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Ingratitude

كُفْرَانُ النِّعْمَة

In Islamic tradition, "ingratitude" (كُفْرَانُ النِّعْمَة, *kufrān an-niʿmah*) represents a profound spiritual ailment: the rejection or denial of Allah's countless favors and blessings. It's not merely a lack of appreciation, but often an active turning away from the recognition of divine generosity. Every breath, every provision, every moment of peace is a gift from the Creator, yet humans, in their heedlessness, can easily forget this fundamental truth. The Quran reminds us of Allah's boundless bounty to all people, observing that [most of the people do not show gratitude]. This spiritual forgetfulness can manifest as complaining, seeking lesser things when better are provided, or even outright disbelief after receiving clear signs. The Children of Israel, for instance, despite being shaded by clouds and given manna and quails, yearned for mundane foods, demonstrating an exchange of [what is better for what is less], leading to humiliation. Ultimately, ingratitude is a form of spiritual harm that one inflicts upon oneself, as Allah clearly states, [do not deny Me] after commanding gratitude. It carries the weight of severe consequences, for [whoever exchanges the favor of Allah [for disbelief] after it has come to him - then indeed, Allah is severe in penalty]. Cultivating a heart of gratitude (*shukr*) is therefore central to a believer's journey, strengthening their connection with the Divine.

Ingratitude (كُفْرَانُ النِّعْمَة, kufrān an-niʿmah) is a spiritual state characterized by the denial or rejection of divine favors and blessings. It goes beyond a simple lack of appreciation to encompass an active turning away from acknowledging Allah's generosity, often leading to severe consequences both in this world and the Hereafter. The Quran and Sunnah consistently highlight the prevalence and dangers of ingratitude, presenting it as a profound human failing that undermines one's relationship with the Creator and ultimately harms oneself.

Foundations in Revelation: The Quranic Perspective on Ingratitude

The Quran lays a strong foundation for understanding ingratitude, explicitly condemning it while highlighting Allah's boundless generosity. Divine discourse frequently reminds humanity that . This statement, reiterated in various forms, underscores a recurring human tendency to overlook or deny the source of blessings. Tafsir al-Jalalayn explains that the term kufr (disbelief), in its lexical sense, means "to hide, to conceal," and ingratitude is considered a form of kufr because it involves "concealing or the covering up of the beneficence shown by someone." This connection between ingratitude and disbelief is profound; denying a blessing from Allah can be a precursor to denying Allah Himself.

The Quran presents historical narratives to illustrate the pitfalls of ingratitude, with the Children of Israel serving as a prominent example. Despite being shaded by clouds and miraculously provided with manna and quails, they yearned for common earthly foods, questioning Moses' leadership and exchanging . This act of complaining and desiring inferior provisions after receiving superior ones is depicted as a profound act of ingratitude, leading to them being "covered with humiliation and poverty and returned with anger from Allah upon them". Ibn Kathir notes that this demonstrated their boredom and impatience, and their remembrance of a former, less spiritual life. Similarly, some communities, when good came to them, attributed it to their own right, and when evil struck, they saw an ill omen in the Prophets, displaying profound ingratitude and misunderstanding of divine decree ." And if a bad condition struck them, they saw an evil omen in Moses and those with him].

The Quran also warns of severe penalties for those who exchange divine favor for disbelief. after it has come to him - then indeed, Allah is severe in penalty]. Ma'arif-ul-Quran explains this divine law: "one who changes the blessings or clear signs of Allah, especially after it has come to him when he should have followed its guidance rather than turn back and go astray, then, the ultimate must come to pass, that is, Allah Almighty punishes such a deviant severely." This highlights that ingratitude is not just a moral failing but a perilous spiritual transgression.

Manifestations of Ingratitude

Ingratitude manifests in various forms, from overt denial of divine blessings to subtle shifts in allegiance. The Quran describes those who, despite recognizing Allah's favors, deny it. This denial can be direct, as seen in associating partners with Allah, or indirect, through human behavior that contradicts belief in His sole dominion.

One significant manifestation is the tendency to attribute good fortune to oneself or to external factors, rather than to Allah. For instance, when good befalls individuals, they might claim, to me, and I do not think the Hour will occur], ignoring the divine source. Conversely, in times of adversity, humanity often calls upon Allah sincerely, but once the affliction is removed, they revert to their heedlessness, acting an affliction that touched him]. Ibn Kathir explains this human tendency: when distress is removed, individuals often "turn away and become arrogant... as if nothing were wrong with him before." This fluctuating faith, from fervent supplication in need to forgetfulness in ease, is a clear sign of ingratitude.

Associating partners with Allah (shirk) is identified as the gravest form of ingratitude. The Quran states that those who receive blessings often . Such acts are a blatant denial of Allah's exclusive right to worship and gratitude. Tafsir Ibn Kathir elaborates that this "denial of His blessings and associating others in worship with Him" is a profound form of ingratitude. The behavior of Iblis (Satan) serves as the archetypal example of ingratitude and pride. Despite being commanded by Allah, Iblis refused and was proud and was one of the disbelievers. His arrogance and refusal to prostrate before Adam, whom Allah had favored, underscore the root of ingratitude in pride and defiance. Ibn Kathir highlights that Iblis's "excuse is worse than the crime itself," attributing his error to false comparison and a denial of Allah's wisdom.

Consequences and Divine Justice

The consequences of ingratitude are severe and span both this life and the Hereafter. The Quran frequently warns that if humanity denies Allah's favors, . This punishment can manifest in various ways, from direct calamities to spiritual hardening.

One profound consequence is the sealing of hearts, ears, and eyes against the truth. For those who stubbornly reject guidance, Allah has set a seal on their hearts and on their hearing, and over their eyes is a covering. Ma'arif-ul-Quran clarifies that this sealing is a punishment for their wilful arrogance and evil deeds, which destroy their capacity to accept truth. Ibn Kathir likens it to a "stain" or "rust" on the heart that proliferates with continued sin. This spiritual blindness prevents them from seeing clear signs or understanding divine messages, even if presented explicitly, as shown in the parable of the hypocrites who, after temporary illumination, are left in darkness. (So) they could not see.

Historically, nations that displayed ingratitude and denied their prophets faced destruction. The Quran recalls how Allah destroyed many a generation before them... for their sins. This serves as a potent warning for future generations to avoid similar fates. For example, the people of `Ad were destroyed by a furious violent wind for their arrogance and denial, and the people of Thamud faced a loud cry and severe tremor for killing the she-camel.

In the Hereafter, the ungrateful face eternal punishment. The Quran states that those who earn evil deeds will be encompassed by his transgression... those are the inhabitants of the Fire; therein abiding. Their wealth and worldly enjoyment will not avail them; rather, their rebellion is the enjoyment of worldly life]. Ibn Kathir notes that this means they will taste the "evil consequence of this transgression" themselves. The punishment in Hell is depicted with horrifying detail, including garments of pitch and fire covering their faces Their garments will be of Qatiran (pitch), and fire will cover their faces. They will suffer agonizing thirst, given boiling, festering water to drink, which they will sip unwillingly, finding "great difficulty in swallowing it down his throat" he will sip it unwillingly and he will find great difficulty in swallowing it down his throat. Despite death coming to them from every side, they will not die, signifying eternal torment.

The Call to Gratitude and Righteousness

In contrast to the dire warnings against ingratitude, the Quran consistently calls for gratitude (shukr) and reminds humanity of the path to righteousness. The core message is to worship your Lord, who created you and those before you, that you may become righteous. This universal call to monotheism and submission (Islam) is emphasized as the true path to salvation.

Gratitude is framed as a conscious act of remembrance and obedience. . Tafsir al-Jalalayn clarifies that "remember Me through prayer, glorification and the like. I will remember you (meaning) I will reward you." Ma'arif-ul-Quran expands on this, explaining that remembrance (dhikr) is primarily an act of the heart, but also includes verbal glorification and obedience to Allah's commandments. This involves aligning one's actions with divine will, even in times of ease and prosperity.

True gratitude extends to acknowledging all of Allah's favors, both grand and subtle. The Quran states that if one attempts to count Allah's blessings, . This inability to fully quantify divine bounty should lead to humility and consistent thankfulness. Musa (peace be upon him) reminded his people of Allah's favor which I bestowed upon you, recalling their deliverance from Pharaoh and the provision of manna and quails. Such reminders are meant to foster appreciation and prevent ingratitude.

The path to righteousness also involves shunning evil and embracing good deeds. The Quran highlights the principle of Islam, meaning total obedience and submission to Allah. This includes fulfilling covenants And fulfil (your obligations to) My covenant (with you) so that I fulfill (My obligations to) your covenant (with Me), being good to parents, relatives, orphans, and the needy, and speaking kindly to all people and speak good to people. Ma'arif-ul-Quran points out that this teaching emphasizes that true faith is not merely oral but is demonstrated through ethical conduct and social responsibility.

The Role of Prophets and Divine Guidance

Prophets and messengers are sent by Allah to guide humanity away from ingratitude and towards recognizing His blessings. Their mission is to convey divine messages, warn against disobedience, and offer clear proofs (ayat) of Allah's existence and oneness.

The miraculous nature of the Quran itself is presented as a conclusive sign. Allah challenges disbelievers to produce a Surah like it, emphasizing the inimitable eloquence and wisdom of the divine word. Muhammad's ﷺ truthful character and long life among his people before prophethood served as further proof against accusations of fabrication Say, "If Allah had so willed, I should not have recited it to you nor would He have made it known to you." For I have stayed among you a lifetime before this. Have you then no sense?. Ibn Kathir relates how even opponents like Abu Sufyan acknowledged the Prophet's truthfulness, stating that "a person who does not tell a lie about others could ever tell a lie about Allah."

Prophets consistently taught Tawhid (the Oneness of God) and warned against Shirk (associating partners with Allah), which is the ultimate ingratitude. Ibrahim (peace be upon him) debated with his people against idol and star worship, asserting that things subject to change cannot be divine. He disowned those who worshipped idols and sought Allah's protection from such deviation And keep me and my sons away from worshipping idols. The Quran explicitly declares that indeed, your Lord is Allah - Who created the heavens and the earth in six days... Surely, His is the creation and commandment, asserting His sole dominion and creative power, which logically necessitates exclusive worship and gratitude.

The warnings delivered by prophets are acts of divine mercy, designed to awaken heedless hearts. Calamities that befall nations are often a form of "lesser punishment" in this world, intended so that they may return. Ma'arif-ul-Quran explains that these hardships are a "mild sampling of the punishment of the Hereafter" to prompt repentance and correct behavior.

Spiritual Dimensions and the Nature of Belief

Ingratitude fundamentally stems from a spiritual ailment that hardens the heart and blinds it to truth. Tafsir Ibn Kathir identifies one of the greatest dangers as believing that Allah will not resurrect the dead. Such denial of the Hereafter leads to contentment with worldly life and a rejection of divine signs. The Quran warns that for such individuals, their abode will be the Fire because of what they used to earn.

True belief, conversely, entails both inner conviction and outward manifestation of gratitude and obedience. The prophetic tradition emphasizes that "Allah does not look at your shapes or colors, but He looks at your heart and actions" (Muslim, from Abu Hurayrah, cited in Tafsir Ibn Kathir). This means sincerity of intention and righteous deeds are paramount. The Hadith from Abu Dharr, where he recounts the Prophet's statement on the beauty of a believer's state in both prosperity (gratitude) and adversity (patience), underlines that a true believer's life is always good because their response is always rooted in faith and appreciation of Allah's decree (Muslim, Ahmad).

Repentance (tawbah) offers a path to forgiveness, even for severe sins, provided it is sincere and accompanied by corrective action. The Quran promises that whoever of you does evil in ignorance, then repents after that and corrects his conduct, then Allah Almighty is most forgiving, He will forgive him his sins; and He is very merciful, so forgiveness alone will not be considered enough, for he will be blessed with rewards also. Ma'arif-ul-Quran stresses that jahalah (ignorance) here refers to acting ignorantly, not necessarily lacking knowledge, and that true repentance requires being ashamed of the sin, seeking forgiveness, and resolving to avoid it in the future, including making amends for any violated rights.

Ultimately, faith in Allah's Oneness and His ultimate authority brings peace and security. Those who believe and do not mix their belief with zulm (wrongdoing, particularly shirk) for them (only) there is security and they are the guided. This security extends to this life and the Hereafter, freeing them from fear and grief, as promised by Allah no fear shall come upon them, nor shall they grieve.

Ingratitude, at its core, is a profound departure from the natural human inclination to acknowledge benevolence. The Quran and Sunnah meticulously detail its origins in pride, heedlessness, and misplaced allegiances, vividly illustrate its historical manifestations and devastating consequences, and consistently call humanity back to the path of gratitude, submission, and sincere worship. This holistic perspective reveals gratitude not just as a virtue, but as an essential element of sound belief, leading to divine favor and ultimate salvation, while ingratitude is portrayed as a self-inflicted spiritual harm.

Quran — 55 verses

وَظَلَّلْنَا عَلَيْكُمُ ٱلْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ

Wa zallalnaa 'alaikumul ghamaama wa anzalnaa 'alaikumul Manna was Salwaa kuloo min taiyibaati maa razaqnaakum wa maa zalamoonaa wa laakin kaanooo anfusahum yazlimoon

And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with which We have provided you." And they wronged Us not - but they were [only] wronging themselves.

