View source for Surah Yunus

Jonah
[[Category:Quran]]
[[Category:Surahs]]
{{DEFAULTSORT:Surah Yunus}}
==Introduction==

===Name of Chapter and Reason for its Name===
This chapter is called Surah Yunus and it discusses the stories of the Prophets and their conclusions. A quality of this surah is that it discusses only the people of Prophet Yunus’ time and explains the story of this divine Prophet. The community of his time were the only people whose admittance of faith at the last minute resulted in their salvation from a Divine punishment. <ref name=":0">Ismail ibn Umar ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Volume 4, Page 10</ref> <ref name=":1">Sayyid Muhammad Husayn Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Volume 10, Page 5</ref>

===Chapter Number===
Surah Yunus is the 10th chapter of the Quran.

===Number of Verses===
This chapter contains 109 verses. <ref name=":2">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10, Page 5</ref>

===Place of Revelation===
This chapter is a Makki one. <ref name=":3">Ibid., Page 6</ref> <ref name=":4">Mahmud Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Volume 2, Page 326</ref> However, some commentators believe that verses 94 to 96 are Madani, while others believe that verse 40 is Madani. <ref name=":4" /> <ref name=":5">Fadhl ibn Hasan Tabrisi, Majma al-Bayan fi Tafsir al-Quran (1988), Volume 5, Page 131</ref> Another group of commentators believe that there is no justification for this chapter being a Madani one. <ref name=":6">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10, Page 6</ref>

==Content==
===Important Concepts in this Chapter===

====Verses 1-10====
Emphasis on monotheism and how the revelation is Divine; glad tidings for the believers and a warning for those who deny the truth.
The intended meaning of the question in verse 2 which says: ‘Does it seem odd to these people that We have revealed to a man from among themselves,’ is a positive interrogation with a negative implication, and in this sentence the amazement of the people in regards to revelation being sent to a man from their midst is refuted because this topic [of revelation] has been affirmed and their refutation is illogical. <ref name=":7">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 215</ref> <ref name=":8">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 8</ref> <ref name=":9">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 327</ref> The intended meaning of the passage, ‘…they are in good standing with their Lord’ in the same verse is a reference to the place of truth, just like it has been referred to in other verses such as, ‘in the abode of truthfulness with an omnipotent King,’ <ref name=":10">Surah Qamar, verse 55</ref> and this place will be for the truthful believers. <ref name=":11">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10, Page 9</ref> A number of commentators have interpreted ‘good standing’ in this verse to mean righteous actions. <ref name=":7" />

====Verses 11-14====
Mankind’s heedlessness towards the mercy of the Lord; and the alteration of generations.

In the commentary of verse 11, ‘Were Allah to hasten ill (punishment) for mankind with their haste for good,’ we gather that man is hasty in following his animalistic instincts and seeking haste, while the means of the universe follow their natural laws and not according to the lower desires of man. If Allah wants, He could hurry in their chastisement just like man rushes in seeking it for himself. <ref name=":12">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10, Page 21</ref>

====Verses 15-30====
The oppression of the deniers of the Quran; a split in the people due to disbelief; man’s disobedience; Allah’s mercy; and the believers’ and disbelievers’ end.

In verse 15, ‘Bring a Quran other than this’ mentions how the deniers of the Quran asked for a Quran without Divine teachings, ‘or alter it’ meant that change the Quranic teachings with those of their desire. <ref name=":13">Ibid., Page 26</ref> In verse 20, “Say, ‘[The knowledge of] the Unseen belongs only to Allah” the intended meaning of this is that the rein of these affairs is in Allah’s hands and only He knows the conclusion of all matters. <ref name=":14">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 225</ref>

====Verses 30-45====
An explanation of Allah’s power; proofs of monotheism; a challenge to the deniers; the Quran being Divine revelation; and proofs against those who denied the Prophet.

In verse 32, “So what is there after the truth except error?” the intended meaning is that in the case of not following the truth of monotheism, those people will be caught up in the loss of polytheism and idol-worshipping. <ref name=":15">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10, Page 54</ref> Verse 33 says, “Thus the word of your Lord became due…” and this is an emphasis on the divinity and certainty of the case at hand against the truth of the immoral ones. <ref name=":16">Ibid., Page 55</ref> A number of commentators have taken the interpretation of this verse to mean Divine chastisement. In verse 38, “Do they say, ‘He has fabricated it?’ Say, ‘Then bring a surah like it, and invoke whomever you can, besides Allah, should you be truthful.’” Allah has brought a challenge against those who deny the divinity of revelation that if they doubt that the Quran is a Divine book,  then they themselves should bring a chapter even like it, and the inability of the deniers to bring a miracle such as the Quran has become clear. <ref name=":17">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 234</ref>

====Verses 46-64====
Truth of the Divine promise; the reality of the Day of Judgement and Allah’s awareness of the time for realizing those promises; and deeds of the servants.
Allah presents the Quran as an advice of truth which distances man from abominations. Another specialty of this advice is that it is a ‘cure for what is in the chests’ as stated in verse 57 which says, “There has certainly come to you an advice from your Lord, and a cure for what is in the chests.” This ‘curing of the hearts’ is treating one from doubts and misgivings, and it distances one from filth and uncleanliness of the heart, as well it attracts mercy and guidance for mankind. <ref name=":18">Ibid., Page 239</ref> In this instance, ‘curing’ means a remedy or medicine for the (spiritual) heart, which means to cure one from corrupt beliefs. <ref name=":19">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 353</ref>

====Verses 64-97====
Fondness towards the noble Prophet; proofs of monotheism; and an explanation of stories of past deniers from the people of Nuh and Musa.

In verse 66, the passage ‘…To Allah indeed belongs whoever is in the heavens and whoever is on the earth,’ - according to the view of some commentators, the intended meaning is regarding the angels, the intelligent creations and the two weighty things. <ref name=":20">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10, Page 94</ref> <ref name=":21">Zamakhshari, Al-Kashshaf an Haqaiq Ghawamid al-Tanzil (1986), Page 357</ref> Verse 83, ‘And indeed he was an unrestrained [despot],’ seeks to explain the Pharaoh’s circumstances, and the intended meaning of ‘excess(not in English translation of ayah at all)’ in this instance is the Pharaoh’s excessive pride in regards to the position of the Lord. <ref name=":22">Ibid., Page 363</ref>

====Verses 98-109====
The bringing forth of faith of the community of Yunus and an analysis of it; emphasis on monotheism; and a command for patience in the enforcement of revelation.

