ߞߎ߬ߙߣߊ߬ ߞߟߊߒߞߋ ߞߘߐ ߟߎ߬ ߘߟߊߡߌߘߊ - ߊ߲߬ߞߌ߬ߟߋ߬ߞߊ߲ ߘߟߊߡߌߘߊ - ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫ - ߊ߬ ߓߊ߯ߙߊ ߦߋ߫ ߛߋ߲߬ߠߊ߫. * - ߘߟߊߡߌߘߊ ߟߎ߫ ߦߌ߬ߘߊ߬ߥߟߊ
قَالَ كَذَٰلِكَ أَتَتۡكَ ءَايَٰتُنَا فَنَسِيتَهَاۖ وَكَذَٰلِكَ ٱلۡيَوۡمَ تُنسَىٰ
﴾126﴿ He ˹Allah˺ said, “Thus it is: Our Signs came unto you, but you forgot them[229]—and even so, this Day, you are forgotten.”
[229] That is, God says to him, “Just as My Signs did come to you—yet you turned away from Belief in them, neglected their contemplation, and turned your back on acting by them” (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
Ibn Kathīr expounds: “This specific warning does not apply to one who forgets the wording of the Qur’an yet understands its meaning and lives by its teachings. However, to abandon its recitation, allow it to fade from memory, and show disregard for it—these are serious signs of neglect and a troubling lack of reverence.”
“Follow the finest of what has been sent down to you from your Lord—before the Punishment should come upon you suddenly while you are unaware—*lest a soul should say: ‘Woe unto me for all I neglected in my duty to Allah! Indeed, I was among the scoffers; *or should say: ‘Had Allah guided me, I would have surely been among the Mindful; *or should say, upon seeing the Punishment: ‘If only I had another chance, I would be among the doers of good! *Nay—but My Signs did come to you, yet you denied them, waxed arrogant, and were among the Deniers.’” (39: 55–59)
Ibn Kathīr expounds: “This specific warning does not apply to one who forgets the wording of the Qur’an yet understands its meaning and lives by its teachings. However, to abandon its recitation, allow it to fade from memory, and show disregard for it—these are serious signs of neglect and a troubling lack of reverence.”
“Follow the finest of what has been sent down to you from your Lord—before the Punishment should come upon you suddenly while you are unaware—*lest a soul should say: ‘Woe unto me for all I neglected in my duty to Allah! Indeed, I was among the scoffers; *or should say: ‘Had Allah guided me, I would have surely been among the Mindful; *or should say, upon seeing the Punishment: ‘If only I had another chance, I would be among the doers of good! *Nay—but My Signs did come to you, yet you denied them, waxed arrogant, and were among the Deniers.’” (39: 55–59)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَكَذَٰلِكَ نَجۡزِي مَنۡ أَسۡرَفَ وَلَمۡ يُؤۡمِنۢ بِـَٔايَٰتِ رَبِّهِۦۚ وَلَعَذَابُ ٱلۡأٓخِرَةِ أَشَدُّ وَأَبۡقَىٰٓ
﴾127﴿ And thus, do We requite him who transgresses and Believes not in the Signs of his Lord; and verily, the Punishment of the Hereafter is more severe[230] and more enduring.
[230] It has been said that the intended meaning is that the Punishment of the Hereafter is far more severe than that of this world—a view adopted by Ibn Kathīr, al-Biqāʿī, and al-Saʿdī. Others affirm that it refers to a Punishment in the Hereafter more severe than what they were promised in the grave—namely, the straitened life (cf. al-Ṭabarī). A third view considers it to be more severe than what they suffer in both the world and the grave, as stated by al-Baghawī, al-ʿUlaymī, and al-Shinqīṭī. Others, like al-Rasʿanī and Ibn Juzayy, interpreted it as “more severe and more enduring” than both the constricted life and the gathering in blindness: “So Allah made them taste disgrace in the life of this world—but the Punishment of the Hereafter is far greater, if only they knew” (39: 26); “And the Punishment of the Hereafter is more humiliating.” (41: 16)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
أَفَلَمۡ يَهۡدِ لَهُمۡ كَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّنَ ٱلۡقُرُونِ يَمۡشُونَ فِي مَسَٰكِنِهِمۡۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّأُوْلِي ٱلنُّهَىٰ
﴾128﴿ [231]Has it not guided them[232] how many generations[233] We destroyed before them—as they walk among their ˹ruined˺ dwellings? Truly in that are Signs for those endowed with reason.[234]
[231] After God Almighty described how those who turn away from His remembrance shall be raised on the Day of Resurrection, He followed it with a reminder drawn from the worldly destruction of those who denied the Messengers—so that the morally accountable might take heed (cf. al-Rāzī). Moreover, since the preceding passages in this and other suras recount the downfall of past peoples and the rebellion of deniers, such accounts serve as a profound source of insight. Accordingly, they were justly reproached for persisting in their blindness despite the evidence before them (cf. al-Biqāʿī, Naẓm al-Durar).
[232] Yahdi lahum, “guide them” — that is, has it not been made evident to them, or have they not perceived it for themselves? The root meaning of hudā in this context denotes “going ahead to guide,” indicating a clear and leading proof (cf. Ibn Qutaybah – Gharīb al-Qur’ān; al-Ṭabarī; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb; al-Rasʿanī).
[233] The ‘generations’ (al-qurūn) referred to here are the ʿĀd and the Thamūd—for the Makkan Arabs would pass by the dwellings of ʿĀd during their journeys to Yemen, Najran, and their surroundings, and by the dwellings of Thamūd during their journeys to the Levant. Indeed, the Prophet (ﷺ) and his Companions passed through the ruins of Thamūd on their expedition to Tabuk (cf. Ibn ʿĀshūr): “Did it not guide them—how many a generation We had destroyed before them, ˹generations˺ who used to walk in their very dwellings? Surely in that are Signs—do they not hear?” (32: 26); *“How many a generation We destroyed before them who were mightier than them in might, who explored throughout the lands—was there any refuge? Indeed, in that is a reminder for whoever has a heart or lends an ear while being present ˹in mind˺” (50: 36–37); “We did destroy those of your ilk—so is there anyone who would take heed?” (54: 51)
[234] li-ulī al-nuhā means those endowed with intellects. The word al-nuhā is the plural of nuhyah, which refers to the intellect. It is so named because the intellect restrains (yanhā) a person from disgraceful or improper actions. The root n-h-y carries the meaning of reaching a limit or an endpoint—highlighting the intellect’s role in setting boundaries and preventing transgression (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Hā’im, al-Tibyān).