اور بادل کا تم پر سایہ کئے رکھا اور (تمہارے لیے) من و سلویٰ اتارتے رہے کہ جو پاکیزہ چیزیں ہم نے تم کو عطا فرمائی ہیں، ان کو کھاؤ (پیو) مگر تمہارے بزرگوں نے ان نعمتوں کی کچھ قدر نہ جانی (اور) وہ ہمارا کچھ نہیں بگاڑتے تھے بلکہ اپنا ہی نقصان کرتے تھے

Commentary

Ma'arif-ul-Quran: These two incidents took place in the wilderness of Tih. The Israelites belonged to Syria, but had gone to Egypt in the time of Sayyidna Yusuf (علیہ السلام) (Joseph), and settled there, while Syria itself had come under the domination of a people called the ` Amaliqah (Amaleks). When the Pharaoh had...
Tafsir al-Jalalayn: And We made the cloud overshadow you that is We sheltered you with fine clouds from the heat of the sun while you were in the wilderness; and We sent down in them the clouds upon you manna and quails — which are respectively a type of citrus known as turunjabīn and the quail — and We said ‘Eat of th...
Tafsir Ibn Kathir (English): The Shade, the Manna and the Quail After Allah mentioned the calamities that He saved the Children of Israel from, He mentioned the favors that He granted them, saying, وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ And We shaded you with clouds. This A0yah mentions the white clouds that provided shade for the ...

وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيْرِ ٱلْحَقِّ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ

Wa iz qultum yaa Moosaa lan nasbira 'alaa ta'aaminw waahidin fad'u lanaa rabbaka yukhrij lanaa mimmaa tumbitul ardu mimbaqlihaa wa qis saaa'ihaa wa foomihaa wa 'adasihaa wa basalihaa qaala atastabdiloonal lazee huwa adnaa billazee huwa khayr; ihbitoo misran fa inna lakum maa sa altum; wa duribat 'alaihimuz zillatu walmaskanatu wa baaa'oo bighadabim minal laah; zaalika bi annahum kaano yakfuroona bi aayaatil laahi wa yaqtuloonan Nabiyyeena bighairil haqq; zaalika bimaa 'asaw wa kaanoo ya'tadoon

And [recall] when you said, "O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions." [Moses] said, "Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked." And they were covered with humiliation and poverty and returned with anger from Allah [upon them]. That was because they [repeatedly] disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing.

اور جب تم نے کہا کہ موسیٰ! ہم سے ایک (ہی) کھانے پر صبر نہیں ہو سکتا تو اپنے پروردگار سے دعا کیجئے کہ ترکاری اور ککڑی اور گیہوں اور مسور اور پیاز (وغیرہ) جو نباتات زمین سے اُگتی ہیں، ہمارے لیے پیدا کر دے۔ انہوں نے کہا کہ بھلا عمدہ چیزیں چھوڑ کر ان کے عوض ناقص چیزیں کیوں چاہتے ہوں۔ (اگر یہی چیزیں مطلوب ہیں) تو کسی شہر میں جا اترو، وہاں جو مانگتے ہو، مل جائے گا۔ اور (آخرکار) ذلت (ورسوائی) اور محتاجی (وبے نوائی) ان سے چمٹا دی گئی اور وہ الله کے غضب میں گرفتار ہو گئے۔ یہ اس لیے کہ وہ الله کی آیتوں سے انکار کرتے تھے اور (اس کے) نبیوں کو ناحق قتل کر دیتے تھے۔ (یعنی) یہ اس لیے کہ نافرمانی کئے جاتے اور حد سے بڑھے جاتے تھے

Commentary

Ma'arif-ul-Quran: This episode has been indirectly referred to in verse 58, and it also occurred in the wilderness of Tih تیہ . The Israelites grew weary of eating the Mann مَن and the Salwa سلوا (manna and quails) everyday, and wished to have ordinary vegetables and grain. Allah commanded them through Sayyidna Musa ...
Tafsir al-Jalalayn: And when you said ‘Moses we will not endure one sort of food that is to say manna and quails; pray to your Lord for us that He may bring forth for us something of min here is explicative what the earth produces — green herbs cucumbers garlic lentils onions’ he Moses said to them ‘Would you exchange ...
Tafsir Ibn Kathir (English): The Children of Israel preferred Foods inferior to Manna and Quails Allah said, "And remember My favor on you when I sent down the manna and quails to you, a good, pure, beneficial, easily acquired food. And remember your ungratefulness for what We granted you. Remember how you asked Musa to exchang...

فَٱذْكُرُونِىٓ أَذْكُرْكُمْ وَٱشْكُرُوا۟ لِى وَلَا تَكْفُرُونِ

Fazkurooneee azkurkum washkuroo lee wa laa takfuroon

So remember Me; I will remember you. And be grateful to Me and do not deny Me.

سو تم مجھے یاد کرو۔ میں تمہیں یاد کیا کروں گا۔ اور میرے احسان مانتے رہنا اور ناشکری نہ کرنا

Commentary

Ma'arif-ul-Quran: The merits of 'Dhikr' ذکر (Rememberance) Dhikr ذکر : or "Remembrance" essentially pertains to the heart, but in so far as the tongue is the interpreter of the heart the oral recitation of a Divine Name or a verse of the Holy Qur'an is also described as Dhikr ذکر . In other words, oral Dhikr ذکر can ...
Tafsir al-Jalalayn: So remember Me through prayer glorification and the like I will remember you this is said to mean ‘I will reward you’; in a hadīth about God that He says ‘whoever remembers Me in himself I will remember him in Myself and whoever remembers Me in an assembly I will remember him in an Assembly more exc...
Tafsir Ibn Kathir (English): Muhammad's ﷺ Prophecy is a Great Bounty from Allah Allah reminds His believing servants with what He has endowed them with by sending Muhammad ﷺ as a Messenger to them, reciting to them Allah's clear Ayat and purifying and cleansing them from the worst types of behavior, the ills of the souls and th...

سَلْ بَنِىٓ إِسْرَٰٓءِيلَ كَمْ ءَاتَيْنَٰهُم مِّنْ ءَايَةٍۭ بَيِّنَةٍ وَمَن يُبَدِّلْ نِعْمَةَ ٱللَّهِ مِنۢ بَعْدِ مَا جَآءَتْهُ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ

Sal Banee Israaa'eela kam aatainaahum min aayatim baiyinah; wa mai yubaddil ni'matal laahi mim ba'di maa jaaa'athu fa innallaaha shadeedul'iqaab

Ask the Children of Israel how many a sign of evidence We have given them. And whoever exchanges the favor of Allah [for disbelief] after it has come to him - then indeed, Allah is severe in penalty.

(اے محمد) بنی اسرائیل سے پوچھو کہ ہم نے ان کو کتنی کھلی نشانیاں دیں۔ اور جو شخص خدا کی نعمت کو اپنے پاس آنے کے بعد بدل دے تو خدا سخت عذاب کرنے والا ہے

Commentary

Ma'arif-ul-Quran: Immediately earlier, it was said that opposing truth after clear signs have come, deserves punishment. The first verse here (211) cites the case of the elders of Bani Isra'il who were punished for their hostility to truth despite clear signs given to them. Rather than follow the blessed guidance giv...
Tafsir al-Jalalayn: Ask O Muhammad (s) the Children of Israel by way of rebuke how many a clear proof manifest ones such as the parting of the sea and the sending down of manna and quails which they exchanged for unbelief did We give them kam ‘how many’ is the interrogative particle linking the second object of the ver...
Tafsir Ibn Kathir (English): The Punishment for changing Allah's Favor and mocking the Believers Allah mentioned that the Children of Israel, were witnesses to many clear signs that attest to the truth of Moses regarding what he was sent with for them. They witnessed his hand (when it became lit with light), his parting the sea...

أَلَمْ تَرَ إِلَى ٱلَّذِينَ خَرَجُوا۟ مِن دِيَٰرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ ٱلْمَوْتِ فَقَالَ لَهُمُ ٱللَّهُ مُوتُوا۟ ثُمَّ أَحْيَٰهُمْ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ

Alam tara ilal lazeena kharajoo min diyaarihim wa hum uloofun hazaral mawti faqaaala lahumul laahu mootoo summa ahyaahum; innal laaha lazoo fadlin 'alannaasi wa laakinna aksarannaasi laa yashkuroon

Have you not considered those who left their homes in many thousands, fearing death? Allah said to them, "Die"; then He restored them to life. And Allah is full of bounty to the people, but most of the people do not show gratitude.

بھلا تم نے ان لوگوں کو نہیں دیکھا جو (شمار میں) ہزاروں ہی تھے اور موت کے ڈر سے اپنے گھروں سے نکل بھاگے تھے۔ تو خدا نے ان کو حکم دیا کہ مرجاؤ۔ پھر ان کو زندہ بھی کردیا۔ کچھ شک نہیں کہ خدا لوگوں پر مہربانی رکھتا ہے۔ لیکن اکثر لوگ شکر نہیں کرتے

Commentary

Ma'arif-ul-Quran: Commentary In a uniquely eloquent manner, the two verses (243, 244) appearing above and verse 245 which follows, present guidance that prompts the sacrifice of one's life and possessions in the way of Allah Almighty. Consequently, before stating related injunctions, an important event of history has...
Tafsir al-Jalalayn: Have you not seen an interrogative to provoke amazement and a longing to hear what will follow that is ‘Has your knowledge not attained’ those thousands four eight ten thirty forty or seventy thousand who went forth from their habitations fearful of death? hadhara’l-mawt an object denoting reason. T...
Tafsir Ibn Kathir (English): The Story of the Dead People Ibn Abu Hatim related that Ibn `Abbas said that these people mentioned herein, were the residents of a village called Dawardan. `Ali bin `Asim said that they were from Dawardan, a village several miles away from Wasit (in Iraq). In his Tafsir, Waki` bin Jarrah said that ...

قُلِ ٱللَّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ

Qulil laahu yunajjjeekum minhaa wa min kulli karbin summa antum tushrikoon

Say, "It is Allah who saves you from it and from every distress; then you [still] associate others with Him."

کہو کہ خدا ہی تم کو اس (تنگی) سے اور ہر سختی سے نجات بخشتا ہے۔ پھر (تم) اس کے ساتھ شرک کرتے ہو

Commentary

Ma'arif-ul-Quran: Commentary Some Manifestations of Divine Knowledge and Absolute Power In previous verses, there was a description of the perfection of Divine Knowledge and Power, and of their unique expanse. Mentioned in the present verse, there are some manifestations of this very Knowledge and Power. The word: ظُ...
Tafsir al-Jalalayn: Say to them ‘God delivers you read yunjīkum or yunajjīkum from that and from every distress from every other anxiety. Yet you associate others with Him’.
Tafsir Ibn Kathir (English): Allah's Compassion and Generosity, and His Power and Torment Allah mentions how He favors His servants, saving them during times of need, in the darkness of land and at sea, such as when storms strike. In such cases, they call on Allah alone, without partners, in supplication. In other Ayat, Allah s...

وَلَقَدْ مَكَّنَّٰكُمْ فِى ٱلْأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَٰيِشَ قَلِيلًا مَّا تَشْكُرُونَ

Wa laqad makkannaakum fil ardi wa ja'alnaa lakum feehaa ma'aayish; qaleelam maa tashkuroon

And We have certainly established you upon the earth and made for you therein ways of livelihood. Little are you grateful.

اور ہم ہی نے زمین میں تمہارا ٹھکانہ بنایا اور اس میں تمہارے لیے سامان معشیت پیدا کئے۔ (مگر) تم کم ہی شکر کرتے ہو

Commentary

Ma'arif-ul-Quran: Commentary In the first verse, it was said: وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ ` (And the Weighing on that day is definite). It means that the weighing of good and bad deeds on the day of Judgment is due and true. There is no room for doubt in it. Here, the hint given is that let no one be deceived by ...
Tafsir al-Jalalayn: And We have given you power O Children of Adam in the earth and have appointed for you therein livelihoods ma‘āyish is the plural of ma‘īsha that is the means by which you are able to subsist; little qalīlan mā mā is to emphasise the ‘littleness’ thanks you show for this.
Tafsir Ibn Kathir (English): All Bounties in the Heavens and Earth are for the Benefit of Mankind Allah reminds of His favor on His servants in that He made the earth a fixed place for dwelling, placed firm mountains and rivers on it and made homes and allowed them to utilize its benefits. Allah made the clouds work for them (b...

ثُمَّ لَـَٔاتِيَنَّهُم مِّنۢ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَٰنِهِمْ وَعَن شَمَآئِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَٰكِرِينَ

Summa la aatiyannahum mim baine aideehim wa min khalfihim wa 'an aimaanihim wa 'an shamaaa'ilihim wa laa tajidu aksarahum shaakireen

Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You]."

پھر ان کے آگے سے اور پیچھے سے دائیں سے اور بائیں سے (غرض ہر طرف سے) آؤں گا (اور ان کی راہ ماروں گا) اور تو ان میں اکثر کو شکر گزار نہیں پائے گا

Commentary

Ma'arif-ul-Quran: Commentary The event relating to Sayyidna 'Adam (علیہ السلام) and the Shaytan has appeared earlier in Section four of Surah Al-Baqarah (Ma` ariful-Qur'an, English Translation, under verse 34). Some aspects of the subject have been covered in comments given there. Answers to some others are being giv...
Tafsir al-Jalalayn: Then I shall come upon them from before them and from behind them and from their right and from their left that is to say from every side and prevent them from following it that path. Ibn ‘Abbās said ‘However he cannot come upon them from above lest he come between the servant and the mercy of God e...
Tafsir Ibn Kathir (English): إِلَى يَوْمِ يُبْعَثُونَ (till the Day they are raised up (resurrected)) and Iblis was sure that he got what he wanted, he went on in defiance and rebellion. He said, فَبِمَآ أَغْوَيْتَنِى لأَقْعُدَنَّ لَهُمْ صِرَطَكَ الْمُسْتَقِيمَ ("Because You have `Aghwaytani', surely, I will sit in wait against...

