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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 29. Al-'Ankabut
Verses [Section]: 1-13[1], 14-22 [2], 23-30 [3], 31-44 [4], 45-51 [5], 52-63 [6], 64-69 [7]

Quran Text of Verse 23-30
وَ الَّذِیْنَAnd those whoكَفَرُوْاdisbelieveبِاٰیٰتِin (the) Signsاللّٰهِ(of) Allahوَ لِقَآىِٕهٖۤand (the) meeting (with) Himاُولٰٓىِٕكَthoseیَىِٕسُوْا(have) despairedمِنْofرَّحْمَتِیْMy Mercyوَ اُولٰٓىِٕكَAnd thoseلَهُمْfor themعَذَابٌ(is) a punishmentاَلِیْمٌ painful 29. Al-'Ankabut Page 399فَمَاAnd notكَانَwasجَوَابَ(the) answerقَوْمِهٖۤ(of) his peopleاِلَّاۤexceptاَنْthatقَالُواthey saidاقْتُلُوْهُKill himاَوْorحَرِّقُوْهُburn himفَاَنْجٰىهُBut Allah saved himاللّٰهُBut Allah saved himمِنَfromالنَّارِ ؕthe fireاِنَّIndeedفِیْinذٰلِكَthatلَاٰیٰتٍsurely (are) Signsلِّقَوْمٍfor a peopleیُّؤْمِنُوْنَ who believe وَ قَالَAnd he saidاِنَّمَاOnlyاتَّخَذْتُمْyou have takenمِّنْbesidesدُوْنِbesidesاللّٰهِAllahاَوْثَانًا ۙidolsمَّوَدَّةَ(out of) loveبَیْنِكُمْamong youفِیinالْحَیٰوةِthe lifeالدُّنْیَا ۚ(of) the worldثُمَّThenیَوْمَ(on the) Dayالْقِیٰمَةِ(of) the Resurrectionیَكْفُرُyou will denyبَعْضُكُمْone anotherبِبَعْضٍone anotherوَّ یَلْعَنُand curseبَعْضُكُمْone anotherبَعْضًا ؗone anotherوَّ مَاْوٰىكُمُand your abodeالنَّارُ(will be) the Fireوَ مَاand notلَكُمْfor youمِّنْanyنّٰصِرِیْنَۗۙhelpers فَاٰمَنَAnd believedلَهٗ[in] himلُوْطٌ ۘLutوَ قَالَand he saidاِنِّیْIndeed I (am)مُهَاجِرٌemigratingاِلٰیtoرَبِّیْ ؕmy LordاِنَّهٗIndeed Heهُوَ[He] (is)الْعَزِیْزُthe All-Mightyالْحَكِیْمُ the All-Wise وَ وَهَبْنَاAnd We grantedلَهٗۤto himاِسْحٰقَIshaqوَ یَعْقُوْبَand Yaqubوَ جَعَلْنَاand We placedفِیْinذُرِّیَّتِهِhis offspringsالنُّبُوَّةَthe Prophethoodوَ الْكِتٰبَand the Bookوَ اٰتَیْنٰهُAnd We gave himاَجْرَهٗhis rewardفِیinالدُّنْیَا ۚthe worldوَ اِنَّهٗAnd indeed heفِیinالْاٰخِرَةِthe Hereafterلَمِنَ(is) surely amongالصّٰلِحِیْنَ the righteous وَ لُوْطًاAnd Lutاِذْwhenقَالَhe saidلِقَوْمِهٖۤto his peopleاِنَّكُمْIndeed youلَتَاْتُوْنَcommitالْفَاحِشَةَ ؗthe immoralityمَاnotسَبَقَكُمْhas preceded youبِهَاwith itمِنْanyاَحَدٍoneمِّنَfromالْعٰلَمِیْنَ the worlds اَىِٕنَّكُمْIndeed youلَتَاْتُوْنَapproachالرِّجَالَthe menوَ تَقْطَعُوْنَand you cut offالسَّبِیْلَ ۙ۬the roadوَ تَاْتُوْنَand commitفِیْinنَادِیْكُمُyour meetingsالْمُنْكَرَ ؕevilفَمَاAnd notكَانَwasجَوَابَ(the) answerقَوْمِهٖۤ(of) his peopleاِلَّاۤexceptاَنْthatقَالُواthey saidائْتِنَاBring upon usبِعَذَابِ(the) punishmentاللّٰهِ(of) Allahاِنْifكُنْتَyou areمِنَofالصّٰدِقِیْنَ the truthful قَالَHe saidرَبِّMy Lord!انْصُرْنِیْHelp meعَلَیagainstالْقَوْمِthe peopleالْمُفْسِدِیْنَ۠the corrupters
Translation of Verse 23-30

(29:23) As for those who rejected Allah’s revelations24 and the encounter with Him, it is they (who) are despaired of My mercy, and it is they for whom awaits a painful chastisement.

