Surat
'Āli `Imrān (Family of Imran) - سورة آل عمران
[In
the Name of ALLAH, the ENTIRELY MERCIFUL, the ESPECIALLY MERCIFUL]
3:1
الم
Pronunciation
Alif-lam-meem
Translation
Alif,
Lam, Meem.
Tafsir al-Jalalayn
Alif
Lām Mīm: God knows best what He means by these [letters].
اللَّهُ لَا
إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ
Pronunciation
Allahu
la ilaha illahuwa alhayyu alqayyoom
Translation
Allah
- there is no deity except Him, the Ever-Living, the Sustainer of existence.
Tafsir al-Jalalayn
God!
There is no god except Him, the Living, the Eternal.
نَزَّلَ عَلَيْكَ
الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ التَّوْرَاةَ
وَالْإِنجِيلَ
Pronunciation
Nazzala
AAalayka alkitaba bilhaqqimusaddiqan lima bayna yadayhi waanzala
attawratawal-injeel
Translation
He
has sent down upon you, [O Muhammad], the Book in truth, confirming what was
before it. And He revealed the Torah and the Gospel.
Tafsir al-Jalalayn
He
has revealed to you, O Muhammad (s), the Book, the Qur’ān, enveloped, by the
truth, with veracity, in what it announces, confirming what was before it, of
Books; and He revealed the Torah and the Gospel
مِن قَبْلُ هُدًى
لِّلنَّاسِ وَأَنزَلَ الْفُرْقَانَ ۗ إِنَّ الَّذِينَ
كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَاللَّهُ
عَزِيزٌ ذُو انتِقَامٍ
Pronunciation
Min
qablu hudan linnasiwaanzala alfurqana inna allatheena kafaroo bi-ayatiAllahi
lahum AAathabun shadeedun wallahuAAazeezun thoo intiqam
Translation
Before,
as guidance for the people. And He revealed the Qur'an. Indeed, those who
disbelieve in the verses of Allah will have a severe punishment, and Allah is
exalted in Might, the Owner of Retribution.
Tafsir al-Jalalayn
before,
that is to say, before revealing it [the Qur’ān], as guidance (hudan, a
circumstantial qualifier meaning, hādiyīn, ‘guides from error’) to people, to
those who followed these two [Books] (He uses the word anzala for the
revelation of these two, and nazzala for that of the Qur’ān, for the latter
entails repetition, whereas the two Books were revealed in one instance); and
He revealed the Criterion (al-furqān), meaning the Scriptures that discriminate
between truth and falsehood. He mentions this [Criterion] after He has
mentioned the three Scriptures so that it encompasses all [revealed Scriptures]
besides these. As for those who disbelieve in God’s signs, the Qur’ān or any
other [revelation], for them awaits a terrible chastisement; God is Mighty,
victorious in His affair, so that nothing can prevent Him from effecting His promise
and His threat; Lord of Retribution, with a severe punishment for those that
disobeyed Him, the like of which none can do.
إِنَّ اللَّهَ
لَا يَخْفَىٰ عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ
Pronunciation
Inna
Allaha la yakhfaAAalayhi shay-on fee al-ardi wala fee assama/-
Translation
Indeed,
from Allah nothing is hidden in the earth nor in the heaven.
Tafsir al-Jalalayn
Nothing,
no existent thing, whatever is hidden in heaven and earth from God, on account
of His knowledge of universals and particulars. God specifies them [heaven and
earth] because sensory perception does not go beyond these.
هُوَ الَّذِي
يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ ۚ لَا إِلَٰهَ
إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
Pronunciation
Huwa
allathee yusawwirukum feeal-arhami kayfa yashao la ilaha illahuwa alAAazeezu
alhakeem
Translation
It
is He who forms you in the wombs however He wills. There is no deity except
Him, the Exalted in Might, the Wise.
Tafsir al-Jalalayn
He
it is Who forms you in the wombs as He will, as males or females, white, black
or otherwise. There is no god except Him, the Mighty, in His Kingdom, the Wise,
in His actions.
هُوَ الَّذِي
أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ
وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا
الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ
الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ
تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ
فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا
يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
Pronunciation
Huwa
allathee anzala AAalayka alkitabaminhu ayatun muhkamatun hunna ommualkitabi waokharu
mutashabihatun faammaallatheena fee quloobihim zayghun fayattabiAAoona
matashabaha minhu ibtighaa alfitnati wabtighaata/weelihi wama yaAAlamu
ta/weelahu illa Allahuwarrasikhoona fee alAAilmi yaqooloona amannabihi kullun
min AAindi rabbina wama yaththakkaruilla oloo al-albab
Translation
It
is He who has sent down to you, [O Muhammad], the Book; in it are verses [that
are] precise - they are the foundation of the Book - and others unspecific. As
for those in whose hearts is deviation [from truth], they will follow that of
it which is unspecific, seeking discord and seeking an interpretation [suitable
to them]. And no one knows its [true] interpretation except Allah . But those
firm in knowledge say, "We believe in it. All [of it] is from our Lord."
And no one will be reminded except those of understanding.
Tafsir al-Jalalayn
He
it is Who revealed to you the Book, wherein are verses [that are] clear, lucid
in proof, forming the Mother Book, the original basis for rulings, and others
allegorical, whose meanings are not known, such as the opening verses of some
sūras. He [God] refers to the whole [Qur’ān] as: 1) ‘clear’ [muhkam] where He
says [A Book] whose verses have been made clear [Q. 11:1], meaning that it
contains no imperfections; and as 2) ‘allegorical’ [mutashābih], where He says
A Book consimilar [Q. 39:23], meaning that its parts resemble each other in
terms of beauty and veracity. As for those in whose hearts is deviation,
inclination away from truth, they follow the allegorical part, desiring sedition,
among the ignorant of them, throwing them into specious arguments and
confusion, and desiring its interpretation, its explanation, and none knows its
interpretation, its explanation, save God, Him alone. And those firmly rooted,
established and capable, in knowledge (al-rāsikhūna fī’l-‘ilm is the subject,
the predicate of which is [what follows]) say, ‘We believe in it, the
allegorical part, that it is from God, and we do not know its meaning; all, of
the clear and the allegorical, is from our Lord’; yet none remembers
(yadhdhakkar, the initial tā’ [of yatadhakkar] has been assimilated with the
dhāl), that is, none is admonished, but people of pith, possessors of
intellect, who, when they see those following that [allegorical part only],
also say:
رَبَّنَا لَا
تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ
الْوَهَّابُ
Pronunciation
Rabbana
la tuzigh quloobanabaAAda ith hadaytana wahab lana min ladunkarahmatan innaka
anta alwahhab
Translation
[Who
say], "Our Lord, let not our hearts deviate after You have guided us and
grant us from Yourself mercy. Indeed, You are the Bestower.
Tafsir al-Jalalayn
Our
Lord, do not cause our hearts to deviate, do not cause them to incline away
from the truth, in [their] desire to interpret it, such as is inappropriate for
us — as You caused the hearts of those [others] to deviate — after You have
guided us, [after] You have shown us the way to it; and give us mercy from You,
as a strengthening; You are the Bestower.
رَبَّنَا إِنَّكَ
جَامِعُ النَّاسِ لِيَوْمٍ لَّا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ
لَا يُخْلِفُ الْمِيعَادَ
Pronunciation
Rabbana
innaka jamiAAu annasiliyawmin la rayba feehi inna Allaha layukhlifu almeeAAad
Translation
Our
Lord, surely You will gather the people for a Day about which there is no
doubt. Indeed, Allah does not fail in His promise."
Tafsir al-Jalalayn
Our
Lord, You shall gather mankind for a day, that is, on a day, of which there is
no doubt, no uncertainty, that is, the Day of Resurrection, when You will
requite them for their deeds as You had promised; verily God will not fail the
tryst, His promise of the Upraising: there is a shift of address here from the
second [to the third] person and these [last words] could constitute God’s
speech. The purpose of their supplication in this way is to show that their
concern is with the matter of the Hereafter, and for this reason they ask [God]
for adherence to the path of guidance, in order to attain its reward. The two
Shaykhs [Bukhārī and Muslim] reported that ‘Ā’isha, may God be pleased with
her, said, ‘The Messenger of God (s) recited this verse: It is He Who revealed
to you the Book, wherein are verses clear [to the end of] the verse, and said,
“When you see those pursuing the allegorical parts, [know that] these are the
ones God refers to [in this verse], so beware of them” ’. Al-Tabarānī reported
in his al-Kabīr that Abū Mūsā al-Ash‘arī heard the Prophet (s) say, ‘I fear
nothing for my community except three faults’, and he mentioned that one of
these would be when the Book is opened in front of them, and the believer will
desire to interpret it, and yet none knows its interpretation, save God; and
those firmly rooted in knowledge say, ‘We believe in it, all is from our Lord;
yet none remembers but people of pith’ [Q. 3:7] [end of the] hadīth.
إِنَّ الَّذِينَ
كَفَرُوا لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُم مِّنَ اللَّهِ
شَيْئًا ۖ وَأُولَٰئِكَ هُمْ وَقُودُ النَّارِ
Pronunciation
Inna
allatheena kafaroo lan tughniyaAAanhum amwaluhum wala awladuhum mina
Allahishay-an waola-ika hum waqoodu annar
Translation
Indeed,
those who disbelieve - never will their wealth or their children avail them
against Allah at all. And it is they who are fuel for the Fire.
Tafsir al-Jalalayn
As
for the disbelievers, neither their riches nor their children will avail, will
protect, them against God, that is, [against] His chastisement; those — they
shall be fuel for the Fire, [they shall constitute] what the Fire will be fuelled
by (read waqūd [as opposed to wuqūd], ‘fuel’).
كَدَأْبِ آلِ
فِرْعَوْنَ وَالَّذِينَ مِن قَبْلِهِمْ ۚ كَذَّبُوا
بِآيَاتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ ۗ وَاللَّهُ
شَدِيدُ الْعِقَابِ
Pronunciation
Kada/bi
ali firAAawna wallatheenamin qablihim kaththaboo bi-ayatinafaakhathahumu Allahu
bithunoobihim wallahushadeedu alAAiqab
Translation
[Theirs
is] like the custom of the people of Pharaoh and those before them. They denied
Our signs, so Allah seized them for their sins. And Allah is severe in penalty.
Tafsir al-Jalalayn
Their
way is, as the way, as the habit, of Pharaoh’s folk, and the, communities of
people before them, such as ‘Ād and Thamūd, who denied Our signs; God seized
them, He destroyed them, for their sins (this statement explains the previous
one); God is severe in retribution.
قُل لِّلَّذِينَ
كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ
الْمِهَادُ
Pronunciation
Qul
lillatheena kafaroo satughlaboonawatuhsharoona ila jahannama wabi/sa almihad
Translation
Say
to those who disbelieve, "You will be overcome and gathered together to
Hell, and wretched is the resting place."
Tafsir al-Jalalayn
When
the Prophet (s) enjoined the Jews to enter into Islam, after his return from
Badr, they said, ‘Do not fool yourself just because you killed a few men of
Quraysh, inexperienced and knowing nothing about fighting’, whereupon the
following was revealed: Say, O Muhammad (s), to the disbelievers, from among
the Jews, ‘You shall be vanquished (sa-tughlabūn, or [read] sa-yughlabūn, ‘they
shall be vanquished’), in this world, through being killed or taken captive and
made to pay the jizya (which actually took place), and mustered, ([read] in
both ways [wa-tuhsharūna, ‘you will be mustered’, or wa-yuhsharūna, ‘they will
be mustered’]), in the Hereafter, to Hell, which you shall enter — an evil
cradling!’, [an evil] resting place.
قَدْ كَانَ
لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا ۖ فِئَةٌ
تُقَاتِلُ فِي سَبِيلِ اللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ
رَأْيَ الْعَيْنِ ۚ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَن يَشَاءُ ۗ إِنَّ فِي
ذَٰلِكَ لَعِبْرَةً لِّأُولِي الْأَبْصَارِ
Pronunciation
Qad
kana lakum ayatun feefi-atayni iltaqata fi-atun tuqatilu fee sabeeli
Allahiwaokhra kafiratun yarawnahum mithlayhim ra/yaalAAayni wallahu yu-ayyidu
binasrihi manyashao inna fee thalika laAAibratan li-olee al-absar
Translation
Already
there has been for you a sign in the two armies which met - one fighting in the
cause of Allah and another of disbelievers. They saw them [to be] twice their
[own] number by [their] eyesight. But Allah supports with His victory whom He
wills. Indeed in that is a lesson for those of vision.
Tafsir al-Jalalayn
There
has already been a sign, an example (the verb qad kāna, ‘there has been’, is
used to separate [the statement to follow from the previous one]), for you in
two hosts, two parties, that met, one another in battle, on the day of Badr; one
company fighting in the way of God, in obedience to Him, namely, the Prophet
and his Companions, who numbered three hundred and thirteen men, most of them
on foot, with two horses, six plates of armour and eight swords; and another
unbelieving; they, the disbelievers, numbering almost a thousand, saw them, the
Muslims, twice the like of them, that is, more numerous than themselves, as the
eye sees, in manifest vision, witnessing; and God granted them victory despite
their fewer number; for God confirms, He strengthens, with His help whom He
will, granting him victory. Surely in that, which is mentioned, is a lesson for
people of vision, those who are discerning: so will you not be warned by this
and become believers?
زُيِّنَ
لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ
الْمُقَنطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ
وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ
الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ
عِندَهُ حُسْنُ الْمَآبِ
Pronunciation
Zuyyina
linnasi hubbuashshahawati mina annisa-i walbaneenawalqanateeri almuqantarati
mina aththahabiwalfiddati walkhayli almusawwamati wal-anAAamiwalharthi thalika
mataAAu alhayatiaddunya wallahu AAindahu husnualmaab
Translation
Beautified
for people is the love of that which they desire - of women and sons, heaped-up
sums of gold and silver, fine branded horses, and cattle and tilled land. That
is the enjoyment of worldly life, but Allah has with Him the best return.
Tafsir al-Jalalayn
Beautified
for mankind is love of lusts, that which the self lusts after and calls for,
beautified by Satan, or by God as a test — of women, children, stored-up heaps
of gold and silver, horses of mark, fine [horses], cattle, namely, camels, cows
and sheep, and tillage, the cultivation of land. That, which is mentioned, is
the comfort of the life of this world, enjoyed while it lasts, but then
perishes; but God — with Him is the more excellent abode, place of return,
which is Paradise, and for this reason one should desire none other than this [abode].
قُلْ
أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ ۚ لِلَّذِينَ
اتَّقَوْا عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ
خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَةٌ وَرِضْوَانٌ مِّنَ اللَّهِ ۗ وَاللَّهُ
بَصِيرٌ بِالْعِبَادِ
Pronunciation
Qul
aonabbi-okum bikhayrin min thalikumlillatheena ittaqaw AAinda rabbihim jannatun
tajreemin tahtiha al-anharu khalideena feehawaazwajun mutahharatun
waridwanunmina Allahi wallahu baseerun bilAAibad
Translation
Say,
"Shall I inform you of [something] better than that? For those who fear
Allah will be gardens in the presence of their Lord beneath which rivers flow,
wherein they abide eternally, and purified spouses and approval from Allah .
And Allah is Seeing of [His] servants -
Tafsir al-Jalalayn
Say,
O Muhammad (s) to your people, ‘Shall I tell you, shall I inform you, of
something better than that?, [that] which has been mentioned of lusts (this
interrogative is meant as an affirmative). For those that are fearful, of
idolatry, with their Lord (‘inda rabbihim is the predicate, the subject being
[the following jannātun…]’) are Gardens underneath which rivers flow, abiding
therein, decreed for them [therein] is eternal life, when they enter it, and
spouses purified, of menstruation and other impurities, and beatitude (read
ridwān or rudwān, meaning ‘much pleasure’) from God; and God is Seer, knower,
of His servants, requiting each of them according to his deeds.
الَّذِينَ
يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ
النَّارِ
Pronunciation
Allatheena
yaqooloona rabbanainnana amanna faghfir lana thunoobanawaqina AAathaba annar
Translation
Those
who say, "Our Lord, indeed we have believed, so forgive us our sins and
protect us from the punishment of the Fire,"
Tafsir al-Jalalayn
Those
(alladhīna is either an adjectival qualification of, or a substitution for, the
previous alladhīna) who say: “O, Our Lord, we believe, in You and in Your
Prophet; so forgive us our sins, and guard us from the chastisement of the
Fire”.
الصَّابِرِينَ
وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنفِقِينَ وَالْمُسْتَغْفِرِينَ
بِالْأَسْحَارِ
Pronunciation
Assabireena
wassadiqeenawalqaniteena walmunfiqeena walmustaghfireenabil-ashar
Translation
The
patient, the true, the obedient, those who spend [in the way of Allah ], and
those who seek forgiveness before dawn.
Tafsir al-Jalalayn
The
patient, in obedience and against disobedience (al-sābirīna, ‘the patient’, is
an adjectival qualification [of alladhīna, ‘those’]), truthful, in their faith,
obedient, compliant before God, expenders, of charity, imploring God’s pardon,
by saying, ‘Lord, forgive us’ at daybreak’, in the last part of the night,
singled out here for mention because it is the time of unawareness and of the
joy of sleep.
شَهِدَ اللَّهُ
أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا
بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
Pronunciation
Shahida
Allahu annahu la ilahailla huwa walmala-ikatu waoloo alAAilmi qa-imanbilqisti
la ilaha illa huwaalAAazeezu alhakeem
Translation
Allah
witnesses that there is no deity except Him, and [so do] the angels and those
of knowledge - [that He is] maintaining [creation] in justice. There is no
deity except Him, the Exalted in Might, the Wise.
Tafsir al-Jalalayn
God
bears witness, [that is to say] He has made it clear to His creation through
proofs and signs, that there is no god, none that is truly worshipped in
existence, except Him, He has borne witness to this, and the angels, [have also
borne witness to this] by affirming it, and those of knowledge, from among the
prophets and the believers, through [their] conviction and in words; upholding,
constantly and uniquely maintaining His creations with justice, (qā’iman,
‘upholding’, is in the accusative because it is a circumstantial qualifier and
is governed by the import of the statement [implied to be something like]
tafarrada, ‘He alone is [upholding]…’); there is no god except Him (He has
repeated it for emphasis); the Mighty, in His Kingdom, the Wise, in His
actions.
إِنَّ الدِّينَ
عِندَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ
الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا
بَيْنَهُمْ ۗ وَمَن يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ
اللَّهَ سَرِيعُ الْحِسَابِ
Pronunciation
Inna
addeena AAinda Allahial-islamu wama ikhtalafa allatheena ootooalkitaba illa min
baAAdi ma jaahumualAAilmu baghyan baynahum waman yakfur bi-ayati Allahifa-inna
Allaha sareeAAu alhisab
Translation
Indeed,
the religion in the sight of Allah is Islam. And those who were given the
Scripture did not differ except after knowledge had come to them - out of
jealous animosity between themselves. And whoever disbelieves in the verses of
Allah , then indeed, Allah is swift in [taking] account.
Tafsir al-Jalalayn
Lo!,
the religion with God, pleasing [to Him], is submission [to the One God],
(al-islām), that is to say, the Divine Law with which the messengers were sent,
founded upon the affirmation of God’s Oneness (a variant reading [for inna,
‘lo!’] has anna, ‘that’, as an inclusive substitution for annahu to the end [of
that verse, sc. shahida Llāhu … anna l-dīna ‘inda Llāhi l-islām, ‘God bears
witness that religion with God is Islām]). Those who were given the Scripture,
the Jews and the Christians, differed, in religion, some affirming God’s
Oneness, others rejecting it, only after the knowledge, of Oneness, came to
them through transgression, on the part of the disbelievers, among themselves.
And whoever disbelieves in God’s signs, God is swift at reckoning, that is, at
requiting him.
فَإِنْ حَاجُّوكَ
فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَمَنِ اتَّبَعَنِ ۗ وَقُل
لِّلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ
أَسْلَمُوا فَقَدِ اهْتَدَوا ۖ وَّإِن
تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ
بَصِيرٌ بِالْعِبَادِ
Pronunciation
Fa-in
hajjooka faqul aslamtu wajhiyalillahi wamani ittabaAAani waqul lillatheena
ootooalkitaba walommiyyeena aaslamtum fa-inaslamoo faqadi ihtadaw wa-in
tawallaw fa-innama AAalaykaalbalaghu wallahu baseerun bilAAibad
Translation
So
if they argue with you, say, "I have submitted myself to Allah [in Islam],
and [so have] those who follow me." And say to those who were given the
Scripture and [to] the unlearned, "Have you submitted yourselves?"
And if they submit [in Islam], they are rightly guided; but if they turn away -
then upon you is only the [duty of] notification. And Allah is Seeing of [His]
servants.
Tafsir al-Jalalayn
So
if they, the disbelievers, dispute with you, O Muhammad (s), concerning
religion, say, to them: ‘I have surrendered my countenance to God, [that is to
say] I have submitted to Him, I, and whoever follows me’ (wajh, ‘countenance’,
is chosen here because of its noble character, for the other [parts of the
body] will just as soon [surrender once the countenance has]); and say to those
who have been given the Scripture, the Jews and the Christians, and to the
uninstructed, the Arab idolaters: ‘Have you submitted?’, that is to say,
‘Submit!’ And so if they have submitted, they have been guided, from error, but
if they turn their backs, to Islam, your duty is only to deliver, the Message;
and God sees His servants, and so requites them for their deeds — this
[statement] was [revealed] before the command to fight [them] had been
revealed.
إِنَّ الَّذِينَ
يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ
وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُم
بِعَذَابٍ أَلِيمٍ
Pronunciation
Inna
allatheena yakfuroona bi-ayatiAllahi wayaqtuloona annabiyyeena bighayri
haqqinwayaqtuloona allatheena ya/muroona bilqistimina annasi fabashshirhum
biAAathabin aleem
Translation
Those
who disbelieve in the signs of Allah and kill the prophets without right and
kill those who order justice from among the people - give them tidings of a
painful punishment.
Tafsir al-Jalalayn
Those
who disbelieve in the signs of God and slay (yaqtulūna, is also read as
yuqātilūna, ‘they fight against’) the prophets without right, and slay those
who enjoin to equity, to justice, and these are the Jews, who are reported to
have killed forty–three prophets and to have been forbidden this by a hundred
and seventy devout worshippers among them, each of whom was killed immediately.
So give them good tidings, let them know, of a painful chastisement. The use of
‘good tidings’ here is meant as a sarcastic ridicule of them (the fā’ [of
fa-bashshirhum, so give them good tidings] is considered part of the predicate
of inna because its noun, that is, its relative clause, resembles a conditional
[sc. in yakfurūna, ‘if they disbelieve…’, fa-bashshirhum, ‘then, give them good
tidings…’]).
أُولَٰئِكَ
الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُم مِّن
نَّاصِرِينَ
Pronunciation
Ola-ika
allatheena habitataAAmaluhum fee addunya wal-akhiratiwama lahum min nasireen
Translation
They
are the ones whose deeds have become worthless in this world and the Hereafter,
and for them there will be no helpers.
Tafsir al-Jalalayn
Those
are the ones whose works, what good they did in the way of charity and kindness
to kin, have failed, [whose works] are invalid, in this world and the
Hereafter, and so they have nothing to reckon with, since these [works] are of
no consequence; they have no helpers, [no] protectors from the chastisement.
أَلَمْ تَرَ
إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يُدْعَوْنَ إِلَىٰ كِتَابِ
اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُمْ وَهُم
مُّعْرِضُونَ
Pronunciation
Alam
tara ila allatheena ootoonaseeban mina alkitabi yudAAawna ila kitabiAllahi
liyahkuma baynahum thumma yatawallafareequn minhum wahum muAAridoon
Translation
Do
you not consider, [O Muhammad], those who were given a portion of the
Scripture? They are invited to the Scripture of Allah that it should arbitrate
between them; then a party of them turns away, and they are refusing.
Tafsir al-Jalalayn
Have
you not seen those who were given a portion, a share, of the Book, the Torah,
being called to the Book of God (yud‘awna, ‘being called’, is a circumstantial
qualifier), that it might decide between them, and then a party of them turned
away, opposed? to the acceptance of its rulings. This was revealed concerning
the Jews: two of them fornicated and they [the Jews] asked the Prophet (s) to
adjudicate the case. He ruled that they be stoned, but they [the Jews] refused
to do so. When the Torah was brought and consulted, the same verdict was found,
and so the two were stoned, but they [the Jews] became wrathful.
ذَٰلِكَ
بِأَنَّهُمْ قَالُوا لَن تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَّعْدُودَاتٍ ۖ وَغَرَّهُمْ فِي
دِينِهِم مَّا كَانُوا يَفْتَرُونَ
Pronunciation
Thalika
bi-annahum qaloo lantamassana annaru illa ayyamanmaAAdoodatin wagharrahum fee
deenihim ma kanooyaftaroon
Translation
That
is because they say, "Never will the Fire touch us except for [a few]
numbered days," and [because] they were deluded in their religion by what
they were inventing.
Tafsir al-Jalalayn
That,
turning away and rejection was, because they said, ‘the Fire shall not touch
us, except for a number of days’, that is, for forty days [only], the length of
time their forefathers worshipped the calf, after which it would end; and the
lies they used to invent, in their saying this, have deluded them in their
religion (wa-gharrahum fī dīnihim, ‘it has deluded them in their religion’, is
semantically connected to mā kānū yaftarūna, ‘the lies which they used to
invent’).
فَكَيْفَ إِذَا
جَمَعْنَاهُمْ لِيَوْمٍ لَّا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَّا كَسَبَتْ
وَهُمْ لَا يُظْلَمُونَ
Pronunciation
Fakayfa
itha jamaAAnahumliyawmin la rayba feehi wawuffiyat kullu nafsin makasabat wahum
la yuthlamoon
Translation
So
how will it be when We assemble them for a Day about which there is no doubt?