فَإِذَا جَآءَتْهُمُ ٱلْحَسَنَةُ قَالُوا۟ لَنَا هَٰذِهِۦ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا۟ بِمُوسَىٰ وَمَن مَّعَهُۥٓ أَلَآ إِنَّمَا طَٰٓئِرُهُمْ عِندَ ٱللَّهِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

Fa izaa jaaa'at humul hasanatu qaaloo lanaa haazihee wa in tusibhum saiyi'atuny yattaiyaroo bi Moosaa wa mam ma'ah; alaaa innamaa taaa'iruhum 'indal laahi wa laakinna aksarahum laa ya'lamoon

But when good came to them, they said, "This is ours [by right]." And if a bad [condition] struck them, they saw an evil omen in Moses and those with him. Unquestionably, their fortune is with Allah, but most of them do not know.

تو جب ان کو آسائش حاصل ہوتی تو کہتے کہ ہم اس کے مستحق ہیں۔ اور اگر سختی پہنچتی تو موسیٰ اور ان کے رفیقوں کی بدشگونی بتاتے۔ دیکھو ان کی بدشگونی خدا کے ہاں مقرر ہے لیکن ان میں اکثر نہیں جانتے

Commentary

Ma'arif-ul-Quran: When a people are stamped with the wrath of Allah they lose their faculty of distin-guishing right from wrong. Pharaoh and his people too, had lost their understanding. They did not take lesson from this warning. On the contrary, they ascribed the calamity to be a bad presage from the prophet Musa (...
Tafsir al-Jalalayn: But whenever a good thing such as fertility and abundance befell them they said ‘This belongs to us’ that is we deserve it and they did not give thanks for it; and whenever an evil thing such as drought or hardship smote them they would augur ill of Moses and those believers with him. Surely their i...
Tafsir Ibn Kathir (English): Fir`awn and His People suffer Years of Drought Allah said, وَلَقَدْ أَخَذْنَآ ءالَ فِرْعَوْنَ (And indeed We punished the people of Fir`awn) We tested and tried them, بِالسِّنِينَ (with years of drought) of famine due to little produce, وَنَقْصٍ مِّن الثَّمَرَاتِ (and lack of fruits), which is less ...

فَلَمَّآ ءَاتَىٰهُمَا صَٰلِحًا جَعَلَا لَهُۥ شُرَكَآءَ فِيمَآ ءَاتَىٰهُمَا فَتَعَٰلَى ٱللَّهُ عَمَّا يُشْرِكُونَ

Falammaaa aataahumaa saalihan ja'alaa lahoo shurakaaa'a feemaaa aataahumaa; fata'aalal laahu 'ammaa yushrikoon

But when He gives them a good [child], they ascribe partners to Him concerning that which He has given them. Exalted is Allah above what they associate with Him.

جب وہ ان کو صحیح و سالم (بچہ) دیتا ہے تو اس (بچے) میں جو وہ ان کو دیتا ہے اس کا شریک مقرر کرتے ہیں۔ جو وہ شرک کرتے ہیں (خدا کا رتبہ) اس سے بلند ہے

Commentary

Ma'arif-ul-Quran: In short, all the above acts or beliefs are different forms of 'Shirk' ~,. and the worst kind of ungratefulness to Allah, their Lord. The last sentence of this verse confirms misguidance of such people by saying: فَتَعَالَى اللَّـهُ عَمَّا يُشْرِ‌كُونَ "So far beyond is Allah than what they associat...
Tafsir al-Jalalayn: But when He gave them a sound one a sound child they ascribed to Him associates shurakā’a a variant reading has shirkan meaning sharīkan ‘an associate’ in that which He had given them by naming it ‘Abd al-Hārith ‘servant of al-Hārith’ when it is not right to be a ‘servant’ ‘abd of any one but ‘God’ ...
Tafsir Ibn Kathir (English): All Mankind are the Offspring of Adam Allah states that He has created all mankind from Adam, peace be upon him, and from Adam, He created his wife, Hawwa' and from them, people started to spread. Allah said in another Ayah, يأَيُّهَا النَّاسُ إِنَّا خَلَقْنَـكُم مِّن ذَكَرٍ وَأُنْثَى وَجَعَلْنَـكُم...

وَإِذَا مَسَّ ٱلْإِنسَٰنَ ٱلضُّرُّ دَعَانَا لِجَنۢبِهِۦٓ أَوْ قَاعِدًا أَوْ قَآئِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُۥ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَىٰ ضُرٍّ مَّسَّهُۥ كَذَٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا۟ يَعْمَلُونَ

Wa izaa massal insaanad durru da'aanaa lijambiheee aw qaa'idan aw qaaa'iman falammaa kashafnaa 'anhu durrahoo marra ka al lam yad'unaaa ilaa durrim massah; kazaalika zuyyina lilmusrifeena maa kaanoo ya'maloon

And when affliction touches man, he calls upon Us, whether lying on his side or sitting or standing; but when We remove from him his affliction, he continues [in disobedience] as if he had never called upon Us to [remove] an affliction that touched him. Thus is made pleasing to the transgressors that which they have been doing

اور جب انسان کو تکلیف پہنچتی ہے تو لیٹا اور بیٹھا اور کھڑا (ہر حال میں) ہمیں پکارتا ہے۔ پھر جب ہم اس تکلیف کو اس سے دور کر دیتے ہیں تو (بےلحاظ ہو جاتا ہے اور) اس طرح گزر جاتا ہے گویا کسی تکلیف پہنچنے پر ہمیں کبھی پکارا ہی نہ تھا۔ اسی طرح حد سے نکل جانے والوں کو ان کے اعمال آراستہ کرکے دکھائے گئے ہیں

Commentary

Ma'arif-ul-Quran: An eloquent approach has been made in the second verse (12) to convince those who denied that Allah was One (Tauhid) and that there was a life to come ('Akhirah). It was said: When conditions are normal, people would find time to engage in debating the nature and existence of God and the Hereafter. ...
Tafsir al-Jalalayn: If misfortune illness or poverty should befall a disbelieving man he calls upon Us on his side that is lying down or sitting or standing in other words in every state; but when We have relieved him of his misfortune he passes on in his unbelief as if ka-an is softened its subject omitted in other wo...
Tafsir Ibn Kathir (English): Man remembers Allah at Times of Adversity and forgets Him at Times of Prosperity Allah tells us about man and how he becomes annoyed and worried when he is touched with distress. وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَآءٍ عَرِيضٍ (but when evil touches him, then he has recourse to long supplications.)41...

فَلَمَّآ أَنجَىٰهُمْ إِذَا هُمْ يَبْغُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰٓ أَنفُسِكُم مَّتَٰعَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

Falammaaa anjaahum izaa hum yabghoona fil ardi bighairil haqq; yaaa aiyuhannaasu innamaa bagh yukum 'alaaa anfusikum mataa'al hayaatid dunyaa summa ilainaa marji'ukum fanunabbi 'ukum bimaa kuntum ta'maloon

But when He saves them, at once they commit injustice upon the earth without right. O mankind, your injustice is only against yourselves, [being merely] the enjoyment of worldly life. Then to Us is your return, and We will inform you of what you used to do.

لیکن جب وہ ان کو نجات دے دیتا ہے تو ملک میں ناحق شرارت کرنے لگتے ہیں۔ لوگو! تمہاری شرارت کا وبال تمہاری ہی جانوں پر ہوگا تم دنیا کی زندگی کے فائدے اُٹھا لو۔ پھر تم کو ہمارے پاس لوٹ کر آنا ہے۔ اس وقت ہم تم کو بتائیں گے جو کچھ تم کیا کرتے تھے

Commentary

Ma'arif-ul-Quran: The warning given in verse 23: إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنفُسِكُم (your rebellion is, in fact, against your own-selves) tells us that the curse of injustice is certain and, much before matters are settled in the Hereafter, one who is guilty of doing injustice must suffer from its evil consequence...
Tafsir al-Jalalayn: Yet when He has delivered them behold! they are insolent in the earth wrongfully by associating others with God. O mankind your insolence wrongdoing is only against yourselves since the sin thereof shall fall against them; it is but the enjoyment of the life of this world which you will enjoy for a ...
Tafsir Ibn Kathir (English): Man changes when He receives Mercy after Times of Distress Allah tells us that when He makes men feel His mercy after being afflicted with distress, إِذَا لَهُمْ مَّكْرٌ فِى ءايَـتِنَا (They take to plotting against Our Ayat.) The coming of mercy after distress is like the coming of ease after hards...

وَمَا ظَنُّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ يَوْمَ ٱلْقِيَٰمَةِ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ

Wa maa zannul lazeena yaftaroona 'alal laahil kaziba Yawmal Qiyaamah; innal laaha lazoo fadlin 'alan naasi wa laakinna aksarahum laa yashkuroon

And what will be the supposition of those who invent falsehood about Allah on the Day of Resurrection? Indeed, Allah is full of bounty to the people, but most of them are not grateful."

اور جو لوگ خدا پر افتراء کرتے ہیں وہ قیامت کے دن کی نسبت کیا خیال رکھتے ہیں؟ بےشک خدا لوگوں پر مہربان ہے لیکن اکثر لوگ شکر نہیں کرتے

Commentary

Ma'arif-ul-Quran: In the third verse (59), warning has been given to people who introduce their personal opinion in the serious matter of Halal (lawful) and Haram (unlawful). They would, at will, declare something to be Halal and dub something to be Haram - without any authority of the Qur'an, and Sunnah. A severe wa...
Tafsir al-Jalalayn: And what do they suppose those who invent lies concerning God will happen to them on the Day of Resurrection? do they reckon that He will not chastise them? No! Truly God is Bountiful to mankind by granting them respite and bestowing graces upon them but most of them do not give thanks.
Tafsir Ibn Kathir (English): None can make Anything Lawful or Unlawful except Allah or Those Whom Allah has allowed to do so Ibn `Abbas, Mujahid, Ad-Dahhak, Qatadah, `Abdur-Rahman bin Zayd bin Aslam and others said: "This Ayah was revealed to criticize the idolators for what they used to make lawful and unlawful. Like the Bahir...

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ

Wa iz ta azzana Rabbukum la'in shakartum la azeedannakum wa la'in kafartum inn'azaabee lashadeed

And [remember] when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.' "

اور جب تمہارے پروردگار نے (تم کو) آگاہ کیا کہ اگر شکر کرو گے تو میں تمہیں زیادہ دوں گا اور اگر ناشکری کرو گے تو (یاد رکھو کہ) میرا عذاب بھی سخت ہے

Commentary

Ma'arif-ul-Quran: The Outcome of Gratitude and Ingratitude In the third verse (7), it was said: وَإِذْ تَأَذَّنَ رَ‌بُّكُمْ لَئِن شَكَرْ‌تُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْ‌تُمْ إِنَّ عَذَابِي لَشَدِيدٌ (And when your Lord declared, "If you express gratitude, I shall certainly give you more, and if you are ungrate...
Tafsir al-Jalalayn: And when your Lord proclaimed when He made it known that “If you are thankful for My graces through affirmation of My Oneness and obedience to Me then assuredly I shall give you more; but if you are thankless if you deny the truth of the grace through disbelief and disobedience then assuredly I shal...
Tafsir Ibn Kathir (English): Allah states that Musa reminded his people about Allah's annals anddays and of Allah's favors and bounties that He bestowed on them,when He saved them from Fir` awn and his people and the tormentand disgrace they used to exert on them. They used to slaughter whomever they could find among their sons...

وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّوا۟ نِعْمَتَ ٱللَّهِ لَا تُحْصُوهَآ إِنَّ ٱلْإِنسَٰنَ لَظَلُومٌ كَفَّارٌ

Wa aataakum min kulli maa sa altumooh; wa in ta'uddoo ni'matal laahi laa tuhsoohaa; innal insaana lazaloo mun kaffaar

And He gave you from all you asked of Him. And if you should count the favor of Allah, you could not enumerate them. Indeed, mankind is [generally] most unjust and ungrateful.

اور جو کچھ تم نے مانگا سب میں سے تم کو عنایت کیا۔ اور اگر خدا کے احسان گننے لگو تو شمار نہ کرسکو۔ (مگر لوگ نعمتوں کا شکر نہیں کرتے) کچھ شک نہیں کہ انسان بڑا بےانصاف اور ناشکرا ہے

Commentary

Ma'arif-ul-Quran: Then, in the first sentence of verse 34, it was said: وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ (And He gave you whatever you asked for) - though, what Allah Tad is pleased to give does not depend on being asked by someone for, the truth of the matter is, that we had never asked for our existence itsel...
Tafsir al-Jalalayn: And He gives you of all that you ask of Him according to your individual best interests. And if you were to enumerate God’s graces meaning His bestowal of graces you could never number it you would not be able to count it. Lo! man the disbelieving man is verily a wrong-doer and unthankful! ever wron...
Tafsir Ibn Kathir (English): Describing Some of Allah's Tremendous Favors Allah mentions some of the favors He has done for His creatures, such as creating the heavens as a protective ceiling and the earth as a bed. He also sends down rain from the sky and, in its aftermath brings forth a variety of vegetation, fruits and plant...

ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنكُمْ إِذَا فَرِيقٌ مِّنكُم بِرَبِّهِمْ يُشْرِكُونَ

Summaa izaa kashafad durra 'ankum izaa fareequm minkum bi Rabbihim yushrikoon

Then when He removes the adversity from you, at once a party of you associates others with their Lord

پھر جب وہ تم سے تکلیف کو دور کردیتا ہے تو کچھ لوگ تم میں سے خدا کے ساتھ شریک کرنے لگتے ہیں

Commentary

Ma'arif-ul-Quran: Even the Punishment of the World is Mercy in Disguise In the verses cited above, after having mentioned various punishments which could seize disbelievers within this world, it was said in the end: فَإِنَّ رَ‌بَّكُمْ لَرَ‌ءُوفٌ رَّ‌حِيمٌ (So, indeed your Lord is Very Kind Very Merciful). First of al...
Tafsir al-Jalalayn: Then when He has rid you of the misfortune behold a group of you attribute partners to their Lord
Tafsir Ibn Kathir (English): Allah Alone is Deserving of Worship Allah tells us that there is no god but He, and that no one else should be worshipped except Him, alone, without partners, for He is the Sovereign, Creator, and Lord of all things. وَلَهُ الدِّينُ وَاصِبًا (His is the religion Wasiba) Ibn `Abbas, Mujahid, `Ikrimah...

لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ فَتَمَتَّعُوا۟ فَسَوْفَ تَعْلَمُونَ

Liyakfuroo bimaa aatainaahum; fatamatta'oo, faswfa ta'lamoon

So they will deny what We have given them. Then enjoy yourselves, for you are going to know.

تاکہ جو (نعمتیں) ہم نے ان کو عطا فرمائی ہیں ان کی ناشکری کریں تو (مشرکو) دنیا میں فائدے اٹھالو۔ عنقریب تم کو (اس کا انجام) معلوم ہوجائے گا

Commentary

Ma'arif-ul-Quran: Even the Punishment of the World is Mercy in Disguise In the verses cited above, after having mentioned various punishments which could seize disbelievers within this world, it was said in the end: فَإِنَّ رَ‌بَّكُمْ لَرَ‌ءُوفٌ رَّ‌حِيمٌ (So, indeed your Lord is Very Kind Very Merciful). First of al...
Tafsir al-Jalalayn: in order to deny that grace which We have given them. So enjoy that consent of yours to worship idols an imperative meant as a threat for soon you shall know the consequence of this.
Tafsir Ibn Kathir (English): Allah Alone is Deserving of Worship Allah tells us that there is no god but He, and that no one else should be worshipped except Him, alone, without partners, for He is the Sovereign, Creator, and Lord of all things. وَلَهُ الدِّينُ وَاصِبًا (His is the religion Wasiba) Ibn `Abbas, Mujahid, `Ikrimah...

وَٱللَّهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍ فِى ٱلرِّزْقِ فَمَا ٱلَّذِينَ فُضِّلُوا۟ بِرَآدِّى رِزْقِهِمْ عَلَىٰ مَا مَلَكَتْ أَيْمَٰنُهُمْ فَهُمْ فِيهِ سَوَآءٌ أَفَبِنِعْمَةِ ٱللَّهِ يَجْحَدُونَ

Wallaahu faddala ba'dakum 'alaa ba'din fir rizq; famal lazeena fuddiloo biraaaddee rizqihim 'alaa maa malakat aimaanuhum fahum feehi sawaaa'; afabini'matil laahi yajhadoon

And Allah has favored some of you over others in provision. But those who were favored would not hand over their provision to those whom their right hands possess so they would be equal to them therein. Then is it the favor of Allah they reject?

اور خدا نے رزق (ودولت) میں بعض کو بعض پر فضیلت دی ہے تو جن لوگوں کو فضیلت دی ہے وہ اپنا رزق اپنے مملوکوں کو تو دے ڈالنے والے ہیں نہیں کہ سب اس میں برابر ہوجائیں۔ تو کیا یہ لوگ نعمت الہیٰ کے منکر ہیں

Commentary

Ma'arif-ul-Quran: Commentary In the previous verses, by referring to major manifestations of His knowledge and power and blessings which descend on human beings, Allah Ta` ala has the natural proof of His Oneness (Tauhid). By looking at it, even a person of ordinary commonsense would not accept that any created being...
Tafsir al-Jalalayn: And God has favoured some of you above others in respect of provision thus some of you are poor some are rich some owners others are owned. Now those who have been more favoured namely the masters would not hand over their provision to those slaves whom their right hands possess that is they would n...
Tafsir Ibn Kathir (English): There is a Sign and a Blessing in Matters of People's Livelihood Allah explains to the idolators the ignorance and disbelief involved in their claim that Allah has partners while also admitting that these partners are His servants. In their Talbiyah for Hajj, they used to say, "Here I am, there are ...

وَٱللَّهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا وَجَعَلَ لَكُم مِّنْ أَزْوَٰجِكُم بَنِينَ وَحَفَدَةً وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ ٱللَّهِ هُمْ يَكْفُرُونَ

Wallaahu ja'ala lakum min anfusikum azwaajanw wa ja'ala lakum min azwaajikum baneena wa hafadatanw wa razaqakum minat yaiyibaat; afabil baatili yu'minoona wa bini'matil laahi hum yakkfuroon

And Allah has made for you from yourselves mates and has made for you from your mates sons and grandchildren and has provided for you from the good things. Then in falsehood do they believe and in the favor of Allah they disbelieve?

اور خدا ہی نے تم میں سے تمہارے لیے عورتیں پیدا کیں اور عورتوں سے تمہارے بیٹے اور پوتے پیدا کیے اور کھانے کو تمہیں پاکیزہ چیزیں دیں۔ تو کیا بےاصل چیزوں پر اعتقاد رکھتے اور خدا کی نعمتوں سے انکار کرتے ہیں

Commentary

Ma'arif-ul-Quran: Commentary In verse 72: جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا (Allah has created spouses from among you), a special blessing has been mentioned in that Allah Ta’ ala has created spouses from the same genus so that they remain mutually familiar and their distinction and nobility inherent in the h...
Tafsir al-Jalalayn: And God made for you mates from your own selves thus He created Eve from Adam’s rib and created all mankind from the seminal fluids of men and women and made for you from your mates children and grandchildren and He provided you with the good things of all kinds of fruits seeds and animals. Is it th...
Tafsir Ibn Kathir (English): Among His Blessings and Signs are Mates, Children and Grandchildren Allah mentions the blessing He has bestowed upon His servant by giving them mates from among themselves, mates of their own kind. If He had given them mates of another kind, there would be no harmony, love and mercy between them. Bu...

يَعْرِفُونَ نِعْمَتَ ٱللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكْثَرُهُمُ ٱلْكَٰفِرُونَ

Ya'rifoona ni'matal laahi summa yunkiroonahaa wa aksaruhumul kaafiroon

They recognize the favor of Allah; then they deny it. And most of them are disbelievers.

یہ خدا کی نعمتوں سے واقف ہیں۔ مگر (واقف ہو کر) اُن سے انکار کرتے ہیں اور یہ اکثر ناشکرے ہیں

Commentary

Ma'arif-ul-Quran: Finally, a note about the statement: سَرَ‌ابِيلَ تَقِيكُمُ الْحَرَّ‌ (shirts which protect you from heat - 81). Here, protection from heat has been identified as the purpose of a shirt - though, a shirt protects one from heat and cold both. This has been answered by Imam Al-Qurtubi and other comment...
Tafsir al-Jalalayn: They recognise God’s grace that is they affirm that it comes from Him and then deny it by associating others with Him and most of them are ungrateful.
Tafsir Ibn Kathir (English): Homes, Furnishings and Clothing are also Blessings from Allah Allah mentions His great blessings for His servant in that He has given them homes to dwell in and protect themselves with, in which they find all kinds of benefits. He has also given them homes from the hides of cattle, i.e., leather, wh...

إِنَّ ٱلْمُبَذِّرِينَ كَانُوٓا۟ إِخْوَٰنَ ٱلشَّيَٰطِينِ وَكَانَ ٱلشَّيْطَٰنُ لِرَبِّهِۦ كَفُورًا

Innal mubazzireena kaanoo ikhwaanash shayaateeni wa kaanash shaytaanu li Rabbihee kafooraa

Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.

کہ فضول خرچی کرنے والے تو شیطان کے بھائی ہیں۔ اور شیطان اپنے پروردگار (کی نعمتوں) کا کفر ان کرنے والا (یعنی ناشکرا) ہے

Commentary

Ma'arif-ul-Quran: The prohibition of spending wastefully (tabdhir) The Qur'an expresses the sense of spending wastefully through two words: (1) Tabdhir (تَبذیر), translated as 'squandering recklessly.' (2) Israf (اِسرِاف): extravagance. The prohibition of tabdhir is already clear in verse 26 here. The prohibition of ...
Tafsir al-Jalalayn: Indeed squanderers are brothers of devils that is they follow their way and the Devil was ever ungrateful to his Lord extremely rejective of His graces likewise his brother the squanderer.
Tafsir Ibn Kathir (English): The Command to maintain the Ties of Kinship and the Prohibition of Extravagance When Allah mentions honoring one's parents, He follows this with the command to treat one's relatives well and to maintain the ties of kinship. According to the Hadith: «أُمَّكَ وَأَبَاكَ، ثُمَّ أَدْنَاكَ أَدْنَاك» وفي ر...

وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِى ٱلْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّآ إِيَّاهُ فَلَمَّا نَجَّىٰكُمْ إِلَى ٱلْبَرِّ أَعْرَضْتُمْ وَكَانَ ٱلْإِنسَٰنُ كَفُورًا

Wa izaa massakumuddurru fil bahri dalla man tad'oona illaaa iyyaahu falammaa najjaakum ilal barri a'radtum; wa kaanal insaanu kafooraa

And when adversity touches you at sea, lost are [all] those you invoke except for Him. But when He delivers you to the land, you turn away [from Him]. And ever is man ungrateful.

اور جب تم کو دریا میں تکلیف پہنچتی ہے (یعنی ڈوبنے کا خوف ہوتا ہے) تو جن کو تم پکارا کرتے ہو سب اس (پروردگار) کے سوا گم ہوجاتے ہیں۔ پھر جب وہ تم کو (ڈوبنے سے) بچا کر خشکی پر لے جاتا ہے تو تم منہ پھیر لیتے ہو اور انسان ہے ہی ناشکرا

Commentary

Ma'arif-ul-Quran: (2) Secondly, he had said if he was given respite till the day of Qiyamah, he will mislead the entire progeny of 'Adam, except a few of them. That Allah Ta’ ala has elected to answer in the later verses. He said that the Shaitan will have no control over His sincere servants even if he were to rall...
Tafsir al-Jalalayn: And when distress difficulty befalls you at sea such as fear of drowning those whom you are wont to invoke are no longer present those whom you are wont to worship of gods are no longer present and so you do not call on them — except Him exalted be He for on Him alone you do call because you are suf...
Tafsir Ibn Kathir (English): When Harm befalls Them, the Disbelievers do not remember anyone except Allah Allah tells us that when harm befalls people, they call on Him, turning to Him and sincerely beseeching Him. Hence Allah says: وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ (And when harm touc...

وَإِذَآ أَنْعَمْنَا عَلَى ٱلْإِنسَٰنِ أَعْرَضَ وَنَـَٔا بِجَانِبِهِۦ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ يَـُٔوسًا

Wa izaaa an'amnaa 'alal insaani a'rada wa na-aa bijaani bihee wa izaa massahush sharru kaana ya'oosaa

And when We bestow favor upon the disbeliever, he turns away and distances himself; and when evil touches him, he is ever despairing.

اور جب ہم انسان کو نعمت بخشتے ہیں تو ردگرداں ہوجاتا اور پہلو پھیر لیتا ہے۔ اور جب اسے سختی پہنچتی ہے تو ناامید ہوجاتا ہے

Commentary

Ma'arif-ul-Quran: We can now move to the last verse (82) cited above: وَنُنَزِّلُ مِنَ الْقُرْ‌آنِ مَا هُوَ شِفَاءٌ (And We reveal the Qur'an which is a cure). That the Holy Qur'an cures hearts and delivers people from shirk and kufr, low morals and spiritual ailments is no secret. The entire Muslim ummah agrees with...
Tafsir al-Jalalayn: And when We are gracious to man the disbelieving man he is disregardful of giving thanks and turns aside turning his face away in arrogance; but when an ill such as poverty or hardship befalls him he is in despair despondent of God’s mercy.
Tafsir Ibn Kathir (English): Turning away from Allah at Times of Ease and despairing at Times of Calamity Allah tells us about the weakness that is inherent in man, except for those whom He protects at both times of ease and calamity. If Allah blesses a man with wealth, good health, ease, provision and help, and he gets what he...

وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٌ لِّنَفْسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ أَبَدًا

Wa dakhala jannatahoo wa huwa zaalimul linafsihee qaala maaa azunnu an tabeeda haaziheee abadaa

And he entered his garden while he was unjust to himself. He said, "I do not think that this will perish - ever.

