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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 16. An-Nahl
Verses [Section]: 1-9[1], 10-21 [2], 22-25 [3], 26-34 [4], 35-40 [5], 41-50 [6], 51-60 [7], 61-65 [8], 66-70 [9], 71-76 [10], 77-83 [11], 84-89 [12], 90-100 [13], 101-110 [14], 111-119 [15], 120-128 [16]

Quran Text of Verse 111-119
16. An-Nahl Page 280یَوْمَ(On) the Dayتَاْتِیْ(when) will comeكُلُّeveryنَفْسٍsoulتُجَادِلُpleadingعَنْforنَّفْسِهَاitselfوَ تُوَفّٰیand will be paid in fullكُلُّeveryنَفْسٍsoulمَّاwhatعَمِلَتْit didوَ هُمْand theyلَا(will) notیُظْلَمُوْنَ be wronged وَ ضَرَبَAnd Allah sets forthاللّٰهُAnd Allah sets forthمَثَلًاa similitudeقَرْیَةً(of) a townكَانَتْ(that) wasاٰمِنَةًsecureمُّطْمَىِٕنَّةًand contentیَّاْتِیْهَاcoming to itرِزْقُهَاits provisionرَغَدًا(in) abundanceمِّنْfromكُلِّeveryمَكَانٍplaceفَكَفَرَتْbut it deniedبِاَنْعُمِ(the) Favors of Allahاللّٰهِ(the) Favors of Allahفَاَذَاقَهَاso Allah made it tasteاللّٰهُso Allah made it tasteلِبَاسَ(the) garbالْجُوْعِ(of) the hungerوَ الْخَوْفِand the fearبِمَاfor whatكَانُوْاthey used (to)یَصْنَعُوْنَ do وَ لَقَدْAnd certainlyجَآءَهُمْcame to themرَسُوْلٌa Messengerمِّنْهُمْfrom among themفَكَذَّبُوْهُbut they denied himفَاَخَذَهُمُso seized themالْعَذَابُthe punishmentوَ هُمْwhile theyظٰلِمُوْنَ (were) wrongdoers فَكُلُوْاSo eatمِمَّاof whatرَزَقَكُمُAllah has provided youاللّٰهُAllah has provided youحَلٰلًاlawfulطَیِّبًا ۪and goodوَّ اشْكُرُوْاAnd be gratefulنِعْمَتَ(for the) Favorاللّٰهِ(of) Allahاِنْifكُنْتُمْ[you]اِیَّاهُHim Aloneتَعْبُدُوْنَ you worship اِنَّمَاOnlyحَرَّمَHe has forbiddenعَلَیْكُمُto youالْمَیْتَةَthe dead animalوَ الدَّمَand the bloodوَ لَحْمَand the fleshالْخِنْزِیْرِ(of) the swineوَ مَاۤand whatاُهِلَّhas been dedicatedلِغَیْرِto other (than)اللّٰهِAllahبِهٖ ۚ[with it]فَمَنِBut (if) oneاضْطُرَّ(is) forcedغَیْرَwithout (being)بَاغٍdisobedientوَّ لَاand notعَادٍa transgressorفَاِنَّthen indeedاللّٰهَAllahغَفُوْرٌ(is) Oft-Forgivingرَّحِیْمٌ Most Merciful وَ لَاAnd (do) notتَقُوْلُوْاsayلِمَاfor that whichتَصِفُassertاَلْسِنَتُكُمُyour tonguesالْكَذِبَthe lieهٰذَاThisحَلٰلٌ(is) lawfulوَّ هٰذَاand thisحَرَامٌ(is) forbiddenلِّتَفْتَرُوْاso that you inventعَلَیaboutاللّٰهِAllahالْكَذِبَ ؕthe lieاِنَّIndeedالَّذِیْنَthose whoیَفْتَرُوْنَinventعَلَیaboutاللّٰهِAllahالْكَذِبَthe lieلَاthey will not succeedیُفْلِحُوْنَؕthey will not succeed مَتَاعٌAn enjoymentقَلِیْلٌ ۪littleوَّ لَهُمْand for themعَذَابٌ(is) a punishmentاَلِیْمٌ painful وَ عَلَیAnd toالَّذِیْنَthose whoهَادُوْاare JewsحَرَّمْنَاWe have forbiddenمَاwhatقَصَصْنَاWe relatedعَلَیْكَto youمِنْbeforeقَبْلُ ۚbeforeوَ مَاAnd notظَلَمْنٰهُمْWe wronged themوَ لٰكِنْbutكَانُوْۤاthey used (to)اَنْفُسَهُمْthemselvesیَظْلِمُوْنَ wrong 16. An-Nahl Page 281ثُمَّThenاِنَّindeedرَبَّكَyour Lordلِلَّذِیْنَto those whoعَمِلُواdidالسُّوْٓءَevilبِجَهَالَةٍin ignoranceثُمَّthenتَابُوْاrepentedمِنْۢafterبَعْدِafterذٰلِكَthatوَ اَصْلَحُوْۤا ۙand corrected themselvesاِنَّindeedرَبَّكَyour Lordمِنْۢafter thatبَعْدِهَاafter thatلَغَفُوْرٌ(is) surely Oft-Forgivingرَّحِیْمٌ۠Most Merciful
Translation of Verse 111-119

