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Tafsir Ishraq al-Ma'ani

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Introduction | Wiki
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
Surah 11. Hud
Verses [Section]: 1-8[1], 9-24 [2], 25-35 [3], 36-49 [4], 50-60 [5], 61-68 [6], 69-83 [7], 84-95 [8], 96-109 [9], 110-123 [10]

Quran Text of Verse 84-95
وَ اِلٰیAnd toمَدْیَنَMadyanاَخَاهُمْtheir brotherشُعَیْبًا ؕShuaibقَالَHe saidیٰقَوْمِO my people!اعْبُدُواWorshipاللّٰهَAllahمَاnotلَكُمْ(is) for youمِّنْanyاِلٰهٍgodغَیْرُهٗ ؕother than Himوَ لَاAnd (do) notتَنْقُصُواdecreaseالْمِكْیَالَ(from) the measureوَ الْمِیْزَانَand the scaleاِنِّیْۤIndeed Iاَرٰىكُمْsee youبِخَیْرٍin prosperityوَّ اِنِّیْۤbut indeed Iاَخَافُfearعَلَیْكُمْfor youعَذَابَpunishmentیَوْمٍ(of ) a Dayمُّحِیْطٍ all-encompassing وَ یٰقَوْمِAnd O my people!اَوْفُواGive fullالْمِكْیَالَmeasureوَ الْمِیْزَانَand weightبِالْقِسْطِin justiceوَ لَاand (do) notتَبْخَسُواdepriveالنَّاسَthe peopleاَشْیَآءَهُمْ(of) their thingsوَ لَاand (do) notتَعْثَوْاact wickedlyفِیinالْاَرْضِthe earthمُفْسِدِیْنَ spreading corruption بَقِیَّتُ(What) remainsاللّٰهِ(from) Allahخَیْرٌ(is) bestلَّكُمْfor youاِنْifكُنْتُمْyou areمُّؤْمِنِیْنَ ۚ۬believersوَ مَاۤAnd notاَنَاI amعَلَیْكُمْover youبِحَفِیْظٍ a guardian قَالُوْاThey saidیٰشُعَیْبُO Shuaib!اَصَلٰوتُكَDoes your prayerتَاْمُرُكَcommand youاَنْthatنَّتْرُكَwe leaveمَاwhatیَعْبُدُworshipاٰبَآؤُنَاۤour forefathersاَوْorاَنْthatنَّفْعَلَwe doفِیْۤconcerningاَمْوَالِنَاour wealthمَاwhatنَشٰٓؤُا ؕwe willاِنَّكَIndeed youلَاَنْتَsurely youالْحَلِیْمُ(are) the forbearingالرَّشِیْدُ the right-minded قَالَHe saidیٰقَوْمِO my peopleاَرَءَیْتُمْDo you seeاِنْifكُنْتُI amعَلٰیonبَیِّنَةٍa clear evidenceمِّنْfromرَّبِّیْmy Lordوَ رَزَقَنِیْand He has provided meمِنْهُfrom Himselfرِزْقًاa good provisionحَسَنًا ؕa good provisionوَ مَاۤAnd notاُرِیْدُI intendاَنْthatاُخَالِفَكُمْI differ from youاِلٰیinمَاۤwhatاَنْهٰىكُمْI forbid youعَنْهُ ؕfrom itاِنْNotاُرِیْدُI intendاِلَّاexceptالْاِصْلَاحَthe reformمَاas much as I am ableاسْتَطَعْتُ ؕas much as I am ableوَ مَاAnd notتَوْفِیْقِیْۤ(is) my successاِلَّاexceptبِاللّٰهِ ؕwith AllahعَلَیْهِUpon HimتَوَكَّلْتُI trustوَ اِلَیْهِand to Himاُنِیْبُ I turn 11. Hud Page 232وَ یٰقَوْمِAnd O my peopleلَا(Let) not cause you to sinیَجْرِمَنَّكُمْ(Let) not cause you to sinشِقَاقِیْۤmy dissensionاَنْlestیُّصِیْبَكُمْbefalls youمِّثْلُsimilarمَاۤ(to) whatاَصَابَbefellقَوْمَ(the) people ofنُوْحٍNuhاَوْorقَوْمَ(the) people ofهُوْدٍHudاَوْorقَوْمَ(the) people ofصٰلِحٍ ؕSalihوَ مَاAnd notقَوْمُ(are the) people ofلُوْطٍLutمِّنْكُمْfrom youبِبَعِیْدٍ far off وَ اسْتَغْفِرُوْاAnd ask forgivenessرَبَّكُمْ(of) your Lordثُمَّthenتُوْبُوْۤاturn in repentanceاِلَیْهِ ؕto HimاِنَّIndeedرَبِّیْmy Lordرَحِیْمٌ(is) Most Mercifulوَّدُوْدٌ Most Loving قَالُوْاThey saidیٰشُعَیْبُO ShuaibمَاNotنَفْقَهُwe understandكَثِیْرًاmuchمِّمَّاof whatتَقُوْلُyou sayوَ اِنَّاand indeed, weلَنَرٰىكَsurely [we] see youفِیْنَاamong usضَعِیْفًا ۚweakوَ لَوْ لَاAnd if notرَهْطُكَfor your familyلَرَجَمْنٰكَ ؗsurely we would have stoned youوَ مَاۤand you are notاَنْتَand you are notعَلَیْنَاagainst usبِعَزِیْزٍ mighty قَالَHe saidیٰقَوْمِO my people!اَرَهْطِیْۤIs my familyاَعَزُّmightierعَلَیْكُمْon youمِّنَthanاللّٰهِ ؕAllahوَ اتَّخَذْتُمُوْهُAnd you have taken Himوَرَآءَكُمْbehind yourظِهْرِیًّا ؕbacksاِنَّIndeedرَبِّیْmy Lordبِمَاof whatتَعْمَلُوْنَyou doمُحِیْطٌ (is) All-Encompassing وَ یٰقَوْمِAnd O my people!اعْمَلُوْاWorkعَلٰی(according) toمَكَانَتِكُمْyour positionاِنِّیْindeed I amعَامِلٌ ؕworkingسَوْفَSoonتَعْلَمُوْنَ ۙyou will knowمَنْ(on) whomیَّاْتِیْهِwill comeعَذَابٌa punishmentیُّخْزِیْهِ(that will) disgrace himوَ مَنْand whoهُوَ[he]كَاذِبٌ ؕ(is) a liarوَ ارْتَقِبُوْۤاAnd watchاِنِّیْindeed I amمَعَكُمْwith youرَقِیْبٌ a watcher وَ لَمَّاAnd whenجَآءَcameاَمْرُنَاOur CommandنَجَّیْنَاWe savedشُعَیْبًاShuaibوَّ الَّذِیْنَand those whoاٰمَنُوْاbelievedمَعَهٗwith himبِرَحْمَةٍby a Mercyمِّنَّاfrom Usوَ اَخَذَتِAnd seizedالَّذِیْنَthose whoظَلَمُواwrongedالصَّیْحَةُthe thunderous blastفَاَصْبَحُوْاthen they becameفِیْinدِیَارِهِمْtheir homesجٰثِمِیْنَۙfallen prone كَاَنْAs ifلَّمْnotیَغْنَوْاthey (had) prosperedفِیْهَا ؕthereinاَلَاSoبُعْدًاawayلِّمَدْیَنَwith Madyanكَمَاasبَعِدَتْwas taken awayثَمُوْدُ۠the Thamud
Translation of Verse 84-95

