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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 32. As-Sajdah
Verses [Section]: 1-11[1], 12-22 [2], 23-30 [3]

Quran Text of Verse 23-30
وَ لَقَدْAnd certainlyاٰتَیْنَاWe gaveمُوْسَیMusaالْكِتٰبَthe Scriptureفَلَاso (do) notتَكُنْbeفِیْinمِرْیَةٍdoubtمِّنْaboutلِّقَآىِٕهٖreceiving itوَ جَعَلْنٰهُAnd We made itهُدًیa guideلِّبَنِیْۤfor the Childrenاِسْرَآءِیْلَۚof Israel وَ جَعَلْنَاAnd We madeمِنْهُمْfrom themاَىِٕمَّةًleadersیَّهْدُوْنَguidingبِاَمْرِنَاby Our Commandلَمَّاwhenصَبَرُوْا ؕ۫they were patientوَ كَانُوْاand they wereبِاٰیٰتِنَاof Our Versesیُوْقِنُوْنَ certain اِنَّIndeedرَبَّكَyour Lordهُوَ[He]یَفْصِلُwill judgeبَیْنَهُمْbetween themیَوْمَ(on the) Dayالْقِیٰمَةِ(of) Resurrectionفِیْمَاin whatكَانُوْاthey used (to)فِیْهِ[in it]یَخْتَلِفُوْنَ differ اَوَ لَمْDoes it notیَهْدِguideلَهُمْ[for] themكَمْ(that) how manyاَهْلَكْنَاWe have destroyedمِنْbefore themقَبْلِهِمْbefore themمِّنَofالْقُرُوْنِthe generationsیَمْشُوْنَthey walk aboutفِیْinمَسٰكِنِهِمْ ؕtheir dwellingsاِنَّIndeedفِیْinذٰلِكَthatلَاٰیٰتٍ ؕsurely, are SignsاَفَلَاThen do notیَسْمَعُوْنَ they hear اَوَ لَمْDo notیَرَوْاthey seeاَنَّاthat Weنَسُوْقُdriveالْمَآءَwaterاِلَیtoالْاَرْضِthe landالْجُرُزِ[the] barrenفَنُخْرِجُthen We bring forthبِهٖtherebyزَرْعًاcropsتَاْكُلُeatمِنْهُfrom itاَنْعَامُهُمْtheir cattleوَ اَنْفُسُهُمْ ؕand they themselvesاَفَلَاThen do notیُبْصِرُوْنَ they see وَ یَقُوْلُوْنَAnd they sayمَتٰیWhen (will be)هٰذَاthisالْفَتْحُdecisionاِنْifكُنْتُمْyou areصٰدِقِیْنَ truthful قُلْSayیَوْمَ(On the) Dayالْفَتْحِ(of) the Decisionلَاnotیَنْفَعُwill benefitالَّذِیْنَthose whoكَفَرُوْۤاdisbelieveاِیْمَانُهُمْtheir beliefوَ لَاand notهُمْtheyیُنْظَرُوْنَ will be granted respite فَاَعْرِضْSo turn awayعَنْهُمْfrom themوَ انْتَظِرْand waitاِنَّهُمْIndeed theyمُّنْتَظِرُوْنَ۠(are) waiting
Translation of Verse 23-30

(32:23) Indeed, We gave Musa the Book,34 therefore, be not in any doubt concerning the encounter with him.35 And We made it a guide to the children of Israel.

(32:24) And We appointed from among them leaders guiding by Our command: when they observed patience,36 and continued to have sure faith in Our signs.37

(32:25) Surely, your Lord - He will judge between them on the Day of Standing, in matters they were differing between themselves.38

(32:26) Does it not guide them: how many nations We destroyed before them amid (whose) dwelling-places they walk about? 39 Verily, in that are sure signs. What, will they not hear?

(32:27) Have they not seen that We drive the water towards dry land devoid of herbage,40 and then bring forth vegetation therewith whereof eat their cattle and they themselves? What, have they not the vision?41

(32:28) And they say, ‘When will this decision42 be if you are truthful?’