The community of Yunus has been presented as people who brought forward faith at the last minute and this resulted in the lifting of the Divine punishment. The latter verses of this chapter refer briefly to monotheism, Prophethood, the Hereafter, and a command for patience in the enforcement of the Divine laws is made. <ref name=":23">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10, Page 131</ref> A noteworthy point regarding the people of Yunus is that they were an exception in regards to the lifting of chastisement as a result of their repenting and bringing faith at the last minute, and this had not occurred for any other people. <ref name=":24">Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 259</ref>

==Discussions on this Chapter==
===According to the Sunni Traditions===

Verse 11: “Were Allah to hasten ill for mankind with their haste for good, their term would have been over. But We leave those who do not expect to encounter Us bewildered in their rebellion.”

<span lang="ar" dir="rtl" class="block">وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُمْ بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ  فَنَذَرُ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا فِي طُغْيَانِهِمْ يَعْمَهُونَ١١</span>
<span lang="ar" dir="rtl" class="block">عن عبادة بن الولید حدثنا جابر قال: قال رسول اللّه صلی اللّه علیه و سلم «لا تدعوا علی أنفسکم، لا تدعوا علی أولادکم لا تدعوا علی أموالکم لا توافقوا من اللّه ساعة فی‌ها إجابة فیستجیب لکم» </span>

It has been narrated from Ibadah ibn al-Walid, from Jabir who quotes the Prophet as having said: “Do not pray against yourselves, do not pray against your children, and do not pray against your wealth, because your prayer may coincide with a time of response from Allah and Allah will respond to you.” <ref name=":25">Ibid., Volume 4, Page 220</ref>


Verses 13-14: “Certainly We destroyed generations before you when they perpetrated wrongs: their apostles brought them manifest proofs, but they would not have faith. Thus do We requite the guilty lot. Then We made you successors on the earth after them that We may observe how you will act.”

<span lang="ar" dir="rtl" class="block">وَلَقَدْ أَهْلَكْنَا الْقُرُونَ مِنْ قَبْلِكُمْ لَمَّا ظَلَمُوا  وَجَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ وَمَا كَانُوا لِيُؤْمِنُوا كَذَلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ١٣ ثُمَّ جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِنْ بَعْدِهِمْ لِنَنْظُرَ كَيْفَ تَعْمَلُونَ١٤</span>
<span lang="ar" dir="rtl" class="block">فی صحیح مسلم من حدیث أبی نضرة عن أبی سعید قال: قال رسول اللّه صلی اللّه علیه و سلم: «إن الدنیا حلوة خضرة و إن اللّه مستخلفکم فی‌ها فناظر کیف تعملون، فاتقوا الدنیا و اتقوا النساء فإن أول فتنة بنی إسرائیل کانت من النساء» </span>

It has been narrated in the book Sahih Muslim, from Abu Nadhrah, from Abu Saeed who quotes the Prophet as having said: “The world is indeed sweet and green; and verily Allah is going to place generations after generations in it in order to see how mankind will act. So safeguard yourselves against the world and avoid (the trial caused by) women. For the first trial of the Children of Israel was due to women.” <ref name=":26">Ibid., Page 221</ref>


Verse 25: “Allah invites to the abode of peace, and He guides whomever He wishes to a straight path.”

<span lang="ar" dir="rtl" class="block">وَاللَّهُ يَدْعُو إِلَى دَارِ السَّلَامِ وَيَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ٢٥</span>
<span lang="ar" dir="rtl" class="block">عن سعید بن أبی هلال عن جابر بن عبد اللّه رضی اللّه عنه قال: خرج علینا رسول اللّه صلی اللّه علیه و سلم یوما فقال «إنی رأیت فی المنام کأن جبریل عند رأسی و میکائیل عند رجلی یقول أحدهما لصاحبه اضرب له مثلاً، فقال اسمع سمعت أذنک، و اعقل عقل قلبک، إنما مثلک و مثل أمتک کمثل ملک اتخذ دارا ثم بنی فی‌ها بیتا ثم جعل فی‌ها مأدبة ثم بعث رسولا یدعو الناس إلی طعامه، فمنهم من أجاب الرسول و منهم من ترکه فاللّه الملک و الدار الإسلام و البیت الجنة، و أنت یا محمد الرسول فمن أجابک دخل الإسلام و من دخل الإسلام دخل الجنة و من دخل الجنة أکل منها» </span>

It has been narrated from Saeed ibn Abu Hilaal, from Jabir ibn Abdullah to have said that the Messenger of Allah came out one day and said to us: “I have seen in my sleep that it was as if Jibrail was at my head and Mikail at my leg. They were saying to each other: ‘Give an example for him.’ He said: ‘Listen, your ear may listen; and fathom, your heart may fathom. The parable of you and your nation is that of a king who has built a house on his land. He arranged a banquet in it, then he sent a messenger to invite the people to his food. Some accepted the invitation and others did not. Allah is the King, and the land is Islam, the house is Paradise and you Muhammad are the Messenger. Whosoever responds to your call enters Islam, and whosoever enters Islam enters Paradise, and whosoever enters Paradise will eat from it.” <ref name=":27">Ibid., Page 228</ref>


Verse 26: “Those who are virtuous shall receive the best reward and an enhancement. Neither dust nor abasement shall overcast their faces. They shall be the inhabitants of Paradise, and they shall remain in it [forever].”

<span lang="ar" dir="rtl" class="block">لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ  أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ٢٦</span>
<span lang="ar" dir="rtl" class="block">عن عبد الرحمن بن أبی لیلی عن صهیب رضی اللّه عنه أن رسول اللّه صلی اللّه علیه و سلم تلا هذه الآیة لِلَّذِینَ أَحْسَنُوا الْحُسْنی وَ زِیادَةٌ و قال: «إذا دخل أهل الجنة الجنة و أهل النار النار نادی مناد یا أهل الجنة إن لکم عند اللّه موعدا یرید أن ینجزکموه فیقولون: و ما هو ألم یثقل موازیننا؟ ألم یبیض وجوهنا و یدخلنا الجنة و یجرنا من النار- قال- فیکشف لهم الحجاب فینظرون إلیه فو اللّه ما أعطاهم اللّه شیئا أحب إلیهم من النظر إلیه و لا أقر لأعینهم» </span>

It has been narrated from Abd al-Rahman ibn Abu Laila, from Suhayb to have said that the Prophet recited the verse: ‘Those who are virtuous shall receive the best reward and an enhancement’ and then he said: “When the people of Paradise will enter Paradise, and the people of Hell will enter Hell,  a caller will say: ‘O people of Paradise, Allah promised you something that He wishes to fulfill.’ They will reply: ‘What is it? Has He not made our scale heavy, and has He not made our faces white, and delivered us from the Fire?’ Allah will then remove the veil and they will see Him. By Allah, they have not been given anything dearer to them and more delightful than looking at Him.” <ref name=":28">Ibid., Page 229</ref>

<span lang="ar" dir="rtl" class="block">عن ابن جریج عن عطاء عن کعب بن عجرة عن النبی صلی اللّه علیه و سلم فی قوله: لِلَّذِینَ أَحْسَنُوا الْحُسْنی وَ زِیادَةٌ قال «النظر إلی وجه الرحمن عز و جل»</span>

It has been narrated from Jurayj, from Ata, from Kab ibn Ajrah, from the Prophet about the verse ‘Those who are virtuous shall receive the best reward and an enhancement’ to have said that: “[The enhancement is going to be] looking at the face of the Merciful (Allah).” <ref name=":29">Ibid., Page 230</ref>


Verse 39: “Indeed, they deny something whose knowledge they do not comprehend, and whose explanation has not yet come to them. Those who were before them denied likewise. So observe how the fate of the wrongdoers was!”

