thus drank, performed their ablutions and prayed.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. Take this letter of mine and deliver it to them. Then leave them and see what [answer] they will return." So Solomon wrote a letter and handed it to the hoopoe, and said to it: “Take this letter of mine, and give it to the people of Saba and hand it over to them, and step aside from them so you can hear what they say discuss regarding it”.

Tafsir al-Jalalayn

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

me in submission. He then stamped it with musk and sealed it with his ring, and said to the hoopoe: [27:28] Take this letter of mine and deliver it to them, that is, to Bilqis and her people, then turn away, withdraw, from them, but remain close by them, and see what [response] they shall return’, [and see] what kind of response they shall give. Thus, he took it and approached her [Bilqis]. But as her soldiers were all around her, he cast it into her private chamber. When she saw it, she shuddered and was con¬ sumed by fear. She read what it said.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. She said, "O eminent ones, indeed, to me has been delivered a noble letter. The queen received the letter and said: “O noble ones, a noble magnificent letter has been given to me.

Tafsir al-Jalalayn

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

private chamber. When she saw it, she shuddered and was con¬ sumed by fear. She read what it said. [27:29] Then, she said, to the noblemen of her people: ‘O [ members of the] council, lo! (read yd ayyuha’l- mala’u inni, pronouncing [in the la£t two words] both hamzas; or by not pronouncing the second one and changing it into a wdw with kasra vowelling) a noble, a sealed, letter has been delivered to me. [27:30] It is from Solomon and lo! it is, in other words, its text says: “In the Name of God, the Compas¬ sionate, the Merciful. [27:31] Do not rise up againSt me [in defiance], but come…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. Indeed, it is from Solomon, and Indeed, it reads: 'In the name of Allah, the Gracious, the Merciful. The content of this letter which has been sent by Solomon and which begins with: “In the name of Allah, the Gracious, the Merciful.” is:

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. Be not haughty with me but come to me in submission [as Muslims].' " Do not be arrogant, and come to me obediently and submitting to what I call you towards, namely declaring Allah’s Oneness and leaving associating partners with Him which you are involved in, as you worshipped the sun alongside Him”.

Tafsir al-Jalalayn

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

ate, the Merciful. [27:31] Do not rise up againSt me [in defiance], but come to me in submission’”. [27:32] She said, ‘O [members of the] council, give me an opinion (read yd ayyuha’l-mala’u aftuni, pronouncing both hamzas, or by not pronouncing the second and changing it into a wdw), in other 2 The commentator does not mention a variant reading, namely, the second person plural for both verbs tukhfuna and tulinuna — which is adtually the more common reading; cf. Qiraat, 481. words, guide me, in this matter of mine.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. She said, "O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me." The queen said: “O noble ones and leaders, explain to me the right course in my matter. I am not going to decide a matter until you come to me and present your opinions regarding it”.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. They said, "we are men of strength and of great military might, but the command is yours, so see what you will command." The nobles from her people said: “We are people of great power and strong might in warfare, but the opinion is what you think, so see what you will command us to do; we are able to carry it out”.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. She said, "Indeed, kings - when they enter a city, they ruin it and render the honored of its people humbled. And thus do they do. The queen said: “When kings enter any city, they ruin it by the killing, seizing and looting they carry out, and they make its leaders and nobles disgraced, after the honour and protection they enjoyed. And this is how kings always behave when they conquer the people of a city, to plant the seeds of fear and awe in the hearts of the masses.”

Tafsir al-Jalalayn

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

n war. The matter is for you [ to decide]. So see what you will command’, us, and we will obey you. [27:34] She said, ‘Indeed kings, when they enter a town, ruin it, with destruction, and reduce the mightiest of its inhabitants to the moil abased. That is what they too will do, namely, the senders of this letter.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. But indeed, I will send to them a gift and see with what [reply] the Messengers will return." I am sending a gift to the sender of the letter and his people, and I shall see what the messengers bring after sending this gift”.

Tafsir al-Jalalayn

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

inhabitants to the moil abased. That is what they too will do, namely, the senders of this letter. [27:35] Now I will send them a gift and wait to see with what [response] the envoys return’, in the way of accepting the gift or rejecting it. If it be a king [to whom we have sent it], he will accept it; but if it be a prophet, he will reject it. Thus, she sent male and female servants, one thousand in total, together with five hundred bricks of gold, a crown Studded with jewels, and musk, ambergris and other things with an envoy carrying a letter.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. So when her messenger and his helpers who were with him came carrying the present to Solomon, he criticised them for sending the present, saying: “Are you providing me with wealth to turn me away from you? The prophethood, kingdom and wealth Allah has given me is better than what He has given you. In fact, it is you who are rejoicing on the short-term riches of the world you have been given”.

