Al-A'raf

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. This surah begins with the disconnected letters, the explanation for which has already preceded in Surah Baqarah.

Tafsir al-Jalalayn

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

and was revealed after [surat] Sad. In the Name of God, the Compassionate, the Merciful: [7:1] AlifLam Mim Sad: God knows beSt what He means by these [letters]. [7:2] This is, a Book that is revealed to you — addressing the Prophet (s) — so let there be no inhibition, [no] constraint, in your breaSt because of it, to convey it — for fear that you might be called a liar — that you may warn thereby ( li-tundhira, ‘that you may warn, is semantically connected to unzila, ‘is revealed’, that is to say, ‘[it is revealed] for [the purposes of] warning’) and as a reminder for those who believe, i…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. The noble Qur’ān is a scripture revealed by Allah to you, O Prophet, so do not let there be any distress or doubt in your heart about it. He revealed it to you to warn people by it and to be a proof, and to remind those who have faith through it, because it is they who benefit from being reminded.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3. Follow, O people, the Scripture which your Lord revealed to you, and the traditions of your Prophet. Do not follow the desires of those you imagine to be friends and protectors amongst the devils or evil scholars, turning to them and leaving what was revealed to you because of your desires. How little you remember! If you had remembered, you would not have preferred falsehood over the truth, and you would have followed what your Messenger came with, acting in obedience to it and leaving anything besides it.

Tafsir al-Jalalayn

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

, ‘[it is revealed] for [the purposes of] warning’) and as a reminder for those who believe, in it. [7:3] Say to them: Follow what has been revealed to you from your Lord, namely, the Qur’an, and do not follow, [do not] take, beside Him, namely, God, in other words, other than Him, any patrons, obeying them in disobedience of Him, exalted be He.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. How many cities Allah has destroyed through His punishment because they persisted in their disbelief and error! Allah sent His punishment down on them in their obliviousness at night or during the day: they could not do anything to avoid the punishment, and their false gods could do nothing to protect them from it.

Tafsir al-Jalalayn

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

has tadhkurun; the ma [of qalilan ma, ‘little’] is extra, merely em¬ phasising the ‘littleness’). 1 [7:4] How many ( kam is predicative and is the direcft objecft [of the main verb, ahlaknaha, ‘We have destroyed’]) a city, meaning its inhabitants, have We destroyed, have We willed its destruction! So Our might.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. All they could do when the punishment came down on them was to admit that they had done wrong through their disbelief in Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. Allah will certainly question the communities He sent messengers to on the Day of Judgement: about how they received the messengers. Also, He will certainly question the messengers about whether they delivered what they were instructed to deliver, and how their communities responded to it.

Tafsir al-Jalalayn

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

ly plea, their [only] words, when Our might came upon them, was to say, ‘We were evildoers indeed’. [7:6] Then verily We shall question those to whom the Message was sent, that is, [We shall question those] communities, about their response to the messengers, and to what extent they implemented that which was conveyed to them; and We shall question the messengers, about the conveying [of that Message]. [7:7] And We shall narrate to them with knowledge.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. Allah will inform everyone about what they did in the world, through His knowledge, because He was always aware of whatever they did. Nothing is hidden from Him, and He was never, at any point, absent from them.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. The weighing of what they did on the Day of Judgement will be with justice, with no one being wronged in the least. Those whose good actions weigh more than their bad actions have succeeded in reaching the goal and being saved from what they feared.

Tafsir al-Jalalayn

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

veying [the Message], nor [were We absent] during the time of bygone communities and what they did. [7:8] The weighing, of deeds or of the scrolls of these [deeds] shall be — in a balance that has a tongue and two palms [as scales], as reported in a hadith — on that day, that is, on the day of the questioning mentioned, namely, the Day of Resurrection, the true [weighing], the fair [weighing] ( al-haqq, ‘the true’, is an adjectival qualification of al-wazn, ‘the weighing’).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. Those whose bad actions weigh more than their good actions are the people who have lost themselves, gaining their destruction on the Day of Judgement and being excluded from eternal bliss because of their rejection of Allah’s signs and verses.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. Allah certainly established you, O children of Adam, on the earth, and gave you the means of making a living. You should be thankful to Allah for that, but you give little thanks.

Tafsir al-Jalalayn

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

using them to travel towards the Fire, because they mistreated, they [knowingly] denied, Our signs. [7:10] And We have given you power, O Children of Adam, in the earth, and have appointed for you therein livelihoods (maayish is the plural of maisha), that is, the means by which you [are able to] sub- 1 In fad, the second of the two optional readings, that of the third person plural, should be yatadhakkarun, as Ibn Mujahid has it; for the second person plural, the latter also does not record the variant reading tadhkurun, only tadhdhakkarun or tadhakkarun (see Qiradt, 278). si&; little (…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. O people, Allah created your father Adam, making him in the best of forms and the best of designs. Then He commanded the angels to bow down to him, honouring him, so they did so, all bowing down, except for Iblīs, the Satan, who refused to bow down out of pride and stubbornness.

Tafsir al-Jalalayn

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

dt, 278). si&; little ( qalilan ma: ma is to emphasise the ‘littleness’) thanks you show, for this. [7:11] And We created you, that is, your father Adam, then shaped you, that is, We shaped him with you [deposited] in his back, then said to the angels: ‘Prostrateyourselves before Adam!’, a prostration that is a bow of salutation.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. Allah asked Satan rebuking him: 'What stopped you from following My command to bow down to Adam?' Satan said: 'What prevented me is that I am better than Adam: You created me from fire and Adam from mud, and fire is greater then mud.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. Allah told Satan: 'Go down from Paradise, because it is not appropriate for you to be proud in it; as it is a place for those who are good and pure-hearted. You are O Satan disgraced and humiliated, even though you consider yourself to be superior to Adam.

Tafsir al-Jalalayn

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

He [Iblis] said, ‘I am better than him. You created me from fire, while him You created from clay’. [7:13] Said He, ‘Then go down from it, that is, from the Garden — it is also said, [go down] from the heavens — it is not, right , for you to show pride here, so go forth, out of it! Surely you are among the abased!’, the contemptible! [7:14] Said he, ‘Reprieve me, postpone my affair, until the day when they, people, are resurrected’. [7:15] Said He, ‘Lo! You are of those reprieved’ — in another verse, it is said, until the day of an appointed time [Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. Satan asked Allah: 'O my Lord, give me relief until the Day of Rising, so that I could tempt and misguide whomever of the children of Adam I am able to tempt.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. Allah told Satan: 'You are O Satan given respite till the first blast of the trumpet when all created beings die, and the Creator alone remains.'.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. Satan said: 'Because You have made me fall into error through not following Your command to bow down to Adam, I will surely sit in wait for the children of Adam upon Your straight path, to turn them away and mislead them from it, just as I was misled through not bowing down to Adam.'

Tafsir al-Jalalayn

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

day of an appointed time [Q. 38:81], that is, [until] the time of the firSt blaSt [of the Trumpet]. [7:16] Said he, ‘Now, because You have sent me aStray (fa-bi-md aghwaytani means bi-ighwaik, ‘for Your sending me a Stray 1 : the bd’ is for oaths, and the reSJionse of the oath is [the following]) verily I shall sit in ambush for them, that is, for the Children of Adam, on Your Straight path, that is, on the path that leads to You.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. 'I will surely come to them from every direction, causing them to neglect the Afterlife, and desire the life of this world, giving them doubts, and making their low desires seem beautiful to them. And You will not find O my Lord most of them thankful to You, because of the denial and ingratitude I will lead them to.

Tafsir al-Jalalayn

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

, that is, for the Children of Adam, on Your Straight path, that is, on the path that leads to You. [7:17] Then I shall come upon them from before them and from behind them and from their right and from their left, that is to say, from every side, and prevent them from following it [that path]. Ibn ‘Abbas said, ‘However, he cannot come upon them from above, leSt he come between the servant and the mercy of God, exalted be He’. And You will not find moSt of them thankful’, believing.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. Allah said: 'Go down from Paradise O Satan, humiliated and removed from My mercy. I will certainly fill Hell with you and all those who follow and obey you and go against My command.

Tafsir al-Jalalayn

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

vant and the mercy of God, exalted be He’. And You will not find moSt of them thankful’, believing. [7:18] Said He, ‘Go forth from it, degraded (read madh’uman) disgraced or demised, and banished, removed from mercy. As for those of them, of people, who follow you ( la-man, ‘as for those who’: the lam is for inceptiveness; or it is for introducing the oath, which is [the following]) I shall assuredly fill Hell with all of you’, that is, with you, through your seed, and with people — herein [in this address] those present have predominance over those absent (this [la^t] sentence [of the ve…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. Then Allah told Adam: 'O Adam go and dwell you and your wife Eve in the Paradise, and eat from the good things in it, but do not approach and eat from that tree, for if you both eat from that tree after My prohibiting it you would be of those who transgress My limits.'

Tafsir al-Jalalayn

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

ted] in the conditional man, ‘who’: in other words, ‘whoever follows you, then I shall punish him). [7:19] And, He said, ‘O Adam, dwell, you (anta: this is reiterated in order to emphasise the subjecft of the verb uskun, ‘dwell’, and to supplement to it [what follows]) and your wife. Eve (read Hawwa’), in the Garden, and eat from whence you will, but do not come near this tree, to eat of it — and this was wheat

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. Satan told them: 'Allah has only forbidden you from eating from that tree because He does not want you to become angels or to live eternally in Paradise.'

Tafsir al-Jalalayn

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

den, and eat from whence you will, but do not come near this tree, to eat of it — and this was wheat [7:20] Then Satan, Iblis, whispered to them that he might manifest, reveal, to them that which was hid¬ den ( wuriya: based on [the verbal form]/u‘z 7 a and [derives] from [the infinitive] al-muwdrd) to them of their shameful parts.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. Satan swore to the two of them saying: 'By Allah I am to you both, O Adam and Eve, a sincere advisor in what I direct you to.'

Tafsir al-Jalalayn

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

: Shall I guide you to the Tree of Immortality and a kingdom that does not waSle away? [Q. 20:120]. [7:21] And he swore to both of them, that is, he swore to both of them by God, ‘Tridy, I am a sincere adviser to you’, in this matter. [7:22] Thus did he lead them on, [thus] did he debase them in their status, by delusion, on his part; and when they taSted of the tree, that is, [when] they ate of it, their shamefid parts were manifested to them, that is, the front [private part] of each was revealed to the other, as well as their behinds — each of these parts is called saw’a, ‘shameful’,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. So Satan brought them down from their high position through trickery and deception. When they ate from the tree which they had been forbidden to eat from, their private parts became exposed and visible to them. So they started to fix leaves from Paradise onto themselves in order to cover up. Their Lord called to them: 'Did I not forbid you both from eating from this tree, and did I not warn you that Satan is your clear enemy?'

Tafsir al-Jalalayn

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

of them by God, ‘Tridy, I am a sincere adviser to you’, in this matter. [7:22] Thus did he lead them on, [thus] did he debase them in their status, by delusion, on his part; and when they taSted of the tree, that is, [when] they ate of it, their shamefid parts were manifested to them, that is, the front [private part] of each was revealed to the other, as well as their behinds — each of these parts is called saw’a, ‘shameful’, because its exposure ‘shames’ ( yasu’u ) that person — and they

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. Adam and Eve said: 'O our Lord! We have wronged ourselves by doing what You forbade us from, and surely If You do not forgive us and have mercy on us we will be amongst the losers, losing our share of the worldly life and Hereafter.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. Allah told Adam, Eve and Satan: 'Go down from Paradise to the earth, where some of you will be enemies of others, and where you would have a place to settle with enjoyment of what is in the earth until an appointed time.'

Tafsir al-Jalalayn

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

isobedience, and if You do not forgive us and have mercy on us, we shall surely be among the loft’. [7:24] Said He, ‘Go down, that is, Adam and Eve, with all those you comprise of your seed, each of you, each seed, an enemy to the other, on account of the wrong each does to the another. There will be for you on earth an abode, a place of settlement, and enjoyment for a while’, [until] your terms [of life] are fulfilled. [7:25] Said He, ‘There, that is, [on] earth, you shall live, and there you shall die, and from there you shall be brought forth’, through the Resurrection (read aCtive ta…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. Allah addressed Adam and Eve and their descendants: 'On this Earth you will live for the length of time I decree for you, and on this Earth you will die. After being buried, you will be taken out from your graves and brought back to life.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. O children of Adam, Allah made for you clothing, necessary for covering your nakedness, and clothing for you to adorn yourselves with, and the clothing of Mindfulness, which is through following what Allah instructs and staying away from what He has not allowed, which is better than the physical types of clothing. What is mentioned here about clothing is from among the signs of Allah, showing His power over everything, so that perhaps people will remember His blessings to them and be thankful for them.

Tafsir al-Jalalayn

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

read aCtive takhrujun, ‘you shall come forth’, or passive tukhrajun, ‘you shall be brought forth’). [7:26] O Children of Adam! We have sent down on you a garment, that is, We have created it for you, to conceal, to cover up, your shameful parts, and feathers, meaning all that one adorns oneself with of gar¬ ments, and the garment of God-fearing, righteous deeds and virtuous traits (read as libasa’l-taqwa, ‘the garment of God-fearing’, as a supplement to the preceding libasan, ‘a garment’; or read as libasu’l-tawqd as the subjecft, the predicate of which is the [following] sentence) that i…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. O children of Adam, do not let Satan deceive you by making disobedience look beautiful to you, making you leave covering your nakedness with clothing, or leave the clothing of Mindfulness. Do not be deceived as he tricked your parents, making eating from the tree seem good to them, and the result of that was that he got them expelled from Paradise, and their nakedness became clear to them. Satan and his tribe watch and see you, and you cannot see or watch them, so always be on your guard against him and his tribe.…

Tafsir al-Jalalayn

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

perhaps they will remember, and believe (the address shifts from the second [to the third] person). [7:27] O Children of Adam! Let not Satan tempt you, lead you astray, that is, do not follow him, lekt you fall into temptation, as he caused your parents to go forth from the Garden, by tempting them, ftripping ( yanzi’u is a circumstantial qualifier) them of their garments to manifeft to them their shame fid parts. Surely he, Satan, sees you, he and his tribe, his army, from where you do not see them — because of their ethereal bodies or their being colourless.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. If the idolaters commit an indecent act, they defend it, saying they found their fathers doing it and that Allah had commanded them to do it. Tell them O Muhammad: 'Indeed Allah does not command the wrong, rather, He forbids it, so how can you claim such a thing about Him? Or are you O Idolators inventing things about Allah, saying what you do not know about Him?'

Tafsir al-Jalalayn

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

g colourless. We have made the devils friends, helpers and companions, of those who do not believe. [7:28] And when they commit any indecency, such as idolatry, or circumambulating the [Sacred] House naked, saying, ‘We cannot perform the circumambulations wearing clothes in which we were disobedi¬ ent to God’ — and so they forbade this [wearing of clothes] — they say, ‘We found our fathers practis¬ ing it, and so we followed their example, and God has, also, enjoined it on us’. Say, to them: ‘God does not enjoin indecency.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. Say O Muhammad: 'Indeed Allah commands justice, not indecency or sin. And He commands loyalty to Him in worship generally, and particularly in places of worship, that you call on Him alone, sincere in your dedication to Him.' As He created you from nothing the first time, He will bring you back to life a second time. He Who is able to create you in the first place is able to return you and bring you back to life.

