Fassarar Ma'anonin Alqura'ni - Fassarar Turancin Ingilishi - Dr. Walid Balhish al-Umary - ana kan aiki a kanta.
وَلَا تَتَّخِذُوٓاْ أَيۡمَٰنَكُمۡ دَخَلَۢا بَيۡنَكُمۡ فَتَزِلَّ قَدَمُۢ بَعۡدَ ثُبُوتِهَا وَتَذُوقُواْ ٱلسُّوٓءَ بِمَا صَدَدتُّمۡ عَن سَبِيلِ ٱللَّهِ وَلَكُمۡ عَذَابٌ عَظِيمٞ
[3415] Given its significance at that point in history, this passage recaps on and reaffirms the vileness of reneging on one’s pledges (cf. al-Biqāʿī, Naẓm al-Durar, Ibn ʿĀshūr).
[3416] That is, after their feet became firm in Islam and on the straight path (cf. al-Ṭabarī, al-Qurṭubī, Ibn Kathīr, al-Saʿdī). The imagery involved is that of slipping and falling (cf. Ibn ʿĀshūr).
[3417] Their doing so is turning away from the straight path of God (that is Islam (cf. Ibn ʿĀshūr) and causing others to turn away from it (cf. al-Biqāʿī, Naẓm al-Durar, al-Saʿdī). No doubt such an action would have adverse effects on the Call of Faith.
وَلَا تَشۡتَرُواْ بِعَهۡدِ ٱللَّهِ ثَمَنٗا قَلِيلًاۚ إِنَّمَا عِندَ ٱللَّهِ هُوَ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ
[3418] To win worldly gains (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī).
[3419] That is, the reward of the everlasting Hereafter is much greater than that of the ephemeral life in this world (cf. al-Ṭabarī, Abū Ḥātim, Ibn Kathīr).
مَا عِندَكُمۡ يَنفَدُ وَمَا عِندَ ٱللَّهِ بَاقٖۗ وَلَنَجۡزِيَنَّ ٱلَّذِينَ صَبَرُوٓاْ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُواْ يَعۡمَلُونَ
[3420] “Nay! But you opt for the worldly life; *whereas the Hereafter is better and more lasting!” (87: 16-17).
[3421] That is, for their most laudable deed of staying firm in Islam, while enduring painful trials from the Associators (cf. Ibn ʿĀshūr).
مَنۡ عَمِلَ صَٰلِحٗا مِّن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَلَنُحۡيِيَنَّهُۥ حَيَوٰةٗ طَيِّبَةٗۖ وَلَنَجۡزِيَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُواْ يَعۡمَلُونَ
[3422] Not only those who withstand sedition, but all who remain firm in Faith will be granted such a great reward (cf. Ibn ʿĀshūr).
[3423] A good life is a happy life that can be found through the sweetness of Faith, finding solace in God Almighty, comfort in the heart, and also through the comely provision that God provides and being satisfied with it (cf. al-Ṭabarī, Ibn ʿAṭiyyah, Ibn Kathīr, al-Saʿdī). The Noble Messenger of God said: “Contentment is a bliss!” (Ibn Mājah: 2141).
فَإِذَا قَرَأۡتَ ٱلۡقُرۡءَانَ فَٱسۡتَعِذۡ بِٱللَّهِ مِنَ ٱلشَّيۡطَٰنِ ٱلرَّجِيمِ
[3424] This shows how to rid oneself from the insinuations of the Devil (cf. al-Rāzī): “Should Satan somehow stir you, seek refuge with Allah—indeed He is All-Hearing, All-Knowing” (7: 200).
إِنَّهُۥ لَيۡسَ لَهُۥ سُلۡطَٰنٌ عَلَى ٱلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ
[3425] This goes to show that the Noble Messenger (ﷺ) was not exclusively meant by the command in the previous aya (cf. Ibn ʿĀshūr).
[3426] No doubt is to be left in anyone’s mind over whom the accused Satan has any power, besides whisperings (cf. al-Rāzī). Nor has he any authority in what he calls them for (cf. al-Ṭabarī, al-Qurṭubī, al-Saʿdī): “You ˹Satan˺ shall have no authority over My servants; enough is Your Lord as an Ally!” (17: 65).