Tafsir al-Jalalayn

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

gether with the children of the jinn, to be brought to line the right and left sides of the square. [27:36] But when he, the envoy, came to Solomon, with the gift and the servants, he said, ‘Areyou sup¬ plying me with wealth? What God has given me, of prophethood and kingship, is better than what He has given you, of [the things of] this world. Nay, but it is you [and not I] who exult in your gift, foryou pride yourselves upon [the possession of] the ornaments of this world!

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. Solomon (peace be upon him) said to her messenger: “Return to them with the present you brought, for we will come to her and her people with armies they will not have the power to face, and we will remove them from Sheba disgracefully after the honour they were in, if they do not come to me obediently”.

Tafsir al-Jalalayn

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

o exult in your gift, foryou pride yourselves upon [the possession of] the ornaments of this world! [27:37] Go back to them, with the gifts that you have brought, for We shall assuredly come to them with hoSts which they will not be able to face and we shall expel them from there, from the land of Sheba (Saba’) — named [thus] after their tribal ancestor — humiliated, and they shall be utterly abased’, un¬ less they come to me in submission.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. Solomon (peace be upon him) said, addressing the prominent people of his kingdom: “O eminent ones, which one of you will bring me her royal throne before they come to me obediently?”

Tafsir al-Jalalayn

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

ied by thousands [of men] until when she came to within a parasang of him, he sensed her [arrival]. [27:38] He said, ‘O [members of the] council, which of you (regarding the two hamzas read them in the way mentioned above [verse 32]) will bring me her throne before they come to me in submission?’, com¬ pliant and obedient? For I may only [rightfully] seize it before this [submission] and not afterwards.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39. A rebellious jinn replied saying: “I shall bring her throne to you before you stand from the gathering you are in. I am strong enough to carry it, and can be trusted on what it contains, so I will not take anything of it”.

Tafsir al-Jalalayn

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

iant and obedient? For I may only [rightfully] seize it before this [submission] and not afterwards. [27:39] An afreet from among the jinn — a [jinn who is] powerful and stalwart — said, ‘I will bring it to you before you rise from your place, the one in which you sit when adjudicating — the period from morning to midday. Indeed I have the Strength for it, that is, for carrying it, and I am trustworthy’, over what it may contain of jewels and other [precious] things. Solomon said, T want something faster than that!’

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. A pious knowledgeable man in the presence of Solomon who had knowledge of the scripture, part of which was the greatest name of Allah which Allah accepts prayers when supplicated through, said: “I shall bring her throne to you before your glance returns to you, by praying to Allah to bring it”. So he prayed, and Allah answered his prayer.…

Tafsir al-Jalalayn

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

ay contain of jewels and other [precious] things. Solomon said, T want something faster than that!’ [27:40] The one who had knowledge of the, revealed, Scripture — and this was [one] Asif b. Barkhiya, a righteous individual with knowledge of God’s Greatest Name, which when invoked [in supplication] for something it is [immediately] granted — said: ‘I will bring it to you before your glance returns to you, after you look at something.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

41. Solomon (peace be upon him) said: “Change her royal throne from its original form: we shall see: is she guided to recognising it is her throne or will she be from those who are not guided to recognising their own things?”

Tafsir al-Jalalayn

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

dent, with no need of his thanks, Generous’, by being bounteous to those who are ungrateful for it. [27:41] He said, ‘Disguise her throne for her — in other words, transform it such that when she sees it, it will be in an unrecognisable form — that we may see whether she will be guided, to recognising it, or be of those who cannot be guided’, to recognise when things are transformed around them. He [Solomon] sought thereby to teSt her mind, for it was said to have something wrong with it. Thus they transformed it by adding or taking away [certain things] and in other ways.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

42. So when the queen of Sheba came to Solomon, it was said to her to test her: “Is this how your throne is?” She answered according to the question: “It is as though it was that”. Allah has granted us knowledge before her and we were submitting to Allah’s order and obeying Him.

Tafsir al-Jalalayn

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

rong with it. Thus they transformed it by adding or taking away [certain things] and in other ways. [27:42] So when she came, it was said, to her: ‘Is your throne like this?’ She said, ‘It as though it is the one’. She had, in fad, recognised it; but she made a pretence to them just as they made a pretence to her, given that [when she was asked about the throne] it was not said, ‘Is this your throne?’, for had it been so, she would have replied, ‘Yes, it is’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

43. And she was turned away from the Oneness of Allah by what she used to worship besides Allah, in following her people and blindly imitating them. She was amongst the people who disbelieve in Allah, so she was a disbeliever like them.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

44. It was said to her: “Enter the palace” which was like a plane surface. When she entered it, she thought it was water and uncovered her shins to enter it. Solomon (peace be upon him) said: “It is a palace which has been made smooth with glass”. He called her to Islam, so she accepted what he called her towards, saying: “O Lord, I wronged myself by worshipping others besides You, and I have submitted with Solomon to Allah, Lord of all created things”.