[232] Yahdi lahum, “guide them” — that is, has it not been made evident to them, or have they not perceived it for themselves? The root meaning of hudā in this context denotes “going ahead to guide,” indicating a clear and leading proof (cf. Ibn Qutaybah – Gharīb al-Qur’ān; al-Ṭabarī; Ibn Fāris, Maqāyīs al-Lughah; Ibn al-Jawzī, Tadhkirat al-Arīb; al-Rasʿanī).
[233] The ‘generations’ (al-qurūn) referred to here are the ʿĀd and the Thamūd—for the Makkan Arabs would pass by the dwellings of ʿĀd during their journeys to Yemen, Najran, and their surroundings, and by the dwellings of Thamūd during their journeys to the Levant. Indeed, the Prophet (ﷺ) and his Companions passed through the ruins of Thamūd on their expedition to Tabuk (cf. Ibn ʿĀshūr): “Did it not guide them—how many a generation We had destroyed before them, ˹generations˺ who used to walk in their very dwellings? Surely in that are Signs—do they not hear?” (32: 26); *“How many a generation We destroyed before them who were mightier than them in might, who explored throughout the lands—was there any refuge? Indeed, in that is a reminder for whoever has a heart or lends an ear while being present ˹in mind˺” (50: 36–37); “We did destroy those of your ilk—so is there anyone who would take heed?” (54: 51)
[234] li-ulī al-nuhā means those endowed with intellects. The word al-nuhā is the plural of nuhyah, which refers to the intellect. It is so named because the intellect restrains (yanhā) a person from disgraceful or improper actions. The root n-h-y carries the meaning of reaching a limit or an endpoint—highlighting the intellect’s role in setting boundaries and preventing transgression (cf. Ibn Qutaybah, Gharīb al-Qur’ān; al-Sijistānī, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Hā’im, al-Tibyān).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَلَوۡلَا كَلِمَةٞ سَبَقَتۡ مِن رَّبِّكَ لَكَانَ لِزَامٗا وَأَجَلٞ مُّسَمّٗى
﴾129﴿ Were it not for a Word that had already gone forth from your Lord, it would have been inescapable;[235] but a term appointed.[236]
[235] Lizāman meanings inevitable, unavoidable, or bound to happen. It denotes something that adheres firmly and does not part. The word lizām is a verbal noun from lāzama (to cling, to adhere), and the root l-z-m conveys the idea of constant companionship or permanent attachment between one thing and another (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; Ibn ʿAṭiyyah; al-Iṣfahānī, al-Mufradāt; al-Shawkānī).
[236] Were it not for God’s Decree to defer the punishment to an appointed time, destruction would have befallen them without delay (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr).
Ibn Taymiyyah expounds: “Their punishment has an appointed term: either the Day of Resurrection, or in this world such as the Day of Badr, or immediately after death. All three interpretations are mentioned regarding the aya. So, were it not for a Word that had already gone forth from your Lord regarding an appointed term, the punishment would have been inevitable—that is, it would have inevitably befallen them, for the cause necessitating it is fully established, namely their Denial” (Majmūʿ al-Fatāwā, 16/593; see also: Ibn ʿAṭiyyah).
[236] Were it not for God’s Decree to defer the punishment to an appointed time, destruction would have befallen them without delay (cf. al-Ṭabarī, Ibn ʿAṭiyyah, al-Qurṭubī, Ibn Kathīr).
Ibn Taymiyyah expounds: “Their punishment has an appointed term: either the Day of Resurrection, or in this world such as the Day of Badr, or immediately after death. All three interpretations are mentioned regarding the aya. So, were it not for a Word that had already gone forth from your Lord regarding an appointed term, the punishment would have been inevitable—that is, it would have inevitably befallen them, for the cause necessitating it is fully established, namely their Denial” (Majmūʿ al-Fatāwā, 16/593; see also: Ibn ʿAṭiyyah).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
فَٱصۡبِرۡ عَلَىٰ مَا يَقُولُونَ وَسَبِّحۡ بِحَمۡدِ رَبِّكَ قَبۡلَ طُلُوعِ ٱلشَّمۡسِ وَقَبۡلَ غُرُوبِهَاۖ وَمِنۡ ءَانَآيِٕ ٱلَّيۡلِ فَسَبِّحۡ وَأَطۡرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرۡضَىٰ
﴾130﴿ [237]So bear patiently ˹Muhammad˺ that which they say and glorify your Lord in gratitude before the rising and setting of the sun,[238] and during the watches of the night glorify,[239] and at the edges of the day,[240] so that you may find contentment;[241]
[237] In this segment, God Almighty offers His Noble Messenger (ﷺ) a profound measure of Divine counsel on how to respond to the relentless verbal assaults and stubborn Denial that had so deeply burdened his heart—matters already alluded to in Aya (2) of this sura. The Most High commands him to bear patiently what they say, not merely to endure in silence, but to persist in patience with unwavering resolve and moral dignity. This patience is no passive resignation; it is an active virtue, grounded in steadfast devotion to the mission. He is urged to remain firm in calling to the path of truth and in delivering the Message entrusted to him, undeterred by the intensity of mockery or resistance. Their provocations—designed to wound, dissuade, and weaken—are not to deflect him from his sacred task (cf. al-Rāzī); rather, they are trials that reveal the brilliance of his sincerity, the depth of his resilience, and the strength of his dedication.
Alongside this, God commands him to turn inward—to refine his own soul and nurture the spiritual development of his family through steadfast Prayer. He is to turn away from the fleeting allure of worldly luxury that the Deniers enjoy, which God, in His Wisdom, had withheld from him. Instead, he is given the greater promise: that the final outcome—the true success—belongs to the God-conscious (cf. Ibn ʿĀshūr): “These are among the notable news of the Unseen; We reveal them to you ˹Muhammad˺. Neither you nor your people had knowledge of it before this. So be steadfast; indeed, the final round is for the Mindful.” (11: 49)
[238] That is, the Noble Messenger is bid to declare the transcendence of his Lord, from every imperfection—praising Him by affirming every perfection, with love and reverence for His Majesty, Glorified be He. He is to do so by devoting himself in Prayer to Him alone: before the rising of the sun—that is, the Fajr Prayer—and before its setting—that is, the ʿAṣr Prayer (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, Ibn Rajab, al-Biqāʿī).