Tafsir al-Jalalayn

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

God that which you do not know?’, that He has said? (the interrogative is meant as a repudiation). [7:29] Say: ‘My Lord enjoins juftice, fairness. And set ( wa-aqimu is a supplement to the [syntactical] significance of bi’l-qist, ‘justice’, that is to say, [it is as if] He said, ‘Be juSt and set [your faces]’, or read [wa-aqimu] with an implied fa-aqbilu, ‘so turn’ towards it) your faces, towards God, in every place of worship, performing your prostrations purely for Him, and call upon Him, worship Him, devoting your religion to Him, [free] of any idolatry.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. Allah made people into two groups: one group of them He guided, making it easy for them to find guidance and removing the barriers to it; and another He made go astray from the path of truth, because they made the satans their friends and helpers instead of Allah, ignorantly becoming bound to them, considering themselves to be correctly guided to a straight path.

Tafsir al-Jalalayn

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

othing, so you will return, that is, [so] He will bring you back to life on the Day of Resurrection. [7:30] A party, of you. He has guided, while another party has deserved to go aftray — they have taken devils as patrons inftead of God, that is, other than Him, and think that they are guided’. [7:31] O Children of Adam! Don your adornment, that which covers your nakedness, at everyplace of worship, at prayer and at the circumambulation, and eat and drink, what you want, but do not be exces¬ sive; He truly does not love those who are excessive.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. O children of Adam, dress beautifully in every place of worship, and eat and drink, but do not be extravagant. Truly, He does not love those who are extravagant. O children of Adam, wear clean, pure, beautiful, clothes that cover your nakedness when you pray and when you make circumambulation of the Kaaba. Eat and drink whatever you like from the good things that Allah has allowed. But do not be extravagant in this, nor go beyond what is allowed. Allah does not love those who go beyond the limits..

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. Say O Messenger to the idolaters who forbid what Allah has allowed of clothing and food; 'Who has forbidden you from wearing clothes as adornment, and who has forbidden you from eating the good things I have provided you to eat and drink?' Say to them O Messenger: 'These good things to eat and drink and wear are in this world, for the believers; while others may share in them in this world, they are exclusively for the believers on the Day of Judgement when the disbelievers will not have a share in them, because the disbelievers have been forbidden Paradise.' Likewise Allah makes clear His…

Tafsir al-Jalalayn

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

nd drink, what you want, but do not be exces¬ sive; He truly does not love those who are excessive. [7:32] Say, in disavowal of them, ‘Who has forbidden the adornment of God which He has brought forth for His servants, in the way of garments, and the good things, the delicious foods, of [God’s] sustenance?’ Say: ‘These, on the Day of Resurrection, shall be exclusively (read khalisatun meaning ‘ex- clusively theirs’ or khalisatan as a circumstantial qualifier) for those who believed during the life of this world, deservedly, even if others should share it with them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. Say O Messenger (peace be upon him) to inform the idolaters who have forbidden what Allah has allowed: 'Indeed Allah has only forbidden lewd indecent acts done openly or secretly, all forms of disobedience, and transgressing unjustly against people in terms of their selves, wealth, or honour. And He has forbidden worshipping others next to Him – for which there is no proof to do so. And He has forbidden that you say things about Him wihout knowledge, in terms of His Names, Attributes, Actions and sacred law.

Tafsir al-Jalalayn

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

h detail, for a people who know’, [who] refled:, for they are the ones to profit from these [signs]. [7:33] Say: ‘My Lord forbids only indecencies, grave sins, such as fornication, such of them as are ap¬ parent and such as are hidden, that is, the overt ones and the secret ones, and sin, the ad of disobedi¬ ence, and wrongful insolence, againd people, namely, oppression, and that you associate with God that for which He never revealed any warrant, any definitive proof for such association, and that you say concerning God that which you do not know’, in the way of forbidding what He has no…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. Every generation and people are given a fixed time. If their decreed time arrives, they cannot delay it, even by a small amount, and they cannot advance it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. O children of Adam, if messengers of your own come to you from Allah, reciting what Allah has revealed to them from His scripture, then follow them and what they bring. Those who are Mindful, following His instructions and staying away from what He has not allowed, making right what they do, there will be no fear upon them on the Day of Judgement, and they will not grieve about the pleasures that passed them by in this world.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. As for the disbelievers, who reject Allah’s signs, and do not have faith in them, too proud to act in accordance with what their messengers bring to them, they are the companions of Hell, where they will live eternally.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. The greatest wrongdoer is the person who: invents a lie about Allah, considering Him to have a partner; or says He is deficient in some way; or says something about Him that He has not said; or rejects His clear signs and verses which guide to the correct way of life. Those who do such things will receive the portion of worldly pleasure that is destined for them in the Preserved Tablet, until the angel of death and his helpers come to them to take their souls, and they are asked: 'Where are the gods you used to worship besides Allah, claiming they would help you? Call on those idols if the…

Tafsir al-Jalalayn

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

scorn them, not believing in them — those shall be the inhab¬ itants of the Fire, abiding therein. [7:37] And who — that is, none — does greater evil than he who invents a lie against God, by ascribing to Him a partner or a child, or denies His signs?, the Qur’an. Those — their portion, their lot, of the Scripture, of what has been inscribed as theirs in the Preserved Tablet ( al-lawh al-mahfuz), in the way of provision, term [of life] and other matters, shall reach them until, when Our messengers, the angels, come to them, to take their souls, they say, to them, in reprimand: ‘Where is t…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. The angels will say: 'Enter you O idolaters the fire of Hell with the crowds of nations of jinn and people who passed away before you in disbelief and error!'. Whenever a nation enters Hell it condemns its sister nation which entered the fire of Hell before it, until they all reach one another and are gathered together.…

Tafsir al-Jalalayn

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

see them; and they will bear witness again ft themselves, upon death, that they were disbelievers. [7:38] He, exalted be He, will say, to them, on the Day of Resurredion: ‘Enter into the Fire among, the number of, communities of jinn and mankind who passed away before you’ (fi’l-nar, ‘into the Fire’, is semantically conneded to udkhulu, ‘enter’).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39. The leaders and chiefs will exclaim: 'You do not have, O followers, over us any preference, therefore deserving any lightening of the punishment, as it is the result of your own actions. You do not have any excuse for having followed what was false. So taste then, O followers, the punishment just as we taste it, because of what you earned through your own disbelief and disobedience.

Tafsir al-Jalalayn

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

ut you do not know’ (read talamun, or ya’lamun, ‘they [do not] know’), what will be for each party. [7:39] And thefirft of them shall say to the laft of them, ‘You have no advantage over us, since you did not disbelieve because of us: you and we are equal [in this predicament]. God, exalted be He, says to them: So tafte the chaftisement for what you used to earn’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. Those who reject Allah’s clear signs and verses, and are too proud to follow them, have lost everything, because the gates of heaven will not open to their actions because of their disbelief; nor will they open for their souls when they die. Such people will never enter Paradise until the camel – one of the largest animals – goes into the eye of a needle – one of the smallest things. The aforementioned is impossible, and so is the idea that they will ever enter Paradise. In such a way does Allah reward those who stubbornly do wrong.

Tafsir al-Jalalayn

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

edicament]. God, exalted be He, says to them: So tafte the chaftisement for what you used to earn’. [7:40] Those who deny Our signs and scorn them, not believing in them, indeed the gates of heaven shall not be opened for them, when their djsirits are carried up to it after death, for indead they are taken down into Sijjin [cf. Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

41. For these people who rejected the truth, because they were too proud, is a bed of Hell to lie on, and above them is a covering of torment. This is the way in which Allah rewards those who overstep His limits through their disbelief in Him, and through their turning away from Him.

Tafsir al-Jalalayn

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

entry [into Paradise]. So, with this requital. We requite those who are sinful, through disbelief. [7:41] Hell shall be their bed, and over them coverings, of fire (ghawashin is the plural oighdshiya and its nunation compensates for the omitted ydj. Thus do We requite the evildoers. [7:42] And those who believe and perform righteous deeds ( wa’lladhina amanu wa-amilul-salihati is the subject) We do not charge any soul beyond its scope, its capacity for acftion (la nukallifu nafsan ilia wusaha, ‘We do not charge any soul beyond its scope’, constitutes a parenthetical Statement, intervening…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

42. Yet those who have faith in their Lord and who do good actions to the best of their ability – and Allah does not burden a soul with more than it can bear – they are the companions of Paradise, entering into it and living there eternally.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

43. Their bliss in Paradise is made complete by Allah removing whatever hatred and resentment is in their hearts, with rivers running beneath them. When they come to live there and settle in their homes, they will exclaim whilst recognizing Allah’s blessings on them, praising Him: 'All praise and thanks belongs to Allah Who allowed us to do the good actions which brought us to this place, and we would not have been able to do that if Allah had not enabled us to do so.…

Tafsir al-Jalalayn

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

nd its predicate, which is [the following]) those are the inhabitants of Paradise, abiding therein. [7:43] We shall Hr ip away all rancour, [all] SJute that existed between them in the world, that is in their breatfs; and beneath them, beneath their palaces, flow rivers; and they will say, once they have settled in their dwellings: ‘Praise be to God, Who guided us to this, acftion, the reward of which is this [Paradise]; for we would surely never have been guided if God had not guided us (the response to the [conditional] law la, ‘if ...…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

44. The companions of Paradise will call the companions of Hell when they have all entered their places, saying: 'Indeed we have found what our Lord promised us about Paradise to be true, as we have entered into it. Have you found what Allah had promised you about Hell to be true?' The disbelievers will reply: 'We have found what was promised about Hell to be true.' Then a caller will proclaim that the wrongdoers be removed from Allah’s mercy, because the doors of His mercy were open to them and they turned away from them in their worldly life.

Tafsir al-Jalalayn

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

e and the four to follow]) ‘litis is your Paradise; you have inherited it for what you used to do’. [7:44] And the inhabitants of Paradise will call to the inhabitants of the Fire, either in affirmation or in reprimand: ‘We have found that which our Lord promised us, in the way of reward, to be true; have you found that, chastisement, which your Lord promised, you, to be true?’ They will say: ‘Yes!’ And then a crier, a caller, shall proclaim between them, between both parties, making them hear that: ‘God’s curse is on the evildoers, [7:45] who bar, people, from God’s way, [from] His reli…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

45. These wrongdoers used to themselves turn away from Allah’s religion, and used to turn others away from it, wanting to make the path of truth seem crooked so that people would not follow it. They also rejected the Afterlife, not believing in it, nor preparing for it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

46. Between these two groups – the companions of Paradise and the companions of Hell – is a partition called ‘al-A‘rāf’, meaning ‘the Heights’. On this partition are people whose good and bad actions are equal. They know the companions of Paradise by their signs, such as the light on their faces, and the companions of Hell by their signs, such as the darkness on their faces. These people of the partition call the companions of Paradise, honouring them, saying, ‘Peace be upon you’. They do not enter Paradise yet, but they hope to enter it through Allah’s mercy.

Tafsir al-Jalalayn

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

religion, desiring it, that is, they seek the way that is, crooked, disbelieving in the Hereafter’. [7:46] And between them, that is, [between] the inhabitants of Paradise and those of the Fire, is a veil, a barrier, said to be the wall of the Heights, and on the Heights, which is, the wall of Paradise, are men, whose good deeds and evil deeds are equal, as [is Stated] in the hadith, who know each, of the inhabit¬ ants of Paradise and those of the Fire, by their mark — glowing faces in the case of the believers and blackened [ones] in the case of the disbelievers, for they are able to see…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

47. .When their eyes turn to the people who are the companions of Hell, and they see the severe punishment they are afflicted with, they pray: 'O our Lord! Do not put us with the wrongdoers, who disbelieved and worshipped others besides you!

Tafsir al-Jalalayn

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

this situation, God appears to them and says “Get up and enter Paradise, for I have forgiven you”.’ [7:47] And when their eyes, those of the men of the Heights, are turned towards, in the direction of, the inhabitants of the Fire, they shall say, ‘Our Lord, do not assign us, to the Fire, with the evildoing folk’. [7:48] And those of the Heights call to men, from among the inhabitants of the Fire, whom they know by their mark, [saying]: ‘Your masses, of property, or your multitude, and your haughtiness, that is, your disdaining of belief, have not availed you, [as protection against] the F…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

48. The companions of the Heights will call to people in Hell who had disbelieved, whom they recognize by their marks: ;It did not benefit you in the slightest when they used to gather together to prevent people from Allah’s path and arrogantly turn away from the truth.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

49. Those who disbelieve will say concerning the believers: 'Are these faithful people those you swore Allah would not show mercy to?' Then these people who have faith will be told to enter Paradise, not fearing what awaits them, and not grieving over the pleasures of the world which passed them by, because of the eternal bliss they find themselves in.

Tafsir al-Jalalayn

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

ction against] the Fire. And they also say to them, pointing to those [formerly] oppressed Muslims: [7:49] Are these the ones of whom you swore that God would never grant them mercy?’: it has already been said to them, ‘Enter Paradise; no fear shall come upon you, nor shall you grieve’ (a variant reading [for udkhidu, ‘enter’ (imperative, second person plural)] has the passive udkhilu, ‘they have been admit¬ ted’, or dakhalu, ‘they entered’; the negation clause [‘no fear shall come upon you, nor shall you grieve’] is a circumstantial qualifier, in other words, [they enter Paradise] while…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

50. The companions of Hell will call the companions of Paradise, begging them to pour some water or provide some of the food they have been given onto them. The companions of Paradise will tell them that Allah has forbidden both of these to the disbelievers, because of their disbelief, and that they will not help them in what Allah has forbidden for them.

Tafsir al-Jalalayn

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

a circumstantial qualifier, in other words, [they enter Paradise] while this is being said to them). [7:50] And the inhabitants of the Fire call out to the inhabitants of Paradise [saying]: ‘Pour on us some water, or some of that, food, which God has provided you!’ They say: ‘God has forbidden. He has pro¬ hibited, both to the disbelievers, [7:51] those who took their religion for a diversion and a game, and whom the life of this world has 2 Al-Hasan al-Basri, Abu Sa'Id b. Abil-I Iasan b. Yasar was a famous ascetic of the second generation of Muslims who died in 110/728.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

51. These disbelievers are the ones who used to mock and make fun of faith and were deluded by the life of the world, being engrossed in its pleasures and luxuries. On the Day of Judgement, Allah will forget them, and they will be left to suffer the punishment because they forgot the meeting of the Day of Judgement which they neglected despite them having full knowledge of it. They rejected Allah’s signs and proofs in condemnation, despite knowing and recognizing the truth of His message.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

52. And Allah has indeed sent them this Qur’ān, the Scripture revealed to Muhammad (peace be upon him), explaining it and clarifying all things with His Knowledge. It guides the believers to the right path and to the truth, and is a mercy for them because of what it guides them to, of goodness in this world and in the Afterlife.