Tafsir al-Jalalayn

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

at is, other than Him, barred her, from the worship of God, for she belonged to disbelieving folk’. [27:44] It was, also, said to her, ‘Enter the palace [hallway]’ — this was a transparent white glass floor underneath which flowed sweet water that contained fish. Solomon had it made when he was told that her legs and feet resembled the shanks of a mule. And when she saw it, she supposed it to be a pool, of water, and so she bared her legs, to wade through it.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

45. And I sent toThamud their brother in lineage Salih (peace be upon him) saying “Worship Allah alone”, but they became two groups after his calling them: a believing group and the other disbelieving, arguing over who is on the truth.

Tafsir al-Jalalayn

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

ge of 13 and died at the age of 53 — Glory be to the One whose enduring sovereignty will never end! [27:45] And verily We sent to Thamud their brother, in terms of [his belonging to the same] tribe, Salih, with the following [decree]: ‘Worship God!’, affirm His Oneness. And lo! they [then] became two par¬ ties quarrelling with one another, over religion, one party having become believers upon his arrival as messenger to them and the other party disbelievers.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

46. Salih (peace be upon him) said: “why do you seek to hasten the punishment instead of seeking Allah's mercy? Why do you not seek forgiveness from Allah for your sins, in the hope that he will forgive you?”

Tafsir al-Jalalayn

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

rty having become believers upon his arrival as messenger to them and the other party disbelievers. [27:46] He said, to the deniers: ‘O my people, why do you [seek to] hasten on evil before [seeking] good?, in other words, [why do you seek to haSten on] chastisement instead of mercy, when you say, ‘If what you bring us is true, then bring us the chastisement!’ Why do you not ask God to forgive you, [your] idolatry, so that you might be shown mercy?’, and not be chastised.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

47. His people said to him, in stubbornness from the truth: “I consider you and the believers with you a bad omen”. Salih (peace be upon him) said: “The birds that you drive away due to the difficulties that which has afflicted you from what you dislike and you attribute as a bad omen is actually decreed from Allah and He has knowledge of that.

Tafsir al-Jalalayn

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

ask God to forgive you, [your] idolatry, so that you might be shown mercy?’, and not be chastised. [27:47] They said, ‘We augur evil (ittayyarna is actually tatayyarna, but the td’has been assimilated with the ta, and a conjunctive hamza added) of you and of those who are with you’, namely, the believers — when they [the tribe of Thamud] were deprived of rain and suffered hunger. He said, ‘Your evil augury is with God — He has given it to you; nay, but you are a people being tried’, being teSted with good and evil [turns of fortune].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

48. And in the city of Hijr there were nine men who would cause corruption on earth through disbelief and sins, and they would not reform in it through faith and good actions.

Tafsir al-Jalalayn

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

to you; nay, but you are a people being tried’, being teSted with good and evil [turns of fortune]. [27:48] And there were in the city, the city of Thamud, a band of nine men, that is, [nine] men, who were causing corruption in the land, with acfts of disobedience, which included their corroding of dinar and dirham coins [rendering them worthless], and did not reform [their ways], through obedi¬ ence [to God]. [27:49] They said, that is, some said to others, ‘Swear to one another by God that we will attack him by night ( la-nubayyitannahu ; or [read] la-tubayyitunnahu, ‘that you will att…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

49. They said to one another: “Each one of you should swear by Allah that we will go to him and the believers with him at night, then we will kill them and then say to the one responsible for avenging his blood: ‘We were not present at the murder of Salih or the murder of his followers, and we are truthful in what we have said’”.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

50. And they secretly made a plan to destroy Salih and his followers amongst the believers, and I also made a plan to help him, save him from their plan and to destroy the disbelievers from his people, whilst they did not know that.

Tafsir al-Jalalayn

—

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

51. So contemplate, O Messenger, what was the outcome and end of their planning and scheming; did they achieve what they were intending? No. In fact, I totally uprooted them with a punishment from Myself so they were all destroyed.