And each soul will be compensated [in full for] what it earned, and they will
not be wronged.
Tafsir al-Jalalayn
But
how will it be, their predicament, when We gather them for a day, that is to
say, on a day, of which there is no doubt, no uncertainty, that is, the Day of
Resurrection; and every soul, from among the People of the Scripture and
others, shall be paid in full, the requital of, what is has earned, [what] it
has done of good or evil, and they, that is, people, shall not be wronged?, in
that no good deed shall be diminished, and no evil deed shall be increased.
قُلِ اللَّهُمَّ
مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن
تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ ۖ بِيَدِكَ
الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Pronunciation
Quli
allahumma malika almulkitu/tee almulka man tashao watanziAAu almulka mimman
tashaowatuAAizzu man tashao watuthillu man tashaobiyadika alkhayru innaka AAala
kulli shay-in qadeer
Translation
Say,
"O Allah , Owner of Sovereignty, You give sovereignty to whom You will and
You take sovereignty away from whom You will. You honor whom You will and You
humble whom You will. In Your hand is [all] good. Indeed, You are over all
things competent.
Tafsir al-Jalalayn
When
the Prophet (s) promised his community sovereignty over the lands of Persia and
Byzantium, the hypocrites said, ‘How preposterous!’, and so the following was
revealed, Say: ‘O God, Master of the Kingdom, you give the Kingdom to whom You
will, from among your creatures, and seize the Kingdom from whom You will; You
exalt whom You will, by giving it [the kingdom] to him, and You abase whom You
will, by seizing it from him; in Your hand, in Your power, is good, that is, as
well as evil. You are Able to do all things.
تُولِجُ
اللَّيْلَ فِي النَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ ۖ وَتُخْرِجُ
الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ ۖ وَتَرْزُقُ مَن
تَشَاءُ بِغَيْرِ حِسَابٍ
Pronunciation
Tooliju
allayla fee annahariwatooliju annahara fee allayli watukhriju alhayyamina
almayyiti watukhriju almayyita mina alhayyi watarzuquman tashao bighayri hisab
Translation
You
cause the night to enter the day, and You cause the day to enter the night; and
You bring the living out of the dead, and You bring the dead out of the living.
And You give provision to whom You will without account."
Tafsir al-Jalalayn
You
make the night to pass, to enter, into the day and You make the day to pass, to
enter, into the night, each of them increasing by the amount by which the other
decreases; You bring forth the living from the dead, such as humans and birds,
from sperm-drops and eggs [respectively]; and You bring forth the dead, the
sperm-drop and the egg, from the living, and You provide, with abundant
provision, whom You will without reckoning’.
لَّا يَتَّخِذِ
الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ
ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَن تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ
اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ
Pronunciation
La
yattakhithi almu/minoonaalkafireena awliyaa min dooni almu/mineena wamanyafAAal
thalika falaysa mina Allahi fee shay-in illaan tattaqoo minhum tuqatan
wayuhaththirukumuAllahu nafsahu wa-ila Allahi almaseer
Translation
Let
not believers take disbelievers as allies rather than believers. And whoever
[of you] does that has nothing with Allah , except when taking precaution
against them in prudence. And Allah warns you of Himself, and to Allah is the
[final] destination.
Tafsir al-Jalalayn
Let
not the believers take the disbelievers as patrons, rather than, that is,
instead of, the believers — for whoever does that, that is, [whoever] takes
them as patrons, does not belong to, the religion of, God in anyway — unless
you protect yourselves against them, as a safeguard (tuqātan, ‘as a safeguard’,
is the verbal noun from taqiyyatan), that is to say, [unless] you fear
something, in which case you may show patronage to them through words, but not
in your hearts: this was before the hegemony of Islam and [the dispensation]
applies to any individual residing in a land with no say in it. God warns you,
He instills fear in you, of His Self, [warning] that He may be wrathful with
you if you take them as patrons; and to God is the journey’s end, the return,
and He will requite you.
قُلْ إِن
تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ ۗ وَيَعْلَمُ مَا
فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَاللَّهُ
عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Pronunciation
Qul
in tukhfoo ma fee sudoorikumaw tubdoohu yaAAlamhu Allahu wayaAAlamu ma fee
assamawatiwama fee al-ardi wallahu AAalakulli shay-in qadeer
Translation
Say,
"Whether you conceal what is in your breasts or reveal it, Allah knows it.
And He knows that which is in the heavens and that which is on the earth. And
Allah is over all things competent.
Tafsir al-Jalalayn
Say,
to them: ‘Whether you hide what is in your breasts, in your hearts, of
patronage to them, or disclose it, manifest it, God knows it and, He, knows
what is in the heavens and what is in the earth; and God is Able to do all
things, and this includes punishing those who patronise them.
يَوْمَ تَجِدُ
كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ
تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا ۗ وَيُحَذِّرُكُمُ
اللَّهُ نَفْسَهُ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ
Pronunciation
Yawma
tajidu kullu nafsin ma AAamilatmin khayrin muhdaran wama AAamilat min
soo-intawaddu law anna baynaha wabaynahu amadan baAAeedan
wayuhaththirukumuAllahu nafsahu wallahu raoofun bilAAibad
Translation
The
Day every soul will find what it has done of good present [before it] and what
it has done of evil, it will wish that between itself and that [evil] was a
great distance. And Allah warns you of Himself, and Allah is Kind to [His]
servants."
Tafsir al-Jalalayn
And
remember, the day every soul shall find what it has done of good present before
it, and what it has done of evil (the [last statement constitutes the] subject,
the predicate of which is [what follows]), it will wish that between it and
that there were a great distance, an extremely lengthy distance so that it [the
evil] could never reach it. God warns you of His Self (this is repeated for
emphasis), and God is Kind to His servants.
قُلْ إِن كُنتُمْ
تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ
ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ
Pronunciation
Qul
in kuntum tuhibboona AllahafattabiAAoonee yuhbibkumu Allahu wayaghfirlakum
thunoobakum wallahu ghafoorun raheem
Translation
Say,
[O Muhammad], "If you should love Allah , then follow me, [so] Allah will
love you and forgive you your sins. And Allah is Forgiving and Merciful."
Tafsir al-Jalalayn
When
they said, ‘We only worship idols out of our love for God, that they might
bring us close to Him’, the following was revealed: Say, O Muhammad (s), ‘If
you love God, follow me, and God will love you, meaning that He will reward
you, and forgive you your sins; God is Forgiving, as regards the sins,
committed previously, by one who [now] follows me; Merciful, to him.
قُلْ أَطِيعُوا
اللَّهَ وَالرَّسُولَ ۖ فَإِن
تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ
Pronunciation
Qul
ateeAAoo Allaha warrasoolafa-in tawallaw fa-inna Allaha la yuhibbu alkafireen
Translation
Say,
"Obey Allah and the Messenger." But if they turn away - then indeed,
Allah does not like the disbelievers.
Tafsir al-Jalalayn
Say,
to them: ‘Obey God, and the Messenger’, as regards the [belief in the] Oneness
of God which he enjoins upon you. But if they turn their backs, [if they]
object to obedience, God loves not the disbelievers, meaning that He will
chastise them (the [third person] pronominalisation [‘they’] is replaced by the
overt noun [‘the disbelievers’]).
إِنَّ اللَّهَ
اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ
Pronunciation
Inna
Allaha istafa adamawanoohan waala ibraheema waala AAimranaAAala alAAalameen
Translation
Indeed,
Allah chose Adam and Noah and the family of Abraham and the family of 'Imran
over the worlds -
Tafsir al-Jalalayn
Lo!
God preferred, He has chosen, Adam and Noah and the House of Abraham and the
House of ‘Imrān, meaning [He preferred] their selves [sc. Abraham and ‘Imrān],
above the worlds, by making prophethood reside in [them and] their progeny:
ذُرِّيَّةً
بَعْضُهَا مِن بَعْضٍ ۗ وَاللَّهُ
سَمِيعٌ عَلِيمٌ
Pronunciation
Thurriyyatan
baAAduhamin baAAdin wallahu sameeAAun AAaleem
Translation
Descendants,
some of them from others. And Allah is Hearing and Knowing.
Tafsir al-Jalalayn
the
seed of one, offspring from, another, of them; God is Hearer, Knower.
إِذْ قَالَتِ
امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا
فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ
Pronunciation
Ith
qalati imraatu AAimranarabbi innee nathartu laka ma fee batnee
muharraranfataqabbal minnee innaka anta assameeAAu alAAaleem
Translation
[Mention,
O Muhammad], when the wife of 'Imran said, "My Lord, indeed I have pledged
to You what is in my womb, consecrated [for Your service], so accept this from
me. Indeed, You are the Hearing, the Knowing."
Tafsir al-Jalalayn
Mention,
when the wife of ‘Imrān, Hanna, said, after she had reached old age and longed
for a child, and supplicated to God and sensed that she was carrying child, ‘O,
Lord, I have vowed to, offer, You what is within my womb as a consecration,
[one] liberated and delivered from the distractions of this world for the
service of Your Holy House [in Jerusalem]. Accept this from me. Lo! It is You
Who are the Hearer, of petition, the Knower, of intentions. ‘Imrān died while
she was still pregnant.
فَلَمَّا وَضَعَتْهَا
قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ
وَلَيْسَ الذَّكَرُ كَالْأُنثَىٰ ۖ وَإِنِّي
سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ
الشَّيْطَانِ الرَّجِيمِ
Pronunciation
Falamma
wadaAAat-ha qalatrabbi innee wadaAAtuha ontha wallahuaAAlamu bima wadaAAat
walaysa aththakarukalontha wa-innee sammaytuha maryamawa-innee oAAeethuha bika
wathurriyyatahamina ashshaytani arrajeem
Translation
But
when she delivered her, she said, "My Lord, I have delivered a
female." And Allah was most knowing of what she delivered, "And the
male is not like the female. And I have named her Mary, and I seek refuge for
her in You and [for] her descendants from Satan, the expelled [from the mercy
of Allah ]."
Tafsir al-Jalalayn
And
when she gave birth to her, a girl, and she had been hoping for a boy, since
only males were consecrated to the service of God, she said, apologetically,
‘O, Lord, I have given birth to a female’ — and God knew very well what she had
given birth to: a parenthetical statement constituting God’s speech (a variant
reading [for wada‘at, ‘she gave birth’, has wada‘tu, ‘I gave birth’ [making
these Hanna’s words, sc. ‘and God knows very well what I have given birth
to’]); the male, that she had asked for, is not as the female, that was
bestowed upon her, because he is designed for the service [of God], while she
would not be suitable on account of her lesser physical ability, her private
parts, the effects of menstruation on her, and so on. ‘And I have named her
Mary, and commend her to You with her seed, her children, to protect them from
the accursed, the outcast, Satan’. In a hadīth [it is stated]: ‘Every new-born
is touched by Satan and begins [life] by crying, except for Mary and her son’,
as reported by the two Shaykhs [Bukhārī and Muslim].
فَتَقَبَّلَهَا
رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا
ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا
الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا ۖ قَالَ يَا
مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ
مِنْ عِندِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَن يَشَاءُ بِغَيْرِ
حِسَابٍ
Pronunciation
Fataqabbalaha
rabbuhabiqaboolin hasanin waanbataha nabatan hasananwakaffalaha zakariyya
kullama dakhalaAAalayha zakariyya almihraba wajadaAAindaha rizqan qala ya
maryamu annalaki hatha qalat huwa min AAindi Allahi innaAllaha yarzuqu man
yashao bighayri hisab
Translation
So
her Lord accepted her with good acceptance and caused her to grow in a good
manner and put her in the care of Zechariah. Every time Zechariah entered upon
her in the prayer chamber, he found with her provision. He said, "O Mary,
from where is this [coming] to you?" She said, "It is from Allah .
Indeed, Allah provides for whom He wills without account."
Tafsir al-Jalalayn
Her
Lord accepted the child, that is, He received Mary from her mother, with
gracious acceptance, and made her grow excellently, He made her grow up with
excellent character. She would grow in a day by as much as a new-born grew
during a year. Her mother took her to the priests, the keepers of the Holy
House [of Jerusalem] and said: ‘This here before you is the dedication [I
offered]’. They competed for [guardianship of] her, because she was the
daughter of their religious leader, at which point Zachariah said, ‘I am most
worthy of her, for, her maternal aunt lives with me’. The others said, ‘No,
[not until] we have cast lots’. Thus, all twenty nine of them departed to the
River Jordan, where they cast their quills, agreeing that the one whose quill
remained fast and floated to the surface of the water would be most worthy of
[being guardian over] her. Zachariah’s quill remained fast [and surfaced]. He
took [charge of] her and built for her a gallery-room with a ladder in the
temple, and none apart from him went up to her. He used to bring her food,
drink and oil, and would find her with summer fruits in winter, and winter
fruits in summer, just as God says, and Zachariah took charge of her, he took
her to him (a variant reading [of kafalahā, ‘he took charge of her’] is kaffalahā,
‘He [God] gave Zachariah charge of her’, with Zakariyyā’, or Zakariyyā, in the
accusative and ‘God’ as the subject of the verb). Whenever Zachariah went into
the sanctuary, that is, the room, the most noble seat [in the temple], where
she was, he found her with provisions. ‘O Mary,’ he said, ‘Whence comes this to
you?’ She, still very young, said, ‘From God, He sends it to me from Paradise,’
‘Truly God provides, abundant provision, for whomever He will without
reckoning’, without consequence.
هُنَالِكَ دَعَا
زَكَرِيَّا رَبَّهُ ۖ قَالَ رَبِّ هَبْ لِي مِن لَّدُنكَ ذُرِّيَّةً
طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ
Pronunciation
Hunalika
daAAa zakariyyarabbahu qala rabbi hab lee min ladunka thurriyyatantayyibatan
innaka sameeAAu adduAAa/-
Translation
At
that, Zechariah called upon his Lord, saying, "My Lord, grant me from
Yourself a good offspring. Indeed, You are the Hearer of supplication."
Tafsir al-Jalalayn
Then,
when Zachariah had seen this and realised that the One with power to bring
something about in other than its [natural] time, is able to bring about a
child in old age, and with those of his family line all deceased, Zachariah
prayed to his Lord, when he entered the sanctuary to pray in the middle of the
night, saying, ‘Lord, bestow upon me from You a goodly offspring, a righteous
son, verily, You are the Hearer of, [You are] the One Who answers,
supplication’.
فَنَادَتْهُ
الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ
يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًا بِكَلِمَةٍ مِّنَ اللَّهِ وَسَيِّدًا
وَحَصُورًا وَنَبِيًّا مِّنَ الصَّالِحِينَ
Pronunciation
Fanadat-hu
almala-ikatu wahuwaqa-imun yusallee fee almihrabi annaAllaha yubashshiruka
biyahya musaddiqanbikalimatin mina Allahi wasayyidan wahasooranwanabiyyan mina
assaliheen
Translation
So
the angels called him while he was standing in prayer in the chamber,
"Indeed, Allah gives you good tidings of John, confirming a word from
Allah and [who will be] honorable, abstaining [from women], and a prophet from
among the righteous."
Tafsir al-Jalalayn
And
the angels, namely, Gabriel, called to him, standing in the sanctuary, in the
temple, at worship that (anna, means bi-anna; a variant reading has inna,
implying a direct speech statement) ‘God gives you good tidings (read
yubashshiruka, or yubshiruka) of John, who shall confirm a Word, being, from
God, namely, Jesus, that he is God’s Spirit; he is referred to as [God’s]
‘Word’, because he was created through the word kun, ‘Be’; a lord, with a
following, and one chaste, forbidden from women, and a prophet of the
righteous’: it is said that he never sinned and never so intended.
قَالَ رَبِّ
أَنَّىٰ يَكُونُ لِي غُلَامٌ وَقَدْ بَلَغَنِيَ الْكِبَرُ وَامْرَأَتِي عَاقِرٌ ۖ قَالَ كَذَٰلِكَ
اللَّهُ يَفْعَلُ مَا يَشَاءُ
Pronunciation
Qala
rabbi anna yakoonu leeghulamun waqad balaghaniya alkibaru wamraatee
AAaqirunqala kathalika Allahu yafAAalu mayasha/
Translation
He
said, "My Lord, how will I have a boy when I have reached old age and my
wife is barren?" The angel said, "Such is Allah ; He does what He
wills."
Tafsir al-Jalalayn
He
said, ‘My Lord! How shall I have a boy, a son, when old age has overtaken me,
that is, [after] I have reached extreme [old] age, 120 years [old]; and my wife
is barren?’, having reached the age of 98. He said, ‘So it, the matter, will
be’, with God creating a boy from both of you. ‘God does what He will’, nothing
can prevent Him therefrom, and in order to manifest this great power he was
inspired with the question so that he would be answered through it [this great
power]. And when his soul longed for the swift fulfilment of that of which good
tidings had been given:
قَالَ رَبِّ
اجْعَل لِّي آيَةً ۖ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ
ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا ۗ وَاذْكُر
رَّبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ
Pronunciation
Qala
rabbi ijAAal lee ayatan qalaayatuka alla tukallima annasa thalathataayyamin
illa ramzan wathkur rabbakakatheeran wasabbih bilAAashiyyi wal-ibkar
Translation
He
said, "My Lord, make for me a sign." He Said, "Your sign is that
you will not [be able to] speak to the people for three days except by gesture.
And remember your Lord much and exalt [Him with praise] in the evening and the
morning."
Tafsir al-Jalalayn
He
said, ‘My Lord! Appoint for me a sign’, that is, an indication of my wife’s
pregnancy. He said, ‘Your sign, for this, is that you shall not speak to men,
that is, you shall refrain from speaking to them, but not from remembrance of
God, save by tokens, gestures, for three days, and nights. And remember your
Lord often, and glorify, perform prayer, at evening and dawn’, at the end of
the day and at its beginning.
وَإِذْ قَالَتِ
الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ
عَلَىٰ نِسَاءِ الْعَالَمِينَ
Pronunciation
Wa-ith
qalati almala-ikatuya maryamu inna Allaha istafaki watahharakiwastafaki AAala
nisa-i alAAalameen
Translation
And
[mention] when the angels said, "O Mary, indeed Allah has chosen you and
purified you and chosen you above the women of the worlds.
Tafsir al-Jalalayn
And,
mention, when the angels, namely, Gabriel, said, ‘O Mary, God has preferred
you, He has elected you, and made you pure, of the touch of men; He has
preferred you above all women of the worlds, that is, the inhabitants of your
time.
يَا مَرْيَمُ
اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ
Pronunciation
Ya
maryamu oqnutee lirabbiki wasjudeewarkaAAee maAAa arrakiAAeen
Translation
O
Mary, be devoutly obedient to your Lord and prostrate and bow with those who
bow [in prayer]."
Tafsir al-Jalalayn
O
Mary, be obedient to your Lord, be compliant before Him, prostrating and bowing
with those who bow’, that is, pray with those who pray.
ذَٰلِكَ مِنْ
أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنتَ
لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنتَ
لَدَيْهِمْ إِذْ يَخْتَصِمُونَ
Pronunciation
Thalika
min anba-i alghaybinooheehi ilayka wama kunta ladayhim ithyulqoona aqlamahum
ayyuhum yakfulu maryama wamakunta ladayhim ith yakhtasimoon
Translation
That
is from the news of the unseen which We reveal to you, [O Muhammad]. And you
were not with them when they cast their pens as to which of them should be
responsible for Mary. Nor were you with them when they disputed.
Tafsir al-Jalalayn
That,
which has been mentioned of the matter of Zachariah and Mary, is of the tidings
of the Unseen, of the news of what was unknown to you. We reveal it to you, O
Muhammad (s), for you were not with them, when they were casting quills, in the
water, drawing their lots so that it be manifested to them, which of them
should have charge of, [which of them should] bring up, Mary; nor were you with
them, when they were disputing, about the custodianship of Mary, such that you
might have known it and related it; but truly you know it only through
revelation.
إِذْ قَالَتِ
الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ
اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ
وَمِنَ الْمُقَرَّبِينَ
Pronunciation
Ith
qalati almala-ikatuya maryamu inna Allaha yubashshiruki bikalimatinminhu ismuhu
almaseehu AAeesa ibnu maryama wajeehanfee addunya wal-akhirati
waminaalmuqarrabeen
Translation
[And
mention] when the angels said, "O Mary, indeed Allah gives you good
tidings of a word from Him, whose name will be the Messiah, Jesus, the son of
Mary - distinguished in this world and the Hereafter and among those brought
near [to Allah ].
Tafsir al-Jalalayn
Mention,
when the angels, namely, Gabriel, said, ‘O Mary, God gives you good tidings of
a Word from Him, that is, a boy, whose name is the Messiah, Jesus, son of Mary,
He addresses her attributing him to her in order to point out that she will
give birth to him without a father, for, the custom is to attribute the child
to its father, honoured shall he be in this world, through prophethood, and the
Hereafter, through [his] intercession and the high stations [al-darajāt
al-‘ulā, cf. Q. 20:75], and of those brought close, to God.
وَيُكَلِّمُ
النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ
Pronunciation
Wayukallimu
annasa feealmahdi wakahlan wamina assaliheen
Translation
He
will speak to the people in the cradle and in maturity and will be of the
righteous."
Tafsir al-Jalalayn
He
shall speak to mankind in the cradle, that is to say, as a child before the age
of speech, and in his manhood, and he is of the righteous’.
قَالَتْ رَبِّ
أَنَّىٰ يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ ۖ قَالَ كَذَٰلِكِ
اللَّهُ يَخْلُقُ مَا يَشَاءُ ۚ إِذَا قَضَىٰ
أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
Pronunciation
Qalat
rabbi anna yakoonu leewaladun walam yamsasnee basharun qala kathaliki
Allahuyakhluqu ma yashao itha qada amranfa-innama yaqoolu lahu kun fayakoon
Translation
She
said, "My Lord, how will I have a child when no man has touched me?"
[The angel] said, "Such is Allah ; He creates what He wills. When He
decrees a matter, He only says to it, 'Be,' and it is.
Tafsir al-Jalalayn
She
said, ‘Lord, how shall I have a child when no mortal has touched me?’, neither
through conjugality or otherwise; He said, the command, ‘It is such, that God
will create from you a child without a father. God creates what He will. When
He decrees a thing, willing its creation, He says to it only: “Be”, and it is,
that is, [and] ‘he is’.
وَيُعَلِّمُهُ
الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنجِيلَ
Pronunciation
WayuAAallimuhu
alkitaba walhikmatawattawrata wal-injeel
Translation
And
He will teach him writing and wisdom and the Torah and the Gospel
Tafsir al-Jalalayn
And
We will teach him (read nu‘allimuhu, or yu‘allimuhu, ‘He will teach him’) the
Book, that is, script, wisdom, and the Torah, and the Gospel.
وَرَسُولًا
إِلَىٰ بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ ۖ أَنِّي أَخْلُقُ
لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا
بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ
وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُكُم
بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ ۚ إِنَّ فِي
ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
Pronunciation
Warasoolan
ila banee isra-eelaannee qad ji/tukum bi-ayatin min rabbikum annee akhluqulakum
mina atteeni kahay-ati attayrifaanfukhu feehi fayakoonu tayran bi-ithni
Allahiwaobri-o al-akmaha wal-abrasa waohyeealmawta bi-ithni Allahi
waonabbi-okum bimata/kuloona wama taddakhiroona fee buyootikum inna fee
thalikalaayatan lakum in kuntum mu/mineen
Translation
And
[make him] a messenger to the Children of Israel, [who will say], 'Indeed I
have come to you with a sign from your Lord in that I design for you from clay
[that which is] like the form of a bird, then I breathe into it and it becomes
a bird by permission of Allah . And I cure the blind and the leper, and I give
life to the dead - by permission of Allah . And I inform you of what you eat
and what you store in your houses. Indeed in that is a sign for you, if you are
believers.
Tafsir al-Jalalayn
And
He will make him, to be a messenger to the Children of Israel, during his
tender years, or after puberty. Gabriel breathed into the opening of her
garment and she became pregnant. What happened to her after this is mentioned
later in sūrat Maryam [Q. 19:21ff]. Thus, when God sent him to the Children of
Israel, he said to them, ‘I am God’s Messenger to you’, and, ‘I have come to
you with a sign, an indication of my truthfulness, from your Lord, and it is
that, I will create (a variant reading for [the particle introducing the
relative clause] annī, ‘that I’, has innī, ‘truly I’, indicating a new
[independent] sentence) [that] I will fashion, for you out of clay like the
shape of a bird (ka-hay’at, ‘something like the shape of’: the kāf is the
subject of a passive participle) then I will breathe into it (fīhi, the
[suffixed] pronoun [-hi] refers to the [preceding] kāf), and it will be a bird
(tayran, is also read tā’iran) by the leave, the will, of God. So he created
for them a bat, being the most perfectly-created of birds, and they would watch
it flying, but when it went out of sight, it would fall dead — so that the work
of a creature [sc. Jesus] may be distinguished from the work of the Creator,
namely, God, exalted be He, and that he might know that perfection belongs to
God [alone]. I will also heal the blind (akmah is one that is blind from birth)
and the leper; these two are singled out for mention because with both
afflictions the person is completely helpless. He [Jesus] was sent in an age of
[characterised by] medicinal science, and he cured, through supplication, fifty
thousand in one day on the condition that each person would become a believer;
and I bring to life the dead, by the leave of God — He repeats this to preclude
any false attributions of divinity to him — he brought back to life his friend
‘Āzar, the son of an old woman, and the daughter of the tithe-collector, all of
whom lived on and produced offspring, and [he also brought back to life] Shem,
son of Noah, but he died [again] immediately. I will inform you too of what
things you eat, and what you treasure up, store, in your houses, and what I
have never seen, and he would inform people what they had eaten and what they
would eat. Surely in that, mentioned, is a sign for you, if you are believers.
