Surah ash-Shu`ara' (The Poets ) 26 : 83
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(26:83:1) rabbi My Lord |
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(26:83:2) hab Grant |
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(26:83:3) |
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(26:83:4) ḥuk'man wisdom |
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(26:83:5) wa-alḥiq'nī and join me |
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(26:83:6) bil-ṣāliḥīna with the righteous |
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Explanatory Note
Prayer by a Devoted Worshipper Now Abraham addresses a long, comprehensive and humble prayer to his Lord. Nothing in Abraham’s prayer concerns any aspect of the comforts and pleasures of this world, not even physical health. It looks to higher aspects, motivated by pure feelings. It is a prayer made by a heart which has true knowledge of God and, as a result, attributes little value to everything else. He has known God’s grace and prays for more of it, and he entertains hopes and fears in accordance with his experience.
“My Lord! Grant me sound judgement.” Grant me the wisdom by which I recognize the truth and distinguish true from false values so that I will continue to follow the right course. “And join me with the righteous.” (Verse 83) This is said by Abraham, the noble prophet whose devotion is exemplary. What self-effacing humility! What concern about falling short of what is expected, and what fear of a change of heart! How keen he is to just be among the righteous!
3. Surah Overview
The subject matter and the style show that this Surah was revealed during the middle Makkan period. According to Ibn Abbas (a great companion of the Prophet), Surah 20: Ta Ha was revealed, followed by Surah 56: al-Waqi’ah (The Occurrence) and then Surah 26: ash-Shu’ara’ (The Poets).
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11. Tafsir Zone
Overview (Verses 83 - 89) Prayer by a Devoted Worshipper Now Abraham addresses a long, comprehensive and humble prayer to his Lord: My Lord! Grant me sound judgement, and join me with the righteous; and grant me the advocacy of the truth in later generations; place me among those who will inherit the garden of bliss! Forgive my father; for he is among the ones who have gone astray. Let me not suffer disgrace on the Day when all shall be raised from the dead; the Day when neither wealth nor children will be of any benefit; but only the one who comes to God with a sound heart [will be happy]. (Verses 83-89) Nothing in Abraham’s prayer concerns any aspect of the comforts and pleasures of this world, not even physical health. It looks to higher aspects, motivated by pure feelings. It is a prayer made by a heart which has true knowledge of God and, as a result, attributes little value to everything else. He has known God’s grace and prays for more of it, and he entertains hopes and fears in accordance with his experience. “My Lord! Grant me sound judgement.” (Verse 83) Grant me the wisdom by which I recognize the truth and distinguish true from false values so that I will continue to follow the right course. “And join me with the righteous.” (Verse 83) This is said by Abraham, the noble prophet whose devotion is exemplary. What self-effacing humility! What concern about falling short of what is expected, and what fear of a change of heart! How keen he is to just be among the righteous! He feels that he can only achieve this if God guides him to do the righteous deeds that will bring him into such ranks. “And grant me the advocacy of the truth in later generations.” (Verse 84) This is a supplication that hopes for extension in later generations, not through offspring, but through faith. What Abraham prays for is that he should have in later generations a true advocate who calls on people to follow the path of truth, bringing people back to the pure faith which he himself advocated. This may be the same prayer quoted elsewhere in the Qur’ān as it speaks of his building of the Ka`bah with his son Ishmael. They both prayed: “‘Our Lord, accept this from us; You are the One that hears all and knows all. Our Lord, make us surrender ourselves to You, and make out of our offspring a community that will surrender itself to You. Show us our ways of worship and accept our repentance; You are the One who accepts repentance, the Merciful. Our Lord, send them a Messenger from among themselves who shall declare to them Your revelations, and instruct them in the Book and in wisdom, and purify them. You are Mighty and Wise.” (2: 127-129) God answered his prayer and gave him that advocate of the truth, sending those people a Messenger to teach them the true faith and to purify them. Such an answer to Abraham’s prayer came several thousand years later, which is a very long time in people’s reckoning, but a time that is nonetheless appropriate in God’s judgement. “Place me among those who will inherit the garden of bliss!” (Verse 85) Having already prayed that he should join the ranks of the righteous, through guidance to do what is good, now Abraham prays to be one of those who will be admitted to the garden of bliss which is inherited only by God’s righteous servants. “Forgive my father; for he is among the ones who have gone astray.” (Verse 86) He prays for his own and God’s forgiveness of his father despite all the harsh treatment and serious threats he had received from him. He had promised his father that he would pray for his forgiveness and he certainly fulfilled his promise. Later, the Qur’ān makes clear that it is not permissible for a believer to pray for the forgiveness of anyone who associates partners with God, even though that person might be a close relative. The Qur’ān also clarifies that: “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) Abraham then realized that the true relation that should be observed is not that of blood; rather it is one of faith. This is an important aspect of correct Islamic education. The first bond that gives rise to any relation between two people is that of faith: if it is severed, then all relations are of little significance. “Let me not suffer disgrace on the Day when all shall be raised from the dead; the Day when neither wealth nor children will be of any benefit; but only the one who comes to God with a sound heart [will be happy].” (Verses 87-89) We appreciate the extent of Abraham’s feeling about the hardships of the Day of Resurrection from his prayer not to be then disgraced. We also feel his humility before his Lord and his fear that he might have fallen short of what was expected of him. We also realize how profoundly he felt the nature of that great Day from his description of it: “the Day when neither wealth nor children will be of any benefit; but only the one who comes to God with a sound heart [will be happy].” (Verses 88-89) He also realizes that the only value recognized on that Day is a sincerity which makes one’s heart purely devoted to God, allowing no consideration or personal desire to detract from such devotion. This is the type of sound heart that is worthy of proper value. “The Day when neither wealth nor children will be of any benefit.” (Verse 88) Indeed, no other quality, property or consideration is of any benefit, because all are of a temporary nature and will inevitably come to an end. They may be coveted by people who try hard to possess such things in this life, but they are of no value in the ultimate reckoning. |