Tafsir al-Jalalayn

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

plot, in other words, We requited them by hastening on their punishment, while they were not aware. [27:51] So behold how was the consequence of their plot! For lo! We destroyed them and all their peo¬ ple, with Gabriel’s cry, or by the angels’ pelting them with Stones, which they could see even though they could not see them [the angels]. [27:52] So those then are their houses [lying] deserted ( khawiyatan is in the accusative because it is a cir¬ cumstantial qualifier, the operator of which is the import of the demonstrative pronoun [tilka, ‘those’]) because of the evil which they did,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

52. So those are their homes whose walls have fallen on their roofs, and they have remained empty of inhabitants, due to their wrongdoing. In the punishment which has afflicted them due to their wrongdoing is a lesson for people who believe, as they are the ones who take lessons from the signs.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

53. And I saved those who believed from the people of Salih (peace be upon him), and they used to be mindful of Allah by carrying out His orders and refraining from His prohibitions.

Tafsir al-Jalalayn

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

t there is a sign, a lesson, for a people who have knowledge, of Our power and are thus admonished. [27:53] And We delivered those who believed, in Salih — and they numbered 4,000 — and were fearful, of idolatry. [27:54] And Lot ( Lutan is in the accusative because of an implied udhkur, ‘mention’, before it, and it [Lutan] is substituted by [the following, idh qala ...]), when he said to his people, ‘What! Do you commit [such] abomination, namely, homosexual intercourse, while you watch?, that is to say, while you watch one another, [so] engrossed [are you] in the sinful acft?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

54. O Messenger, remember Lot when he said to his people, reprimanding them and criticising them: “Do you come to the indecent act, which is sodomy in your meetings, openly watching one another?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

55. Do you come to men lustfully, leaving the women, not intending chastity or children but only to fulfil animalistic lust? But rather you are a people ignorant of what is necessary upon you, namely faith, purity and staying far from sins”.

Tafsir al-Jalalayn

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

u watch?, that is to say, while you watch one another, [so] engrossed [are you] in the sinful acft? [27:55] What! Do you (read a-innakum, pronouncing both hamzas, or by not pronouncing the second and inserting an alif between the two in both cases) come unto men in luil instead of women? Nay, but you are truly a people in ignorance’, of the consequence of your acftion. [27:56] Butthe only response of his people was that they said, ‘Expel Lot’s family from your town.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

56. But his people did not have an answer besides their saying: “Remove the family of Lot from your city. They are a people who want to stay pure from dirt and impurity”. They said this to mock the family of Lot who would not join them in the immoral acts they used to commit, but rather they would condemn them for committing them.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

57. So we saved him and his family, except for his wife, who was decreed to be from those who remained behind for the punishment, so she may be from those who were destroyed.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

58. And I rained stones of baked clay on the people of Lot. Dreadful is the rain of those who have been warned such as the people of Lot who did not respond to him, and in fact remained on their disbelief, misguidance and committing immorality.

Tafsir al-Jalalayn

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

reed [for] her. We made her by Our decree, to be of those who remained behind, in the chastisement. [27:58] Then We rained on them a rain — these were the Stones of baked mud [cf. Q. 15:74] — which destroyed them. And evil indeed was, their rain, the rain of those who were warned, againSt chastisement.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

59. O Messenger, say: “All praise is for Allah for his favours, and peace from him on His Messengers whom He chose to convey His religion”. Is Allah, the true god in whose Hand is the kingdom of everything, better or the gods which the idolaters worship, which do not possess benefit or harm?

Tafsir al-Jalalayn

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

yed them. And evil indeed was, their rain, the rain of those who were warned, againSt chastisement. [27:59] Say, O Muhammad (s): ‘Praise be to God, for the destruction of the disbelievers of paSt com¬ munities, and peace be on His servants whom He has chosen’. Is God (read a-Allahu, pronouncing both hamzas; or by substituting an alif for the second one; or by not pronouncing the second one but inserting an alif between the one not pronounced and the other one or without [such an insertion]) better, for those who worship Him, or the partners which they ascribe? (read [either] tushrikuna, ‘…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

60. Is He not best who created the heavens and the earth without any precedent, and He sent down for you, O people, rainwater from the sky, then He grew for you gardens of beauty? It was not for you to grow the trees of these gardens, due to your being unable to do that. So it is Allah who grew them. Is there any true god alongside Allah? No, but rather they are a people who turn away from the truth, so they unjustly make the creation equal with the Creator.

Tafsir al-Jalalayn

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

the partners they ascribe] to Him, in other words, are such gods better for those who worship them? [27:60] Or He Who created the heavens and the earth, and sends down for you water from the heaven, whereby We cause to grow (there is a shift here from third person to that of the firSt person [plural]) splendid gardens (hadaiq is the plural of hadiqa, which is an enclosed garden) whose trees you could never cause to grow?, because of you do not have the ability for it.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

61. Is He not best who made the earth firm and still, without it shaking those on it, and made within it rivers that flow, and made for it firm mountains, and made between two seas, salty and sweet, a barrier which stops the salty mixing with the sweet so that it does not spoil it and then making it unsuitable for drinking? Is there a true god alongside Allah who can make all that happen? No, but most of them do not know. Had they known, they would not have associated any of Allah’s creation with Him as a partner.