وَمُصَدِّقًا
لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُم بَعْضَ الَّذِي
حُرِّمَ عَلَيْكُمْ ۚ وَجِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ
فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
Pronunciation
Wamusaddiqan
lima baynayadayya mina attawrati wali-ohilla lakumbaAAda allathee hurrima
AAalaykum waji/tukumbi-ayatin min rabbikum fattaqoo Allaha waateeAAoon
Translation
And
[I have come] confirming what was before me of the Torah and to make lawful for
you some of what was forbidden to you. And I have come to you with a sign from
your Lord, so fear Allah and obey me.
Tafsir al-Jalalayn
Likewise,
I have come to you, confirming that which was before me of the Torah, and to
make lawful for you some of that which was forbidden to you, in it. Thus he
made lawful for them fish and birds which had no spikes; it is also said that
he made it all lawful for them, so that ba‘d, ‘some’, means, kull, ‘all’). I
have come to you with a sign from your Lord, He has repeated it for emphasis
and to expand upon it: so fear God, and obey me, in what I command you of
affirming God’s Oneness and being obedient to Him.
إِنَّ اللَّهَ
رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ۗ هَٰذَا صِرَاطٌ
مُّسْتَقِيمٌ
Pronunciation
Inna
Allaha rabbee warabbukum faAAbudoohuhatha siratun mustaqeem
Translation
Indeed,
Allah is my Lord and your Lord, so worship Him. That is the straight
path."
Tafsir al-Jalalayn
Surely
God is my Lord and your Lord, so worship Him. This, that which I enjoin upon
you, is a straight path’. But they rejected him and did not believe in him.
فَلَمَّا أَحَسَّ
عِيسَىٰ مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنصَارِي إِلَى اللَّهِ ۖ قَالَ
الْحَوَارِيُّونَ نَحْنُ أَنصَارُ اللَّهِ آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا
مُسْلِمُونَ
Pronunciation
Falamma
ahassa AAeesaminhumu alkufra qala man ansaree ila Allahiqala alhawariyyoona
nahnu ansaruAllahi amanna billahi washhadbi-anna muslimoon
Translation
But
when Jesus felt [persistence in] disbelief from them, he said, "Who are my
supporters for [the cause of] Allah ?" The disciples said," We are
supporters for Allah . We have believed in Allah and testify that we are
Muslims [submitting to Him].
Tafsir al-Jalalayn
And
when Jesus sensed, [when] he became aware of, their disbelief, and they plotted
to kill him, he said, ‘Who will be my helpers, departing, unto God?’, to help
His religion; The disciples said, ‘We will be helpers of God, those who assist
His religion: they were Jesus’s intimates and the first to believe in him.
[They were] twelve men who were of pure white complexion (hawar); but some say
that they [were called hawāriyyūn because they] were bleachers of clothes
(qassārūn); we believe in, we accept the truth of, God; witness, O Jesus, that
we have submitted.
رَبَّنَا آمَنَّا
بِمَا أَنزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ
Pronunciation
Rabbana
amanna bimaanzalta wattabaAAna arrasoola faktubnamaAAa ashshahideen
Translation
Our
Lord, we have believed in what You revealed and have followed the messenger
Jesus, so register us among the witnesses [to truth]."
Tafsir al-Jalalayn
Lord,
we believe in what You have revealed, of the Gospel, and we follow the Messenger,
Jesus; inscribe us therefore with those who bear witness’, to Your Oneness and
to the truthfulness of Your Messenger.
وَمَكَرُوا
وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ
Pronunciation
Wamakaroo
wamakara Allahu wallahukhayru almakireen
Translation
And
the disbelievers planned, but Allah planned. And Allah is the best of planners.
Tafsir al-Jalalayn
God
says: And they, the disbelievers among the Children of Israel, schemed, against
Jesus, by assigning someone to assassinate him; and God schemed, by casting the
likeness of Jesus onto the person who intended to kill him, and so they killed
him, while Jesus was raised up into heaven; and God is the best of schemers,
most knowledgeable of him [Jesus].
إِذْ قَالَ
اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ
الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا
إِلَىٰ يَوْمِ الْقِيَامَةِ ۖ ثُمَّ إِلَيَّ
مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
Pronunciation
Ith
qala Allahu yaAAeesa innee mutawaffeeka warafiAAuka ilayya wamutahhirukamina
allatheena kafaroo wajaAAilu allatheenaittabaAAooka fawqa allatheena kafaroo
ila yawmialqiyamati thumma ilayya marjiAAukum faahkumubaynakum feema kuntum
feehi takhtalifoon
Translation
[Mention]
when Allah said, "O Jesus, indeed I will take you and raise you to Myself
and purify you from those who disbelieve and make those who follow you [in
submission to Allah alone] superior to those who disbelieve until the Day of
Resurrection. Then to Me is your return, and I will judge between you
concerning that in which you used to differ.
Tafsir al-Jalalayn
And
mention, when God said, ‘O Jesus, I am gathering you, seizing you, and raising
you to Me, away from the world without death, and I am cleansing you of,
removing you far away from, those who disbelieved, and I am setting those who
follow you, those Christians and Muslims who believed in your prophethood,
above those who disbelieved, in you, namely, the Jews, becoming above them
through [definitive] argument and the sword, until the Day of Resurrection.
Then to Me shall be your return, and I will decide between you, as to what you
were at variance about, as regards religion.
فَأَمَّا
الَّذِينَ كَفَرُوا فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِي الدُّنْيَا
وَالْآخِرَةِ وَمَا لَهُم مِّن نَّاصِرِينَ
Pronunciation
Faamma
allatheena kafaroofaoAAaththibuhum AAathaban shadeedan fee addunyawal-akhirati
wama lahum min nasireen
Translation
And
as for those who disbelieved, I will punish them with a severe punishment in
this world and the Hereafter, and they will have no helpers."
Tafsir al-Jalalayn
As
for the disbelievers, I will chastise them with a terrible chastisement in this
world, through being killed, taken captive and made to pay the jizya, and the
Hereafter, in the Fire; they shall have no helpers, none to protect them from
it.
وَأَمَّا
الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ ۗ وَاللَّهُ لَا
يُحِبُّ الظَّالِمِينَ
Pronunciation
Waamma
allatheena amanoowaAAamiloo assalihati fayuwaffeehimojoorahum wallahu la
yuhibbu aththalimeen
Translation
But
as for those who believed and did righteous deeds, He will give them in full
their rewards, and Allah does not like the wrongdoers.
Tafsir al-Jalalayn
But
as for the believers, who do righteous deeds, He will pay them in full
(yuwaffīhim, is also read nuwaffīhim, ‘We will pay them in full’) their wages.
God loves not the evildoers, that is, He will chastise them. It is reported
that God, exalted be He, sent him [Jesus] a cloud which raised him up, but his
mother clutched to him in tears. He then said to her, ‘Verily, the Resurrection
shall bring us together again’. This took place on the Night of Ordainment
(laylat al-qadr) in the Holy House [of Jerusalem], when he was thirty three
years old. His mother lived on after him for six years. The two Shaykhs
[Bukhārī and Muslim] narrate a hadīth [in which it is stated] that he [Jesus]
will descend when the Hour is nigh and will rule according to the Law of our
Prophet [Muhammad], and that he will slay the false messiah and the swine,
break the cross and impose the jizya. In a hadīth recorded by Muslim, he will
remain for seven years; according to Abū Dāwūd al-Tayālisī, [he will remain
for] forty years, and he will die and have prayers performed over him. It is
possible that what is meant [by the forty years] is the total time he will have
spent on earth, before he was raised and afterwards.
ذَٰلِكَ
نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيمِ
Pronunciation
Thalika
natloohu AAalayka mina al-ayatiwaththikri alhakeem
Translation
This
is what We recite to you, [O Muhammad], of [Our] verses and the precise [and
wise] message.
Tafsir al-Jalalayn
This,
what is mentioned of the matter of Jesus, We recite to you, narrate to you, O
Muhammad (s), of verses and wise, clear, remembrance, namely, the Qur’ān (min
al-āyāt, ‘of verses’ is a circumstantial qualifier referring to the [suffixed
pronoun] hā’ of natlūhu, and its operator is the demonstrative import of
dhālika, ‘this’).
إِنَّ مَثَلَ
عِيسَىٰ عِندَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِن
تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ
Pronunciation
Inna
mathala AAeesa AAinda Allahikamathali adama khalaqahu min turabin thumma
qalalahu kun fayakoon
Translation
Indeed,
the example of Jesus to Allah is like that of Adam. He created Him from dust;
then He said to him, "Be," and he was.
Tafsir al-Jalalayn
Truly,
the likeness of Jesus, his remarkable case, in God’s sight, is as Adam’s
likeness, as the case of Adam, whom God created without father or mother: this
is a comparison of one remarkable thing with another more remarkable, so that
it convinces the disputer and establishes itself in one’s mind more
effectively. He created him, Adam, that is, his form, of dust, then said He to
him, ‘Be,’, a human being, and he was; similarly, He said to Jesus, ‘Be’ —
without a father — and he was.
الْحَقُّ مِن
رَّبِّكَ فَلَا تَكُن مِّنَ الْمُمْتَرِينَ
Pronunciation
Alhaqqu
min rabbika fala takunmina almumtareen
Translation
The
truth is from your Lord, so do not be among the doubters.
Tafsir al-Jalalayn
The
truth is from your Lord (al-haqqu min rabbik, the predicate of a missing
subject, which is [implied to be] amr ‘Īsā [‘the matter concerning Jesus’]); be
not of those who waver, those who are uncertain about it.
فَمَنْ حَاجَّكَ
فِيهِ مِن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ
أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنفُسَنَا
وَأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ
Pronunciation
Faman
hajjaka feehi min baAAdi majaaka mina alAAilmi faqul taAAalaw nadAAu abnaanawaabnaakum
wanisaana wanisaakumwaanfusana waanfusakum thumma nabtahil fanajAAal
laAAnataAllahi AAala alkathibeen
Translation
Then
whoever argues with you about it after [this] knowledge has come to you - say,
"Come, let us call our sons and your sons, our women and your women,
ourselves and yourselves, then supplicate earnestly [together] and invoke the
curse of Allah upon the liars [among us]."
Tafsir al-Jalalayn
And
whoever, from among the Christians, disputes with you concerning him, after the
knowledge, of his affair, that has come to you, say, to them: ‘Come! Let us
call our sons and your sons, our wives and your wives, our selves and your
selves, and gather them together, then let us humbly pray and invoke God’s
curse upon those who lie’, by saying: ‘Lord, curse the one that tells lies
concerning the affair of Jesus’. The Prophet (s) had called upon the Najrān
delegation to do this when they disputed with him about Jesus. They said, ‘Let
us think about it and we will come back to you’. The judicious one among them
said, ‘You know that he is a prophet, and that every people that has ever
challenged a prophet to a mutual imprecation has been destroyed’. They left him
and departed. When they went to see the Prophet (s), who had set out with
al-Hasan, al-Husayn, Fātima and ‘Alī, he said to them [the Najrān delegation],
‘When I supplicate, you say ‘Amen’; but they refrained from this mutual
imprecation and made peace with the Prophet on the condition that they pay the
jizya, as reported by Abū Nu‘aym. According to Ibn ‘Abbās [the Prophet] said,
‘Had they set out and performed the mutual cursing, they would have gone home
and found neither possessions nor family’. It is also reported that had they
set out with this intention, they would have been consumed by fire.
إِنَّ هَٰذَا
لَهُوَ الْقَصَصُ الْحَقُّ ۚ وَمَا مِنْ
إِلَٰهٍ إِلَّا اللَّهُ ۚ وَإِنَّ اللَّهَ
لَهُوَ الْعَزِيزُ الْحَكِيمُ
Pronunciation
Inna
hatha lahuwa alqasasualhaqqu wama min ilahin illa Allahuwa-inna Allaha lahuwa
alAAazeezu alhakeem
Translation
Indeed,
this is the true narration. And there is no deity except Allah . And indeed,
Allah is the Exalted in Might, the Wise.
Tafsir al-Jalalayn
This,
mentioned above, is the true story, the report free of any doubt. There is no
god but God, and assuredly God is Mighty, in His Kingdom, Wise, in His actions.
فَإِن تَوَلَّوْا
فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ
Pronunciation
Fa-in
tawallaw fa-inna AllahaAAaleemun bilmufsideen
Translation
But
if they turn away, then indeed - Allah is Knowing of the corrupters.
Tafsir al-Jalalayn
And
if they turn their backs, rejecting faith, assuredly God knows the agents of
corruption, and will requite them (here the [third person] pronominalisation
has been replaced with the overt noun [al-mufsidūn, ‘the agents of
corruption’]).
قُلْ يَا أَهْلَ
الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا
نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا
بَعْضًا أَرْبَابًا مِّن دُونِ اللَّهِ ۚ فَإِن
تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ
Pronunciation
Qul
ya ahla alkitabi taAAalawila kalimatin sawa-in baynana wabaynakum allanaAAbuda
illa Allaha wala nushrika bihishay-an wala yattakhitha baAAdunabaAAdan arbaban
min dooni Allahi fa-intawallaw faqooloo ishhadoo bi-anna muslimoon
Translation
Say,
"O People of the Scripture, come to a word that is equitable between us
and you - that we will not worship except Allah and not associate anything with
Him and not take one another as lords instead of Allah ." But if they turn
away, then say, "Bear witness that we are Muslims [submitting to
Him]."
Tafsir al-Jalalayn
Say:
‘O People of the Scripture!, Jews and Christians, come now to a word agreed
upon (sawā’, is the verbal noun, meaning mustawin amruhā, ‘[a word] regarding
which the matter is upright’) between us and you, and it is, that we worship
none but God (allā is [made up of] an-lā, ‘that…not’) and that we do not
associate anything with Him, and do not take each other for lords, beside God’,
as you have taken rabbis and monks; and if they turn their backs, in rejection
of God’s Oneness, say, you to them: ‘Bear witness that we have submitted’,
[that we are of] those who affirm the Oneness of God.
يَا أَهْلَ
الْكِتَابِ لِمَ تُحَاجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنزِلَتِ التَّوْرَاةُ
وَالْإِنجِيلُ إِلَّا مِن بَعْدِهِ ۚ أَفَلَا
تَعْقِلُونَ
Pronunciation
Ya
ahla alkitabi lima tuhajjoonafee ibraheema wama onzilati attawratuwal-injeelu
illa min baAAdihi afalataAAqiloon
Translation
O
People of the Scripture, why do you argue about Abraham while the Torah and the
Gospel were not revealed until after him? Then will you not reason?
Tafsir al-Jalalayn
When
the Jews claimed that Abraham was Jewish and that they were following his
religion, and the Christians made a similar claim, the following was revealed:
O People of the Scripture! Why do you argue about, dispute over, Abraham?,
claiming that he belonged to one of your [two] religions, when the Torah was
not revealed, neither the Gospel, but, a very long time, after him, and it was
only after these two were revealed that Jewry and Christianity came into being.
What, do you not comprehend?, the falsehood of what you say?
هَا أَنتُمْ
هَٰؤُلَاءِ حَاجَجْتُمْ فِيمَا لَكُم بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيمَا
لَيْسَ لَكُم بِهِ عِلْمٌ ۚ وَاللَّهُ
يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
Pronunciation
Ha
antum haola-i hajajtumfeema lakum bihi AAilmun falima tuhajjoona feemalaysa
lakum bihi AAilmun wallahu yaAAlamu waantumla taAAlamoon
Translation
Here
you are - those who have argued about that of which you have [some] knowledge,
but why do you argue about that of which you have no knowledge? And Allah
knows, while you know not.
Tafsir al-Jalalayn
Lo!
(hā, ‘lo’, is for calling attention to something), You (antum, ‘you’, is the
subject) are those (the predicate is [what follows]) who dispute about what you
know, concerning the affair of Moses and Jesus, and your claim to be adhering
to their religions: why do you then dispute concerning that of which you have
no knowledge?, of Abraham’s circumstances; and God knows, his circumstances,
and you know not.
مَا كَانَ
إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِن كَانَ حَنِيفًا مُّسْلِمًا
وَمَا كَانَ مِنَ الْمُشْرِكِينَ
Pronunciation
Ma
kana ibraheemuyahoodiyyan wala nasraniyyan walakinkana haneefan musliman wama
kana minaalmushrikeen
Translation
Abraham
was neither a Jew nor a Christian, but he was one inclining toward truth, a
Muslim [submitting to Allah ]. And he was not of the polytheists.
Tafsir al-Jalalayn
God,
in order to dissociate Abraham [from their claims], said: No; Abraham in truth
was not a Jew, neither a Christian, but he was a Muslim, professing the Oneness
of God, and a hanīf, who inclined away from all other religions towards the
upright one; and he was never of the idolaters.
إِنَّ أَوْلَى
النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ وَالَّذِينَ
آمَنُوا ۗ وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ
Pronunciation
Inna
awla annasibi-ibraheema lallatheena ittabaAAoohu wahathaannabiyyu wallatheena
amanoo wallahuwaliyyu almu/mineen
Translation
Indeed,
the most worthy of Abraham among the people are those who followed him [in
submission to Allah ] and this prophet, and those who believe [in his message].
And Allah is the ally of the believers.
Tafsir al-Jalalayn
Surely
the people with the best claim, most worthy of, Abraham are those who followed
him, during his time, and this Prophet, Muhammad (s) on account of his according
with him as regards most [of the rulings] of his Law, and those who believe,
from among his community, they are the ones that ought to say, ‘We follow his
religion’, and not you; and God is the Protector of the believers, their Helper
and Preserver.
وَدَّت
طَّائِفَةٌ مِّنْ أَهْلِ الْكِتَابِ لَوْ يُضِلُّونَكُمْ وَمَا يُضِلُّونَ إِلَّا
أَنفُسَهُمْ وَمَا يَشْعُرُونَ
Pronunciation
Waddat
ta-ifatun min ahli alkitabilaw yudilloonakum wama yudilloona illaanfusahum wama
yashAAuroon
Translation
A
faction of the people of the Scripture wish they could mislead you. But they do
not mislead except themselves, and they perceive [it] not.
Tafsir al-Jalalayn
When
the Jews called Mu‘ādh [b. Jabal], Hudhayfa [b. al-Yamān] and ‘Ammār [b. Yāsir]
to [join] their religion, the following was revealed: There is a party of the
People of the Scripture who yearn to make you go astray; yet they cause none to
stray, except themselves, because the sin for their leading [others] astray
falls upon them, while the believers do not heed them in this; but they are not
aware, of this.
يَا أَهْلَ
الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَأَنتُمْ تَشْهَدُونَ
Pronunciation
Ya
ahla alkitabi limatakfuroona bi-ayati Allahi waantumtashhadoon
Translation
O
People of the Scripture, why do you disbelieve in the verses of Allah while you
witness [to their truth]?
Tafsir al-Jalalayn
O
People of the Scripture! Why do you disbelieve in God’s verses, the Qur’ān,
that includes all the descriptions of Muhammad (s), when you yourselves bear
witness? [when] you know that it is the truth.
يَا أَهْلَ
الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُونَ الْحَقَّ
وَأَنتُمْ تَعْلَمُونَ
Pronunciation
Ya
ahla alkitabi limatalbisoona alhaqqa bilbatili wataktumoonaalhaqqa waantum
taAAlamoon
Translation
O
People of the Scripture, why do you confuse the truth with falsehood and
conceal the truth while you know [it]?
Tafsir al-Jalalayn
O
People of the Scripture! Why do you confound, [why do] you mix, truth with
falsehood, by distorting and falsifying [scripture], and conceal the truth, the
descriptions of the Prophet, while you know?, that it is the truth?
وَقَالَت
طَّائِفَةٌ مِّنْ أَهْلِ الْكِتَابِ آمِنُوا بِالَّذِي أُنزِلَ عَلَى الَّذِينَ
آمَنُوا وَجْهَ النَّهَارِ وَاكْفُرُوا آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ
Pronunciation
Waqalat
ta-ifatun min ahlialkitabi aminoo billathee onzilaAAala allatheena amanoo wajha
annahariwakfuroo akhirahu laAAallahum yarjiAAoon
Translation
And
a faction of the People of the Scripture say [to each other], "Believe in
that which was revealed to the believers at the beginning of the day and reject
it at its end that perhaps they will abandon their religion,
Tafsir al-Jalalayn
A
party of the People of the Scripture, the Jews, say, to some among them,
‘Believe in what has been revealed to those who believe, that is, the Qur’ān,
at the beginning of the day, and disbelieve, in it, at the end of it, so that
they, the believers, might then turn back, from his [Muhammad’s] religion, and
that they [the believers] will then say: these [Jews] are knowledgeable and
they could only have turned away from it after accepting it because they know
it to be false.
وَلَا تُؤْمِنُوا
إِلَّا لِمَن تَبِعَ دِينَكُمْ قُلْ إِنَّ الْهُدَىٰ هُدَى اللَّهِ أَن يُؤْتَىٰ
أَحَدٌ مِّثْلَ مَا أُوتِيتُمْ أَوْ يُحَاجُّوكُمْ عِندَ رَبِّكُمْ ۗ قُلْ إِنَّ
الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۗ وَاللَّهُ
وَاسِعٌ عَلِيمٌ
Pronunciation
Wala
tu/minoo illa limantabiAAa deenakum qul inna alhuda huda Allahian yu/ta ahadun
mithla ma ooteetum aw yuhajjookumAAinda rabbikum qul inna alfadla biyadi
Allahiyu/teehi man yashao wallahu wasiAAunAAaleem
Translation
And
do not trust except those who follow your religion." Say, "Indeed,
the [true] guidance is the guidance of Allah . [Do you fear] lest someone be
given [knowledge] like you were given or that they would [thereby] argue with
you before your Lord?" Say, "Indeed, [all] bounty is in the hand of
Allah - He grants it to whom He wills. And Allah is all-Encompassing and
Wise."
Tafsir al-Jalalayn
And
they also said: And do not believe except in one who (the lām of li-man, ‘in
one who’, is extra) follows, accords with, your religion’. God, exalted be He,
says, Say, to them, O Muhammad (s): ‘True guidance is God’s guidance, that is
Islam, everything else being error (this statement is parenthetical) — that (an
[and what follows] is the direct object of the verb wa-lā tu’minū, ‘do not
believe’) anyone should be given the like of what you have been given, of the
Book, wisdom, and of the virtues (the term ahad, ‘anyone’, from whom the
exclusion is being made, precedes that which is being excluded, ‘the like of
what you have been given’, the meaning being: ‘Do not affirm that anyone should
be given this unless they follow your religion’); or that they, the believers,
should dispute with you, [that they should] prevail over you, before your
Lord’, on the Day of Resurrection, for you have the sounder religion (a variant
reading has a-an, ‘such that’, the extra hamza denoting rebuke) in other words,
[the Jews say do not believe] that another has been given the like of it, such
that you might affirm it. God, exalted be He, says, Say: ‘Surely bounty is in
God’s Hand; He gives it to whomever He will, so how can you say that no one
else will be given what you have been given? God is Embracing, of ample bounty,
Knowing, those who deserve it.
يَخْتَصُّ
بِرَحْمَتِهِ مَن يَشَاءُ ۗ وَاللَّهُ ذُو
الْفَضْلِ الْعَظِيمِ
Pronunciation
Yakhtassu
birahmatihi man yashaowallahu thoo alfadli alAAatheem
Translation
He
selects for His mercy whom He wills. And Allah is the possessor of great
bounty.
Tafsir al-Jalalayn
He
singles out for His mercy whom He will; God is of bounty abounding’.
وَمِنْ أَهْلِ
الْكِتَابِ مَنْ إِن تَأْمَنْهُ بِقِنطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُم مَّنْ
إِن تَأْمَنْهُ بِدِينَارٍ لَّا يُؤَدِّهِ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا
ۗ ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَيْسَ عَلَيْنَا
فِي الْأُمِّيِّينَ سَبِيلٌ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ
يَعْلَمُونَ
Pronunciation
Wamin
ahli alkitabi man in ta/manhubiqintarin yu-addihi ilayka waminhum man in
ta/manhubideenarin la yu-addihi ilayka illa madumta AAalayhi qa-iman thalika
bi-annahum qaloolaysa AAalayna fee al-ommiyyeena sabeelun wayaqooloonaAAala
Allahi alkathiba wahum yaAAlamoon
Translation
And
among the People of the Scripture is he who, if you entrust him with a great amount
[of wealth], he will return it to you. And among them is he who, if you entrust
him with a [single] silver coin, he will not return it to you unless you are
constantly standing over him [demanding it]. That is because they say,
"There is no blame upon us concerning the unlearned." And they speak
untruth about Allah while they know [it].
Tafsir al-Jalalayn
And
of the People of the Scripture is he who, if you trust him with a
hundredweight, that is, with much money, he will return it to you, on account of
his trustworthiness, the like of ‘Abd Allāh b. Salām to whom a man entrusted
1200 plates of gold, which he then returned to him; and of them is he who, if
you trust him with one dinar, will not return it to you, on account of his
treachery; unless you keep standing over him, not leaving him for one minute,
for as soon as you leave him, he will deny it, as was the case with Ka‘b b.
al-Ashraf, to whom a man from Quraysh entrusted a dinar and later denied it.
That, refusal to return things, is because they say, ‘We have no duty towards,
namely, [no possibility of acquiring] sin because of, the Gentiles’, the Arabs;
for they considered it lawful to be unjust towards any person of a different
religion, and they attributed [the source of] this conviction to God, exalted
be He. God, exalted be He, says, They speak falsehood against God, by
attributing such things to Him, while they are aware, that they are liars.