<span lang="ar" dir="rtl" class="block">بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ كَذَلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ  فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ٣٩</span>
<span lang="ar" dir="rtl" class="block">جاء فی الصحیح عن رسول اللّه صلی اللّه علیه و سلم أنه قال «ما من نبی من الأنبیاء إلا و قد أوتی من الآیات ما آمن علی مثله البشر، و إنما کان الذی أوتیته و حیا أوحاه اللّه إلی فأرجو أن أکون أکثرهم تابعا» </span>

It has been narrated in the book Al-Sahih, that the Prophet of Allah said: “There was never a Prophet but he was given signs by which the people would recognize him, and that which I was given is revelation from Allah, so I hope that I will have the most followers among them.” <ref name=":30">Ibid., Page 235</ref>


Verse 44:“Indeed Allah does not wrong people in the least; rather, it is people who wrong themselves.”

<span lang="ar" dir="rtl" class="block">إِنَّ اللَّهَ لَا يَظْلِمُ النَّاسَ شَيْئًا وَلَكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُونَ٤٤</span>
<span lang="ar" dir="rtl" class="block">فی الحدیث عن أبی ذر عن النبی صلی اللّه علیه و سلم فیما یرویه عن ربه عز و جل «یا عبادی إنی حرمت الظلم علی نفسی و جعلته بینکم محرما فلا تظالموا- إلی أن قال فی آخره- یا عبادی إنما هی أعمالکم أحصیها لکم ثم أوفیکم إیاها فمن وجد خیرا فلیحمد اللّه، و من وجد غیر ذلک فلا یلومن إلا نفسه </span>

It has been narrated from Abu Dharr, from the Prophet, from Allah to have said: “O My servant! I have prohibited oppression for Myself and made it prohibited for you, so do not oppress one another. O My servants! It is but your deeds that I reckon for you and then recompense you for. So let him who finds good (in the Hereafter) praise Allah; and let him who finds other than that blame no one but himself.” <ref name=":31">Ibid., Page 236</ref>


Verses 45-46: “On the day He will gather them [it will be] as if they had not remained [in the world] except for an hour of the day getting acquainted with one another. They are certainly losers who deny the encounter with Allah, and they are not guided. Whether We show you a part of what We promise them, or take you away [before that], [in any case] their return will be to Us. Then Allah will be witness to what they do.”

<span lang="ar" dir="rtl" class="block">وَيَوْمَ يَحْشُرُهُمْ كَأَنْ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ  قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ وَمَا كَانُوا مُهْتَدِينَ٤٥ وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللَّهُ شَهِيدٌ عَلَى مَا يَفْعَلُونَ٤٦</span>
<span lang="ar" dir="rtl" class="block">عن أبی السلیل عن حذیفة بن أسید عن النبی صلی اللّه علیه و سلم قال: «عرضت علی أمتی البارحة لدی هذه الحجرة أولها و آخرها» فقال رجل: یا رسول اللّه عرض علیک من خلق فکیف من لم یخلق؟ فقال: «صوروا لی فی الطین حتی أنی لأعرف بالإنسان منهم من أحدکم بصاحبه» </span>

It has been narrated from Abu al-Sulayl, from Hudhayfah ibn Usayd, from the Messenger who said: “Last night my whole nation, every single one of them from the first person until the last one, were presented to me in this room.”A man asked: “O Prophet of Allah, I understand how those who were created from before were presented to you, but how could those who have not even been created yet be presented to you?” He replied: “They were formed in clay and I knew them all even more than how much one of you knows his companion.” <ref name=":32">Ibid., Page 237</ref>


Verse 60: “What is the idea of those who fabricate lies against Allah [concerning their situation] on the Day of Resurrection? Indeed Allah is gracious to mankind, but most of them do not give thanks.”

<span lang="ar" dir="rtl" class="block">وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ٦٠</span>
<span lang="ar" dir="rtl" class="block">عن أبی إسحاق، سمعت أبا الأحوص، و هو عوف بن مالک بن نضلة، یحدث عن أبیه قال: أتیت رسول اللّه صلی اللّه علیه و سلم و أنا رث الهیئة فقال: «هل لک مال؟ قلت نعم. قال من أی المال؟ قال قلت من کل المال من الإبل و الرقیق و الخیل و الغنم، فقال: «إذا آتاک اللّه مالا فلیر علیک- و قال! هل تنتج إبلک صحاحا آذانها فتعمد إلی موسی فتقطع آذانها فتقول هذه بحر، و تشق جلودها و تقول هذه صرم و تحرمها علیک و علی أهلک» قال نعم قال «فإن ما آتاک اللّه لک حل، ساعد اللّه أشد من ساعدک و موسی اللّه أحدّ من موساک» و ذکر تمام الحدیث</span>

It has been narrated from Abu Ishaaq, from Abu al-Ahwas Awf ibn Maalik ibn Nadhlah, from his father to have said: “I came to Allah’s Messenger while I was in filthy clothes.” He asked: “Do you have wealth?” I answered: “Yes.” He said: “What kind of wealth?” I replied: “All kinds of wealth - camels, slaves, horses, and sheep.” So he said: “If Allah gave you wealth, then let it be seen on you.” Then he said: “It is not that your camels are born with healthy ears, you take a knife and cut them, then say, ‘This is a Bahr,’' tear its skin, then say, ‘This is a Sarm,’' and prohibit them for yourself and your family.” I replied: “Yes.” He said: “What Allah has given you is lawful. Allah’s Forearm is stronger than your forearm, and Allah’s knife is sharper than your knife.” <ref name=":33">Ibid., Page 240</ref>


Verse 62: “Look! The friends of Allah will indeed have no fear nor will they grieve.”