Tafsir al-Jalalayn

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

od with Him. Nay, but they are a people who ascribe equals [to Him], who associate with God others. [27:61] Or He Who made the earth an abode [of Stability], that does not [constantly] shake beneath [the feet of] its inhabitants, and made rivers [ to flow] throughout it and set firm mountains for it, with which He fixed the earth [in place], and set an isthmus between the two seas, between the sweet one and the salty one, the one not mixing with the other. Is there a god with God? Nay, but mo SI of them have no knowledge, of His Oneness.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

62. Is He not best who responds to the call of the distressed when he calls upon Him, seeking for his harm to be removed, and who removes what the human finds bad such as illness and poverty, and who makes you deputies on earth, succeeding one another generation after generation? Is there a true god alongside Allah who makes all that happen? No. Little do you take heed and consider.

Tafsir al-Jalalayn

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

with the other. Is there a god with God? Nay, but mo SI of them have no knowledge, of His Oneness. [27:62] Or He Who answers the desperate one, the anguished person suffering harm, when he calls to Him and Who removes [his] distress, from him and from others, and makes you successors in the earth (the annexation [khulafaa l-ardi, ‘successors of the earth’] has the same meaning as/f, ‘in’ [khulafaafil- ardi, ‘successors in the earth’]), in other words, each generation succeeding the one before it.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

63. Is He not best who guides you in the darkness of the land and the darkness of the sea through the signs and stars He fixes for you, and who sends winds to give good news of close rainfall through which He will have mercy on His servants? Is there a true god alongside Allah who makes all that happen and decrees it? Allah is purified and far removed from the partners the creation associate with Him

Tafsir al-Jalalayn

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

s been as¬ similated with the dhal; the ma is extra, [used] to make less what is already ‘little’). [27:63] Or He Who guides you, shows you the way to your destinations, in the darkness of the land and the sea, by the Stars at night, and by [the various] landmarks during the day, and Who sends forth the winds as harbingers of His mercy, ahead of the rain. Is there a god with God? Exalted be God [high] above what, others, they associate, with Him!

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

64. Is He not best who begins the creation in the wombs, stage after stage, then He will restore it after He gives it death, and who provides you from the sky with water that descends from its direction, and who provides you from the earth with plants He makes grow therein? Is there a true god alongside Allah who makes all that happen and decrees it? Say - O Messenger, to these idolaters: “Bring your proofs for the idolatry you are on, if you are true in your claim that you are on the truth”.

Tafsir al-Jalalayn

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

rain. Is there a god with God? Exalted be God [high] above what, others, they associate, with Him! [27:64] Or He Who originates creation, in the wombs, from a SJierni-drop, then brings it back again, after death, as established by the proofs for this [resurrection], even if you do not acknowledge it; and Who provides for you from the heaven, rain, and [from] the earth, vegetation. Is there a god with God? In other words, none of the things mentioned is done by anyone other than God, and there is no god with Him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

65. O Messenger, say: The Ghaib is not known by the angels in the heavens or the people on earth. However Allah alone is the one who knows it. And nobody in the heavens or the earth knows when they will be raised for recompense besides Allah.

Tafsir al-Jalalayn

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

nt, if you are truthful’, about their being a god with Me who has done any of the things mentioned. [27:65] They [the disbelievers] also asked him when the Hour will come to pass, and the following was revealed: Say: ‘No one in the heavens or the earth knows, be it angels or human beings, the Unseen, namely, what is hidden from them, except God, He knows it, and they are not aware, the disbelievers of Mecca, like others, when, is the time in which, they will be resurrected.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

66. But rather their knowledge in the afterlife will become complete, due to their seeing it with their own eyes after the Messengers used to inform them of it when it was unseen, but they used to deny it because they had not seen it. And they were in doubt and confusion regarding the afterlife in their worldly life, for their eyes and hearts had become blind towards it.