بَلَىٰ مَنْ
أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ
Pronunciation
Bala
man awfa biAAahdihi wattaqafa-inna Allaha yuhibbu almuttaqeen
Translation
But
yes, whoever fulfills his commitment and fears Allah - then indeed, Allah loves
those who fear Him.
Tafsir al-Jalalayn
Nay,
there is a duty incumbent over them in this regard; but whoever fulfils his
covenant, the one he has made or the covenant of God, by restoring a trust and
other such things, and has fear, of God, by refraining from disobedience and
performing deeds of obedience, for truly God loves the God-fearing: ‘He loves
them’ means that He will reward them (the overt noun [al-muttaqīn, ‘the
God-fearing’] has replaced the [third person] pronominalisation).
إِنَّ الَّذِينَ
يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَٰئِكَ لَا
خَلَاقَ لَهُمْ فِي الْآخِرَةِ وَلَا يُكَلِّمُهُمُ اللَّهُ وَلَا يَنظُرُ
إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
Pronunciation
Inna
allatheena yashtaroona biAAahdiAllahi waaymanihim thamanan qaleelan ola-ikala
khalaqa lahum fee al-akhirati walayukallimuhumu Allahu wala yanthuruilayhim
yawma alqiyamati wala yuzakkeehim walahumAAathabun aleem
Translation
Indeed,
those who exchange the covenant of Allah and their [own] oaths for a small
price will have no share in the Hereafter, and Allah will not speak to them or
look at them on the Day of Resurrection, nor will He purify them; and they will
have a painful punishment.
Tafsir al-Jalalayn
The
following was revealed with regard to the Jews when they distorted the
descriptions of the Prophet (s) and God’s covenant with them in the Torah, and
[God’s covenant with them] regarding one that swears an oath to a falsehood
when bearing witness or when selling merchandise: Those that sell, exchange,
God’s covenant, with them that they believe in the Prophet and return
faithfully what has been entrusted to them, and their own oaths, their invoking
God’s name in mendacity, for a small price, of this world, there shall be no
share, [no] lot, for them in the Hereafter; and God shall not speak to them,
out of wrath against them, nor look upon them, [nor] have mercy upon them, on
the Day of Resurrection, nor will He purify them, cleanse them, and theirs will
be a painful chastisement.
وَإِنَّ مِنْهُمْ
لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُم بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ
وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِندِ اللَّهِ وَمَا هُوَ مِنْ
عِندِ اللَّهِ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
Pronunciation
Wa-inna
minhum lafareeqan yalwoonaalsinatahum bilkitabi litahsaboohu minaalkitabi wama
huwa mina alkitabiwayaqooloona huwa min AAindi Allahi wama huwa minAAindi
Allahi wayaqooloona AAala Allahi alkathibawahum yaAAlamoon
Translation
And
indeed, there is among them a party who alter the Scripture with their tongues
so you may think it is from the Scripture, but it is not from the Scripture.
And they say, "This is from Allah ," but it is not from Allah . And
they speak untruth about Allah while they know.
Tafsir al-Jalalayn
And
there is a group, a party, of them, the People of the Scripture, like Ka‘b b.
al-Ashraf, who twist their tongues with the Book, altering it by reciting it
not according to the way in which it was revealed, but according to the way in
which they have distorted it, as in the case of the descriptions of the Prophet
(s) and other similar matters; so that you may suppose it, such distortion, as
part of the Book, that God revealed; yet it is not part of the Book; and they
say, ‘It is from God’, yet it is not from God, and they speak falsehood against
God, while they know, that they are liars.
مَا كَانَ
لِبَشَرٍ أَن يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ
يَقُولَ لِلنَّاسِ كُونُوا عِبَادًا لِّي مِن دُونِ اللَّهِ وَلَٰكِن كُونُوا
رَبَّانِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنتُمْ
تَدْرُسُونَ
Pronunciation
Ma
kana libasharin anyu/tiyahu Allahu alkitaba walhukmawannubuwwata thumma yaqoola
linnasikoonoo AAibadan lee min dooni Allahi walakinkoonoo rabbaniyyeena bima
kuntum tuAAallimoonaalkitaba wabima kuntum tadrusoon
Translation
It
is not for a human [prophet] that Allah should give him the Scripture and
authority and prophethood and then he would say to the people, "Be
servants to me rather than Allah ," but [instead, he would say], "Be
pious scholars of the Lord because of what you have taught of the Scripture and
because of what you have studied."
Tafsir al-Jalalayn
When
the Christians of Najrān claimed that Jesus had commanded them to take him as a
Divinity, and some Muslims asked that they should be permitted to prostrate
themselves before him, the Prophet (s), the following was revealed: It belongs
not to any mortal that God should give him the Book, the Judgement, the
understanding of the Divine Law, prophethood, then that he should say to men,
‘Be servants to me instead of God.’ Rather, he should say, ‘Be masters,
scholars, labouring (rabbāniyyūn, ‘those of the Lord’, is derived from rabb,
‘lord’, with the extra alif and nūn, as a superlative [of rabbiyyūn]), by
virtue of what you know (ta‘lamūn, also read as tu‘allimūn, ‘you teach’) of the
Book and in what you study’, that is, on account of the fact that you used to
do this, for its benefit is that you engage in action.
وَلَا
يَأْمُرَكُمْ أَن تَتَّخِذُوا الْمَلَائِكَةَ وَالنَّبِيِّينَ أَرْبَابًا ۗ أَيَأْمُرُكُم
بِالْكُفْرِ بَعْدَ إِذْ أَنتُم مُّسْلِمُونَ
Pronunciation
Wala
ya/murakum an tattakhithooalmala-ikata wannabiyyeena arbabanaya/murukum
bilkufri baAAda ith antum muslimoon
Translation
Nor
could he order you to take the angels and prophets as lords. Would he order you
to disbelief after you had been Muslims?
Tafsir al-Jalalayn
He
would never order you (read lā ya’murukum, to denote a new clause, meaning ‘God
[would not order you]’; or if read lā ya’murakum, it would be a supplement to
yaqūla, ‘he should say’, meaning ‘[it belongs not that…] a mortal [should order
you]’); to take the angels and the prophets as lords, in the way that the
Sabaeans have taken the angels, the Jews, Ezra, and the Christians, Jesus.
Would He order you to disbelieve, after you have submitted? He would not do
this.
وَإِذْ أَخَذَ
اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ
جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ
وَلَتَنصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ
ذَٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ
فَاشْهَدُوا وَأَنَا مَعَكُم مِّنَ الشَّاهِدِينَ
Pronunciation
Wa-ith
akhatha Allahumeethaqa annabiyyeena lama ataytukummin kitabin wahikmatin thumma
jaakumrasoolun musaddiqun lima maAAakum latu/minunna bihiwalatansurunnahu qala
aaqrartum waakhathtumAAala thalikum isree qaloo aqrarnaqala fashhadoo waana
maAAakum mina ashshahideen
Translation
And
[recall, O People of the Scripture], when Allah took the covenant of the
prophets, [saying], "Whatever I give you of the Scripture and wisdom and
then there comes to you a messenger confirming what is with you, you [must]
believe in him and support him." [ Allah ] said, "Have you
acknowledged and taken upon that My commitment?" They said, "We have
acknowledged it." He said, "Then bear witness, and I am with you
among the witnesses."
Tafsir al-Jalalayn
And,
mention, when God made a covenant with the prophets, ‘What (if read lamā, it
would be introducing a subject clause, and emphasising the aspect of the oath
in this ‘making of the covenant’; if it is read limā, it would then be
connected to the verb akhadha, ‘He took’; the mā, ‘what’, is a relative
particle in both cases, meaning la’lladhī [or li’lladhī respectively]) I have
given you (ātaytukum, or in a variant reading, ātaynākum, ‘We have given you’)
of the Book and wisdom; then there shall come to you a messenger confirming
what is with you, of the Book and wisdom, and that is Muhammad (s) — you shall
believe in him and you shall help him’ (this constitutes the response to the
oath), if you reach his time and perceive him, and their communities [of
descendants] follow them [in what is incumbent upon them]. He, God, exalted be
He, said to them, ‘Do you affirm, this? And do you take, [do you] accept, My
load, My covenant, on you on that condition?’ They said, ‘We affirm’. He said,
‘Then bear witness, to this before your own souls and [those of] your
followers, and I shall be with you among the witnesses’, before you and them.
فَمَن تَوَلَّىٰ
بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ
Pronunciation
Faman
tawalla baAAda thalikafaola-ika humu alfasiqoon
Translation
And
whoever turned away after that - they were the defiantly disobedient.
Tafsir al-Jalalayn
Then
whoever turns his back, in rejection, after that, covenant, they are the
wicked.
أَفَغَيْرَ دِينِ
اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا
وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ
Pronunciation
Afaghayra
deeni Allahi yabghoonawalahu aslama man fee assamawati wal-arditawAAan wakarhan
wa-ilayhi yurjaAAoon
Translation
So
is it other than the religion of Allah they desire, while to Him have submitted
[all] those within the heavens and earth, willingly or by compulsion, and to
Him they will be returned?
Tafsir al-Jalalayn
What!
Do they, the ones who turn away, desire (yabghūna, is also read tabghūna, ‘[do]
you desire?’) other than God’s religion, when to Him has submitted, [to Him]
has yielded, whoever is in the heavens and the earth, willingly, without
refusal, or unwillingly, by the sword and by seeing what it [such refusal]
results in, and to Him they shall be returned? (yurja‘ūna, may also be read
turja‘ūna, ‘you shall be returned’; the hamza at the beginning of the verse
[a-fa-ghayra, ‘what…other’] denotes a disavowal).
قُلْ آمَنَّا
بِاللَّهِ وَمَا أُنزِلَ عَلَيْنَا وَمَا أُنزِلَ عَلَىٰ إِبْرَاهِيمَ
وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ
وَعِيسَىٰ وَالنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ
وَنَحْنُ لَهُ مُسْلِمُونَ
Pronunciation
Qul
amanna billahiwama onzila AAalayna wama onzila AAalaibraheema wa-ismaAAeela
wa-ishaqawayaAAqooba wal-asbati wama ootiya moosawaAAeesa wannabiyyoona min
rabbihim lanufarriqu bayna ahadin minhum wanahnu lahumuslimoon
Translation
Say,
"We have believed in Allah and in what was revealed to us and what was
revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and in what
was given to Moses and Jesus and to the prophets from their Lord. We make no
distinction between any of them, and we are Muslims [submitting] to Him."
Tafsir al-Jalalayn
Say,
to them, O Muhammad (s): ‘We believe in God, and that which has been revealed
to us, and that which has been revealed to Abraham and Ishmael, and Isaac and
Jacob, and the Tribes, the latter’s sons; and in that which was given to Moses
and Jesus, and the prophets, from their Lord; we make no division between any
of them, by believing [in some] and disbelieving [in others]; and to Him we
submit’, devoting worship sincerely [to Him].
وَمَن يَبْتَغِ
غَيْرَ الْإِسْلَامِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ
الْخَاسِرِينَ
Pronunciation
Waman
yabtaghi ghayra al-islamideenan falan yuqbala minhu wahuwa fee al-akhirati
minaalkhasireen
Translation
And
whoever desires other than Islam as religion - never will it be accepted from
him, and he, in the Hereafter, will be among the losers.
Tafsir al-Jalalayn
The
following was revealed regarding those who apostatized and became disbelievers:
Whoever desires a religion other than Islam, it shall not be accepted from him
and in the Hereafter he shall be among the losers, because he will end up in
the Fire, made everlasting for him.
كَيْفَ يَهْدِي
اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ
وَجَاءَهُمُ الْبَيِّنَاتُ ۚ وَاللَّهُ لَا
يَهْدِي الْقَوْمَ الظَّالِمِينَ
Pronunciation
Kayfa
yahdee Allahu qawman kafaroobaAAda eemanihim washahidoo anna arrasoola
haqqunwajaahumu albayyinatu wallahu layahdee alqawma aththalimeen
Translation
How
shall Allah guide a people who disbelieved after their belief and had witnessed
that the Messenger is true and clear signs had come to them? And Allah does not
guide the wrongdoing people.
Tafsir al-Jalalayn
How
shall God guide, that is to say, [He shall] not [guide], a people who have
disbelieved after their belief, and bore witness, that is, [and after] their
bearing witness, that the Messenger is true, and after the clear signs, the
manifest proofs of the truth of the Prophet, had come to them? God guides not
the evildoing, that is, the disbelieving, folk.
أُولَٰئِكَ
جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ
أَجْمَعِينَ
Pronunciation
Ola-ika
jazaohum annaAAalayhim laAAnata Allahi walmala-ikati wannasiajmaAAeen
Translation
Those
- their recompense will be that upon them is the curse of Allah and the angels
and the people, all together,
Tafsir al-Jalalayn
Those
— their requital is that there shall rest on them the curse of God and of the
angels and of men altogether.
خَالِدِينَ
فِيهَا لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنظَرُونَ
Pronunciation
Khalideena
feeha layukhaffafu AAanhumu alAAathabu wala hum yuntharoon
Translation
Abiding
eternally therein. The punishment will not be lightened for them, nor will they
be reprieved.
Tafsir al-Jalalayn
Abiding
therein, that is, in the curse, or in the Fire implied by it [the curse]; the
chastisement shall not be lightened for them and they shall not be reprieved,
they shall [not] be given any respite.
إِلَّا الَّذِينَ
تَابُوا مِن بَعْدِ ذَٰلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Pronunciation
Illa
allatheena taboomin baAAdi thalika waaslahoo fa-inna Allahaghafoorun raheem
Translation
Except
for those who repent after that and correct themselves. For indeed, Allah is
Forgiving and Merciful.
Tafsir al-Jalalayn
But
those who repent thereafter, and make amends, in their actions, then truly God
is Forgiving, Merciful, to them.
إِنَّ الَّذِينَ
كَفَرُوا بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُوا كُفْرًا لَّن تُقْبَلَ
تَوْبَتُهُمْ وَأُولَٰئِكَ هُمُ الضَّالُّونَ
Pronunciation
Inna
allatheena kafaroo baAAda eemanihimthumma izdadoo kufran lan tuqbala tawbatuhum
waola-ikahumu addalloon
Translation
Indeed,
those who reject the message after their belief and then increase in disbelief
- never will their [claimed] repentance be accepted, and they are the ones
astray.
Tafsir al-Jalalayn
The
following was revealed regarding the Jews: Surely those who disbelieve, in
Jesus, after they have believed, in Moses, and then increase in unbelief, in
Muhammad (s) — their repentance shall not be accepted, when they are drawing
their last gasps of life, or when they have died as disbelievers; those are the
ones who go astray.
إِنَّ الَّذِينَ
كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ فَلَن يُقْبَلَ مِنْ أَحَدِهِم مِّلْءُ
الْأَرْضِ ذَهَبًا وَلَوِ افْتَدَىٰ بِهِ ۗ أُولَٰئِكَ
لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُم مِّن نَّاصِرِينَ
Pronunciation
Inna
allatheena kafaroo wamatoowahum kuffarun falan yuqbala min ahadihim miloal-ardi
thahaban walawi iftada bihi ola-ikalahum AAathabun aleemun wama lahum min
nasireen
Translation
Indeed,
those who disbelieve and die while they are disbelievers - never would the
[whole] capacity of the earth in gold be accepted from one of them if he would
[seek to] ransom himself with it. For those there will be a painful punishment,
and they will have no helpers.
Tafsir al-Jalalayn
Surely
those who disbelieve, and die disbelieving, the whole earth full, the amount
needed to fill it up, of gold shall not be accepted from any one of them (the
fā’ [of fa-lan yuqbala, ‘it shall not be accepted’] has been included in the
predicate of the inna clause, because the statement about alladhīna, ‘those
[who disbelieve]’, resembles a conditional statement; and as a declaration of
the reason for it [repentance] not being acceptable in the case of one who dies
in unbelief) if he would ransom himself thereby; for them awaits a painful
chastisement (alīm is [the same as] mu’lim, ‘painful’), and they shall have no
helpers, to protect them from it.
لَن تَنَالُوا
الْبِرَّ حَتَّىٰ تُنفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنفِقُوا
مِن شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
Pronunciation
Lan
tanaloo albirra hattatunfiqoo mimma tuhibboona wama tunfiqoo minshay-in fa-inna
Allaha bihi AAaleem
Translation
Never
will you attain the good [reward] until you spend [in the way of Allah ] from
that which you love. And whatever you spend - indeed, Allah is Knowing of it.
Tafsir al-Jalalayn
You
will not attain piety, that is, the reward for it, which is Paradise, until you
expend, [until] you give voluntary alms, of what you love, of your wealth; and
whatever thing you expend, God knows of it, and He will requite it accordingly.
كُلُّ الطَّعَامِ
كَانَ حِلًّا لِّبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ
نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ ۗ قُلْ فَأْتُوا
بِالتَّوْرَاةِ فَاتْلُوهَا إِن كُنتُمْ صَادِقِينَ
Pronunciation
Kullu
attaAAami kanahillan libanee isra-eela illa ma harramaisra-eelu AAala nafsihi
min qabli an tunazzala attawratuqul fa/too bittawrati fatlooha inkuntum
sadiqeen
Translation
All
food was lawful to the Children of Israel except what Israel had made unlawful
to himself before the Torah was revealed. Say, [O Muhammad], "So bring the
Torah and recite it, if you should be truthful."
Tafsir al-Jalalayn
When
the Jews said to the Prophet, ‘You claim that you follow the creed of Abraham,
but Abraham did not eat camel’s meat nor drink its milk’, the following was
revealed: All food was lawful to the Children of Israel save what Israel,
Jacob, forbade for himself, namely, camels: when he was afflicted with sciatica
(‘irq al-nasā), he made a vow that if he were cured he would not eat of it
again, and so it was forbidden him; before the Torah was revealed, which was
after the time of Abraham, as it was not unlawful in his time, as they claimed.
Say, to them: ‘Bring the Torah now, and recite it, so that the truth of what
you say may become clear, if you are truthful’, in what you say; they were
stupified and did not bring it [the Torah]. God, exalted be He, then said:
فَمَنِ افْتَرَىٰ
عَلَى اللَّهِ الْكَذِبَ مِن بَعْدِ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
Pronunciation
Famani
iftara AAala Allahialkathiba min baAAdi thalika faola-ika humuathalimoon
Translation
And
whoever invents about Allah untruth after that - then those are [truly] the
wrongdoers.
Tafsir al-Jalalayn
Whoever
invents falsehood against God after that, that is, after the proof has become
manifest that the prohibition was made by Jacob, and not during the time of
Abraham, those are the evildoers, that transgress the truth into falsehood.
قُلْ صَدَقَ
اللَّهُ ۗ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا
وَمَا كَانَ مِنَ الْمُشْرِكِينَ
Pronunciation
Qul
sadaqa Allahu fattabiAAoomillata ibraheema haneefan wama kanamina almushrikeen
Translation
Say,
" Allah has told the truth. So follow the religion of Abraham, inclining
toward truth; and he was not of the polytheists."
Tafsir al-Jalalayn
Say:
‘God has spoken the truth, in this matter, just as He has in all that He has
related; therefore follow the creed of Abraham, the one which I follow, a hanīf,
inclining away from all religions towards submission (islām), and he was not an
idolater’.
إِنَّ أَوَّلَ
بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ
Pronunciation
Inna
awwala baytin wudiAAa linnasilallathee bibakkata mubarakan wahudan lilAAalameen
Translation
Indeed,
the first House [of worship] established for mankind was that at Makkah -
blessed and a guidance for the worlds.
Tafsir al-Jalalayn
When
they said, ‘Our direction of prayer (qibla) came before yours’, the following
was revealed: The first house, for worship, established for the people, on
earth, was that at Bakka (a variant of Makka [Mecca], so called because it
‘crushes’ [tabukku] the necks of tyrants); it was built by the angels before
the creation of Adam, and after it the Aqsā [in Jerusalem] was built, a period
of forty years separating them, as reported in the hadīth of the two Sahīhs
[sc. of al-Bukhārī and Muslim], and in the hadīth [that states]: ‘The first
thing to appear on the surface of the water, at the creation of the heavens and
the earth, was a white foam, underneath which the earth was unrolled’; a
blessed place (mubārakan, a circumstantial qualifier referring to la’lladhī,
‘that’) meaning a place of blessings, and a guidance to all worlds, because it
is their qibla.
فِيهِ آيَاتٌ
بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ
كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ
اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ
فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ
Pronunciation
Feehi
ayatun bayyinatunmaqamu ibraheema waman dakhalahu kana aminanwalillahi AAala
annasi hijjualbayti mani istataAAa ilayhi sabeelan waman kafarafa-inna Allaha
ghaniyyun AAani alAAalameen
Translation
In
it are clear signs [such as] the standing place of Abraham. And whoever enters
it shall be safe. And [due] to Allah from the people is a pilgrimage to the
House - for whoever is able to find thereto a way. But whoever disbelieves -
then indeed, Allah is free from need of the worlds.
Tafsir al-Jalalayn
Therein
are clear signs, among which is, the station of Abraham, that is, the stone
upon which he stood to build the House, and on which his footprints remain; and
it [the House] has endured all this length of time and the constant passing of
hands over it. Among these [signs] are the fact that the reward for good deeds
is multiplied in it and that birds never fly over it; and whoever enters it is
in security, not liable therein to be killed or oppressed or otherwise. It is
the duty of people towards God to make the pilgrimage to the House (read either
as hijj al-bayt or hajj al-bayt, as two variants of the verbal noun from hajj,
meaning ‘the intention [to journey there]’), if he is able to make his way
there (man istatā‘a ilayhi sabīlan substitutes for al-nās, ‘people’). The
Prophet (s) explained this [ability] as having provisions and a ride, as
reported by al-Hākim [al-Naysābūrī] and others. As for the one who disbelieves,
in God or in what He has made obligatory with regard to the Pilgrimage, God is
Independent of all worlds, the humans, the jinn and the angels, and [is
Independent of] their devotions.
قُلْ يَا أَهْلَ
الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَاللَّهُ شَهِيدٌ عَلَىٰ مَا
تَعْمَلُونَ
Pronunciation
Qul
ya ahla alkitabi limatakfuroona bi-ayati Allahi wallahushaheedun AAala ma
taAAmaloon
Translation
Say,
"O People of the Scripture, why do you disbelieve in the verses of Allah
while Allah is Witness over what you do?"
Tafsir al-Jalalayn
Say:
‘O People of the Scripture, why do you disbelieve in God’s verses, that is, the
Qur’ān, when God is Witness of what you do?’, and will requite you for it?
قُلْ يَا أَهْلَ
الْكِتَابِ لِمَ تَصُدُّونَ عَن سَبِيلِ اللَّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا
وَأَنتُمْ شُهَدَاءُ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Pronunciation
Qul
ya ahla alkitabi lima tasuddoonaAAan sabeeli Allahi man amana
tabghoonahaAAiwajan waantum shuhadao wama Allahu bighafilinAAamma taAAmaloon
Translation
Say,
"O People of the Scripture, why do you avert from the way of Allah those
who believe, seeking to make it [seem] deviant, while you are witnesses [to the
truth]? And Allah is not unaware of what you do."
Tafsir al-Jalalayn
Say:
‘O People of the Scripture, why do you bar believers, causing them to turn
away, from God’s way, His religion, by denying the truth of the Prophet and
concealing His graces, desiring to make it crooked (‘iwajan is the verbal noun,
meaning mu‘awwajatan, ‘made crooked’), inclining away from the truth, while you
yourselves are witnesses, [while] you know that the religion which is upright
and pleasing [to God] is that of Islam, as stated in your Book? God is not
heedless of what you do’, in the way of unbelief and mendacity; instead He
gives you respite until your appointed time and then requites you.
يَا أَيُّهَا
الَّذِينَ آمَنُوا إِن تُطِيعُوا فَرِيقًا مِّنَ الَّذِينَ أُوتُوا الْكِتَابَ
يَرُدُّوكُم بَعْدَ إِيمَانِكُمْ كَافِرِينَ
Pronunciation
Ya
ayyuha allatheena amanooin tuteeAAoo fareeqan mina allatheena ootoo
alkitabayaruddookum baAAda eemanikum kafireen
Translation
O
you who have believed, if you obey a party of those who were given the
Scripture, they would turn you back, after your belief, [to being] unbelievers.
Tafsir al-Jalalayn
The
following was revealed when the Jews passed by the Aws and the Khazraj and were
infuriated by their comradeship, and set about reminding them of their mutual
hostility in the days before Islam, such that they caused them to quarrel and
the two [tribes] were on the verge of fighting one another: O you who believe,
if you obey a party of those who have been given the Scripture, they will turn
you, after you have believed, into disbelievers.
وَكَيْفَ
تَكْفُرُونَ وَأَنتُمْ تُتْلَىٰ عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ ۗ وَمَن يَعْتَصِم
بِاللَّهِ فَقَدْ هُدِيَ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
Pronunciation
Wakayfa
takfuroona waantum tutlaAAalaykum ayatu Allahi wafeekum rasooluhuwaman
yaAAtasim billahi faqad hudiya ilasiratin mustaqeem
Translation
And
how could you disbelieve while to you are being recited the verses of Allah and
among you is His Messenger? And whoever holds firmly to Allah has [indeed] been
guided to a straight path.
Tafsir al-Jalalayn
How
can you disbelieve (this is an interrogative of amazement and rebuke) while you
have God’s verses recited to you, and His Messenger is in your midst? Whoever
holds fast to, clings to, God, he is guided to a straight path.