Many scholars interpret the tasbīḥ (glorification) in this aya as referring specifically to the obligatory prayers of Fajr and ʿAṣr. This was the view of al-Ṭabarī, al-Wāḥidī, Ibn Taymiyyah, and Ibn Kathīr. al-Qurṭubī reports that most exegetes interpreted the command as referring to the five daily Prayers. However, al-Shawkānī acknowledges an alternative reading: that tasbīḥ here could mean uttering glorification (“subḥān Allāh”) at these times, not necessarily Prayer. Ibn Taymiyyah notes that Prayer is itself an act of glorifying and praising God, and the phrase “glorify your Lord in gratitude” encompasses remembrance, obedience, and worship—each realised in the movements and recitations of ṣalāh (Prayer). He further explains that ṣalāh is termed “tasbīḥ” because it unites bowing, prostration, and verbal praise. Ibn Rajab adds: “The Fajr and ʿAṣr Prayers are included in the command to glorify before sunrise and sunset” (Fatḥ al-Bārī, 4/177).
Jarīr ibn ʿAbd Allāh (h) narrated: “We were with the Prophet (ﷺ) when he looked at the moon on the night it was full, and said: ‘Indeed, you shall see your Lord as you see this moon—unobstructed and without crowding. So if you are able not to miss a prayer before sunrise and before sunset, then do so.’” Then he recited: “…and glorify your Lord in gratitude before the rising and setting of the sun” (al-Bukhārī: 554; Muslim, 633).
[239] The Prophet is also commanded to Pray during the hours of the night (cf. al-Ṭabarī, al-Wāḥidī).
Ibn Taymiyyah states: “…this is unrestricted with respect to its timing, and includes both the Maghrib and ʿIshā’ Prayers (Jāmiʿ al-Masā’il, 6/345). Similarly, Ibn Rajab notes: “As for the glorification in the watches of the night, it includes the Maghrib and ʿIshā’ Prayers” (Fatḥ al-Bārī, 4/177). A number of exegetes have interpreted the phrase as referring specifically to the Maghrib and ʿIshā’ Prayers. Among those who maintain this view are Muqātil ibn Sulaymān, Makkī, al-Wāḥidī, al-Baghawī, al-Bayḍāwī, al-Khāzin, al-ʿUlāymī, and al-Qāsimī). al-Ṭabarī specifically interprets the phrase as referring to the ʿIshā’ Prayer, while Ibn Kathīr interprets it more broadly as an allusion to night prayer (qiyām al-layl). A similar interpretation has also been attributed to Ibn ʿAbbās (cf. al-Ṭabarī).
[240] The phrase “at the edges of the day” has been interpreted by many scholars to refer to specific prescribed Prayers. Some believe it refers specifically to the Ẓuhr Prayer, as its time lies just before and after the zenith, marking the boundary between the first and second halves of the day (cf al-Wāḥidī, al-Samʿānī, and al-Baghawī).
Others have interpreted “the edges of the day” as referring to both the Ẓuhr and Maghrib Prayers. This has been the view of al-Ṭabarī and al-Qurṭubī. al-Ṭabarī explains that Ẓuhr lies at the end of the first half and the beginning of the second half of the day, while Maghrib falls at the third edge, at sunset—hence the plural “edges”.
Ibn Rajab maintains that the phrase includes the Fajr and ʿAṣr Prayers, and possibly Ẓuhr as well, as it marks the beginning of the second half of the day. al-Qurṭubī also reports a view attributed to al-Ḥasan al-Baṣrī that the aya refers to supererogatory (nafl) prayers.
[241] That is, that you may be pleased with what your Lord grants you of reward—both immediate and deferred—and that your heart may find tranquillity, and your eyes find delight in the worship of your Lord. Through it, you find solace from their harm, and patience becomes light upon you (cf. al-Ṭabarī, al-Baghawī, al-Qurṭubī, Ibn Kathīr).
Ibn ʿĀshūr offers a theological reflection on the closing phrase of the aya “that you may find contentment”—interpreting it as meaning either: that the prescribed number of Prayers is sufficient for the soul to be content with the Divine reward; or that God, the Most High, shall grant His Messenger what pleases him. Both readings are supported by variant recitations: “We may very well Know that your chest constricts over what they say. *So, glorify your Lord in gratitude and be among those who prostrate ˹themselves˺; *and worship your Lord until what is certain comes to you.” (15: 97-99)
Alongside this, God commands him to turn inward—to refine his own soul and nurture the spiritual development of his family through steadfast Prayer. He is to turn away from the fleeting allure of worldly luxury that the Deniers enjoy, which God, in His Wisdom, had withheld from him. Instead, he is given the greater promise: that the final outcome—the true success—belongs to the God-conscious (cf. Ibn ʿĀshūr): “These are among the notable news of the Unseen; We reveal them to you ˹Muhammad˺. Neither you nor your people had knowledge of it before this. So be steadfast; indeed, the final round is for the Mindful.” (11: 49)
[238] That is, the Noble Messenger is bid to declare the transcendence of his Lord, from every imperfection—praising Him by affirming every perfection, with love and reverence for His Majesty, Glorified be He. He is to do so by devoting himself in Prayer to Him alone: before the rising of the sun—that is, the Fajr Prayer—and before its setting—that is, the ʿAṣr Prayer (cf. al-Ṭabarī, al-Wāḥidī, Ibn Kathīr, Ibn Rajab, al-Biqāʿī).
Many scholars interpret the tasbīḥ (glorification) in this aya as referring specifically to the obligatory prayers of Fajr and ʿAṣr. This was the view of al-Ṭabarī, al-Wāḥidī, Ibn Taymiyyah, and Ibn Kathīr. al-Qurṭubī reports that most exegetes interpreted the command as referring to the five daily Prayers. However, al-Shawkānī acknowledges an alternative reading: that tasbīḥ here could mean uttering glorification (“subḥān Allāh”) at these times, not necessarily Prayer. Ibn Taymiyyah notes that Prayer is itself an act of glorifying and praising God, and the phrase “glorify your Lord in gratitude” encompasses remembrance, obedience, and worship—each realised in the movements and recitations of ṣalāh (Prayer). He further explains that ṣalāh is termed “tasbīḥ” because it unites bowing, prostration, and verbal praise. Ibn Rajab adds: “The Fajr and ʿAṣr Prayers are included in the command to glorify before sunrise and sunset” (Fatḥ al-Bārī, 4/177).
