Surah ash-Shura (Consultation ) 42 : 23
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(42:23:1) |
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(42:23:2) alladhī (is of) which |
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(42:23:3) yubashiru Allah gives glad tidings |
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(42:23:4) l-lahu Allah gives glad tidings |
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(42:23:5) ʿibādahu (to) His slaves |
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(42:23:6) alladhīna those who |
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(42:23:7) āmanū believe |
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(42:23:8) waʿamilū and do |
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(42:23:9) l-ṣāliḥāti righteous deeds |
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(42:23:10) qul Say |
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(42:23:11) |
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(42:23:12) asalukum I ask you |
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(42:23:13) |
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(42:23:14) ajran any payment |
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(42:23:15) illā except |
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(42:23:16) l-mawadata the love |
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(42:23:17) |
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(42:23:18) l-qur'bā the relatives |
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(42:23:19) |
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(42:23:20) yaqtarif earns |
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(42:23:21) ḥasanatan any good |
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(42:23:22) nazid We increase |
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(42:23:23) |
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(42:23:24) |
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(42:23:25) ḥus'nan good |
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(42:23:26) |
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(42:23:27) l-laha Allah |
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(42:23:28) ghafūrun (is) Oft-Forgiving |
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(42:23:29) shakūrun All-Appreciative |
Explanatory Note
With such a pleasant image imparting an air of relaxed enjoyment, the Prophet is instructed to say to them that he seeks no reward from them for the guidance he gives them, leading them to such lasting bliss and sparing them the painful suffering. He only gives them such guidance because he loves them; they are his kinsfolk. This is enough reward for him: "Say: No reward do I ask of you for this. It is only an act of affection due to kin. Whoever does good, We shall increase it for him. God is Most-Forgiving, Most Appreciative." (Verse 23)
The Prophet enjoyed relations with every single clan of the Quraysh tribe. Hence, he was keen that they should take up the guidance he was giving because it would bring them endless benefit. His motivation in all this was the affection he had for them as his kindred. He considered this as sufficient reward for his efforts.
This, then, is the meaning that sparked in my mind whenever I read this Qur'anic expression about the Prophet's reward being merely an act of affection he does to his kinsfolk. There is, however, a different interpretation of it which I will state here because it is included in the authentic Hadith anthology of Imam al-Bukhari. Tawus, a scholar from the Tabi'in generation, asking (Abdullah ibn 'Abbas about this phrase. Another scholar, Sa 'd ibn Jubayr, answered first saying: 'It refers to the relatives of the Prophet.' Ibn 'Abbas said: 'You have been too quick! The Prophet had relations among every clan of the Quraysh. Hence he said to them that all he asked for was that they should be kind to his own kinsfolk.'" According to this interpretation, the verse should be translated as: "Say: No reward do I ask of you for this other than the affection due to kin." This means that they should stop causing him harm, which is something due one's relatives, and that they should listen to the guidance he gave them. This would be his reward from them. This interpretation by Ibn 'Abbas is closer to the verse's meaning than that of Sack! ibn Jubayr. However, I still feel that the interpretation I suggested is closer to the point. God knows best the meanings of His words.
Thus, within the context of the gardens of paradise and the good news he gives them, the Prophet reminds them that he asks no reward for anything he gives them. People normally demand hefty fees for advice that is well below what the Prophet gave his people. This is all part of God's grace. He does not deal with people according to principles of commerce, nor according to justice; instead He deals with them in accordance with the principles of grace and bounty: "Whoever does good, We shall increase it for him." (Verse 23) It is not merely that the Prophet seeks no reward whatsoever from people; they are further promised increase in their reward for good deeds. In addition, they shall have forgiveness and their deeds will be appreciated: "God is Most-Forgiving, Most-Appreciative." (Verse 23)
3. Surah Overview
Although it could not be known from any authentic traditions, yet one feels after a study of its subject matter that this Surah might have been sent down consecutively after Surah 41: Fussilat (Presented In Detail), for it seems to be, in a way, a supplement to it. This will become clear to every person who first studies Surah 41: Fussilat carefully and then goes through this Surah. He will see that, in that Surah the Quraysh chiefs had been taken to tack for their deaf and blind opposition so that anyone in Makkah and in its out-skirts, who had any sense of morality and nobility left in him, should know how unreasonably the chiefs of the people were opposing Muhammad, and as against them, how serious he was in everything he said, how rational was his standpoint and how noble his character and conduct. Immediately after that warning this Surah was sent down, which did full justice to teaching and instruction, and made the truth of the Prophet’s message plain in such an impressive way that anyone who had any element of the love of the truth in him and who had not been blinded by the errors of ignorance, could not help being influenced by it.
10. Wiki Forum
11. Tafsir Zone
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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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