يَا أَيُّهَا
الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا
وَأَنتُم مُّسْلِمُونَ
Pronunciation
Ya
ayyuha allatheena amanooittaqoo Allaha haqqa tuqatihi walatamootunna illa
waantum muslimoon
Translation
O
you who have believed, fear Allah as He should be feared and do not die except
as Muslims [in submission to Him].
Tafsir al-Jalalayn
O
you who believe, fear God as He should be feared, so that He is obeyed and not
disobeyed, thanked and not shown ingratitude, remembered and not forgotten.
They said, ‘Who, O Messenger of God, is strong enough for this [task]?’ But it
was then abrogated by His statement: So fear God as much as you can [Q. 64:16];
and do not die, except as Muslims, professing the Oneness of God.
وَاعْتَصِمُوا
بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا
نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ
فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ
النَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ
يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ
Pronunciation
WaAAtasimoo
bihabliAllahi jameeAAan wala tafarraqoo wathkurooniAAmata Allahi AAalaykum ith
kuntum aAAdaanfaallafa bayna quloobikum faasbahtum biniAAmatihiikhwanan wakuntum
AAala shafa hufratinmina annari faanqathakum minha kathalikayubayyinu Allahu
lakum ayatihi laAAallakumtahtadoon
Translation
And
hold firmly to the rope of Allah all together and do not become divided. And
remember the favor of Allah upon you - when you were enemies and He brought
your hearts together and you became, by His favor, brothers. And you were on
the edge of a pit of the Fire, and He saved you from it. Thus does Allah make
clear to you His verses that you may be guided.
Tafsir al-Jalalayn
And
hold fast to, clutch, God’s bond, namely, His religion, together, and do not
scatter, after submitting [to Islam]; remember God’s grace, His bestowing of
favours, upon you, O companies of the Aws and the Khazraj, when you were
enemies, and He brought your hearts together, through Islam, so that by His
grace you became brothers, in religion and comradeship; and you were upon the
brink, the edge, of a pit of fire, such that to fall into it you only had to
die disbelieving; but He delivered you from it, through belief. So, just as He
has made clear for you what has been mentioned, God makes clear to you His
signs that you might be guided.
وَلْتَكُن
مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ
وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ
هُمُ الْمُفْلِحُونَ
Pronunciation
Waltakun
minkum ommatun yadAAoona ilaalkhayri waya/muroona bilmaAAroofi wayanhawna
AAanialmunkari waola-ika humu almuflihoon
Translation
And
let there be [arising] from you a nation inviting to [all that is] good, enjoining
what is right and forbidding what is wrong, and those will be the successful.
Tafsir al-Jalalayn
Let
there be one community of you calling to good, to Islam, and enjoining decency,
and forbidding indecency; those, that call, bid and forbid, are the successful,
the victorious (the particle min, ‘of’, [in minkum, ‘of you’] is partitive,
since what is mentioned is a collective obligation [fard kifāya], and is not
incumbent upon every individual of the community, for not every person, such as
the ignorant, is up to it. However, it is also said that this particle is
extra, and what is meant is, ‘so that you are a community [calling to good and
so on]’).
وَلَا تَكُونُوا
كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِن بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ
لَهُمْ عَذَابٌ عَظِيمٌ
Pronunciation
Wala
takoonoo kallatheenatafarraqoo wakhtalafoo min baAAdi ma jaahumualbayyinatu
waola-ika lahum AAathabun AAatheem
Translation
And
do not be like the ones who became divided and differed after the clear proofs
had come to them. And those will have a great punishment.
Tafsir al-Jalalayn
Be
not as those who scattered, in their religion, and disputed, over it, after the
clear proofs came to them, and these are the Jews and the Christians, those
there awaits a mighty chastisement.
يَوْمَ تَبْيَضُّ
وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا
الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَانِكُمْ فَذُوقُوا
الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
Pronunciation
Yawma
tabyaddu wujoohun wataswadduwujoohun faamma allatheena iswaddat wujoohuhumakafartum
baAAda eemanikum fathooqoo alAAathababima kuntum takfuroon
Translation
On
the Day [some] faces will turn white and [some] faces will turn black. As for
those whose faces turn black, [to them it will be said], "Did you
disbelieve after your belief? Then taste the punishment for what you used to
reject."
Tafsir al-Jalalayn
The
day when some faces are blackened, and some faces whitened, that is, the Day of
Resurrection. As for those whose faces are blackened, these being the
disbelievers, who are thrown into the Fire and to whom it is said in rebuke:
‘Did you disbelieve after you had believed, on the day the covenant was made?
Then taste the chastisement for what you disbelieved!’
وَأَمَّا
الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللَّهِ هُمْ فِيهَا خَالِدُونَ
Pronunciation
Waamma
allatheena ibyaddatwujoohuhum fafee rahmati Allahi hum feeha khalidoon
Translation
But
as for those whose faces will turn white, [they will be] within the mercy of
Allah . They will abide therein eternally.
Tafsir al-Jalalayn
But
as for those whose faces are whitened, and these are the believers, they shall
be in God’s mercy, that is to say, in Paradise, abiding therein.
تِلْكَ آيَاتُ
اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ ۗ وَمَا اللَّهُ
يُرِيدُ ظُلْمًا لِّلْعَالَمِينَ
Pronunciation
Tilka
ayatu Allahinatlooha AAalayka bilhaqqi wama Allahuyureedu thulman lilAAalameen
Translation
These
are the verses of Allah . We recite them to you, [O Muhammad], in truth; and
Allah wants no injustice to the worlds.
Tafsir al-Jalalayn
Those,
that is to say, these verses, are the verses of God which We recite to you, O
Muhammad (s), in truth, and God desires not any injustice for the worlds,
punishing them for no crime.
وَلِلَّهِ مَا
فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَإِلَى اللَّهِ
تُرْجَعُ الْأُمُورُ
Pronunciation
Walillahi
ma fee assamawatiwama fee al-ardi wa-ila AllahiturjaAAu al-omoor
Translation
To
Allah belongs whatever is in the heavens and whatever is on the earth. And to
Allah will [all] matters be returned.
Tafsir al-Jalalayn
To
God belongs all that is in the heavens and in the earth, as possessions,
creatures and servants, and to Him all matters are returned.
كُنتُمْ خَيْرَ
أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ
الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ وَلَوْ آمَنَ
أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم ۚ مِّنْهُمُ
الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ
Pronunciation
Kuntum
khayra ommatin okhrijat linnasita/muroona bilmaAAroofi watanhawna AAani
almunkariwatu/minoona billahi walaw amana ahlu alkitabilakana khayran lahum
minhumu almu/minoona waaktharuhumualfasiqoon
Translation
You
are the best nation produced [as an example] for mankind. You enjoin what is
right and forbid what is wrong and believe in Allah . If only the People of the
Scripture had believed, it would have been better for them. Among them are
believers, but most of them are defiantly disobedient.
Tafsir al-Jalalayn
You,
O community of Muhammad (s), are the best community brought forth, manifested,
to men, according to God’s knowledge, enjoining decency, and forbidding
indecency, and believing in God. Had the People of the Scripture believed, it,
their belief, would have been better for them; some of them are believers, such
as ‘Abd Allāh b. Salām, may God be pleased with him and his companions; but
most of them, the disbelievers, are wicked.
لَن يَضُرُّوكُمْ
إِلَّا أَذًى ۖ وَإِن يُقَاتِلُوكُمْ يُوَلُّوكُمُ
الْأَدْبَارَ ثُمَّ لَا يُنصَرُونَ
Pronunciation
Lan
yadurrookum illa athanwa-in yuqatilookum yuwallookumu al-adbara thumma
layunsaroon
Translation
They
will not harm you except for [some] annoyance. And if they fight you, they will
show you their backs; then they will not be aided.
Tafsir al-Jalalayn
They,
the Jews, will not harm you, O company of Muslims, in any way, except a little
hurt, with their tongues, such as slander and threats; and if they fight
against you, they will turn their backs to you, in retreat, then they will not
be helped, against you, but you will be helped against them.
ضُرِبَتْ
عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِّنَ اللَّهِ
وَحَبْلٍ مِّنَ النَّاسِ وَبَاءُوا بِغَضَبٍ مِّنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ
الْمَسْكَنَةُ ۚ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ
بِآيَاتِ اللَّهِ وَيَقْتُلُونَ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ ۚ ذَٰلِكَ بِمَا
عَصَوا وَّكَانُوا يَعْتَدُونَ
Pronunciation
Duribat
AAalayhimu aththillatuayna ma thuqifoo illa bihablin mina Allahiwahablin mina
annasi wabaoo bighadabinmina Allahi waduribat AAalayhimu almaskanatu
thalikabi-annahum kanoo yakfuroona bi-ayati Allahiwayaqtuloona al-anbiyaa
bighayri haqqin thalikabima AAasaw wakanoo yaAAtadoon
Translation
They
have been put under humiliation [by Allah ] wherever they are overtaken, except
for a covenant from Allah and a rope from the Muslims. And they have drawn upon
themselves anger from Allah and have been put under destitution. That is
because they disbelieved in the verses of Allah and killed the prophets without
right. That is because they disobeyed and [habitually] transgressed.
Tafsir al-Jalalayn
Abasement
shall be cast upon them, wherever they are found, so that they have no strength
and no protection, save, if they be [clinging to], a rope of God, and a rope of
the, believing, people, this being the latter’s covenant of security for them
on the condition that they pay the jizya, in other words, they have no
protection other than this; they have incurred, they have ended up, with anger
from God, and poverty shall be cast upon them; that, is, because they
disbelieved in God’s signs, and slew the prophets without right; that (dhālika
is [repeated] for emphasis), is, because they disobeyed, God’s command, and
used to transgress, passing from what is lawful into what is unlawful.
لَيْسُوا سَوَاءً
ۗ مِّنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ
يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ
Pronunciation
Laysoo
sawaan min ahli alkitabiommatun qa-imatun yatloona ayati Allahianaa allayli
wahum yasjudoon
Translation
They
are not [all] the same; among the People of the Scripture is a community
standing [in obedience], reciting the verses of Allah during periods of the
night and prostrating [in prayer].
Tafsir al-Jalalayn
Yet
they, the People of the Scripture, are not all alike, equal; some of the People
of the Scripture are a community upright, with integrity, adhering to the
truth, such as ‘Abd Allāh b. Salām, may God be pleased with him and his
companions, who recite God’s verses in the watches of the night, that is,
during its hours, prostrating themselves, performing prayer (wa-hum yasjudūn,
‘prostrating themselves’, is a circumstantial qualifier).
يُؤْمِنُونَ
بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ
الْمُنكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُولَٰئِكَ مِنَ الصَّالِحِينَ
Pronunciation
Yu/minoona
billahi walyawmial-akhiri waya/muroona bilmaAAroofi wayanhawnaAAani almunkari
wayusariAAoona fee alkhayrati waola-ikamina assaliheen
Translation
They
believe in Allah and the Last Day, and they enjoin what is right and forbid
what is wrong and hasten to good deeds. And those are among the righteous.
Tafsir al-Jalalayn
They
believe in God and in the Last Day, enjoining decency and forbidding indecency,
vying with one another in good works; those, described in the way God has
mentioned, are of the righteous, and some of them are not like this and are not
righteous.
وَمَا يَفْعَلُوا
مِنْ خَيْرٍ فَلَن يُكْفَرُوهُ ۗ وَاللَّهُ
عَلِيمٌ بِالْمُتَّقِينَ
Pronunciation
Wama
yafAAaloo min khayrin falanyukfaroohu wallahu AAaleemun bilmuttaqeen
Translation
And
whatever good they do - never will it be removed from them. And Allah is
Knowing of the righteous.
Tafsir al-Jalalayn
And
whatever good you do, O community, (taf‘alū, ‘you do’, or if this is read
yaf‘alū, ‘they do’, then [it is referring to them] ‘the upright community’),
you shall not be denied it ([read] in both ways [fa-lan tukfarūhu, ‘you shall
not be denied it’, or fa-lan yukfarūhu, ‘they shall not be denied it’]), you
shall not be deprived of its reward, but you will be rewarded for it, and God
knows the God-fearing.
إِنَّ الَّذِينَ
كَفَرُوا لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُم مِّنَ اللَّهِ
شَيْئًا ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۚ هُمْ فِيهَا
خَالِدُونَ
Pronunciation
Inna
allatheena kafaroo lan tughniyaAAanhum amwaluhum wala awladuhum mina
Allahishay-an waola-ika as-habu annarihum feeha khalidoon
Translation
Indeed,
those who disbelieve - never will their wealth or their children avail them
against Allah at all, and those are the companions of the Fire; they will abide
therein eternally.
Tafsir al-Jalalayn
As
for the disbelievers, their riches shall not avail, protect, them, neither
their children, against God, that is, against His chastisement: these two are
singled out for mention because a person usually avails himself either by
paying a ransom, or by [resorting to] the help of his children; those are the
inhabitants of the Fire, abiding therein.
مَثَلُ مَا
يُنفِقُونَ فِي هَٰذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ
أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوا أَنفُسَهُمْ فَأَهْلَكَتْهُ ۚ وَمَا
ظَلَمَهُمُ اللَّهُ وَلَٰكِنْ أَنفُسَهُمْ يَظْلِمُونَ
Pronunciation
Mathalu
ma yunfiqoona fee hathihialhayati addunya kamathali reehinfeeha sirrun asabat
hartha qawmin thalamooanfusahum faahlakat-hu wama thalamahumu Allahuwalakin
anfusahum yathlimoon
Translation
The
example of what they spend in this worldly life is like that of a wind
containing frost which strikes the harvest of a people who have wronged
themselves and destroys it. And Allah has not wronged them, but they wrong
themselves.
Tafsir al-Jalalayn
The
likeness, the description, of what they, the disbelievers, expend in the life
of this world, in the way of enmity towards the Prophet or in the way of
voluntary almsgiving or the like, is as the likeness of a wind wherein is a
blast, of extreme hot or cold, that smote the tillage, the crops, of a people
who have wronged themselves, through unbelief and disobedience, and destroyed
it, so that they could not profit from it; so it is with what they expend, it perishes
and they profit nothing from it. God did not wrong them, when they lost what
they expended, but they wronged themselves, through unbelief, which
necessitated this loss.
يَا أَيُّهَا
الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِّن دُونِكُمْ لَا يَأْلُونَكُمْ
خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ
وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ ۚ قَدْ بَيَّنَّا
لَكُمُ الْآيَاتِ ۖ إِن كُنتُمْ تَعْقِلُونَ
Pronunciation
Ya
ayyuha allatheena amanoola tattakhithoo bitanatan min doonikum laya/loonakum
khabalan waddoo ma AAanittum qad badatialbaghdao min afwahihim wama tukhfee
sudooruhumakbaru qad bayyanna lakumu al-ayati inkuntum taAAqiloon
Translation
O
you who have believed, do not take as intimates those other than yourselves,
for they will not spare you [any] ruin. They wish you would have hardship.
Hatred has already appeared from their mouths, and what their breasts conceal
is greater. We have certainly made clear to you the signs, if you will use
reason.
Tafsir al-Jalalayn
O
you who believe, do not take as intimates, as sincere friends, revealing to
them your secret thoughts, anyone apart from yourselves, from among the Jews,
Christians and the hypocrites; such men spare nothing to ruin you (khabālan is
in the accusative because the preposition [that usually precedes it, sc.
fī’l-khabāl] has been omitted), that is to say, they would not be remiss about
corrupting you; they would love, they wish, for you to suffer ([al-‘anat means]
extreme hardship). Hatred, enmity towards you, is revealed, it is manifested,
by their mouths, by sowing discord among you and informing the idolaters of
your secret [plans]; and what their breasts conceal, of enmity, is yet greater.
Now We have made clear to you the signs, of their enmity; if you understand,
this, then do not befriend them.
هَا أَنتُمْ
أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ
وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ
الْأَنَامِلَ مِنَ الْغَيْظِ ۚ قُلْ مُوتُوا
بِغَيْظِكُمْ ۗ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ
Pronunciation
Ha
antum ola-i tuhibboonahumwala yuhibboonakum watu/minoona bilkitabikullihi
wa-itha laqookum qaloo amannawa-itha khalaw AAaddoo AAalaykumu al-anamilamina
alghaythi qul mootoo bighaythikuminna Allaha AAaleemun bithati assudoor
Translation
Here
you are loving them but they are not loving you, while you believe in the
Scripture - all of it. And when they meet you, they say, "We
believe." But when they are alone, they bite their fingertips at you in
rage. Say, "Die in your rage. Indeed, Allah is Knowing of that within the
breasts."
Tafsir al-Jalalayn
Lo
(hā, ‘lo!’, is for calling attention [to something]), there you are, O
believers, you love them, on account of their kinship and their [pretence of]
friendship towards you, but they love you not, since they oppose you in
religion; you believe in the Book, all of it, that is to say, in the Books, all
of them, but they do not believe in your Book, and when they meet you they say,
‘We believe,’ but when they are alone, they bite at you their fingertips, in
rage, in extreme fury at what they see of your mutual affection: the biting of
the fingertips is used to figuratively express the severity of rage, even if
there be no biting involved. Say: ‘Perish in your rage, that is, be this way
until the end of your lives, for you shall not see what will please you; God
knows what is in the breasts’, what is in the hearts, including that which
these conceal.
إِن تَمْسَسْكُمْ
حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا ۖ وَإِن
تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّهَ
بِمَا يَعْمَلُونَ مُحِيطٌ
Pronunciation
In
tamsaskum hasanatun tasu/humwa-in tusibkum sayyi-atun yafrahoo bihawa-in
tasbiroo watattaqoo la yadurrukumkayduhum shay-an inna Allaha bima yaAAmaloona
muheet
Translation
If
good touches you, it distresses them; but if harm strikes you, they rejoice at
it. And if you are patient and fear Allah , their plot will not harm you at
all. Indeed, Allah is encompassing of what they do.
Tafsir al-Jalalayn
If
good fortune, a favour such as victory or booty, befalls you, it is evil for
them, it grieves them; but if evil, such as defeat or drought, befalls you,
they rejoice thereat (the conditional statement here is semantically connected
to the previous conditional, and what comes in between is a parenthetical
[statement], the meaning being that their enmity towards you is endless, so why
do you befriend them? Avoid them!) Yet if you endure, their harm, and fear, God
by [not] befriending them and so on, their guile will not hurt you (read either
lā yadirkum or lā yadurrukum) at all; God encompasses what they do (ya‘malūn,
or may be read ta‘malūn, ‘what you do’), He has knowledge of it and will
requite them for it.
وَإِذْ غَدَوْتَ
مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ۗ وَاللَّهُ
سَمِيعٌ عَلِيمٌ
Pronunciation
Wa-ith
ghadawta min ahlika tubawwi-oalmu/mineena maqaAAida lilqitali wallahusameeAAun
AAaleem
Translation
And
[remember] when you, [O Muhammad], left your family in the morning to post the
believers at their stations for the battle [of Uhud] - and Allah is Hearing and
Knowing -
Tafsir al-Jalalayn
And,
mention O Muhammad (s), when you went forth at dawn from your family, at
Medina, to assign the believers, to have [them] occupy, their places, stations
for them to stand at, for battle, and God hears, what you say, knows, your
circumstances: this was the day of [the battle of] Uhud. The Prophet (s) set
out with 1000 or 950 men, while the idolaters numbered 3000. The Prophet
pitched camp at the ravine on Saturday 7th of Shawwāl in year 3 of the Hijra.
He had his back and that of his troops to Uhud. He arranged their lines and
placed a group of archers under the command of ‘Abd Allāh b. Jubayr at the foot
of the mountain and said to them: ‘Defend us with your arrows in case they come
up from behind us, and remain here whether we are being defeated or on the
verge of victory’.
إِذْ هَمَّت
طَّائِفَتَانِ مِنكُمْ أَن تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا ۗ وَعَلَى اللَّهِ
فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
Pronunciation
Ith
hammat ta-ifataniminkum an tafshala wallahu waliyyuhumawaAAala Allahi
falyatawakkali almu/minoon
Translation
When
two parties among you were about to lose courage, but Allah was their ally; and
upon Allah the believers should rely.
Tafsir al-Jalalayn
When
(idh, substitutes for the previous idh) two parties of you, the Banū Salima and
the Banū Hāritha, the two flanks of the army, were about to lose heart, [about]
to shrink from the battle and retreat, after ‘Abd Allāh b. Ubayy, the
hypocrite, and his companions began to retreat. He [Ibn Ubayy] said, ‘Why
should we get ourselves and our children killed?’ and he also said to Abū Jābir
al-Salamī — who had said to him, ‘I implore you by God for your Prophet’s sake
and yours’ — ‘If we knew how to fight, we would follow you!’ But God then made
them [the Banū Salima and the Banū Hāritha] steadfast and they did not abandon
[the field]; and God was their Protector, their Helper, and let the believers
rely on God, let them place their trust in Him and none other.
وَلَقَدْ
نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا
اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ
Pronunciation
Walaqad
nasarakumu Allahubibadrin waantum athillatun fattaqoo AllahalaAAallakum
tashkuroon
Translation
And
already had Allah given you victory at [the battle of] Badr while you were few
in number. Then fear Allah ; perhaps you will be grateful.
Tafsir al-Jalalayn
When
they were defeated, the following was revealed as a way of reminding them of
God’s favour: God already gave you victory at Badr, a location between Mecca
and Medina, when you were contemptible, few in number and weapons. So fear God,
in order that you might be thankful, for His blessings.
إِذْ تَقُولُ
لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَاثَةِ آلَافٍ
مِّنَ الْمَلَائِكَةِ مُنزَلِينَ
Pronunciation
Ith
taqoolu lilmu/mineena alanyakfiyakum an yumiddakum rabbukum bithalathati
alafinmina almala-ikati munzaleen
Translation
[Remember]
when you said to the believers, "Is it not sufficient for you that your
Lord should reinforce you with three thousand angels sent down?
Tafsir al-Jalalayn
When
(idh, an adverbial qualifier of nasarakum, ‘He gave you victory’ [in the
previous verse]) you were saying to the believers, promising them as
reassurance [for them]: ‘Is it not sufficient for you that your Lord should
reinforce you, [that] He should succour you, with three thousand angels sent
down? (read munzalīn or munazzalīn, ‘sent down’).
بَلَىٰ ۚ إِن تَصْبِرُوا
وَتَتَّقُوا وَيَأْتُوكُم مِّن فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُم
بِخَمْسَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُسَوِّمِينَ
Pronunciation
Bala
in tasbiroo watattaqoowaya/tookum min fawrihim hatha yumdidkum
rabbukumbikhamsati alafin mina almala-ikatimusawwimeen
Translation
Yes,
if you remain patient and conscious of Allah and the enemy come upon you
[attacking] in rage, your Lord will reinforce you with five thousand angels
having marks [of distinction]
Tafsir al-Jalalayn
Yea,
it is sufficient for you. In [sūrat] al-Anfāl [it is stated] with a thousand
[Q. 8:9], because at first He reinforced them with this [thousand], then it
became three [thousand] then five [thousand], as God says: if you are patient,
in encountering the enemy, and fear, God in not contravening [His command], and
they, the idolaters, come against you instantly, your Lord will reinforce you
with five thousand angels accoutred’ (read musawimmīn or musawammīn), that is
to say, distinctively marked [for the battle]. Indeed, they were patient and
God fulfilled His promise to them, so that the angels fought together with them
riding upon piebald horses wearing yellow or white turbans, let loose down to
their shoulders.
وَمَا جَعَلَهُ
اللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُم بِهِ ۗ وَمَا النَّصْرُ
إِلَّا مِنْ عِندِ اللَّهِ الْعَزِيزِ الْحَكِيمِ
Pronunciation
Wama
jaAAalahu Allahu illabushra lakum walitatma-inna quloobukum bihi wamaannasru
illa min AAindi AllahialAAazeezi alhakeem
Translation
And
Allah made it not except as [a sign of] good tidings for you and to reassure
your hearts thereby. And victory is not except from Allah , the Exalted in
Might, the Wise -
Tafsir al-Jalalayn
What
God ordained, that is, of reinforcement, was only as a good tiding to you, of
victory, and that your hearts might be at peace, [that] they might be at rest,
and not be terrified by the large number of the enemy as compared to your small
number. Victory comes only from God, the Mighty, the Wise, He gives it to whomever
He will, and [victory comes] not because of a large army.
لِيَقْطَعَ
طَرَفًا مِّنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنقَلِبُوا خَائِبِينَ
Pronunciation
LiyaqtaAAa
tarafan mina allatheenakafaroo aw yakbitahum fayanqaliboo kha-ibeen
Translation
That
He might cut down a section of the disbelievers or suppress them so that they
turn back disappointed.
Tafsir al-Jalalayn
And
that He might cut off (li-yaqta‘, is semantically connected to the clause
containing nasarakum, ‘He gave you victory’), that is to say, that He might
destroy, a party of the disbelievers, by slaying them or making them fall
captive, or suppress them, humiliate them through defeat, so that they fall
back, return, frustrated, not having secured what they desired.
لَيْسَ لَكَ مِنَ
الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ
ظَالِمُونَ
Pronunciation
Laysa
laka mina al-amri shay-on aw yatoobaAAalayhim aw yuAAaththibahum fa-innahum
thalimoon
Translation
Not
for you, [O Muhammad, but for Allah ], is the decision whether He should [cut
them down] or forgive them or punish them, for indeed, they are wrongdoers.
Tafsir al-Jalalayn
When,
on the Day of Uhud, the Prophet received a head wound and his front tooth was
broken, and he said, ‘How does a people who have drenched the face of their
Prophet in blood [expect to] prosper?’, the following was revealed: It is no
concern at all of yours, nay, it is God’s concern, so be patient, whether,
meaning, until such time as, He relents to them, through [their acceptance of]
Islam, or chastises them; for they are indeed evildoers, by [virtue of their]
disbelief.