(16:111) (And recall) the Day when every soul shall come pleading for itself, when every soul shall be recompensed in full for what it did, and they shall not be wronged.173

(16:112) And Allah strikes the parable of a town that was safe and secure, its provision coming to it in (ease and) abundance from every quarter. But it acted ungratefully for the favors of Allah.174 So, Allah made it taste the envelopment of hunger and fear,175 because of what they were doing.176

Alusi cautions however that although some reports say that it was Ibn ‘Abbas who said the above, it is not likely that a scholar of his stature would have said it.

(16:113) There came to them a Messenger from among themselves, but they gave him the lie. So a chastisement seized them, while they were transgressors.

(16:114) So eat of what Allah has provided you, lawful and good,177 and give thanks for Allah’s favors, if it is Him that you serve.

(16:115) He has only forbidden carrion, blood, swine’s flesh, and what has been hallowed to other than Allah.178 But whoever is driven (to it), neither desiring (it) nor transgressing, then, surely, (unto such) Allah is Most Forgiving, Most Kind.179

(16:116) And say not to what your tongues falsely describe, ‘This is lawful and that is unlawful,’ to fasten lies on Allah.180 Surely, those who fasten lies on Allah will never prosper.

(16:117) A little enjoyment, but for them (awaits) a painful chastisement.

(16:118) Unto those who Judized themselves, We had prohibited such things as We have narrated to you earlier.181 And We wronged them not but they were wronging themselves.182

(16:119) Nevertheless, surely your Lord, unto those who did evil deeds out of ignorance,183 but repented thereafter, and made amends .. surely your Lord is, after that, Most Forgiving, Most Kind.184


Commentary

173. Tha`labi has said that the pleading will be of such order that even the body will argue for itself, against the soul, and the soul against the body. The body will say, “I acted on the soul’s command, otherwise I had no power over my hands, feet, etc. So I am innocent.” The soul will plead, “I had no hands, feet, etc. of my own to commit sins.” It was the body which did everything. They will be told, “Your example is that of a disabled person unable to stand on his legs, and another, blind: both involved in theft. They were unable to steal fruits, each by himself. So, the blind man lifted the disabled on his shoulders so that he could pluck the fruits. Which one of them deserves punishment? Obviously, both” (Qurtubi).

174. The obvious reference is to Makkah (Ibn Jarir).

As custodians of the House of Allah, they enjoyed a privileged status among the Arabs. By virtue of that they moved about freely in a land where otherwise chaos reigned supreme. The economic advantage of free movement brought them ample wealth. They were in fact so rich that they offered a hundred camels, (equivalent of a hundred automobiles today) to anyone who could bring them the Prophet (in his migration journey to Madinah) dead or alive. Further, by virtue of Prophet Ibrahim’s supplication, Makkah was well-supplied with fruits of all variety originating from various parts of the world. Finally, Allah preferred them over the peoples of the world by raising a Messenger among them. But they denied him and proved themselves unworthy of the favors. In consequence, they lost the position of leadership in piety, which went to the Ansar (originally from Yemen), and the Muhajirun, many of whom were non-Makkans, and subsequently, to anyone who followed them in good faith (Au.).