Jarīr ibn ʿAbd Allāh (h) narrated: “We were with the Prophet (ﷺ) when he looked at the moon on the night it was full, and said: ‘Indeed, you shall see your Lord as you see this moon—unobstructed and without crowding. So if you are able not to miss a prayer before sunrise and before sunset, then do so.’” Then he recited: “…and glorify your Lord in gratitude before the rising and setting of the sun” (al-Bukhārī: 554; Muslim, 633).
[239] The Prophet is also commanded to Pray during the hours of the night (cf. al-Ṭabarī, al-Wāḥidī).
Ibn Taymiyyah states: “…this is unrestricted with respect to its timing, and includes both the Maghrib and ʿIshā’ Prayers (Jāmiʿ al-Masā’il, 6/345). Similarly, Ibn Rajab notes: “As for the glorification in the watches of the night, it includes the Maghrib and ʿIshā’ Prayers” (Fatḥ al-Bārī, 4/177). A number of exegetes have interpreted the phrase as referring specifically to the Maghrib and ʿIshā’ Prayers. Among those who maintain this view are Muqātil ibn Sulaymān, Makkī, al-Wāḥidī, al-Baghawī, al-Bayḍāwī, al-Khāzin, al-ʿUlāymī, and al-Qāsimī). al-Ṭabarī specifically interprets the phrase as referring to the ʿIshā’ Prayer, while Ibn Kathīr interprets it more broadly as an allusion to night prayer (qiyām al-layl). A similar interpretation has also been attributed to Ibn ʿAbbās (cf. al-Ṭabarī).
[240] The phrase “at the edges of the day” has been interpreted by many scholars to refer to specific prescribed Prayers. Some believe it refers specifically to the Ẓuhr Prayer, as its time lies just before and after the zenith, marking the boundary between the first and second halves of the day (cf al-Wāḥidī, al-Samʿānī, and al-Baghawī).
Others have interpreted “the edges of the day” as referring to both the Ẓuhr and Maghrib Prayers. This has been the view of al-Ṭabarī and al-Qurṭubī. al-Ṭabarī explains that Ẓuhr lies at the end of the first half and the beginning of the second half of the day, while Maghrib falls at the third edge, at sunset—hence the plural “edges”.
Ibn Rajab maintains that the phrase includes the Fajr and ʿAṣr Prayers, and possibly Ẓuhr as well, as it marks the beginning of the second half of the day. al-Qurṭubī also reports a view attributed to al-Ḥasan al-Baṣrī that the aya refers to supererogatory (nafl) prayers.
[241] That is, that you may be pleased with what your Lord grants you of reward—both immediate and deferred—and that your heart may find tranquillity, and your eyes find delight in the worship of your Lord. Through it, you find solace from their harm, and patience becomes light upon you (cf. al-Ṭabarī, al-Baghawī, al-Qurṭubī, Ibn Kathīr).
Ibn ʿĀshūr offers a theological reflection on the closing phrase of the aya “that you may find contentment”—interpreting it as meaning either: that the prescribed number of Prayers is sufficient for the soul to be content with the Divine reward; or that God, the Most High, shall grant His Messenger what pleases him. Both readings are supported by variant recitations: “We may very well Know that your chest constricts over what they say. *So, glorify your Lord in gratitude and be among those who prostrate ˹themselves˺; *and worship your Lord until what is certain comes to you.” (15: 97-99)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَلَا تَمُدَّنَّ عَيۡنَيۡكَ إِلَىٰ مَا مَتَّعۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّنۡهُمۡ زَهۡرَةَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا لِنَفۡتِنَهُمۡ فِيهِۚ وَرِزۡقُ رَبِّكَ خَيۡرٞ وَأَبۡقَىٰ
﴾131﴿ do not fix your eyes longingly[242] towards the splendour We have given to pairs[243] of them ˹to enjoy˺—the ˹fleeting˺ bloom of worldly life,[244] so that We may try them thereby.[245] But the provision of your Lord is better and more enduring;[246]
[242] That is, do not let your eyes linger longingly upon the allure they behold (cf. al-Zamakhsharī). Madd al-ʿaynain refers to sustained looking, and the root of the word madd denotes pulling or extension—hence, muddah (a span) is used for an extended period of time (cf. al-Iṣfahānī, al-Mufradāt; Ibn Juzayy; al-Shawkānī).
[243] Azwājan is, kinds or categories; it is also said: counterparts and peers. The root of zawj conveys the sense of pairing—of one thing being coupled with another (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
Ibn ʿĀshūr remarks: “The mention of azwāj (pairs) here indicates households and families—that is, what We have granted them and their spouses of various enjoyments. For each spouse (zawj) finds delight in the other, appreciating the beauty of their partner, along with the shared enjoyments between them such as children, furnishings, dwellings, and servants.”
[244] Ibn ʿUthaymīn (Sharḥ Riyādh al-Ṣāliḥīn; 3: 45) explains the metaphorical allegory: “Do not look to the people of the world and what they have been granted of luxury—be it fine rides, splendid garments, lofty dwellings, and the like. For all of it is but the bloom of worldly life (zahrat al-ḥayāh al-dunyā). The bloom, in its final fate, withers, dries, and fades away. It is the swiftest of all leaves to perish—hence the term zahrāh is used, denoting a blossom of striking beauty, radiant charm, and pleasing fragrance—if it has fragrance at all—yet it quickly fades. So too is this world: a blossom that swiftly withers. We ask Allah to grant us a share and portion in the Hereafter.”
[245] The Noble Messenger is directed not to gaze with admiration, desire, or longing at what has been granted to the wealthy and self-indulgent among those who have turned away from the signs of their Lord—fleeting enjoyments and vanishing splendour from the adornment of this perishable world. Rather, it has been allotted to them only as a means of trials and tests (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Saʿdī).
ʿUmar Ibn al-Khaṭṭāb (h) asked: “Pray to Allah, O Messenger of Allah, that He may grant abundance to your followers—for indeed, He has granted abundance to Persia and Rome, and they do not worship Allah.” The Prophet (ﷺ) sat upright and said: “Are you in doubt, O son of al-Khaṭṭāb? They are a people whose good things have been hastened for them in this worldly life!” (al-Bukhārī: 2468; Muslim: 1479).