<span lang="ar" dir="rtl" class="block">أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ٦٢</span>
<span lang="ar" dir="rtl" class="block">عن عبد الرحمن بن غنم عن أبی مالک الأشعری قال: قال رسول اللّه صلی اللّه علیه و سلم «یأتی من أفناء الناس و نوازع القبائل قوم لم تتصل بینهم أرحام متقاربة تحابوا فی اللّه و تصافوا فی اللّه یضع اللّه لهم یوم القیامة منابر من نور فیجلسهم علیها یفزع الناس و لا یفزعون و هم أولیاء اللّه الذین لا خوف علیهم و لا هم یحزنون» و الحدیث مطول </span>

It has been narrated from Abd al-Rahman ibn Ghanam, from Abu Maalik al-Ashari who quotes the Prophet as having said: “Among different people and those departing from their tribes, a group of people will come who their closeness is not from any blood relation, but because they love one another for the sake of Allah, and for His sake they are united in one line [against the enemy]; Allah will make them sit on platforms made out of light on the Day of Judgement so they will be safe from any need or help, while other people will be calling for help; they are the friends of Allah who will indeed have no fear, nor will they grieve.” <ref name=":34">Ibid., Page 242</ref>


Verse 64: “For them is good news in the life of this world and in the Hereafter. (There is no altering the words of Allah.) That is the great success.”

<span lang="ar" dir="rtl" class="block">لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ  لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ  ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ٦٤</span>
<span lang="ar" dir="rtl" class="block">عن عمر رضی اللّه عنه: سمعت النبی صلی اللّه علیه و سلم یقول «إنّ من عباد اللّه عباداً ما هم بأنبیاء و لا شهداء، یغبطهم الأنبیاء و الشهداء یوم القیامة لمکانهم من اللّه» قالوا یا رسول اللّه، خبرنا من هم و ما أعمالهم؟ فلعلنا نحبهم، قال: «هم قوم تحابوا فی اللّه علی غیر أرحام بینهم و لا أموال یتعاطونها، فو اللّه إن وجوههم لنور، و إنهم لعلی منابر من نور، لا یخافون إذا خاف الناس و لا یحزنون إذا حزن الناس» </span>

It has been narrated from Umar who quotes the Prophet as having said: “Among the servants of Allah there will be those who are not prophets nor martyrs, but the Prophets and martyrs will consider them fortunate because of the position that Allah has given them.” It was asked: “Who are these, O Messenger of Allah, so that we may love them?” He replied: “These are people who loved one another for the sake of Allah without any other interest like money or kinship. Their faces will be light, upon platforms of light. They shall have no fear (on that Day) when fear shall come upon people. Nor shall they grieve when others will be grieving.” <ref name=":35">Zamakhshari, Al-Kashaf an Haqaiq Ghawamid al-Tanzil, Volume 2, Page 355</ref>

<span lang="ar" dir="rtl" class="block">عن ذکوان أبی صالح عن رجل عن أبی الدرداء رضی اللّه عنه عن النبی صلی اللّه علیه و سلم فی قوله: لَهُمُ الْبُشْری فِی الْحَیاةِ الدُّنْیا وَ فِی الْآخِرَةِ قال «الرؤیا الصالحة یراها المسلم أو تری له»</span>

It has been narrated from Dhakwan Abu Saleh, from a[n unknown] person, from Abu al-Darda, from the Prophet to have said about the verse “For them is good news in the life of this world and in the Hereafter” that “It is a good dream that a servant may see or it is seen about him.” <ref name=":36">Ibn Kathir Damishqi, Tafsir al-Qur’an al-Aẓīm, (1998), Volume 4, Page 242</ref>

<span lang="ar" dir="rtl" class="block">عن أبی سلمة عن عبادة بن الصامت أنه سأل رسول اللّه صلی اللّه علیه و سلم فقال: یا رسول اللّه أ رأیت قول اللّه تعالی: لَهُمُ الْبُشْری فِی الْحَیاةِ الدُّنْیا وَ فِی الْآخِرَةِ فقال: «لقد سألتنی عن شی‌ء ما سألنی عنه أحد من أمتی أو قال أحد قبلک- تلک الرؤیا الصالحة یراها الرجل أو تری له»</span>

It has been narrated from Abu Salamah, from Ubadah ibn al-Saamit to have asked the Prophet that: “O Messenger of Allah, have you seen the verse ‘For them is good news in the life of this world and in the Hereafter.’ [What does this mean?] He replied: “You have asked me something that no one has ever asked me before - it is a good dream that a servant may see or it is seen about him.” <ref name=":37">Ibid., Page 243</ref>

<span lang="ar" dir="rtl">عن عبید اللّه بن أبی یزید عن أبیه عن سباع بن ثابت عن أم کریز الکعبیة سمعت رسول اللّه صلی اللّه علیه و سلم یقول: «ذهبت النبوة و بقیت المبشرات»</span> <ref name="<span" lang="ar" dir=<span lang="ar" dir="rtl">"rtl">":38">ابن کثیر دمشقی</span> ۱۹۹۸ <span lang="ar" dir="rtl">م، تفسیرالقرآن العظیم،</span> ۴/۲۴۴</ref> not translated at all


Verse 90: “We carried the Children of Israel across the sea, whereat Pharaoh and his troops pursued them, out of defiance and aggression. When overtaken by drowning, he called out, ‘I believe that there is no Allah except Him in whom the Children of Israel believe, and I am one of those who submit to Him.’”

<span lang="ar" dir="rtl" class="block">وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا  حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنْتُ أَنَّهُ لَا إِلَهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ٩٠</span>
<span lang="ar" dir="rtl" class="block">عن سعید بن جبیر عن ابن عباس قال: قال رسول اللّه صلی اللّه علیه و سلم: «قال لی جبریل لو رأیتنی و أنا آخذ من حال البحر فأدسه فی فم فرعون مخافة أن تدرکه الرحمة» </span>

It has been narrated from Saeed ibn Jubayr, from Ibn Abbas who quotes the Prophet as having said: “Jibrail said to me, ‘If you could have seen me when I was taking black mud from the sea and placing it into the mouth of Firawn out of fear that the mercy would reach him.’” <ref name=":39">Ibid., Page 255</ref>


Verse 107: “Should Allah visit you with some distress, there is no one to remove it except Him; and should He desire any good for you, none can stand in the way of His grace: He grants it to whomever He wishes of His servants and He is the All-Forgiving, the All-Merciful.”

<span lang="ar" dir="rtl" class="block">وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ  وَإِنْ يُرِدْكَ بِخَيْرٍ فَلَا رَادَّ لِفَضْلِهِ يُصِيبُ بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ وَهُوَ الْغَفُورُ الرَّحِيمُ١٠٧</span>
<span lang="ar" dir="rtl">عن صفوان بن سلیم عن أنس بن مالک أن رسول اللّه صلی اللّه علیه و سلم قال: «اطلبوا الخیر دهرکم کله و تعرضوا لنفحات ربکم، فإن للّه نفحات من رحمته یصیب بها من یشاء من عباده، و اسألوه أن یستر عوراتکم و یؤمن روعاتکم»</span> <ref name=<span lang="ar" dir="rtl">":40">ابن کثیر دمشقی</span> ۱۹۹۸ <span lang="ar" dir="rtl">م، تفسیرالقرآن العظیم،</span> ۴/۲۶۱</ref>not translated at all

===According to the Shia Traditions===

Verse 2: “Does it seem odd to these people that We have revealed to a man from among themselves, [declaring], ‘Warn mankind, and give good news to the faithful that they are in good standing with their Lord?’ The faithless say, ‘This is indeed a plain magician.’”

