Tafsir Zone - Surah 60: al-Mumtahanah (The Woman Examined)
Tafsir Zone
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِىٓ إِبْرَٰهِيمَ وَٱلَّذِينَ مَعَهُۥٓ إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ إِلَّا قَوْلَ إِبْرَٰهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ ٱللَّهِ مِن شَىْءٍ ۖ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ ٱلْمَصِيرُ
Surah al-Mumtahanah 60:4
(Surah al-Mumtahanah 60:4)
Overview (Verses 4 - 6) A Long Historical Relation The third round establishes a clear link between all Muslims and the first generation of believers in God's oneness. They all join the same procession that moves across countless generations, distinguished by faith and shedding all ties except faith. They are all the same community,starting with Abraham, who preached the first version of the pure faith. He provided an example to be followed, not only in faith but also in practice. He struggled with the bonds of kinship before he, and those with him, managed to purge their feelings of any bond other than that of faith: You have a good example in Abraham and those who followed him, when they said to their people: 'We disown you and what you worship instead of God. We reject you. The enmity and hate that have arisen between us and you will last until you believe in God alone.' The only exception was Abraham, when he said to his father, I shall pray for forgiveness for you, although it is not in my power to be of any avail to you against God.' Our Lord' In You we have placed our trust, and to You do we turn, and with You is the final destination. Our Lord' Do not make of us a test for the unbelievers. Forgive us, Lord. You are the Almighty the Wise.' In them, indeed, you have a good example for everyone who looks forward with hope to God and the Last Day. Anyone who turns away should remember that God is truly self-sufficient, worthy of all praise. (Verses 4-6) When a Muslim reflects on these verses, he discovers that he has a great, well-established ancestry, a long history, and an example to follow set long ago. He goes back to Abraham, not only in his faith but also in his personal experience. Thus, his experience goes beyond his own personal one and that of his generation. People in this great procession of the faithful have gone through a similar experience to what he is now facing, and they came to a certain conclusion, taking a firm decision. The question is far from new, and the requirement does not constitute a very heavy burden. Besides, should ties with relatives who are hostile to his faith be severed, he still belongs to a great community, cherishing the bond of faith with all its members. He is only a branch of a great tree with firm roots and many branches that spreads its shade wide. This tree was planted by Abraham, the first to surrender himself to God. So, Abraham and his followers went through the same experience as the Muhajirin, and they provide a good example: "They said to their people: We disown you and what you worship instead of God. We reject you. Some Muslims, however, found a loophole enabling them to continue to maintain warm feelings towards idolatrous blood relatives. This loophole was Abraham insofar as he prayed to God to forgive his father who was an idolater. The Qur'an explains Abraham's attitude when he promised his father that he would seek God's forgiveness for him: "The only exception was Abraham, when he said to his father, 7 shall pray for forgiveness for you'." (Verse 4) Abraham said this before he was certain that his father still held stubbornly to his idolatrous beliefs. Abraham was hoping and expecting that his father would see the truth and accept the faith. In another surah we are told: "Abraham prayed for the forgiveness of his father only because of a promise he had made to him. But when it became clear to him that he was God's enemy he disowned him." (9: 114) When Abraham assessed the situation properly, he placed the matter in God's hands, turning to Him for guidance, placing his trust completely in Him in all situations: "Although it is not in my power to be of any avail to you against God. Our Lord' In You we have placed our trust, and to You do we turn, and with You is the final destination." (Verse 4) This total self-surrender to God is the essential feature of Abraham's faith placed under special focus so that his Muslim offspring properly appreciate it. Here again we see the Qur'anic method of cultivating the Muslim community with directives based on stories and the lessons derived from them. Therefore, the remainder of Abraham's supplication is also stated: "Our Lord' Do not make of us a test for the unbelievers." (Verse 5) This prayer is an appeal to God not to give the unbelievers mastery over the believers, which would strengthen the former's rejection of true faith. Abraham and his group continue their supplication: "Forgive us." This is said by Abraham, God's own friend, realizing that the standard of worship which is worthy of God is beyond his reach. As a human being, he cannot attain the level of worship which gives due thanks for God's favours and which sufficiently glorifies Him. Therefore, he appeals for forgiveness, setting an example for his own group and all later believers. Concluding his prayer, Abraham addresses his Lord by His attributes that are the most suitable here: "Lord' You are the Almighty, the Wise." (Verse 5) Concluding its account of Abraham and his followers' attitude, of those who surrendered themselves to God, the surah repeats the fact that they provided a good example for all believers: "In them, indeed, you have a good example for everyone who looks forward with hope to God and the Last Day. Anyone who turns away should remember that God is truly self-sufficient, worthy of all praise." (Verse 6) The example is there for those who look forward with hope to God and the Last Day. These are the ones who truly appreciate the experience that Abraham and his followers went through, and treat it as the example to follow. This, then, encourages the present generation of believers to strengthen their resolve. Anyone who abandons this way, leaving the noble procession of believers and disowns the bond with those great ancestors may do so. God needs no one: "Anyone who turns away should remember that God is truly self-sufficient, worthy of all praise." (Verse 6) In this round, the believers have been taken back to the early period of their long history, remembering their first origins on earth. They have learnt from the experience of those earlier generations and reviewed the conclusion to which such experience led. The way to follow is not difficult, especially since they are not the first to tread it. The Qur'an repeats this conclusion so as to make the procession of faith uninterrupted. No one who follows the same way should feel lonely, even if he finds himself the only one in his generation following that way! He will not find it difficult to discharge his duty because previous travelers discharged it before him. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 4 - 6) A Long Historical Relation The third round establishes a clear link between all Muslims and the first generation of believers in God's oneness. They all join the same procession that moves across countless generations, distinguished by faith and shedding all ties except faith. They are all the same community,starting with Abraham, who preached the first version of the pure faith. He provided an example to be followed, not only in faith but also in practice. He struggled with the bonds of kinship before he, and those with him, managed to purge their feelings of any bond other than that of faith: You have a good example in Abraham and those who followed him, when they said to their people: 'We disown you and what you worship instead of God. We reject you. The enmity and hate that have arisen between us and you will last until you believe in God alone.' The only exception was Abraham, when he said to his father, I shall pray for forgiveness for you, although it is not in my power to be of any avail to you against God.' Our Lord' In You we have placed our trust, and to You do we turn, and with You is the final destination. Our Lord' Do not make of us a test for the unbelievers. Forgive us, Lord. You are the Almighty the Wise.' In them, indeed, you have a good example for everyone who looks forward with hope to God and the Last Day. Anyone who turns away should remember that God is truly self-sufficient, worthy of all praise. (Verses 4-6) When a Muslim reflects on these verses, he discovers that he has a great, well-established ancestry, a long history, and an example to follow set long ago. He goes back to Abraham, not only in his faith but also in his personal experience. Thus, his experience goes beyond his own personal one and that of his generation. People in this great procession of the faithful have gone through a similar experience to what he is now facing, and they came to a certain conclusion, taking a firm decision. The question is far from new, and the requirement does not constitute a very heavy burden. Besides, should ties with relatives who are hostile to his faith be severed, he still belongs to a great community, cherishing the bond of faith with all its members. He is only a branch of a great tree with firm roots and many branches that spreads its shade wide. This tree was planted by Abraham, the first to surrender himself to God. So, Abraham and his followers went through the same experience as the Muhajirin, and they provide a good example: "They said to their people: We disown you and what you worship instead of God. We reject you. Some Muslims, however, found a loophole enabling them to continue to maintain warm feelings towards idolatrous blood relatives. This loophole was Abraham insofar as he prayed to God to forgive his father who was an idolater. The Qur'an explains Abraham's attitude when he promised his father that he would seek God's forgiveness for him: "The only exception was Abraham, when he said to his father, 7 shall pray for forgiveness for you'." (Verse 4) Abraham said this before he was certain that his father still held stubbornly to his idolatrous beliefs. Abraham was hoping and expecting that his father would see the truth and accept the faith. In another surah we are told: "Abraham prayed for the forgiveness of his father only because of a promise he had made to him. But when it became clear to him that he was God's enemy he disowned him." (9: 114) When Abraham assessed the situation properly, he placed the matter in God's hands, turning to Him for guidance, placing his trust completely in Him in all situations: "Although it is not in my power to be of any avail to you against God. Our Lord' In You we have placed our trust, and to You do we turn, and with You is the final destination." (Verse 4) This total self-surrender to God is the essential feature of Abraham's faith placed under special focus so that his Muslim offspring properly appreciate it. Here again we see the Qur'anic method of cultivating the Muslim community with directives based on stories and the lessons derived from them. Therefore, the remainder of Abraham's supplication is also stated: "Our Lord' Do not make of us a test for the unbelievers." (Verse 5) This prayer is an appeal to God not to give the unbelievers mastery over the believers, which would strengthen the former's rejection of true faith. Abraham and his group continue their supplication: "Forgive us." This is said by Abraham, God's own friend, realizing that the standard of worship which is worthy of God is beyond his reach. As a human being, he cannot attain the level of worship which gives due thanks for God's favours and which sufficiently glorifies Him. Therefore, he appeals for forgiveness, setting an example for his own group and all later believers. Concluding his prayer, Abraham addresses his Lord by His attributes that are the most suitable here: "Lord' You are the Almighty, the Wise." (Verse 5) Concluding its account of Abraham and his followers' attitude, of those who surrendered themselves to God, the surah repeats the fact that they provided a good example for all believers: "In them, indeed, you have a good example for everyone who looks forward with hope to God and the Last Day. Anyone who turns away should remember that God is truly self-sufficient, worthy of all praise." (Verse 6) The example is there for those who look forward with hope to God and the Last Day. These are the ones who truly appreciate the experience that Abraham and his followers went through, and treat it as the example to follow. This, then, encourages the present generation of believers to strengthen their resolve. Anyone who abandons this way, leaving the noble procession of believers and disowns the bond with those great ancestors may do so. God needs no one: "Anyone who turns away should remember that God is truly self-sufficient, worthy of all praise." (Verse 6) In this round, the believers have been taken back to the early period of their long history, remembering their first origins on earth. They have learnt from the experience of those earlier generations and reviewed the conclusion to which such experience led. The way to follow is not difficult, especially since they are not the first to tread it. The Qur'an repeats this conclusion so as to make the procession of faith uninterrupted. No one who follows the same way should feel lonely, even if he finds himself the only one in his generation following that way! He will not find it difficult to discharge his duty because previous travelers discharged it before him. |