(11:84) And to Madyan (We sent) their brother Shu’ayb. He said, ‘My people! Worship Allah, you have no god other than He. And, do not short measure or weigh. In fact, I see you in prosperity. And indeed, I fear for you a chastisement of an encompassing day.

(11:85) And, my people. Give full measure and weight in all fairness, and do not defraud the people of their goods.103 And commit not mischief in the land spreading corruption.

(11:86) Allah's remainder is better for you104 if you are believers. And I am not over you a guardian.'

(11:87) They replied, ‘Does your Prayer command you that we abandon what our forefathers worshiped or, do as we will with our wealth?105 Surely, you are much forbearing, decent-minded.'106

(11:88) He said, ‘My people. Have you considered? If I am upon a clear sign from my Lord, and He has provided me from Him a good provision? Further, I do not wish to do against what I forbid you. I only wish a betterment so far as it is in my power while my own good-guidance is up to Allah. I have put my trust in Him and I turn to Him (in repentance).107

(11:89) And, O my people! Let not your breach with me lead you to be struck with what the people of Nuh, or of Hud or of Salih were struck with.108 And, the people of Lut are not far away from you.109

(11:90) Rather seek forgiveness of your Lord and then turn to Him (in repentance). Surely my Lord is Kind, Affectionate.'110

(11:91) They replied, ‘O Shu`ayb. We do not comprehend much of what you say.111 Indeed, we perceive you as weak amongst us.112 In fact, were it not for your family, we would have stoned you, considering that you are not great in esteem in our sight.'

(11:92) asked, ‘My people! Do you hold my folk in greater esteem than Allah? You have cast Him behind your backs! Surely, my Lord encompasses the things you do.

(11:93) And, O my people! Keep working in your place. I am also working. Soon you shall know to whom comes a chastisement that humiliates him, and who is a liar. Watch then. I am also a watcher along with you.'