<span lang="ar" dir="rtl" class="block">أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَى رَجُلٍ مِنْهُمْ أَنْ أَنْذِرِ النَّاسَ وَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ  قَالَ الْكَافِرُونَ إِنَّ هَذَا لَسَاحِرٌ مُبِينٌ٢</span>
<span lang="ar" dir="rtl" class="block">عَنْ إِبْرَاهِیمَ بْنِ عُمَرَ الْیمَانِی عَمَّنْ ذَکرَهُ عَنْ أَبِی عَبْدِ اللَّهِ فِی قَوْلِ اللَّهِ تَبَارَک وَ تَعَالَی- وَ بَشِّرِ الَّذِینَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ فَقَالَ هُوَ رَسُولُ اللَّهِ </span>

It has been narrated form Ibrahim ibn Umar al-Yamani, from the person he mentioned, from Abu Abdullah to have said about the verse “And give good news to the faithful that they are in good standing with their Lord” that: “It is the Prophet of Allah.” <ref name=":41">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10, Page 19</ref>


Verse 25: “Allah invites to the abode of peace, and He guides whomever He wishes to a straight path.”

<span lang="ar" dir="rtl" class="block">وَاللَّهُ يَدْعُو إِلَى دَارِ السَّلَامِ وَيَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ٢٥</span>
<span lang="ar" dir="rtl" class="block">عن ابن بابویه بإسناده عن العلاء بن عبد الکریم قَالَ سَمِعْتُ أَبَا جَعْفَرٍ یقُولُ فِی قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ اللَّهُ یدْعُوا إِلی دارِ السَّلامِ فَقَالَ إِنَّ السَّلَامَ هُوَ اللَّهُ عَزَّ وَ جَلَّ وَ دَارَهُ الَّتِی خلق‌ها لِأَوْلِیائِهِ الْجَنَّةُ</span>

It has been narrated from Ibn Babawayh, with his chain of narrations, from al-Ala ibn Abd al-Karim to have said: “I heard Abu Jafar say about the verse: ‘Allah invites to the abode of peace’ that peace [in this verse] is the Almighty Allah, and Heaven is His abode which He created for His friends.” <ref name=":42">Ibid., Page 41</ref>

<span lang="ar" dir="rtl" class="block">عن ابن شهرآشوب عن عَلِی بْن عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عَنْ أَبِیهِ وَ زَید بْن عَلِی بْنِ الْحُسَینِ ‌ وَ اللَّهُ یدْعُوا إِلی دارِ السَّلامِ یعْنِی بِهِ الْجَنَّةَ وَ یهْدِی مَنْ یشاءُ إِلی صِراطٍ مُسْتَقِیمٍ یعْنِی بِهِ وَلَایةَ عَلِی بْنِ أَبِی طَالِبٍ</span>

It has been narrated from Ibn Shahr Ashoob, from Ali ibn Abdullah ibn Abbas, from his father, and Zayd ibn Ali ibn Husayn that: ‘Allah invites to the abode of peace’ means that: “[Allah invites to] Heaven,” and ‘He guides whomever He wishes to a straight path’ means that: “[He guides whomever He wishes to] the guardianship of Ali ibn Abi Talib.” <ref name=":42" />


Verse 26: “Those who are virtuous shall receive the best reward and an enhancement. Neither dust nor abasement shall overcast their faces. They shall be the inhabitants of the Paradise, and they shall remain in it [forever].”

<span lang="ar" dir="rtl" class="block">لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ  أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ٢٦</span>
<span lang="ar" dir="rtl" class="block">أبی إسحاق الهمدانی عن أمیر المؤمنین فیما کتب إلی محمد بن أبی بکر ...قال الله تعالی لِلَّذِینَ أَحْسَنُوا الْحُسْنی وَ زِیادَةٌوَ الْحُسْنَی هِی الْجَنَّةُ وَ الزِّیادَةُ هِی الدُّنْیا</span>

It has been narrated from Abu Ishaq al-Hamadani, from Amir al-Momineen to have said in a letter that he sent to Muhammad ibn Abu Bakr that Allah said: ‘Those who are virtuous shall receive the best reward and an enhancement,’ that “Heaven is the best reward and the enhancement is this world.” <ref name=":43">Ibid., Page 48</ref>

<span lang="ar" dir="rtl" class="block">عَنِ الْفَضْلِ بْنِ یسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ یقُولُ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ عَبْدٍ ترَقَرقتْ عَینَاهُ بِمَائِهَا إِلَّا حَرَّمَ اللَّهُ ذَلِک الْجَسَدَ عَلَی النَّارِ وَ مَا فَاضَتْ عَینٌ مِنْ خَشْیةِ اللَّهِ إِلَّا لَمْ یرْهَقْ ذَلِک الْوَجْهَ قَتَرٌ وَ لَا ذِلَّة</span>

It has been narrated from al-Fadhl ibn Yasar to have said that: “I heard Abu Jafar say: ‘the Prophet of Allah said:

<span lang="ar" dir="rtl" class="block">ص مَا مِنْ عَبْدٍ ترَقَرقتْ عَینَاهُ بِمَائِهَا إِلَّا حَرَّمَ اللَّهُ ذَلِک الْجَسَدَ عَلَی النَّارِ وَ مَا فَاضَتْ عَینٌ مِنْ خَشْیةِ اللَّهِ إِلَّا لَمْ یرْهَقْ ذَلِک الْوَجْهَ قَتَرٌ وَ لَا ذِلَّة</span>


Verse 27: “For those who have committed misdeeds, the requital of a misdeed shall be its like, and they shall be overcast by abasement. They shall have no one to protect [them] from Allah. [They will be] as if their faces were covered with dark patches of the night. They shall be the inmates of the Fire, and they shall remain in it [forever].”