اور (ایسی شیخیوں) سے اپنے حق میں ظلم کرتا ہوا اپنے باغ میں داخل ہوا۔ کہنے لگا کہ میں نہیں خیال کرتا کہ یہ باغ کبھی تباہ ہو

Commentary

Ma'arif-ul-Quran: Commentary The word: ثَمَرٌ‌ (thamar) in: وَكَانَ لَهُ ثَمَرٌ‌ (And he had wealth - 34) means the fruit of trees as well as wealth, in an absolute sense. At this place, Sayyidna Ibn ` Abbas ؓ ، Mujahid and Qatadah have taken it in the later sense (Ibn Kathir) According to the Lexicon, al-Qamus, this...
Tafsir al-Jalalayn: And he entered his garden taking with him his companion accompanying him all around it showing him its fruits — God does not say here his ‘two gardens’ because what is meant is the beautiful part of the garden rawda; or because to mention just one suffices — having wronged himself through his disbel...
Tafsir Ibn Kathir (English): The Example of the Rich Idolators and the Poor Muslims After mentioning the idolators who were too arrogant to sit with the poor and weak among Muslims, showing off before them with their wealth and noble lineage, Allah then gives a parable for them of two men, one of whom Allah gave two gardens of ...

إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ

Innal laaha yudaafi' 'anil lazeena aamanoo; innal laaha laa yuhibbu kulla khawwaanin kafoor

Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.

خدا تو مومنوں سے ان کے دشمنوں کو ہٹاتا رہتا ہے۔ بےشک خدا کسی خیانت کرنے والے اور کفران نعمت کرنے والے کو دوست نہیں رکھتا۔

Commentary

Ma'arif-ul-Quran: Commentary The previous verses contain an account of how the infidels of Makkah prevented the Holy Prophet ﷺ and his companions from entering the Haram and the Holy Mosque to perform ` Umrah when, having put on ihram, they had reached as far as Hudaibiyah, a place not far from Makkah. In this verse ...
Tafsir al-Jalalayn: Indeed God protects those who believe against the ruinous misguidance of idolaters. Indeed God does not love the treacherous with regard to what is entrusted to him the ungrateful for His grace — these are the idolaters —in other words He will punish them.
Tafsir Ibn Kathir (English): Good News of Allah's Defence for the Believers Here Allah tells us that He defends His servants who put their trust in Him and turn to Him in repentance; He protects them from the the worst of evil people and the plots of the sinners; He protects them, guards them and supports them, as He tells us e...

وَهُوَ ٱلَّذِىٓ أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌ

Wa Huwal lazee ahyaakum summa yumeetukum summma yuheekum; innal insaana lakafoor

And He is the one who gave you life; then He causes you to die and then will [again] give you life. Indeed, mankind is ungrateful.

اور وہی تو ہے جس نے تم کو حیات بخشی۔ پھر تم کو مارتا ہے۔ پھر تمہیں زندہ بھی کرے گا۔ اور انسان تو بڑا ناشکر ہے

Commentary

Ma'arif-ul-Quran: Commentary سَخَّرَ‌ لَكُم مَّا فِي الْأَرْ‌ضِ (Allah has subjugated to you whatever there is on the earth - 22:65) It means that everything on this earth has been placed under the control of man. This raises the question that the mountains, rivers, beasts and birds and thousands of similar objects d...
Tafsir al-Jalalayn: And He it is Who gave you life by originating you then He will cause you to die upon the conclusion of your terms of life then He will give you life again at the Resurrection. Truly man that is truly the idolater is very ungrateful for God’s graces by neglecting to affirm His Oneness.
Tafsir Ibn Kathir (English): Signs of the Power of Allah This is a further sign of His might and power; that he sends the winds to drive the clouds which deliver rain to the barren land where nothing grows, land which is dry, dusty and desiccated. فَإِذَآ أَنزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ (but when We send down ...

وَفَعَلْتَ فَعْلَتَكَ ٱلَّتِى فَعَلْتَ وَأَنتَ مِنَ ٱلْكَٰفِرِينَ

Wa fa'alta fa'latakal latee fa'alta wa anta minal kaafireen

And [then] you did your deed which you did, and you were of the ungrateful."

اور تم نے وہ کام کیا تھا جو کیا اور تم ناشکرے معلوم ہوتے ہو

Commentary

Ma'arif-ul-Quran: أَنْ أَرْ‌سِلْ مَعَنَا بَنِي إِسْرَ‌ائِيلَ That you must send the children of Isra'i1 with us". (26:17) Bani Isra'il were the residents of Syria. They wanted to go back to their land but the Pharaoh would not let them. This way four hundred years had passed and they were living in his bondage like s...
Tafsir al-Jalalayn: And you committed that deed of yours — namely his slaying of the Egyptian — being an ingrate’ a denier of my favours to you in having reared you among us and not enslaved you.
Tafsir Ibn Kathir (English): Between Musa and Fir`awn Allah tells us what He commanded His servant, son of `Imran and Messenger Musa, peace be upon him, who spoke with Him, to do, when He called him from the right side of the mountain, and conversed with him, and chose him, sent him, and commanded him to go to Fir`awn and his p...

قَالَ ٱلَّذِى عِندَهُۥ عِلْمٌ مِّنَ ٱلْكِتَٰبِ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَءَاهُ مُسْتَقِرًّا عِندَهُۥ قَالَ هَٰذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِىٓ ءَأَشْكُرُ أَمْ أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ كَرِيمٌ

Qaalal lazee indahoo 'ilmum minal Kitaabi ana aateeka bihee qabla ai yartadda ilaika tarfuk; falammaa ra aahu mustaqirran 'indahoo qaala haazaa min fadli Rabbee li yabluwaneee 'a-ashkuru am akfuru wa man shakara fa innamaa yashkuru linafsihee wa man kafara fa inna Rabbee Ghaniyyun Kareem

Said one who had knowledge from the Scripture, "I will bring it to you before your glance returns to you." And when [Solomon] saw it placed before him, he said, "This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful - his gratitude is only for [the benefit of] himself. And whoever is ungrateful - then indeed, my Lord is Free of need and Generous."

ایک شخص جس کو کتاب الہیٰ کا علم تھا کہنے لگا کہ میں آپ کی آنکھ کے جھپکنے سے پہلے پہلے اسے آپ کے پاس حاضر کئے دیتا ہوں۔ جب سلیمان نے تخت کو اپنے پاس رکھا ہوا دیکھا تو کہا کہ یہ میرے پروردگار کا فضل ہے تاکہ مجھے آزمائے کہ میں شکر کرتا ہوں یا کفران نعمت کرتا ہوں اور جو شکر کرتا ہے تو اپنے ہی فائدے کے لئے شکر کرتا ہے اور جو ناشکری کرتا ہے تو میرا پروردگار بےپروا (اور) کرم کرنے والا ہے

Commentary

Ma'arif-ul-Quran: قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ (Said the one who had the knowledge of the book - 27:40). The question is as to who was this person? One possibility is that he was Sulaiman (علیہ السلام) himself, because his knowledge of the book of Allah was most extensive. In that case this incident ...
Tafsir al-Jalalayn: The one who had knowledge of the revealed Scripture — and this was one Āsif b. Barkhiyā a righteous individual with knowledge of God’s Greatest Name which when invoked in supplication for something it is immediately granted — said ‘I will bring it to you before your glance returns to you after you l...
Tafsir Ibn Kathir (English): How the Throne of Bilqis was brought in an Instant Muhammad bin Ishaq reported from Yazid bin Ruman: "When the messengers returned with word of what Sulayman said, she said: `By Allah, I knew he was more than a king, and that we have no power to match him, and that we can gain nothing by being stubb...

وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ

Wa innna Rabbaka lazoo fadlin 'alan naasi wa laakina aksarahum laa yashkuroon

And indeed, your Lord is full of bounty for the people, but most of them do not show gratitude."

اور تمہارا پروردگار تو لوگوں پر فضل کرنے والا ہے لیکن ان میں سے اکثر شکر نہیں کرتے

Commentary

Ma'arif-ul-Quran: بَلِ ادَّارَ‌كَ عِلْمُهُمْ فِي الْآخِرَ‌ةِ ۚ بَلْ هُمْ فِي شَكٍّ مِّنْهَا ۖ بَلْ هُم مِّنْهَا عَمُونَ ﴿66﴾ Rather, their knowledge failed in the matter of Hereafter. Rather, they are in doubt about it. Rather, they are blind to it. 27:66. There are different recitations for the word اِدّٰرَکَ (iddar...
Tafsir al-Jalalayn: And surely your Lord is bountiful to mankind an example of which is His deferring chastisement for the disbelievers but most of them are not thankful — disbelievers are not grateful for the deferring of chastisement since they reject the fact that it will ever come to pass.
Tafsir Ibn Kathir (English): وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ (And they say: "When (will) this promise (be fulfilled), if you are truthful") Allah said, responding to them: قُلْ (Say) `O Muhammad,' عَسَى أَن يَكُونَ رَدِفَ لَكُم بَعْضُ الَّذِى تَسْتَعْجِلُونَ (Perhaps that which you wish to hasten on,...

لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ وَلِيَتَمَتَّعُوا۟ فَسَوْفَ يَعْلَمُونَ

Li yakfuroo bimaaa aatainaahum wa li yatamatta'oo fasaw fa ya'lamoon

So that they will deny what We have granted them, and they will enjoy themselves. But they are going to know.

تاکہ جو ہم نے اُن کو بخشا ہے اُس کی ناشکری کریں اور فائدہ اٹھائیں (سو خیر) عنقریب اُن کو معلوم ہوجائے گا

Commentary

Ma'arif-ul-Quran: Commentary In the preceding verses it was said about the infidels and disbelievers that if they were asked about the creation of the earth and skies, the solar system, the water cycle and its effect on growth of vegetation, they would reply that all this is created and controlled by Allah Ta a1a. Th...
Tafsir al-Jalalayn: that they may be ungrateful for what We have bestowed on them of graces and that they may seek enjoyment in consenting to worship idols together a variant reading for the purposive wa-li-yatamatta‘ū has wa’l-yatamatta‘ū ‘and let them seek their enjoyment’ as an imperative denoting a threat for they ...
Tafsir Ibn Kathir (English): Allah tells us how insignificant and transient this world is, and how it will soon end. All that it وَإِنَّ الدَّارَ الاٌّخِرَةَ لَهِىَ الْحَيَوَانُ (Verily, the home of the Hereafter -- that is the life indeed,) means, the true everlasting life that will never end, but will continue forever and eve...

أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّهِ يَكْفُرُونَ

Awalam yaraw annaa ja'alnaa haraman aaminanw wa yutakhattafun naasu min haw lihim; afabil baatili yu'minoona wa bini'matil laahi yakfuroon

Have they not seen that We made [Makkah] a safe sanctuary, while people are being taken away all around them? Then in falsehood do they believe, and in the favor of Allah they disbelieve?

کیا اُنہوں نے نہیں دیکھا کہ ہم نے حرم کو مقام امن بنایا ہے اور لوگ اس کے گرد ونواح سے اُچک لئے جاتے ہیں۔ کیا یہ لوگ باطل پر اعتقاد رکھتے ہیں اور خدا کی نعمتوں کی ناشکری کرتے ہیں

Commentary

Ma'arif-ul-Quran: أَوَلَمْ يَرَ‌وْا أَنَّا جَعَلْنَا حَرَ‌مًا آمِنًا (Did they not see that We have made a peaceful sanctuary حَرَم[ haram ] - 67). In the preceding verses it was described that the deeds and actions of the infidels were foolish and irrational. On the one hand, they accept Allah as the sole Creator an...
Tafsir al-Jalalayn: Or is it that they have not seen have not realised that We have appointed their town of Mecca to be a secure Sanctuary while people are snatched away all around them? by being killed or taken captive except for them? Is it that they believe in falsehood in the idol and are wont to be ungrateful for ...
Tafsir Ibn Kathir (English): The Blessing of the Sanctuary Here Allah reminds Quraysh how He blessed them by granting them access to His sanctuary which He has made (open) to (all) men, the dweller in it and the visitor from the country are equal there, and whoever enters it is safe, because he is in a place of great security, ...

وَإِذَا مَسَّ ٱلنَّاسَ ضُرٌّ دَعَوْا۟ رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَآ أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ

Wa izaa massan naasa durrun da'aw Rabbahum muneebeena ilaihi summa izaaa azaqahum minhu rahmatan izaa fareequm minhum be Rabbihim yushrikoon

And when adversity touches the people, they call upon their Lord, turning in repentance to Him. Then when He lets them taste mercy from Him, at once a party of them associate others with their Lord,

اور جب لوگوں کو تکلیف پہنچتی ہے تو اپنے پروردگار کو پکارتے اور اسی کی طرف رجوع ہوتے ہیں۔ پھر جب وہ ان کو اپنی رحمت کا مزا چکھاتا ہے تو ایک فرقہ اُن میں سے اپنے پروردگار سے شرک کرنے لگتا ہے

Commentary

Ma'arif-ul-Quran: مِنَ الَّذِينَ فَرَّ‌قُوا دِينَهُمْ وَكَانُوا شِيَعًا (Among those who split up religion and became sects - 30:32) that is, these disbelievers are those who have created a difference between Natural Faith and the true religion, or they have alienated themselves from the Natural Faith, as a result of...
Tafsir al-Jalalayn: And when some distress some hardship befalls people that is people such as the Meccan disbelievers they call on their Lord turning returning in penitence to Him alone. Then when He lets them taste mercy from Him by way of rain lo! a party of them ascribe partners to their Lord.
Tafsir Ibn Kathir (English): How man sways between Tawhid and Shirk, and between Joy and Despair, according to His Circumstances Allah tells us that when man is in dire straits, he calls upon Allah alone with no partner or associate, then when times of ease come and they have the choice, some people associate others with Allah ...

لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ فَتَمَتَّعُوا۟ فَسَوْفَ تَعْلَمُونَ

Li yakfuroo bimaaa aatainaahum; fatamatta'oo fasawfa ta'lamoon

So that they will deny what We have granted them. Then enjoy yourselves, for you are going to know.

تاکہ جو ہم نے ان کو بخشا ہے اُس کی ناشکری کریں سو (خیر) فائدے اُٹھالو عنقریب تم کو (اس کا انجام) معلوم ہو جائے گا

Commentary

Ma'arif-ul-Quran: مِنَ الَّذِينَ فَرَّ‌قُوا دِينَهُمْ وَكَانُوا شِيَعًا (Among those who split up religion and became sects - 30:32) that is, these disbelievers are those who have created a difference between Natural Faith and the true religion, or they have alienated themselves from the Natural Faith, as a result of...
Tafsir al-Jalalayn: Let them be ungrateful for what We have given them this is an imperative meant as a threat. ‘So take your enjoyment. Soon you will know’ the consequences of your enjoyment there is a shift away from the third person address to the second.
Tafsir Ibn Kathir (English): How man sways between Tawhid and Shirk, and between Joy and Despair, according to His Circumstances Allah tells us that when man is in dire straits, he calls upon Allah alone with no partner or associate, then when times of ease come and they have the choice, some people associate others with Allah ...

وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةً فَرِحُوا۟ بِهَا وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ

Wa izaaa azaqnan naasa rahmatan farihoo bihaa wa in tusibhum sayyi'atum bimaa qaddamat aydeehim izaa hum yaqnatoon

And when We let the people taste mercy, they rejoice therein, but if evil afflicts them for what their hands have put forth, immediately they despair.

اور جب ہم لوگوں کو اپنی رحمت کا مزا چکھاتے ہیں تو اُس سے خوش ہو جاتے ہیں اور اگر اُن کے عملوں کے سبب جو اُن کے ہاتھوں نے آگے بھیجے ہیں کوئی گزند پہنچے تو نااُمید ہو کر رہ جاتے ہیں

Commentary

Ma'arif-ul-Quran: مِنَ الَّذِينَ فَرَّ‌قُوا دِينَهُمْ وَكَانُوا شِيَعًا (Among those who split up religion and became sects - 30:32) that is, these disbelievers are those who have created a difference between Natural Faith and the true religion, or they have alienated themselves from the Natural Faith, as a result of...
Tafsir al-Jalalayn: And when We let people that is people such as the disbelievers of Mecca and others taste some mercy some grace they exult in it an exultation of arrogance. But if some evil some hardship befalls them for what their own hands have sent ahead behold! they despair of mercy. It is in the nature of a bel...
Tafsir Ibn Kathir (English): How man sways between Tawhid and Shirk, and between Joy and Despair, according to His Circumstances Allah tells us that when man is in dire straits, he calls upon Allah alone with no partner or associate, then when times of ease come and they have the choice, some people associate others with Allah ...

وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَّظَلُّوا۟ مِنۢ بَعْدِهِۦ يَكْفُرُونَ

Wa la'in arsalnaa reehan fara awhu musfarral lazalloo mim ba'dihee yakfuroon

But if We should send a [bad] wind and they saw [their crops] turned yellow, they would remain thereafter disbelievers.

اور اگر ہم ایسی ہوا بھیجیں کہ وہ (اس کے سبب) کھیتی کو دیکھیں (کہ) زرد (ہو گئی ہے) تو اس کے بعد وہ ناشکری کرنے لگ جائیں

Commentary

Ma'arif-ul-Quran: Commentary فَانتَقَمْنَا مِنَ الَّذِينَ أَجْرَ‌مُوا وَكَانَ حَقًّا عَلَيْنَا نَصْرُ‌ الْمُؤْمِنِينَ (Then We took vengeance upon those who were guilty. And it was due on Us to help the believers. -30:47). This verse tells us that Allah Ta’ ala has taken it upon Himself to help the believers. On the ...
Tafsir al-Jalalayn: But if wa-la-in the lām is for oaths We unleash a different wind that damages vegetation and they see it turn yellow they would begin la-zallū is the response to the conditional oath after that that is after its turning yellow to disbelieve to deny the grace of having been given rain.
Tafsir Ibn Kathir (English): The Revival of the Earth is a Sign of the Resurrection Here Allah explains how He creates the clouds that rain the water. اللَّهُ الَّذِى يُرْسِلُ الرِّيَـحَ فَتُثِيرُ سَحَاباً (Allah is He Who sends the winds, so that they raise clouds) either from the sea, as was mentioned by more than one (of the...

وَلَقَدْ ءَاتَيْنَا لُقْمَٰنَ ٱلْحِكْمَةَ أَنِ ٱشْكُرْ لِلَّهِ وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ

Wa laqad aatainaa Luqmaanal hikmata anishkur lillaah; wa many yashkur fa innamaa yashkuru linafsihee wa man kafara fa innal laaha Ghaniyyun Hameed

And We had certainly given Luqman wisdom [and said], "Be grateful to Allah." And whoever is grateful is grateful for [the benefit of] himself. And whoever denies [His favor] - then indeed, Allah is Free of need and Praiseworthy.

اور ہم نے لقمان کو دانائی بخشی۔ کہ خدا کا شکر کرو۔ اور جو شخص شکر کرتا ہے تو اپنے ہی فائدے کے لئے شکر کرتا ہے۔ اور جو ناشکری کرتا ہے تو خدا بھی بےپروا اور سزاوار حمد (وثنا) ہے

Commentary

Ma'arif-ul-Quran: Commentary Who was Luqman (علیہ السلام) mentioned in verse 12: وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ (And We gave wisdom to Luqman)? According to a report of Wahb Ibn Munnabih, Luqman, (علیہ السلام) was a nephew of Sayyidna Ayyub (Job) (علیہ السلام) while Muqatil identifies him as his brother from...
Tafsir al-Jalalayn: And verily We gave Luqmān wisdom comprising knowledge religiousness and right-mindedness in speech; his many wisdoms are well-known. He used to give legal opinions in matters of religion before David was summoned to prophethood but lived on into the latter’s summoning. He then took to acquiring know...
Tafsir Ibn Kathir (English): Luqman The Salaf differed over the identity of Luqman; there are two opinions: was he a Prophet or just a righteous servant of Allah without the prophethood The majority favored the latter view, that he was a righteous servant of Allah without being a Prophet. Sufyan Ath-Thawri said, narrating from ...

ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ قَلِيلًا مَّا تَشْكُرُونَ

Thumma sawwaahu wa nafakha feehi mir roohihih; wa ja'ala lakumus sam'a wal-absaara wal-af'idah; taqaleelam maa tashkuroon

Then He proportioned him and breathed into him from His [created] soul and made for you hearing and vision and hearts; little are you grateful.

پھر اُس کو درست کیا پھر اس میں اپنی (طرف سے) روح پھونکی اور تمہارے کان اور آنکھیں اور دل بنائے مگر تم بہت کم شکر کرتے ہو

Commentary

Ma'arif-ul-Quran: Everything is good in this world. Evil comes through its wrong use. In verse 7, it was said: الَّذِي أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ "Who made well whatever He created good”. The reason is that Allah Ta’ ala has made whatever He has created in this world under the dictate of His wisdom, and under the...
Tafsir al-Jalalayn: then He proportioned him that is to say He created Adam and breathed into him of His spirit in other words He made him a living sensory being after having been an inanimate thing. And He made for you in other words for you his descendants hearing meaning ears and sight and hearts. Little thanks do y...
Tafsir Ibn Kathir (English): The Creation of Man in Stages Allah tells us that He has created everything well and formed everything in a goodly fashion. Malik said, narrating from Zayd bin Aslam: الَّذِى أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُ (Who made everything He has created good) means, "He created everything well and in a goodly f...

فَأَعْرَضُوا۟ فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ ٱلْعَرِمِ وَبَدَّلْنَٰهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَىْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَىْءٍ مِّن سِدْرٍ قَلِيلٍ

Fa-a''radoo fa-arsalnaa 'alaihim Sailal 'Arimi wa baddalnaahum bijannataihim jannataini azwaatai ukulin khamtinw wa aslinw wa shai'im min sidrin qaleel

But they turned away [refusing], so We sent upon them the flood of the dam, and We replaced their two [fields of] gardens with gardens of bitter fruit, tamarisks and something of sparse lote trees.

تو انہوں نے (شکرگزاری سے) منہ پھیر لیا پس ہم نے ان پر زور کا سیلاب چھوڑ دیا اور انہیں ان کے باغوں کے بدلے دو ایسے باغ دیئے جن کے میوے بدمزہ تھے اور جن میں کچھ تو جھاؤ تھا اور تھوڑی سی بیریاں

Commentary

Ma'arif-ul-Quran: The 'flood of the dam' (sayl al-'arim) and the Dam of Ma'arib (the sadd of Ma` arib) The word: عرم (` arim) in: فَأَرْ‌سَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِ‌مِ (So We sent to them the flood of the dam - 16) carries several recognized meanings in terms of Arabic lexical usage and the scholars of tafsir h...
Tafsir al-Jalalayn: But they were disregardful of giving thanks to Him and became disbelievers so We unleashed upon them the flood of the Dam al-‘arim is the plural of ‘arima which is a structure or something similar that holds water back to be stored for when it is needed in other words We unleashed upon them the floo...
Tafsir Ibn Kathir (English): The Disbelief of Saba' (Sheba) and Their Punishment Saba' refers to the kings and people of the Yemen. At-Tababa`ah (Tubba`) surname of the ancient kings of Yemen were part of them, and Bilqis, the queen who met Sulayman, peace be upon him, was also one of them. They lived a life of enviable luxury ...

ذَٰلِكَ جَزَيْنَٰهُم بِمَا كَفَرُوا۟ وَهَلْ نُجَٰزِىٓ إِلَّا ٱلْكَفُورَ

Zaalika jazainaahum bimaa kafaroo wa hal nujaazeee illal kafoor

[By] that We repaid them because they disbelieved. And do We [thus] repay except the ungrateful?

یہ ہم نے ان کی ناشکری کی ان کو سزا دی۔ اور ہم سزا ناشکرے ہی کو دیا کرتے ہیں

Commentary

Ma'arif-ul-Quran: The next verse: ذَٰلِكَ جَزَيْنَاهُم بِمَا كَفَرُ‌وا (Thus We punished them because of their ungratefulness.- 34:17) means that they were punished because they committed kufr. Kufr has two meanings. It could mean ungratefulness and it could mean the denial of the true faith. At this place, both mean...
Tafsir al-Jalalayn: That replacement of what they had is what We requited them with for their ingratitude and is anyone but the ingrate ever so requited? read hal yujāzā illā’l-kafūru; or read as hal nujāzī illā’l-kafūra ‘Would We requite anyone but the ingrate?’ in other words it is only the like of such who is called...
Tafsir Ibn Kathir (English): The Disbelief of Saba' (Sheba) and Their Punishment Saba' refers to the kings and people of the Yemen. At-Tababa`ah (Tubba`) surname of the ancient kings of Yemen were part of them, and Bilqis, the queen who met Sulayman, peace be upon him, was also one of them. They lived a life of enviable luxury ...

فَقَالُوا۟ رَبَّنَا بَٰعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوٓا۟ أَنفُسَهُمْ فَجَعَلْنَٰهُمْ أَحَادِيثَ وَمَزَّقْنَٰهُمْ كُلَّ مُمَزَّقٍ إِنَّ فِى ذَٰلِكَ لَـَٔايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ

Faqaaloo Rabbanaa baa'id baina asfaarinaa wa zalamooo anfusahum faja'alnaahum ahaadeesa wa mazzaq naahum kulla mumazzaq; inna fee zaalika la Aayaatil likulli sabbaarin shakoor

But [insolently] they said, "Our Lord, lengthen the distance between our journeys," and wronged themselves, so We made them narrations and dispersed them in total dispersion. Indeed in that are signs for everyone patient and grateful.

تو انہوں نے دعا کی کہ اے پروردگار ہماری مسافتوں میں بُعد (اور طول پیدا) کردے اور (اس سے) انہوں نے اپنے حق میں ظلم کیا تو ہم نے (انہیں نابود کرکے) ان کے افسانے بنادیئے اور انہیں بالکل منتشر کردیا۔ اس میں ہر صابر وشاکر کے لئے نشانیاں ہیں

Commentary

Ma'arif-ul-Quran: Verse 19 opens with the statement: فَقَالُوا رَ‌بَّنَا بَاعِدْ بَيْنَ أَسْفَارِ‌نَا وَظَلَمُوا أَنفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ (Then they said," Our Lord, make (the phases of) our journeys more distant." And they wronged themselves, therefore We turned them in...
Tafsir al-Jalalayn: But they said ‘Our Lord make far apart ba‘‘id a variant reading has bā‘id the stages of our travel’ to Syria make these stages through deserts so that they could glory before the poor in riding their camels and bearing their supplies and water and so they behaved wantonly with the graces bestowed on...
Tafsir Ibn Kathir (English): The Trade of Saba' and Their Destruction Allah tells us about the blessings which the people of Saba' enjoyed, and the luxuries and plentiful provision which was theirs in their land, with its secure dwellings and towns which were joined to one another, with many trees, crops and fruits. When they t...