(32:29) Say, ‘On the day of decision43 their belief shall not profit the unbelievers, nor shall they be respited.’44

(32:30) Therefore, turn away from them45 and wait; they are (also) waiting.46


Commentary

34. “With this passage the discourse returns to the theme enunciated at the beginning of this surah – namely, the divine origin of the revelation granted to Muhammad, which, as the present passage points out, proceeds from the same source as that granted to Moses (the last of the great apostles of God accepted as such by all of the three monotheistic religions, Judaism, Christianity and Islam). Furthermore, the identity of the fundamental truths in all divine revelations, stressed in the above verse, implies an identity of the moral demands made of the followers of those revelations irrespective of the period, race or social environment” (Asad).

Yusuf Ali comments on the word ‘Book’: "The Book’ is not here coextensive with Revelation. Moses had, revealed to him, a Law, a shari`at, which was to guide his people in all the practical affairs of their life. Jesus, after him, was also inspired by Allah: but his Injil or Gospel contained only general principles and not a Code or shari`at. The holy Prophet was the next one to have a shari`at or ‘Book’ in that sense: for the Qur’an contains both a Code and general principles. This Sura is a Makkan Sura. The Code came later in Madinah. But he is given the assurance that he will also have a Code, to supersede the earlier Law, and complete the Revelation of Allah.”

35. Ibn `Abbas reported the Prophet as having said that the allusion is to Musa (asws) meeting with his Lord (Ibn Jarir). The hadith is in Tabarani (Ibn Kathir).

There have been several other interpretations that we have avoided to reproduce because they conflict with the above hadith that Haythami declared trustworthy (Au.).

36. That is, when they showed patience (in the face of difficulties) remaining steadfast in religion, We made them leaders in piety. Or, differently understood, it was because they observed patience against the glamour of the world, and its trappings, shunning them, that they earned the right to leadership (Ibn Jarir).

Sufyan has said, “It is not deserving of a man to be a leader until he can shun the world.” Some other scholars have said that it is through sure faith and perseverance that one qualifies to be a leader (in piety) - Ibn Kathir.

37. That is, in a similar manner shall Allah (swt) make followers of this revelation, (who meet with the conditions of perseverance in efforts, and consistency in faith), ‘guides’ for the peoples of the world (Razi).

38. The allusion is to the perennial religious disputes over Divinity, God’s oneness, nature of Prophethood, or of the Hereafter, Resurrection and Reckoning, and the like (Ibn Jarir in effect).

39. The allusion is to the past communities such as `Ad, Thamud, and others, amidst whose ruins the Quraysh passed by and strolled in, when they journeyed out.

40. This is how the textual “juruz” has been explained by most commentators (Au.).

Ibn Jarir however thinks that it refers to a land that lets nothing settle upon itself, but spoils it, hence Qatada’s definition as “dusty.”

41. “‘The verse begins with ‘do they not see?’ a physical act. It ends with ‘have they not the vision,’ a matter of spiritual insight” (Yusuf Ali).

42. Although the textual word is “fat-h” meaning opening, or victory, the preferred interpretation is that the allusion is to the decision regarding the promised chastisement (Ibn Jarir).

43. That is, the day of Judgment (Mujahid – Ibn Jarir).

The literal meaning of “yawm al-Fath” as the day of the fall of Makkah, as some have thought, cannot be accurate because Allah followed up with words, “On the day of decision their belief shall not profit the unbelievers, nor shall they be respited.” That is, their assertion of belief on the day Makkah fell should not have been acceptable. But, in actual fact the Prophet accepted those of the Makkans as Muslims who wished to join Islam after the fall of Makkah (Ibn Jarir, Ibn Kathir).

Hakim, who declared the report trustworthy, as well as Bayhaqi, have reported that in the opinion of Ibn `Abbas the allusion was to the victory at Badr, where the faith of the leading pagans did not profit them after their fall (Shawkani).

44. That is, they will not be allowed a return to previous life to amend their ways (Razi).

45. That is, when the tendency to contend is noticed among the opponents, it is better to turn one’s attention away from them (Thanwi).

46. That is, they are waiting for your demise and destruction.