Al-Ankaboot
سورة العنكبوتThis 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
الٓمٓ 1
{ الم } الله أعلم بمراده بذلك.
Alif lām mīm: God knows best what He means by these [letters].
أَحَسِبَ ٱلنَّاسُ أَن يُتْرَكُوٓا۟ أَن يَقُولُوٓا۟ ءَامَنَّا وَهُمْ لَا يُفْتَنُونَ 2
{ أحسب الناس أن يتركوا أن يقولوا } أي: بقولهم { ءامنا وهم لا يفتنون } يختبرون بما يتبين به حقيقة إيمانهم؟ نزل في جماعة آمنوا فآذاهم المشركون.
Do people suppose that they will be left to say, that is, [that they will be left alone] because of their saying, ‘We believe’, and they will not be tried?, tested with that which will reveal the sincerity of their belief. This [verse] was revealed regarding a group of individuals who when they became believers endured suffering at the hands of the idolaters.
وَلَقَدْ فَتَنَّا ٱلَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُوا۟ وَلَيَعْلَمَنَّ ٱلْكَـٰذِبِينَ 3
{ ولقد فتنا الذين من قبلهم فليعلمن الله الذين صدقوا } في إيمانهم علم مشاهدة { وليعلمن الكذبين } فيه.
And certainly We tried those who were before them. So God shall surely know those who are sincere, in their faith — a knowledge of direct vision — and He shall surely know those who are liars, regarding it.
أَمْ حَسِبَ ٱلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ أَن يَسْبِقُونَا ۚ سَآءَ مَا يَحْكُمُونَ 4
{ أم حسب الذين يعملون السيئات } الشرك والمعاصي { أن يسبقونا } يفوتونا فلا ننتقم منهم؟ { ساء } بئس { ما } الذي { يحكمون } ه حكمهم هذا.
Or do those who commit evil deeds, idolatry and acts of disobedience, suppose that they can elude Us?, so that We will not be able to requite them. Evil is that, judgement of theirs, which they judge!
مَن كَانَ يَرْجُوا۟ لِقَآءَ ٱللَّهِ فَإِنَّ أَجَلَ ٱللَّهِ لَـَٔاتٍ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ 5
{ من كان يرجوا } يخاف { لقاء الله فإن أجل الله } به { لأت } فليستعد له { وهو السميع } لأقوال العباد { العليم } بأفعالهم.
Whoever expects to encounter God, [should know that] God’s [appointed] term, for this [encounter], will indeed come; so let him prepare for it. And He is the Hearer, of the sayings of His servants, the Knower, of their actions.
وَمَن جَـٰهَدَ فَإِنَّمَا يُجَـٰهِدُ لِنَفْسِهِۦٓ ۚ إِنَّ ٱللَّهَ لَغَنِىٌّ عَنِ ٱلْعَـٰلَمِينَ 6
{ ومن جهد } جهاد حرب أو نفس { فإنما يجهد لنفسه } فإن منفعة جهاده له لا لله { إن الله لغنى عن العلمين } الإنس والجن والملائكة وعن عبادتهم.
And whoever struggles, in war or against [the temptations of] his own soul, struggles only for his own sake, because the benefits [to be reaped] from his struggle will be for his sake and not for God’s. For truly God is Independent of [the creatures of] all the Worlds, mankind, jinn and angels, and [He is also without need] of their worship.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ ٱلَّذِى كَانُوا۟ يَعْمَلُونَ 7
{ والذين ءامنوا وعملوا الصلحت لنكفرن عنهم سيئاتهم } بعمل الصالحات { ولنجزينهم أحسن } بمعنى: حسن ونصبه بنزع الخافض الباء { الذى كانوا يعملون } وهو الصالحات.
And those who believe and perform righteous deeds, We will surely absolve them of their misdeeds, by their performance of righteous deeds, and We will indeed requite them with the best of what they used to do, namely, their righteous deeds (it [ahsana] is in the accusative because the operator of the oblique [bi] has been omitted).