وَإِذَا مَسَّ ٱلْإِنسَٰنَ ضُرٌّ دَعَا رَبَّهُۥ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُۥ نِعْمَةً مِّنْهُ نَسِىَ مَا كَانَ يَدْعُوٓا۟ إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِۦ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحَٰبِ ٱلنَّارِ

Wa izaa massal insaana durrun da'aa Rabbahoo muneeban ilaihi summa izaa khawwalahoo ni'matam minhu nasiya maa kaana yad'ooo ilaihi min qablu wa ja'ala lillaahi andaadal liyudilla 'ansabeelih; qul tamatta' bikufrika qaleelan innaka min Ashaabin Naar;

And when adversity touches man, he calls upon his Lord, turning to Him [alone]; then when He bestows on him a favor from Himself, he forgets Him whom he called upon before, and he attributes to Allah equals to mislead [people] from His way. Say, "Enjoy your disbelief for a little; indeed, you are of the companions of the Fire."

اور جب انسان کو تکلیف پہنچتی ہے تو اپنے پروردگار کو پکارتا (اور) اس کی طرف دل سے رجوع کرتا ہے۔ پھر جب وہ اس کو اپنی طرف سے کوئی نعمت دیتا ہے تو جس کام کے لئے پہلے اس کو پکارتا ہے اسے بھول جاتا ہے اور خدا کا شریک بنانے لگتا ہے تاکہ (لوگوں کو) اس کے رستے سے گمراہ کرے۔ کہہ دو کہ (اے کافر نعمت) اپنی ناشکری سے تھوڑا سا فائدہ اٹھالے۔ پھر تُو تو دوزخیوں میں ہوگا

Commentary

Ma'arif-ul-Quran: Commentary In the opening verse (7), it was said: إِن تَكْفُرُ‌وا فَإِنَّ اللَّـهَ غَنِيٌّ عَنكُمْ (If you disbelieve, then, Allah does not need you at all,) that is, neither does your faith bring any benefit to Allah Ta’ ala, nor does your disbelief or ingratitude, any loss. According to a Hadith i...
Tafsir al-Jalalayn: And when distress befalls a person that is the disbeliever he supplicates his Lord he implores turning returning to Him penitently. Then when He bestows on him a grace from Himself he forgets he neglects Him Whom he had supplicated implored before namely God in other words mā functions as min ‘whom’...
Tafsir Ibn Kathir (English): Allah hates Disbelief and is pleased with Gratitude Allah tells us that He is Independent and has no need of anything in creation. This is like the Ayah in which Musa, peace be upon him, says: إِن تَكْفُرُواْ أَنتُمْ وَمَن فِى الاٌّرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِىٌّ حَمِيدٌ ("If you disbelieve,...

فَإِذَا مَسَّ ٱلْإِنسَٰنَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَٰهُ نِعْمَةً مِّنَّا قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلْمٍۭ بَلْ هِىَ فِتْنَةٌ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

Fa izaa massal insaana durrun da'aanaa summa izaa khawwalnaahu ni'matam minna qaala innamaaa ootee tuhoo 'alaa 'ilm; bal hiya fitna tunw wa laakinna aksarahum laa ya'lamoon

And when adversity touches man, he calls upon Us; then when We bestow on him a favor from Us, he says, "I have only been given it because of [my] knowledge." Rather, it is a trial, but most of them do not know.

جب انسان کو تکلیف پہنچتی ہے تو ہمیں پکارنے لگتا ہے۔ پھر جب ہم اس کو اپنی طرف سے نعمت بخشتے ہیں تو کہتا ہے کہ یہ تو مجھے (میرے) علم (ودانش) کے سبب ملی ہے۔ (نہیں) بلکہ وہ آزمائش ہے مگر ان میں سے اکثر نہیں جانتے

Commentary

Ma'arif-ul-Quran: In verse 47, it was said: وَبَدَا لَهُم مِّنَ اللَّـهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ (And there will appear to them from Allah what they have never imagined.) The famous tabi` i, Sufyan Thawri recited this verse and said, 'Ruined are those who did good deeds only to pretend their piety before peo...
Tafsir al-Jalalayn: So when some distress befalls man al-insān here a generic he supplicates Us. Then when We bestow on him a grace from Us he says ‘I was given it merely by force of knowledge’ from God that I was deserving of it. Nay but it this saying is a trial a test by which servants are tested. But most of them d...
Tafsir Ibn Kathir (English): How Man changes when He is blessed after suffering Harm Allah tells us how man, when he is suffering from harm, prays to Allah, turning to Him in repentance and calling upon Him, but when He makes things easy for him, he transgresses and commits sins. إِنَّمَآ أُوتِيتُهُ عَلَى عِلْمٍ (Only because o...

ٱللَّهُ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِتَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ

Allaahul lazee ja'ala lakumul laila litqaskunoo feehi wannahaara mubsiraa; innal laaha lazoo fadlin 'alan naasi wa laakinna aksaran naasi laa yashkuroon

It is Allah who made for you the night that you may rest therein and the day giving sight. Indeed, Allah is full of bounty to the people, but most of the people are not grateful.

خدا ہی تو ہے جس نے تمہارے لئے رات بنائی کہ اس میں آرام کرو اور دن کو روشن بنایا (کہ اس میں کام کرو) بےشک خدا لوگوں پر فضل کرنے والا ہے۔ لیکن اکثر لوگ شکر نہیں کرتے

Commentary

Ma'arif-ul-Quran: Commentary In the verses cited above, after having presented a few manifestations of Allah's blessings and His perfect power, an invitation to belief in the Oneness of Allah has been extended. In the first verse (61), it was said: جَعَلَ لَكُمُ اللَّيْلَ لِتَسْكُنُوا فِيهِ وَالنَّهَارَ‌ مُبْصِرً‌ا (...
Tafsir al-Jalalayn: God it is Who made for you night that you may rest in it and day for seeing — the attribution of sight ibsār to ‘day’ is figurative and it is so attributed because one is able to see in it. Surely God is a Lord of bounty to mankind but most people are not thankful to God and so they do not believe.
Tafsir Ibn Kathir (English): Signs of the Power and Oneness of Allah Allah reminds us of His grace towards His creation in that He has given them the night in which they rest and relax from their activities so that they can go back to them for their livelihood during the day. He has given them the day with its light, so that th...

وَيُرِيكُمْ ءَايَٰتِهِۦ فَأَىَّ ءَايَٰتِ ٱللَّهِ تُنكِرُونَ

Wa yureekum Aayaatihee fa ayya Aayaatil laahi tunkiroon

And He shows you His signs. So which of the signs of Allah do you deny?

اور وہ تمہیں اپنی نشانیاں دکھاتا ہے تو تم خدا کی کن کن نشانیوں کو نہ مانو گے

Commentary

Ma'arif-ul-Quran: In verse 77, it was said: فَاصْبِرْ‌ إِنَّ وَعْدَ اللَّـهِ حَقٌّ فَإِمَّا نُرِ‌يَنَّكَ (Therefore, be patient. Surely, the promise of Allah is true. Then, whether We show you [ in your life ] a part of the promise We are making to them, or make you die [ before they are punished ], in any case they ...
Tafsir al-Jalalayn: And He shows you His signs. So which of God’s signs that is the signs that prove His Oneness do you reject? the interrogative here is meant as a rebuke; ayya ‘which of’ is more commonly made masculine than feminine.
Tafsir Ibn Kathir (English): The Cattle are also a Blessing from Allah and a Sign from Him Allah reminds His servants of His blessing in that He created the cattle Al-An`am for them, which refers to camels, cows and sheep; some of them they ride and some of them they eat. Camels may be ridden or eaten; their milk is drunk and t...

وَلَئِنْ أَذَقْنَٰهُ رَحْمَةً مِّنَّا مِنۢ بَعْدِ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ هَٰذَا لِى وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةً وَلَئِن رُّجِعْتُ إِلَىٰ رَبِّىٓ إِنَّ لِى عِندَهُۥ لَلْحُسْنَىٰ فَلَنُنَبِّئَنَّ ٱلَّذِينَ كَفَرُوا۟ بِمَا عَمِلُوا۟ وَلَنُذِيقَنَّهُم مِّنْ عَذَابٍ غَلِيظٍ

Wa la in azaqnaahu rahmatam minnaa mim ba'di dar raaa'a massat hu la yaqoolanna haazaa lee wa maaa azunnus Saa'ata qaaa'imatanw wa la'in ruji'tu ilaa Rabbeee inna lee 'indahoo lalhusnaa; falanu nabbi'annal lazeena kafaroo bimaa 'amiloo wa lanuzeeqan nahum min 'azaabin ghaleez

And if We let him taste mercy from Us after an adversity which has touched him, he will surely say, "This is [due] to me, and I do not think the Hour will occur; and [even] if I should be returned to my Lord, indeed, for me there will be with Him the best." But We will surely inform those who disbelieved about what they did, and We will surely make them taste a massive punishment.

اور اگر تکلیف پہنچنے کے بعد ہم اس کو اپنی رحمت کا مزہ چکھاتے ہیں تو کہتا ہے کہ یہ تو میرا حق تھا اور میں نہیں خیال کرتا کہ قیامت برپا ہو۔ اور اگر (قیامت سچ مچ بھی ہو اور) میں اپنے پروردگار کی طرف لوٹایا بھی جاؤں تو میرے لئے اس کے ہاں بھی خوشحالی ہے۔ پس کافر جو عمل کیا کرتے وہ ہم ان کو ضرور جتائیں گے اور ان کو سخت عذاب کا مزہ چکھائیں گے

Commentary

Ma'arif-ul-Quran: أَأَعْجَمِيٌّ وَعَرَ‌بِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nati...
Tafsir al-Jalalayn: And if wa-la-in the lām is for oaths We let him taste if We bestow on him mercy such as riches or good health from Us after the harm the hardship or tribulation that had befallen him he will surely say ‘This is my due! in other words it is on account of what I do. I do not think that the Hour will e...
Tafsir Ibn Kathir (English): Man is fickle when Ease comes to Him after Difficulty Allah tells us that man never gets bored of asking his Lord for good things, such as wealth, physical health, etc., but if evil touches him -- i.e., trials and difficulties or poverty -- فَيَئُوسٌ قَنُوطٌ (then he gives up all hope and is lost in...

وَجَعَلُوا۟ لَهُۥ مِنْ عِبَادِهِۦ جُزْءًا إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌ مُّبِينٌ

Wa ja'aloo lahoo min 'ibaadihee juz'aa; innal insaana lakafoorum mubeen

But they have attributed to Him from His servants a portion. Indeed, man is clearly ungrateful.

اور انہوں نے اس کے بندوں میں سے اس کے لئے اولاد مقرر کی۔ بےشک انسان صریح ناشکرا ہے

Commentary

Ma'arif-ul-Quran: وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا (And they have attributed to Him [ that He is composed on parts [ and that too ] out of His slaves...43:15) 'parts' in this verse means 'offspring', because the polytheists used to say that angels are daughters of Allah, and by using the word 'parts' instead of...
Tafsir al-Jalalayn: And they assign to Him from among His own servants a part when they say that the angels are God’s daughters — for a child is a part of its parent — even though the angels are like them servants of His exalted be He. Man such as the one who says the above-mentioned words is verily a manifest ingrate ...
Tafsir Ibn Kathir (English): Condemnation of the Idolators' attribution of Offspring to Allah Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said: وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْح...

وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ

Wa taj'aloona rizqakum annakum tukazziboon

And make [the thanks for] your provision that you deny [the Provider]?

اور اپنا وظیفہ یہ بناتے ہو کہ (اسے) جھٹلاتے ہو

Commentary

Ma'arif-ul-Quran: أَفَبِهَـٰذَا الْحَدِيثِ أَنتُم مُّدْهِنُونَ (Is it this discourse that you take lightly,...56:81) The word mudhinun is the plural of mudhin, being the active participle from اِذھَان idhan, which literally means 'to apply or rub oil on the body'. When oil is applied or rubbed on the body, the muscle...
Tafsir al-Jalalayn: And for your livelihood in the way of rain that is to say the thanks for it you offer your denial? of God’s granting it to you by saying ‘We have rain because of this or that storm’?
Tafsir Ibn Kathir (English): Allah swears to the Greatness of the Qur'an The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Al...

أَمَّنْ هَٰذَا ٱلَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُۥ بَل لَّجُّوا۟ فِى عُتُوٍّ وَنُفُورٍ

Amman haazal lazee yarzuqukum in amsaka rizqah; bal lajjoo fee 'utuwwinw wa nufoor

Or who is it that could provide for you if He withheld His provision? But they have persisted in insolence and aversion.