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 83 - 89) Prayer by a Devoted Worshipper Now Abraham addresses a long, comprehensive and humble prayer to his Lord: My Lord! Grant me sound judgement, and join me with the righteous; and grant me the advocacy of the truth in later generations; place me among those who will inherit the garden of bliss! Forgive my father; for he is among the ones who have gone astray. Let me not suffer disgrace on the Day when all shall be raised from the dead; the Day when neither wealth nor children will be of any benefit; but only the one who comes to God with a sound heart [will be happy]. (Verses 83-89) Nothing in Abraham’s prayer concerns any aspect of the comforts and pleasures of this world, not even physical health. It looks to higher aspects, motivated by pure feelings. It is a prayer made by a heart which has true knowledge of God and, as a result, attributes little value to everything else. He has known God’s grace and prays for more of it, and he entertains hopes and fears in accordance with his experience. “My Lord! Grant me sound judgement.” (Verse 83) Grant me the wisdom by which I recognize the truth and distinguish true from false values so that I will continue to follow the right course. “And join me with the righteous.” (Verse 83) This is said by Abraham, the noble prophet whose devotion is exemplary. What self-effacing humility! What concern about falling short of what is expected, and what fear of a change of heart! How keen he is to just be among the righteous! He feels that he can only achieve this if God guides him to do the righteous deeds that will bring him into such ranks. “And grant me the advocacy of the truth in later generations.” (Verse 84) This is a supplication that hopes for extension in later generations, not through offspring, but through faith. What Abraham prays for is that he should have in later generations a true advocate who calls on people to follow the path of truth, bringing people back to the pure faith which he himself advocated. This may be the same prayer quoted elsewhere in the Qur’ān as it speaks of his building of the Ka`bah with his son Ishmael. They both prayed: “‘Our Lord, accept this from us; You are the One that hears all and knows all. Our Lord, make us surrender ourselves to You, and make out of our offspring a community that will surrender itself to You. Show us our ways of worship and accept our repentance; You are the One who accepts repentance, the Merciful. Our Lord, send them a Messenger from among themselves who shall declare to them Your revelations, and instruct them in the Book and in wisdom, and purify them. You are Mighty and Wise.” (2: 127-129) God answered his prayer and gave him that advocate of the truth, sending those people a Messenger to teach them the true faith and to purify them. Such an answer to Abraham’s prayer came several thousand years later, which is a very long time in people’s reckoning, but a time that is nonetheless appropriate in God’s judgement. “Place me among those who will inherit the garden of bliss!” (Verse 85) Having already prayed that he should join the ranks of the righteous, through guidance to do what is good, now Abraham prays to be one of those who will be admitted to the garden of bliss which is inherited only by God’s righteous servants. “Forgive my father; for he is among the ones who have gone astray.” (Verse 86) He prays for his own and God’s forgiveness of his father despite all the harsh treatment and serious threats he had received from him. He had promised his father that he would pray for his forgiveness and he certainly fulfilled his promise. Later, the Qur’ān makes clear that it is not permissible for a believer to pray for the forgiveness of anyone who associates partners with God, even though that person might be a close relative. The Qur’ān also clarifies that: “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) Abraham then realized that the true relation that should be observed is not that of blood; rather it is one of faith. This is an important aspect of correct Islamic education. The first bond that gives rise to any relation between two people is that of faith: if it is severed, then all relations are of little significance. “Let me not suffer disgrace on the Day when all shall be raised from the dead; the Day when neither wealth nor children will be of any benefit; but only the one who comes to God with a sound heart [will be happy].” (Verses 87-89) We appreciate the extent of Abraham’s feeling about the hardships of the Day of Resurrection from his prayer not to be then disgraced. We also feel his humility before his Lord and his fear that he might have fallen short of what was expected of him. We also realize how profoundly he felt the nature of that great Day from his description of it: “the Day when neither wealth nor children will be of any benefit; but only the one who comes to God with a sound heart [will be happy].” (Verses 88-89) He also realizes that the only value recognized on that Day is a sincerity which makes one’s heart purely devoted to God, allowing no consideration or personal desire to detract from such devotion. This is the type of sound heart that is worthy of proper value. “The Day when neither wealth nor children will be of any benefit.” (Verse 88) Indeed, no other quality, property or consideration is of any benefit, because all are of a temporary nature and will inevitably come to an end. They may be coveted by people who try hard to possess such things in this life, but they are of no value in the ultimate reckoning. |