Tafsir al-Jalalayn

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

ware, the disbelievers of Mecca, like others, when, is the time in which, they will be resurrected. [27:66] Nay, has their knowledge come to comprise (read adraka, similar to the [4 th verbal] form akra- ma, ‘he was kind to’; a variant reading has iddaraka, which is actually tadaraka, with the ta changed into a dal and assimilated with the [other] dal, and a conjunctive hamza added, meaning, ‘attained’ or ‘caught up with’) the Hereafter?, such that they [have reason to] ask about the time of its coming — not so: Nay, for they are in doubt of it.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

67. Those who disbelieved said denyingly: “When we die and become dust, is it possible we will be raised alive?

Tafsir al-Jalalayn

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

owel is deemed too heavy for the ya and has been moved to the mim, after dropping its kasra vowel). [27:67] And the disbelievers say, also in rejecting the [idea of] resurrection: ‘What! When we and our fathers are duSt shall we indeed be brought forth [again]?, from the graves. [27:68] Already we and our fathers have been promised this before.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

68. We were promised and our fathers were promised before that we will all be raised, but we have not seen that promise come true. This promise we were all made is nothing but lies of the former people who recorded them in their books”.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

69. O Messenger! Say to these deniers of the resurrection: “Travel in any direction on earth, then ponder over what was the outcome of the evildoers who denied the resurrection; I destroyed them due to their denying it”.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

70. Do not grieve due to the idolaters turning away from your call nor should your bosom become tight or should you worry due to their scheming against you, for Allah is with you and He will help you against them.

Tafsir al-Jalalayn

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

iminals’, because of their denials — and this [sequel] is that they were destroyed with punishment. [27:70] And do not grieve for them, and do not be distressed by their schemes — this is meant to comfort the Prophet (s), in other words, do not be concerned with their plotting against you, for We will grant you victory over them. [27:71] And they say, ‘When will this promise, of chastisement, be, if you are truthful?’, regarding it [27:72] Say: ‘It may be that part of what you seek to hasten on is close behind you’ — so they were slain at Badr and the remaining chastisement will come to…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

71. The disbelievers amongst your people who deny the resurrection say: “When will the punishment you and the believers promise us occur, if you are true in what you claim of that?”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

72. O Messenger, say to them: “Perhaps some of the punishment you are hastily seeking has already come near”.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

73. And your Lord, O Messenger, is graceful towards the people, as He is leaving punishing them quickly despite the disbelief and sins they are upon. However, most people do not thank Allah for the favours He gives them.

Tafsir al-Jalalayn

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

ind you’ — so they were slain at Badr and the remaining chastisement will come to them after death. [27:73] And surely your Lord is bountiful to mankind, an example of which is His deferring chastise¬ ment for the disbelievers, but moil of them are not thankfid — disbelievers are not grateful for the defer¬ ring of chastisement since they rejedt [the fadt] that it will ever come to pass. [27:74] And surely your Lord knows what their hearts conceal, [what these] hide, and what they pro¬ claim, by their tongues.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

74. And your Lord knows what the hearts of His servants hide and what they make apparent. None of that is hidden from Him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

75. And there is nothing hidden from the people in the sky nor anything hidden from them on earth except that it is in a clear book, which is the Preserved Tablet.

Tafsir al-Jalalayn

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

ord knows what their hearts conceal, [what these] hide, and what they pro¬ claim, by their tongues. [27:75] And there is not a thing hidden in the heaven and the earth (the ha [ta marbuta] of ghaibatun is hyperbole, in other words, anything that is completely hidden from people) but it is in a manifest Book, namely, [in] the Preserved Tablet ( al-lawh al-mahfuz ) and in God’s concealed knowledge, an ex¬ ample of which is the [time of the] chastising of the disbelievers.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

76. This Qur’ān which was revealed to Muhammad (peace be upon him) relates to the Israelites most of what they differ in, and it exposes their deviances.

Tafsir al-Jalalayn

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

d’s concealed knowledge, an ex¬ ample of which is the [time of the] chastising of the disbelievers. [27:76] Truly this Qur’an recounts to the Children of Israel — those living at the time of our Prophet — [the means to resolve] moil of that concerning which they differ, that is, by virtue of the fadt that it expounds the said [differences] as they should be, eliminating any disagreements between them, if only they were to implement it and submit [to its prescriptions]. [27:77] And truly it is a guidance, from error, and a mercy for believers, from chastisement.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

77. And it is a guidance and mercy for the believers who practice what it has brought.

Tafsir al-Jalalayn

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

ons]. [27:77] And truly it is a guidance, from error, and a mercy for believers, from chastisement. [27:78] Surely your Lord will decide between them, as [He will] with others on the Day of Resurredtion, of His judgement, that is, His justice. And He is the Mighty, the Vidtor, the Knower, of what He judges, so that none will be able to oppose Him in the way that the disbelievers have opposed His prophets in this world. [27:79] So rely on God, truSt in Him, for you are indeed upon the manifeil truth, [upon] the manifest religion: the sequel shall be in your favour, with vidtory over the d…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

78. O Messenger, your Lord will decide between the people, believers and disbelievers, on the day of judgment through His just judgment. He will have mercy on the believer and punish the disbeliever, and He is the Mighty who will take retribution from His enemies, with nobody to overpower Him, the Knowing to whom the truthful is not unclear from the liar.