[246] The reward of God Almighty in the Hereafter is better than the adornment of this world and more lasting; for it is a reward that shall never cease (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Qanwajī): “…what is with Allah is best for you, if only you knew. *What is with you depletes, but what is with Allah is everlasting.” (16: 95-96)
The phrase wa-abqā (“and more enduring”) is repeated three times in this sura—at (73), “Allah is better and more enduring”; (127), “The Punishment of the Hereafter is more severe and more enduring”; and (131), “The provision of your Lord is better and more enduring.” This deliberate repetition functions as a thematic refrain, underscoring the contrast between the transience of worldly pleasures and pains, and the enduring reality of what proceeds from God Almighty. It serves as a constant reminder to the Believers that true worth lies not in immediate gratification or suffering, but in what lasts. In doing so, it reinforces steadfastness and cultivates the inner strength required to endure hardship with patience and unwavering faith in the promise of the Hereafter.
[243] Azwājan is, kinds or categories; it is also said: counterparts and peers. The root of zawj conveys the sense of pairing—of one thing being coupled with another (cf. Ibn Qutaybah, Gharīb al-Qur’ān; Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt; Ibn al-Jawzī, Tadhkirat al-Arīb).
Ibn ʿĀshūr remarks: “The mention of azwāj (pairs) here indicates households and families—that is, what We have granted them and their spouses of various enjoyments. For each spouse (zawj) finds delight in the other, appreciating the beauty of their partner, along with the shared enjoyments between them such as children, furnishings, dwellings, and servants.”
[244] Ibn ʿUthaymīn (Sharḥ Riyādh al-Ṣāliḥīn; 3: 45) explains the metaphorical allegory: “Do not look to the people of the world and what they have been granted of luxury—be it fine rides, splendid garments, lofty dwellings, and the like. For all of it is but the bloom of worldly life (zahrat al-ḥayāh al-dunyā). The bloom, in its final fate, withers, dries, and fades away. It is the swiftest of all leaves to perish—hence the term zahrāh is used, denoting a blossom of striking beauty, radiant charm, and pleasing fragrance—if it has fragrance at all—yet it quickly fades. So too is this world: a blossom that swiftly withers. We ask Allah to grant us a share and portion in the Hereafter.”
[245] The Noble Messenger is directed not to gaze with admiration, desire, or longing at what has been granted to the wealthy and self-indulgent among those who have turned away from the signs of their Lord—fleeting enjoyments and vanishing splendour from the adornment of this perishable world. Rather, it has been allotted to them only as a means of trials and tests (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Saʿdī).
ʿUmar Ibn al-Khaṭṭāb (h) asked: “Pray to Allah, O Messenger of Allah, that He may grant abundance to your followers—for indeed, He has granted abundance to Persia and Rome, and they do not worship Allah.” The Prophet (ﷺ) sat upright and said: “Are you in doubt, O son of al-Khaṭṭāb? They are a people whose good things have been hastened for them in this worldly life!” (al-Bukhārī: 2468; Muslim: 1479).
[246] The reward of God Almighty in the Hereafter is better than the adornment of this world and more lasting; for it is a reward that shall never cease (cf. al-Ṭabarī, al-Samarqandī, al-Shawkānī, al-Qanwajī): “…what is with Allah is best for you, if only you knew. *What is with you depletes, but what is with Allah is everlasting.” (16: 95-96)
The phrase wa-abqā (“and more enduring”) is repeated three times in this sura—at (73), “Allah is better and more enduring”; (127), “The Punishment of the Hereafter is more severe and more enduring”; and (131), “The provision of your Lord is better and more enduring.” This deliberate repetition functions as a thematic refrain, underscoring the contrast between the transience of worldly pleasures and pains, and the enduring reality of what proceeds from God Almighty. It serves as a constant reminder to the Believers that true worth lies not in immediate gratification or suffering, but in what lasts. In doing so, it reinforces steadfastness and cultivates the inner strength required to endure hardship with patience and unwavering faith in the promise of the Hereafter.
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَأۡمُرۡ أَهۡلَكَ بِٱلصَّلَوٰةِ وَٱصۡطَبِرۡ عَلَيۡهَاۖ لَا نَسۡـَٔلُكَ رِزۡقٗاۖ نَّحۡنُ نَرۡزُقُكَۗ وَٱلۡعَٰقِبَةُ لِلتَّقۡوَىٰ
﴾132﴿ [247]and, enjoin your household to keep up the Prayer,[248] and be ever steadfast in it.[249] We do not ask you for provision. We provide for you;[250] the ˹blessed˺ outcome is for Mindfulness.[251]
[247] The Command for self-purification is followed with an emphasis on purifying and guiding others, for such concern reflects greater sincerity and is more deserving of ultimate salvation (cf. al-Biqāʿī, Naẓm al-Durar).
[248] God Almighty says in praise of Prophet Ishmael (عليه السلام): “And he used to enjoin his household to Prayer and zakat.” (19: 55)
[249] Be steadfast in upholding it—performing it at its appointed times, with its proper limits, essential pillars, etiquettes, and with reverent humility (cf. al-Ṭabarī, al-Khāzin, al-Saʿdī).
[250] The statement “We do not ask you with provision...” reflects the Qur’anic principle that worship is the central human obligation, while provision is guaranteed by God Almighty. As such, the Noble Messenger is instructed not to let the pursuit of sustenance distract him from the establishment of Prayer (cf. al-Ṭabarī, al-Baghawī, Ibn al-Jawzī): “I have not created jinn and humankind except to worship Me. I seek no provision from them, nor do I ask them to feed Me. Indeed, Allah is the ˹sole˺ Provider, Possessor of Firm Strength.” (51: 56–58)
Abū Hurayrah (h) narrated that the Prophet (ﷺ) said: “Allah the Exalted says: O son of Ādam, devote yourself to My worship and I shall fill your heart with richness and remove your poverty. But if you do not, I will fill your hands with preoccupations and will not relieve your poverty” (al-Tirmidhī: 2466; Ibn Mājah: 4107).
Zayd ibn Thābit (h) reported: “I heard the Messenger of Allah (ﷺ) say: “Whoever makes the world his main concern, Allah will scatter his affairs, place poverty between his eyes, and he will obtain nothing from the world except what has been written for him. But whoever makes the Hereafter his intention, Allah will gather his affairs for him, place richness in his heart, and the world will come to him in submission” (Ibn Mājah: 4105; Imām Ahmad: 21590).
[251] “That is the Abode of the Hereafter—We assign it to those who desire neither exaltation upon the Earth nor corruption—the ultimate outcome belongs to the Mindful.” (28: 83)
[248] God Almighty says in praise of Prophet Ishmael (عليه السلام): “And he used to enjoin his household to Prayer and zakat.” (19: 55)
[249] Be steadfast in upholding it—performing it at its appointed times, with its proper limits, essential pillars, etiquettes, and with reverent humility (cf. al-Ṭabarī, al-Khāzin, al-Saʿdī).