<span lang="ar" dir="rtl" class="block">وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَا لَهُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا أُولَئِكَ أَصْحَابُ النَّارِ  هُمْ فِيهَا خَالِدُونَ٢٧</span>
<span lang="ar" dir="rtl" class="block">عن ابی بصیر عَنْ أَبِی عَبْدِ اللَّهِ فِی قَوْلِهِ عَزَّ وَ جَلَّ: «کأَنَّما أُغْشِیتْ وُجُوهُهُمْ قِطَعاً مِنَ اللَّیلِ مُظْلِماً» قَالَ: «أَ مَا تَرَی الْبَیتَ إِذَا کانَ اللَّیلُ کانَ أَشَدَّ سَوَاداً مِنْ خَارِجٍ، فَکذلِک هُمْ یزْدَادُونَ سَوَاداً»</span>

It has been narrated from Abu Baseer, from Abu Abdillah about the verse: ‘[They will be] as if their faces were covered with dark patches of the night’ that he said: “Have you not seen the houses, when it is night time, the inside is darker than the outside? This is how their darkness will increase.” <ref name=":43" />


Verse 50: “Say, ‘Tell me, should His punishment overtake you by night or day, [you will not be able to avert it]; so what part of it do the guilty seek to hasten?’”

<span lang="ar" dir="rtl" class="block">قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا مَاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ٥٠</span>
<span lang="ar" dir="rtl" class="block">وَ فِی رِوَایةِ أَبِی الْجَارُودِ عَنْ أَبِی جَعْفَرٍ فِی قَوْلِهِ قُلْ أَ رَأَیتُمْ إِنْ أَتاکمْ عَذابُهُ بَیاتاً یعْنِی لَیلًا أَوْ نَهاراً ماذا یسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ فَهَذَا عَذَابٌ ینْزِلُ فِی آخِرِ الزَّمَانِ عَلَی فَسَقَةِ أَهْلِ الْقِبْلَةِ- وَ هُمْ یجْحَدُونَ نُزُولَ الْعَذَابِ عَلَیهِم </span>

Abu al-Jarood has narrated from Abu Jafar to have said about the verse: ‘Say, ‘Tell me, should His punishment overtake you by night or day, [you will not be able to avert it]; so what part of it do the guilty seek to hasten?’’ that: “This is a type of punishment which will be sent upon the debauchee’s of the Muslims, while they were denying that there will be a punishment sent upon them.” <ref name=":44">Ibid., Page 78</ref>


Verse 54: “Were any soul that has done wrong to possess whatever there is on the earth, it would surely offer it for ransom. They will hide their remorse when they sight the punishment; and judgement will be made between them with justice and they will not be wronged.”

<span lang="ar" dir="rtl" class="block">وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِي الْأَرْضِ لَافْتَدَتْ بِهِ  وَأَسَرُّوا النَّدَامَةَ لَمَّا رَأَوُا الْعَذَابَ وَقُضِيَ بَيْنَهُمْ بِالْقِسْطِ  وَهُمْ لَا يُظْلَمُونَ٥٤</span>
<span lang="ar" dir="rtl" class="block">عَنْ حَمَّادِ بْنِ عِیسَی عَمَّنْ رَوَاهُ عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: سُئِلَ عَنْ قَوْلِ اللَّهِ وَ أَسَرُّوا النَّدامَةَ لَمَّا رَأَوُا الْعَذابَ قَالَ قِیلَ لَهُ وَ مَا ینْفَعُهُمْ إِسْرَارُ النَّدَامَةِ وَ هُمْ فِی الْعَذَابِ قَالَ کرِهُوا شَمَاتَةَ الْأَعْدَاءِ</span>

It has been narrated from Hammad ibn Isa, from one who narrated from Abu Abdillah, that he narrates that Abu Abdillah was asked about the verse: ‘They will hide their remorse when they sight the punishment’ that “How does it help them to hide their remorse while they are being punished?” He replied: “[They do it because] they dislike the rejoicing of their enemies.” <ref name=":44" />


Verse 62: “Look! The friends of Allah will indeed have no fear nor will they grieve.”
<span lang="ar" dir="rtl" class="block">أَلَا إِنَّ أَوْلِيَاءَ اللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ٦٢</span>
<span lang="ar" dir="rtl" class="block">عَنْ عَبَایةَ الْأَسَدِی عَنِ ابْنِ عَبَّاسٍ قَالَ سُئِلَ أَمِیرُ الْمُؤْمِنِینَ عَلِی بْنُ أَبِی طَالِبٍ عَنْ قَوْلِهِ تَعَالَی- أَلا إِنَّ أَوْلِیاءَ اللَّهِ لا خَوْفٌ عَلَیهِمْ وَ لا هُمْ یحْزَنُونَ فَقِیلَ لَهُ مَنْ هَؤُلَاءِ الْأَوْلِیاءُ فَقَالَ أَمِیرُ الْمُؤْمِنِینَ هُمْ قَوْمٌ أَخْلَصُوا لِلَّهِ تَعَالَی فِی عِبَادَتِهِ وَ نَظَرُوا إِلَی بَاطِنِ الدُّنْیا حِینَ نَظَرَ النَّاسُ إِلَی ظَاهِرِهَا فَعَرَفُوا آجل‌ها حِینَ غُرَّ الْخَلْقُ سِوَاهُمْ بِعَاجِلِهَا فَتَرَکوا مِنْهَا مَا عَلِمُوا أَنَّهُ سَیتْرُکهُمْ وَ أَمَاتُوا مِنْهَا مَا عَلِمُوا أَنَّهُ سَیمِیتُهُمْ ثُمَّ قَالَ أَیهَا الْمُعَلِّلُ نَفْسَهُ بِالدُّنْیا الرَّاکضُ عَلَی حَبَائِلِهَا الْمُجْتَهِدُ فِی عِمَارَةِ مَا سَیخْرَبُ مِنْهَا أَ لَمْ تَرَ إِلَی مَصَارِعِ آبَائِک فِی الْبِلَی وَ مَصَارِعِ أَبْنَائِک تَحْتَ الْجَنَادِلِ وَ الثَّرَی کمْ مَرَّضْتَ بِیدَیک وَ عَلَّلْتَ بِکفَّیک تَسْتَوْصِفُ لَهُمُ الْأَطْبَاءَ وَ تَسْتَعْتِبُ لَهُمُ الْأَحِبَّاءَ فَلَمْ یغْنِ عَنْهُمْ غِنَاؤُک وَ لَا ینْجَعُ فِیهِمْ دَوَاؤُک؟</span>

It has been narrated from Abaayah al-Asadi, from Ibn Abbas to have said that Ali ibn Abi Talib was asked about the people who were mentioned in the verse: ‘Look! The friends of Allah will indeed have no fear nor will they grieve,” that “Who are the friends of Allah?” He replied, “ They are the people who have purified themselves in worshiping Allah, and they pay attention to the reality behind the world [and what is in it] while other people are looking at what is apparent from this world; they notice what they are able to achieve in a long time, while other people are deceived by what is achieved immediately, so they abandon what they know  would leave them, and deprive what they know would deprive them [from Heaven].’ then he mentioned (not translated),’ <ref name=":45">Ibid., Page 97</ref>


Verses 63-64: “Those who have faith and are Allah-conscious. For them is good news in the life of this world and in the Hereafter. There is no altering the words of Allah. That is the great success.”

