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27: Al-Naml - النمل
Introduction
This Surah is cognate in subject to the one preceding it and the two following it. Its chronological place is also in the same group of four, in the middle Makkan period. Here there is much mystic symbolism. Wonders in the physical world are types of greater wonders in the spiritual world. The Fire, the White Hand, and the Rod, in the story of Moses; the speech of birds, the crowds of Jinns and men pitted against a humble ant, and the Hoopoe and the Queen of Sheba, in Solomon's story; the defeat of the plot of the nine wicked men in the story of Salih; and the crime of sin with open eyes in the story of Lut-lead up to the lessons of true and false worship and the miracles of Allah's grace and revelation. Summary- Wonderful in Revelation, like the Fire which Moses saw, which was a glimpse of Allah's Glory, and His Miracles, which searched out those who refused Faith in spite of the light they had received (27:1-14, and C. 169). Solomon knew the speech of Birds and had hosts of Jinns and men; yet the wise ant had ample defence against them: the Hoopoe who was absent of his muster, was yet serving him: the Queen of Sheba had a kingdom, but it submitted with conviction to the Wisdom of Solomon and the Kingdom of Allah (27:15-44, C.170). Fools ascribe ill-luck to godliness as in Salih's story, or fall into the lusts with their eyes open, as in Lut's story; but their plots and their rage will be foiled by Allah (27:45-58, and C.171). Allah's glory and goodness are supreme over all Creation: Unfaith will yield to Faith in the final adjustment of values: so follow Revelation, serve Allah, and trust Him, (27:59-93, and C. 172).
27:1
[ Original ]
طس ۚ تِلْكَ آيَاتُ الْقُرْآنِ وَكِتَابٍ مُبِينٍ
[ Abdullah Yusuf Ali ]
Ta Sin. These are verses of the Qur'an,-a book that makes (things) clear;
27:2
[ Original ]
هُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ
[ Abdullah Yusuf Ali ]
A guide: and glad tidings for the believers,-
Tafseer Commentary
3241 Revelation is here presented in three aspects: (1) it explains things, the attributes of Allah, our own position, and the spiritual world around; (2) it directs us to right conduct and keeps us from evil; and (3) to those who have Faith and accept its guidance, it gives the good news of forgiveness, purification, and the achievement of salvation. (R).
27:3
[ Original ]
الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ
[ Abdullah Yusuf Ali ]
Those who establish regular prayers and give in regular charity, and also have (full) assurance of the hereafter.
27:4
[ Original ]
إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ
[ Abdullah Yusuf Ali ]
As to those who believe not in the Hereafter, We have made their deeds pleasing in their eyes; and so they wander about in distraction.
Tafseer Commentary
3242 Those who reject Allah and follow Evil have a good conceit of themselves. Their deeds are pleasing to no one else. As they have rejected Allah's guidance, they are allowed to embrace their own self-conceit, and given further respite for repentance. But they follow their own whims and wander about in distraction, as they have no standards such as guide the godly.
27:5
[ Original ]
أُولَٰئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ
[ Abdullah Yusuf Ali ]
Such are they for whom a grievous Penalty is (waiting); and in the Hereafter theirs will be the greatest loss.
Tafseer Commentary
3243 The account will then be made up, and they will be found to be terribly in loss. They will be the worst in loss, for all their self-complacency.
27:6
[ Original ]
وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِنْ لَدُنْ حَكِيمٍ عَلِيمٍ
[ Abdullah Yusuf Ali ]
As to thee, the Qur'an is bestowed upon thee from the presence of one who is wise and all-knowing.
27:7
[ Original ]
إِذْ قَالَ مُوسَىٰ لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ آتِيكُمْ بِشِهَابٍ قَبَسٍ لَعَلَّكُمْ تَصْطَلُونَ
[ Abdullah Yusuf Ali ]
Behold! Moses said to his family: "I perceive a fire; soon will I bring you from there some information, or I will bring you a burning brand to light our fuel, that ye may warn yourselves.
Tafseer Commentary
3244 Cf. 20:9-24. Both there and here there is a reference to the dawn of Revelation in the heart of Moses. The points there emphasised will be found in the notes to that passage. Here the emphasis is on the wonderful nature of the Fire and the wonderful way in which Moses was transformed at the touch of spiritual Light. He was travelling in the Sinai desert with his family. Seeking ordinary light, he came upon a Light which took him to the highest mysteries of Allah. No doubt all his inner history had prepared him for his great destiny. It is the inner history that matters, and not the place of the position of a man in the eyes of his ordinary fellows.
27:8
[ Original ]
فَلَمَّا جَاءَهَا نُودِيَ أَنْ بُورِكَ مَنْ فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ
[ Abdullah Yusuf Ali ]
But when he came to the (fire), a voice was heard: "Blessed are those in the fire and those around: and glory to Allah, the Lord of the worlds.
Tafseer Commentary
3245 Those: in the original the pronoun is in the singular, "man", which is often used with a plural meaning. The Commentators usually construe it to mean that this was not a physical fire, but it was the glory of the Angels, a reflection of the Glory of Allah. Hence the exclamation at the end of the verse.
27:9
[ Original ]
يَا مُوسَىٰ إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ
[ Abdullah Yusuf Ali ]
"O Moses! verily, I am Allah, the exalted in might, the wise!....
27:10
[ Original ]
وَأَلْقِ عَصَاكَ ۚ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَا مُوسَىٰ لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ
[ Abdullah Yusuf Ali ]
"Now do thou throw thy rod!" But when he saw it moving (of its own accord)as if it had been a snake, he turned back in retreat, and retraced not his steps: "O Moses!" (it was said), "Fear not: truly, in My presence, those called as messengers have no fear,-
Tafseer Commentary
3246 Moses was now transported into an entirely new world. What he had taken to be an ordinary fire was a dream of the spiritual world-rays from the angels of light. The desert in which he had been was the lower life stripped of its ornaments, leading to the divine light of Sinai. Through that Light he heard the Voice of the Source of Wisdom and Power. His own rod or staff was no longer the dead piece of wood that had hitherto supported him. It became instinct with life, a life that moved, and had the power of offence and defence in it, as all living Good must have in its fight with Evil. His own transformation is described in the next note.
3247 In this great, new, wonderful world, that was opening out to Moses, he had to get his vision adjusted to his new surroundings, as an ordinary man has to adjust his sight before he can see into any very strong light that is new to him. The staff which had become alive as a snake frightened him: yet it was to be his own instrument of work in his new mission. All fear was to be cast out of his mind, as befitted a man chosen by Allah.
27:11
[ Original ]
إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَإِنِّي غَفُورٌ رَحِيمٌ
[ Abdullah Yusuf Ali ]
"But if any have done wrong and have thereafter substituted good to take the place of evil, truly, I am Oft-Forgiving, Most Merciful.
Tafseer Commentary
3248 His slaying the Egyptian (n. 3146 to 26:14), however defensible from certain aspects, was yet something from his past that had to be washed off, and Allah, Oft- Forgiving, Most Merciful, did it out of His abounding Grace. Nay, more; he was given a pure, Radiant Hand, as a Sign of his personal transformation, as stated in the next verse.