(29:24) But there was no answer of his people except that they said, ‘Kill him, or burn him.’ But Allah rescued him from the fire. Surely, in that there are signs for a people who believe.

(29:25) And he said, ‘You have only taken to yourselves, other than Allah, idols as (bonds of) mutual love between you for the life of this world. But on the Day of Standing you will disown one another, and you will curse one another. Your abode will be the Fire, and you will have no helpers.’25

(29:26) But Lut believed in him.26 And he said, ‘I am emigrating toward my Lord.27 He indeed is the All-mighty, the All-wise.’

(29:27) Then We bestowed on him Is-haq and Ya`qub28 and appointed Prophethood and the Book to be among his progeny;29 and We gave him his reward in this world,30 and in the world to come he shall surely be among the righteous.

(29:28) And (recall) Lut when he said to his people, ‘Verily, you commit a lewdness that no one has preceded with before you in the worlds.31

(29:29) What, do you approach men, cut off the highway,32 and commit abomination in your assembly?’33 But there was no answer of his people except that they said, ‘Bring us Allah’s chastisement if you are of the truthful.’

(29:30) He said, ‘O my Lord. Help me against the corrupting people.’


Commentary

24. The translation of the word ayah as ‘revelation,’ has the backing of Qurtubi (Au.).

25. Yusuf Ali comments on high level of co-operation seen among those who reject the truth, but who will end in sorrow: “In sin and wickedness there is as much log-rolling as in politics. Evil men humor each other and support each other; they call each other's vice by high-sounding names. They call it mutual regard or friendship or love; at the lowest, they call it toleration. Perhaps they flourish in this life by such arts. But they deceive themselves, and they deceive each other. What will be their relations in the Hereafter? They will disown each other when each has to answer on the principle of personal responsibility. Each will accuse the others of misleading him, and they will curse each other. But there will then be no help, and they must suffer in the Fire.‏”

In connection with “some helping others” on the Day of Judgment, Ibn Kathir has the following to report from Ibn Abi Hatim. Umm Haani, the sister of `Ali ibn Abi Talib said,

أخبرِك أن الله تعالى يجمع الأولين والآخرين يوم القيامة في صعيد واحد، فَمَنْ يدري أين الطرفان ، فقالت الله ورسوله أعلم . "ثم ينادي مناد من تحت العرش: يا أهل التوحيد، فيشرئبون" قال أبو عاصم: يرفعون رؤوسهم . "ثم ينادي: يا أهل التوحيد، ثم ينادي الثالثة: يا أهل التوحيد، إن الله قد عفا عنكم" قال: "فيقول الناس قد تعلق بعضهم ببعض في ظُلامات الدنيا -يعني: المظالم -ثم ينادي: يا أهل التوحيد، ليعف بعضكم عن بعض، وعلى الله الثواب

“The Prophet told me, ‘Let me inform you that Allah is going to gather together whole of mankind in one field on the Day of Judgment. Then who knows the two ends?’ She said, ‘Allah and His Messenger know best.’ He said, ‘Then a caller will call out from below the `Arsh: “Ya Ahl al-Tawhid.” They will raise their heads. Then he will call out again, “Ya Ahl al-Tawhid.” Then he will call out a third time and say, “Allah has forgiven you.”’ The Prophet added, ‘Then some people (of the Ahl al-Tawhid) will remain who would be held back because of wrongs committed against others in the world. Then it will be announced, “Ya ahl al-Tawhid, let you forgive each other, and Allah will recompense.”’

Al-Haythamiyy noted that Abu Hatim declared the above hadith as “munkar” – a kind of quite weak a hadith (Au.).

26. That is, he believed in Ibrahim the moment he presented his call, and accepted all that he had brought as true (Alusi).

Lut was a nephew of Prophet Ibrahim (Qurtubi from Ibn Is-haq).

