Tafseer of Man · Al-Insaan · 76:24
So be patient for the decision of your Lord and do not obey from among them a sinner or ungrateful [disbeliever].
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.
The Exalted, whose praise is exalted, says: وَاذْكُرْ ("And remember"), O Muḥammad, اسْمَ رَبِّكَ ("the name of your Lord") and call upon Him with it, in the morning in the dawn prayer (ṣalāt al-ṣubḥ), and in the afternoon in the noon and afternoon prayers (ṣalāt al-ẓuhr wa-l-ʿaṣr).
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The footnotes:
(1) This verse is among the evidentiary verses of al-Farrāʾ in Maʿānī al-Qurʾān (351). He said: and His statement يشرب بها ("he drinks with it") and يشربها ("he drinks it") are equal in meaning. It is as if "he drinks with it" [means]: he quenches [his thirst] with it and slakes himself with it. As for "they drink it," that is clear. And someone recited to me: "they drank with water" (sharibna bi-māʾin); and equivalent to it is: "verily, he speaks with beautiful words, and he speaks beautiful words." End [of quotation]. And in Khizānat al-adab of al-Baghdādī (3: 193–195) it is cited as evidence that "matā" among [the tribe of] Hudhayl is a preposition, with the meaning "min" (from) or "fī" (in), or a noun with the meaning "middle." And concerning the bāʾ in his statement "with the water of the sea" it has been said: it functions according to its [customary] role, and "sharibna" (they drank) contains the meaning "rawīna" (they were satiated). And it has been said: it is partitive. And it has been said: it is redundant, as in the statement of al-Farrāʾ. Ibn Jinnī said in Sirr al-ṣināʿa: the bāʾ in it is redundant; its meaning is merely: "they drank the water of the sea." This is the most obvious of the matter, and deviating from it is contrived. End. I [the editor] say: this is the well-known transmission in the books of the lexicographers and grammarians. And in the poetry of Abū Dhuʾayb (Dīwān al-Hudhaliyyīn 1: 51) it states:
Every last [part of the] night Umm ʿAmr was given to drink / by black ḥanātim-[clouds], whose water poured down
She was given to drink with the water of the sea, then it rose / above Abyssinian [clouds] with a rushing sound
He compared the black clouds to the ḥanātim (black jars); a cloud, when it is full of water, is called: "black as if it were a ḥantam." He says: those ḥanātim — which are the jars — became saturated with the water of the sea, then they rose above black clouds with a rushing, that is to say: a swift passage with sound.
(2) The verse is by ʿAntara, in his famous muʿallaqa, in which he reviles Ḥuṣayn and Haram, the two sons of Ḍamḍam; he mentioned them in the verse before it, which reads:
And verily, I feared that I would die before / the millstone of war would turn over the two sons of Ḍamḍam
He says: those two, who insult my honor while I have not insulted them, and who call down upon themselves the shedding of my blood when I do not see them. He means that they threaten him during his absence, but in [his] presence they dare not attack him.
(3) The verse is by al-Aʿshā (his Dīwān 93), and the transmission in it is "awrathat" (she caused to inherit) instead of "athʾarat" (she avenged); and it appears that the author's transmission is corrupted from "asʾarat" with the sīn, not with the thāʾ, for "al-ithʾār" has no meaning here. And al-ṣadʿ is the crack; and al-mustaṭīr is, as in al-Lisān: that which is spread out. And in Majāz al-Qurʾān, concerning His statement كان شره مستطيرا ("whose evil is widespread"): that is to say: spreading. And in Maʿānī al-Qurʾān of al-Farrāʾ (351): ويخافون يوما كان شره مستطيرا ("and they fear a Day whose evil is widespread"): extending in tribulation; and the Arabs say: "the crack spread in the flask and the like," and "it extended." End.
(4) The verse is in (al-Lisān: q-m-ṭ-r), and he did not attribute it to anyone. He said: and "yawm muqmaṭirr," and "qumāṭir," and "qimṭarīr": [a day] that draws together the [space] between the eyes on account of its severity. And it has been said: when it is intense and heavy. The poet said: and "qumāṭir" with ḍamma on the qāf, and "iqmaṭarra yawmunā": our day became intense. And in the Exalted Revelation: إنا نخاف من ربنا يوما عبوسا قمطريرا ("verily, we fear from our Lord a frowning, distressful Day"). In the exegesis it has come: that it makes the face frown, so that it draws together the [space] between the eyes; and this is current in the language. End. And Abū ʿUbayda said in Majāz al-Qurʾān (183): al-ʿabūs, al-muqṭamir [muqmaṭirr], al-qumāṭir, and al-ʿaṣīb: these are the most severe of days and the longest in tribulation. End. And al-Farrāʾ said in Maʿānī al-Qurʾān (351): and His statement عبوسًا قمطريرا ("frowning, distressful"): and al-qimṭarīr is the severe. And one says: "yawm qimṭarīr" and "yawm qumāṭir"; someone recited to me: "the sons of our uncle..." the verse. End.
(5) Perhaps [it means]: crystal in the clarity of silver, [or] like silver in whiteness.
(6) In al-Durr al-manthūr: "the people of this world."