Tafsir al-Jalalayn

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

eirs, when they neglecfted to perform [good] deeds for it, and because they used to deny Our signs. [7:52] And indeed We have brought them, that is, the people of Mecca, a Book, the Qur’an, which We have detailed, [which] We have made clear through tidings and the Promise [of reward] and the Threat [of punishment] , 3 with knowledge (‘ala ‘ilmin is a circumstantial qualifier, in other words, ‘knowing what has been detailed in it’), a guidance ( hudan is [also] a circumstantial qualifier referring to the ha [the suffixed pronoun of fassdlna-hu, ‘which We have detailed’]) and a mercy for a…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

53. Those who disbelieve in reality only wait for what they have been warned: a painful punishment in the Afterlife as a result of their actions. The believers were also foretold about the reward of that day. Those who ignored the Qur’ān in the life of this world, not acting according to what is in it, will then say: 'Indeed the messengers of our Lord came with the truth, in which there was no doubt. If only there was a mediator who could now plead on our behalf so we could be excused from the punishment.…

Tafsir al-Jalalayn

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

ixed pronoun of fassdlna-hu, ‘which We have detailed’]) and a mercy for a people who believe, in it. [7:53] Are they waiting — they are not waiting — for anything but its fulfilment, the consequences of what is in it? On the day when its fulfilment comes, which will be [on] the Day of Resurrection, those who were forgetful of it before, [those who] neglecfted to believe in it, shall say, ‘Indeed, our Lord’s mes¬ sengers came with the truth.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

54. O people, your Lord is Allah, who created the heavens and the earth in six days, with no precedent. He established Himself on the Throne in a way befitting His Majesty. He made the darkness of the night disappear into the light of the day and the light of the day into the darkness of night, both chasing each other quickly so that neither is delayed. He also created the sun, the moon and the stars all subservient under His dominion. Is the whole of creation not His? Who besides Him is creator? His alone is the command. He is High above any flaw.…

Tafsir al-Jalalayn

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

t which they used to invent, in alleging [that God has] a partner, has failed, has abandoned, them. [7:54] Surely your Lord is God, Who created the heavens and the earth in six days, of the days of this world, that is to say, in the equivalent thereof, since there was no sun then. Had He willed He could have created them in an inStant; but the reason for His not having done so is that He wanted to teach His creatures to be circumspect; then presided upon the Throne, a presiding befitting of Him ( al-’arsh, ‘throne’, in the [classical] language is the elevated seat on which a king sits).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

55. O believers, call on your Lord with complete humility, silently and in private, sincere in your prayer, not showing off, and not worshipping others along with Allah in your prayers. He does not love those who overstep the limits in their prayers; and one of the worst ways someone can do this is by invoking others besides Him, as the idolaters do.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

56. Do not ruin things on earth by committing sins after Allah has put it right by sending the messengers (peace be upon them) and establishing things in accordance with His laws. Call on Allah alone, fearing His punishment and hoping for His reward. The mercy of Allah is truly close to those who do good, so be from among them.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

57. It is Allah who sends the winds as good news of coming rain, until when they carry a cloud heavy with water He drives the cloud to a barren land and sends down rain on it, bringing out all kinds of fruits and crops. The way that this vegetation is brought out is similar to the way the dead will be brought out of the graves and back to life. This is, O people, so that perhaps you will then reflect on the power of Allah and the wonder of His creation, and that He is able to bring the dead to life.

Tafsir al-Jalalayn

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

feminine noun] rahma, ‘mercy’, is in the masculine because it [rahma] is annexed to Allah, ‘God’). [7:57] He it is Who sends the winds, unfolding with His mercy, that is, dispersing before the rains (a variant reading [for nushuran, ‘unfolding’] has nushran; another reading has nashran as the verbal noun; and a third variant has bushran, meaning mubashshiran, ‘[with which] He is bearing good tidings [of His mercy]’; the singular of the firSt reading is nashur, similar [in pattern] to rasul, ‘messenger’; the singular

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

58. Good land produces vegetation in abundance, by Allah’s permission. Likewise, the believer understands the teachings they are given and they benefit from them, acting accordingly with righteousness. On the other hand, the rotten, salty land only produces vegetation in small amounts, and there is little goodness in what it produces. Likewise, the disbeliever will not benefit from the true teachings they receive, and will not perform good actions that benefit him.…

Tafsir al-Jalalayn

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

rth the dead, from their graves, through revivification, so that you might remem¬ ber, and believe. [7:58] As for the good land, the one of rich soil, its vegetation comes forth, wholesomely, by permission of its Lord — this is a similitude of the believer who, when he hears an admonition, he [heeds it and] benefits from it. While as for the, one whose soil is, bad — the vegetation in, it comes forth only miser¬ ably, laboriously and with difficulty — this is the similitude of the disbeliever. Even, as We have made clear what has been mentioned, so We dispense.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

59. Indeed I sent Noah as a messenger to his people calling them to the Oneness of Allah and to leave off worshipping anything besides Him. Noah said to them: 'O people! Worship Allah alone, you have no true God except Him. I fear for you O people, the punishment of a great day if you persist in your disbelief.'

Tafsir al-Jalalayn

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

ned, so We dispense. We make clear, the signs for a people who are thankful, to God and so believe. [7:59] Verily (laqad is the response to an oath that has been omitted) We sent Noah to his people, and he said, ‘O my people, worship God! You have no god other than Him (read ghayrihi as an adjeCtive of ilah, ‘god’, or ghayruhu as a substitution in its place [sc.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

60. The leaders and notables among his people said: 'O Noah! Indeed we think you are in clear error.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

61. Noah told the leaders of his people: 'I am not in error, as you claim, but rather I am on guidance from my Lord, and I am a messenger from Him who is my Lord, your Lord, and the Lord of all creations.'

Tafsir al-Jalalayn

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

77 ie council, of the reSJjecfted elders, of his people, said: ‘Tridy We see you in manifest error’. [7:61] He said, ‘My people, there is no error in me ( dalala is more general than al-dalal, ‘misguidance’, and so to deny it is more effective than to deny the latter), but I am a messenger from the Lord of the Worlds. [7:62] I convey to you (read ublighkum or uballighukum) the Messages of my Lord, and I am advising you, I desire good [for you] ,for I know from God what you know not. [7:63] Do you then, deny, marvel that a reminder, an admonition, from your Lord should come to you through…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

62. 'I only convey to you the revelation Allah has sent me with. I only want what is good for you when I encourage you to follow what Allah instructed and to receive the reward for doing so, and warn you from what Allah has prohibited and the punishment you would receive for disobeying Him. And I know from Allah may He be Exalted what you do not know, because of the knowledge Allah has given to me through revelation. '

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

63. ' Do you find it strange O people, that revelation and good teaching has come to you from your Lord on the tongue of a man from amongt yourselves whom you know well?! I have grown up amongst you and I have never been a liar or misguided, nor have I come to you from another people. I have come to warn you about the punishment of Allah so that you might follow His instructions and stay away from what He has prohibited hoping that then you would receive Mercy through having faith in Him.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

64. However, Noah’s people rejected him, and did not have faith in Allah, but continued in their disbelief. Noah at last asked Allah to destroy the disbelievers. Allah saved Noah and those who were with him and who had faith from drowning, by enabling them to retreat in the Ark. He destroyed those who rejected His signs, and who continued rejecting them, drowning them in a great flood as their punishment. Indeed they were a people whose hearts were blind to the truth.

Tafsir al-Jalalayn

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

ement if you do not believe, and that you may fear, God, and that you might be shown mercy’, by it? [7:64] But they denied him, and so We delivered him and those with him, from drowning, in the Ark, [in] the ship, and We drowned those who denied Our signs, by means of the Flood. Truly they were a people blind, to the truth. [7:65] And, We sent, to, the earlier, c Ad their brother Hud. He said, ‘O my people, worship God, affirm His Oneness! You have no god other than Him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

65. And I sent to the people of ‘Ād a messenger whose name was Hūd (peace be upon him). Hūd said to them: 'O people! Worship Allah alone, for you have no true God except Him, will you not then be mindful of Him by following His instructions and staying away from what He has prohibited, so that you would be saved from His punishment?'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

66. The leaders and notables among his people who disbelieved in Allah and rejected His messenger said: Indeed we only think you O Hūd as someone foolish and backward, calling us to worship Allah alone, and to leave the worship of our idols. In fact we are certain that you are a liar in claiming that you have been sent by Allah!'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

67. Hūd replied: “O my people I am not foolish or backward, but I am a messenger from the Lord of the Worlds.”

Tafsir al-Jalalayn

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

said: ‘We tridy see you in folly, ignorance, and we truly deem you of the liars’, in your Message. [7:67] He said, ‘O my people, there is no folly in me, but I am a messenger from the Lord of the Worlds. [7:68] I convey to you the Messages of my Lord, and I am your truthful adviser, trustworthy in the Message [I convey]. [7:69] Or do you marvel that a reminder from your Lord should come to you through, the tongue of, a man from among you, that he may warn you? And remember when He made you vicegerents, on earth, after the people of Noah, and increased your fiature in extension, in Streng…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

68. ' I am only conveying what Allah had instructed me to deliver to you, that you belief in Allah’s Oneness and His sacred law. I am to you all a trustworthy adviser, delivering what I am instructed, no less or more.'

Tafsir al-Jalalayn

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

no folly in me, but I am a messenger from the Lord of the Worlds. [7:68] I convey to you the Messages of my Lord, and I am your truthful adviser, trustworthy in the Message [I convey]. [7:69] Or do you marvel that a reminder from your Lord should come to you through, the tongue of, a man from among you, that he may warn you? And remember when He made you vicegerents, on earth, after the people of Noah, and increased your fiature in extension, in Strength and in height — (the tall- eSt of them measured 100 feet, the shortest, 60). Remember then God’s bounties.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

69. 'Is it strange and amazing that a reminder should come to you from your Lord from a man amongst you and from your likeness, not through an angel or a jinn. Thank Allah and praise Him for having established you on the earth making you successors to the people of Noah who were destroyed because of their disbelief. Thank Allah for having favoured you by making you strong in stature, and remember Allah’s great blessings on you so that you may be succesful, attaining what you desire and avoiding what is feared.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

70. Hūd’s people said: 'Have you come to tell us to worship Allah alone and to leave what our parents and ancestors worshipped! Bring us the punishment you promise if you are telling the truth in what you claim.'

Tafsir al-Jalalayn

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

, the shortest, 60). Remember then God’s bounties. His graces, so that you might prosper’, triumph. [7:70] They said, ‘Have you come to us that we should worship God alone, and forsake, abandon, what 4 In order to conform to the generally accepted reading of this Qur’anic verse, modern editions of the Jalalayn have emended the reading here to bushran.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

71. Hūd said: 'Already the punishment of Allah and His Anger is on its way! Do you argue with me about idols you and your fathers have called gods, when they have no basis, since Allah has sent down no proof of their divinity. Wait then for the punishment you ask for, for I am also waiting, for indeed it is on its way.'

Tafsir al-Jalalayn

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

bring upon us what you promised us, of chastisement, if you are of the truthful’, in what you say. [7:71] He said, ‘Already, terror, chastisement, and wrath from your Lord have fallen, [they] muSt be [sent down], on you. Do you dispute with me concerning names which you have named, that is, with which you, you and your fathers, have named idols that you worship, for which, that is, for the worship of which, God has not revealed any warrant?, any definitive argument or proof? Then await, the chas¬ tisement.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

72. So Allah saved Hūd (peace be upon him), and those of the believers who were with him, through a mercy from Him, and He removed and destroyed those who rejected His signs, who did not have faith and deserved their punishment because of their denial.

Tafsir al-Jalalayn

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

t, on account of your denial of me: thus a blighting wind was unleashed againSt them [cf. Q. 51:4]. [7:72] So We delivered him, namely, Hud, and those with him, from among the believers, by a mercy from Us, and We cut the root of those, people, who denied Our signs, that is, We extirpated them, and were not believers ( wa-ma kanu mu’minina is a supplement to kadhdhabu, ‘[those who] denied’).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

73. Then Allah sent to the tribe of Thamūd their brother Ṣāliḥ, to call them to belief in the Oneness of Allah and to worship Him alone. Ṣāliḥ said: 'O People! Believe in Allah alone, you have no other God worthy of being worshipped. I have come to you with a sign proving the truth of what I have brought you: namely a camel which will come out of a rock. It has an allocated time to drink from the water, and for you a seperate time to drink. Allow her to eat within Allah’s land and do not harm her in any way, or a painful punishment would befall you.'

Tafsir al-Jalalayn

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

and were not believers ( wa-ma kanu mu’minina is a supplement to kadhdhabu, ‘[those who] denied’). [7:73] And, We sent, to Thamud ( Thamuda, read without declining [the noun], as denoting the tribe [of Thamud] itself) their brother Salih. He said, ‘O my people, worship God! You have no god other than Him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

74. 'Praise Allah for making you representatives on the earth after the destruction of the people of ‘Ād who had persevered in disbelief, and thank Him for establishing you in the land so that you could enjoy it and satisfy your desires. You build palaces in the plains and carve houses for yourselves out of the mountains. Remember Allah’s blessings upon you and thank Him for them, and do not to put your efforts into causing corruption on earth and leave off your disbelief in Allah and your disobedience to Him.

Tafsir al-Jalalayn

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

her with harm, either by hamstringing or beating her, left you be seized by a painful chastisement. [7:74] And remember how He made you vicegerents, on earth, after c Ad, and gave you habitations in the land, making caftles in its plains, in which you lodge during summer, and hewing its mountains into houses, in which you lodge during winter ( buyutan, ‘houses’, is in the accusative because of the implied circumstantial qualifier). So remember God’s bounties and do not be degenerate in the earth, seeking corruption’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

75. The leaders and important people, who looked down in pride at the people who had faith, those they considered to be weak, asked them: 'Do you really know that Ṣāliḥ is a messenger from Allah?' The believers replied: 'We have sure faith in him, and we act in agreement with what he has brought us.'

Tafsir al-Jalalayn

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

qualifier). So remember God’s bounties and do not be degenerate in the earth, seeking corruption’. [7:75] Said the council of those of his people who waxed proud, [who] disdained belief in him, to those who were oppressed, to such of them as believed, that is, from among his people ( li-man amana minhum, ‘to such of them as believed’, is a substitution for the preceding clause [li’lladhina iflud'ifu, ‘to those who were oppressed’], repeating the preposition [li-, ‘to’]): Are you aware that Salih has been sent, to you, from his Lord?’ They said, ‘Yes! Truly we believe in the Message with w…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

76. The arrogant among his people said: 'Indeed we dibelieve in what you have faith in, O believers, and we will not have faith in it nor act in agreement with its sacred laws.'

Tafsir al-Jalalayn

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

sent.’ [7:76] Said the ones who were proud, ‘Truly we are disbelievers of that which you believe!’ [7:77] The she-camel was given the water one day and then, another; but they soon tired of this: So they hamftrung the she-camel — Qudar hamstrung her by their command, killing her with a sword — and flouted the commandment of their Lord, and said, ‘O Salih, bring upon us that which you promised us, in the way of chastisement for [our] killing it, if you are indeed a messenger’. [7:78] So the Trembling, a violent earthquake and a cry from the heaven, seized them, and they lay life¬ less pro…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

77. So they killed the camel which they had been forbidden to harmfully touch, too proud to follow Allah’s command. Doubting what Ṣāliḥ had promised would happen, they mocked him saying: 'O Salih! Bring the painful punishment you have told us would afflict us, If you really are a messenger from Allah!'

