Tabari

Tafseer of Jonas · Yunus · 10:65

وَلَا يَحْزُنكَ قَوْلُهُمْ ۘ إِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًا ۚ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

And let not their speech grieve you. Indeed, honor [due to power] belongs to Allah entirely. He is the Hearing, the Knowing.

Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.

Tabari (1 passage)

  1. Full Dutch translation of Tabari's text

    The explanation of the words of Allah the Exalted: وَلا يَحْزُنْكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا هُوَ السَّمِيعُ الْعَلِيمُ (65) (And let not their speech grieve you — indeed, all might (al-ʿizza) belongs to Allah; He is the All-Hearing, the All-Knowing.)

    Abū Jaʿfar says: Allah, exalted be His remembrance, says to His Prophet Muḥammad ﷺ: Let it not grieve you, O Muḥammad, what these polytheists (mushrikīn) say about their Lord and their ascribing of partners (shirk) to Him in the form of idols and statues. For all might (al-ʿizza) belongs to Allah: Allah, exalted be His remembrance, says: Allah is the One who alone possesses might in the Hereafter and in this world, without any partner therein. He is the One who will take vengeance upon these polytheists (mushrikīn) who utter such false statements about Him — none will be able to aid them when He carries out His vengeance upon them, for nothing can withstand Him. هُوَ السَّمِيعُ الْعَلِيمُ — He says: He is the One who hears what they say of lies and falsehoods about Him, and He has complete knowledge of what they conceal within themselves and what they openly express; all of that is recorded and registered by Him, and He continually watches over them.

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    And the initial letter of إِنَّ in the expression إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا is read with kasra (that is, as "inna," not as "anna"), because this is an announcement proceeding from Allah Himself, a new sentence, upon which the preceding "qawl" (the saying) does not act. For by this "saying" (al-qawl) was meant the saying of the polytheists (mushrikīn), whereas the expression إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا was not a statement of the polytheists, nor a report of what they would have said.

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    Footnotes:

    (50) See the explanation of "al-ḥuzn" (grief) in what was treated earlier, volume 10, page 108, note 5, and the sources mentioned there.

    (51) See the explanation of "al-ʿizza" (might, power) in what was treated earlier, volume 10, page 421, note 3, and the sources mentioned there.

    (52) See the explanation of "al-samīʿ" and "al-ʿalīm" in the earlier linguistic registers under (samiʿa) and (ʿalima).

    (53) See Maʿānī al-Qurʾān of al-Farrāʾ, volume 1, pages 471–472, for a detailed discussion of the position of "inna" after "al-qawl" and comparable cases.

    Show original Arabic
    القول في تأويل قوله تعالى : وَلا يَحْزُنْكَ قَوْلُهُمْ إِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا هُوَ السَّمِيعُ الْعَلِيمُ (65) قال أبو جعفر: يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: لا يحزنكَ ، يا محمد ، قول هؤلاء المشركين في ربهم ما يقولون، وإشراكهم معه الأوثان والأصنام (50) ، فإنّ العزة لله جميعًا، يقول تعالى ذكره: فإن الله هو المنفرد بعزة الدنيا والآخرة ، لا شريك له فيها، وهو المنتقم من هؤلاء المشركين القائلين فيه من القول الباطل ما يقولون، فلا ينصرهم عند انتقامه منهم أحدٌ، لأنه لا يُعَازُّه شيء (51) ، (هو السميع العليم) ، يقول: وهو ذو السمع لما يقولون من الفرية والكذب عليه، وذو علم بما يضمرونه في أنفسهم ويعلنونه، مُحْصًى ذلك عليهم كله، وهو لهم بالمرصاد. (52) * * * وكسرت " إن " من قوله: (إن العزة لله جميعًا) لأن ذلك خبرٌ من الله مبتدأ، ولم يعمل فيها " القول "، لأن " القول " ، عني به قول المشركين، وقوله: (إن العزة لله جميعًا) ، لم يكن من قِيل المشركين، ولا هو خبرٌ عنهم أنهم قالوه. (53) ------------------- الهوامش : (50) انظر تفسير " الحزن " فيما سلف 10 : 108 ، تعليق : 5 ، والمراجع هناك . (51) انظر تفسير " العزة " فيما سلف 10 : 421 ، تعليق : 3 ، والمراجع هناك . (52) انظر تفسير " السميع " و " العليم " فيما سلف من فهارس اللغة ( سمع ) ، ( علم ) . (53) انظر معاني القرآن للفراء 1 : 471 ، 472 وفيه تفصيل موقع " إن " بعد " القول " وشبهه .