🕋 تفسير سورة الزمر
(Az-Zumar) • المصدر: EN-TAFSIR-AL-TUSTARI
قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَهُ الدِّينَ
📘 Say: �Indeed I have been commanded to worship God devoting [my] religion purely to Him.�He said:Sincerity (ikhlāṣ) is responding (ijāba), and whoever has no response has no sincerity. And he said:The astute (akyās) reflected upon sincerity and did not find anything except the following: that everything the servant does, whether done in secret or openly, is for God alone, Mighty and Majestic is He, and is mingled neither with desire nor with the self.His words:
وَالَّذِينَ اجْتَنَبُوا الطَّاغُوتَ أَنْ يَعْبُدُوهَا وَأَنَابُوا إِلَى اللَّهِ لَهُمُ الْبُشْرَىٰ ۚ فَبَشِّرْ عِبَادِ
📘 Those who steer clear of [the worship of] false deities�He said:Evil (ṭāghūt) is the world, its root is ignorance (jahl), its branch is what is eaten and drunk, its adornment is hubris (tafākhur), its fruits are transgressions (maʿāṣī) and [in] its scales [of recompense] (mīzān) are severity (qaswa) and punishment (ʿuqūba). His words:
وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ ۚ قُلْ أَفَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ إِنْ أَرَادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كَاشِفَاتُ ضُرِّهِ أَوْ أَرَادَنِي بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَاتُ رَحْمَتِهِ ۚ قُلْ حَسْبِيَ اللَّهُ ۖ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ
📘 [Say] ��If God should desire some harm to befall me, would they [be able] to remove the harm imposed by Him?��He said:That is, �If God removed from me protection against acts of opposition (mukhālafāt), or the knowledge (maʿrifa) of acts of conformity (muwāfaqāt), could anyone bring them back to me? Or if He should desire some mercy for me, that is, in granting me forbearance (ṣabr) in avoidingwhat He has forbidden, and assistance (maʿūna) in carrying out what He has commanded, and in granting me full reliance (ittikāl) on Him at the end [of my life], [could they withhold His mercy?].And he said:Mercy (raḥma) is well-being (ʿāfiya) in one�s religion, in this world and in the Hereafter. In other words, it is [God�s] taking charge and taking care (tawallī) [of His creatures] from the beginning to the end.His words:
إِنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ لِلنَّاسِ بِالْحَقِّ ۖ فَمَنِ اهْتَدَىٰ فَلِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ
📘 Truly, We have revealed the Book to you for [the sake of] mankind with the Truth�That is, He revealed it for them so that they may be guided by the Truth to the Truth (bi�l-ḥaqq ilā�l-ḥaqq), and that they may find illumination through Its [His] lights.His words:
اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُسَمًّى ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ
📘 God takes the souls at the time of their death, and those that have not died, in their sleep�He said:When God takes the souls (anfus) to Himself, He extracts the luminous spirit (rūḥ nūrī) from the subtle substance (laṭīf) of the dense natural self (nafs al-ṭabʿ al-kathīf). The taking up [of souls] (al-tawaffī) in God�s Book is of three kinds: the first is death (mawt), the second, sleep (nawm), and the third, ascension (rafʿ). Death is as we have just mentioned. Sleep is as [described] in His words: and those that have not died, in their sleep, which means that He also takes unto Himself (yatawaffā) those who have not died, in their sleep (manām). [God also] said, It is He who takes you at night [6:60] meaning, in sleep. Ascension (rafʿ) is mentioned in relation to Jesus , to whom God said, �O Jesus, I am gathering you and raising you to Me� [3:55]. Thus when a person dies, He [God] removes (yanziʿu) from him the subtle substance (laṭīf) of the luminous spiritual self (nafs al-rūḥ al-nūrī) [separating it] from the subtle substance (laṭīf) of the dense natural self (nafs al-ṭabʿ al-kathīf), and by this [luminous spiritual self] he comprehends things (yaʿqilu al-ashyāʾ), and is given the vision (rūʾyā) in the heavenly kingdom (malakūt). However, when a person sleeps, He extracts from him the subtle substance of the dense natural self, not the subtle substance of the luminous spiritual self. Therefore, when the sleeping person awakens, he recovers a subtle breath (nafas laṭīf) from the subtle substance of the spiritual self, for if this were to part from him, it would leave him without motion (ḥaraka), and lifeless (mayyit). Thus, the dense natural self has a subtle substance (laṭīfa) and likewise the spiritual self has a subtle substance (laṭīfa). The life of the subtle substance of the natural self is by virtue of the light of the subtle substance of the spiritual self (nūr laṭīf nafs al-rūḥ). The spiritual life of the subtle substance of the spiritual self (ḥayāt rūḥ laṭīf nafs al-rūḥ) is by virtue of remembrance [of God] (dhikr), just as He has said: rather they are living with their Lord, provided for [by Him] [3:169], that is, they are sustained by remembrance, due to what they attained through the subtle luminous self.
أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعَاءَ ۚ قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ
📘 Or have they taken intercessors besides God?�He said:Have they followed the path of innovation in religion as a way of drawing closer to God through their religion, on the basis that this would benefit them?His words:
وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ ۖ وَإِذَا ذُكِرَ الَّذِينَ مِنْ دُونِهِ إِذَا هُمْ يَسْتَبْشِرُونَ
📘 And when God is mentioned alone, the hearts of those who do not believe in the Hereafter shrink [with aversion]...⸢He said:That is,⸣ their hearts disavow the gifts of God that they possess (ʿindahā).His words:
۞ قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
📘 Say [that God declares]: �O My servants who have been prodigal against their souls! Do not despair of God�s mercy��He said:God, Exalted is He, has given his servants respite, out of His bounty, up to their last breath, and He says to them, �Do not despair of My mercy; even if you came back to Me in your last breath, I would receive you.�He said:This verse is the most far reaching in conveying the compassion (ishfāq) shown by God, Exalted is He, to His servants; because, in accordance with His knowledge, He does not deprive them of that which He bestows on others, rather He showers mercy upon them to the point that He admits them to the very essence of [His] generosity (ʿayn al-karam), by virtue of [His] eternal remembrance of them. It was related of the angel Gabriel that he heard Abraham pray, �O You who are Most Generous in pardoning!� Then Gabriel said to him, �O Abraham! Do you know what the generosity of His pardon (ʿafw) [implies]?� He answered, �No, O Gabriel.� He continued, �It is that when He pardons a misdeed, He converts it into a good deed.� Then Sahl said:Witness this of me: it is part of my religion that I do not disown the sinners among the nation of Muḥammad , nor the wicked, the murderers, the adulterers or the thieves, for truly, the extent of the generosity, bounty, and beneficence that God, Exalted is He, shows, especially to the nation of Muḥammad , cannot be fathomed.His words:
وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنْصَرُونَ
📘 �And turn [penitently] to your Lord, and submit to Him�.� That is, �Return to Him through supplication (duʿāʾ), and by humbly beseeching (taḍarruʿ) and petitioning (masʾala) [Him]�; �and submit to Him�. That is, �Commit all your affairs to Him�.His words:
أَنْ تَقُولَ نَفْسٌ يَا حَسْرَتَا عَلَىٰ مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ وَإِنْ كُنْتُ لَمِنَ السَّاخِرِينَ
📘 Lest any soul should say, �Woe is me for what I have neglected of [my] duty to God!...�He said:[That is, lest any soul should say], �I was preoccupied by the present world (ʿājil al-dunya), the pleasure of passion (ladhdhat al-hawā) and with going the way of the lower self. I neglected [my] duty to God, that is, with regard to God�s person (dhāt Allāh), [and I neglected] being intent upon Him (qaṣd ilayhi), and dependent upon Him (iʿtimād ʿalayhi), on account of my neglecting to observe His rights (ḥuqūq) and adhere to His service (khidma).�His words, Exalted is He:
لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ أُولَٰئِكَ هُمُ الْخَاسِرُونَ
📘 To Him belong the keys of the heavens and the earth�That is, in His hand are the keys to hearts. He gives success to whomever He wills, so that they obey him and serve Him with sincerity, and He turns away from His door whomever He wills.His words:
وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ
📘 And they do not esteem God as He should be esteemed�That is, they did not come to know Him as He deserves to be known (ḥaqq maʿrifatihi), [either] in the fundamental[s of His knowledge] (aṣl), or in its branch[es] (farʿ). His words:
وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ ۖ ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ
📘 �when whoever is in the heavens and earth will swoon... He said:The inner [meaning] of the verse is that [this will happen] when the angels are commanded to desist from remembrance, and not due to the Trumpet�s blast, nor Azrāʾīl�s removal [of the souls of all living creatures]. This is because He gave them life through His remembrance justas He gave the children of Adam life through their breathing. God, Exalted is He, has said: They glorify [Him] night and day and do not falter [21:20] But when He withholds remembrance from them they perish.His words:
وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ
📘 And the earth will shine with the light of its Lord�He said:The hearts of the believers will shine on the Day of Resurrection with the light of [their realisation]of the oneness of their Lord, and their following of the Sunna of their Prophet .His words:
إِنْ تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنْكُمْ ۖ وَلَا يَرْضَىٰ لِعِبَادِهِ الْكُفْرَ ۖ وَإِنْ تَشْكُرُوا يَرْضَهُ لَكُمْ ۗ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ ثُمَّ إِلَىٰ رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
📘 �If you give thanks He will approve�He said:Gratitude (shukr) begins with obedience (ṭāʿa) and ends with the vision of Paradise (ruʾyat al-janna). His words:
وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ ۖ فَنِعْمَ أَجْرُ الْعَامِلِينَ
📘 [And they will say,] �Praise be to God who has fulfilled His promise to Us...�He said:Indeed, their praise (ḥamd) in Paradise does not take the form of an act of worship (taʿabbud), since they are exempted from that, just as they are exempted from the fear (khawf) related to the [need for] earning (kasb) and the [possibility] of alienation (qaṭʿ). What remains, though, is the [reverential] fear [that accompanies] the exaltation (khawf al-ijlāl) and magnifying (taʿẓīm) of God, Mighty and Majestic is He. So their praise is simply a delight for the natural self (nafs al-ṭabʿ), the spiritual self (nafs al-rūḥ), the intellect (ʿaql) ⸢and the heart (qalb)⸣. But God, Glorified and Exalted is He, knows best. His words, Exalted is He:
أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ ۗ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ ۗ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ
📘 �Say: �Are those who know equal with those who do not know?��He said:Knowledge [comes from] the Book and emulation (iqtidāʾ) [of the Prophet�s example], not [from] reprehensible suggestions (khawāṭir madhmūma). Any knowledge that the servant does not seek from the position of emulating [the Prophet�s example] will be a curse (wabāl) to him because he will make false claims on account of it. His words:
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