Tafsir al-Jalalayn

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

And truly it is a guidance, from error, and a mercy for believers, from chastisement. [27:78] Surely your Lord will decide between them, as [He will] with others on the Day of Resurredtion, of His judgement, that is, His justice. And He is the Mighty, the Vidtor, the Knower, of what He judges, so that none will be able to oppose Him in the way that the disbelievers have opposed His prophets in this world. [27:79] So rely on God, truSt in Him, for you are indeed upon the manifeil truth, [upon] the manifest religion: the sequel shall be in your favour, with vidtory over the disbelievers.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

79. So trust in Allah, and rely on Him in all your affairs. You are on the clear truth.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

80. O Messenger, you cannot make the dead whose hearts have died to their disbelief in Allah hear, nor can you make those who have lost their hearing hear what you are calling them towards when they return turning away from you.

Tafsir al-Jalalayn

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

sbelievers. God then draws compari¬ sons between them and the dead, the deaf and the blind, saying: [27:80] Indeed you cannot make the dead hear, nor can you make the deaf hear the call when ( al-duaa idha, read by pronouncing both hamzas, or by not pronouncing the second one, eliding it with the yaj they have turned their backs [upon you]; [27:81] nor can you lead the blind out of their error.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

81. And you are not one to guide those whose eyes are blind to the truth, so do not grieve over them and tire yourself. Only those will listen to your call who believe in our verses, because they submit to the orders of Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

82. When the punishment becomes binding and established for them, due to their disbelief and sins, and the worst of people remain, I shall take out for them near to the Final Hour one of its greatest signs, which is a creature from the earth which will speak to them with what they understand that the people did not believe My verses which were revealed to My Prophet.

Tafsir al-Jalalayn

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

r’an — and have therefore submitted, [are therefore] sincere in their affirmation of God’s Oneness. [27:82] And when the word [of judgement] falls upon them, [when] they deserve that chastisement befalls them as well as all [other] disbelievers, We shall bring forth for them a beail from the earth which shall ipeak to them [saying], that is, which shall S]ieak in Arabic to those who are alive at the time when it appears, among its other Statements, it will say to them on Our behalf: ‘Indeed mankind (read tukallimuhum inna’l-ndsa; a variant has tukallimuhum bi-anna’l-nasa, ‘to tell them th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

83. O Messenger, remember the day I shall gather from each of the nations a group from amongst them the leaders who used to disbelieve in our ayaat, so they can precede their followers to the fire...the first group will be held until the last group of leaders are gathered and then they will be led to the reckoning.

Tafsir al-Jalalayn

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

en He said to him]: None of your people will believe except he who has already believed [Q. 11:36]. [27:83] And, mention, the day when We shall gather from every community a group of those who denied Our signs, namely, their leaders, the ones [whom they] followed, and they will be set in array, assembled, with the laSt of them brought together with the firSt and then led away, [27:84] until, when they arrive, at the site of the Reckoning, He, exalted be He, shall say, to them: ‘Did

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

84. And their being led will continue until when they come to the place of their reckoning, Allah will say to them rebukingly: “Did you deny my signs which proved my Oneness and which comprised my sacred law, whilst you did not have proper knowledge to judge them to be false and disbelieve in them, or what was it that you were doing: believing or denying?”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

85. And the punishment will befall them due to their disbelieving in Allah and denying His ayahs. They will not speak to defend themselves due to their inability and the falsity of their proofs.

Tafsir al-Jalalayn

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

[it is in fad] md alladhi) that you did?, with the commands given to you. [27:85] And the word [ofjudgement] shall fall, the chastisement will be due, upon them because of the evil they committed, that is, [because of] what they associated [with God], and they will notfpeak, since they will have no [valid] argument. [27:86] Do they not see that We made. We created, the night that they, like others, may reft in it, and the day for sight?, meaning, [for people] to see in it, so that they may go about their business therein.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

86. Do these deniers of the resurrection not see that I made the night so that they can rest in it through sleep, and I made the day bright for them so that they can see therein and then hasten towards their work? In that repeated death and the rising after it are proofs for the resurrection after death.