Tafsir al-Jalalayn

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

Said the ones who were proud, ‘Truly we are disbelievers of that which you believe!’ [7:77] The she-camel was given the water one day and then, another; but they soon tired of this: So they hamftrung the she-camel — Qudar hamstrung her by their command, killing her with a sword — and flouted the commandment of their Lord, and said, ‘O Salih, bring upon us that which you promised us, in the way of chastisement for [our] killing it, if you are indeed a messenger’. [7:78] So the Trembling, a violent earthquake and a cry from the heaven, seized them, and they lay life¬ less proftrate in their…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

78. When the punishment the disbelievers had asked for arrived, and they were taken by a great earthquake, so that in the morning they lay fallen, their faces and knees on the earth, none of them escaping from the destruction.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

79. Ṣāliḥ (peace be upon him) turned away from his people, having given up all hope for them. He said: 'O people, I had delivered what Allah had instructed me to deliver to you, and had advised you well, encouraging and warning you, but you were a people who did not have any love for sincere advisers who wanted to lead you to goodness and distance you from evil.

Tafsir al-Jalalayn

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

seized them, and they lay life¬ less proftrate in their habitations, keeled over their knees, dead. [7:79] So he turned his back on them, Salih left [them], and said, ‘O my people, I have conveyed to you the Message of my Lord and gave you sincere advice, but you do not love sincere advisers’. [7:80] And, mention.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

80. Allah sent Lot to his people to call them to belief in the Oneness of Allah and to stop them from rebelling against Him. He said: 'Do you commit such a forbidden and shameful act as sodomy, when no one before you has committed such a crime!'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

81. 'Do you go to men to satisfy your lust instead of women, who you were supposed to go to?! Then in that case you have not followed sense or any sound report or even what is natural! Rather you have gone beyond the limits of Allah, overstepping the bounds of moderation, good sense and the natural nobility of humankind.

Tafsir al-Jalalayn

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

? [7:81] Do you (read a-innakum, pronouncing both hamzas, or by not pronouncing the second one, but 5 The Bulaq edition, and some modern editions, have mu'jiza (‘miracle’) as the gloss for the Qur’an’s bayyina (‘a clear sign); the modern edition being used here has this gloss emended to baydn (‘illustration’), which makes sense given the following gloss, 'ala sidqi (‘of my truthfulness’). I have adopted this emendation.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

82. His people, who committed this shameless wrong which they had been forbidden from doing, only responded by turning away from the truth, saying: 'Drive Lot and his followers out of your city. They are a people who have kept away from this action of ours, so it is not befitting that they stay living here among us.'

Tafsir al-Jalalayn

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

ou are a wanton folk’, transgressing [the bounds], [going] from what is lawful to what is unlawful. [7:82] And the response of his people was only that they said, ‘Expel them, that is, Lut and his follow¬ ers, from your city. Surely they are folk who would be pure!’, from [the abomination of penetrating] the rears of men. [7:83] So We delivered him and his family, except his wife: she was of those who flayed behind, who remained in the chastisement. [7:84] And We rained upon them a rain, the Stones of baked clay ( hijdrat al-sijjil), and it destroyed them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

83. So Allah saved Lot and his family by instructing them to leave the city by night. His family were saved except for his wife, who remained behind in the city and suffered the same punishment as the rest.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

84. Allah brought down upon them a great rain of rocks of baked clay, overturning the city and turning it upside down. So consider what the end of the sinful people of Lot was. Their end was ruin and eternal disgrace.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

85. To the tribe of Midian Allah sent their brother Shu‘ayb (peace be upon him). He said: 'O people! Worship Allah alone for you have no God worthy of worship other than Him. A clear proof from Allah has come to you confirming what I bring to you from your Lord is the truth. Give people their rights, by measuring and weighing things correctly, not short-changing people by saying bad things about their goods, or by cheating them, and do not to cause corruption on earth through disbelief and disobedience after things have been set right through the sending of prophets.…

Tafsir al-Jalalayn

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

baked clay ( hijdrat al-sijjil), and it destroyed them. So behold what was the end of the sinners! [7:85] And, We sent, to Midian their brother Shu c ayb. He said, ‘O my people, worship God! You have no god other than Him. Verily there has come to you a clear proof, a miracle, from your Lord, to [prove] my truthfulness. So give full measure and weight and do not defraud, diminish [the value of], people’s goods, and do not work corruption in the earth, by way of unbelief and acfts of disobedience, after it has been set right, through the sending of messengers [thereto].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

86. 'Do not sit in wait on every road, threatening the people travelling there in order to steal their possessions, and preventing those who want to be guided from the path of Allah, wanting the path of Allah to be crooked so that people would not follow it. Remember the blessings of Allah upon you so that you might be thankful, for you had been few in the land and He increased your numbers. Reflect on what had been the end of those who caused corruption in the earth before you, since their end had been destruction and ruin!'

Tafsir al-Jalalayn

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

mentioned, is better for you, if you are believers, [if you are] seekers of faith, so haSten to it. [7:86] And do not sit in every path, [every] route, threatening, terrifying people by seizing their gar¬ ments, or by charging them excise [tax], 7 and barring, driving away, from God’s way, [from] His reli¬ gion, those who believe in Him — when you threaten to kill them — and desiring that it, seeking that the path, be crooked. And remember when you were but few, and then He multiplied you.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

87. 'And if there is a group among you who believe in what I have brought from my Lord, and another group who did not believe in it, then you, O deniers, should wait to see how Allah judges between the two groups. It would then become clear who stood for the truth and who were liars; and that those who stand for the truth will be saved, while those who are liars will be destroyed.'

Tafsir al-Jalalayn

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

or denying their messengers, that is, [behold] how deStrucftion was the conclusion of their affair. [7:87] And if there is a party of you who believe in that with which I have been sent, and a party who do not believe, in it, then be patient, wait, until God judges between us, and you, by delivering the affirmer [of this truth] and destroying the denier [of it]. He is the befl of judges’, the faireSt of them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

88. The leaders and important people who were proud among the people of Shu’ayb (peace be upon him) said: 'We will drive you out of our city O Shu'ayb, you and those with you who believe you, unless you and they return back to your old way of life and worship. Shu‘ayb said in astonishment: 'Should we return to a way of life and religion that we hate because we know what falsehood it is based on?!'

Tafsir al-Jalalayn

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

[of this truth] and destroying the denier [of it]. He is the befl of judges’, the faireSt of them. [7:88] Said the council of those of his people who were disdainful, of believing: ‘Surely we will expel you, O Shu c ayb, and those who believe with you, from our city, unless you return to our creed’, our religion (the plural person predominates over the singular in their address [to Shu'ayb] because Shu'ayb was never part of their religious community; 8 and so in the same [plural] way he responded:) He said, ‘What, should we return to it, even though we are averse, to it? (the interrogative…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

89. 'If we follow what you believe of disbelief and polytheism after we have been saved from it by Allah’s grace, we would have invented a lie against Him. It would not be appropriate or right for us to return to your false religion unless Allah wills us to do so – as we will do whatever He wills. Allah surrounds everything in knowledge, and so He knows what is right for His slaves. Nothing is hidden from Him. We put our trust in Allah alone, so He will make us firm on the right path and protect us from the ways leading to Hell.…

Tafsir al-Jalalayn

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

ould we return to it, even though we are averse, to it? (the interrogative is meant as a disavowal). [7:89] We woidd be forging a lie again fl God if we were to return to your creed, after God has delivered us from it. It is not, right,/or us to return to it, unless God our Lord wills, that [it be so] and forsakes us. Our Lord embraces all things through His knowledge, that is to say. His knowledge embraces all things, including my situation and yours. In God we have put our trufl.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

90. The important people and leaders of his people who refused the call to believe in the Oneness of Allah, warned people against Shu’ayb and his faith, saying: 'O people, if you follow Shu’ayb’s path, leaving the way of life of our ancestors, you would certainly find ruin through doing so.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

91. So a great earthquake took them; and in the morning they were dead in their homes, fallen on their knees and faces.

Tafsir al-Jalalayn

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

others: ‘Verily if (la¬ in: the lam is for oaths) you follow ShiVayb, you shall indeed be losers’. [7:91] So the Trembling, the violent earthquake, seized them, and they lay lifeless proflrate in their habitations, keeled over their knees, dead. 6 The Bulaq edition does not give the variant innakum, but the modern edition includes it, since it is a recognised variant of a- innakum : the verse, in other words, is either a follow-up question to the previous one, or an affirmative statement.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

92. Those who rejected Shu’ayb were all destroyed, and it was as if they had never lived in their homes or found enjoyment there.Those who rejected Shu’ayb were the losers, losing themselves and their possessions, whereas those who had faith did not fail in the least, contrary to what those who disbelieved claimed.

Tafsir al-Jalalayn

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

a or “Lives of the Prophets”, trans.William Brinner (Leiden: Brill Academic Publishers, 2002), 274. [7:92] Those who denied Shu c ayb ( alladhina kadhdhabu Shuayban, this constitutes the subject [of the sentence], the predicate of which is [introduced by the following ka-an, ‘as if’]), it is as if (ka-an, has been softened, its subject omitted, in other words [understand it as] ka-annahum) they had never dwelt, [never] had residence, there, in those dwelling-places of theirs; those who denied Shu c ayb, they were the losers (the emphasis effected by the repetition of the relative clause […

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

93.Then their prophet Shu‘ayb (peace be upon him) turned from them when they were destroyed saying: 'O people! Indeed I had delivered what my Lord had instructed me to deliver to you, and I had given you good advice; but you had not taken my advice, nor followed my guidance, so how then can I grieve for a people who disbelieved in Allah and insisted on disbelief?'

Tafsir al-Jalalayn

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

tion of what they had said previ¬ ously [sc. ‘if you follow Shu'ayb, you shall indeed be losers’]). [7:93] S° he turned back on them, and said, ‘O my people, I have conveyed to you the Messages of my Lord and advised you sincerely, but you believe not: so why should I grieve for a disbelieving people?’ (the interrogative is meant [rhetorically] as a negation). [7:94] And We did not send a prophet to any city but that, when they denied him, We seized.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

94. God did not send a prophet to any city, the people of which denied and rejected the truth, except that He tried them with suffering and poverty and illness so that they might humble themselves before God, and leave their pride and disbelief. This was a warning for Quraysh and for all peoples who disbelieve and reject the way of God.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

95. After trying them with suffering and illness Allah improved their situation and turned their suffering into well-being and safety, until they became many and their wealth increased, and they said that the bad and good that they had experienced was a normal part of life and that the same thing had happened to their ancestors before them. They did not recognise that there was a lesson to be learned in the difficulties that occurred to them and that there was a test for them in the good that they were given.…

Tafsir al-Jalalayn

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

dship, illness, so that they might be humble, [so that they might be] self-effaced, and so believe. [7:95] Then We gave them in place of evil, the chastisement, good, wealth and health, until they multi¬ plied, and said, out of ingratitude towards this grace: ‘Hardship and happiness befell our fathers before’, juSt as it has befallen us, and this is nothing but the habit of time, and not the consequence of God, so remain firm in what you follow. God, exalted be He, says: So We seized them, with the chastisement, suddenly, while they perceived not, beforehand the time of its coming.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

96. If the people of the towns and cities which Allah sent His messengers to had believed in what their messengers brought them, and had been mindful of their Lord, leaving their disbelief and disobedience and following His commands, then Allah would have opened the doors of goodness upon them in every way; but they did not believe and were not mindful of Him. Instead they rejected what their prophets came with. So Allah overtook them with the punishment suddenly because of what they had earned through their sins and disobedience.

Tafsir al-Jalalayn

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

them, with the chastisement, suddenly, while they perceived not, beforehand the time of its coming. [7:96] Yet had the people of the towns, the deniers, believed, in God and the messengers [sent] to them, and been fearful, of unbelief and aCts of disobedience, We would have indeed opened upon them (read la-fatahna or la-fattahna) blessings from the heaven, by way of rain, and earth, by way of vegetation; but they denied, the messengers, and so We seized them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

97. So do the people who reject the truth in these cities feel safe from the punishment of Allah overcoming them in the night while they are sleeping?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

98. Or do they feel safe from the punishment of Allah overcoming them during the day, mid- morning, while they are amusing themselves forgetfully, busy with the life of this world?

Tafsir al-Jalalayn

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

oming of Our might. Our chastise¬ ment, upon them at night while they are sleeping?, unaware of it? [7:98] Or, do the people of the towns feel secure from the coming of Our might upon them in the day¬ time while they are playing? [7:99] And so do they feel secure from God’s plotting?, that is, His drawing them on by degrees, through graces, and then seizing them suddenly. 9 None feels secure from God’s plotting but the people who are losers.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

99. Look at the blessings Allah has given them of strength and abundance, how He gave them as a means of testing them. Do these people who reject the truth among the people of these cities feel safe from Allah’s plan and His faultless arrangement of things? No one feels safe from Allah’s plan except a people who are lost. Yet those who are successful fear His Planning. They do not become amazed and proud because of what Allah has given to them, but rather see His Generosity to them and are thankful to Him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

100. Is it not clear to those who inherit the earth after the peoples before them were destroyed because of their sins – a people that they do not learn from, but actually copy in behaviour – that if Allah wanted to overcome them for their disobedience He would do so, as He often does, sealing their hearts so that they do not listen to the lesson and are not benefitted by being reminding of such a warning?

Tafsir al-Jalalayn

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

then seizing them suddenly. 9 None feels secure from God’s plotting but the people who are losers. [7:100] Has it not been shown, [has it not] become clear, to those who inherit the earth, as a [place of] habitation, after, the destruction of, those who inhabited it that, (an is the softened form and constitutes the subjed: [of the verb], its noun having been omitted, in other words [understand it as] annahu ), if We will.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

101. These previous nations, of the peoples of Noah, Hūd, Sāliḥ, Lot and Shu’ayb- I relate their narrative to you O Messenger, concerning their rejection of the truth and their stubbornness, and the destruction that befell them, to serve as an example for those who reflect, and a warning for those who take advice. Messengers came to the people of these cities with clear signs of the truth of what they brought, but Allah did not guide them to the truth because of their rejection of it the first time, a just recompense for their rejection despite seeing the clear signs and proofs.…

Tafsir al-Jalalayn

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

And, We, seal up their hearts so that they do not hear, the admonition, in a way so as to reflect. [7:101] Those towns, which have been mentioned, We relate to you, O Muhammad (s), some of their tidings, [some of] the Stories of their peoples. Verily their messengers brought them clear proofs, mani¬ fest miracles, but they would not believe, when these [signs] came to them, in what they had denied, disbelieved in, before, before these [signs] came to them; nay, they persisted in disbelief.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

102. Allah did not find most of the peoples who were sent messengers to be firm and constant in what He commanded – most of them rebelling against Him.

