Ash-Shu'araa
سورة الشعراءThis is the Arabic text of the Tafsīr al-Jalālayn of Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn as-Suyūṭī as the OpenITI corpus has it, from the copy of altafsir.com that the COBHUNI project of Hamburg University took: only the commentary on the verses, with no introductions, no edition and no pagination. Nobody has compared it with a printed book or a manuscript, and no scholar has reviewed it. Each passage stands beside the verses it comments on, which are the Qur’ān text of Tanzil, shown as it is there. Beneath each passage stands its English translation by Feras Hamza, as the copy of Tarteel’s Quranic Universal Library has it; nobody has compared that copy with the printed book either.
Text fromOpenITICC BY-NC-SA 4.0altafsir.comtaken 2026-10-21English translation: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), as published at altafsir.com by the Royal Aal al-Bayt Institute for Islamic Thought, from the copy of Tarteel’s Quranic Universal Library. altafsir.comQUL
طسٓمٓ 1
{ طسم } الله أعلم بمراده بذلك.
Tā sīn mīm: God knows best what He means by these [letters].
تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ٱلْمُبِينِ 2
{ تلك } أي هذه الآيات { ءايت الكتب } القرآن الإضافة بمعنى من { المبين } المظهر الحق من الباطل.
Those, namely, these signs, are the signs of the Manifest Book, the Qur’ān (the genitive annexation [āyātu’l-kitābi] conveys the [partitive] meaning of min), [the Manifest meaning] the one that manifests what is truth from what is falsehood.
لَعَلَّكَ بَـٰخِعٌ نَّفْسَكَ أَلَّا يَكُونُوا۟ مُؤْمِنِينَ 3
{ لعلك } يا محمد { بخع نفسك } قاتلها غما من أجل { ألا يكونوا } أي أهل مكة { مؤمنين } ولعل هنا للإشفاق أي أشفق عليها بتخفيف هذا الغم.
Perhaps, O Muhammad (s), you might kill yourself, out of distress for the reason, that they, namely, the people of Mecca, will not become believers (la‘alla here expresses sympathy, in other words [what is meant is] ‘have pity on it [your self] by alleviating [the burden of] this distress’).
إِن نَّشَأْ نُنَزِّلْ عَلَيْهِم مِّنَ ٱلسَّمَآءِ ءَايَةً فَظَلَّتْ أَعْنَـٰقُهُمْ لَهَا خَـٰضِعِينَ 4
{ إن نشأ ننزل عليهم من السمآء ءاية فظلت } بمعنى المضارع: أي تظل، أي تدوم { أعنقهم لها خضعين } فيؤمنون، ولما وصفت الأعناق بالخضوع الذي هو لأربابها جمعت الصفة منه جمع العقلاء.
If We will We will send down to them a sign from the heaven before which their necks will remain (fa-zallat, [although grammatically in the past tense] is being used in the sense of the imperfect tense) bowed in humility, and they will believe (since ‘necks’ are described as ‘bowed in humility’, [a status] which in fact refers to those who possess them, the adjectival form [khādi‘ūn, ‘bowed in humility’] used therein is the one [normally] used for rational beings).
وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ ٱلرَّحْمَـٰنِ مُحْدَثٍ إِلَّا كَانُوا۟ عَنْهُ مُعْرِضِينَ 5
{ وما يأتيهم من ذكر } قرآن { من الرحمن محدث } صفة كاشفة { إلا كانوا عنه معرضين }.
And there would never come to them from the Compassionate One any remembrance, any [revelation from the] Qur’ān, that is new (muhdathin, is an explicative adjective) but that they used to disregard it.
فَقَدْ كَذَّبُوا۟ فَسَيَأْتِيهِمْ أَنۢبَـٰٓؤُا۟ مَا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ 6
{ فقد كذبوا } به { فسيأتيهم أنبؤا } عواقب { ما كانوا به يستهزءون }.
Verily then they have denied, it; but soon there will come to them the news, the consequences, of that which they used to deride.
أَوَلَمْ يَرَوْا۟ إِلَى ٱلْأَرْضِ كَمْ أَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ 7
{ أو لم يروا } ينظروا { إلى الأرض كم أنبتنا فيها } أي كثيرا { من كل زوج كريم } نوع حسن؟.
Have they not contemplated, observed, the earth, how many We have caused to grow therein, in other words, [We have caused to grow therein] many, of every splendid kind [of vegetation], [of every] fair species.
إِنَّ فِى ذَٰلِكَ لَـَٔايَةً ۖ وَمَا كَانَ أَكْثَرُهُم مُّؤْمِنِينَ 8
{ إن فى ذلك لآية } دلالة على كمال قدرته تعالى { وما كان أكثرهم مؤمنين } في علم الله، و «كان» قال سيبويه: زائدة.
Surely in that there is a sign, an indication of the perfection of His power, exalted be He; but most of them, in God’s knowledge, are not believers (kāna here according to Sībawayhi is extra).
وَإِنَّ رَبَّكَ لَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ 9
{ وإن ربك لهو العزيز } ذو العزة ينتقم من الكافرين { الرحيم } يرحم المؤمنين.
And surely your Lord, He is the Mighty One, Who will exact vengeance from the disbelievers, the Merciful, Who shows mercy to believers.
وَإِذْ نَادَىٰ رَبُّكَ مُوسَىٰٓ أَنِ ٱئْتِ ٱلْقَوْمَ ٱلظَّـٰلِمِينَ 10
{ و } اذكر يا محمد لقومك { إذ نادى ربك موسى } ليلة رأى النار والشجرة { أن } أي بأن { ائت القوم الظلمين } رسولا.
And, mention, O Muhammad (s), to your people, when your Lord called to Moses, on the night he saw the fire and the bush, [saying]: ‘Go to the wrongdoing folk, as a messenger,
قَوْمَ فِرْعَوْنَ ۚ أَلَا يَتَّقُونَ 11
{ قوم فرعون } معه ظلموا أنفسهم بالكفر بالله وبني إسرائيل باستعبادهم { ألا } الهمزة للاستفهام الإنكاري { يتقون } الله بطاعته فيوحدونه؟.
Pharaoh’s folk, to them as well as him — they wronged their souls by disbelieving in God and [wronged] the Children of Israel by enslaving them — Will they not (a-lā: the hamza indicates a negation meant as a rebuke) show fear?’, of God by being obedient to Him and affirm His Oneness?
قَالَ رَبِّ إِنِّىٓ أَخَافُ أَن يُكَذِّبُونِ 12
{ قال } موسى { رب إنى أخاف أن يكذبون }.
He, Moses, said, ‘My Lord, I fear they will deny me,