Tafsir al-Jalalayn

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

what they associated [with God], and they will notfpeak, since they will have no [valid] argument. [27:86] Do they not see that We made. We created, the night that they, like others, may reft in it, and the day for sight?, meaning, [for people] to see in it, so that they may go about their business therein. Surely in that there are signs, indications of His power, exalted be He, for a people who believe — they [the believers] are singled out for mention because they benefit from such [signs] in their faith, in contrast to the disbelievers.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

87. O Messenger, remember: the day in which the angel appointed to blow the trumpet a second time will blow, then everyone in the heavens and everyone on earth will be terrified except whom Allah has excluded from being terrified, as a grace from Him. And all the creation of Allah will come to him on that day, in obedience and with humility.

Tafsir al-Jalalayn

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

for mention because they benefit from such [signs] in their faith, in contrast to the disbelievers. [27:87] And the day when the Trumpet will be blown, the Horn [will be blown], the FirSt BlaSt, by [the archangel] Israfil, and whoever is in the heavens and the earth will be terrified, that is, a fright that brings about death — as is Stated in another verse, and whoever is in the heavens and whoever is in the earth will swoon [Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

88. And you will see mountains on that day thinking them to be firm without moving, but they will in fact move like clouds move. It is the doing of Allah, for He is the one who makes them move. He is Aware of what you do. None of your actions are hidden from Him and He shall reward you for them.

Tafsir al-Jalalayn

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

mility, humbled (the paSt tense, atawhu, is used to express the faCt that this will have happened). [27:88] And you see the mountains, you notice them, at the moment of the Bla£t, supposing them to be flill, stationary in their place, because of their tremendous size, while they drift like passing clouds, [like the drifting of the] rain when it is blown around by the wind, in other words, they [the mountains] will be drifting in like manner until they [eventually] fall to the ground, whereby they are flattened before becoming like [tuffs of] ‘wool’ [cf. Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

89. On the Day of Judgement, whoever brings faith and good deeds will gain paradise and will be safe from the horrors of that day due to Allah granting them that safety.

Tafsir al-Jalalayn

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

, His enemies, [what they do] in the way of disobedience, and His friends, in the way of obedience. [27:89] Whoever brings a good deed, namely, [the profession of] ‘there is no god but God’, on the Day of Resurrection, shall have good, [shall have] a reward, for it, because of it (this [khayrun] is not the com¬ parative [‘better’], since there is no deed better [than a good deed]). In another verse [it is Stated that] he shall have tenfold the like of it [Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

90. And whoever comes with disbelief and sins, for them will be the hellfire in which they will be thrown face first. It will be said to them by way of rebuke and humiliation: “Are you being requited except for the disbelief and the sins you used to commit?”

Tafsir al-Jalalayn

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

awmi’idhin, if read as a genitive annexation; or minfazain yawma’idhin, ‘from terror on that day’). [27:90] And whoever brings an evil deed, namely, the ascribing of partners [to God], their faces shall be thruft into the Fire, having been oriented towards it — ‘faces’ are Specifically mentioned here because of all the sensory organs it is where [a person’s] dignity resides, and so other parts [of the body] are more deserving [of punishment].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

91. O Messenger! Say to them: “I have only been commanded to worship the Lord of this city (Makkah) which He has sanctified, so no blood should be shed in it, nor should anyone be oppressed in it, nor should its game be hunted or trees cut. And to Him belongs the authority over everything. I have also been commanded to be from those who submit to Allah in obedience to Him.”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

92. And I have been commanded to recite the Qur’ān to people; whoever is guided by it and implements its teachings, his guidance will benefit him. But whoever deviates from its teachings, rejects them and does not implement them, say to him: “I am only one of the warners; I warn you of the punishment of Allah. and your guidance is not in my hands.”

Tafsir al-Jalalayn

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

d Possessor. And I have been commanded to be of those who submit, to God, by affirming His Oneness; [27:92] and to recite the Qur’an, to you as a call to faith. So whoever is guided, to it, is guided only for his own sake, since the reward for his being guided will be his; and whoever goes aflray, from faith and errs from the path of guidance, say, to him: ‘I am juft one of the warners’, the threateners, and therefore my duty is only to deliver [the Message] — this was [revealed] before the command to fight [against the disbelievers].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

93. Say - O Messenger: “All praise belongs to Allah for His innumerable blessings. He will show you His signs in the horizons and in yourselves; you will recognise them such that they will lead you to submitting to the truth. And your Lord is not neglectful of your actions; He is watching over them, none of them are hidden from Him and He will requite you for them.”

Tafsir al-Jalalayn

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

deliver [the Message] — this was [revealed] before the command to fight [against the disbelievers]. [27:93] And say: ‘Praise be to God. He will show you His signs and you will recognise them. Thus on the day of Badr God showed them how it was to be killed, to be taken prisoner and to be beaten by the angels on their faces and backs; and God hastened on for them the [punishment of the] Fire.…