[250] The statement “We do not ask you with provision...” reflects the Qur’anic principle that worship is the central human obligation, while provision is guaranteed by God Almighty. As such, the Noble Messenger is instructed not to let the pursuit of sustenance distract him from the establishment of Prayer (cf. al-Ṭabarī, al-Baghawī, Ibn al-Jawzī): “I have not created jinn and humankind except to worship Me. I seek no provision from them, nor do I ask them to feed Me. Indeed, Allah is the ˹sole˺ Provider, Possessor of Firm Strength.” (51: 56–58)
Abū Hurayrah (h) narrated that the Prophet (ﷺ) said: “Allah the Exalted says: O son of Ādam, devote yourself to My worship and I shall fill your heart with richness and remove your poverty. But if you do not, I will fill your hands with preoccupations and will not relieve your poverty” (al-Tirmidhī: 2466; Ibn Mājah: 4107).
Zayd ibn Thābit (h) reported: “I heard the Messenger of Allah (ﷺ) say: “Whoever makes the world his main concern, Allah will scatter his affairs, place poverty between his eyes, and he will obtain nothing from the world except what has been written for him. But whoever makes the Hereafter his intention, Allah will gather his affairs for him, place richness in his heart, and the world will come to him in submission” (Ibn Mājah: 4105; Imām Ahmad: 21590).
[251] “That is the Abode of the Hereafter—We assign it to those who desire neither exaltation upon the Earth nor corruption—the ultimate outcome belongs to the Mindful.” (28: 83)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَقَالُواْ لَوۡلَا يَأۡتِينَا بِـَٔايَةٖ مِّن رَّبِّهِۦٓۚ أَوَلَمۡ تَأۡتِهِم بَيِّنَةُ مَا فِي ٱلصُّحُفِ ٱلۡأُولَىٰ
﴾133﴿ [252]And they ˹the Deniers˺ say: “If only he would bring us a Sign from his Lord!” Has there not come to them a clear exposition of what was ˹already˺ in the former Scrolls?[253]
[252] This is yet another example of the egregious and repeated claims voiced by the Makkan Associators—claims which the Noble Messenger (ﷺ) was Divinely instructed to bear with patience. As Ibn ʿĀshūr observes, such statements were not rooted in any sincere pursuit of truth, but were rather manifestations of wilful obstinacy and entrenched Denial. In this aya, and the one that follows—both forming the closing remarks of the sura—the Messenger (ﷺ) is fortified with decisive and compelling responses, affirming that his Lord is indeed with him, supporting and vindicating him in the face of rejection.
[253] That is, in the Qur’an which elucidates for them what the Scriptures of the former Prophets contained (cf. al-Ṭabarī, al-Bayḍāwī, al-Saʿdī, al-Shinqīṭī): “Indeed, this Qur’an relates to the Children of Israel most of that over which they differ.” (27: 76)
al-Qurṭubī explains: “˹That is,˺ the Torah, the Gospel, and the ancient Scriptures. This is among the greatest of Signs—for he ˹the Prophet (ﷺ)˺ has informed them of what they contained!” To confront the long-established theological narratives of the People of the Book—affirming some elements, correcting others, and altogether rejecting those that had been altered—was an extraordinary act. As al-Rāzī notes, such a move would have been intellectually perilous and historically implausible had the Prophet (ﷺ) not been certain that what he brought was revelation from the very same God Who had revealed the earlier Scriptures, and Who alone knew their original, uncorrupted content.
Ibn Taymiyyah (Ibn Taymiyyah, al-Jawāb al-Ṣaḥīḥ liman Baddala Dīn al-Masīḥ, passim, esp. in his comparison of Qur’anic and Biblical narratives) likewise underscores this as a manifest sign of Prophethood: that the Qur’an speaks with confident authority about matters known only to those deeply versed in the scriptures of old, and yet its account aligns with what remains of the unaltered truths within those traditions—while correcting their errors without hesitation. al-Shinqīṭī, drawing from this same framework, regards the Qur’an’s disclosure of hidden truths within the previous revelations as a decisive proof, especially given the Prophet’s illiteracy and absence of formal instruction.
Indeed, this confident engagement with Judeo-Christian scripture serves as a powerful sign of the Prophet’s truthfulness. No historical record indicates that the Jewish scholars of Madinah—despite being in close contact with the Makkan Associators and well-versed in their textual heritage—publicly challenged the Qur’anic account on these points. As for the Christians of Najran, their encounter with the Prophet (ﷺ), as recorded in Sūrat Āl ʿImrān, resulted not in a theological refutation, but in evasive argument and eventual retreat, testifying to their doctrinal confusion and their inability to counter the Qur’an’s narrative force.
In this very sura, the Qur’an offers profound clarification of what is contained in the former Scrolls. Two major narratives are recounted here: the stories of Moses (عليه السلام) and Adam (عليهما السلام). Both are found prominently in the Hebrew Bible—Moses (عليه السلام) in Exodus and Adam (عليه السلام) in Genesis—yet the Qur’anic retellings here do more than echo them; they correct, refine, and reaffirm the unaltered truth that had been lost or distorted over time.
These two episodes—those of Adam (عليه السلام) and Moses (عليه السلام)—carry profound significance in later theological discussions, particularly in how the Qur’an reorients narratives that had long shaped Jewish and Christian thought.
The story of Adam (عليه السلام), as presented in this sura (ayas: 120–121), corrects a deeply entrenched notion found in Genesis—namely, that Eve alone bore the guilt for humanity’s Fall, having been deceived by the serpent and then drawing Adam (عليه السلام) into sin. This reading has historically underpinned a wide range of misogynistic doctrines in post-biblical theology, particularly in parts of Christian tradition, where Eve’s transgression was viewed as the origin of female inferiority and spiritual liability. The Qur’an decisively breaks with this narrative: it attributes the temptation directly to Satan, presents Adam (عليه السلام) and his spouse as equally deceived, equally responsible, and ultimately equally repentant. This restores moral symmetry and human dignity to both parties and lays the groundwork for a theology of personal accountability, not inherited guilt.