(11:94) So when Our command came, We delivered Shu’ayb and those who believed with him by a mercy from Us, and a huge cry seized those who wronged (themselves), so that by morning (they lay) in their homes fallen on their faces .

(11:95) As if they never flourished therein. Lo! Away with the Madyanites as the Thamud remained away (from mercy).


Commentary

103. The repetition, almost thrice, was because of the wide prevalence of the practice of weighing less and measuring short (Razi).

104. Ibn Jarir reports Ibn `Abbas, Mujahid, Qatadah and others as saying that the allusion by “baqiyyyatu Allah” is to His obedience. But his own preference is that the allusion is, “what remains after you have given away to the people that which is rightfully theirs, is better than what you amass by defrauding them.” So, what is given away is “baqiyyatu Allah” (Au.).

105. The allusion was to their habit of cutting off a piece of the silver coins, or adulterating them with other minerals: Ibn Ka’b al Qurazi, Ibn Zayd (Ibn Jarir). But Ibn Kathir reports Thawri as of opinion that the allusion is to the refusal to pay Zakah.

Mawdudi comments on another aspect: “This is a full blooded expression of the world view of Ignorance (Jahiliyyah) as distinguished from that of Islam. The Islamic view is that all worship except that of God is erroneous. It is erroneous because worshiping any other than the One True God is supported by nothing neither reason, knowledge, nor revelation. Moreover, God should not only be worshiped in the limited sphere of life called ‘religion.' God's worship should extend to all aspects of life social, cultural, economic and political. For all that man has in the world belongs only to God. Man, therefore, has no right to consider any aspect of his life to be independent of God's guidance.

“The contrary to this is Jahiliyyah. According to this view, man ought to observe the customs and usages he inherits from his ancestors, and he ought to do so merely because they come down from the past. This world view considers religion to be confined to the domain of ritual: the ritual of worship.

AIt is thus clear that there is nothing so ‘modern' about the tendency of driving a wedge between the religious and secular spheres of life. For some three and half thousand years ago the nation of Shu’ayb was so emphatically insistent on bifurcating life into two water tight compartments the secular and the religious as Western and their Eastern disciples of our time are wont to do. There seems little justification, therefore, to categorize the attitude that has emerged in modern times as a result of the cumulative intellectual progress of mankind. Far from it, the new fangled ideology which is being played up everywhere for its freshness and newness is, in fact, the same stale, old fashioned obscurantism which characterized Jahiliyyah several thousand years ago.”

106. Most of the commentators have said that these words were said half in sarcasm, half in mockery. But Shabbir reports Shah Abdul Qadir of the opinion that they were earnest about it, meaning, "You are a reasonable man. Why can you not agree on the principle, ‘to you your religion and to us ours?'"

107. Ibn Kathir writes: It has come to us that whenever `Umar ibn `Abd al ‘Aziz wrote a letter to his governors he ended with these words:

وَمَا تَوْفِيقِي إِلا بِاللَّهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

108. It is reported that when ‘Uthman (ra) was besieged in his house, once he peeped from above his house and recited this verse (Ibn Kathir).

109. The allusion could either be to time or place. That is, either to the nation of Lut who were not far away in time, or to their dwellings that were not far away in space (Ibn Jarir, Ibn Kathir).

110. Rashid Rida points out that linguistically Aloving” might not accurately reflect the meaning of “wadud.” The difference being, “wadud” is someone who demonstrates his love through action while “mawaddah” (love) does not require it.

111. Mawdudi comments: “When Shu’ayb's people stated that they did not understand much of what Shu’ayb said, they did not say so because Shu’ayb (peace be upon him) spoke in some foreign language, or because he talked in an ambiguous or complicated manner... The difficulty in understanding Shu’ayb's teachings arose from the fact that his people had become simply too perverse to grasp it.

AIt is always the case that when some people become fully seized by their prejudice, are overpowered by their lusts, or begin to move vehemently in one particular intellectual direction, they hardly have the patience to give ear to any idea which is different from their own. But even if they were to listen to any unfamiliar idea, it would only sound to them as gibberish, as something coming to them from some other planet.”

112. A narration in Hakim declared sahih by him, reports Ibn `Abbas as of opinion that “da’if” here is synonymous of “darir” meaning blind. (In Himyari dialect, “da’if” is “darir”). That is, either Shu’ayb (asws) was blind, or had temporarily gone blind. Alusi draws our attention to the fact that not all reports declared sahih by Hakim are truly so. He was as quick at declaring reports sahih, in contrast to Ibn Jawzi, who was quick in declaring them da’if. The addition of the words, “amongst us” also does not lend credence to the story of blindness.