(7) This is a verse that Yūnus the grammarian transmitted without mentioning its poet; it describes a bow made from the wood of the nabʿ tree. The point of evidence for the author in the verse is that "al-ṣayyib" is in the nominative, because it is an attribute of the arrow, and that it is not like His statement: يسمى سلسبيلا ("which is called Salsabīl"). He means that this bow is described by means of the attribute of its arrow, "al-ṣayyib," on account of the much game it has struck with it — al-ṣuyūd is the plural of ṣayd (game). This is the meaning of his words. And al-Farrāʾ said in Maʿānī al-Qurʾān (352): and His statement تسمى سلسبيلا ("which is called Salsabīl"): they mentioned that as-Salsabīl is the name of the spring, and it has been mentioned that it is an attribute of the water on account of its smoothness and sweetness. And we hold that if it were a name for the spring, it would have been better to make it [in case] indeclinable (to leave off the inflection); but we have not seen any of the reciters who left off its declension, and that is permissible in Arabic, as it occurred in the reading of ʿAbd Allāh ibn Masʿūd: ( ولا تذرن ودا ولا سواعا ولا يغوثا ويعوقا ) with the alif. And as He said: salāsila and qawārīra with the alif — thus they declined what is [normally] not declined, and that is no error, for the Arabs decline in poetry words that are [normally] not declined; and if it were an error, they would not have included it in their poems. Mutammim ibn Nuwayra said:
And the grief of three mourning foster she-camels is not [as great] / [as that of those] who witnessed the falling and perishing of a young camel
— he declined "rawāʾim," which is among the words that are [normally] not declined, in countless of their poems. End.
(8) The verse is by Mutammim ibn Nuwayra, as al-Farrāʾ said (it has already been mentioned at the previous evidentiary verse), and it is in (al-Lisān: ẓ-ʾ-r). He said: one says "ẓuʾirat al-nāqa" (in the passive voice), when a she-camel [is forced] to suckle the young of another, or a stuffed hide — "fa-uẓʾirat" with the ẓāʾ — then she is "ẓaʾūr" and "maẓʾūra"; and the plural of "al-ẓaʾūr" is "aẓʾār" and "ẓuʾār." Mutammim said: "fa-mā wajdu aẓʾārin..." the verse. And al-rawāʾim is the plural of rāʾim; one says: "raʾimat al-nāqatu waladahā tarʾamuhu raʾman wa-raʾamānan": she had compassion on it and stayed with it; and in al-Tahdhīb: "riʾmānan": she loved it. And "makhrran" is a mīmī verbal noun with the meaning al-khurūr, that is to say: falling to the ground; and it may also have the meaning of death, from "kharra yakhirru": when he dies. And "maṣraʿan" means: a place of perishing, and it is a mīmī verbal noun with the meaning al-ṣarʿ. As for the point of evidence in the verse, it is the declension of "rawāʾim" on account of the exigency of the meter, while it is among the words that are [normally] not declined, as al-Farrāʾ said at the previous evidentiary verse.
(9) Of this verse I do not know the poet; the author recited it at His statement: ولدان مخلدون ("eternally youthful boys"). In (al-Lisān: kh-l-d) it has been said, and concerning His statement: يطوف عليهم ولدان مخلدون ("around them go eternally youthful boys"): al-Zajjājī said: adorned [with ornaments]. And Abū ʿUbayda said: furnished with bracelets — a Yemeni [word] — and he recited: "wa-mukhalladātun bi-l-lujayn" ("and [maidens] adorned with silver"). And I [the editor] have not found this statement of Abū ʿUbayda in the manuscript that I have before me of his [work]; perhaps the phrase and the evidentiary verse have dropped out of some of the source manuscripts of the book. End. And al-Farrāʾ said in Maʿānī al-Qurʾān (folio 352): and His statement مخلدون ("mukhalladūn"), he says: adorned, furnished with bracelets. And one says: furnished with earrings. And one says: "mukhalladūn": [those whose] youth endures and who do not change from that age — and this is the most likely to be the truth, and Allah knows best. For the Arabs say, when a man grows old and the blackness of his hair persists: "verily, he is mukhallad." And likewise one says, when he grows old but his teeth and molars persist: "verily, he is mukhallad": constant of condition; so too are the boys, whose teeth are constant. End.
(10) The two verses are among the evidentiary verses of al-Farrāʾ in Maʿānī al-Qurʾān; he said (352–353) concerning His statement: ولا تطع منهم آثما أو كفورا ("and do not obey among them any sinner or ingrate"): "aw" here stands at the level of "lā" (not). And "aw" has, in negation, interrogation, and conditional [constructions], the meaning of "lā," and this belongs to that. The poet said: "lā wajdu thaklā" — the two verses. He said: and in Arabic it may [also] be: "obey among them no one who has sinned or committed disbelief," whereby the meaning of "aw" comes close to the meaning of "wa" (and), as you say to a man: "I shall surely give to you, whether you keep silent or ask"; the meaning is: I shall give to you in any case. End. And al-thaklā is she who has lost her child, or her brother, or her husband. And al-wajd is grief. And al-ʿajūl among women and camels: the bewildered one who has lost her child, the [mother] possessed by grief, on account of her haste in her coming and going out of fear. The plural is ʿujul, ʿajāʾil, and maʿājīl. (al-Lisān: ʿ-j-l). End. And al-rabʿ is the camel calf born in the spring — which is the first of the offspring — and the plural is ribāʿ and arbāʿ, like raṭb, riṭāb, and arṭāb. And "aḍallahā": she lost it and it disappeared from her, without her knowing where it had been taken. And one says: "aḍalla nāqatahu"; one says: "aḍalla al-baʿīra wa-l-farasa": both of them disappeared from him. End.
