مَّا لَكُمۡ لَا تَرۡجُونَ لِلَّهِ وَقَارࣰ ا
What is the matter with you, that ye place not your hope for kindness and long-suffering in Allah
What aileth you that ye hope not toward Allah for dignity
What is the matter with you, that you do not hope for any Waqar from Allah
اختر تفسيراً لعرض النصّ الكامل. كل التفاسير مُخدَّمة من خوادمنا — لا يتّصل متصفّحك بأي طرف ثالث.
إن تتوبوا وتستغفروا يُنْزِلِ الله عليكم المطر غزيرًا متتابعًا، ويكثرْ أموالكم وأولادكم، ويجعلْ لكم حدائق تَنْعَمون بثمارها وجمالها، ويجعل لكم الأنهار التي تسقون منها زرعكم ومواشيكم. مالكم -أيها القوم- لا تخافون عظمة الله وسلطانه، وقد خلقكم في أطوار متدرجة: نطفة ثم علقة ثم مضغة ثم عظامًا ولحمًا؟ ألم تنظروا كيف خلق الله سبع سموات متطابقة بعضها فوق بعض، وجعل القمر في هذه السموات نورًا، وجعل الشمس مصباحًا مضيئًا يستضيء به أهل الأرض؟
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{ مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا } أي: لا تخافون لله عظمة، وليس لله عندكم قدر.
المصدر: Saadi via spa5k/tafsir_api · المرجع
قيل: الرجاء هنا بمعنى الخوف; أي مالكم لا تخافون لله عظمة وقدرة على أحدكم بالعقوبة. أي أي عذر لكم في ترك الخوف من الله. وقال سعيد بن جبير وأبو العالية وعطاء بن أبي رباح: ما لكم لا ترجون لله ثوابا ولا تخافون له عقابا. وقال سعيد بن جبير عن ابن عباس: مالكم لا تخشون لله عقابا وترجون منه ثوابا. وقال الوالبي والعوفي عنه: مالكم لا تعلمون لله عظمة. وقال ابن عباس أيضا ومجاهد: مالكم لا ترون لله عظمة. وعن مجاهد والضحاك: مالكم لا تبالون لله عظمة. قال قطرب: هذه لغة حجازية. وهذيل وخزاعة ومضر يقولون: لم أرج: لم أبال. والوقار: العظمة. والتوقير: التعظيم. وقال قتادة: مالكم لا ترجون لله عاقبة; كأن المعنى مالكم لا ترجون لله عاقبة الإيمان. وقال ابن كيسان: مالكم لا ترجون في عبادة الله وطاعته أن يثيبكم على توقيركم خيرا. وقال ابن زيد: مالكم لا تؤدون لله طاعة. وقال الحسن: مالكم لا تعرفون لله حقا ولا تشكرون له نعمة. وقيل: مالكم لا توحدون الله; لأن من عظمه فقد وحده. وقيل: إن الوقار الثبات لله عز وجل; ومنه قوله تعالى: "وقرن في بيوتكن" [الأحزاب: 33] أي اثبتن. ومعناه مالكم لا تثبتون وحدانية الله تعالى وأنه إلهكم لا إله لكم سواه; قال ابن بحر. ثم دلهم على ذلك فقال:
المصدر: Ibn Kathir via spa5k/tafsir_api · المرجع
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 complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? 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 complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h 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 complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
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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
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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 only those sins would be forgiven which pertains to the Divine rights because violation of human rights would be forgiven only when the believer fulfills the human rights which he has violated [ such as pecuniary obligations ] and if they cannot be fulfilled [ such as hurting somebody physically or verbally ], then the person who has been so hurt must first be requested to forgive. The hadith which reports that by embracing the faith all sins are forgiven must be understood in the light of the foregoing explanation. In other words, the hadith has the same conditions attached to it as the verse under comment, that is, violation of the rights of the human beings is not forgiven except upon fulfillment of those rights or seeking forgiveness from the victims of that violation. Other scholars of Tafsir interpret the particle min as za'idah, (having no meaning, and added only because of usage). In this way, it signifies that all their sins would be forgiven. However, on the basis of other texts, this general expression is subject to the conditions mentioned above.
المصدر: Maarif-ul-Quran via spa5k/tafsir_api · المرجع
What is it with you that you do not hope for God with dignity? And He created you in stages. “What has happened to you that you do not show gratitude for blessings and you do not recognize the rightful due of My nurturing, even though you know from what you were created and how you were created, state by state and stage by stage. First I brought a sperm drop from weak loins into a weak womb. I kept it in that firm settledness [77:21] and fortified place. Look at how I painted it with the pen of power. I turned that drop of water into blood and turned that blood into flesh. Then I brought forth bones and joined them together. When the formed and determined frame was completed, I commanded the subtle spirit to go into the body, like a sultan to a castle or a phoenix to its nest, so that it might give a robe of honor to each bodily part: seeing to the eye, speaking to the tongue, hearing to the ear, taking to the hand, walking to the feet. O servant, I adorned you beautifully, in the most beautiful stature [95:4]. I refined your stature, I created you more beautiful than all the beings, and I sculpted you more lovely than all the existent things.” No idol like your form is sculpted in the country, no cypress with your stature is planted in Kishmar. When your picture is painted before Azar's idol, Azar's painted idol shatters in shame. The wise Enactor, the generous Lord, added to the beauty of form and showed you the marvels of power in your own created disposition. He adorned your heart with tawḤīd, scouring away the rust of denial. What do you say about His wisdom and His mercy? Is it suitable that He burn what He himself adorned and trimmed? No, of course not. When you ponder this state and reflect on the artisanry of the Creator, you will say with the tongue of thanksgiving, “He sculpted me from a drop of sperm, He appointed me to serve Him in His bounty He lifted my head above all creatures- thanks be to God for acting so beautifully toward me!” Having reminded them of all the blessings and generosity of the Real, Noah heard no gratitude. It only increased them in unbelief and denial, so he turned his face away from them and said,
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النص العربي: مشروع تنزيل (tanzil.net) — صيغة عثماني حفص. الترجمات: Yusuf Ali وPickthall (ملك عام) وMubarakpuri (مجمع الملك فهد). للاطّلاع على تفاصيل مصادر التلاوة الصوتيّة ومنهجيّة معالجة البيانات، راجع سياسة الخصوصيّة .