27:12
[ Original ]
وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ۖ فِي تِسْعِ آيَاتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِ ۚ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ
[ Abdullah Yusuf Ali ]
"Now put thy hand into thy bosom, and it will come forth white without stain (or harm): (these are) among the nine Signs (thou wilt take) to Pharaoh and his people: for they are a people rebellious in transgression."
Tafseer Commentary
3249 Cf. 20:22 - There the expression is: "Draw thy hand close to thy side." As far as the physical act is concerned, the expressions there and here mean the same thing. Moses had a loose-fitting robe. If he put his hand within the folds of the robe, it would go to his bosom on the side of his body opposite to that from which the hand came: i.e., if it was his right hand it would go to the left side of his bosom. But the difference of expression has little spiritual significance. The bosom here stands for his innermost being, which was being so transformed with divine light as to lend the radiance to his hand also, his instrument of action. The hand comes out white and radiant without a stain. Ordinarily if the skin becomes white it is a sign of disease or leprosy. Here it was the opposite. It was a sign of radiance and glory from the higher Light.
3250 The nine Signs: see n. 1091 to 7:133.
27:13
[ Original ]
فَلَمَّا جَاءَتْهُمْ آيَاتُنَا مُبْصِرَةً قَالُوا هَٰذَا سِحْرٌ مُبِينٌ
[ Abdullah Yusuf Ali ]
But when Our Signs came to them, that should have opened their eyes, they said: "This is sorcery manifest!"
Tafseer Commentary
3251 The Signs should have clearly opened the eyes of any persons who honestly examined them and thought about them. Those who rejected them were perverse and were going against their own light and inner conviction. That was the aggravating feature of their sin.
27:14
[ Original ]
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا ۚ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ
[ Abdullah Yusuf Ali ]
And they rejected those Signs in iniquity and arrogance, though their souls were convinced thereof: so see what was the end of those who acted corruptly!
27:15
[ Original ]
وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا ۖ وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ مِنْ عِبَادِهِ الْمُؤْمِنِينَ
[ Abdullah Yusuf Ali ]
We gave (in the past) knowledge to David and Solomon: And they both said: "Praise be to Allah, Who has favoured us above many of his servants who believe!"
Tafseer Commentary
3252 Cf. 21:78-82. "Knowledge" means such knowledge as leads up to the higher things in life, the Wisdom that was shown in their decisions and judgements, and the understanding that enabled them to fulfil their mission in life. They were both just men and prophets of Allah. The Bible, as we have it, is inconsistent: on the one hand it calls David "a man after God's own heart" (I Samuel, 13:14and Acts 13:22); and the Christians acclaim Christ as a son of David; but on the other hand, horrible crimes are ascribed to him, which, if he had committed them, would make him a monster of cruelty and injustice. About Solomon, too, while he is described as a glorious king, there are stories of his lapses into sin and idolatry. The Muslim teaching considers them both to be men of piety and wisdom, and high in spiritual knowledge.
3253 They ascribed, as was proper, their knowledge, wisdom, and power to the only true Source of all , Allah.
27:16
[ Original ]
وَوَرِثَ سُلَيْمَانُ دَاوُودَ ۖ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ ۖ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ
[ Abdullah Yusuf Ali ]
And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from Allah.)"
Tafseer Commentary
3254 The point is that Solomon not only inherited his father's kingdom but his spiritual insight and the prophetic office, which do not necessarily go from father to son.
3255 Speech of Birds. The spoken word in human speech is different from the means of communication which birds and animals have between each other. But no man can doubt that they have means of communication with each other, if he only observes the orderly flight of migratory birds or the regulated behaviour of ants, bees, and other creatures who live in communities. The wisdom of Solomon and others like him (he speaks of "we") consisted in understanding these things-in the animal world and in the lower fringes of human intelligence.
3256 A little of all things: Solomon was a king of power and authority; outside his kingdom he had influence among many neighbouring peoples: he had knowledge of birds, and beasts and plants: he was just and wise, and understood men: and above all, he had spiritual insight, which brought him near to Allah. Thus he had something of all kinds of desirable gifts. And with true gratitude he referred them to Allah, the Giver of all gifts.
27:17
[ Original ]
وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ
[ Abdullah Yusuf Ali ]
And before Solomon were marshalled his hosts,- of Jinns and men and birds, and they were all kept in order and ranks.
Tafseer Commentary
3257 Besides the literal meaning, there are two symbolical meanings. (1) All his subjects of varying grades of intelligence, taste, and civilisation, were kept in due order and cooperation by his discipline, justice, and good government. (2) The gifts of various kinds, which he possessed (see last note), he used in proper order and coordination, as they were a well disciplined army, thus getting the best possible results from them.
27:18
[ Original ]
حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ
[ Abdullah Yusuf Ali ]
At length, when they came to a (lowly) valley of ants, one of the ants said: "O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it."
Tafseer Commentary
3258 This verse and the next, read together, suggest the symbolical meaning as predominant. The ant, to outward appearances, is a very small and humble creature. In the great pomp and circumstances of the world, it may be neglected or even trampled on by a people who mean it no harm. Yet, by its wisdom, it carries on its own life within its own sphere ("habitations") unmolested, and makes a useful contribution to the economy of the world. So there is room for the humblest people in the spiritual world.
27:19
[ Original ]
فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ
[ Abdullah Yusuf Ali ]
So he smiled, amused at her speech; and he said: "O my Lord! so order me that I may be grateful for Thy favours, which thou hast bestowed on me and on my parents, and that I may work the righteousness that will please Thee: And admit me, by Thy Grace, to the ranks of Thy righteous Servants."
Tafseer Commentary
3259 The counterpart to the position of the humble ant is the position of a great king like Solomon, He prays that his power and wisdom and other gifts may be used for righteousness and for the benefit of all around him. The ant being in his thoughts, we may suppose that he means particularly in his prayer that he may not even unwittingly tread on humble beings in his preoccupation with the great things of the world.
3260 The righteousness which pleases the world is often very different from the righteousness which pleases Allah. Solomon prays that he may always take Allah's Will as his standard, rather than the standards of men.
3261 In the Kingdom of Allah , righteousness is the badge of citizenship. And although there are great and noble grades (see n. 586 to 4:69), the base of that citizenship is the universal brotherhood of righteousness. The greatest in that Kingdom are glad and proud to pray for that essential badge.
27:20
[ Original ]
وَتَفَقَّدَ الطَّيْرَ فَقَالَ مَا لِيَ لَا أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَائِبِينَ
[ Abdullah Yusuf Ali ]
And he took a muster of the Birds; and he said: "Why is it I see not the Hoopoe? Or is he among the absentees?
Tafseer Commentary
3262 Solomon was no idle or easy-going king. He kept all his organisation strictly up to the mark, both his armies literally and his forces (metaphorically). His most mobile arm was the Birds, who were light on the wing and flew and saw everything like efficient scouts. One day he missed the Hoopoe in his muster. The hoopoe is a light, graceful creature, with elegant plumage of many colours, and a beautiful yellow crest on his head, which entitles him to be called a royal bird.