بھلا اگر وہ اپنا رزق بند کرلے تو کون ہے جو تم کو رزق دے؟ لیکن یہ سرکشی اور نفرت میں پھنسے ہوئے ہیں

Commentary

Ma'arif-ul-Quran: أَمَّنْ هَـٰذَا الَّذِي يَرْ‌زُقُكُمْ إِنْ أَمْسَكَ رِ‌زْقَهُ ۚ بَل لَّجُّوا فِي عُتُوٍّ وَنُفُورٍ‌ (Or, who is there to give you sustenance, if He withholds His sustenance? Still, they persist in rebellion and aversion. [ 67:21] '. The last sentence of the verse purports to express the unbelievers'...
Tafsir al-Jalalayn: Or who is it that will provide for you if He the Compassionate One withholds His provision? that is to say if He withholds the rain from you the response to the conditional has been omitted but is indicated by what preceded it namely the statement to the effect ‘who will provide for you?’ and so the...
Tafsir Ibn Kathir (English): No One will help You and No One can grant Sustenance except for Allah Allah addresses the idolators who worship others besides Him, seeking help and sustenance from them. Allah rebukes them for what they believe, and He informs them that they will not attain that which they hope for. Allah says, أَم...

مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا

Maa lakum laa tarjoona lillaahi waqaaraa

What is [the matter] with you that you do not attribute to Allah [due] grandeur

تم کو کیا ہوا ہے کہ تم خدا کی عظمت کا اعتقاد نہیں رکھتے

Commentary

Ma'arif-ul-Quran: Commentary يَغْفِرْ‌ لَكُم مِّن ذُنُوبِكُمْ and Allah will forgive you your sins, 71:4). The particle min is often used to indicate division into parts, that is, to refer to only a part of an amount, group or number. If it is taken in that sense here, it would signify that by embracing the faith onl...
Tafsir al-Jalalayn: What is wrong with you that you do not hope for dignity from God that is to say that you do not hope that God will dignify you by becoming believers
Tafsir Ibn Kathir (English): Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complaine...

ثُمَّ يَطْمَعُ أَنْ أَزِيدَ

Summa yat ma'u an azeed

Then he desires that I should add more.

ابھی خواہش رکھتا ہے کہ اور زیادہ دیں

Commentary

Ma'arif-ul-Quran: The Annual Income of Walid Ibn Mughirah: Ten Million Guineas The disbeliever referred to here is Walid Ibn Mughirah. Allah had favoured him with abundant wealth, property and children. According to Ibn ` Abbas 4his land, property and gardens stretched from Makkah to Ta'if. According to Thauri, his a...
Tafsir al-Jalalayn: Still he is eager that I should give him more.
Tafsir Ibn Kathir (English): A Threat for Whoever claims that the Qur'an is Magic Allah threatens this wicked person whom He has favored with the blessings of this world, yet he is ungrateful for the blessings of Allah and he meets them with disbelief (in Allah) and rejection of His Ayat. He invents lies against Allah's Ayat an...

يَٰٓأَيُّهَا ٱلْإِنسَٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ

Yaaa ayyuhal insaaanu maa gharraka bi Rabbikal kareem

O mankind, what has deceived you concerning your Lord, the Generous,

اے انسان تجھ کو اپنے پروردگار کرم گستر کے باب میں کس چیز نے دھوکا دیا

Commentary

Ma'arif-ul-Quran: ‌ يَا أَيُّهَا الْإِنسَانُ مَا غَرَّ‌كَ (0 man! at has deceived you about your Gracious Lord...82:6) The opening of the Surah mentions the violent events that will take place at the end of this worldly life, and the current set of verses reminds us of the inceptive stages of our creation. The sum to...
Tafsir al-Jalalayn: O disbelieving man! What has deceived you with regard to your generous Lord? so that you have disobeyed Him
Tafsir Ibn Kathir (English): Which was revealed in Makkah The Virtues of Surat Al-Infitar An-Nasa'i recorded from Jabir that Mu`adh stood and lead the people in the Night prayer, and he made the recitation of his prayer long. So the Prophet said, «أَفَتَّانٌ أَنْتَ يَا مُعَاذُ؟ أَيْنَ كُنْتَ عَنْ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى...

فَأَمَّا ٱلْإِنسَٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ

Fa ammal insaanu izaa mab talaahu Rabbuhoo fa akramahoo wa na' 'amahoo fa yaqoolu Rabbeee akraman

And as for man, when his Lord tries him and [thus] is generous to him and favors him, he says, "My Lord has honored me."

مگر انسان (عجیب مخلوق ہے کہ) جب اس کا پروردگار اس کو آزماتا ہے تو اسے عزت دیتا اور نعمت بخشتا ہے۔ تو کہتا ہے کہ (آہا) میرے پروردگار نے مجھے عزت بخشی

Commentary

Ma'arif-ul-Quran: Wealth and Poverty are no Signs of One's Acceptance or Rejection فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ ۔ وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ (As for man, when his Lord tests him, and thus...
Tafsir al-Jalalayn: And as for man the disbeliever whenever his Lord tests him and honours him with wealth and other things and is gracious to him he says ‘My Lord has honoured me’.
Tafsir Ibn Kathir (English): Wealth and Poverty are both a Test and Honor or Disgrace for the Servant Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says, أَيَحْسَبُونَ أَنَّمَا ن...

وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَٰنَنِ

Wa ammaaa izaa mabtalaahu faqadara 'alaihi rizqahoo fa yaqoolu Rabbeee ahaanan

But when He tries him and restricts his provision, he says, "My Lord has humiliated me."

اور جب (دوسری طرح) آزماتا ہے کہ اس پر روزی تنگ کر دیتا ہے تو کہتا ہے کہ (ہائے) میرے پروردگار نے مجھے ذلیل کیا

Commentary

Ma'arif-ul-Quran: Wealth and Poverty are no Signs of One's Acceptance or Rejection فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ ۔ وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ (As for man, when his Lord tests him, and thus...
Tafsir al-Jalalayn: But when he tests him and restricts his provision for him he says ‘My Lord has humiliated me’.
Tafsir Ibn Kathir (English): Wealth and Poverty are both a Test and Honor or Disgrace for the Servant Allah refutes man in his belief that if Allah gives Him abundant provisions to test him with it, it is out of His honor for him. But this is not the case, rather it is a trial and a test, as Allah says, أَيَحْسَبُونَ أَنَّمَا ن...

أَن رَّءَاهُ ٱسْتَغْنَىٰٓ

Ar-ra aahus taghnaa

Because he sees himself self-sufficient.

جب کہ اپنے تیئں غنی دیکھتا ہے

Commentary

Ma'arif-ul-Quran: Verses [ 6-7] كَلَّا إِنَّ الْإِنسَانَ لَيَطْغَىٰ أَن رَّ‌آهُ اسْتَغْنَىٰ (The fact is that man crosses the limits, because he deems himself to be free of need.) Although the verse immediately refers to a particular person, namely, Abu Jahl who insulted the Holy Prophet ﷺ ، the statement is general ...
Tafsir al-Jalalayn: when he sees it that is to say his own soul to be self-sufficient in terms of wealth — this was revealed regarding Abū Jahl ra’ā ‘sees’ means to see mentally; istaghnā ‘self-sufficient’ is the second direct object; an ra’āhu ‘when he sees it’ is an object denoting reason.
Tafsir Ibn Kathir (English): The Threat against Man's Transgression for the sake of Wealth Allah informs that man is very pleased, most evil, scornful and transgressive when he considers himself self-sufficient and having an abundance of wealth. Then Allah threatens, warns and admonishes him in His saying, إِنَّ إِلَى رَبِّكَ ا...

إِنَّ ٱلْإِنسَٰنَ لِرَبِّهِۦ لَكَنُودٌ

Innal-insana lirabbihee lakanood

Indeed mankind, to his Lord, is ungrateful.

کہ انسان اپنے پروردگار کا احسان ناشناس (اور ناشکرا) ہے

Commentary

Ma'arif-ul-Quran: Verse [ 100:5] فَوَسَطْنَ بِهِ جَمْعًا (then enter, at the same time, into the centre of the [ opposing ] host) In other words, they penetrate into the centre of the enemy forces without the least degree of fear. The word kanud, (100:6) according to Hasan Basri (رح) ، refers to the one who counts th...
Tafsir al-Jalalayn: Verily man the disbeliever is ungrateful to his Lord thankless denying the reality of His graces exalted be He
Tafsir Ibn Kathir (English): Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. Swearing by the Horses of War about the Ungratefulness of Man and His Zeal for Wealth Allah swears by the horses when they are made to gallop into battle in His path (i.e....
Hadith — 2 traditions
Sahih Muslim 1:139sahih

وَحَدَّثَنِي مُحَمَّدُ بْنُ سَلَمَةَ الْمُرَادِيُّ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، عَنْ عَمْرِو بْنِ الْحَارِثِ، ح وَحَدَّثَنِي عَمْرُو بْنُ سَوَّادٍ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ، أَخْبَرَنَا عَمْرُو بْنُ الْحَارِثِ، أَنَّ أَبَا يُونُسَ، مَوْلَى أَبِي هُرَيْرَةَ حَدَّثَهُ عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ مَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ بَرَكَةٍ إِلاَّ أَصْبَحَ فَرِيقٌ مِنَ النَّاسِ بِهَا كَافِرِينَ يُنْزِلُ اللَّهُ الْغَيْثَ فَيَقُولُونَ الْكَوْكَبُ كَذَا وَكَذَا ‏"‏ وَفِي حَدِيثِ الْمُرَادِيِّ ‏"‏ بِكَوْكَبِ كَذَا وَكَذَا ‏"‏ ‏.‏

It is reported on the authority of Abu Huraira that the Messenger of Allah (may peace and blessing be upon him) observed:Allah does not shower His blessings from the heaven that in the morning a group of men disbelieve it (to be a blessing from Allah). Allah sends down rain, but they (the disbelievers) say: Such and such star (is responsible for that)

محمد بن سلمہ مرادی نے اپنی سند سے اور عمرو بن سواد نے اپنی سند سے عمرو بن حارث سے روایت کی ، انہوں نے کہا : ہمیں حضرت ابو ہریرہ ‌رضی ‌اللہ ‌عنہ ‌ ‌ کے آزاد کردہ غلام ابو یونس نے سیدنا ابو ہریرہ ‌رضی ‌اللہ ‌عنہ ‌ ‌ سے روایت کرتے ہوئے حدیث سنائی ، انہوں نے رسول اللہ ﷺ سے روایت کی ، آپ ﷺ نے فرمایا : ’’اللہ تعالیٰ آسمان سے برکت ( بارش ) نازل نہیں کرتا مگر لوگوں کا ایک گروہ ، اس کے سبب سے کافر ہو جاتا ہے ، بارش اللہ تعالیٰ اتارتا ہے ( لیکن ) یہ لوگ کہتے ہیں : فلاں فلاں ستارے کے باعث ( اتری ہے ۔ ) ‘ ‘ اور مرادی کی روایت کے یہ ا لفاظ ہیں : ’’فلاں فلاں ستارے کے باعث ( اتری ہے ۔)

Sahih Muslim 1:140sahih

وَحَدَّثَنِي عَبَّاسُ بْنُ عَبْدِ الْعَظِيمِ الْعَنْبَرِيُّ، حَدَّثَنَا النَّضْرُ بْنُ مُحَمَّدٍ، حَدَّثَنَا عِكْرِمَةُ، - وَهُوَ ابْنُ عَمَّارٍ - حَدَّثَنَا أَبُو زُمَيْلٍ، قَالَ حَدَّثَنِي ابْنُ عَبَّاسٍ، قَالَ مُطِرَ النَّاسُ عَلَى عَهْدِ النَّبِيِّ صلى الله عليه وسلم فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ أَصْبَحَ مِنَ النَّاسِ شَاكِرٌ وَمِنْهُمْ كَافِرٌ قَالُوا هَذِهِ رَحْمَةُ اللَّهِ ‏.‏ وَقَالَ بَعْضُهُمْ لَقَدْ صَدَقَ نَوْءُ كَذَا وَكَذَا ‏"‏ ‏.‏ قَالَ فَنَزَلَتْ هَذِهِ الآيَةُ ‏{‏ فَلاَ أُقْسِمُ بِمَوَاقِعِ النُّجُومِ‏}‏ حَتَّى بَلَغَ ‏{‏ وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ‏{‏}

It is reported on the authority of Ibn 'Abbas that there was (once) a downpour during the life of the Apostle (may peace and blessings be upon him Upon this the Apostle (may peace and blessings be upon him) observed:Some people entered the morning with gratitude and some with ingratitude (to Allah). Those who entered with gratitude said: This is the blessing of Allah, and those who entered with ingratitude said: Such and such asterism was right. It was upon this that the verse was revealed: I swear by the setting of the stars to the end and make your provision that you should disbelieve it

حضرت ابن عباس ‌رضی ‌اللہ ‌عنہ ‌ ‌ سے روایت ہے کہ رسول اللہ ﷺ نے دور میں لوگوں کو بارش سے نوازا گیا تو نبی اکرم ﷺ نے فرمایا : ’’ لوگوں میں سے کچھ شکر گزار ہو گئے ہیں اور کچھ کافر ( ناشکرے ) ، ( بعض ) لوگوں نے کہا : یہ اللہ کی رحمت ہے اور بعض نے کہا : فلاں فلاں نوء ( ایک ستارے کا غروب اور اس کے سبب سے دوسرے کی بلندی ) سچی نکلی ۔ ‘ ‘ ( ابن عباس ‌رضی ‌اللہ ‌عنہ ‌ ‌ ) فرماتے ہیں ، اس پر یہ آیت نازل ہوئی : ’’میں ستاروں کے گرنے کی جگہوں کی قسم کھاتا ہوں ۔ ‘ ‘ ( سے لے کر ) اس آیت تک : ’’ اور تم اپنا حصہ یہ رکھتے ہو کہ تم اس کی تکذیب کرتے ہو ۔ ‘ ‘

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