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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 24. An-Nur
Verses [Section]: 1-10[1], 11-20 [2], 21-26 [3], 27-34 [4], 35-40 [5], 41-50 [6], 51-57 [7], 58-61 [8], 62-64 [9]

Quran Text of Verse 62-64
24. An-Nur Page 359اِنَّمَاOnlyالْمُؤْمِنُوْنَthe believersالَّذِیْنَ(are) those whoاٰمَنُوْاbelieveبِاللّٰهِin Allahوَ رَسُوْلِهٖand His Messengerوَ اِذَاand whenكَانُوْاthey areمَعَهٗwith himعَلٰۤیforاَمْرٍa matterجَامِعٍ(of) collective actionلَّمْnotیَذْهَبُوْاthey goحَتّٰیuntilیَسْتَاْذِنُوْهُ ؕthey (have) asked his permissionاِنَّIndeedالَّذِیْنَthose whoیَسْتَاْذِنُوْنَكَask your permissionاُولٰٓىِٕكَthoseالَّذِیْنَ[those who]یُؤْمِنُوْنَbelieveبِاللّٰهِin Allahوَ رَسُوْلِهٖ ۚand His MessengerفَاِذَاSo whenاسْتَاْذَنُوْكَthey ask your permissionلِبَعْضِfor someشَاْنِهِمْaffair of theirsفَاْذَنْthen give permissionلِّمَنْto whomشِئْتَyou willمِنْهُمْamong themوَ اسْتَغْفِرْand ask forgivenessلَهُمُfor themاللّٰهَ ؕ(of) AllahاِنَّIndeedاللّٰهَAllahغَفُوْرٌ(is) Oft-Forgivingرَّحِیْمٌ Most Merciful لَا(Do) notتَجْعَلُوْاmakeدُعَآءَ(the) callingالرَّسُوْلِ(of) the Messengerبَیْنَكُمْamong youكَدُعَآءِas (the) callبَعْضِكُمْ(of) some of youبَعْضًا ؕ(to) othersقَدْVerilyیَعْلَمُAllah knowsاللّٰهُAllah knowsالَّذِیْنَthose whoیَتَسَلَّلُوْنَslip awayمِنْكُمْamong youلِوَاذًا ۚunder shelterفَلْیَحْذَرِSo let bewareالَّذِیْنَthose whoیُخَالِفُوْنَopposeعَنْ[from]اَمْرِهٖۤhis ordersاَنْlestتُصِیْبَهُمْbefalls themفِتْنَةٌa trialاَوْorیُصِیْبَهُمْbefalls themعَذَابٌa punishmentاَلِیْمٌ painful اَلَاۤNo doubt!اِنَّIndeedلِلّٰهِto Allah (belongs)مَاwhateverفِی(is) inالسَّمٰوٰتِthe heavensوَ الْاَرْضِ ؕand the earthقَدْVerilyیَعْلَمُHe knowsمَاۤwhatاَنْتُمْyouعَلَیْهِ ؕ(are) on [it]وَ یَوْمَAnd (the) Dayیُرْجَعُوْنَthey will be returnedاِلَیْهِto Himفَیُنَبِّئُهُمْthen He will inform themبِمَاof whatعَمِلُوْا ؕthey didوَ اللّٰهُAnd Allahبِكُلِّof everyشَیْءٍthingعَلِیْمٌ۠(is) All-Knower
Translation of Verse 62-64

(24:62) Believers are only those who believed in Allah and His Messenger; and when they are with him over a collective affair,129 do not depart until they have sought his permission.130 Surely, those who seek your permission, they are the ones who believe in Allah and His Messenger. Therefore, if they seek your permission for an affair of theirs, then give permission to whosoever of them you will, and ask Allah’s forgiveness for them.131 Surely, Allah is All-forgiving, All-compassionate.

(24:63) Place not the Messenger’s summon among yourselves (on the same footing) as the summon of some of you to others.132 Allah has known those who slip away from you surreptitiously.133 Let those then who go against his command beware, lest a tribulation strikes them134 or a painful punishment afflicts them.135

(24:64) Lo! Surely to Allah belongs whatever is in the heavens and the earth.136 He ever knows what (state) you are upon. And the day they shall be returned to Him, He will inform them of what they did.137 And Allah is knowing of all things.


Commentary

129. Lit., an affair that collects people together (Majid).

130. Thus, after having instructed the believers about how to enter upon a people, by seeking their leave, Allah now instructs them the etiquette of departing when they have to. He began by instructing how to behave when leaving the Prophet’s company. It is by seeking permission to leave. (And, of course, if it happens to be a person of authority, then he has the right to say no: Au.). The Prophet (saws) added clarification by saying, as in a hadith of Abu Da’ud,

كُلُوا جَمِيعًا وَلاَ تَفَرَّقُوا فَإِنَّ الْبَرَكَةَ مَعَ الْجَمَاعَةِ

“When one of you enters upon a gathering, let him say Salam, and when he wishes to leave, let him say Salam: neither the first nor the second is more important than the other.” The report is also in Nasa’i and Tirmidhi who rated it Hasan (Ibn Kathir).