175. That is, hunger and fear enveloped them as clothes envelope a man on every side (Razi and others).

After the Prophet had migrated to Madinah, the Makkans were visited by drought and famine which lasted some seven years. During that period, they were reduced to eating carrion. And, on top of that, the peace that they had enjoyed in the land was lost when, (in retaliation to their raids: Au.) the Prophet responded with raiding parties of his own (Ibn Jarir).

176. This refers to total Makkan opposition to the Prophetic message, persecution of his followers, the denial to the Prophet to carry forward his message, and, finally, attempts at his life (Au.).

177. A possible connection is that Allah is addressing the Makkan unbelievers, who were at that time passing through a phase of hunger and fear, that they could instead believe in Him and His Messenger and “eat of what Allah has provided you, lawful and good” (Razi).

178. That is, anything dedicated to, or hallowed for other than Allah, whether it is an animal, a food article, or something else. For example, in some parts of the Muslim world, a goat or ram is named after a Sheikh (peer), and sacrificed at his arrival to town or village. Now, they might spell Allah’s name while slaughtering the animal, but since it was hallowed for someone other than Allah, the jurists declare its meat as unlawful to the Muslims, as well as the act of hallowing (Au.).

179. For commentary see Al-Baqarah, note 340, and Al-Ma’idah, note 24 of this work

180. It is a serious thing to say “this is lawful” or, “that is unlawful.” Ibn Mas`ud has said, “Sometimes a man says, ‘Allah has commanded this,’ or, ‘He has prohibited this,’ but Allah says in reply, ‘You have lied.’ Or, a man says, ‘Allah has declared this lawful,’ or ‘declared that unlawful,’ but Allah says, ‘You have lied’” (Shawkani).

The Salaf were, therefore, add Qurtubi and Alusi, very careful about the use of the words “lawful” and “unlawful.” It is only with reference to the prohibitions unambiguously stated in the Qur’an, that they would say with complete confidence that, “this is unlawful.” But, what was a derivative prohibition, or which relied on sources other than the Qur’an and hadith, they would rather use the word “undesirable” than the word “unlawful.”

181. That was done in Surah al-An`am, in verse 146 which said,

وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذَلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ وَإِنَّا لَصَادِقُونَ [الأنعام : 146]

“As for those who Judaized themselves, We forbade (the flesh of) every cloven-hoofed (animal). And of the cows and sheep, We forbade them their fat, except what clings to the backs or the entrails or that which adheres to the bones. That is how We recompensed them for their rebellion. Surely, We are True.”

182. It means that no wrong was done to the Jews, but rather, they deserved that those things as referred to in the verse of Al-An`am be declared unlawful to them (Sayyid).

183. It does not seem to be that by the term “ignorance,” (jahalah) the allusion is to the opposite of knowledge. Rather, it is to something that does not befit a man that he should do it. Alternatively, the allusion could be to crossing the bounds, acting savagely, dominating brutally, or tyrannize the people. The word has been used in this sense in the following hadith:

اللَّهُمَّ إِنِّى أَعُوذُ بِكَ أَنْ أَضِلَّ أَوْ أُضَلَّ أَوْ أَزِلَّ أَوْ أُزَلَّ أَوْ أَظْلِمَ أَوْ أُظْلَمَ أَوْ أَجْهَلَ أَوْ يُجْهَلَ عَلَىَّ

“O Allah I seek Your refuge that I should mislead or am misled, that I should slip or made to slip, tyrannize or am tyrannized, or act ignorantly, or that I should be treated ignorantly.”

Although the above report of Abu Da’ud, Nasa’i, Ibn Majah and others was evaluated by Albani as Sahih, Hathamiyy had declared it weak (Au.).

And a Jahiliyy poet said,

ألا، لا يجهَـلَنْ أحدٌ علـينا

فنجهلَ، فوقَ جَهْلِ الجاهِلِيْنا

Lo! Let no one act savagely towards us, or

We shall act more savagely than the most savage of us

(Alusi).

184. That is, no matter how serious a man’s crime, that of disbelief, or that of declaring Allah’s lawful as unlawful, or vice versa; if a man repents and makes amends, Allah is always most ready to forgive him (Razi).