وَلِلَّهِ مَا
فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ يَغْفِرُ لِمَن
يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ ۚ وَاللَّهُ
غَفُورٌ رَّحِيمٌ
Pronunciation
Walillahi
ma fee assamawatiwama fee al-ardi yaghfiru liman yashaowayuAAaththibu man
yashao wallahughafoorun raheem
Translation
And
to Allah belongs whatever is in the heavens and whatever is on the earth. He
forgives whom He wills and punishes whom He wills. And Allah is Forgiving and
Merciful.
Tafsir al-Jalalayn
To
God belongs all that is in the heavens and the earth, as possessions, creatures
and servants; He forgives whom He wills, forgiveness for, and chastises whom He
wills, chastisement for. And God is Forgiving, of His friends, Merciful, to
those who obey Him.
يَا أَيُّهَا
الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُّضَاعَفَةً ۖ وَاتَّقُوا
اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
Pronunciation
Ya
ayyuha allatheena amanoola ta/kuloo arriba adAAafanmudaAAafatan wattaqoo Allaha
laAAallakumtuflihoon
Translation
O
you who have believed, do not consume usury, doubled and multiplied, but fear
Allah that you may be successful.
Tafsir al-Jalalayn
O
you who believe, do not exact usury, twofold and severalfold (read mudā‘afatan
or mud‘afatan) by increasing the amount [to be repaid] when the [loan] period
comes to an end and delaying the request [of the loan]. And fear God, by
abandoning such [usury], so that you may prosper, [that] you may triumph.
وَاتَّقُوا
النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ
Pronunciation
Wattaqoo
annaraallatee oAAiddat lilkafireen
Translation
And
fear the Fire, which has been prepared for the disbelievers.
Tafsir al-Jalalayn
And
fear the Fire that has been prepared for the disbelievers, lest you be
chastised with it.
وَأَطِيعُوا
اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ
Pronunciation
WaateeAAoo
Allaha warrasoolalaAAallakum turhamoon
Translation
And
obey Allah and the Messenger that you may obtain mercy.
Tafsir al-Jalalayn
And
obey God and the Messenger, so that you may find mercy.
وَسَارِعُوا
إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ
أُعِدَّتْ لِلْمُتَّقِينَ
Pronunciation
WasariAAoo
ila maghfiratinmin rabbikum wajannatin AAarduha assamawatuwal-ardu oAAiddat
lilmuttaqeen
Translation
And
hasten to forgiveness from your Lord and a garden as wide as the heavens and
earth, prepared for the righteous
Tafsir al-Jalalayn
And
vie with one another hastening (read wa-sāri‘ū or [simply] sāri‘ū) to
forgiveness from your Lord, and to a garden as wide as the heavens and the
earth, that is, as broad as both of them together if put side by side, breadth
denotes ampleness, that has been prepared for those who fear God in being
obedient and abandoning acts of disobedience.
الَّذِينَ
يُنفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ
وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّهُ
يُحِبُّ الْمُحْسِنِينَ
Pronunciation
Allatheena
yunfiqoona fee assarra-iwaddarra-i walkathimeenaalghaytha walAAafeena AAani
annasiwallahu yuhibbu almuhsineen
Translation
Who
spend [in the cause of Allah ] during ease and hardship and who restrain anger
and who pardon the people - and Allah loves the doers of good;
Tafsir al-Jalalayn
Who
expend, in obedience to God, in prosperity and adversity, in [times of] ease
and difficulty, and restrain their rage, [and] desist from following it up even
though they are able to, and pardon their fellow-men, those who wrong them,
waiving their punishment; and God loves those who are virtuous, through such
actions, that is to say, He will reward them.
وَالَّذِينَ
إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّهَ
فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ
يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ
Pronunciation
Wallatheena
ithafaAAaloo fahishatan aw thalamoo anfusahum thakarooAllaha fastaghfaroo
lithunoobihim wamanyaghfiru aththunooba illa Allahuwalam yusirroo AAala ma
faAAaloo wahumyaAAlamoon
Translation
And
those who, when they commit an immorality or wrong themselves [by
transgression], remember Allah and seek forgiveness for their sins - and who
can forgive sins except Allah ? - and [who] do not persist in what they have
done while they know.
Tafsir al-Jalalayn
And
who when they commit an indecency, a despicable sin such as adultery, or wrong
themselves, with less than that, such as a kiss, remember God, that is to say,
His threat of punishment, and pray forgiveness for their sins — and who, that
is, none, shall forgive sins but God? — and who do not persist, persevere, in
what they did, but have desisted from it, knowing, that what they did was
sinful.
أُولَٰئِكَ
جَزَاؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا
الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَنِعْمَ أَجْرُ
الْعَامِلِينَ
Pronunciation
Ola-ika
jazaohum maghfiratunmin rabbihim wajannatun tajree min tahtihaal-anharu
khalideena feeha waniAAma ajrualAAamileen
Translation
Those
- their reward is forgiveness from their Lord and gardens beneath which rivers
flow [in Paradise], wherein they will abide eternally; and excellent is the
reward of the [righteous] workers.
Tafsir al-Jalalayn
Those
— their requital is forgiveness from their Lord, and Gardens beneath which
rivers flow, abiding therein (khālidīna fīhā, an implied situation, that is, it
is foreordained that they will abide in it once they enter it); excellent is
the wage, this wage, of those workers, of obedience!
قَدْ خَلَتْ مِن
قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ كَانَ عَاقِبَةُ
الْمُكَذِّبِينَ
Pronunciation
Qad
khalat min qablikum sunanun faseeroofee al-ardi fanthuroo kayfa kanaAAaqibatu
almukaththibeen
Translation
Similar
situations [as yours] have passed on before you, so proceed throughout the
earth and observe how was the end of those who denied.
Tafsir al-Jalalayn
The
following was revealed regarding the defeat at Uhud: Ways of life have passed
away before you, all manner of unbelief has preceded, where they have been
given respite but are then seized [with punishment]; so travel in the land, O
believers, and behold how was the end of those who denied, the messengers, that
is, how their affair ended in destruction. So do not grieve on account of their
victory, I am only giving them respite until their appointed time.
هَٰذَا بَيَانٌ
لِّلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِّلْمُتَّقِينَ
Pronunciation
Hatha
bayanun linnasiwahudan wamawAAithatun lilmuttaqeen
Translation
This
[Qur'an] is a clear statement to [all] the people and a guidance and
instruction for those conscious of Allah .
Tafsir al-Jalalayn
This,
Qur’ān, is an exposition for, all, mankind, and a guidance, from error, and an
admonition for such as are God-fearing, among them.
وَلَا تَهِنُوا
وَلَا تَحْزَنُوا وَأَنتُمُ الْأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ
Pronunciation
Wala
tahinoo wala tahzanoowaantumu al-aAAlawna in kuntum mu/mineen
Translation
So
do not weaken and do not grieve, and you will be superior if you are [true]
believers.
Tafsir al-Jalalayn
Faint
not, shrink [not] from fighting the disbelievers, neither grieve, for what
befell you at Uhud, for you shall prevail, through victory over them, if you
are, truly, believers. (the response to this [last conditional clause] is the
sum [meaning] of what has preceded it).
إِن يَمْسَسْكُمْ
قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِّثْلُهُ ۚ وَتِلْكَ
الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا
وَيَتَّخِذَ مِنكُمْ شُهَدَاءَ ۗ وَاللَّهُ لَا
يُحِبُّ الظَّالِمِينَ
Pronunciation
In
yamsaskum qarhun faqad massaalqawma qarhun mithluhu watilka al-ayyamu
nudawiluhabayna annasi waliyaAAlama Allahu allatheenaamanoo wayattakhitha
minkum shuhadaa wallahula yuhibbu aththalimeen
Translation
If
a wound should touch you - there has already touched the [opposing] people a wound
similar to it. And these days [of varying conditions] We alternate among the
people so that Allah may make evident those who believe and [may] take to
Himself from among you martyrs - and Allah does not like the wrongdoers -
Tafsir al-Jalalayn
If
a wound touches you, befalls you at Uhud, a like wound (qarh or qurh, which is
the exhaustion that results from a wound and the like), already, at Badr, has
touched the other people, the disbelievers. Such days We deal out in turn, We
dispense them, among mankind, one day for one group, the next day for another,
that they might be admonished, and that God may know, through knowledge
manifested outwardly, those who believe, who are sincere in their faith from
others; and that He may take witnesses from among you, honouring them with
martyrdom, and God loves not the evildoers, the disbelievers, that is, He will
chastise them, and the blessings He bestows upon them are only a [means of]
drawing out [their punishment].
وَلِيُمَحِّصَ
اللَّهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَافِرِينَ
Pronunciation
Waliyumahhisa
Allahuallatheena amanoo wayamhaqa alkafireen
Translation
And
that Allah may purify the believers [through trials] and destroy the
disbelievers.
Tafsir al-Jalalayn
And
that God may prove the believers, purifying them of sins through what befalls
them, and efface, that is, destroy, the disbelievers.
أَمْ حَسِبْتُمْ
أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنكُمْ
وَيَعْلَمَ الصَّابِرِينَ
Pronunciation
Am
hasibtum an tadkhuloo aljannatawalamma yaAAlami Allahu allatheena jahadoominkum
wayaAAlama assabireen
Translation
Or
do you think that you will enter Paradise while Allah has not yet made evident
those of you who fight in His cause and made evident those who are steadfast?
Tafsir al-Jalalayn
Or,
nay, did you suppose you should enter Paradise without God knowing, through
knowledge manifested outwardly, who among you have struggled and who are
patient, in [times of] hardship?
وَلَقَدْ كُنتُمْ
تَمَنَّوْنَ الْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ
تَنظُرُونَ
Pronunciation
Walaqad
kuntum tamannawna almawta min qablian talqawhu faqad raaytumoohu waantum
tanthuroon
Translation
And
you had certainly wished for martyrdom before you encountered it, and you have
[now] seen it [before you] while you were looking on.
Tafsir al-Jalalayn
You
were longing for (tamannawna: one of the two letters tā’ has been omitted from
the original [tatamannawna]) death before you met it, when you said, ‘Would
that we had a day like the Day of Badr in order to attain what its martyrs
attained.’ Now you have seen it, that is, the cause of it, war, looking on,
that is, with your eyes [open] and contemplating the conditions, so why did you
retreat?
وَمَا مُحَمَّدٌ
إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ
أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَن يَنقَلِبْ
عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي
اللَّهُ الشَّاكِرِينَ
Pronunciation
Wama
muhammadun illarasoolun qad khalat min qablihi arrusulu afa-in mataaw qutila
inqalabtum AAala aAAqabikum wamanyanqalib AAala AAaqibayhi falan yadurra
Allahashay-an wasayajzee Allahu ashshakireen
Translation
Muhammad
is not but a messenger. [Other] messengers have passed on before him. So if he
was to die or be killed, would you turn back on your heels [to unbelief]? And
he who turns back on his heels will never harm Allah at all; but Allah will
reward the grateful.
Tafsir al-Jalalayn
With
regard to their being routed, when it was rumoured that the Prophet had been
killed and the hypocrites had said to the believers, ‘If he has been killed, go
back to your [previous] religion’, the following was revealed: Muhammad is only
a messenger; messengers have passed away before him. Why, if he should die or
is slain, like others, will you turn back on your heels, will you return to
unbelief (the last statement is the locus of the interrogative of denial, in
other words, ‘he was not a worshipped being, so that [if he were to die] you
should turn back [to your previous religion]’). If any man should turn back on
his heels, he will not harm God in any way, but will be harming himself, and
God will requite those that are thankful, for His graces by staying firm.
وَمَا كَانَ
لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُّؤَجَّلًا ۗ وَمَن يُرِدْ
ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَن يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ
مِنْهَا ۚ وَسَنَجْزِي الشَّاكِرِينَ
Pronunciation
Wama
kana linafsin an tamootailla bi-ithni Allahi kitabanmu-ajjalan waman yurid
thawaba addunyanu/tihi minha waman yurid thawaba al-akhiratinu/tihi minha
wasanajzee ashshakireen
Translation
And
it is not [possible] for one to die except by permission of Allah at a decree
determined. And whoever desires the reward of this world - We will give him
thereof; and whoever desires the reward of the Hereafter - We will give him
thereof. And we will reward the grateful.
Tafsir al-Jalalayn
It
is not for any soul to die, save by the leave of God, by His decree, a
prescribed (kitāban, here a verbal noun, that is, God has prescribed this)
term, that is to say, [a term fixed] in time, neither brought forward nor
deferred, so why did you retreat [in defeat]? Defeat does not ward off death,
nor does standing one’s ground sever life. And whoever desires, by his deeds,
the reward of this world, that is, his requital in it, We will give him of it,
what has been alloted to him, but he shall have no share in the Hereafter; and
whoever desires the reward of the Hereafter, We will give him of it, that is,
of its reward; and We will requite the thankful.
وَكَأَيِّن مِّن
نَّبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا لِمَا أَصَابَهُمْ
فِي سَبِيلِ اللَّهِ وَمَا ضَعُفُوا وَمَا اسْتَكَانُوا ۗ وَاللَّهُ
يُحِبُّ الصَّابِرِينَ
Pronunciation
Wakaayyin
min nabiyyin qatalamaAAahu ribbiyyoona katheerun fama wahanoo lima asabahumfee
sabeeli Allahi wama daAAufoo wamaistakanoo wallahu yuhibbu assabireen
Translation
And
how many a prophet [fought and] with him fought many religious scholars. But
they never lost assurance due to what afflicted them in the cause of Allah ,
nor did they weaken or submit. And Allah loves the steadfast.
Tafsir al-Jalalayn
How
many a prophet has been killed (qutila, a variant reading has qātala, ‘has
fought’, the subject of the verb being the person governing it) and with him
(ma‘ahu, the predicate, the subject of which [follows]) thousands manifold
[fought], but they fainted not, they did [not] shrink, in the face of what
afflicted them in God’s way, of wounds and the slaying of their prophets and
companions; they neither weakened, in the face of struggle, nor did they humble
themselves, [nor did they] succumb to their enemy, as you did when it was said
that the Prophet (s) had been killed. And God loves the patient, during trials,
meaning that He will reward them.
وَمَا كَانَ
قَوْلَهُمْ إِلَّا أَن قَالُوا رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا
فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
Pronunciation
Wama
kana qawlahum illaan qaloo rabbana ighfir lana thunoobanawa-israfana fee amrina
wathabbit aqdamanawansurna AAala alqawmi alkafireen
Translation
And
their words were not but that they said, "Our Lord, forgive us our sins
and the excess [committed] in our affairs and plant firmly our feet and give us
victory over the disbelieving people."
Tafsir al-Jalalayn
All
that they said, when their prophet had been killed while they stood their
ground and were steadfast, was, ‘Our Lord, forgive us our sins and our
excesses, our overstepping the bounds, in our affairs, a declaration of the
fact that what had befallen them was the result of their evil actions and a
humbling of their selves, and make firm our feet, with strength for the
struggle, and help us against the unbelieving folk’.
فَآتَاهُمُ
اللَّهُ ثَوَابَ الدُّنْيَا وَحُسْنَ ثَوَابِ الْآخِرَةِ ۗ وَاللَّهُ
يُحِبُّ الْمُحْسِنِينَ
Pronunciation
Faatahumu
Allahu thawabaaddunya wahusna thawabi al-akhiratiwallahu yuhibbu almuhsineen
Translation
So
Allah gave them the reward of this world and the good reward of the Hereafter.
And Allah loves the doers of good.
Tafsir al-Jalalayn
And
God gave them the reward of this world, victory and booty, and the fairest
reward of the Hereafter, that is, Paradise (husnuhu, ‘the fairest of it’,
denotes [extra] favour in addition to what is deserved); and God loves the
virtuous.
يَا أَيُّهَا
الَّذِينَ آمَنُوا إِن تُطِيعُوا الَّذِينَ كَفَرُوا يَرُدُّوكُمْ عَلَىٰ
أَعْقَابِكُمْ فَتَنقَلِبُوا خَاسِرِينَ
Pronunciation
Ya
ayyuha allatheena amanooin tuteeAAoo allatheena kafaroo yaruddookum
AAalaaAAqabikum fatanqaliboo khasireen
Translation
O
you who have believed, if you obey those who disbelieve, they will turn you
back on your heels, and you will [then] become losers.
Tafsir al-Jalalayn
O
you who believe, if you obey the disbelievers, in what they command you, they
will make you turn back on your heels, [back] to unbelief, and you will revert
as losers.
بَلِ اللَّهُ
مَوْلَاكُمْ ۖ وَهُوَ خَيْرُ النَّاصِرِينَ
Pronunciation
Bali
Allahu mawlakum wahuwakhayru annasireen
Translation
But
Allah is your protector, and He is the best of helpers.
Tafsir al-Jalalayn
Nay,
but God is your Protector, your Helper, and He is the best of helpers, so obey
only Him and not them.
سَنُلْقِي فِي
قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ بِمَا أَشْرَكُوا بِاللَّهِ مَا لَمْ
يُنَزِّلْ بِهِ سُلْطَانًا ۖ وَمَأْوَاهُمُ
النَّارُ ۚ وَبِئْسَ مَثْوَى الظَّالِمِينَ
Pronunciation
Sanulqee
fee quloobi allatheenakafaroo arruAAba bima ashrakoo billahima lam yunazzil
bihi sultanan wama/wahumu annaruwabi/sa mathwa aththalimeen
Translation
We
will cast terror into the hearts of those who disbelieve for what they have
associated with Allah of which He had not sent down [any] authority. And their
refuge will be the Fire, and wretched is the residence of the wrongdoers.
Tafsir al-Jalalayn
We
will cast terror (read ru‘b or ru‘ub) into the hearts of the disbelievers:
after departing from Uhud they resolved to return in order to exterminate the
Muslims, but they were terrified and did not return; for what they have
associated, because of their associating, with God that for which He has
revealed no warrant, that is, [no] argument in support of its worship, namely,
idols; their abode shall be the Fire; evil is the abode, the resting place, of
the evildoers, the disbelievers.
وَلَقَدْ
صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُم بِإِذْنِهِ ۖ حَتَّىٰ إِذَا
فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُم مِّن بَعْدِ مَا أَرَاكُم
مَّا تُحِبُّونَ ۚ مِنكُم مَّن يُرِيدُ الدُّنْيَا وَمِنكُم مَّن
يُرِيدُ الْآخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا
عَنكُمْ ۗ وَاللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ
Pronunciation
Walaqad
sadaqakumu AllahuwaAAdahu ith tahussoonahum bi-ithnihi hattaitha fashiltum
watanazaAAtum fee al-amri waAAasaytummin baAAdi ma arakum ma tuhibboonaminkum
man yureedu addunya waminkum man yureedual-akhirata thumma sarafakum AAanhum
liyabtaliyakumwalaqad AAafa AAankum wallahu thoofadlin AAala almu/mineen
Translation
And
Allah had certainly fulfilled His promise to you when you were killing the
enemy by His permission until [the time] when you lost courage and fell to
disputing about the order [given by the Prophet] and disobeyed after He had
shown you that which you love. Among you are some who desire this world, and
among you are some who desire the Hereafter. Then he turned you back from them
[defeated] that He might test you. And He has already forgiven you, and Allah
is the possessor of bounty for the believers.
Tafsir al-Jalalayn
God
has been true to His promise, towards you, of giving you victory, when you slew
them by His leave, by His will, until you lost heart, [until] you shrank from
battle, and quarrelled, disagreed, over the command, that is, the command of
the Prophet (s) that you remain at the foot of the mountain for the arrow
attack, some of you saying, ‘Let us depart, for our comrades have been given
victory’, others saying, ‘We should not disobey the command of the Prophet
(s)’; and you disobeyed, his command, and abandoned your station in search of
the booty, after He, God, had shown you what you longed for, of assistance (the
response to the [clause containing] idhā is indicated by what precedes it, that
is to say, ‘[when you lost heart] He denied you His assistance’). Some of you
desired this world, abandoning his station for the sake of the booty; and some
of you desired the Hereafter, holding to it until he was slain, such as ‘Abd
Allāh b. Jubayr and his companions. Then He turned you away (thumma sarafakum
is a supplement to the response of the [clause containing] idhā, implied to be
raddakum bi’l-hazīma [‘He turned you back in defeat’]) from them, the
disbelievers, so that He might try you, that He might test you and so make
manifest the sincere ones from those otherwise; yet now He has pardoned you,
what you have done, and God is Bounteous to the believers, with pardon.
إِذْ تُصْعِدُونَ
وَلَا تَلْوُونَ عَلَىٰ أَحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ
فَأَثَابَكُمْ غَمًّا بِغَمٍّ لِّكَيْلَا تَحْزَنُوا عَلَىٰ مَا فَاتَكُمْ وَلَا
مَا أَصَابَكُمْ ۗ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
Pronunciation
Ith
tusAAidoona walatalwoona AAala ahadin warrasooluyadAAookum fee okhrakum
faathabakum ghammanbighammin likay la tahzanoo AAala mafatakum wala ma asabakum
wallahukhabeerun bima taAAmaloon
Translation
[Remember]
when you [fled and] climbed [the mountain] without looking aside at anyone
while the Messenger was calling you from behind. So Allah repaid you with
distress upon distress so you would not grieve for that which had escaped you
[of victory and spoils of war] or [for] that which had befallen you [of injury
and death]. And Allah is [fully] Acquainted with what you do.
Tafsir al-Jalalayn
Remember,
when you were ascending, fleeing in the distance, not turning around, [not]
stopping, for anyone and the Messenger was calling you from your rear, saying,
‘Come to me servants of God, this way, servants of God!’, so He rewarded you,
He requited you, with grief, through defeat, for grief (ghamman bi-ghamm; the
bā’ [bi-], ‘with’, is said to mean ‘alā, ‘for’) because of the grief that you
caused the Prophet when you disobeyed [his command], that is, [with grief]
doubled, [being] in addition to the grief of the booty forfeited, so that
(li-kaylā is semantically connected either to ‘afā, ‘He has pardoned’, or
athābakum, ‘He rewarded you’; the lā [of kay-lā] is thus extra) you might not
grieve for what escaped you, of booty, neither for what befell you, of being
slain and [of] defeat; and God is aware of what you do.
ثُمَّ أَنزَلَ
عَلَيْكُم مِّن بَعْدِ الْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَائِفَةً مِّنكُمْ ۖ وَطَائِفَةٌ
قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ
الْجَاهِلِيَّةِ ۖ يَقُولُونَ هَل لَّنَا مِنَ الْأَمْرِ مِن
شَيْءٍ ۗ قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّهِ ۗ يُخْفُونَ فِي
أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ
كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَّا قُتِلْنَا هَاهُنَا ۗ قُل لَّوْ
كُنتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَىٰ
مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِيَ اللَّهُ مَا فِي صُدُورِكُمْ
وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ ۗ وَاللَّهُ
عَلِيمٌ بِذَاتِ الصُّدُورِ
Pronunciation
Thumma
anzala AAalaykum min baAAdi alghammiamanatan nuAAasan yaghsha ta-ifatan
minkumwata-ifatun qad ahammat-hum anfusuhum yathunnoonabillahi ghayra alhaqqi
thannaaljahiliyyati yaqooloona hal lana mina al-amri minshay-in qul inna
al-amra kullahu lillahi yukhfoona feeanfusihim ma la yubdoona laka yaqooloona
law kanalana mina al-amri shay-on ma qutilna hahunaqul law kuntum fee
buyootikum labaraza allatheena kutibaAAalayhimu alqatlu ila madajiAAihim
waliyabtaliyaAllahu ma fee sudoorikum waliyumahhisama fee quloobikum wallahu
AAaleemun bithatiassudoor
Translation
Then
after distress, He sent down upon you security [in the form of] drowsiness,
overcoming a faction of you, while another faction worried about themselves,
thinking of Allah other than the truth - the thought of ignorance, saying,
"Is there anything for us [to have done] in this matter?" Say,
"Indeed, the matter belongs completely to Allah ." They conceal
within themselves what they will not reveal to you. They say, "If there
was anything we could have done in the matter, some of us would not have been
killed right here." Say, "Even if you had been inside your houses,
those decreed to be killed would have come out to their death beds." [It
was] so that Allah might test what is in your breasts and purify what is in
your hearts. And Allah is Knowing of that within the breasts.
Tafsir al-Jalalayn
Then
He sent down upon you, after grief, security — a slumber (nu‘āsan, ‘slumber’
substitutes for amanatan, ‘security’) overcoming (yaghshā or taghshā) a party
of you, namely, the believers. They would become dizzy under their shields and
their swords would fall from their hands; and a party whose own souls distressed
them, that is, they caused them grief, so that their only wish was their
deliverance, regardless of the Prophet and his Companions, and they were unable
to fall asleep: these were the hypocrites; thinking wrongly of God, thoughts
of, those thoughts during the, age of ignorance, the moment they thought that
the Prophet had been killed or that he would not be given victory, saying,
‘Have we any part whatever in the affair?’ (read [interrogative] hal as
[negative] mā) that is, [we have no part in] the assistance which we were
promised. Say, to them: ‘The affair belongs entirely (read accusative kullahu
to denote an emphasis, or nominative kulluhu as a subject [of a new sentence],
the predicate of which is [what follows]) to God’, that is to say, the decree is
His, He does what He wills. They conceal within their hearts what they do not
disclose, what they [do not] manifest, to you, saying, (yaqūlūna, ‘saying’, is
an explication of the preceding [statement]) ‘Had we had any part in the
affair, we would not have been slain here’, that is to say, ‘Had the choice
been ours, we would not have set out and thus been slain; but we were forced to
set out’. Say, to them: ‘Even if you had been in your houses, with some among
you whom God had appointed that they be slain, those, of you, for whom it had
been appointed, decreed, that they be slain would have sallied forth, would
have gone forth, to the places where they were to lie’, the battleground where
they were to fall, and they would have been slain; and their staying put [at
home] would not have saved them, for God’s decree will be, inevitably. And, He
did what He did at Uhud, that God might try, [that He might] test, what was in
your breasts, your hearts, of sincerity or hypocrisy, and that He might prove,
[that He might] distinguish, what was in your hearts; and God knows what is in
the breasts, what is in the hearts. Nothing can be hidden from Him, and He
tries people only to make [matters] manifest for them.