27:21
[ Original ]
لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ مُبِينٍ
[ Abdullah Yusuf Ali ]
"I will certainly punish him with a severe penalty, or execute him, unless he bring me a clear reason (for absence)."
27:22
[ Original ]
فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ
[ Abdullah Yusuf Ali ]
But the Hoopoe tarried not far: he (came up and) said: "I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba' with tidings true.
Tafseer Commentary
3263 Saba ' may reasonably be identified as the Biblical Sheba, (1 Kings 10:1-10). It is further referred to in the Surah called after its name: 34:15-20. It was a city in Yemen, said to have been three days journey (say 50 miles) from the city of San'a'. A (recent) German explorer, Dr. Ham Helfritz, claims to have located it in what is now Hadramawt territory. The famous dam of Ma'rib made the country very prosperous, and enabled it to attain a high degree of civilisation ("provided with every requisite" in the next verse). The Queen of Sheba therefore rightly held up her head high until she saw the glories of Solomon.
27:23
[ Original ]
إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ
[ Abdullah Yusuf Ali ]
"I found (there) a woman ruling over them and provided with every requisite; and she has a magnificent throne.
Tafseer Commentary
3264 The Queen of Sheba (by name Bilqis in Arabian tradition) came apparently from Yemen , but she had affinities with Abyssinia and possibly ruled over Abyssinia also. The (Habashah) tribe (after whom Abyssinia was named) came from Yemen . Between the southern coast of Yemen and the northeastern coast of Abyssinia there are only the Straits of Bab al Mandab, barely twenty miles across. In the 10th or 11 century B.C. there were frequent invasions of Abyssinia from Arabia , and Solomon's reign of 40 years is usually synchronised with B.C. 992 to 952. The Sabaean and Himyarite alphabets in which we find the south Arabian pre-Islamic inscriptions, passed into Ethiopic, the language of Abyssinia . The Abyssinians possess a traditional history called "The Book of the Glory of Kings" ( Kebra Negast). which has been translated from Ethiopic into English by Sir E.A. Wallis Budge (Oxford. 1932). It gives an account of the Queen of Sheba and her only son Menyelek I, as founders of the Abyssinian dynasty. (R).
3265 Provided with every requisite: I take this to refer not only to the abundance of spices and gems and gold in her country, but to sciences and arts, and perhaps the spiritual possibilities which made her accept the religion of Unity and Truth (27:44).
27:24
[ Original ]
وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ
[ Abdullah Yusuf Ali ]
"I found her and her people worshipping the sun besides Allah: Satan has made their deeds seem pleasing in their eyes, and has kept them away from the Path,- so they receive no guidance,-
Tafseer Commentary
3266 The ancient religions of the people of Saba ' (the Himyar or Sabaeans) consisted in the worship of the heavenly bodies, the sun, the planets, and the stars. Possibly the cult was connected with that of Chaldea , the homeland of Abraham: see 6:75-79 and notes thereon. Yemen had easy access to Mesopotamia and the Persian Gulf by way of the sea, as well as with Abyssinia . That accounts for the Christians of Najran and the Jewish dynasty of kings (e.g., Dhu Nuwas, d. 525 A.C.) who persecuted them in the century before Islam-also for the Christian Abyssinian Governor Abrahah and his discomfiture in the year of the Prophet's birth (S. 105), say 570 AC. Jewish-Christian influences were powerful in Arabia in the sixth century of the Christian era. The religion of these Sabaeans (written in Arabic with a Sin) should not be confounded with that of the Sabians (with a Sad), as to whom see n. 76 to 2:62.
27:25
[ Original ]
أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ
[ Abdullah Yusuf Ali ]
"(Kept them away from the Path), that they should not worship Allah, Who brings to light what is hidden in the heavens and the earth, and knows what ye hide and what ye reveal.
Tafseer Commentary
3267 The false worship of the Sabaeans is here exposed in three ways: (1) that they were self-satisfied with their own human achievements, instead of looking up to Allah; and (2) that the light of the heavenly bodies which they worshipped was only dependent on the true Light of Allah, which extends over heaven and earth; the Creator should be worshipped rather than His Creation; and (3) Allah knows the hidden secrets of men's minds as well as the objects which they openly profess: are false worshippers really only worshipping their own selves or the "sins they have a mind to" and are therefore afraid to go to Allah, Who knows all?
27:26
[ Original ]
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ ۩
[ Abdullah Yusuf Ali ]
"(Allah)!- there is no god but He!- Lord of the Throne Supreme!"
Tafseer Commentary
3268 The messenger (Hoopoe) is a pious bird, as befits a messenger of Solomon. After mentioning the false worship of the Sabaeans, he pronounces the Creed of Unity, and emphasises Allah's attribute as Lord of the Throne of Glory supreme, in order to make it clear that whatever may be the magnificence of a human throne such as he has described (in verse 25), he is not in any way misled from his loyalty to Solomon, the exponent of the true Religion of Liberty.
27:27
[ Original ]
قَالَ سَنَنْظُرُ أَصَدَقْتَ أَمْ كُنْتَ مِنَ الْكَاذِبِينَ
[ Abdullah Yusuf Ali ]
(Solomon) said: "Soon shall we see whether thou hast told the truth or lied!
Tafseer Commentary
3269 Solomon does not doubt his messenger's pleas that he has scouted a new country, but wants to test whether he has loosened the rein of imagination in describing its splendours or its worship.
27:28
[ Original ]
اذْهَبْ بِكِتَابِي هَٰذَا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَانْظُرْ مَاذَا يَرْجِعُونَ
[ Abdullah Yusuf Ali ]
"Go thou, with this letter of mine, and deliver it to them: then draw back from them, and (wait to) see what answer they return"...
27:29
[ Original ]
قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ
[ Abdullah Yusuf Ali ]
(The queen) said: "Ye chiefs! here is delivered to me - a letter worthy of respect.
27:30
[ Original ]
إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
[ Abdullah Yusuf Ali ]
"It is from Solomon, and is (as follows): 'In the name of Allah, Most Gracious, Most Merciful:
Tafseer Commentary
3270 Solomon expressly begins his letter with the formula of the true and universal Religion of Unity, and he invites to the true Faith the new people with whom he establishes honourable relations, not for worldly conquest but for the spreading of the Light of Allah.
27:31
[ Original ]
أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ
[ Abdullah Yusuf Ali ]
" 'Be ye not arrogant against me, but come to me in submission (to the true Religion).' "
27:32
[ Original ]
قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنْتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ
[ Abdullah Yusuf Ali ]
She said: "Ye chiefs! advise me in (this) my affair: no affair have I decided except in your presence."
27:33
[ Original ]
قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ فَانْظُرِي مَاذَا تَأْمُرِينَ
[ Abdullah Yusuf Ali ]
They said: "We are endued with strength, and given to vehement war: but the command is with thee; so consider what thou wilt command."
27:34
[ Original ]
قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً ۖ وَكَذَٰلِكَ يَفْعَلُونَ
[ Abdullah Yusuf Ali ]
She said: "Kings, when they enter a country, despoil it, and make the noblest of its people its meanest thus do they behave.