إِنَّمَا سُلۡطَٰنُهُۥ عَلَى ٱلَّذِينَ يَتَوَلَّوۡنَهُۥ وَٱلَّذِينَ هُم بِهِۦ مُشۡرِكُونَ
[3427] Those who take him as ally besides God, follow him and willingly obey his commands (cf. al-Ṭabarī, al-Qurṭubī, al-Shinqīṭī, Aḍwā’ al-Bayān).
[3428] That is, they became Associators by his means and through his machinations (cf. Ibn ʿAṭiyyah, Ibn Juzayy, al-Samīn al-Ḥalabī, Ibn ʿĀshūr, al-Shinqīṭī): “Indeed, Iblīs’ assumption about them has come true, so they ˹all˺ follow him, except a group of ˹true˺ Believers. *He does not have any authority over them, but ˹Our Will is˺ only to distinguish those who Believe in the Hereafter from those who are in doubt about it—your Lord is a ˹vigilant˺ Keeper over all things.” (34: 20-21)
وَإِذَا بَدَّلۡنَآ ءَايَةٗ مَّكَانَ ءَايَةٖ وَٱللَّهُ أَعۡلَمُ بِمَا يُنَزِّلُ قَالُوٓاْ إِنَّمَآ أَنتَ مُفۡتَرِۭۚ بَلۡ أَكۡثَرُهُمۡ لَا يَعۡلَمُونَ
[3429] Through the insinuations of Satan, aspersion is cast on the Divine Source of the Qur’an so as to shake Belief in it and drive people away from it (cf. Ibn ʿĀshūr).
[3430] That is, the act of abrogating one Qur’anic aya and replacing it with another (cf. al-Ṭabarī, Ibn Kathīr, al-Shawkānī, al-Saʿdī, al-Shinqīṭī, Aḍwā’ al-Bayān). Of the two types of abrogation (naskh), i.e. that of abrogating the ruling of the aya while maintaining its wording in the Qur’an or replacing it altogether with a new one, most exegetes agree that the latter is what is meant here (cf. al-Qāsimī).
[3431] There is infinite Wisdom behind the revelation that God Almighty sends down both in the timing and circumstances of the revelation, and its accommodating benefit for God’s servants (cf. al-Ṭabarī, al-Wāḥidī, al-Basīṭ, Ibn ʿAṭiyyah): “Whatever Sign We abrogate or cause to be forgotten, We replace it with one which is better or equal to it. Did you not know that Allah has power over everything?” (2: 106).
قُلۡ نَزَّلَهُۥ رُوحُ ٱلۡقُدُسِ مِن رَّبِّكَ بِٱلۡحَقِّ لِيُثَبِّتَ ٱلَّذِينَ ءَامَنُواْ وَهُدٗى وَبُشۡرَىٰ لِلۡمُسۡلِمِينَ
[3432] Exegetes unanimously agree that Rūḥ al-Qudus (lit. The Sanctified Spirit) is Archangel Gabriel (Jibrīl) who is purified from any treachery, ill-will and defect (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3433] The successive revelation of the ayas of the Qur’an time after time, whereby the Truth is confirmed and reconfirmed all the time, would surely make their Faith all the more stronger. Also, through the replacement of an aya with yet another and better one, makes them realize all the more how caring their Lord is of them (cf. al-Saʿdī).
[3434] al-Muslimīn (those who submit), although said to be a variant term of honour along with that of ‘those who Believe’ mentioned here (cf. al-Alūsī, Ibn ʿĀshūr), the circumstance of revelation, and the thematic context of this aya (comprising Ayas 91-111) in this sura, indicate that these are two different segments of the community; i.e. those who needed to be made firm in religion (called ‘those who Believe’ here, as has been explained in Aya 91 above) and those who are above and beyond any of this. i.e. the ‘submitters’ who willingly and unquestioningly surrendered themselves to the Will of God. In Aya 89 above the Qur’an is to be “a guidance and mercy, and glad tidings to the Muslims” but not a means of making them firm in religion.