Tafsir al-Jalalayn

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

has al-mawdi' al-awwal, ‘the first instance’: the authors clearly mean the second instance, however. [7:102] And We did not find in moft of them, that is, people, any covenant, that is, any loyalty to a cov¬ enant from the day the pledge was made. Nay ( wa-in: in is softened) We found that mo ft of them were indeed wicked. [7:103] Then We sent, after them, that is, [after] the messengers mentioned, Moses with Our, nine, signs to Pharaoh and his council, his folk, but they miftreated, they disbelieved in, them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

103. Then Allah sent the Prophet Moses (peace be upon him), after these messengers, to Pharaoh and his people with clear miracles showing the truth of what he came with. Yet they only rejected these miracles and disbelieved them. So reflect on what the end of Pharaoh and his people was as a result of their rejection: Allah destroyed them by drowning them, condemning them in this world and in the Afterlife.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

104. And Moses said when Allah sent him to Pharaoh: 'O Pharaoh! I have been sent from the Creator of all creation, the Owner and Sustainer of everything.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

105. Moses said: 'Since I have been sent from Allah it is only appropriate for me to say the truth about Him. I have brought you a clear proof showing the truth of what I say, proving that I am sent from Allah to you. Release the Children of Israel from the slavery and miserable treatment they have suffered and let them leave with me.'

Tafsir al-Jalalayn

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

araoh, I am a messenger from the Lord of the Worlds, to you, but he denied him. So he [Moses] said: [7:105] I am, one for whom it is right, [for whom] it is appropriate, to say nothing but the truth about God (a variant reading [for ‘aid] has ‘alayya, ‘for me’, in which case, haqiqun, ‘it is right’, is the subject [of the sentence], its predicate being an, ‘that’, and what follows it [sc. ‘I say nothing but the truth about God’]). Truly I have come to you with a clear proof from your Lord.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

106. Pharaoh said: 'If you have brought a sign, as you claim, then show it to me, if you are telling the truth.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

107. So Moses threw his stick and it changed into a great snake, clear for all to see.

Tafsir al-Jalalayn

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

come with a sign, as you claim, then produce it, if you are of those who fpeak the truth’, in this. [7:107] Then he cafl down his fluff and lo! it was a serpent, manifeft [for all to see], an enormous snake. [7:108] And he drew forth his hand, he took it out from his bosom, and lo! it was white, radiant, for the beholders, and not its usual skin colour. [7:109] The council of Pharaoh’s folk said, ‘Surely this man is a cunning sorcerer, outstanding in the art of magic, in [surat] al-Shuara [Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

108. Then he drew out his hand from his shirt, near to his chest or under his arm, and it appeared completely white, not because of illness, but radiating brilliantly to all who saw it because of its extreme whiteness.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

109. The notables and leaders said once they witnessed the transformation of the stick and the whiteness of his hand: 'Moses is nothing but a skilled and masterful magician.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

110. 'He intends by this to drive you all out from Egypt through his magic.' So Pharaoh asked his chiefs what they advise him to do.

Tafsir al-Jalalayn

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

it in consultation with him, [7:110] who would expel you from your land. So what do you command?’ [7:111] They said, ‘Put him and his brother off a while, postpone [any decision regarding] their affair, and send into the towns summoners, gatherers, [7:112] to bring you every cunning sorcerer’ ( sdhir: a variant reading has sahhdr) to outdo Moses in the art of magic.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

111. They said: 'Delay their case, Moses and his brother Aaron, and send people to the cities of Egypt to call all the magicians.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

112. 'They will bring to you every skillful and powerful magician.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

113. So Pharaoh sent people to call the magicians, and when they came to Pharaoh they asked him if they would have a reward if they were the winners and overcame Moses with their magic.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

114. Pharaoh replied: 'Yes Indeed! You will be given a reward and you would be brought near to me and of those given important positions.'

Tafsir al-Jalalayn

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

r us if we are the viflors?’ [7:114] He said, ‘Yes, and indeed you shall be of those brought near’. [7:115] They said, ‘O Moses, either you cafl, your Staff, or we shall be the cafters!’, of what we have. [7:116] He said, ‘Caft!’, this is a command permitting them to caSt firSt, as a means to manifesting the truth. And when they cafl, their ropes and Staffs, they put a fpell upon the people’s eyes, misleading them from perceiving the real State of these [ropes and Staffs], and overawed them, scared them, by making them appear to be slithering snakes, and produced a mighty sorcery.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

115. Due to their pride, they were certain that they would win against Moses. They asked him: 'Choose O Moses if you want to be the first to throw, or if you want us to throw first.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

116. Trusting in Allah that he would overcome them, Moses was not worried about them. He told them to throw their ropes and sticks. When they threw them they cast a mighty spell over the eyes of the people watching the spectacle, so that things looked different to reality, and the people became awed and frightened.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

117. Allah then inspired Prophet Moses (peace be upon him): 'Throw your stick O Moses!' So he threw it and the stick changed into a snake and swallowed the ropes and sticks the magicians were using instead of real snakes; destroying for the people the illusion that these were crawling snakes.

Tafsir al-Jalalayn

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

ed them, scared them, by making them appear to be slithering snakes, and produced a mighty sorcery. [7:117] And We revealed to Moses [saying]: ‘Cafl your ftaff! And lo! it swallowed up (read talaqqafu, with one of the original ta letters [of tatalaqqafu] omitted) 12 the illusion they were creating, that which they were transforming by delusion. [7:118] Thus did the truth come to pass, [thus was it] confirmed and made manifest; and that which they 12 This reading is usually considered the variant of the Standard talqafu (see Ibn Mujahid, Qiraat, 290). were doing, in the way of sorcery, wa…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

118. In this way the truth became clear: proving the truth of what Moses was saying, and showing the falsehood of what the magicians had done.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

119. The magicians were defeated and humiliated by Moses in the assembly.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

120. When the magicians saw the greatness of the power of Allah, and his clear signs, they could only fall down, prostrating to Him.

Tafsir al-Jalalayn

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

d, becoming humiliated — they ended up abased. [7:120] And the sorcerers fell down in prostration. [7:121] They said, ‘We believe in the Lord of the Worlds, [7:122] the Lord of Moses and Aaron’, for they realised that what they had witnessed of the ftaff could not be done through sorcery. [7:123] Pharaoh said, ‘Have you believed (a-amantum, read pronouncing both hamzas, and replacing the second one with an alif) in him, in Moses, before I gave you leave? Surely this, that you have done, is a plot you have plotted in the city that you may expel its people from it.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

121. The magicians exclaimed: 'We believe in the Lord of all of creation.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

122. He is the Lord of Moses and Aaron (peace be upon them), alone worthy of worship for all people, and the false gods are not worthy of worship.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

123. Pharaoh said threatening them because of their faith in Allah: 'Do you believe in Allah before I have given you permission to do so. This is only a trick you were deceiving people with, and a plot that you and Moses have planned to drive out the people of the city. But soon you will know what the consequences are and what an example I will make of you!'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

124. 'I will cut off the right hand and left foot or the left hand and right foot of each of you, and would then crucify you on palm trunks, making an example of you to frighten whoever sees you.'

Tafsir al-Jalalayn

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

the city that you may expel its people from it. But you shall come to know, what I will do to you! [7:124] I shall assuredly have your hands and feet cut off on opposite sides, that is, the right hand and the left foot of every one, then I shall have every one of you crucified’. [7:125] They said, ‘Surely to our Lord, after our death, however it come about, we shall be restored, we shall return, in the Hereafter. [7:126] You are vindictive, spiteful, towards us only because we have believed in the signs of our Lord when they came to us.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

125. The magicians replied: 'Indeed we will return to our Lord alone, so we are not scared of what you threaten us with.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

126. 'You are only finding fault in us because we had faith in the signs of our Lord when they came to us through Moses. If this is our crime, then we stand firmly by it.' Then they turned to Allah in prayer: 'O our Lord! Pour upon us patience so that we will be able to stand firmly for the truth and let us die in a state of surrendering in devotion to You, doing as You command, and following Your Messenger.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

127. The leaders and notables people among Pharaoh’s people urged Pharaoh, provoking him to act against Moses and the believers who were with him. They said: 'Will you leave Moses and his people to spread corruption in the land, abandoning you and your gods, and calling to the worship of Allah alone?' Pharaoh said: 'We will kill the sons of the Children of Israel, and let their women live to serve us, and we have complete power over them.'

Tafsir al-Jalalayn

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

eatened us comes to pass, left we revert to unbelief; and take us to You as men who have submitted’. [7:127] Then the council of Pharaoh’s folk said, to him [to Pharaoh]: ‘Will you leave Moses and his people to work corruption in the land, by calling to disobedience againft you, and flout you and your gods?’ — he had fashioned small idols for them to worship, and had said to them, ‘I am your lord and their lord’, which is why he says, I am your lord the highest [Q. 79:24].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

128. Moses advised his people: 'O people, ask for the help of Allah alone to remove hardship from you and to bring good, and be patient with the trial we have being given. For indeed the earth belongs to Allah alone, and it does not belong to Pharaoh or anyone else to do as they please in it. Rather, Allah, according to His will, gives turns to different people to have authority in the land, but the good end on earth is for those who have faith, follow the commands of their Lord and stay away from what He has prohibited – they will achieve the good end despite the tests and trials they are giv…

Tafsir al-Jalalayn

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

[irresistible]power over them!’, and they did this to them, and so the Children of Israel grieved. [7:128] Moses said to his people, ‘Seek help in God and be patient, their persecution. Surely the earth is God’s and He bequeaths it. He gives it, to whom He will from among His servants. The, praiseworthy, sequel belongs to those who are wary, of God’. [7:129] They said, ‘We suffered harm before you came to us, and since you have come to us.’ He said, ‘Perhaps your Lord will destroy your enemy and make you successors in the land, that He may observe how you shall aCl’, in it. [7:130] And…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

129. The Children of Israel said to Moses (peace be upon him): 'We suffered at the hands of Pharaoh before you came to us and after you have come, with Pharaoh killing our sons and letting our women live.' Moses (peace be upon him) advised them giving them hope of release from their trial: 'It may be that Allah might destroy your enemy, Pharaoh and his people, and establish you on the earth after them, seeing whether you behave with thankfulness or ingratitude.'

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

130. And indeed I gave the people of Pharaoh a number of years of drought and famine, testing them with a shortage of fruits and crops, so that they might reflect and realise that this was a punishment from Allah because of their disbelief, and so they might repent to Him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

131. Whenever the people of Pharaoh experienced wealth, healthy yields, and a thriving economy, they said: 'We have been given this because we deserve it.' But if a misfortune came upon them, such as a drought or famine, diseases, and other hardships, they would blame their bad fortune on Moses and the Children of Israel who were with him. However, the misfortunes happened to them by the decree and permission of Allah, and neither they nor Moses (peace be upon him) had any part in the affair, apart from Moses's supplications against them.…

Tafsir al-Jalalayn

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

f fruits, so that they might remember, [that they might] heed the admonition, and become believers. [7:131] But whenever a good thing, [such as] fertility and abundance, befell them, they said, ‘This be¬ longs to us’, that is, we deserve it, and they did not give thanks for it; and whenever an evil thing, [such as] drought or hardship, smote them, they would augur ill of Moses and those, believers, with him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

132. The people of Pharaoh said to Moses (peace be upon them), out of their stubbornness against the truth: 'Whatever sign or evidence you bring to us and whatever proof of the falsehood of own beliefs you show us, we will not believe you. '

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

133. As a punishment for their rejection and stubbornness, I sent floods of water that destroyed their crops and fruits; locusts and weevils that ate their crops and harvests;frogs which filled their dishes and containers, ruining their food, and disturbing their sleep; and turning the water in their wells and rivers into blood. All these were sent as clear and distinct signs, one after another. Despite all of these torments, they were too proud to have faith in Allah or to believe in what Moses (peace be upon him) brought.…

Tafsir al-Jalalayn

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

a Spell upon us therewith, we will not believe in you’, and so he [Moses] invoked God againft them. [7:133] So We unleashed upon them the flood, of water, which penetrated their houses and which for seven days would come up to people’s necks as they sat; and the locuSts, which consumed their crops and fruits, likewise [engulfing them for seven days]; and the lice ( al-qummal is like al-siis, ‘woodworm’, or al-qurad, ‘ticks’), which would follow [and consume] what the locusts left behind; and the frogs, such that they infected their houses and food supplies; and the blood, [flowing] in the…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

134. When these torments came upon them, they asked Moses (peace be upon him): 'O Moses, call upon your Lord, because of what He has given you of prophethood and Allah’s promise to you that He will remove the torment for our turning to Him, to remove from us the torment, for then we will certainly believe in you, and will send the Children of Israel with you, releasing them from captivity.'

Tafsir al-Jalalayn

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

ter, diSlinCt, clear, signs: but they were too scornfid, to believe in them, and were a sinfidfolk. [7:134] And when the terror, the chastisement, fell upon them, they said, ‘O Moses, pray to your Lord for our sake by the covenant which He has made with you, to remove the chastisement from us if we believe.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

135. But when Allah removed the torment from them for a set time – before they were destroyed through drowning – they went back on their word and did not believe him or send the Israelites with him, remaining firm on their disbelief, and not allowing the Israelites to go with Moses (peace be upon him).

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

136. So when the appointed time came for their destruction, I unleashed My punishment on them and drowned them in the sea because of their rejection of the signs of Allah and because they turned away from the truth about which there was no doubt.

Tafsir al-Jalalayn

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

reach, lo! they were already reneging, breaking their covenant and persisting in their dis¬ belief. [7:136] So We exacted retribution from them and therefore We drowned them in the sea (al-yamm de¬ notes salty waters) for, the reason, that they denied Our signs and were heedless of them, not reflecting upon them.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

137. I made the Children of Israel, who had been humiliated by Pharaoh and his people, inherit the eastern areas of the land and the western areas of it (the lands of the Levant). Allah blessed this land, making it produce the best crops and fruits. So the good word of your Lord was fulfilled O Messenger where Allah says, ‘I wished to favour those who were weak in the earth, and to make them leaders and inheritors’ (Sūrat al-Qaṣaṣ: 5).…

Tafsir al-Jalalayn

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

s) for, the reason, that they denied Our signs and were heedless of them, not reflecting upon them. [7:137] And We bequeathed upon the people who were oppressed, through bondage, namely, the Chil¬ dren of Israel, the eastern parts of the land and the western parts thereof which We had blessed, with water and trees ( allati bdraknd fihd, ‘which We had blessed’, is an adjectival qualification of al-ard, ‘the land’), and this was Syria, and the fair word of your Lord was fulfilled, which was His saying, exalted be He: Yet We desired to be gracious to those who were oppressed in the land ...…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

138. And I made the Children of Israel cross the sea when Moses hit it with his stick and it parted. They passed a people who were worshipping idols, which they worshipped instead of Allah. The Children of Israel said to Moses (peace be upon him): 'O Moses, make us an idol to worship as these people have idols to worship.' Moses said: 'You are a people who are ignorant of the rights that are due to Allah alone concerning the belief in His Oneness and what is due to Him of reverence, and what is inappropriate to ascribe to Him of polytheism and the like.'