Tafseer Commentary
3271 The character of Queen Bilqis, as disclosed here, is that of a ruler enjoying great wealth and dignity, and the full confidence of her subjects. She does nothing without consulting her Council, and her Council are ready to carry out her commands in all things. Her people are manly, loyal, and contented, and ready to take the field against any enemy in their country. But their queen is prudent in policy, and is not willing to embroil her country in war. She has the discrimination to see that Solomon is not like ordinary kings who conquer by violence. Perhaps in her heart she has a ray of divine light already, though her people are yet Pagans. She wishes to carry her people with her in whatever she does, because she is as loyal to them as they are to her. An exchange of presents would probably establish better relations between the two kingdoms. And perhaps she anticipates some spiritual understanding also, a hope which was afterwards realised. InBilqis we have a picture of womanhood, gentle, prudent, and able to tame the wilder passions of her subjects. (R).
27:35
[ Original ]
وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ
[ Abdullah Yusuf Ali ]
"But I am going to send him a present, and (wait) to see with what (answer) return (my) ambassadors."
27:36
[ Original ]
فَلَمَّا جَاءَ سُلَيْمَانَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَا آتَانِيَ اللَّهُ خَيْرٌ مِمَّا آتَاكُمْ بَلْ أَنْتُمْ بِهَدِيَّتِكُمْ تَفْرَحُونَ
[ Abdullah Yusuf Ali ]
Now when (the embassy) came to Solomon, he said: "Will ye give me abundance in wealth? But that which Allah has given me is better than that which He has given you! Nay it is ye who rejoice in your gift!
Tafseer Commentary
3272 Poor Bilqis! she thought she had arranged with womanly tact to conciliate Solomon, and at the same time pacify her warlike subjects! But the effect of the embassy with presents was the very opposite. Solomon took it as an insult that she should send her presents instead of her submission to the true Religion! He flung back the presents at her, as much as to say, "Let these baubles delight your own hearts! Allah has blessed me with plenty of worldly goods, and something infinitely better, viz.: His Light and Guidance! Why do you say nothing about that? Will you only understand the argument of armies and violence?" Or perhaps his speech was only meant for the Sabaean crowd. For when she actually came, he treated her kindly, and she accepted the religion of Unity.
27:37
[ Original ]
ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُمْ بِجُنُودٍ لَا قِبَلَ لَهُمْ بِهَا وَلَنُخْرِجَنَّهُمْ مِنْهَا أَذِلَّةً وَهُمْ صَاغِرُونَ
[ Abdullah Yusuf Ali ]
"Go back to them, and be sure we shall come to them with such hosts as they will never be able to meet: We shall expel them from there in disgrace, and they will feel humbled (indeed)."
27:38
[ Original ]
قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ
[ Abdullah Yusuf Ali ]
He said (to his own men): "Ye chiefs! which of you can bring me her throne before they come to me in submission?"
Tafseer Commentary
3273 The throne is symbolical of power and dignity. So far her throne was based on material wealth: Solomon is going to alter it to a basis of Faith and the Religion of Unity.
27:39
[ Original ]
قَالَ عِفْرِيتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقَامِكَ ۖ وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ
[ Abdullah Yusuf Ali ]
Said an 'Ifrit, of the Jinns: "I will bring it to thee before thou rise from thy council: indeed I have full strength for the purpose, and may be trusted."
Tafseer Commentary
3274 'Ifrit: a large, powerful jinn, reputed to be crafty: hence he is anxious to be recognised as one that "could be trusted".
27:40
[ Original ]
قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَآهُ مُسْتَقِرًّا عِنْدَهُ قَالَ هَٰذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَنْ شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ
[ Abdullah Yusuf Ali ]
Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of an eye!" Then when (Solomon) saw it placed firmly before him, he said: "This is by the Grace of my Lord!- to test me whether I am grateful or ungrateful! and if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honour !"
Tafseer Commentary
3275 The symbolic meaning still continues. The big 'Ifrit had boasted of his brute strength, and his reliability. But this is not enough to transform a power (throne) based on materialism into one based on inward knowledge, knowledge of the heart and spirit, the sort of knowledge that comes from the Book of the Grace of Allah, the spirit of truth and benevolence which is the invisible magic of Prophets of Allah. Even if worldly power and common honesty may be able to effect some good, it will take a comparatively long time, while the magic of spiritual love acts instantaneously. Solomon was thankful to Allah for he had men endowed with such power, and he had the throne of Bilqis transported to his Court and transformed as he desired, without Bilqis even knowing it. (R).
3276 If Solomon had been ungrateful to Allah, i.e., if he had worked for his own selfish or worldly ends, he could have used the brute strength of the "Ifrit to add to his worldly strength and glory. Instead, he uses the higher magic of the Book-or the Spirit-to transform the throne of Bilqis for her highest good, which means also the highest good for her subjects, by the divine Light. He had the two alternatives, and he chooses the better, and he thus shows his gratitude to Allah for the Grace He had given him.
3277 Man's gratitude to Allah is not a thing that benefits Allah, for Allah is high above all needs; it benefits a man's soul and gives him higher rank in the spiritual world. Per contra, man's ingratitude will not detract from Allah's Glory and Honour or the value of Allah's generous gifts to man: for Allah as supreme in honour, glory and generosity. Karim in Arabic involved all three significations.
27:41
[ Original ]
قَالَ نَكِّرُوا لَهَا عَرْشَهَا نَنْظُرْ أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لَا يَهْتَدُونَ
[ Abdullah Yusuf Ali ]
He said: "Transform her throne out of all recognition by her: let us see whether she is guided (to the truth) or is one of those who receive no guidance."
Tafseer Commentary
3278 The throne having been transformed, it will be a test to see whether BilqTs recognises it as her own and accepts it of her own free will as her own, or rejects it as something alien to her, something she will not accommodate herself to. So in our life. We get used to certain habits and customs and certain ways of thought. Allah's message comes to transform us and set us on a different kind of throne, with our own active and willing consent. If we are wise, we feel honoured and grateful- If we are "obstinately rebellious", we reject it as not our own, and pine for the old slavery, as the Israelites pined for Egypt when they were under Allah's guidance in the wilderness.
27:42
[ Original ]
فَلَمَّا جَاءَتْ قِيلَ أَهَٰكَذَا عَرْشُكِ ۖ قَالَتْ كَأَنَّهُ هُوَ ۚ وَأُوتِينَا الْعِلْمَ مِنْ قَبْلِهَا وَكُنَّا مُسْلِمِينَ
[ Abdullah Yusuf Ali ]
So when she arrived, she was asked, "Is this thy throne?" She said, "It was just like this; and knowledge was bestowed on us in advance of this, and we have submitted to Allah (in Islam)."
Tafseer Commentary
3279 Bilqis stands the test. She knows it was her throne, yet not exactly the same, for it was now much better. And she is proud of her good fortune, and acknowledges, for herself and her people, with gratitude, the light which was given to them by Allah, by which they recognised Allah's prophet in Solomon and received the true Religion with all their will and heart and soul.