The story of Moses (عليه السلام), especially in ayas 84–97, likewise reshapes a foundational episode from the Israelite tradition—the sin of the golden calf. In Exodus (32: 2–4), Aaron (عليه السلام) is portrayed as the one who gathered the people’s gold and fashioned the idol, thus bearing direct responsibility for a grave act of apostasy. The Qur’an challenges this depiction by introducing al-Sāmirī as the true instigator, while Aaron (عليه السلام) is shown to have opposed the idolatry, warned the people, and feared internal division (ayas: 90–94). This is a significant theological intervention: it vindicates Aaron’s Prophetic integrity, reaffirms the sanctity of the Prophetic office, and prevents the conflation of political weakness with doctrinal betrayal. Later Muslim scholars, including al-Rāzī and al-Shinqīṭī, regard this correction not merely as historical, but as doctrinally necessary to preserve the infallibility (ʿiṣmah) of the Prophets, especially in matters of Faith, and their unwavering commitment to tawḥīd.
These examples reveal the Qur’an’s distinctive role—not merely as a parallel Scripture, but as a guardian over previous revelation, separating truth from embellishment, correcting error, and restoring the Prophetic legacy to its Divinely intended clarity: “And We sent down to you ˹Muhammad˺ the Book with the Truth, confirming that which preceded it of the Book and a ˹supreme˺ authority over it. Judge then between them with what Allah sent down and do not follow their desires over the Truth that came to you.” (5: 48)
[253] That is, in the Qur’an which elucidates for them what the Scriptures of the former Prophets contained (cf. al-Ṭabarī, al-Bayḍāwī, al-Saʿdī, al-Shinqīṭī): “Indeed, this Qur’an relates to the Children of Israel most of that over which they differ.” (27: 76)
al-Qurṭubī explains: “˹That is,˺ the Torah, the Gospel, and the ancient Scriptures. This is among the greatest of Signs—for he ˹the Prophet (ﷺ)˺ has informed them of what they contained!” To confront the long-established theological narratives of the People of the Book—affirming some elements, correcting others, and altogether rejecting those that had been altered—was an extraordinary act. As al-Rāzī notes, such a move would have been intellectually perilous and historically implausible had the Prophet (ﷺ) not been certain that what he brought was revelation from the very same God Who had revealed the earlier Scriptures, and Who alone knew their original, uncorrupted content.
Ibn Taymiyyah (Ibn Taymiyyah, al-Jawāb al-Ṣaḥīḥ liman Baddala Dīn al-Masīḥ, passim, esp. in his comparison of Qur’anic and Biblical narratives) likewise underscores this as a manifest sign of Prophethood: that the Qur’an speaks with confident authority about matters known only to those deeply versed in the scriptures of old, and yet its account aligns with what remains of the unaltered truths within those traditions—while correcting their errors without hesitation. al-Shinqīṭī, drawing from this same framework, regards the Qur’an’s disclosure of hidden truths within the previous revelations as a decisive proof, especially given the Prophet’s illiteracy and absence of formal instruction.
Indeed, this confident engagement with Judeo-Christian scripture serves as a powerful sign of the Prophet’s truthfulness. No historical record indicates that the Jewish scholars of Madinah—despite being in close contact with the Makkan Associators and well-versed in their textual heritage—publicly challenged the Qur’anic account on these points. As for the Christians of Najran, their encounter with the Prophet (ﷺ), as recorded in Sūrat Āl ʿImrān, resulted not in a theological refutation, but in evasive argument and eventual retreat, testifying to their doctrinal confusion and their inability to counter the Qur’an’s narrative force.
In this very sura, the Qur’an offers profound clarification of what is contained in the former Scrolls. Two major narratives are recounted here: the stories of Moses (عليه السلام) and Adam (عليهما السلام). Both are found prominently in the Hebrew Bible—Moses (عليه السلام) in Exodus and Adam (عليه السلام) in Genesis—yet the Qur’anic retellings here do more than echo them; they correct, refine, and reaffirm the unaltered truth that had been lost or distorted over time.
These two episodes—those of Adam (عليه السلام) and Moses (عليه السلام)—carry profound significance in later theological discussions, particularly in how the Qur’an reorients narratives that had long shaped Jewish and Christian thought.
The story of Adam (عليه السلام), as presented in this sura (ayas: 120–121), corrects a deeply entrenched notion found in Genesis—namely, that Eve alone bore the guilt for humanity’s Fall, having been deceived by the serpent and then drawing Adam (عليه السلام) into sin. This reading has historically underpinned a wide range of misogynistic doctrines in post-biblical theology, particularly in parts of Christian tradition, where Eve’s transgression was viewed as the origin of female inferiority and spiritual liability. The Qur’an decisively breaks with this narrative: it attributes the temptation directly to Satan, presents Adam (عليه السلام) and his spouse as equally deceived, equally responsible, and ultimately equally repentant. This restores moral symmetry and human dignity to both parties and lays the groundwork for a theology of personal accountability, not inherited guilt.
The story of Moses (عليه السلام), especially in ayas 84–97, likewise reshapes a foundational episode from the Israelite tradition—the sin of the golden calf. In Exodus (32: 2–4), Aaron (عليه السلام) is portrayed as the one who gathered the people’s gold and fashioned the idol, thus bearing direct responsibility for a grave act of apostasy. The Qur’an challenges this depiction by introducing al-Sāmirī as the true instigator, while Aaron (عليه السلام) is shown to have opposed the idolatry, warned the people, and feared internal division (ayas: 90–94). This is a significant theological intervention: it vindicates Aaron’s Prophetic integrity, reaffirms the sanctity of the Prophetic office, and prevents the conflation of political weakness with doctrinal betrayal. Later Muslim scholars, including al-Rāzī and al-Shinqīṭī, regard this correction not merely as historical, but as doctrinally necessary to preserve the infallibility (ʿiṣmah) of the Prophets, especially in matters of Faith, and their unwavering commitment to tawḥīd.
These examples reveal the Qur’an’s distinctive role—not merely as a parallel Scripture, but as a guardian over previous revelation, separating truth from embellishment, correcting error, and restoring the Prophetic legacy to its Divinely intended clarity: “And We sent down to you ˹Muhammad˺ the Book with the Truth, confirming that which preceded it of the Book and a ˹supreme˺ authority over it. Judge then between them with what Allah sent down and do not follow their desires over the Truth that came to you.” (5: 48)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
وَلَوۡ أَنَّآ أَهۡلَكۡنَٰهُم بِعَذَابٖ مِّن قَبۡلِهِۦ لَقَالُواْ رَبَّنَا لَوۡلَآ أَرۡسَلۡتَ إِلَيۡنَا رَسُولٗا فَنَتَّبِعَ ءَايَٰتِكَ مِن قَبۡلِ أَن نَّذِلَّ وَنَخۡزَىٰ
﴾134﴿ [254]And had We destroyed them ˹O Muhammad˺ with a Punishment before it,[255] they would have surely said: “Our Lord! Why did You not send a Messenger to us, so that we might have followed Your Signs before we were abased and disgraced!”[256]
[254] Since it had already become clear from what preceded that the Associators cast aspersions even on matters in which they had no grounds for doubt whatsoever, the discourse then turned to address something in which they might have had a semblance of doubt—had it actually occurred (cf. al-Biqāʿī, Naẓm al-Durar).