<span lang="ar" dir="rtl" class="block">الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ٦٣لَهُمُ الْبُشْرَى فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ  لَا تَبْدِيلَ لِكَلِمَاتِ اللَّهِ  ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ٦٤</span>
<span lang="ar" dir="rtl" class="block">رَوَی عُقْبَةُ بْنُ خَالِدٍ عَنْ أَبِی عَبْدِ اللَّهِ ع أَنَّهُ قَالَ یا عُقْبَةُ لَا یقْبَلُ اللَّهُ مِنَ الْعِبَادِ یوْمَ الْقِیامَةِ إِلَّا هَذَا الدِّینَ الَّذِی أَنْتُمْ عَلَیهِ وَ مَا بَینَ أَحَدِکمْ وَ بَینَ أَنْ یرَی مَا تَقَرُّ بِهِ عَینُهُ إِلَّا أَنْ تَبْلُغَ نَفْسُهُ إِلَی هَذِهِ وَ أَوْمَی بِیدِهِ إِلَی الْوَرِیدِ ثُمَّ قَالَ إِنَّ فِی کتَابِ اللَّهِ وَ قَرَأَ الَّذِینَ آمَنُوا وَ کانُوا یتَّقُونَ لَهُمُ الْبُشْری فِی الْحَیاةِ الدُّنْیا وَ فِی الْآخِرَةِ</span>

It has been narrated from Aqabah ibn Khalid, from Abu Abdillah to have said: “O Aqabah, Allah will not accept any religion from His servants except the religion that you people have (Islam), and the distance between one of you and seeing the scene which will make him happy (Heaven) is only until his soul reaches here,” and he pointed at his neck and said: “It has been mentioned in the Quran that: ‘Those who have faith and are Allah-conscious, For them is good news in the life of this world and in the Hereafter.’” <ref name=":46">add reference</ref>


Verse 74: “Then after him We sent [other] apostles to their people. They brought them manifest proofs, but they would not believe something they had denied before. Thus do We seal the hearts of the transgressors.”

<span lang="ar" dir="rtl" class="block">ثُمَّ بَعَثْنَا مِنْ بَعْدِهِ رُسُلًا إِلَى قَوْمِهِمْ فَجَاءُوهُمْ بِالْبَيِّنَاتِ فَمَا كَانُوا لِيُؤْمِنُوا بِمَا كَذَّبُوا بِهِ مِنْ قَبْلُ  كَذَلِكَ نَطْبَعُ عَلَى قُلُوبِ الْمُعْتَدِينَ٧٤</span>
<span lang="ar" dir="rtl" class="block">عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِی وَ عُقْبَةَ جَمِیعاً عَنْ أَبِی جَعْفَرٍ قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ فَخَلَقَ مَنْ أَحَبَّ مِمَّا أَحَبَّ وَ کانَ مَا أَحَبَّ أَنْ خَلَقَهُ مِنْ طِینَةِ الْجَنَّةِ وَ خَلَقَ مَنْ أَبْغَضَ مِمَّا أَبْغَضَ وَ کانَ مَا أَبْغَضَ أَنْ خَلَقَهُ مِنْ طِینَةِ النَّارِ ثُمَّ بَعَثَهُمْ فِی الظِّلَالِ فَقُلْتُ وَ أَی شَی‌ءٍ الظِّلَالُ فَقَالَ أَ لَمْ تَرَ إِلَی ظِلِّک فِی الشَّمْسِ شَیئاً وَ لَیسَ بِشَی‌ءٍ ثُمَّ بَعَثَ مِنْهُمُ النَّبِیینَ فَدَعَوْهُمْ إِلَی الْإِقْرَارِ بِاللَّهِ عَزَّ وَ جَلَّ وَ هُوَ قَوْلُهُ عَزَّ وَ جَلَّ- وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَیقُولُنَّ اللَّهُ ثُمَّ دَعَوْهُمْ إِلَی الْإِقْرَارِ بِالنَّبِیینَ فَأَقَرَّ بَعْضُهُمْ وَ أَنْکرَ بَعْضٌ ثُمَّ دَعَوْهُمْ إِلَی وَلَایتِنَا فَأَقَرَّ بِهَا وَ اللَّهِ مَنْ أَحَبَّ وَ أَنْکرَهَا مَنْ أَبْغَضَ وَ هُوَ قَوْلُهُ فَما کانُوا لِیؤْمِنُوا بِما کذَّبُوا بِهِ مِنْ قَبْلُ ثُمَّ قَالَ أَبُو جَعْفَرٍ کانَ التَّکذِیبُ ثَمَّ</span>

It has been narrated from Abdullah ibn Muhammad al-Jufi and Aqabah, both from Abu Jafar to have said that: “Indeed Allah created all of the created beings - those which He loves, He created them from something that He loved and that was the nature of heaven; and those which He dislikes, He created them from something that He also disliked and that was the nature of hell - then He resurrected them in a shadow (dhalal).” I asked: “What does shadow here mean?” He replied: “Haven’t you seen your shadow on a sunny day while you know that there is not anything there? Then He raised Prophets from among them, so they invited the people to witness that Allah [exists], as the verse says: ‘And if you ask them who created them, they will surely say: Allah.’ Then they invited them to witness that the Prophets [were sent by Allah], and a group of them witnessed and the rest of them refused to witness. Then they invited them to witness that we are the guardians, those who Allah loves, and they witnessed and those whom He dislikes, refused to witness. As this verse in the Quran says, ‘but they would not believe in what they had denied before,’ then he added: that was when the denial occurred.” <ref name=":47">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10, Page 104</ref>

Verse 79:“Pharaoh said, ‘Bring me every expert magician.’”

<span lang="ar" dir="rtl" class="block">وَقَالَ فِرْعَوْنُ ائْتُونِي بِكُلِّ سَاحِرٍ عَلِيمٍ٧٩</span>

Point to consider:
Pharaoh asked	for assistance through magicians
The term sihr (magic) has been discussed in detail under verse 102 of Surah	al-Baqarah

Explanation of this Verse:

Mafatih al-Ghayb: When that nation mentioned this point, they wanted to challenge the miracle of Musa by displaying different types of magic in order to signify that what Musa performed was nothing but magic. Therefore, Pharaoh asked the magicians to come together. <ref name=":48">Volume 17,  Page 288</ref>

Kashshaf: Zamakshari does not mention anything special when explaining this verse.