27:43
[ Original ]
وَصَدَّهَا مَا كَانَتْ تَعْبُدُ مِنْ دُونِ اللَّهِ ۖ إِنَّهَا كَانَتْ مِنْ قَوْمٍ كَافِرِينَ
[ Abdullah Yusuf Ali ]
And he diverted her from the worship of others besides Allah. for she was (sprung) of a people that had no faith.
Tafseer Commentary
3280 Some Commentators and Translators adopt an alternative construction for the last clause of the last verse and the first clause of this verse. They understand the former to be spoken by Solomon and to mean, 'we had knowledge of Allah's Message and accepted it before her.' They understand the latter to mean, 'the worship of others besides Allah diverted her (from the true Religion).' If we accept the construction adopted in this Translation, the visit to Solomon confirmed the true Faith of Bilqis and prevented her from lapsing into her ancestral false worship.
27:44
[ Original ]
قِيلَ لَهَا ادْخُلِي الصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَنْ سَاقَيْهَا ۚ قَالَ إِنَّهُ صَرْحٌ مُمَرَّدٌ مِنْ قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ
[ Abdullah Yusuf Ali ]
She was asked to enter the lofty Palace: but when she saw it, she thought it was a lake of water, and she (tucked up her skirts), uncovering her legs. He said: "This is but a palace paved smooth with slabs of glass." She said: "O my Lord! I have indeed wronged my soul: I do (now) submit (in Islam), with Solomon, to the Lord of the Worlds."
Tafseer Commentary
3281 Bilqis, having been received with honour on her arrival, and having accepted the transformation of her throne, placed presumably in an outer building of the Palace, is asked to enter the great Palace itself. Its floor was made of slabs of smooth polished glass, that glistened like water. She thought it was water, and tucked up her clothes to pass through it, showing her bare feet and ankles. This was a very undignified position for a woman, especially one of the position of a Queen. Solomon immediately undeceived her, and told her the real facts, when she felt grateful, and joined herself with Solomon in praising Allah.
3282 In symbolic language, a new entrant into the Palace of divine knowledge, may yet carry in his mind many of the illusions of the lower world, the transparent crystal of Truth he may yet mistake for the unstable water of worldly vanity, which soils the vestments of those who paddle in it. This leads to many undignified positions and mistakes. But a gentle leader points out the truth. Instead of resenting it, the new entrant is grateful, acknowledges her own mistake freely and frankly, and heartily joins with the Teacher in the worship of Allah, the Source of all truth and knowledge.
27:45
[ Original ]
وَلَقَدْ أَرْسَلْنَا إِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا أَنِ اعْبُدُوا اللَّهَ فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ
[ Abdullah Yusuf Ali ]
We sent (aforetime), to the Thamud, their brother Salih, saying, "Serve Allah.: But behold, they became two factions quarrelling with each other.
Tafseer Commentary
3283 The main story of Thamud, who were broken into two factions, the rich oppressing the poor and keeping them out of the good things of life and the test case of the She-camel, will be found in 26:141-159 and the notes thereon. The point here is the secret plot of the nine men against the Prophet of Allah, whose teaching, they thought, brought them ill-luck; but what they called ill-luck was the just punishment from Allah for their own ill-deeds. Their plot was foiled, and the whole community, which was involved in evil, was destroyed. (R).
27:46
[ Original ]
قَالَ يَا قَوْمِ لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ ۖ لَوْلَا تَسْتَغْفِرُونَ اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
[ Abdullah Yusuf Ali ]
He said: "O my people! why ask ye to hasten on the evil in preference to the good? If only ye ask Allah for forgiveness, ye may hope to receive mercy.
Tafseer Commentary
3284 Cf. 13:6. The evildoers were really hastening on their own punishment by their feuds against the poor. The advocates of justice were not bringing ill-luck to them. They were showing the way to ward it off. Their own injustice was bringing on them disaster.
27:47
[ Original ]
قَالُوا اطَّيَّرْنَا بِكَ وَبِمَنْ مَعَكَ ۚ قَالَ طَائِرُكُمْ عِنْدَ اللَّهِ ۖ بَلْ أَنْتُمْ قَوْمٌ تُفْتَنُونَ
[ Abdullah Yusuf Ali ]
They said: "Ill omen do we augur from thee and those that are with thee". He said: "Your ill omen is with Allah. yea, ye are a people under trial."
Tafseer Commentary
3285 All evil unpunished is not evil condoned, but evil given a chance for reform. They are on trial, by the mercy of Allah. What they call "ill omen" is really the just punishment for their ill-deeds, and that punishment rests with Allah. (Cf. 36:18- 19).
27:48
[ Original ]
وَكَانَ فِي الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ
[ Abdullah Yusuf Ali ]
There were in the city nine men of a family, who made mischief in the land, and would not reform.
Tafseer Commentary
3286 They had made up their minds to wage a relentless war against justice. They did not destroy justice, but justice destroyed them.
27:49
[ Original ]
قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ
[ Abdullah Yusuf Ali ]
They said: "Swear a mutual oath by Allah that we shall make a secret night attack on him and his people, and that we shall then say to his heir (when he seeks vengeance): 'We were not present at the slaughter of his people, and we are positively telling the truth.' "
Tafseer Commentary
3287 A most dastardly plot, because (1) it was to be secret, (2) by night, (3) taking their victims unawares, and (4) because careful provision was made that they should all tell lies together, saying that they knew nothing about it, in order to evade the vengeance which Salih's heirs (if any were left) or his tribe might want to exact! And yet such were exactly the plots laid against the Holy Prophet himself.
27:50
[ Original ]
وَمَكَرُوا مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ
[ Abdullah Yusuf Ali ]
They plotted and planned, but We too planned, even while they perceived it not.
Tafseer Commentary
3288 Cf. 3:54 . Their secret plotting is all known to Allah, but of Allah's just and beneficient plans they know nothing. And the wicked must come to an evil end.
27:51
[ Original ]
فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَاهُمْ وَقَوْمَهُمْ أَجْمَعِينَ
[ Abdullah Yusuf Ali ]
Then see what was the end of their plot!- this, that We destroyed them and their people, all (of them).
27:52
[ Original ]
فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُوا ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَعْلَمُونَ
[ Abdullah Yusuf Ali ]
Now such were their houses, - in utter ruin, - because they practised wrong- doing. Verily in this is a Sign for people of knowledge.
27:53
[ Original ]
وَأَنْجَيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
[ Abdullah Yusuf Ali ]
And We saved those who believed and practised righteousness.
27:54
[ Original ]
وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ وَأَنْتُمْ تُبْصِرُونَ
[ Abdullah Yusuf Ali ]
(We also sent) Lut (as a messenger): behold, He said to his people, "Do ye do what is shameful though ye see (its iniquity)?
Tafseer Commentary
3289 The story of Lut is referred to elsewhere. The passages to which reference may be made here are:26:160-175, and 7:80-84. But the point emphasised here is that the crime of the Cities of the Plain was against their own nature, and they saw its enormity, and yet they indulged in it. Can degradation go further? His wife was not apparently a Believer. Her previous sympathy with the sinful people "destined her" (verse 57 below) to a miserable end, as she lagged behind and shared in the destruction of her kinsfolk.
