🕋 تفسير سورة الشورى
(Ash-Shura) • المصدر: EN-TAFSIR-AL-TUSTARI
۞ شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ۚ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ
📘 He has prescribed for you as a religion that which he enjoined upon Noah�⸢He said⸣ The first [prophet] to have made it unlawful [to marry] one�s daughters, mothers, and sisters was Noah . Hence, God has legislated for us [Muslims] the best of the laws that the prophets brought.His words:�and that which We have revealed to you, and which We enjoined on Abraham and Moses and Jesus�[is] that they should uphold obedience (ṭāʿa) to God, maintain sincerity (ikhlāṣ) in that, and manifest [goodness in their] moral character (akhlāq) and states (aḥwāl).His words:
مَنْ كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ ۖ وَمَنْ كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ
📘 And whoever desires the harvest of the Hereafter, We will enhance for him his harvest�He said:The harvest of the Hereafter is being satisfied [with one�s lot] (qanāʿa) in this world, and [finding]contentment (riḍā) in the Hereafter. The harvest of this world is that which is sought other than Him.He [also] said:Another shade of meaning is that he who acts for the sake of God, Mighty and Majestic is He, in a state of compliance (ījāban), without seeking a reward, [will find that] everything which is sought other than God, Mighty and Majestic is He, becomes diminished in his sight. Thus, he desires neither the world, nor Paradise, but desires only the vision (naẓar) of Him, this being the share (ḥaẓẓ) of the intuition of the spiritual self (dhihn nafs al-rūḥ), the understanding of the intellect (fahm al-ʿaql), and the discernment of the heart (fiṭnat al-qalb), as when He addressed them [before] (ka-mā khāṭabahum); for conformity [lit. imitation, iqtidāʾ], on that occasion was without the presence of the natural self (nafs ṭabīʿiyya). Notwithstanding the fact that the [natural] self receives a share [of the beatific vision in Paradise], like a fragrant breeze, due to its being fused with those lights. [However,] whoever acts for the sake of this world, �We will give him of it, but in the Hereafterhe will have no portion (naṣīb), for his ⸢natural⸣ self will be occupied with the enjoyment (tanaʿʿum or naʿīm) of Paradise, which itself is its share (ḥaẓẓ), [while forgoing] its portion in the Hereafter, namely the vision of God for eternity (ruʾyat al-Ḥaqq ʿalā�l-abad). His words, Exalted is He:
ذَٰلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ ۗ وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ
📘 �Say �I do not ask of you any reward for it, except the affection due to [my] kinsfolk��He said:The inner meaning of the verse refers to the link between the Sunna and obligatory acts (farḍ). It is related regarding this verse that Ḥasan [al-Baṣrī] said, �Whoever draws closer to God through obedience to Him, [will find that] God�s love becomes obligatory [for Him].� His words:�If anyone acquires a good deed, We shall enhance for him his goodness�He said:It refers to the cognisance (maʿrifa) [that a person should have] of his state relating to an act, before entering upon it, and after its completion, as to whether it is unhealthy (saqīm) or sound (saḥīḥ). His words, Exalted is He:
أَمْ يَقُولُونَ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا ۖ فَإِنْ يَشَإِ اللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ ۗ وَيَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
📘 �For if God so wishes, He can seal your heart�He said:He could place the seal of longing (shawq) and love (maḥabba) on your hearts, so that you would cease to notice people and you would not occupy yourselves with love for them and visiting them anymore.His words, Exalted is He:
وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
📘 �And verily you guide to a straight path.That is, you summon [people] to your Lord with the light of His guidance.His words, Exalted is He:
وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِتُنْذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ ۚ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ
📘 �That you may warn [the people of] the Mother of Cities, and those around it�He said:In its outward meaning, it [the Mother of Cities] refers to Mecca. In its inner meaning it refers to the heart, while those around it refer to the bodily members (jawāriḥ). Therefore warn them that they might safeguard their hearts and bodily members from delighting in acts of disobedienceand following [their] lusts.His words:�and that you may warn [people] about the Day of Gathering�He said:That is, the Day when the inhabitants of the earth will be gathered for His remembrance, just as the Hosts of the Heavens are assembled [for His remembrance].His words:�[whereupon] some will be in the Garden and some will be in the Blazing Fire.He said:Whoever plants thorn trees will not reap grapes. So do what you will, for indeed there are just two paths, and whichever one of those paths you [choose to] tread, you will end up with its folk.His words:
وَلَوْ شَاءَ اللَّهُ لَجَعَلَهُمْ أُمَّةً وَاحِدَةً وَلَٰكِنْ يُدْخِلُ مَنْ يَشَاءُ فِي رَحْمَتِهِ ۚ وَالظَّالِمُونَ مَا لَهُمْ مِنْ وَلِيٍّ وَلَا نَصِيرٍ
📘 And had God willed, He would have made them one community�He said:The outer meaning [of the verse] refers to disbelief (kufr), and its inner meaning refers to the servant�s [moments of] activity (ḥarakāt) and passivity (sukūn). If God so willed He would have placed them all in obedience to Him; but He admits whomever He will into His mercy, that is, into His obedience. And the evildoers, who claim to possess the power (ḥawl) and strength (quwwa), have neither guardian nor helper in [their being] contrary (khilāf) [to the state they should be in], that is, they are in a state of passivity (sukūn) with regard to [His] commandments(amr) and activity with regard to that which is forbidden (nahy).His words:
أَمِ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ ۖ فَاللَّهُ هُوَ الْوَلِيُّ وَهُوَ يُحْيِي الْمَوْتَىٰ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
📘 �He revives the dead�In its inner meaning, it refers to the hearts of the people of truth, which He revives through remembrance (dhikr) and the contemplative witnessing (mushāhada) of Him.42 Al-Shūrā (or Ḥā Mīm ʿAyn Sīn Qāf)181He [also] said:Souls cannot gain [real] life until they die. His words:
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