إِنَّ الَّذِينَ
تَوَلَّوْا مِنكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ
الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا ۖ وَلَقَدْ عَفَا
اللَّهُ عَنْهُمْ ۗ إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ
Pronunciation
Inna
allatheena tawallaw minkumyawma iltaqa aljamAAani innama
istazallahumuashshaytanu bibaAAdi ma kasaboowalaqad AAafa Allahu AAanhum inna
Allahaghafoorun haleem
Translation
Indeed,
those of you who turned back on the day the two armies met, it was Satan who
caused them to slip because of some [blame] they had earned. But Allah has
already forgiven them. Indeed, Allah is Forgiving and Forbearing.
Tafsir al-Jalalayn
Truly,
those of you who turned away, from the battle, the day the two hosts, the
Muslim host and that of the disbelievers, encountered each other, at Uhud, the
Muslims, with the exception of twelve men — truly, Satan made them slip, with
his [evil] insinuations, through some of what they had earned, of sins, namely,
when they disobeyed the Prophet’s command; but God pardoned them; God is
Forgiving, to believers, Forbearing, hastening not against the disobedient
[with punishment].
يَا أَيُّهَا
الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ كَفَرُوا وَقَالُوا لِإِخْوَانِهِمْ
إِذَا ضَرَبُوا فِي الْأَرْضِ أَوْ كَانُوا غُزًّى لَّوْ كَانُوا عِندَنَا مَا
مَاتُوا وَمَا قُتِلُوا لِيَجْعَلَ اللَّهُ ذَٰلِكَ حَسْرَةً فِي قُلُوبِهِمْ ۗ وَاللَّهُ
يُحْيِي وَيُمِيتُ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
Pronunciation
Ya
ayyuha allatheena amanoola takoonoo kallatheena kafaroo waqalooli-ikhwanihim
itha daraboo fee al-ardiaw kanoo ghuzzan law kanoo AAindana mamatoo wama
qutiloo liyajAAala Allahu thalikahasratan fee quloobihim wallahu
yuhyeewayumeetu wallahu bima taAAmaloona baseer
Translation
O
you who have believed, do not be like those who disbelieved and said about
their brothers when they traveled through the land or went out to fight,
"If they had been with us, they would not have died or have been
killed," so Allah makes that [misconception] a regret within their hearts.
And it is Allah who gives life and causes death, and Allah is Seeing of what
you do.
Tafsir al-Jalalayn
O
you who believe, be not as the disbelievers, that is, [as] the hypocrites, who
say of their brothers, that is, regarding their affair, when they travel in the
land, and then die, or are on raiding campaigns (ghuzzan, ‘a raiding party’, is
the plural of ghāzin), and are then slain, ‘Had they been with us, they would
not have died and would not have been slain’, in other words, do not say as
they say — so that God may make that, saying [of theirs], as a conclusion of
their affair, anguish in their hearts. For God gives life, and He gives death,
and so no staying put can prevent death, and God sees what you do (ta‘malūna,
or ya‘malūna, ‘they do’), and He will requite you for it.
وَلَئِن
قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ اللَّهِ
وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُونَ
Pronunciation
Wala-in
qutiltum fee sabeeli Allahiaw muttum lamaghfiratun mina Allahi
warahmatunkhayrun mimma yajmaAAoon
Translation
And
if you are killed in the cause of Allah or die - then forgiveness from Allah
and mercy are better than whatever they accumulate [in this world].
Tafsir al-Jalalayn
And
if (wa-la-in, the lām is for oaths) you are slain in God’s way, in [holy]
struggle, or die (read muttum or mittum, from [singular form] māta, yamūtu),
that is, if death comes to you thereat, forgiveness, that is, from God, for
your sins, and mercy, therefor from Him for you (the clause introduced by the
lām [of la-maghfiratun, ‘forgiveness’] is the response to the oath [clause of
la’in], and occupies the place of the verbal action as a subject, the predicate
of which [is what follows]) are better than what they amass, in this world
(read tajma‘ūn, ‘you amass’, or yajma‘ūn, ‘they amass’).
وَلَئِن مُّتُّمْ
أَوْ قُتِلْتُمْ لَإِلَى اللَّهِ تُحْشَرُونَ
Pronunciation
Wala-in
muttum aw qutiltum la-ilaAllahi tuhsharoon
Translation
And
whether you die or are killed, unto Allah you will be gathered.
Tafsir al-Jalalayn
And
if (wa-la-in, the lām is for oaths) you die ([read] in both ways [muttum or
mittum], or are slain, in the [holy] struggle or otherwise, it is to God, and
to none other than Him that, you shall be mustered, in the Hereafter, and He
will requite you.
فَبِمَا رَحْمَةٍ
مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ
فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ
عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا
عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ
يُحِبُّ الْمُتَوَكِّلِينَ
Pronunciation
Fabima
rahmatin mina Allahilinta lahum walaw kunta faththan ghaleethaalqalbi lanfaddoo
min hawlika faAAfuAAanhum wastaghfir lahum washawirhum fee al-amrifa-itha
AAazamta fatawakkal AAala Allahiinna Allaha yuhibbu almutawakkileen
Translation
So
by mercy from Allah , [O Muhammad], you were lenient with them. And if you had
been rude [in speech] and harsh in heart, they would have disbanded from about
you. So pardon them and ask forgiveness for them and consult them in the
matter. And when you have decided, then rely upon Allah . Indeed, Allah loves
those who rely [upon Him].
Tafsir al-Jalalayn
It
was by the mercy of God that you, O Muhammad (s), were lenient with them, that
is, [that] you showed indulgence [toward them] when they disobeyed you; had you
been harsh, ill-natured, and fierce of heart, brutish and coarse towards them,
they would have dispersed, split away, from about you. So pardon them, pass
over what they have done, and ask forgiveness for them, for their sins, until I
forgive them, and consult them, find out their opinions, in the matter, that
is, your affair in the battle and otherwise, in order to win their hearts over
and so that you may be emulated [in this respect]; and indeed, the Prophet (s)
would frequently consult them. And when you are resolved, to carry out what you
wish after counsel, rely on God, put your trust in Him and not in [any]
counsel; for God loves those who rely, on Him.
إِن يَنصُرْكُمُ
اللَّهُ فَلَا غَالِبَ لَكُمْ ۖ وَإِن
يَخْذُلْكُمْ فَمَن ذَا الَّذِي يَنصُرُكُم مِّن بَعْدِهِ ۗ وَعَلَى اللَّهِ
فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
Pronunciation
In
yansurkumu Allahu falaghaliba lakum wa-in yakhthulkum faman thaallathee
yansurukum min baAAdihi waAAala Allahifalyatawakkali almu/minoon
Translation
If
Allah should aid you, no one can overcome you; but if He should forsake you,
who is there that can aid you after Him? And upon Allah let the believers rely.
Tafsir al-Jalalayn
If
God helps you, [if] He gives you assistance against your enemy, as on the Day
of Badr, then none can overcome you; but if He forsakes you, [if] He refrains
from assisting you, as on the Day of Uhud, then who is there who can help you
after Him?, that is, after His forsaking [you]? In other words, there is no one
to help you. Therefore on God, and on no one else, let the believers rely.
وَمَا كَانَ
لِنَبِيٍّ أَن يَغُلَّ ۚ وَمَن يَغْلُلْ
يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ۚ ثُمَّ تُوَفَّىٰ
كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
Pronunciation
Wama
kana linabiyyin anyaghulla waman yaghlul ya/ti bima ghalla yawma
alqiyamatithumma tuwaffa kullu nafsin ma kasabat wahum layuthlamoon
Translation
It
is not [attributable] to any prophet that he would act unfaithfully [in regard
to war booty]. And whoever betrays, [taking unlawfully], will come with what he
took on the Day of Resurrection. Then will every soul be [fully] compensated
for what it earned, and they will not be wronged.
Tafsir al-Jalalayn
When
some red velvet cloth went missing on the Day of Badr and some people began to
say, ‘Perhaps the Prophet took it’, the following was revealed: It is not for a
prophet to be fraudulent (an yaghulla, a variant reading has the passive an
yughalla, meaning to attribute ghulūl, ‘fraud’, to him), to be treacherous with
regard to the spoils, so do not presume this of him; whoever defrauds shall
bring what he has defrauded on the Day of Resurrection, carrying it around his
neck; then every soul, the fraudulent and the otherwise, shall be paid in full,
the requital of, what it has earned, [what] it has done, and they shall not be
wronged, a single thing.
أَفَمَنِ
اتَّبَعَ رِضْوَانَ اللَّهِ كَمَن بَاءَ بِسَخَطٍ مِّنَ اللَّهِ وَمَأْوَاهُ
جَهَنَّمُ ۚ وَبِئْسَ الْمَصِيرُ
Pronunciation
Afamani
ittabaAAa ridwana Allahikaman baa bisakhatin mina Allahi wama/wahujahannamu
wabi/sa almaseer
Translation
So
is one who pursues the pleasure of Allah like one who brings upon himself the
anger of Allah and whose refuge is Hell? And wretched is the destination.
Tafsir al-Jalalayn
Is
he who follows God’s beatitude, being obedient and not defrauding, like him who
is laden, [one who] returns, with God’s anger, because of his disobedience and
fraud, whose abode is Hell? An evil journey’s end, a resort, it is!
هُمْ دَرَجَاتٌ
عِندَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
Pronunciation
Hum
darajatun AAinda Allahiwallahu baseerun bima yaAAmaloon
Translation
They
are [varying] degrees in the sight of Allah , and Allah is Seeing of whatever
they do.
Tafsir al-Jalalayn
No!
They are of degrees, that is, individuals of [different] degrees, before God,
that is, belonging to varying stations: for those that follow His beatitude, a
reward, and for those that are laden with God’s anger, punishment; and God sees
what they do, and will requite them for it.
لَقَدْ مَنَّ
اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ
يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ
وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ
Pronunciation
Laqad
manna Allahu AAalaalmu/mineena ith baAAatha feehim rasoolan min anfusihimyatloo
AAalayhim ayatihi wayuzakkeehimwayuAAallimuhumu alkitaba walhikmata wa-inkanoo
min qablu lafee dalalin mubeen
Translation
Certainly
did Allah confer [great] favor upon the believers when He sent among them a
Messenger from themselves, reciting to them His verses and purifying them and teaching
them the Book and wisdom, although they had been before in manifest error.
Tafsir al-Jalalayn
Truly
God was gracious to the believers when He sent to them a messenger from among
their own, that is to say, an Arab like them, not an angel or a non-Arab, so
that they can understand what he says and feel honoured thereby, to recite to
them His verses, the Qur’ān, and to purify them, to cleanse them of sins, and
to teach them the Book, the Qur’ān, wisdom, the Sunna, though (in, is softened
[in place of inna], that is, innahum, ‘though they…’) before, that is, before
he was sent, they were in clear error.
أَوَلَمَّا
أَصَابَتْكُم مُّصِيبَةٌ قَدْ أَصَبْتُم مِّثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا ۖ قُلْ هُوَ مِنْ
عِندِ أَنفُسِكُمْ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Pronunciation
Awa
lamma asabatkum museebatunqad asabtum mithlayha qultum anna hathaqul huwa min
AAindi anfusikum inna Allaha AAalakulli shay-in qadeer
Translation
Why
[is it that] when a [single] disaster struck you [on the day of Uhud], although
you had struck [the enemy in the battle of Badr] with one twice as great, you
said, "From where is this?" Say, "It is from yourselves."
Indeed, Allah is over all things competent.
Tafsir al-Jalalayn
And
why, when distress befell you, at Uhud, when seventy of you were slain, and you
had afflicted twice the like of it, at Badr, slaying seventy of them and taking
another seventy captive, did you say, in amazement, ‘How is this?’, that is,
how did this defeat happen to us when we are Muslims and God’s Messenger is
among us (the last statement [annā hādhā, ‘how is this?’] constitutes [the
locus of] the interrogative of denial). Say, to them: ‘It is from yourselves,
because you abandoned your [battle] stations and were thus defeated. Surely God
has power over everything’, including [the giving of] assistance and the
withholding of it, and He requited you for your disputing [the Prophet’s
command].
وَمَا
أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ وَلِيَعْلَمَ
الْمُؤْمِنِينَ
Pronunciation
Wama
asabakum yawma iltaqaaljamAAani fabi-ithni Allahi waliyaAAlamaalmu/mineen
Translation
And
what struck you on the day the two armies met was by permission of Allah that
He might make evident the [true] believers.
Tafsir al-Jalalayn
And
what afflicted you, the day the two hosts encountered, at Uhud, was by God’s
leave, by His will, and that He might know, through knowledge manifested
outwardly, the, true, believers.
وَلِيَعْلَمَ
الَّذِينَ نَافَقُوا ۚ وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ
اللَّهِ أَوِ ادْفَعُوا ۖ قَالُوا لَوْ
نَعْلَمُ قِتَالًا لَّاتَّبَعْنَاكُمْ ۗ هُمْ لِلْكُفْرِ
يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ ۚ يَقُولُونَ
بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ ۗ وَاللَّهُ
أَعْلَمُ بِمَا يَكْتُمُونَ
Pronunciation
WaliyaAAlama
allatheena nafaqoowaqeela lahum taAAalaw qatiloo fee sabeeli Allahiawi idfaAAoo
qaloo law naAAlamu qitalan lattabaAAnakumhum lilkufri yawma-ithin aqrabu minhum
lil-eemaniyaqooloona bi-afwahihim ma laysa fee quloobihim wallahuaAAlamu bima
yaktumoon
Translation
And
that He might make evident those who are hypocrites. For it was said to them,
"Come, fight in the way of Allah or [at least] defend." They said,
"If we had known [there would be] fighting, we would have followed
you." They were nearer to disbelief that day than to faith, saying with
their mouths what was not in their hearts. And Allah is most Knowing of what
they conceal -
Tafsir al-Jalalayn
And
that He might also know the hypocrites, and those who, when it was said to
them, after they had fled the fighting, namely, ‘Abd Allāh b. Ubayy and his
companions: ‘Come now, fight in the way of God, His enemies, or defend’, us
against the enemy by increasing the multitude [of our fighters], if you are not
going to fight; they said, ‘If we knew how, [if] we were skilled enough, to
fight we would follow you’. God then said, showing them to be liars: They that
day were nearer to unbelief than to belief, for what they manifested of their
forsaking the believers, whereas before they had been outwardly nearer to
belief; saying with their mouths that which was not in their hearts, for even
if they had known how to fight they would not have followed you. And God knows
best what they hide, of hypocrisy.
الَّذِينَ
قَالُوا لِإِخْوَانِهِمْ وَقَعَدُوا لَوْ أَطَاعُونَا مَا قُتِلُوا ۗ قُلْ
فَادْرَءُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَادِقِينَ
Pronunciation
Allatheena
qaloo li-ikhwanihimwaqaAAadoo law ataAAoona ma qutiloo qul fadraooAAan
anfusikumu almawta in kuntum sadiqeen
Translation
Those
who said about their brothers while sitting [at home], "If they had obeyed
us, they would not have been killed." Say, "Then prevent death from
yourselves, if you should be truthful."
Tafsir al-Jalalayn
Those
who (alladhīna substitutes for the previous alladhīna, or constitutes an
adjectival qualification [of it]) said to their brothers, in religion, whilst
they themselves, had, stayed put, [refraining] from [joining] the struggle,
‘Had they, the martyrs at Uhud or those who stayed put with us, obeyed us, they
would not have been slain’. Say, to them: ‘Then avert, ward off, death from
yourselves, if you speak the truth’, in that staying put delivers one from it
[sc. from death].
وَلَا
تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ
عِندَ رَبِّهِمْ يُرْزَقُونَ
Pronunciation
Wala
tahsabanna allatheenaqutiloo fee sabeeli Allahi amwatan bal ahyaonAAinda
rabbihim yurzaqoon
Translation
And
never think of those who have been killed in the cause of Allah as dead.
Rather, they are alive with their Lord, receiving provision,
Tafsir al-Jalalayn
The
following was revealed regarding martyrs: Count not those who were slain (read
qutilū or quttilū) in God’s way, that is, for the sake of His religion, as
dead, but rather, that they are, living with their Lord, their spirits inside
green birds that take wing freely wherever they wish in Paradise, as reported
in a hadīth); provided for [by Him], with the fruits of Paradise.
فَرِحِينَ بِمَا
آتَاهُمُ اللَّهُ مِن فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا
بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Pronunciation
Fariheena
bima atahumuAllahu min fadlihi wayastabshiroona billatheenalam yalhaqoo bihim
min khalfihim alla khawfunAAalayhim wala hum yahzanoon
Translation
Rejoicing
in what Allah has bestowed upon them of His bounty, and they receive good
tidings about those [to be martyred] after them who have not yet joined them -
that there will be no fear concerning them, nor will they grieve.
Tafsir al-Jalalayn
Rejoicing
(farihīna, a circumstantial qualifier referring to the person governing
yurzaqūn, ‘sustained’) in what God has given them of His bounty, and, they are,
rejoicing, joyful, for the sake of those who have not joined them but are left
behind, from among their believing brothers (allādhīna, ‘those who’, may be
substituted by [what follows, sc. ‘rejoicing…that no fear’]): that no fear
shall befall them, those that have not yet joined them, neither shall they
grieve, in the Hereafter, meaning, they rejoice for their [brothers’ future]
security and felicity (allā [of allā khawfun] is an-lā, meaning, bi-an lā).
يَسْتَبْشِرُونَ
بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ
الْمُؤْمِنِينَ
Pronunciation
Yastabshiroona
biniAAmatin mina Allahiwafadlin waanna Allaha la yudeeAAuajra almu/mineen
Translation
They
receive good tidings of favor from Allah and bounty and [of the fact] that
Allah does not allow the reward of believers to be lost -
Tafsir al-Jalalayn
Joyful
in grace, in the reward, and bounty, in addition to it, from God, and that
(read wa-anna as a supplement to ni‘matin, or wa-inna to denote a new clause)
God does not let the wage of believers go to waste, but rewards them.
الَّذِينَ
اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِن بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ ۚ لِلَّذِينَ
أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ
Pronunciation
Allatheena
istajaboo lillahiwarrasooli min baAAdi ma asabahumu alqarhulillatheena ahsanoo
minhum wattaqaw ajrunAAatheem
Translation
Those
[believers] who responded to Allah and the Messenger after injury had struck
them. For those who did good among them and feared Allah is a great reward -
Tafsir al-Jalalayn
Those
who (alladhīna, is the subject) responded to God and the Messenger, [to] his
call to set out for battle: when Abū Sufyān and his companions wanted to resume
[hostilities] they agreed with the Prophet (s) that the encounter would be at
the [annual] market-fair of Badr a year from the date of Uhud; after the wounds
had afflicted them, at Uhud — (the predicate of the subject [alladhīna] is
[what follows]) for all those who were virtuous, by obeying him, and feared, to
disobey him, shall be a great wage, namely, Paradise.
الَّذِينَ قَالَ
لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ
إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
Pronunciation
Allatheena
qala lahumu annasuinna annasa qad jamaAAoo lakum fakhshawhumfazadahum eemanan
waqaloo hasbunaAllahu waniAAma alwakeel
Translation
Those
to whom hypocrites said, "Indeed, the people have gathered against you, so
fear them." But it [merely] increased them in faith, and they said,
"Sufficient for us is Allah , and [He is] the best Disposer of
affairs."
Tafsir al-Jalalayn
Those
to whom (alladhīna, substitutes for the previous alladhīna, ‘those who’, or an
adjectival qualification [of it]) people, that is, Nu‘aym b. Mas‘ūd al-Ashja‘ī,
said, ‘The people, Abū Sufyān and his companions, have gathered, their
multitudes, against you, in order to exterminate you, therefore fear them’, and
do not go out to [encounter] them; but that, saying, increased them in faith,
in their belief in God and in certainty, and they said, ‘God is sufficient for
us, He will deal fully for us with their affair; an excellent Guardian is He’ ,
the One to whom the matter is entrusted. They thus set out with the Prophet (s)
and arrived at the market-fair of Badr, but God had cast terror into the hearts
of Abū Sufyān and his followers and so they did not turn up. They [the
believers] had merchandise with them, and so they traded and made profits. God,
exalted be He, says:
فَانقَلَبُوا
بِنِعْمَةٍ مِّنَ اللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا
رِضْوَانَ اللَّهِ ۗ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ
Pronunciation
Fanqalaboo
biniAAmatin mina Allahiwafadlin lam yamsas-hum soo-on wattabaAAoo ridwanaAllahi
wallahu thoo fadlinAAatheem
Translation
So
they returned with favor from Allah and bounty, no harm having touched them.
And they pursued the pleasure of Allah , and Allah is the possessor of great
bounty.
Tafsir al-Jalalayn
So
they returned, from Badr, with grace and bounty from God, safely and with
profit, and no evil touched them, from any slaying or wounds; and they followed
the beatitude of God, by obeying Him and obeying His Messenger, when they
[agreed to] set out [for the battle]; and God is of bounty abounding, for those
that obey Him.
إِنَّمَا
ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ
إِن كُنتُم مُّؤْمِنِينَ
Pronunciation
Innama
thalikumu ashshaytanuyukhawwifu awliyaahu fala takhafoohum wakhafooniin kuntum
mu/mineen
Translation
That
is only Satan who frightens [you] of his supporters. So fear them not, but fear
Me, if you are [indeed] believers.
Tafsir al-Jalalayn
That,
namely, the one saying to you, ‘The people [have gathered against you]’ to the
end [of the verse], is only Satan making, you, fear his friends, the
disbelievers, therefore do not fear them; but fear Me, lest you abandon My
command, if you are, truly, believers.
وَلَا يَحْزُنكَ
الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ ۚ إِنَّهُمْ لَن
يَضُرُّوا اللَّهَ شَيْئًا ۗ يُرِيدُ اللَّهُ
أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِي الْآخِرَةِ ۖ وَلَهُمْ
عَذَابٌ عَظِيمٌ
Pronunciation
Wala
yahzunka allatheenayusariAAoona fee alkufri innahum lan yadurroo Allahashay-an
yureedu Allahu alla yajAAala lahum haththanfee al-akhirati walahum AAathabun
AAatheem
Translation
And
do not be grieved, [O Muhammad], by those who hasten into disbelief. Indeed,
they will never harm Allah at all. Allah intends that He should give them no
share in the Hereafter, and for them is a great punishment.
Tafsir al-Jalalayn
Let
them not grieve you (read yuhzinka, or yahzunka from [1st form] hazanahu, ‘he
made him grieve’, an alternative expression to [4th form] ahzanahu, ‘he made
him grieve’) those that vie with one another in unbelief, succumbing to it
promptly by supporting it, namely, the Meccans or the hypocrites: in other
words, do not be concerned for their unbelief; they will not hurt God at all,
by their actions, only hurting themselves. God desires not to assign them any
portion, any lot, in the Hereafter, that is, in Paradise, and that is why God
forsook them; and theirs is a mighty chastisement, in the Fire.
إِنَّ الَّذِينَ
اشْتَرَوُا الْكُفْرَ بِالْإِيمَانِ لَن يَضُرُّوا اللَّهَ شَيْئًا وَلَهُمْ
عَذَابٌ أَلِيمٌ
Pronunciation
Inna
allatheena ishtarawoo alkufrabil-eemani lan yadurroo Allahashay-an walahum
AAathabun aleem
Translation
Indeed,
those who purchase disbelief [in exchange] for faith - never will they harm
Allah at all, and for them is a painful punishment.
Tafsir al-Jalalayn
Those
who purchase unbelief at the price of faith, that is, taking it in place of it,
they will not hurt God at all, with their unbelief, and there awaits them a
painful chastisement (alīm means mu’lim, ‘painful’).
وَلَا
يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِّأَنفُسِهِمْ ۚ إِنَّمَا
نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا ۚ وَلَهُمْ
عَذَابٌ مُّهِينٌ
Pronunciation
Wala
yahsabanna allatheenakafaroo annama numlee lahum khayrun li-anfusihim
innamanumlee lahum liyazdadoo ithman walahum AAathabunmuheen
Translation
And
let not those who disbelieve ever think that [because] We extend their time [of
enjoyment] it is better for them. We only extend it for them so that they may increase
in sin, and for them is a humiliating punishment.
Tafsir al-Jalalayn
And
let not the disbelievers suppose (read lā yahsabanna, ‘let them not suppose’,
or lā tahsabanna, ‘do not suppose’) that what We indulge them in, that is,
[that] Our indulging [them], in extending their [terms of] life and deferring
them [their death], is better for their souls (in the case of the reading
yahsabanna, ‘let them [not] suppose’, anna [of anna-mā] and its two operators
stand in place of the two objects, but only in place of the second in the case
of the other reading [tahsabanna], ‘do [not] suppose’). We grant them
indulgence, We give [them] respite, only that they may increase in sinfulness,
through frequent disobedience, and theirs is a humbling chastisement, one of
humiliation, in the Hereafter.