27:55
[ Original ]
أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِنْ دُونِ النِّسَاءِ ۚ بَلْ أَنْتُمْ قَوْمٌ تَجْهَلُونَ
[ Abdullah Yusuf Ali ]
Would ye really approach men in your lusts rather than women? Nay, ye are a people (grossly) ignorant!
Tafseer Commentary
3290 The ignorance referred to here is the spiritual ignorance, the ignorance of how grossness and sins that bring shame on their own physical and moral nature are doomed to destroy them: it is their own loss. That they knew the iniquity of their sins has already been stated in the last verse. That knowledge makes their spiritual ignorance all the more culpable, just as a man consciously deceiving people by half-truths is a greater liar than a man who tells lies inadvertently.
27:56
[ Original ]
فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا أَخْرِجُوا آلَ لُوطٍ مِنْ قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ
[ Abdullah Yusuf Ali ]
But his people gave no other answer but this: they said, "Drive out the followers of Lut from your city: these are indeed men who want to be clean and pure!"
Tafseer Commentary
3291 Cf. 7:82-84. Instead of being ashamed on account of the consciousness of their own guilt, they attack the pure ones with their sarcasm, as if not they but the pure ones were in the wrong, trying to set them on the right way.
27:57
[ Original ]
فَأَنْجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ قَدَّرْنَاهَا مِنَ الْغَابِرِينَ
[ Abdullah Yusuf Ali ]
But We saved him and his family, except his wife; her We destined to be of those who lagged behind.
27:58
[ Original ]
وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا ۖ فَسَاءَ مَطَرُ الْمُنْذَرِينَ
[ Abdullah Yusuf Ali ]
And We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (but heeded not)!
27:59
[ Original ]
قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَىٰ عِبَادِهِ الَّذِينَ اصْطَفَىٰ ۗ آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ
[ Abdullah Yusuf Ali ]
Say: Praise be to Allah, and Peace on his servants whom He has chosen (for his Message). (Who) is better?- Allah or the false gods they associate (with Him)?
Tafseer Commentary
3292 Allah's revelation having been described as Light, Guidance, and Mercy, we ought all to be grateful to Allah for vouchsafing His revelation. We ought also to appreciate the services of Allah's Messengers, who are chosen to deliver His Message: we ought to send salutations of Peace on them, instead of plotting, as the wicked do, for their removal or persecution, or banishment or death, for these Prophets of Allah undergo every kind of hardship and forego every kind of advantage or pleasure in life for serving mankind. And Allah is truth and goodness, and all our fancies of false worship are falsehoods and evils. Shall we prefer falsehood and evil to truth and goodness? (R).
27:60
[ Original ]
أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنْزَلَ لَكُمْ مِنَ السَّمَاءِ مَاءً فَأَنْبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ مَا كَانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَهَا ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ
[ Abdullah Yusuf Ali ]
Or, Who has created the heavens and the earth, and Who sends you down rain from the sky? Yea, with it We cause to grow well-planted orchards full of beauty of delight: it is not in your power to cause the growth of the trees in them. (Can there be another) god besides Allah. Nay, they are a people who swerve from justice.
Tafseer Commentary
3293 The order, beauty, and grandeur of the universe are appealed to. They show unity of design and purpose. How can unjust, ignorant, foolish, heedless, false men think of a multiplicity of gods, or of any god besides the One True God?
3294 To make a single seed germinate and grow into a tree is beyond man's power. When it comes to a great well-laid-out garden of beauty and delight, no one would think it grew up of itself without a gardener's consummate art. And the orchard is more than the trees in it: there is design and beauty in their arrangement; proper spaces have to be left between them for the growth of their roots, for the aeration of the soil beneath them, and for the penetration of air and sunlight between their branches. How can anyone then think of the wonderful universe as a whole, without thinking of the far higher Unity of Design, the evidence of the One True Allah? (R).
27:61
[ Original ]
أَمَّنْ جَعَلَ الْأَرْضَ قَرَارًا وَجَعَلَ خِلَالَهَا أَنْهَارًا وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزًا ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
[ Abdullah Yusuf Ali ]
Or, Who has made the earth firm to live in; made rivers in its midst; set thereon mountains immovable; and made a separating bar between the two bodies of flowing water? (can there be another) god besides Allah. Nay, most of them know not.
Tafseer Commentary
3295 Cf. 16:15 and notes n. 2038 and n. 2039. The terra firma, the flowing water, and the cycle of water circulation-sea, vapour, clouds, rain, rivers, and sea again-all one and yet all distinct, with a sort of wonderful barrier between salt water and fresh water: can man see all this and yet be ignorant of Allah?
3296 Cf. 25:53 and notes 3111 and 3112.
27:62
[ Original ]
أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ قَلِيلًا مَا تَذَكَّرُونَ
[ Abdullah Yusuf Ali ]
Or, Who listens to the (soul) distressed when it calls on Him, and Who relieves its suffering, and makes you (mankind) inheritors of the earth? (Can there be another) god besides Allah. Little it is that ye heed!
Tafseer Commentary
3297 Besides the evidence of external nature, there is still more intimate evidence in man's inne r conscience and heart. Allah listens to man's cry of agony and relieves his suffering, and He has given him superiority over other creation on this earth, through his mind and soul. Is man then going to run after inferior beings and forget Allah?
3298 Cf. 6:165, n. 988.
27:63
[ Original ]
أَمَّنْ يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ وَمَنْ يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ
[ Abdullah Yusuf Ali ]
Or, Who guides you through the depths of darkness on land and sea, and Who sends the winds as heralds of glad tidings, going before His Mercy? (Can there be another) god besides Allah.- High is Allah above what they associate with Him!
Tafseer Commentary
3299 Cf. 25:48, n. 3104. After external nature, our attention was drawn to our inner consciousness; after that, it is drawn here to our social and collective life, in which we use the forces of nature for international intercourse, trade, agriculture, production, and economic well-being generally. In the next verse, we are asked to contemplate creation from its primeval stages, through its intermediate processes, to the final Destiny in a new creation-a new heaven and a new earth.
27:64
[ Original ]
أَمَّنْ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ
[ Abdullah Yusuf Ali ]
Or, Who originates creation, then repeats it, and who gives you sustenance from heaven and earth? (Can there be another) god besides Allah. Say, "Bring forth your argument, if ye are telling the truth!"
Tafseer Commentary
3300 Cf. 10:34 , and n. 1428.
3301 Sustenance: of course in the spiritual as well as the material sense (Cf. n. 3412).
3302 All the arguments point to the Unity of Allah: there is none whatever against it.
27:65
[ Original ]
قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
[ Abdullah Yusuf Ali ]
Say: None in the heavens or on earth, except Allah, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment).
Tafseer Commentary
3303 The existence of Allah is certain. But nothing else can be known with certainty to our knowledge. He has told us of the Hereafter, and therefore we know it is true. But those who do not believe in Allah - what knowledge or certainty can they have? Even when it is actually coming, they will not have the sense to perceive it.