[255] That is, before the Qur’an was revealed to them and before Muḥammad (ﷺ) was sent to them (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qurṭubī, Ibn Juzayy).
[256] That is, before we are humiliated by Punishment and disgraced in the Fire (cf. al-Ṭabarī, al-Wāḥidī, al-Qurṭubī): “Our Lord, disgraced indeed is the one You commit to Hellfire!” (3: 193)
[255] That is, before the Qur’an was revealed to them and before Muḥammad (ﷺ) was sent to them (cf. al-Ṭabarī, Ibn al-Jawzī, al-Qurṭubī, Ibn Juzayy).
[256] That is, before we are humiliated by Punishment and disgraced in the Fire (cf. al-Ṭabarī, al-Wāḥidī, al-Qurṭubī): “Our Lord, disgraced indeed is the one You commit to Hellfire!” (3: 193)
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
قُلۡ كُلّٞ مُّتَرَبِّصٞ فَتَرَبَّصُواْۖ فَسَتَعۡلَمُونَ مَنۡ أَصۡحَٰبُ ٱلصِّرَٰطِ ٱلسَّوِيِّ وَمَنِ ٱهۡتَدَىٰ
﴾135﴿ [257]Say ˹Muhammad˺: “Each ˹of us˺ indeed ˹expectantly˺ awaits—so lie in waiting![258] For you shall surely know who ˹truly˺ are the people of the Forthright[259] Path and who it is that has been ˹rightly˺ guided.”[260]
[257] When it became clear—by God’s knowledge—that the faith of these Associators was all but impossible, and that their arguing would never cease—that if guidance came, they would mock it, and if punishment came first, they would cry foul—it was as if the underlying question were: Then what is to be done with such a people? Thus comes the following answer (cf. al0Biqāʿī, (al-Biqāʿī) Naẓm al-Durar).
[258] Each party awaits the turn of fate against the other, watching to whom victory shall belong (cf. al-Ṭabarī, al-Wāḥidī, al-Qurṭubī, al-Saʿdī): “Do you ˹expectantly˺ await for us nothing but one of the two good things! But what we ˹expectantly˺ await for you is that Allah afflicts you with a punishment from His side, or at our hands! So await, for we surely are awaiting with you!” (9: 52)
[259] Sawiyy is straight and even. The term sawiyy is used to describe that which is preserved from both excess and deficiency—whether in measure or in quality. The root s-w-y denotes straightness and balance between two extremes (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
[260] That is, the Associators shall come to know who was truly upon the straight and balanced path—free from deviation or distortion—whether it was the Believers or themselves. They shall also come to know who had been rightly guided to the Truth all along, and who it was that had veered away from it (cf. al-Ṭabarī, al-Zajjāj, al-Qurṭubī, al-Saʿdī).
It has been said that the intended meaning is they shall come to know on the Day of Judgement. This interpretation is held by al-Ṭabarī, al-Wāḥidī, and al-Baghawī. Others interpret the statement as referring to the time of victory, among them al-Qurṭubī, Ibn ʿAjībah, and al-Qāsimī. al-Biqāʿī affirms that this was realised with certainty at the Conquest of Makkah, when joy in Islam intensified among the Believers. al-Shinqīṭī reconciles the two views, stating that the truth of guidance would become evident both in the Hereafter—when reality is fully unveiled—and in this world, through the observable signs of Divine support for the Prophet (ﷺ).
[258] Each party awaits the turn of fate against the other, watching to whom victory shall belong (cf. al-Ṭabarī, al-Wāḥidī, al-Qurṭubī, al-Saʿdī): “Do you ˹expectantly˺ await for us nothing but one of the two good things! But what we ˹expectantly˺ await for you is that Allah afflicts you with a punishment from His side, or at our hands! So await, for we surely are awaiting with you!” (9: 52)
[259] Sawiyy is straight and even. The term sawiyy is used to describe that which is preserved from both excess and deficiency—whether in measure or in quality. The root s-w-y denotes straightness and balance between two extremes (cf. Ibn Fāris, Maqāyīs al-Lughah; al-Iṣfahānī, al-Mufradāt).
[260] That is, the Associators shall come to know who was truly upon the straight and balanced path—free from deviation or distortion—whether it was the Believers or themselves. They shall also come to know who had been rightly guided to the Truth all along, and who it was that had veered away from it (cf. al-Ṭabarī, al-Zajjāj, al-Qurṭubī, al-Saʿdī).
It has been said that the intended meaning is they shall come to know on the Day of Judgement. This interpretation is held by al-Ṭabarī, al-Wāḥidī, and al-Baghawī. Others interpret the statement as referring to the time of victory, among them al-Qurṭubī, Ibn ʿAjībah, and al-Qāsimī. al-Biqāʿī affirms that this was realised with certainty at the Conquest of Makkah, when joy in Islam intensified among the Believers. al-Shinqīṭī reconciles the two views, stating that the truth of guidance would become evident both in the Hereafter—when reality is fully unveiled—and in this world, through the observable signs of Divine support for the Prophet (ﷺ).
ߊߙߊߓߎߞߊ߲ߡߊ ߞߘߐߦߌߘߊ ߟߎ߬:
ߞߎ߬ߙߣߊ߬ ߞߟߊߒߞߋ ߞߘߐ ߟߎ߬ ߘߟߊߡߌߘߊ - ߊ߲߬ߞߌ߬ߟߋ߬ߞߊ߲ ߘߟߊߡߌߘߊ - ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫ - ߊ߬ ߓߊ߯ߙߊ ߦߋ߫ ߛߋ߲߬ߠߊ߫. - ߘߟߊߡߌߘߊ ߟߎ߫ ߦߌ߬ߘߊ߬ߥߟߊ
ߘߟߊߡߌߘߊ߫ ߞߓ. ߥߊ߬ߟߌ߯ߘ ߓߊߟߌߤߊߛ߭ ߊ.ߟߑߊ߳ߺߊߡߑߙߌ߮ ߓߟߏ߫