وَوَصَّيْنَا ٱلْإِنسَـٰنَ بِوَٰلِدَيْهِ حُسْنًا ۖ وَإِن جَـٰهَدَاكَ لِتُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ فَلَا تُطِعْهُمَآ ۚ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ 8
{ ووصينا الإنسن بوالديه حسنا } أي إيصاء ذا حسن بأن يبرهما { وإن جهداك لتشرك بى ما ليس لك به } بإشراكه { علم } موافقة للواقع فلا مفهوم له { فلا تطعهما } في الإشراك { إلى مرجعكم فأنبئكم بما كنتم تعملون } فأجازيكم به.
And We have enjoined on man kindness to his parents, that he should be dutiful towards them; but if they urge you to ascribe to Me as partner that of which you do not have any knowledge, [any knowledge] that accords with reality, and so is meaningless, then do not obey them, in [such incitements to] idolatry. To Me will be your return whereat I will inform you of what you used to do, and I will requite you for it.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَنُدْخِلَنَّهُمْ فِى ٱلصَّـٰلِحِينَ 9
{ والذين ءامنوا وعملوا الصلحت لندخلنهم فى الصلحين } الأنبياء والأولياء بأن نحشرهم معهم.
And those who believe and perform righteous deeds, assuredly We shall admit them among the righteous, [among] the prophets and the saints, by gathering in the company of one another [at the Resurrection].
وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتْنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَئِن جَآءَ نَصْرٌ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ أَوَلَيْسَ ٱللَّهُ بِأَعْلَمَ بِمَا فِى صُدُورِ ٱلْعَـٰلَمِينَ 10
{ ومن الناس من يقول ءامنا بالله فإذا أوذى فى الله جعل فتنة الناس } أي أذاهم له { كعذاب الله } في الخوف منهم فيطيعهم فينافق { ولئن } لام قسم { جاء نصر } للمؤمنين { من ربك } فغنموا { ليقولن } حذفت منه نون الرفع لتوالي النونات والواو ضمير الجمع لالتقاء الساكنين { إنا كنا معكم } في الإيمان فأشركونا في الغنيمة قال تعالى: { أوليس الله بأعلم } أي بعالم { بما فى صدور العلمين } قلوبهم من الإيمان والنفاق؟ بلى.
And among people there are those who say, ‘We believe in God’, but if such [a person] suffers hurt in God’s cause, he takes people’s persecution, that is, their harming of him, to be [the same] as God’s chastisement, in terms of his fear of it, and so he obeys them and behaves hypocritically. Yet if (la-in: the lām is for oaths) there comes help, to believers, from your Lord, and they take spoils, they will assuredly say (la-yaqūlunna: the [final] nūn [of the indicative] has been omitted because of the other nūn coming after it, and likewise the wāw, indicating the plural person [has been replaced by a damma], because of two unvocalised consonants coming together), ‘We were indeed with you’, in faith, so give us a share of the booty. God, exalted be He, says: Does God not know best what is in the breasts of all creatures?, [what is] in their hearts of faith or hypocrisy? Indeed [He does].
وَلَيَعْلَمَنَّ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَلَيَعْلَمَنَّ ٱلْمُنَـٰفِقِينَ 11
{ وليعلمن الله الذين ءامنوا } بقلوبهم { وليعلمن المنفقين } فيجازي الفريقين واللام في الفعلين لام قسم.
And God shall surely ascertain those who believe, in their hearts, and He shall surely ascertain the hypocrites, and He will requite each group accordingly (the lām in both verbs [la-ya‘lamanna, ‘He shall ascertain’] is for oaths).
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوا۟ ٱتَّبِعُوا۟ سَبِيلَنَا وَلْنَحْمِلْ خَطَـٰيَـٰكُمْ وَمَا هُم بِحَـٰمِلِينَ مِنْ خَطَـٰيَـٰهُم مِّن شَىْءٍ ۖ إِنَّهُمْ لَكَـٰذِبُونَ 12
{ وقال الذين كفروا للذين ءامنوا اتبعوا سبيلنا } ديننا { ولنحمل خطيكم } في اتباعنا إن كانت والأمر بمعنى الخبر، قال تعالى: { وما هم بحملين من خطيهم من شىء إنهم لكذبون } في ذلك.
And those who disbelieve say to those who believe, ‘Follow our path, our religion, and we will bear [responsibility for] your sins’, when you follow us, should there be any [such sins] (the imperative here functions as a predicate). God, exalted be He, says: But they will not [be able to] bear anything of their sins. Truly they are liars, in [saying] this.