27:66
[ Original ]
بَلِ ادَّارَكَ عِلْمُهُمْ فِي الْآخِرَةِ ۚ بَلْ هُمْ فِي شَكٍّ مِنْهَا ۖ بَلْ هُمْ مِنْهَا عَمُونَ
[ Abdullah Yusuf Ali ]
Still less can their knowledge comprehend the Hereafter: Nay, they are in doubt and uncertainty thereanent; nay, they are blind thereunto!
Tafseer Commentary
3304 The Unbelievers are generally materialists, who cannot go beyond the evidence of their physical senses. As to a spiritual vision of the future, their physical senses would only leave them in doubt and uncertainty, while their rejection of the spiritual Light makes them blind altogether to the spiritual world.
27:67
[ Original ]
وَقَالَ الَّذِينَ كَفَرُوا أَإِذَا كُنَّا تُرَابًا وَآبَاؤُنَا أَئِنَّا لَمُخْرَجُونَ
[ Abdullah Yusuf Ali ]
The Unbelievers say: "What! when we become dust,- we and our fathers,- shall we really be raised (from the dead)?
27:68
[ Original ]
لَقَدْ وُعِدْنَا هَٰذَا نَحْنُ وَآبَاؤُنَا مِنْ قَبْلُ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ
[ Abdullah Yusuf Ali ]
"It is true we were promised this,- we and our fathers before (us): these are nothing but tales of the ancients."
27:69
[ Original ]
قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ
[ Abdullah Yusuf Ali ]
Say: "Go ye through the earth and see what has been the end of those guilty (of sin)."
Tafseer Commentary
3305 Even if the Unbelievers are willing to take any mystic doctrine, they have only to observe what has actually happened on the earth, and they will see that evil always came to an evil end, and that Truth and righteousness ultimately won.
27:70
[ Original ]
وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُنْ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ
[ Abdullah Yusuf Ali ]
But grieve not over them, nor distress thyself because of their plots.
Tafseer Commentary
3306 Cf. 16:127, and n. 2164. The righteous need not worry over the unjust. The plots of the unjust can never defeat or deflect the purpose of Allah.
27:71
[ Original ]
وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ
[ Abdullah Yusuf Ali ]
They also say: "When will this promise (come to pass)? (Say) if ye are truthful."
27:72
[ Original ]
قُلْ عَسَىٰ أَنْ يَكُونَ رَدِفَ لَكُمْ بَعْضُ الَّذِي تَسْتَعْجِلُونَ
[ Abdullah Yusuf Ali ]
Say: "It may be that some of the events which ye wish to hasten on may be (close) in your pursuit!"
Tafseer Commentary
3307 The Unbelievers-or even men of halfhearted faith-may say, "Why worry over distant future events? Take the day as it comes!" But that is a fallacy. Judgement is certain, and it may be that this very hour may be the hour of doom for any given individual. This is the hour of repentance and amendment. For Allah wishes well to all mankind in spite of their ingratitude.
27:73
[ Original ]
وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ
[ Abdullah Yusuf Ali ]
But verily thy Lord is full of grace to mankind: Yet most of them are ungrateful.
27:74
[ Original ]
وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ
[ Abdullah Yusuf Ali ]
And verily thy Lord knoweth all that their hearts do hide. As well as all that they reveal.
27:75
[ Original ]
وَمَا مِنْ غَائِبَةٍ فِي السَّمَاءِ وَالْأَرْضِ إِلَّا فِي كِتَابٍ مُبِينٍ
[ Abdullah Yusuf Ali ]
Nor is there aught of the unseen, in heaven or earth, but is (recorded) in a clear record.
27:76
[ Original ]
إِنَّ هَٰذَا الْقُرْآنَ يَقُصُّ عَلَىٰ بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ
[ Abdullah Yusuf Ali ]
Verily this Qur'an doth explain to the Children of Israel most of the matters in which they disagree.
Tafseer Commentary
3309 The Jews had numerous sects. Some were altogether out of the pale, e.g., the Samaritans, who had a separate Tawrah of their own: they hated the other J ews and were hated by them. But even in the orthodox body, there were several sects, of which the following may be mentioned: (1) the Pharisees, who were literalists, formalists, and fatalists, and had a large body of traditional literature, with which they overlaid the Law of Moses; (2) the Sadducees, who were rationalists, and seemed to have doubted the doctrine of the Resurrection or of a Hereafter; (3) the Essenes, who practised a sort of Communism and Asceticism and prohibited marriage. About many of their doctrines they had bitter disputes, which were settled by the Qur'an, which supplemented and perfected the Law of Moses. It also explained clearly the attributes of Allah and the nature of Revelation, and the doctrine of the Hereafter.
27:77
[ Original ]
وَإِنَّهُ لَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ
[ Abdullah Yusuf Ali ]
And it certainly is a Guide and a Mercy to those who believe.
27:78
[ Original ]
إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ بِحُكْمِهِ ۚ وَهُوَ الْعَزِيزُ الْعَلِيمُ
[ Abdullah Yusuf Ali ]
Verily thy Lord will decide between them by His Decree: and He is Exalted in Might, All- Knowing.
Tafseer Commentary
3310 'Decree': hukm: the disputes between rival sects can only be settled by the Decree of Allah-(l) in the form of a Revelation, as was done by the Qur'an, or (2) by the logic of events, for hundreds of sects have been extinguished and forgotten in the course of time, and (3) in the Decree of J udgement in the Hereafter, when all warring sects will at length see their errors.
27:79
[ Original ]
فَتَوَكَّلْ عَلَى اللَّهِ ۖ إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ
[ Abdullah Yusuf Ali ]
So put thy trust in Allah. for thou art on (the path of) manifest Truth.
27:80
[ Original ]
إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ
[ Abdullah Yusuf Ali ]
Truly thou canst not cause the dead to listen, nor canst thou cause the deaf to hear the call, (especially) when they turn back in retreat.
Tafseer Commentary
3311 The Prophet's responsibility was to preach and show the way. Men and women of good will had faith and accepted the Message. But he was not responsible for the obstinacy and perversity of men who turned away from Allah's Signs and rejected the Truth.
27:81
[ Original ]
وَمَا أَنْتَ بِهَادِي الْعُمْيِ عَنْ ضَلَالَتِهِمْ ۖ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُونَ
[ Abdullah Yusuf Ali ]
Nor canst thou be a guide to the blind, (to prevent them) from straying: only those wilt thou get to listen who believe in Our Signs, and they will bow in Islam.
27:82
[ Original ]
وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ
[ Abdullah Yusuf Ali ]
And when the Word is fulfilled against them (the unjust), we shall produce from the earth a beast to (face) them: He will speak to them, for that mankind did not believe with assurance in Our Signs.
Tafseer Commentary
3312 The Word: the Decree or Sentence, the Decision to end the respite and restore the true values of right and wrong in a new world: their cup of iniquity will then have been full.
3313 The Beast will be one of the Signs of the Last Day to come, before the present World passes away and the new World is brought into being. In symbolic language it would represent gross Materialism. It will be the embodiment of fat worldly triumph, which will appeal to a misguided and degenerate world, because such a corrupt world will have no assured belief in the Signs of Allah or in spiritual Light. It will itself be a Sign or Portent, closing the door of repentance. I do not know whether this Beast has any reference to the symbolism in chapter 12 of the Book of Revelation, which closes the New Testament. If taklimuhum is read instead of tukallimuhum, it would mean that the Beast would wound them, symbolically, that Materialism would produce its own Nemesis.