مَّا كَانَ
اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ
الْخَبِيثَ مِنَ الطَّيِّبِ ۗ وَمَا كَانَ
اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِن
رُّسُلِهِ مَن يَشَاءُ ۖ فَآمِنُوا
بِاللَّهِ وَرُسُلِهِ ۚ وَإِن
تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ
Pronunciation
Ma
kana Allahu liyatharaalmu/mineena AAala ma antum AAalayhi hattayameeza
alkhabeetha mina attayyibi wama kanaAllahu liyutliAAakum AAala alghaybi walakinnaAllaha
yajtabee min rusulihi man yashao faaminoobillahi warusulihi wa-in tu/minoo
watattaqoofalakum ajrun AAatheem
Translation
Allah
would not leave the believers in that [state] you are in [presently] until He
separates the evil from the good. Nor would Allah reveal to you the unseen. But
[instead], Allah chooses of His messengers whom He wills, so believe in Allah
and His messengers. And if you believe and fear Him, then for you is a great
reward.
Tafsir al-Jalalayn
It
is not God’s purpose to leave, to abandon, the believers in the state in which
you, O people, are, where the sincere are intermingled with those otherwise,
till He shall distinguish (read yamīza or yumayyiza), [till] He separates, the
evil one, the hypocrite, from the good, the believer, through the burdensome
obligations that will reveal this [distinction] — He did this on the Day of
Uhud. And it is not God’s purpose to apprise you of the Unseen, so that you
could recognise the hypocrites from the others, before the distinguishing; but God
chooses, He selects, of His messengers whom He will, apprising him of [some of]
His Unseen, as when He apprised the Prophet (s) of the position of the
hypocrites. So believe in God and His messengers; and if you believe and guard
against, hypocrisy, then yours shall be a great wage.
وَلَا
يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ هُوَ
خَيْرًا لَّهُم ۖ بَلْ هُوَ شَرٌّ لَّهُمْ ۖ سَيُطَوَّقُونَ
مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ ۗ وَلِلَّهِ
مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ بِمَا
تَعْمَلُونَ خَبِيرٌ
Pronunciation
Wala
yahsabanna allatheenayabkhaloona bima atahummu Allahu minfadlihi huwa khayran
lahum bal huwa sharrun lahum sayutawwaqoonama bakhiloo bihi yawma alqiyamati
walillahimeerathu assamawati wal-ardiwallahu bima taAAmaloona khabeer
Translation
And
let not those who [greedily] withhold what Allah has given them of His bounty
ever think that it is better for them. Rather, it is worse for them. Their
necks will be encircled by what they withheld on the Day of Resurrection. And
to Allah belongs the heritage of the heavens and the earth. And Allah , with
what you do, is [fully] Acquainted.
Tafsir al-Jalalayn
Let
them not suppose (read lā yahsabanna, ‘let them not suppose’, or lā tahsabanna,
‘do not suppose’) those who are niggardly with what God has given them of His
bounty, that is, with His obligatory almsgiving, that it, their niggardliness,
is better for them (khayrun lahum, is the second direct object; the pronoun
[huwa, ‘[that] it is’] is used to separate [the two statements]; the first
[direct object] is bukhlahum ‘their niggardliness’ implicit before the relative
clause [alladhīna] in the case of the reading tahsabanna [sc. wa-lā tahsabanna
bukhlahum, ‘do not suppose their niggardliness…’], or before the pronoun [huwa,
‘it is’] in the case of the reading yahsabanna [sc. wa-lā yahsabanna
lladhīna…bukhlahum huwa khayran lahum, ‘let them not suppose, those who…that
their niggardliness is better for them’]); nay, it is worse for them; what they
were niggardly with, namely, the obligatory almsgiving of their wealth, they
shall have hung around their necks on the Day of Resurrection, when he will
have a snake around his neck biting viciously at him, as reported in a hadīth;
and to God belongs the inheritance of the heavens and the earth, inheriting
them after the annihilation of their inhabitants. And God is aware of what you
do (ta‘malūna, also read ya‘malūna, ‘they do’), and will requite you for it.
لَّقَدْ سَمِعَ
اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ ۘ سَنَكْتُبُ مَا
قَالُوا وَقَتْلَهُمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ
الْحَرِيقِ
Pronunciation
Laqad
samiAAa Allahu qawla allatheenaqaloo inna Allaha faqeerun wanahnu
aghniyaonsanaktubu ma qaloo waqatlahumu al-anbiyaabighayri haqqin wanaqoolu
thooqoo AAathabaalhareeq
Translation
Allah
has certainly heard the statement of those [Jews] who said, "Indeed, Allah
is poor, while we are rich." We will record what they said and their
killing of the prophets without right and will say, "Taste the punishment
of the Burning Fire.
Tafsir al-Jalalayn
Verily
God has heard the saying of those, namely the Jews, who said, ‘Indeed God is
poor, and we are rich’: they said this when the verse, who is he that will lend
God a good loan [Q. 2:245] was revealed, adding that, ‘If God were [truly]
rich, He would not be asking us for loans’. We shall write down, We shall order
that it be written, what they have said, in the scrolls containing their deeds
so that they will be requited for it (a variant reading [for active naktubu,
‘We shall write’] has the passive yuktabu, ‘it shall be written’) and, We shall
write down, their slaying (read accusative qatlahum or nominative qatluhum) the
prophets without right, and We shall say (naqūlu, also read yaqūlu, meaning God
[shall say]) to them by the tongue of the angels in the Hereafter, ‘Taste the
chastisement of the Burning, the Fire.
ذَٰلِكَ بِمَا
قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ
Pronunciation
Thalika
bima qaddamataydeekum waanna Allaha laysa bithallaminlilAAabeed
Translation
That
is for what your hands have put forth and because Allah is not ever unjust to
[His] servants."
Tafsir al-Jalalayn
When
they are thrown into [the Fire], it will be said to them: That, punishment, is
for what your hands have sent before: ‘hands’ are used to designate a human
being because most actions are performed with them; for God is never unjust
towards His servants’, punishing them without them having sinned.
الَّذِينَ
قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ
يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ ۗ قُلْ قَدْ
جَاءَكُمْ رُسُلٌ مِّن قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ
قَتَلْتُمُوهُمْ إِن كُنتُمْ صَادِقِينَ
Pronunciation
Allatheena
qaloo inna AllahaAAahida ilayna alla nu/mina lirasoolin hattaya/tiyana
biqurbanin ta/kuluhu annaruqul qad jaakum rusulun min qablee
bilbayyinatiwabillathee qultum falima qataltumoohum in kutum sadiqeen
Translation
[They
are] those who said, "Indeed, Allah has taken our promise not to believe
any messenger until he brings us an offering which fire [from heaven] will
consume." Say, "There have already come to you messengers before me
with clear proofs and [even] that of which you speak. So why did you kill them,
if you should be truthful?"
Tafsir al-Jalalayn
Those
(alladhīna, an adjectival qualification of the previous alladhīna, ‘those who’
[Q. 3:181]) same who said, to Muhammad (s), ‘God has already made covenant with
us, in the Torah, that we should not believe in any messenger, accepting his
truthfulness, until he bring us an offering to be devoured by fire’, and so we
will not believe in you until you bring us this [offering], namely, of grazing
livestock or other [kind of animal] one offers [in sacrifice] to God. If it is
accepted, a white fire will come down from the heaven and consume it, otherwise
it will remain as it is. Such a covenant was made with the Children of Israel,
but not in the case of Jesus and Muhammad. God, exalted be He, says, Say, to
them in rebuke: ‘messengers have come to you before me with clear proofs, with
miracles, and with that which you said, [messengers] such as Zachariah and
John, but you slew them: the address here is for those living at the time of our
Prophet Muhammad (s), even though the deed was their forefathers’, for they
[their descendants] are content with it. Why did you slay them, then, if you
are truthful?’, about [the fact] that you would believe if it [the offering]
were brought [to you].
فَإِن كَذَّبُوكَ
فَقَدْ كُذِّبَ رُسُلٌ مِّن قَبْلِكَ جَاءُوا بِالْبَيِّنَاتِ وَالزُّبُرِ
وَالْكِتَابِ الْمُنِيرِ
Pronunciation
Fa-in
kaththabooka faqad kuththibarusulun min qablika jaoo bilbayyinati
wazzuburiwalkitabi almuneer
Translation
Then
if they deny you, [O Muhammad] - so were messengers denied before you, who
brought clear proofs and written ordinances and the enlightening Scripture.
Tafsir al-Jalalayn
But
if they deny you, so were denied messengers before you who came bearing clear
proofs, miracles, and the Scriptures, such as the scrolls of Abraham, and the
Illuminating, the lucid, Book, that is, the Torah and the Gospel (a variant
reading establishes the [prefixed preposition] bā’ in both [words, sc.
bi’l-zubur wa-bi’l-kitāb l-munīr, ‘with the Scriptures and with the
Illuminating Book’]), so be patient as they were.
كُلُّ نَفْسٍ
ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ
الْقِيَامَةِ ۖ فَمَن زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ
الْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا
الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ
Pronunciation
Kullu
nafsin tha-iqatu almawtiwa-innama tuwaffawna ojoorakum yawma alqiyamatifaman
zuhziha AAani annari waodkhilaaljannata faqad faza wama alhayatu addunyailla
mataAAu alghuroor
Translation
Every
soul will taste death, and you will only be given your [full] compensation on
the Day of Resurrection. So he who is drawn away from the Fire and admitted to
Paradise has attained [his desire]. And what is the life of this world except
the enjoyment of delusion.
Tafsir al-Jalalayn
Every
soul shall taste of death; you shall surely be paid in full your wages, the
requital of your deeds, on the Day of Resurrection. Whoever is moved away,
distanced, from the Fire and admitted to Paradise, will have triumphed, he will
have attained his ultimate wish. Living in, the life of this world is but the
comfort of delusion; of inanity, enjoyed for a little while, then perishing.
لَتُبْلَوُنَّ
فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا
الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِن
تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ
Pronunciation
Latublawunna
fee amwalikumwaanfusikum walatasmaAAunna mina allatheena ootoo alkitabamin
qablikum wamina allatheena ashrakoo athankatheeran wa-in tasbiroo watattaqoo
fa-inna thalikamin AAazmi al-omoor
Translation
You
will surely be tested in your possessions and in yourselves. And you will
surely hear from those who were given the Scripture before you and from those
who associate others with Allah much abuse. But if you are patient and fear
Allah - indeed, that is of the matters [worthy] of determination.
Tafsir al-Jalalayn
You
shall surely be tried (la-tublawunna, the [final] nūn nominative indicator has
been omitted because two nūn letters [would otherwise] succeed one another, as
has been the plural person indicator wāw where two unvocalised consonants have
come together), in other words, you shall surely be tested, in your property,
through the duties [imposed] thereupon and through the damages that affect
them; and in your selves, through [the obligations of] worship and through
calamities, and you shall hear from those who were given the Scripture before
you, the Jews and the Christians, and from those who are idolaters, from among
the Arabs, much hurt, in the way of insult, slander and [their] flirting with
your women; but if you are patient, through this, and fear, God — surely that
is true resolve, that is, it is one of those things regarding which one must
necessarily have firm resolve.
وَإِذْ أَخَذَ
اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا
تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا
قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ
Pronunciation
Wa-ith
akhatha Allahumeethaqa allatheena ootoo alkitabalatubayyinunnahu linnasi wala
taktumoonahufanabathoohu waraa thuhoorihim washtarawbihi thamanan qaleelan
fabi/sa ma yashtaroon
Translation
And
[mention, O Muhammad], when Allah took a covenant from those who were given the
Scripture, [saying], "You must make it clear to the people and not conceal
it." But they threw it away behind their backs and exchanged it for a
small price. And wretched is that which they purchased.
Tafsir al-Jalalayn
And,
mention, when God made covenant with those who had been given the Scripture,
that is, the pledge [taken] from them in the Torah, ‘You shall expound it (read
tubayyinunnahu, or yubayyinunnahu, ‘they shall expound it’) the Book, to
people, and not conceal it’ (read taktumūnahu, ‘you shall not conceal it’, or
yaktumūnahu, ‘they shall not conceal it’). But they rejected it, they discarded
the covenant, behind their backs, and so they did not act in accordance with
it, and bought with it, they took in its place, a small price, of this world
from the debased among them, enjoying supremacy over them in knowledge, and
they concealed it, lest it [the supremacy] escape them; how evil is what they
have bought, [how evil is] this purchase of theirs!
لَا تَحْسَبَنَّ
الَّذِينَ يَفْرَحُونَ بِمَا أَتَوا وَّيُحِبُّونَ أَن يُحْمَدُوا بِمَا لَمْ
يَفْعَلُوا فَلَا تَحْسَبَنَّهُم بِمَفَازَةٍ مِّنَ الْعَذَابِ ۖ وَلَهُمْ
عَذَابٌ أَلِيمٌ
Pronunciation
La
tahsabanna allatheenayafrahoona bima ataw wayuhibboona an yuhmadoobima lam
yafAAaloo fala tahsabannahum bimafazatinmina alAAathabi walahum AAathabun aleem
Translation
And
never think that those who rejoice in what they have perpetrated and like to be
praised for what they did not do - never think them [to be] in safety from the
punishment, and for them is a painful punishment.
Tafsir al-Jalalayn
Do
not reckon that (lā tahsabanna, or read lā yahsabanna, ‘let them not reckon’)
those who rejoice in what they have brought, that is, [in what] they have done
by leading people astray, and who love to be praised for what they have not
done, in the way of adherence to the truth, being [themselves] misguided — do
not reckon them (fa-lā tahsabannahum, is for emphasis [in the case of both
readings above]) secure, in a place where they can escape, from the chastisement,
in the Hereafter; but instead they shall be in a place of wherein they shall be
tortured, and that is Hell; there shall be a painful chastisement for them, in
it (alīm means mu’lim, ‘painful’). (If one reads yahsabanna, ‘let them [not]
reckon’, the two direct objects of the first h-s-b verb would be indicated by
the two direct objects of the second h-s-b verb; but if one reads tahsabanna,
‘do [not] reckon’, then only second direct object would be omitted).
وَلِلَّهِ مُلْكُ
السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ
عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Pronunciation
Walillahi
mulku assamawatiwal-ardi wallahu AAala kullishay-in qadeer
Translation
And
to Allah belongs the dominion of the heavens and the earth, and Allah is over
all things competent.
Tafsir al-Jalalayn
To
God belongs the kingdom of the heavens and of the earth, the storehouses of
rain, sustenance, vegetation and so forth, and God has power over all things,
including the punishing of disbelievers and the saving of believers.
إِنَّ فِي خَلْقِ
السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ
لِّأُولِي الْأَلْبَابِ
Pronunciation
Inna
fee khalqi assamawatiwal-ardi wakhtilafi allayli wannaharilaayatin li-olee
al-albab
Translation
Indeed,
in the creation of the heavens and the earth and the alternation of the night
and the day are signs for those of understanding.
Tafsir al-Jalalayn
Surely
in the creation of the heavens and the earth, and the marvels contained in
them, and in the alternation of night and day, coming and going, increasing and
diminishing, there are signs, indications of God’s power, for people of pith,
for people possessing intellects.
الَّذِينَ
يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ
فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا
سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
Pronunciation
Allatheena
yathkuroona Allahaqiyaman waquAAoodan waAAala junoobihimwayatafakkaroona fee
khalqi assamawati wal-ardirabbana ma khalaqta hatha batilan subhanakafaqina AAathaba
annar
Translation
Who
remember Allah while standing or sitting or [lying] on their sides and give
thought to the creation of the heavens and the earth, [saying], "Our Lord,
You did not create this aimlessly; exalted are You [above such a thing]; then
protect us from the punishment of the Fire.
Tafsir al-Jalalayn
Those
who (alladhīna, an adjectival qualification of the preceding [li-ūlī l-albāb,
‘for people of pith’], or a substitution for it) remember God, standing and
sitting and on their sides, reclining, that is to say, in all states: [it is
reported] from Ibn ‘Abbās that they perform prayer in these ways, [each]
according to [his own] capacity; and reflect upon the creation of the heavens
and the earth, to deduce therefrom the power of their Creator, saying: ‘Our
Lord, You have not created this, creation that we see, in vain (bātilan, a
circumstantial qualifier), frivolously, but as a proof of the totality of Your
power. Glory be to You!, exalted above any frivolity. So guard us against the
chastisement of the Fire.
رَبَّنَا إِنَّكَ
مَن تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ ۖ وَمَا
لِلظَّالِمِينَ مِنْ أَنصَارٍ
Pronunciation
Rabbana
innaka man tudkhili annarafaqad akhzaytahu wama liththalimeenamin ansar
Translation
Our
Lord, indeed whoever You admit to the Fire - You have disgraced him, and for
the wrongdoers there are no helpers.
Tafsir al-Jalalayn
Our
Lord, whomever You admit into the Fire, to abide therein, You will have abased,
You will have humiliated, and the evildoers, the disbelievers therein, shall
have no helpers, to protect them from God’s chastisement, exalted be He (the
overt noun [‘the evildoers’] has replaced the pronominalisation [‘whomever’] in
order to inform that the [punishment of] abasement is specifically theirs; the
min of [min ansār, ‘helpers’] is extra).
رَّبَّنَا
إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ
فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ
عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ
Pronunciation
Rabbana
innana samiAAnamunadiyan yunadee lil-eemani an aminoobirabbikum faamanna
rabbana faghfirlana thunoobana wakaffir AAannasayyi-atina watawaffana maAAa
al-abrar
Translation
Our
Lord, indeed we have heard a caller calling to faith, [saying], 'Believe in
your Lord,' and we have believed. Our Lord, so forgive us our sins and remove
from us our misdeeds and cause us to die with the righteous.
Tafsir al-Jalalayn
Our
Lord, we have heard a caller calling, summoning people, to belief (li’l-īmān
means ilā l-īmān) and this is Muhammad (s), or [summoning them] to the Qur’ān,
saying, that, “Believe in your Lord!” And we believed, in Him. So, our Lord,
forgive us our sins and absolve us of, conceal, our evil deeds, and so do not
make them manifest by punishing us for them, and take us [in death], receive
our spirits together, with the pious, the prophets and the righteous.
رَبَّنَا
وَآتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا
تُخْلِفُ الْمِيعَادَ
Pronunciation
Rabbana
waatina mawaAAadtana AAala rusulika wala tukhzinayawma alqiyamati innaka la
tukhlifu almeeAAad
Translation
Our
Lord, and grant us what You promised us through Your messengers and do not
disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your]
promise."
Tafsir al-Jalalayn
Our
Lord, grant us what You have promised us through, the tongues of, Your
messengers, in the way of mercy and favour: they are asking Him that they be
made among those that deserve such a promise, for, God’s promise is fufilled
regardless, but they are not certain that they are among those who deserve it.
The repetition of the phrase, our Lord, is out of extreme humility; and abase
us not on the Day of Resurrection. You will not fail the tryst’, the promise of
Resurrection and Requital.
فَاسْتَجَابَ
لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ
أُنثَىٰ ۖ بَعْضُكُم مِّن بَعْضٍ ۖ فَالَّذِينَ
هَاجَرُوا وَأُخْرِجُوا مِن دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا
وَقُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ
تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ثَوَابًا مِّنْ عِندِ اللَّهِ ۗ وَاللَّهُ
عِندَهُ حُسْنُ الثَّوَابِ
Pronunciation
Fastajaba
lahum rabbuhumannee la odeeAAu AAamala AAamilin minkum minthakarin aw ontha
baAAdukum min baAAdinfallatheena hajaroo waokhrijoo min diyarihimwaoothoo fee
sabeelee waqataloo waqutiloolaokaffiranna AAanhum sayyi-atihim
walaodkhilannahum jannatintajree min tahtiha al-anharu thawabanmin AAindi
Allahi wallahu AAindahu husnuaththawab
Translation
And
their Lord responded to them, "Never will I allow to be lost the work of
[any] worker among you, whether male or female; you are of one another. So
those who emigrated or were evicted from their homes or were harmed in My cause
or fought or were killed - I will surely remove from them their misdeeds, and I
will surely admit them to gardens beneath which rivers flow as reward from
Allah , and Allah has with Him the best reward."
Tafsir al-Jalalayn
And
their Lord answers them, their supplication, by saying that, ‘I do not let the
labour of any labourer among you go to waste, be you male or female — the one
of you is as the other (this statement is a reaffirmation of the previous one):
that is, they are both equal when it comes to recompensing them for their deeds
and for not neglecting them. When Umm Salama asked, ‘O Messenger of God, why is
there no mention of women when it comes to the Emigration (hijra)?’, the
following was revealed: and those who emigrated, from Mecca to Medina, and were
expelled from their habitations, those who suffered hurt in My way, for My
religion, and fought, the disbelievers, and were slain (read qutilū or quttilū)
— them I shall surely absolve of their evil deeds, concealing these with
forgiveness, and I shall admit them to Gardens underneath which river flow’. A
reward (thawāban is a verbal noun reaffirming the import of la-ukaffiranna)
from God! (there is a shift of person here). And God — with Him is the fairest
reward, [the fairest] requital.
لَا يَغُرَّنَّكَ
تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلَادِ
Pronunciation
La
yaghurrannaka taqallubu allatheenakafaroo fee albilad
Translation
Be
not deceived by the [uninhibited] movement of the disbelievers throughout the
land.
Tafsir al-Jalalayn
When
the Muslims began to say, ‘Look at the enemies of God, how comfortable they
are, while we are struggling!’, the following was revealed: Let it not delude
you, that the disbelievers go to and fro in the land, engaging in commerce and
acquiring profit:
مَتَاعٌ قَلِيلٌ
ثُمَّ مَأْوَاهُمْ جَهَنَّمُ ۚ وَبِئْسَ
الْمِهَادُ
Pronunciation
MataAAun
qaleelun thumma ma/wahumjahannamu wabi/sa almihad
Translation
[It
is but] a small enjoyment; then their [final] refuge is Hell, and wretched is
the resting place.
Tafsir al-Jalalayn
That
is [but], a little enjoyment, which they enjoy for a short while in this world
and then perishes; then their abode is Hell — an evil cradling, [an evil]
resting place it is!
لَٰكِنِ
الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ
خَالِدِينَ فِيهَا نُزُلًا مِّنْ عِندِ اللَّهِ ۗ وَمَا عِندَ
اللَّهِ خَيْرٌ لِّلْأَبْرَارِ
Pronunciation
Lakini
allatheena ittaqawrabbahum lahum jannatun tajree min tahtihaal-anharu
khalideena feeha nuzulan minAAindi Allahi wama AAinda Allahi khayrunlil-abrar
Translation
But
those who feared their Lord will have gardens beneath which rivers flow,
abiding eternally therein, as accommodation from Allah . And that which is with
Allah is best for the righteous.
Tafsir al-Jalalayn
But
those who fear their Lord — for them shall be Gardens underneath which rivers
flow, abiding, that is, it is decreed for them to abide, therein; a hospitality
(nuzul is what is prepared for a guest; it is in the accusative [nuzulan]
because it is a circumstantial qualifier referring to jannāt, ‘gardens’, and
its operator is the import of the adverbial phrase) from God Himself. That
which is with God, in the way of reward, is better for the pious, than the
enjoyment of this world.
وَإِنَّ مِنْ
أَهْلِ الْكِتَابِ لَمَن يُؤْمِنُ بِاللَّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَا
أُنزِلَ إِلَيْهِمْ خَاشِعِينَ لِلَّهِ لَا يَشْتَرُونَ بِآيَاتِ اللَّهِ ثَمَنًا
قَلِيلًا ۗ أُولَٰئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ۗ إِنَّ اللَّهَ
سَرِيعُ الْحِسَابِ
Pronunciation
Wa-inna
min ahli alkitabi lamanyu/minu billahi wama onzila ilaykum wamaonzila ilayhim
khashiAAeena lillahi layashtaroona bi-ayati Allahi thamananqaleelan ola-ika
lahum ajruhum AAinda rabbihim inna AllahasareeAAu alhisab
Translation
And
indeed, among the People of the Scripture are those who believe in Allah and
what was revealed to you and what was revealed to them, [being] humbly
submissive to Allah . They do not exchange the verses of Allah for a small
price. Those will have their reward with their Lord. Indeed, Allah is swift in
account.
Tafsir al-Jalalayn
Verily,
there are some among the People of the Scripture who believe in God, like ‘Abd
Allāh b. Salām and his companions and the Negus, and what has been revealed to
you, that is, the Qur’ān, and what has been revealed to them, that is, the
Torah and the Gospel, humble before God (khāshi‘īn is a circumstantial
qualification of the person of [the verb] yu’min, ‘who believe’, and takes into
account the [potentially plural] sense of man, ‘who’), not purchasing with the
verses of God, which they have before them in the Torah and the Gospel
pertaining to the descriptions of the Prophet (s), a small price, of this
world, by concealing them for fear of losing their supremacy, as others, like
the Jews, have done. Those — their wage, the reward for their deeds, is with
their Lord, [a reward] which they will be given twice over, as [stated] in the
sūrat al-Qasas [Q. 28:54]. God is swift at reckoning, reckoning with the whole
of creation in about half a day of the days of this world.
يَا أَيُّهَا
الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ
لَعَلَّكُمْ تُفْلِحُونَ
Pronunciation
Ya
ayyuha allatheena amanooisbiroo wasabiroo warabitoo wattaqooAllaha laAAallakum
tuflihoon
Translation
O
you who have believed, persevere and endure and remain stationed and fear Allah
that you may be successful.
Tafsir al-Jalalayn
O
you who believe, be patient, in [performing] acts of obedience, in the face of
afflictions and in refraining from acts of disobedience, and vie in patience,
with the disbelievers, lest they be more patient than you; be steadfast,
persist in the struggle; fear God, in all of your circumstances, so that you
will prosper, [so that] you will win [admittance to] Paradise and be delivered
from the Fire.
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