Tafsir al-Jalalayn

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

what they had been erecting (read yarishim or yarushim), [what they had been] raising of edifices. [7:138] And We brought the Children of Israel across the sea, and they came upon, they passed by, a people cleaving in devotion (read yakufun or ya’kifun) to idols they had, constantly worshipping them. They said, ‘O Moses, make for us a god, an idol for us to worship, juft as they have gods’ He said, ‘Tridy you are an ignorant folk, for repaying God’s grace to you with what you have said. [7:139] Truly as for these, their way will be destroyed and what they have been doing is in vain’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

139. 'These people who are worshipping idols are ruined, and all of their works and devotion is false and worthless because they are worshipping other than Allah.'

Tafsir al-Jalalayn

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

[7:139] Truly as for these, their way will be destroyed and what they have been doing is in vain’. [7:140] He said, ‘Shall I seek other than God as a god for you, to worship (abghikum, ‘[shall] Iseekfor you’, is originally abghi lakum ), when He has favoured you above all the worlds?’, of your time, in the ways He has mentioned in His sayings?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

140. Moses said: 'How can I seek for you a god other than the one true God for you to worship, when you have already seen His great signs, and when He has preferred you over all the nations of your time, granting you the destruction of your enemy, and making you leaders in the land and establishing you in it?'

Tafsir al-Jalalayn

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

these, their way will be destroyed and what they have been doing is in vain’. [7:140] He said, ‘Shall I seek other than God as a god for you, to worship (abghikum, ‘[shall] Iseekfor you’, is originally abghi lakum ), when He has favoured you above all the worlds?’, of your time, in the ways He has mentioned in His sayings?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

141. And remember O Children of Israel, when I saved you from the humiliation of Pharaoh and his people, who were making you suffer greatly, killing your sons and letting your women live to serve them. Being saved from Pharaoh and his people was a great test from your Lord, to see if you would be thankful.

Tafsir al-Jalalayn

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

has favoured you above all the worlds?’, of your time, in the ways He has mentioned in His sayings? [7:141] And, remember, when We delivered you ( anjayndkum : a variant reading has anjdkum, ‘He de¬ livered you’) from Pharaoh’s folk who were inflicting upon you, [who were] burdening you and making you taSte, terrible chastisement, the worSt kind [of chastisement], namely, slaying your sons and Spar¬ ing, retaining, your women; and therein, [in that] deliverance or chastisement, was a tremendous trial, [either] a grace or a tribulation, from your Lord, so will you not heed the admonition a…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

142. And Allah appointed for Moses a place of meeting of thirty nights in order to speak with him, and then He perfected it by adding ten more, so that there were forty nights all together. Moses told his brother Aaron, when he was leaving for this retreat alone with His Lord: 'O Aaron, take my place as leader among my people, and do what is right, governing them wisely and treating them kindly, and not following the path of those who cause corruption, nor committing disobedience, nor helping the wrongdoers.'

Tafsir al-Jalalayn

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

ibulation, from your Lord, so will you not heed the admonition and desiSt from what you are saying? [7:142] And We appointed (read wa-waadnd or wa-waadna) for Moses thirty nights, at the end of which We would Speak to him, after he has faSted [during that period]; that was the month of Dhu’l-Qa'da. He completed the faSt. But when it came to an end, he disliked the [bad] odour of his mouth and so cleaned his teeth.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

143. When Moses came to meet his Lord for the appointment he had been assigned, which was a full forty nights, and his Lord spoke to him giving him instructions and prohibitions and so on, Moses desired to see his Lord, so he asked to see Him. Allah the Exalted replied: 'You will not see Me in the life of this world, because you will not be able to endure that, but look instead at the mountain when I reveal Myself to it, if it remains in its place and is not affected then You will be able to see Me; but if it becomes flattened, then you will not be able to see Me in the life of this world.' Th…

Tafsir al-Jalalayn

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

do not follow the way of the agents of corruption’, by consenting with them to ads of disobedience. [7:143] And when Moses came at Our appointed time, that is, the time at which We had promised to S]ieak to him, and his Lord Cpoke with him, without any intermediary, with Speech which he heard from all directions, he said, ‘My Lord! Show me.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

144. Allah told Moses: 'O Moses, I have chosen you and preferred you over other people through the message which I have sent you with, and by My speaking to you directly. Take then the great honour which I have given you, and be among those who are thankful to Allah for such a great gift.'

Tafsir al-Jalalayn

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

ving asked You what I was not commanded [to ask], and I am the fir & of the believers’, of my time. [7:144] He, God, said, to him: ‘O Moses, I have elected you, chosen you, from among mankind, the people of your time, for My Messages (read plural, bi-risdldti, or singular, bi-risdlati, ‘for My Message’) and My Speech, that is, [for] My having Spoken to you. So take what I have given you, of bounty, and be of the thankfid’, of My favours.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

145. Allah wrote for Moses in the Tablets everything that the Israelites would need for their spiritual and worldly affairs – instruction for those who would be instructed and an explanation of laws that needed explanation. He told Moses to take hold of them firmly and with determination, and to instruct his people, the Israelites, to take hold of the most excellent instructions that they contained, with the promise of the greatest reward for doing what they were instructed in the most perfect way, and to do so with patience and forgiveness.…

Tafsir al-Jalalayn

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

ng Spoken to you. So take what I have given you, of bounty, and be of the thankfid’, of My favours. [7:145] And We inscribed for him in the Tablets, that is, the Tablets of the Torah — these were made from the Lote-tree of Paradise, or of chrysolite or emerald, and they were either seven or ten — about all things, one needs in religion, as an admonition and a detailing, an explanation, of all things (li-kulli shay’in substitutes for the previous genitive construction [min kulli shay’, ‘about all things’]).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

146. Those who are unjustly proud towards the servants of Allah and the truth will be turned away by Allah from thinking about His signs on the horizons and within themselves and from understanding His verses even if they see every sign, they will not believe in them, because of their rejection of these signs and their turning away from them, and for opposing Allah and His Messenger. If they see the path of truth which leads to the pleasure of Allah, they do not follow it, and do not like it; and if they see the way of misguidance and error leading to Allah’s displeasure, they follow it.…

Tafsir al-Jalalayn

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

e wicked, [of] Pharaoh and his followers, and that is Egypt, that you may take an example from them. [7:146] I shall turn away from My signs, the proofs of My power, in the way of creations and other¬ wise, those who behave arrogantly in the earth without right, by humiliating them so that they do not magnify themselves; and if they see every sign do not believe in it, and if they see the way, the path, of rectitude, the guidance that has come from God, do not adopt it as a way, to follow, and if they see the way of error, misguidance, adopt it as a way.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

147. Those who rejected the signs of Allah proving the truth of the messengers, and denied that they would meet with Allah on the Day of Judgement, their good actions will come to nothing, because they were not based on faith; and they will be repaid for their disbelief in Allah and for associating partners with Allah – the repayment for which is living eternally in the fire of Hell.

Tafsir al-Jalalayn

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

ause they have denied Our signs and were heedless of them. A similar Statement has been made above. [7:147] Those who deny Our signs and the encounter in the Hereafter, the Resurrection and so on. their works, the good deeds they performed in the world, such as the maintenance of kinship ties or voluntary almsgivings, have failed, are invalid, and will not be rewarded, since they are not binding [in this case]. Shall they, they shall not, be requited anything but, the requital [for], what they used to do?’, in the way of denial and acfts of disobedience?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

148. After Moses had gone to meet with his Lord, his people took to worshipping a statue of a calf made from their ornaments, not possessing any soul, but which made a sound. Did they not know that this calf could not speak to them or guide them to any good way, material or spiritual, and that it could not bring anything of benefit to them or remove anything harmful from them? But they took to worshipping it and wronged themselves by doing so.

Tafsir al-Jalalayn

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

ng but, the requital [for], what they used to do?’, in the way of denial and acfts of disobedience? [7:148] And the people of Moses, after him, that is, after he had departed for the communion [with God], made of their ornaments, which they had borrowed from Pharaoh’s folk on the pretext of a wedding celebration, and which remained in their possession, a calf, which the Samaritan had fashioned for them therefrom; a [mere] living body (jasadan is a substitution [for ‘ijlan, ‘a calf’]), of flesh and blood, which lowed, that is, [which] made audible sounds [like a cow]: it [the calf] was tra…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

149. When they regretted their actions and did not know how to make-up for their wrongdoing, realising that they had gone astray from the straight path by worshipping the calf besides to Allah, they said: 'If our Lord does not have mercy on us, by enabling us to do as He instructed, and if He does not forgive us for having worshipped the calf, then we would certainly be among the losers in the life of this world and in the Afterlife.'

Tafsir al-Jalalayn

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

ow can it be taken as a god? Yet they took it as such, a god, and were evildoers, for taking it so. [7:149] And when they became at a loss, that is, [when] they became remorseful for having worshipped it, and saw, [and] realised, that they had gone aftray, thereby, and this was after Moses’s return [from the communion], they said, ‘Unless our Lord is merciful to us and forgives us (read both [verbs] either in the third person singular or in the second person singular), 13 verily we shall be among the losers’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

150. Moses returned to his people from his meeting with His Lord full of anger and sadness upon finding them worshipping the calf. He said: 'What an evil condition you have fallen into after me O people, which leads only to ruin and misery! Were you tired of waiting for the appointed time of your Lord assigned for me – the forty nights – so you started to worship the calf!' Moses threw the Tablets down because of his extreme anger and sadness, and took his brother Aaron by the head and beard and dragged him, because he had been with them and had not been able to stop them from worshipping the…

Tafsir al-Jalalayn

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

he third person singular or in the second person singular), 13 verily we shall be among the losers’. [7:150] And when Moses returned to his people, angry, because of them, and bitterly grieved, he said, to them: ‘Evil is that, that is, evil is the [manner of] succession, which you have followed in my place, after I had gone, this idolatry of yours.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

151. Moses said supplicating to his Lord: 'O Lord, forgive me and me brother Aaron, and enter us into Your Mercy, surrounding us with it, for You are to us the most Merciful of those who have mercy.'

Tafsir al-Jalalayn

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

count me among the folk who have done evil’, by worshipping the calf, in [your] reproach [of them]. [7:151] He said, ‘My Lord, forgive me, what I have done to my brother, and my brother, he includes him in the supplication in order to reconcile him and to fend off any gloating over his misfortune, and admit us into Your mercy, for You are the Moil Merciful of the merciful’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

152. Without doubt, those who worshipped the calf will receive their Lord’s anger, and will have humiliation in this life, for displeasing their Lord and not acting according to His Command. That is how Allah rewards those who invent lies about Allah.

Tafsir al-Jalalayn

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

over his misfortune, and admit us into Your mercy, for You are the Moil Merciful of the merciful’. [7:152] God, exalted be He, says, ‘Surely those who chose the calf, as a god. wrath, chastisement, and abasement shall come upon them from their Lord in the life of this world: and so they were punished [for this deed] by the command to slay themselves, and abasement was Stamped upon them until the Day of Resurrection.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

153. Those who do wrong by associating others with Allah and committing sins, and then repent out of sincere faith, repenting from polytheism to having faith in Him alone, and repenting from disobedience to doing good actions, giving up all kinds of sins whilst seeking His forgiveness-Allah will be forgiving and merciful to them, erasing and overlooking what they have done.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

154. When the anger of Moses (peace be upon him) had subsided and he calmed down, he picked up the Tablets, which he had thrown down in anger. These Tablets contained guidance and an explanation of the truth; a mercy for those who stand in fear of their Lord, and are mindful of His consequences.

Tafsir al-Jalalayn

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

indeed your Lord thereafter, that is, after repentance, is truly Lorgiving, Merciful’, towards them. [7:154] And when Moses’s anger abated, subsided, he took the Tablets, which he had caSt down, and in their copy, that is, [in] what was inscribed upon them — in other words, it was written that: there was guidance, from error, and mercy for all those who hold their Lord in awe, [who] have fear [of Him] (the lam [in li-rabbihim, ‘their Lord’] has been inserted into the direCt objeCt because it [the direCt objeCt] has preceded [the verb]).

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

155. Moses chose seventy of the best men among his people to ask for forgiveness for what the foolish among them had done in worshipping the calf. Allah appointed a time and place for them, though when they reached there they became bold and asked Moses to let them see Allah with their eyes. So an earthquake seized them, and they were struck down and killed by the strength of it. So Moses begged his Lord, saying: 'O Lord, if You had willed to destroy them and myself before they had come to You, You could have done so. Would You destroy us because of what the foolish amongst us have done.…

Tafsir al-Jalalayn

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

] has been inserted into the direCt objeCt because it [the direCt objeCt] has preceded [the verb]). [7:155] And Moses chose of his people seventy men, from among those who had not worshipped the calf, by God’s command, for Our appointed time, that is, for the time at which We promised him that they should come and apologise for their comrades’ worship of the calf.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

156. ' And make us among those You have favoured with Your blessings and well-being, enabling us to do good works. And make us from among Your righteous servants for whom You have prepared Paradise. Indeed we turn to You in repentance, admitting our mistakes.' Allah said: 'I give My punishment to whom I will; those who do the actions leading to misery, and My Mercy surrounds all things in this world. There is no created being or object that My Mercy has not reached, immersed in My Grace and Kindness.…

Tafsir al-Jalalayn

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

our affairs, so forgive us and have mercy on us, for You are the BeSt of all who show forgiveness. [7:156] And prescribe for us, grant [us], in this world good and in the Hereafter, good. We have turned, repented, to You’. He, God, says: ‘My chastisement — I smite with it whom I will, to chastise, and My mercy embraces, subsumes, all things, in this world, and so I shall prescribe it, in the Hereafter, for those who are God-fearing and pay the alms, and those who believe in Our signs;

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

157. The ones just described are those who follow Muhammad (peace be upon him), the illiterate prophet who cannot read or write, and who is only inspired by His Lord. The name and description of the Prophet and what is revealed to him is to be found in the Torah, revealed to Moses (peace be upon him), and the Gospel, revealed to Jesus (peace be upon him).…

Tafsir al-Jalalayn

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

nd,' [Unless] You, our Lord, are merciful to us and forgive us ...’ (cf. Ibn Mujahid, Qird’dt, 294). [7:157] those who follow the Messenger, the uninStruded Prophet , 14 Muhammad (s) whom they will find inscribed in their Torah and GoSpel, in name and description, enjoining them to decency and forbidding them indecency, making lawful for them the good things, which were forbidden [to them] by their Law, and making unlawful for them the vile things, such as carrion and the like, and relieving them of their burden, their onus, and the shackles, the hardships, that they used to bear, such as…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

158. Allah tells the Prophet (peace be upon him) to inform people that he is the messenger of Allah to them all, both Arabs and non-Arabs. Allah alone controls the heavens and the earth. There is nothing worthy of worship other than Him, glory be to Him. He brings the dead to life, and causes what is alive to die. People should have faith in Allah and in Muhammad (peace be upon him), the Prophet, His Messenger, who cannot read or write, and who came only with what His Lord revealed to him, in order to guide them to what is good for them in this world and in the Afterlife.