27. It is Ibrahim who said this (Ibn Jarir from the Salaf). Qatadah however said that both he and Lut emigrated (along with Ibrahim’s wife Sarah) from Kutha (a place near Kufa) to Syria. He also said that we used to hear that the Prophet had said,

سَتَكُونُ هِجْرَةٌ بَعْدَ هِجْرَةٍ، فَخِيَارُ أَهْلِ الأَرْضِ إِلَى مُهَاجَرِ إِبْرَاهِيمَ عَلَيْهِ السَّلامُ، يَبْقَى فِيهَا شِرَارُ أَهْلِهَا، تَلْفِظُهُمُ الأَرْضُ، وَتَقْذَرُهُمْ نَفْسُ اللَّهِ، فَيَبْعَثُ اللَّهُ عَلَيْهِمْ نَارًا تَحْشُرُهُمْ مَعَ الْقِرَدَةِ وَالْخَنَازِيرِ

“There will be hijrah after hijrah. In droves peoples of the earth will go to the places Ibrahim migrated. Only the worst kind of people will be left in the earth, their lands will throw them out, Allah will disapprove of them, until Allah will send upon them the fire that will collect them along with monkeys and swine.”

The report is in Abu Da’ud also (Ibn Kathir).

But Albani declared it weak; although meaning-wise there are other reports of trustworthy nature (Au.).

Ibn Jurayj however said that Lut first migrated to Harran. Then he was ordered to move to the Syrian region (Ibn Jarir).

It has been thought by some scholars however, that the words are those of Lut (asws). In this context Anas b. Malik reported that `Uthman b. `Affan left with Ruqayyah – the Prophet’s daughter - to the Abyssinian lands. For some time no news reached the Prophet about them, until a Qurayshi woman, who had just come back from a journey, told him: “I saw your son-in-law with your daughter.” He asked, “In what state did you find them?” She said, “I saw him having mounted his wife on a lean donkey, while he led it on.” The Prophet said,

إِنَّ عُثْمَانَ أَوَّلُ مَنْ هَاجَرَ إِلَى اللَّهِ بِأَهْلِهِ بَعْدَ لُوطٍ.

“`Uthman is the first after Lut, to migrate along with his family” (Qurtubi).

Asad comments on the term “muhajir”: “In the present instance this term is obviously used in both its physical and spiritual senses, analogous to the early allusion (in 19: 48-49) to Abraham’s ‘withdrawal’ (i`tizal) from his evil, native environment and to his physical emigration to Harran (in northern Mesopotamia), and thence to Syria and Palestine.”

28. That is, a son Is-haq, and a grandson Ya`qub. It is in this sense that Ibn `Abbas meant to say when he said that the two were sons of Ibrahim (Ibn Kathir).

29. So that, writes Ibn Kathir, every Prophet who came after Ibrahim (asws) was raised from his progeny.

30. It is said that Mujahid sent someone to `Ikrimah to find out what was the ‘this-worldly’ reward that Ibrahim was given. He told him, his ‘this-worldly’ reward was that all the nations of the world love to own him as theirs. When the man returned with the answer to Mujahid he remarked, “He is correct.” This is the opinion of Ibn `Abbas and others who added that another of the rewards of this world granted to him was righteous progeny (Ibn Jarir).

31. `Amr b. Dinar used to say that no one in the world ever committed homosexuality before the people of Lut (Ibn Jarir); perhaps he meant as a nation (Au.).

32. Ibn Zayd has said that the allusion is to their habit of waylaying passers-by and forcing anal sex on them (Ibn Jarir, Qurtubi).

Another connotation of “taqta`una al-sabil” is, as offered by Hasan and quoted by Zamakhshari: “to cut across the way (of nature).” And, as noted by Asad, “Imam Razi adopts it exclusively and without reservation.”

33. While a report from `A’isha said that the allusion is to wind-passing contests in their assemblies; Umm Haani says she was told by the Prophet that they squatted on the roads, threw pebbles at the passers by, (especially women: Qurtubi), and made fun of them (Ibn Jarir).

Umm Hani’s report is in Tirmidhi also, but who declared it not so reliable. The report is also in Hakim who declared it trustworthy (Alusi). The allusion could in general be to all sorts of indecencies that they committed in their assemblies (Ma`arif).

The report about throwing pebbles etc., is in Abu Da’ud Tayaalisi, Nuhhas, Tha`labi, Mahdawi and Mawardi. As regards reports about passing winds, it also comes from Ibn `Abbas and Qasim b. Abi Bazzah. Several other indecencies are reported of them, including lesbianism (Qurtubi), such as, as one coming from Ibn `Abbas which says that the allusion is to finger-joints crackling, chewing gum, rubbing miswak in public, removing clothes before others, calling names, and indecency in jokes (Zamakhshari).

The above report has not been authenticated. We have presented it to give some idea of what our ancestors disapproved of, some of which have entered into Muslim society of our times (Au.).