Majma al-Bayan: Below is an explanation given by Allamah Tabrisi for this verse:

When Pharaoh saw that the miracles of Musa left him in jeopardy and he had no response left to give Musa, he addressed his people and said: “Bring me every expert magician.” Pharaoh did this so that the magicians could assist him in refuting Musa’s miracle, and the reason why he asked for all of the magicians to come was so that no type of magic which the magicians knew would be left hidden. However, he was heedless to the fact that what Musa did was not magic, rather it was a miracle which he was able to carry out by the power of Allah. Although Pharaoh knew this very well, he still decided to proceed forward with hostility and stubbornness. This is known through another verse where Allah says that Musa said to him: “You certainly know that no one has sent these [signs] except the Lord of the heavens and the earth as eye-openers.”

Some say that Pharaoh knew that what Musa was doing was not magic, but he thought that magic is similar to what Musa produced, and that they were close to one another in their nature. <ref name=":49">Volume 5, Page 191</ref>

Al-Mizan: Pharaoh said, “Bring me every expert magician.” As is known through the story which has been explained in the Quran and in the subsequent verses, the statement was a command given by Pharaoh to his men to go and gather the magicians in order to nullify the miracles of Musa. <ref name=":50">Volume 10,  Page 110</ref>


Verse 80: “So when the magicians came, Musa said to them, ‘Throw down what you have to throw.’”

<span lang="ar" dir="rtl" class="block">فَلَمَّا جَاءَ السَّحَرَةُ قَالَ لَهُمْ مُوسَى أَلْقُوا مَا أَنْتُمْ مُلْقُونَ٨٠</span>

Explanation of this Verse:
Mafatih al-Ghayb: Musa said to them: ‘Throw down what you have to throw.’ One may ask that how was it that Musa was commanding them to commit an act of disbelief and magic, since giving a command to disbelief is also a form of disbelief – then we would respond by saying: Musa merely commanded them to throw down their ropes and staffs so that it becomes clear for the people that what they were doing is corrupt and invalid. Not that he was commanding them to perform magic. <ref name=":48" />

Kashshaf: Zamakshari does not explain this aspect of the story when explaining this verse.

Majma al-Bayan: Allamah Tabrisi also provides multiple meanings for this verse. He says:
As the magicians came forth after Pharaoh had asked them to appear, Musa was also present in that gathering, and so Musa said to them: ‘Throw down what you have to throw.’ However, in order to understand this verse correctly, we have to take another statement into consideration, such that it should be understood as: Once the magicians came closer to him and brought with them their staffs and ropes to challenge Musa, he said to them ‘Throw down what you have to throw.’ Meaning, throw down whatever you have brought with yourself.

Some have said that it means - do whatever it is that you wish to do, but it was not that Musa was asking them to perform magic, rather this statement of his was him challenging them. In other words, what Musa meant was that whichever one of you can perform an action that can be up to par with a miracle, should perform it.

Some others have said that Musa really did command them to throw down whatever they had brought with themselves on the ground, so that their act becomes apparent. The reason why Musa  adds the phrase: ‘throw down what you have to throw,’ meant that whatever it is that you intend on throwing later, throw it now. <ref name=":49" />

Al-Mizan: So when the magicians came, Musa said to them, ‘throw down what you have to throw’
After the magicians had come in, and were facing Musa ready to challenge him, he said to them: Whatever it is from the ropes and staffs that you want to cast, throw and display them. As the magicians had already prepared their staffs and ropes in order to throw them, they were able to bring them into the form of snakes through their spells. <ref name=":51">Volume 10, Page 110</ref>


Verse 90: “We carried the Children of Israel across the sea, whereat Pharaoh and his troops pursued them, out of defiance and aggression. When overtaken by drowning, he called out, ‘I believe that there is no Allah except Him in whom the Children of Israel believe, and I am one of those who submit to Him!’”

<span lang="ar" dir="rtl" class="block">وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا  حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنْتُ أَنَّهُ لَا إِلَهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ٩٠</span>
<span lang="ar" dir="rtl" class="block">وَ قَالَ عَلِی بْنُ إِبْرَاهِیمَ وَ قَالَ الصَّادِقُ مَا أَتَی جَبْرَئِیلُ رَسُولَ اللَّهِ إِلَّا کئِیباً حَزِیناً وَ لَمْ یزَلْ کذَلِک مُنْذُ أَهْلَک اللَّهُ فِرْعَوْنَ فَلَمَّا أَمَرَ اللَّهُ بِنُزُولِ هَذِهِ الْآیةِ وَ هُوَ ضَاحِک مُسْتَبْشِرٌ فَقَالَ لَهُ رَسُولُ اللَّهِ مَا أَتَیتَنِی یا جَبْرَئِیلُ إِلَّا وَ تَبَینَتِ الْحُزْنُ فِی وَجْهِک حَتَّی السَّاعَةِ قَالَ نَعَمْ یا مُحَمَّدُ لَمَّا غَرَّقَ‌اللَّهُ فِرْعَوْنَ قالَ آمَنْتُ أَنَّهُ لا إِلهَ إِلَّا الَّذِی آمَنَتْ بِهِ بَنُوا إِسْرائِیلَ وَ أَنَا مِنَ الْمُسْلِمِینَ فَأَخَذْتُ حَمْأَةً فَوَضَعْتُهَا فِی فِیهِ ثُمَّ قُلْتُ لَهُ آلْآنَ وَ قَدْ عَصَیتَ قَبْلُ وَ کنْتَ مِنَ الْمُفْسِدِینَ وَ خِفْتُ أَنْ یلْحَقَهُ الرَّحْمَةُ مِنَ اللَّهِ وَ یعَذِّبَنِی عَلَی مَا فَعَلْتُ فَلَمَّا کانَ الْآنَ وَ أَمَرَنِی اللَّهُ أَنْ أُؤَدِّی إِلَیک مَا قُلْتُهُ أَنَا لِفِرْعَوْنَ أَمِنْتُ وَ عَلِمْتُ أَنَّ ذَلِک کانَ لِلَّهِ رِضًا</span>

Ali ibn Ibrahim quotes al-Sadiq as having said: “Every time Jibrail went to the Prophet of Allah he looked sad and (…) ; he was sad because Allah had destroyed Pharaoh; then Allah asked him to reveal this verse [to the Prophet], and he looked very happy and started smiling.  The Prophet asked him: “[What happened?] Up until this moment you looked very sad every time you came to me.” He replied: “Yes, O Muhammad, when Allah drowned Pharaoh, he  said ‘I believe that there is no Allah except Him in whom the Children of Israel believe, and I am one of those who submit to Him,’ so I took a hand full of mud and filled his mouth with it, and said to him: “Now [you submit]?! After all of the sins which you have committed, plus you were among the mischief makers? At that moment I feared that it is possible that Allah will send his mercy upon Pharaoh and that I will be punished for what I did. But today when Allah asked me to reveal to you what I said to Pharaoh - I realized and became certain that what I did was according to Allah’s will.” <ref name=":52">Tabatabai, Al-Mizan fi Tafsir al-Quran, Volume 10, Page 198</ref>
==References==
<references />