Tafsir al-Jalalayn

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

the light that has been revealed with him, namely, the Qur’an, they are the ones who will prosper’. [7:158] Say, addressing the Prophet (s) here: ‘O mankind, I am the Messenger of God to you all, [the Messenger] of Him to Whom belongs the kingdom of the heavens and of the earth. There is no god but Him. He gives life and makes to die.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

159. There is a group from the people of Moses amongst the Israelites who stand for the truth, and guide people to it, and who are just in their rulings between people through it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

160. Allah divided the Israelites into twelve tribes. Then, when his people were asking him to call upon Allah to give them water, He inspired Moses to hit the stone with his stick. Moses hit it and twelve springs gushed out of it, which was the same number as the number of tribes. Each of the tribes knew which one was their own drinking place, which none of the other tribes shared with them. Allah shaded them with clouds which followed them where they moved and stopped with them.…

Tafsir al-Jalalayn

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

y, a group, who guide, people, by the truth and ad juStly according to it, when passing judgements. [7:160] And We divided them. We separated the Children of Israel, into twelve ( ithnatay 'asharata is a circumstantial qualifier) tribes ( asbatan substitutes for this [previous circumstantial qualifier]) com¬ munities ( umaman substitutes for the preceding [asbatan, ‘tribes’).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

161. Remember, O Messenger, when Allah told the Israelites to enter Jerusalem, and to eat from any of the fruits of the town, whenever they wished, and to ask Allah to remove their disobedience from them. He told them to enter the gate in humility, and that He would forgive them for their mistakes and would increase those who do good in the good things of this world and of the Afterlife.

Tafsir al-Jalalayn

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

the good things We have provided for you.’ And they did not wrong Us, but they wronged themselves. [7:161] And, mention, when it was said to them, ‘Dwell in this city, the Holy House [of Jerusalem], and eat therein wherever you will, and say, ‘our concern is for [an], Exoneration,’ and enter the gate, that is, the gate of the city, prostrating, a prostration that is [actually] a bow. We shall forgive (read naghfir, or the passive tughfar ) 15 you your transgressions; We shall give more to those who are virtuous, through obedience, in terms of reward.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

162. But the wrongdoers among them changed the words they were told to say, and said ‘A grain in a rite’, instead of asking for forgiveness, as they had been instructed to; and they changed what they had been told to do by entering whilst dragging themselves on their rears, rather than entering in humility to Allah, lowering their heads. So Allah sent them a punishment from the heaven because of their disobedience.

Tafsir al-Jalalayn

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

ransgressions; We shall give more to those who are virtuous, through obedience, in terms of reward. [7:162] But the evildoers among them substituted a saying other than that which had been said to them, they said instead, ‘A grain inside a hair’ 16 and entered [the gate] dragging themselves on their rears. So We sent down upon them terror, a ch a St i s e m e n t, fro m the heaven for their evildoing. [7:163] And question them, O Muhammad (s), in rebuke, about the city that was by the sea, bordering

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

163. Ask the Jews about how Allah punished some of the Israelites. Remind them of the story of the town which was near to the sea where they used to overstep the limits of Allah: fishing on the Sabbath after they had been forbidden from doing so. Allah tested them by making the fish come to them so that they could see them clearly on the surface of the sea on Saturday, and then making them disappear from view during the rest of the week. Allah gave them this trial because of their disobedience and wrongdoing.…

Tafsir al-Jalalayn

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

[7:163] And question them, O Muhammad (s), in rebuke, about the city that was by the sea, bordering 14 Muslim tradition generally understands the expression umml as ‘illiterate’, or ‘who cannot read or write’, or ‘unlettered’. Some modern scholarship is critical of this meaning, suggesting that it actually referred to the Prophet’s Status with regard to the Abra- hamic tradition, namely, that ‘one not of those who read the Scriptures’, or ‘gentile’. 15 With the passive reading tughfar, the subject of the verb muSt then go into the nominative, khatiatukum.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

164. Mention, O Messenger, when a group among them forbade them from doing what was wrong, cautioning them against it. Another group remarked: 'Why are you advising those whom Allah is going to destroy in this world because of their disobedience, or punish with a firm punishment on the Day of Judgement?' Those advising replied: 'This advising of ours is to be free from blame before Allah, through doing what He commanded us to do of instructing what is right and forbidding what is wrong, so that He would not take us to account for not doing so; and, perhaps, those we advise might benefit from t…

Tafsir al-Jalalayn

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

fishing party, another prohibited them, while a third abstained from both fishing and prohibiting. [7:164] And when ( wa-idh is a supplement to the preceding idh, ‘how’) a community among them, who neither fished nor prohibited it, said, to those who prohibited it: ‘Why do you preach [admonition] to a folk whom God is about to destroy or chaCtise with a severe chastisement?’ They said, our admonishing [them] is, As an exculpation, by which we excuse ourselves, before your Lord, left we are reproached for failing to prohibit [them] in any way; and so that they might be wary, of fishing’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

165. When the wrongdoers turned away from what those who advised them had reminded them of, and they would not give up their disobedience, Allah saved the group which had forbidden disobedience from the punishment, and afflicted those who transgressed the limits by fishing on the Saturday with a firm punishment, because they were not obedient to Allah and persisted in their rebellion.

Tafsir al-Jalalayn

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

reproached for failing to prohibit [them] in any way; and so that they might be wary, of fishing’. [7:165] And when they forgot, when they overlooked, that whereof they had been reminded, [that for which they had been] admonished, and did not desift, We delivered those who forbade evil, and seized those who did wrong, through transgression, with a grievous, terrible, chastisement for their wickedness.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

166. When they overstepped the limits, rebelling against Allah out of pride and stubbornness, and they would not be advised, Allah told them: 'O you disobedient ones! Be you monkeys, humiliated!' So they became what He willed, because when He wills something He only says to it ‘Be!’ and it is.

Tafsir al-Jalalayn

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

who did wrong, through transgression, with a grievous, terrible, chastisement for their wickedness. [7:166] And when they disdained, to desift from, that which was prohibited to them, We said to them, ‘Be apes, deSpised!’, abased, and they became so: this is an explication of what preceded [with regard to the details of their ‘grievous chaftisement’]. Ibn ‘Abbas said, ‘I do not know what befell the group that abstained’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

167. Mention, O Messenger, when Allah declared in clear terms that He would put over the Jews those who would humiliate and humble them in this life until the Day of Judgement. Your Lord is quick with the punishment for those who go against Him, sometimes punishing them in the worldly life. Yet He is Forgiving to whoever repents to Him from among His servants, and is Merciful to them.

Tafsir al-Jalalayn

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

d [in a hadith ] that he [‘Ikrima] referred this opinion to Ibn ‘Abbas, who was delighted by it. 18 [7:167] And when your Lord proclaimed, made it known, that He would send againSt them, that is, the Jews, to the Day of Resurrection, those who woidd inflict on them grievous torment, through humilia¬ tion and the exa&ing of the jizya-tax [from them]. Thus, God sent Solomon againft them, and after him, Nebuchadnezzar, who slaughtered [some of] them and took [others among] them captive, and imposed the jizya-tax on them.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

168. And I broke and separated them up in the earth, dividing them into communities, after they had been united. Among them were those who were righteous and who upheld the rights of Allah and the rights of His creatures; among them were those who were moderate; and among them were those who were excessive in their disobedience. Allah tested them with ease and difficulty, so that they might return from what they were doing.

Tafsir al-Jalalayn

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

isobey Him. And lo! verily He is Forgiving, to those who obey Him, Merciful, [in dealing] with them. [7:168] And We divided them. We separated them, into communities, secfts, in the earth. Some of them are righteous, and some of them, people [who], are otherwise, disbelievers and wicked individuals. And We tried them with good things, with graces, and evil things, with misfortunes, so that they might revert, from their wickedness. [7:169] And there succeeded after them a generation who inherited the Scripture, the Torah, from their forefathers, choosing the transient things of this inferi…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

169. Then an evil people followed after these people, receiving the Torah from those who came before them. They read it but did not act according to what was in it, taking the miserable goods of this life as a bribe to distort the scripture of Allah; and they gave judgements which were not according to what was revealed in the scripture, convincing themselves that Allah would forgive them their sins. If some petty worldly gain should come their way, they would take it every time.…

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

170. Those who hold tightly to the scripture and act according to it, establishing the prayer as it should be established and in its set times, Allah will reward their actions – Allah does not allow the reward of those who act well to be lost.

Tafsir al-Jalalayn

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

lun, ‘[do] you [not] understand?’) that it is better and so prefer it to [the abode of] this world? [7:170] And those who adhere (read yumassikun or yumsikun) to the Scripture, from among them, and have established prayer, the likes of ‘Abd Allah b. Salam and his companions, verily We shall not let the wages of reformers go to waSte (innd Id nudiu ajra l-muslihin: the sentence is the predicate of alladhina, ‘those who’; also there is here the replacing of the [third person] pronominalisation [alladhina, ‘those who’] with an overt noun [al-muslihina, reformers’], in other words, their wage…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

171. Mention, O Muhammad, when Allah raised the mountain above the Israelites when they refused to accept what was in the Torah. Then the mountain became like a cloud, casting a shadow over them, and they were sure it would fall upon them. They were told to firmly and seriously hold onto what Allah had revealed to them, and to remember the rulings that He had made law for them, and not to forget this, so that they might be Mindful.

Tafsir al-Jalalayn

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

dhina, ‘those who’] with an overt noun [al-muslihina, reformers’], in other words, their wages). 19 [7:171] And, mention, when We wrenched the mountain above them. We lifted it up [unearthing it] from its root, as if it were a canopy, and they thought, they were certain, that it was about to fall upon them, because of God’s threat to them that it would fall upon them if they refused to accept the rulings contained in the Torah, they had [initially] refused [to accept] them because of their being burdensome, but then accepted them, and We said to them: ‘Take firmly, seriously and earnestly…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

172. Mention, O Muhammad, when your Lord took from the loins of the children of Adam their descendants and had them acknowledge, bearing witness to His lordship, making it part of their innate nature to acknowledge that He created them and that He is their Lord. He said to them, ‘Am I not your Lord?’ and they replied, ‘Yes, we bear witness’. Allah said: 'I asked you this question so that you would not deny the proofs of Allah on the Day of Judgement, saying that you did not have any knowledge of it.

Tafsir al-Jalalayn

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

n you, and remember what is in it, by aching in accordance with it, that you might be God-fearing’. [7:172] And, remember, when your Lord took from the Children of Adam, from their loins (min zuhurihim, is an inclusive substitution for the preceding [clause: min bani Adama, ‘from the Children of Adam’], with the same preposition [min, ‘from’]) their seed, by bringing forth one from the loins of the other, [all] from the loins of Adam, offspring after offspring, in the way that they multiply, [looking] like small ants at [the valley of] Na'man on the Day of‘Arafa [because of their multitud…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

173. 'Lest you might say that your ancestors were the ones who broke the promise, taking others as partners with Allah, and that you were just following them. In this way, you would say: 'O our Lord! Will You destroy us for what our ancestors did, making our actions worthless because of taking others as partners with You?! Indeed we carry no sin because we were just following our ancestors and had no knowledge.'

Tafsir al-Jalalayn

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

y’]) on the Day of Resurrection, ‘Truly, of this, Oneness of God, we were unaware’, not knowing it! [7:173] Or leSt you should say, ‘It is merely that our fathers were idolaters before, that is, before our time, and we were descendants of theirs, and so we followed their example. Will You then destroy us, chaStise us, for that which those who follow falsehood did?’, from among our forefathers, by [their] establishing idolatry? The meaning is: they cannot use such arguments when they have been made to testify before their very selves to God’s Oneness.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

174. So just as I made clear the signs and evidences for the previous nations, I make clear the lessons for these people (Quraish) so that they might repent from worshiping others as partners with Allah to believing in Him alone and worshipping Him alone, as they had agreed aforetime before they broke their promise.

Tafsir al-Jalalayn

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

acle [Muhammad (s)] equally serves [as a reminder] for every soul to remember this within itself. 21 [7:174] Thus We detail the signs. We explain them even as We have explained the covenant, that they might refled: on them, and that they might revert, from their disbelief. [7:175] And recite, O Muhammad (s), to them, that is, the Jews, the tidings, the tale, of him to whom We gave Our signs, but he caSl them off, emerging in his disbelief in the same way that a snake emerges from its [shed] skin, he rebelled in disbelief, this was Bal'am b.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

175. Recite to the Israelites the news of the man from among them who Allah gave His signs to, so that he knew and understood the truth which they directed him to. But he did not act according to them, leaving them and removing himself away from them, so that Satan became his close companion, and he became one of those who go astray and are ruined, after he had been one of those who were rightly-guided and on the path to being saved.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

176. If Allah had desired, He would have made this person benefit through these signs, enabling him to act according to them, so that he would be raised up in this world and in the next. But he chose what led to his failure, being attracted to the desires of the worldly life, and preferring them to the Afterlife. His example in his extreme greed for this world is like the example of a dog, which pants with its tongue constantly, whether it is resting or whether it is chased away. This example is the example of the people who are astray because of rejecting Allah’s signs.…

Tafsir al-Jalalayn

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

atan pursued him, catching up with him and so he became his comrade, and he became of the perverse. [7:176] And had We willed, We would have raised him up, to the ranks of the scholars, thereby, by fa¬ cilitating his way to [good] deeds; but he was disposed to, at peace [in], the earth — that is, this world — and inclined to it, and followed his whims, by calling [others] to them, and so We abased him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

177. Is there anything worse than a people who reject Allah’s signs and proofs, not believing them, wronging themselves through doing so and only gaining their own ruin.

Tafsir al-Jalalayn

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

o deny Our signs. So recount the tale, to the Jews, that they might refled, upon it and so believe. [7:177] Evil as an example are the people, evil is the example of the people, who denied Our signs, and were wont to wrong themselves, through denial. [7:178] He whom God guides, he is guided, and he whom He sends aStray — truly they are the losers.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

178. Whoever Allah allows to be guided to the right path is truly guided, because they chose the path of their Lord; and whoever Allah does not lead to His path, sending them away from it because of their deviation and bad actions, those are the true losers, who lose themselves and their families on the Day of Judgment – is that not complete loss?

Tafsir al-Jalalayn

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

[7:178] He whom God guides, he is guided, and he whom He sends aStray — truly they are the losers. [7:179] And We have indeed urged unto Hell many of the jinn and mankind, having hearts wherewith they do not understand, the truth, and having eyes wherewith they do not perceive, the proofs of God’s power with a perception that entails reflection, and having ears wherewith they do not hear, the signs or the admonitions, in a way so as to refled and take heed.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

179. And I made for the Hellfire, many people from Humankind and the Jinn, because of My Knowledge that they would do the actions of the people of Hell. They have hearts by which they do not understand what will benefit them and what will harm them; eyes which they do not use to see the signs of Allah within themselves and upon the horizons, so that they can learn from them; and they have ears which they do not use to listen to the verses of Allah, so that they might reflect over them. Such people resemble cattle in their lack of sense – rather, they are even more astray.…

Tafsir al-Jalalayn

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

he is guided, and he whom He sends aStray — truly they are the losers. [7:179] And We have indeed urged unto Hell many of the jinn and mankind, having hearts wherewith they do not understand, the truth, and having eyes wherewith they do not perceive, the proofs of God’s power with a perception that entails reflection, and having ears wherewith they do not hear, the signs or the admonitions, in a way so as to refled and take heed.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

180. To Allah, glory be to Him, belongs the most beautiful names which show His majesty and perfection. So use them to call on Allah when you ask for whatever you wish for. Also leave those who turn away from the truth of these names by assigning them to false dieties, or denying them, or distorting their meanings. Allah will repay those who do this with a painful punishment.