27:83
[ Original ]
وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجًا مِمَّنْ يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ
[ Abdullah Yusuf Ali ]
One day We shall gather together from every people a troop of those who reject our Signs, and they shall be kept in ranks,-
27:84
[ Original ]
حَتَّىٰ إِذَا جَاءُوا قَالَ أَكَذَّبْتُمْ بِآيَاتِي وَلَمْ تُحِيطُوا بِهَا عِلْمًا أَمَّاذَا كُنْتُمْ تَعْمَلُونَ
[ Abdullah Yusuf Ali ]
Until, when they come (before the Judgment-seat), (Allah) will say: "Did ye reject My Signs, though ye comprehended them not in knowledge, or what was it ye did?"
Tafseer Commentary
3314 The charge against them will be: 'You had no knowledge, and yet you arrogantly rejected My Signs; is that true, or have you any plea in your defence?'
27:85
[ Original ]
وَوَقَعَ الْقَوْلُ عَلَيْهِمْ بِمَا ظَلَمُوا فَهُمْ لَا يَنْطِقُونَ
[ Abdullah Yusuf Ali ]
And the Word will be fulfilled against them, because of their wrong-doing, and they will be unable to speak (in plea).
Tafseer Commentary
3315 There will be no plea, because the charge will be only too true. The Decree will be passed and executed.
27:86
[ Original ]
أَلَمْ يَرَوْا أَنَّا جَعَلْنَا اللَّيْلَ لِيَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ
[ Abdullah Yusuf Ali ]
See they not that We have made the Night for them to rest in and the Day to give them light? Verily in this are Signs for any people that believe!
Tafseer Commentary
3316 Night, Day, Rest, and Light: both in the literal and the symbolic sense. Any one with a scrap of faith or spiritual insight could see that the Night is a blessing when used for rest and a curse when used to cover ignorance or sin; and that the Day is for work and enlightenment, and its misuse is gross ingratitude to Allah. Or, understand Truth and practise Righteousness while it is yet Light and the Message of Allah is here to guide you: for there comes the Night when Endeavour will cease and there will be no room for Repentance.
27:87
[ Original ]
وَيَوْمَ يُنْفَخُ فِي الصُّورِ فَفَزِعَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ ۚ وَكُلٌّ أَتَوْهُ دَاخِرِينَ
[ Abdullah Yusuf Ali ]
And the Day that the Trumpet will be sounded - then will be smitten with terror those who are in the heavens, and those who are on earth, except such as Allah will please (to exempt): and all shall come to His (Presence) as beings conscious of their lowliness.
Tafseer Commentary
3317 Arrogance will flee with Ignorance, and Self will see itself in its true placethat of humility and lowliness-when the scales of ignorance fall from its eyes.
27:88
[ Original ]
وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ ۚ صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ ۚ إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ
[ Abdullah Yusuf Ali ]
Thou seest the mountains and thinkest them firmly fixed: but they shall pass away as the clouds pass away: (such is) the artistry of Allah, who disposes of all things in perfect order: for he is well acquainted with all that ye do.
Tafseer Commentary
3318 This is so in the present phase of phenomenal things, both literally and figuratively. There seems nothing more firm or fixed or permanent than the "eternal hills": yet when the new order of things comes and the new World is brought into being, they will be as flimsy and insubstantial as clouds. So, in the revelation of things in the spiritual World, persons or things or ideas that seem so great and so firmly established now will pass away like mere fancies and give way to the Reality of Allah.
3319 Atqana. to arrange or dispose of things with art, or so as to obtain the most perfect results. The present phenomenal world and the Future that is to be, all have a definite object and purpose in the Plan of Allah, Who knows perfectly what we are, what we do, what we think, and what we need. Who can praise His artistry enough?
27:89
[ Original ]
مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا وَهُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ
[ Abdullah Yusuf Ali ]
If any do good, good will (accrue) to them therefrom; and they will be secure from terror that Day.
27:90
[ Original ]
وَمَنْ جَاءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ فِي النَّارِ هَلْ تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ
[ Abdullah Yusuf Ali ]
And if any do evil, their faces will be thrown headlong into the Fire: "Do ye receive a reward other than that which ye have earned by your deeds?"
Tafseer Commentary
3320 Headlong: It may be that the very things of which we were proudest, which we considered foremost in our present order of the world, will be the first to go into the Fire, as they are but the window-dressing (i.e., faces) of Evil.
3321 There will be no punishment except such as has been deserved by actual conduct in the present life of probation.
27:91
[ Original ]
إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَٰذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا وَلَهُ كُلُّ شَيْءٍ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
[ Abdullah Yusuf Ali ]
For me, I have been commanded to serve the Lord of this city, Him Who has sanctified it and to Whom (belong) all things: and I am commanded to be of those who bow in Islam to Allah.s Will,-
Tafseer Commentary
3322 The Lord of this City. This was spoken in Makkah, say about the 5th year before the Hijrah, when the Holy Prophet and his adherents were being persecuted as enemies to the cult of Makkah. So far from being against the true spirit of the Holy City of Makkah, it was actually in furtherance of that spirit, which had been overlaid by the idolatries and abominations of the Pagan Quraysh. They are told that the new Teaching is from the Lord of Makkah itself, the One True God, Who had sanctified it in the time of Abraham. Lest they should think that it was a local or tribal or narrow cult, it is added that He is not only Lord of this city, but Lord of the Worlds, "to Whom belong all things". It is a universal message: but how sad it would be if the Makkans, among whom it came first, were to reject it?
27:92
[ Original ]
وَأَنْ أَتْلُوَ الْقُرْآنَ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَقُلْ إِنَّمَا أَنَا مِنَ الْمُنْذِرِينَ
[ Abdullah Yusuf Ali ]
And to rehearse the Qur'an: and if any accept guidance, they do it for the good of their own souls, and if any stray, say: "I am only a Warner".
Tafseer Commentary
3323 The duty of the Prophet and his adherents was, first, to accept Islam and become themselves shining examples of Allah's grace and mercy, as they in fact were, and secondly to preach that message and spread that Light to all around. It was not for them to force it on unwilling people: for any who rejected it would find their own spiritual loss in such rejection. But they must clearly warn them of the consequences.
27:93
[ Original ]
وَقُلِ الْحَمْدُ لِلَّهِ سَيُرِيكُمْ آيَاتِهِ فَتَعْرِفُونَهَا ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ
[ Abdullah Yusuf Ali ]
And say: "Praise be to Allah, Who will soon show you His Signs, so that ye shall know them"; and thy Lord is not unmindful of all that ye do.
Tafseer Commentary
3324 In a few years after that, many wonderful things happened that removed the doubts of the doubters and confirmed the faith of the Believers. They showed how the logic of events proved the true mission of the holy Prophet. Other things some minds may not be able to grasp. But the logic of events is for all to see.
3325 Trials and tribulations, persecution and exile, and the patient endurance and constancy with which they were met by the Believers-all are known to Allah and will be credited to their spiritual account.
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