The verse, “Believers are only those who believe in Allah and His Messenger; and when they are with him over a collective affair, do not depart until they have sought his permission” might sound a bit intriguing, especially the adjective “only” at the beginning. Qurtubi gives us the clue. He writes: A man’s faith could not be said to be complete without he paying full attention to what the Prophet was saying, since what he was saying was meant to complete (or improve) an affair. His slipping away would mean he was trying to spoil what the Prophet was trying to improve.

The instruction however, notes Shafi`, was when the Prophet had collected them. If they had come on their own, they were free to leave whenever they wished, which they often did.

131. At this point “Ask Allah’s forgiveness for them” requires an explanation and Alusi provides us: Because, their seeking permission – however legitimate – could have had traces of the preference of this world over that of the affairs of the Hereafter, which needed to be sought forgiveness for.

132. There are two opinions. One of them treats “du`a” of the text not as summons but as “prayers” or “supplication.” What they thought it meant is, do not treat the Prophet’s supplication against you like you would each other’s. If he prayed against you, you would suffer. Therefore, be careful not to provoke him to supplicating against you. A second opinion treats the word “du`a” as “term of address.” That is, do not address the Prophet coarsely or disrespectfully, such as to say, “O Muhammad!” (Ibn Jarir, Ibn Kathir).

Ibn Jarir’s preference is the former interpretation in view of the context. When summoned to a meeting, the Companions were not to slip away using another as cover – as the hypocrites did. If they did so, the Prophet’s anger would be provoked against such of them entailing their destruction.

Imam Razi however prefers the meaning as reflected in the translation (and which Ibn al-Qayyim also mentions as possible). That is, do not treat the Prophet’s summon as some of you summoning others, those others responding or not responding.

133. This has reference to the hypocrites who could not bear to sit long in the Prophet’s assembly, and slipped away taking someone’s cover.

The cause of revelation could be more than one. Ibn Is-haq, Ibn al-Mundhir and Bayhaqi (in his Dala’il) have reported that when the Arab confederates led by the Quraysh came down in a mass to attack Madinah, the Prophet (saws) was prompted to dig a trench in the north of Madinah. His Companions helped him in the digging. But the hypocrites evinced their weaknesses. A Muslim for example, if he had to leave temporarily, would find a replacement for himself and then seek the Prophet’s permission to go. And, when allowed to go, he would return as fast as he could. But the hypocrites would slip away from behind the lines without seeking the Prophet’s permission and without he ever knowing that they had slipped away (Qurtubi, Shawkani).

Qurtubi adds: In fact, when, during that campaign, `Umar sought permission to leave for Madinah for a while, the Prophet said, “You may go, for, by Allah, you are not a hypocrite.” Those words were meant for the hypocrites. (In practice, the Companions sought the Prophet’s permission on other occasions too: Au.).

When ‘Umar intended an `Umrah, he sought the Prophet’s permission who responded by saying, “O Hafs’ father. Do not forget us in your supplication.”

134. By the tribulation, the allusion is to the seal placed upon the hearts, so that guidance cannot penetrate (Ibn Jarir).

Mawdudi gives it a wider connotation. He writes: “The word fitnah used in this verse has been interpreted by Ja`far al Sadiq to mean the ‘dominance of wrong-doers.’ If Muslims disobey the commands of the Messenger (peace be upon him) they will be subjected to the yoke of unjust and oppressive rulers. While this is one of the forms of fitnah, it is by no means the only form. For fitnah might manifest itself in countless other ways such as mutual dissension and feuding, moral degeneration, the dissipation of collective cohesion, the spread of internal disorder and chaos, the breakdown of the material power of a people and its subjugation by others.”

135. The words, “Let those then who go against his command beware” have a wide application. The deeds of the followers of the Prophet would be judged with his deeds as the criteria. What matched would be accepted, while what did not, would be rejected. The Prophet said (Muslim, Fut-h),

مَنْ أَحْدَثَ فِى أَمْرِنَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ

“Whoever brought in our affair (i.e. Islam) that which is not of it, stands rejected” (Ibn Kathir).

136. That is, it is not right for one who is owned by another - in this case the slaves owned by their Master Allah, the Owner of the heavens and the earth - that they disobey Him. He knows well how they are responding to the commandments and injunction being revealed (Ibn Jarir).

137. The allusion is to those who slipped behind the cover of others, mentioned in the previous verse (from Tabari).