Tafsir al-Jalalayn

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

r hand, are proceeding towards the Fire, out of [sheer] obstinacy. These — they are the heed¬ less. [7:180] And to God belong the, ninety nine, Mo St Beautiful Names — mentioned in hadith — ( al-husna is the feminine for al-ahsan ) so invoke, name, Him by them, and leave those who blaspheme His Names (yulhidun, ‘they blaspheme’, from [fourth form] alhada or [firSt form] lahada, meaning ‘those who in¬ cline away from the truth’), by deriving from them names for their gods, as in the case of al-Lat, from Allah (‘God’), al-'Uzza, from al-'Aziz (‘Mighty’), and Manat, from al-Mannan (‘Lord of…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

181. Among those Allah created are a nation which is guided by the truth, calling others to it so that they are also guided, and through the truth they are just in their judgement. They are the leaders of guidance whom Allah blessed with faith and good works.

Tafsir al-Jalalayn

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

eafter, the requital, for what they did — this was [revealed] before the com¬ mand to fight [them]. [7:181] And of those whom We created there is a community who guide by the truth, and ad juSlly therewith: this is the community of Muhammad ( 5 ), as Stated in a hadith. [7:182] And those who deny Our signs — the Qur’an — from among the people of Mecca, We will draw them on by degrees. We will lead them on gradually, whence they do not know .…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

182. Those who deny My signs, not having faith in them and rejecting them, I will continue to provide for them in the worldly life, not to honour them, but to lead them on gradually until they go further astray. Then they will be overtaken by the punishment when they do not expect it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

183. I delay the punishment of such people until they think they will not receive a punishment, so they keep increasing in their rejection and disbelief, thus their punishment also increases. My Planning is Strong-I outwardly display to them Kindness, but I intend for them to be forsaken.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

184. Do those who reject the signs of Allah and His Messenger not think about things? If they used their minds it would be clear to them that Muhammad (peace be upon him) is not crazy. He is a messenger from Allah, Who sent him to give a clear warning about the punishment of Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

185. Do these people learn nothing from seeing Allah’s control of the heavens and the earth, and all the animals and plants and other things that Allah created in them, and their own life spans, the end of which may be near, so that they might repent to Allah before the time has gone? If they do not have faith in the Qur’ān and the promises it contains, what other book will they believe in?

Tafsir al-Jalalayn

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

no madness in their comrade, Muhammad (s)? He is but a clear Warner, one whose warning is evident. [7:185] And have they not refleded upon the dominion, the kingdom ( malakut is mulk) of the heaven and of the earth, and, upon, what things God has created ( min shay’in is an explication of the preceding ma, ‘what’), so that they are able to infer the power of their Creator and His Oneness, and, upon, that, [upon] the fad that, it may be that their term is already near, so that they might haSten to believe, leSt they die as disbelievers and move towards the Fire? In what fad then after this…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

186. Whoever Allah does not guide to the truth, sending them away from the right path, then there is no guide to direct them back to guidance. Allah leaves them in their misguidance and disbelief, wandering blindly, not being guided to anything that will ultimately benefit.

Tafsir al-Jalalayn

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

what fad then after this, that is, the Qur’an, will 22 Cf. this islidrdj with Q. 6:44 and Q. 7:99. [7:186] Whomever God sends aftray, he has no guide. And He leaves them (read in the imperfecft in¬ dicative wa-yadharuhum or wa-nadharuhum, ‘and We leave them’, as the beginning of a new sentence; or [the same verbs] in the imperfecft jussive [apocopated form] wa-yadharhum, or wa-nadharhum, as a sup¬ plement to what comes after fa [of fa-la hadiya lahu, ‘so he has no guide’]) in their insolence to wander on blindly, hesitating, out of perplexity.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

187. Those who reject the truth and proud ask you about the Hour, asking when its appointed time is. Say to them O Muhammad: 'I do not have knowledge of it, nor anyone else; but Allah alone has knowledge of it. Only Allah will reveal its decreed time. Its appearance is hidden from all of those in the heavens and earth, and it will only come upon them unexpectedly.' They ask you O Muhammad about the Hour as if you are eager to know it, not realising that you did not ask about it because of your knowledge of your Lord.…

Tafsir al-Jalalayn

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

ahu, ‘so he has no guide’]) in their insolence to wander on blindly, hesitating, out of perplexity. [7:187] I 7 i ey, that is the people of Mecca, will question you about the Hour, the Resurrection, when it shall come to pass. Say, to them: ‘The knowledge of, when, it, shall be, is only with my Lord. He alone shall reveal it, manifest it, at its proper time ( li-waqtiha: the lam here functions as fi, ‘at’). It weighs heavily, tremendously, in the heavens and the earth, upon their inhabitants, because of its awesomeness. It will not come on you save all of a sudden’.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

188. Say to them O Muhammad: 'I do not have the ability to bring good to myself, or to remove any harm from myself, except by Allah’s will. The dominion of these things belongs to Allah alone, and I only know what Allah taught me. I do not know the unseen, because if I did, I would have used what I know to serve my own interests, and to protect myself from misfortune, due to knowing about things before they happened.…

Tafsir al-Jalalayn

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

is for emphasis), but moil people do not know’, that knowledge of it lies with God, exalted be He. [7:188] Say: ‘I have no power to bring benefit, to attract it to, myself, or hurt, to repel it, except as God wills. Had I knowledge of the Unseen — that which is hidden from me, I would have acquired much good, and adversity, in the way of impoverishment and otherwise, would not touch me, since I would take precautions against such [adversity] by avoiding what is harmful. I am but a Warner, to disbelievers, of the Fire, and a bearer of good tidings, of Paradise, to a people who believe’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

189. It is He who created you from one soul, Prophet Adam (peace be upon him), and created from Adam (peace be upon him) his wife, Eve, creating her from his rib, so he would be close friends with her, and find peace with her. When he had relations with her she became pregnant with a light load, not noticed because it is at the beginning of the pregnancy.…

Tafsir al-Jalalayn

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

to disbelievers, of the Fire, and a bearer of good tidings, of Paradise, to a people who believe’. [7:189] He, that is, God, it is Who created you from a single soul, namely, Adam, and made, created, from him his ipouse. Eve, that he might take reft in her, and become intimate with her. Then, when he covered her, when he had sexual intercourse with her, she bore a light burden, namely, the ^Jierm-drop, and moved to and fro with it, that is, she came and went [easily] on account of its lightness; but when she became heavy, because of the child growing inside her, and they became anxious th…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

190. But when Allah responds to their prayer, and gives them a healthy child as they asked, they ascribe partners to Allah in what He gave to them when Allah is far above having any partner, and is alone in His divinity.

Tafsir al-Jalalayn

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

ive us one, a child, that is sound, unimpaired, we indeed shall be of the thankful’, to You for it. [7:190] But when He gave them a sound one, [a sound] child, they ascribed to Him associates (shuraka’a : a variant reading has shirkan, meaning sharikan, ‘an associate’) in that which He had given them, by naming it ‘Abd al-Harith, ‘servant of al-Harith’, when it is not right to be a ‘servant’ (‘ abd ) of any one but ‘God’ [sc.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

191. Do they consider these idols and other things to be partners with Allah being worthy of worship, when they know that these idols create nothing. Rather, they were created themselves, so how can they consider them to be partners with Allah in divinity?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

192. These things that are worshipped instead of Allah cannot help those who worship them, and cannot even help themselves, so worshipping them is clearly foolish and ignorant.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

193. And If you call these idols which you take as gods to guidance, they will not respond to what you call them to, nor can they follow you. It is the same whether you call them, or keep silent, because they are just objects, and are not conscious: they do not hear, and they cannot speak.

Tafsir al-Jalalayn

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

e intending to damage them, by breaking them or otherwise (the interrogative is meant as a rebuke). [7:193] And if you call them, that is, the idols, to guidance, they will not follow you (read yatba’ukum or yattabiukum). It will be the same [response] for you, whether you call them, to it, or whether you are silent, [refraining] from calling them, they will not follow it, because they cannot hear. [7:194] Truly those on whom you call, [whom] you worship, besides God are servants, owned, like you; call them then and let them answer you, your call, if you are truthful, in [claiming] that t…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

194. Those you call upon instead of Allah were created by Allah, and belong to Him, so they are the same as you in that way, although you are better in that you are living, and are able to speak and walk, and hear and see, while your idols are not so. Call on them and let them respond to you if you are telling the truth in what you say about them.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

195. Do these idols which they take as gods have feet to walk with, or hands to act with and strike? Or do they have eyes to see with, or ears to hear with? If they are incapable of doing these things, how can you worship them, hoping for benefit from them, or to protect yourself from harm? Say O Messenger: 'Call upon your partners all together, and plot whatever you will against me, and give me no respite.'

Tafsir al-Jalalayn

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

rates their utter incapacity and the superiority which their worshippers possess over them, saying: [7:195] Have they feet wherewith they walk or, indeed, have they hands ( aydin is the plural of yad) wherewith they can grafp or, indeed, have they eyes wherewith they can see or, indeed, have they ears wherewith they give ear? (an interrogative of rejection), in other words, they have none of these things, which you have, so why do you worship them when you are more complete in being than they are? Say, to them, O Muhammad (s): ‘Call upon your associates, to destroy me; then scheme against…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

196. Truly, my protector is Allah, Who keeps me safe, so that I need no one besides Him. I fear nothing from your idols, because Allah sent down the Book as a guidance to people; and it is He Who protects those who do good among His creation, keeping them safe and helping them.

Tafsir al-Jalalayn

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

cheme against me, and wafte no time, [do not] give me any respite, for I am not concerned with you. [7:196] Truly my Protestor, the One in charge of my affairs, is God Who reveals the Book, the Qur’an, and He takes charge of the righteous, by protecting them. [7:197] And as for those on whom you call besides God, they have no power to help you, nor can they help themselves’, so why should I be concerned with them? [7:198] And if you call upon them, that is, the idols, to guidance, they do not hear; and you see them, that is, the idols, O Muhammad (s), staring at you, looking toward you,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

197. Those you call upon O idolators from amongst these idols, are not able to help you, and are not able to help themselves. For they are utterly incapable, unable to do anything. So how can you call upon them instead of calling upon Allah?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

198. If you call your idols which you worship instead of Allah to the right path and steadfastness, they will not hear you calling them. You see them facing you with painted eyes, objects that cannot see! For they used to make statues in the form of people and animals, with hands, feet and eyes, but they were just objects, inanimate and unable to move.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

199. Accept from people O Messenger what they are able to do, the actions and conduct that is easy for them, and do not require them to do things that are too difficult for them, because that will drive them away. Instruct them to speak in a beautiful way and to do good actions, and turn away from those who are foolish and do not face them in their ignorance, returning like for like. Whoever harms you, do not harm them; and whoever denies you something, do not deny them.

Tafsir al-Jalalayn

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

s, O Muhammad (s), staring at you, looking toward you, as a person looks, but they do not perceive. [7:199] Indidge [people] with forgiveness , 26 [accepting] what issues Spontaneously from people’s man¬ ners [of behaviour], and do not scrutinise them, and enjoin kindness, decency, and turn away from the ignorant, and do not counter their Stupidity with the like. [7:200] And if ( imma : the letter nun of the conditional particle in, ‘if’, has been assimilated with the extra ma, ‘any’) any insinuation from Satan should provoke you, that is, if anything should turn you away from that which…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

200. And If you feel that Satan is bringing you an evil suggestion or stopping you from doing good, then ask Allah for protection and seek refuge with Him. He hears whatever you say, and is aware of you when you seek protection, and He will protect you from him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

201. Those who are mindful of Allah, following what He instructs and staying away from what He has prohibited, when an evil suggestion comes to them from Satan to do something wrong, they remember the might of Allah and His punishment for the wrongdoers and His reward for those who do good. They turn away from their disobedience, turning to Allah asking for forgiveness, so that they do the right thing, seeing clearly what they were doing wrong, and hold back from doing it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

202. The brothers of the satans, who commit immorality and disbelieve, are drawn by the satans into greater error, committing sin after sin. They do not stop in their efforts: neither the satans with their misguidance nor those who are immoral and who follow them, committing evil.

Tafsir al-Jalalayn

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

en see clearly, [distinguishing] the truth from what is other than it, and so they return [to God]. [7:202] And their brothers, that is, the brothers of devils from among the disbelievers, they, the devils, lead them further into error, and, they, do not flop short, [do not] desiSt from it, by seeing clearly, in the way that those who are God-fearing come to see clearly.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

203. And If you O Messenger come with a sign, they reject it and turn away from it; and if you do not come to them with a sign, they ask why he did not produce one. Say to them O Messenger: 'It is not up to me to just come with a sign. Rather, I only follow what was revealed to me from Allah: the Qur’ān which I recite to you, an evidence and proof from Allah your Creator, the arranger of your lives, a guidance and mercy for the believers among His creation. As for those who do not have faith, then they are lost and wretched.'

Tafsir al-Jalalayn

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

] desiSt from it, by seeing clearly, in the way that those who are God-fearing come to see clearly. [7:203] And when you do not bring them, that is, the people of Mecca, a sign, from among those which they request, they say, ‘Why have you not chosen one?’, [why have you not] produced one [all by] your¬ self? Say, to them: ‘I follow only that which is revealed to me from my Lord, and it is not for me to bring anything from myself; this, Qur’an, is insight, proofs, from your Lord, and a guidance and a mercy for a people who believe’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

204. When the Qur’ān is recited, listen to it being recited: do not talk, and do not busy yourself with something else, so that Allah may have mercy on you.

Tafsir al-Jalalayn

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

, Qur’an, is insight, proofs, from your Lord, and a guidance and a mercy for a people who believe’. [7:204] And when the Qur’an is recited, listen to it and pay heed, [refraining] from Speech, so that you might find mercy: this was revealed regarding [the requirement of] refraining from Speech during the [mosque] sermon, which here has been expressed by [the recital of] ‘the Qur’an’, because it [the sermon] comprises it; others say that it was revealed regarding the [requirement of silence and attention during the] recitation of the Qur’an in general.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

205. And remember Allah your Lord, humbly, with lowliness before Him, and with fear and awe. Call upon him in a moderate manner, not too loudly, at the beginning and end of the day, because of the special qualities of these times, and do not be among those who neglect the remembrance of Allah the Exalted.

Tafsir al-Jalalayn

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

egarding the [requirement of silence and attention during the] recitation of the Qur’an in general. [7:205] And remember your Lord within yourself, that is, secretly, humbly, submissively, and fearfully, in awe of Him, and, louder than [Sneaking] in secret, more quietly than speaking out loud, that is, a mid¬ dle way between the two, at morning and evening, at the beginning of the day and at its end.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

206. The angels who are with your Lord are never too proud to worship Him, Glory be to Him. Rather, they devote themselves to worship with dedication, never tiring, glorifying Him day and night, and prostrating to Him.

Tafsir al-Jalalayn

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