Jonah — Verse 84
10:84 · Yunus
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وَقَالَ مُوسَىٰ یَـٰقَوۡمِ إِن كُنتُمۡ ءَامَنتُم بِٱللَّهِ فَعَلَیۡهِ تَوَكَّلُوۤا۟ إِن كُنتُم مُّسۡلِمِینَ ٨٤
waqāla mūsā yāqawmi in kuntum āmantum bil-lahi faʿalayhi tawakkalū in kuntum mus'limīn
Jonah / Yunus (10:84)
Connections 7 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (7) cited by only one commentator
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Q 1:5 (al-Fatihah)
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Q 11:123 (Hud)
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Q 35:34 (Fatir)
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Q 39:36 (az-Zumar)
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Q 65:3 (at-Talaq)
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Q 67:29 (al-Mulk)
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Q 73:9 (al-Muzammil)
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By commentator who cites how many verses on this ayah
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Tafsir Ibn Kathir (abridged) 6 verses
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Ma'arif-ul-Quran 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Moses said, ‘My people, if you have faith in God and are devoted to Him, put your trust in Him.’
waqāla mūsā yāqawmi in kuntum āmantum bil-lahi faʿalayhi tawakkalū in kuntum mus'limīn
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Tafsir Commentary
Musa encouraged His People to put Their Trust in Allah
Allah told us that Musa said to the Children of Israel:
يقَوْمِ إِن كُنتُمْ ءامَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُواْ إِن كُنْتُم مُّسْلِمِينَ
(O my people! If you have believed in Allah, then put your trust in Him if you are Muslims.) Allah is sufficient for those who put their trust in Him.
أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ
(Is not Allah sufficient for His servant)(39:36)
وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ
(And whosoever puts his trust in Allah, then He will suffice him.)(65:3) Allah combines worship and reliance in many places. He said:
فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ
(So worship Him and put your trust in Him.)(11:123)
قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا
(Say: "He is the Most Gracious (Allah), in Him we believe, and in Him we put our trust..)(67:29) and
رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً
((He alone is) the Lord of the east and the west; none has the right to be worshipped but He. So take Him (alone) as a protector.)(73:9) And Allah commanded the believers to say many times in their Salah:
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
(You (Alone) we worship, and You (Alone) we ask for help (for each and everything).)(1:5) The Children of Israel complied with this command and said:
عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّـلِمِينَ
(In Allah we put our trust. Our Lord! Make us not a trial for the folk who are wrongdoers.) This means don't give them victory over us so that they rule us. So they might not think that they have authority over us because they were following the truth and we were falsehood. This might be a deceiving trial for them. This meaning was reported from Abu Mijliz and Abu Ad-Duha, `Abdur-Razzaq, in a narration from Mujahid, said,
رَبَّنَا لاَ تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ الظَّـلِمِينَ
(Our Lord! Make us not a trial for the folk who are wrongdoers) meaning, "Do not give them authority over us so they might make us fall into Fitnah." Allah's statement:
وَنَجِّنَا بِرَحْمَتِكَ
(And save us by Your mercy) means save us through Your mercy and beneficence
مِنَ الْقَوْمِ الْكَـفِرِينَ
(from the disbelieving folk. ) meaning, from those who denied the truth and covered it. We truly have believed in You and put our trust in You.
And Moses said ‘O my people if you have believed in God then put your trust in Him if you have truly submitted to Him’.
And Moses said, 'O my people, if you have believed in God, a faith of certainty, then put your trust in Him: he has made trust as one of the concomitants of submission [to God], and it is the submission of one's countenance to God, exalted be He. But he did not make submission as a concomitant of faith, in other words, if your faith and certainty have become perfect in such a way that this has had an effect upon your souls and made them purely for God, annihilated in Him, then trust in Him must necessarily follow [from that]. For the first level of annihilation is the annihilation of acts, followed by the attributes then existence. Once annihilation is complete then trust must follow, which is the annihilation of the acts. If what is meant by islām is obedience, then it is a precondition for trust and not a concomitant thereof, in which case the meaning would be: if your faith is sound in terms of certainty, then trust in Him on the condition that you do not act and that you do not see yourselves or others as having any power or effective agency, but that you become obediently submissive, as one who is dead. For the precondition for the soundness of trust [in God] is the annihilation of the remnants of acts and the faculties, as they say, 'If you do not like this [kind of] tree, then pull it out if you can'. As for the remainder of the sūra to the end, some of it cannot be submitted to allegorical interpretation, and the rest is known from what has already been mentioned.
And Moses said, 'O my people, if you have believed in God, a faith of certainty, then put your trust in Him: he has made trust as one of the concomitants of submission [to God], and it is the submission of one's countenance to God, exalted be He. But he did not make submission as a concomitant of faith, in other words, if your faith and certainty have become perfect in such a way that this has had an effect upon your souls and made them purely for God, annihilated in Him, then trust in Him must necessarily follow [from that]. For the first level of annihilation is the annihilation of acts, followed by the attributes then existence. Once annihilation is complete then trust must follow, which is the annihilation of the acts. If what is meant by islām is obedience, then it is a precondition for trust and not a concomitant thereof, in which case the meaning would be: if your faith is sound in terms of certainty, then trust in Him on the condition that you do not act and that you do not see yourselves or others as having any power or effective agency, but that you become obediently submissive, as one who is dead. For the precondition for the soundness of trust [in God] is the annihilation of the remnants of acts and the faculties, as they say, 'If you do not like this [kind of] tree, then pull it out if you can'. As for the remainder of the sūra to the end, some of it cannot be submitted to allegorical interpretation, and the rest is known from what has already been mentioned.
وقال موسى: يا قومي إن صدقتم بالله -جلَّ وعلا- وامتثلتم شرعه فثقوا به، وسلِّموا لأمره، وعلى الله توكلوا إن كنتم مذعنين له بالطاعة.
يقول تعالى مخبرا عن موسى أنه قال لبني إسرائيل "يا قوم إن كنتم آمنتم بالله فعليه توكلوا إن كنتم مسلمين" أي فإن الله كاف من توكل عليه "أليس الله بكاف عبده" "ومن يتوكل على الله فهو حسبه" وكثيرا ما يقرن الله تعالى بين العبادة والتوكل كقوله تعالى "فاعبده وتوكل عليه" "قل هو الرحمن آمنا به وعليه توكلنا" "رب المشرق والمغرب لا إله إلا هو فاتخذه وكيلا" وأمر الله تعالى المؤمنين أن يقولوا في كل صلواتهم مرات متعددة "إياك نعبد وإياك نستعين" وقد امتثل بنو إسرائيل ذلك.
والمتجبرون والمسرفون يحتاجون فى مقاومتهم إلى إيمان عميق ، واعتماد على الله وثيق ، وثبات يزيل المخاوف ويطمئن القلوب إلى حسن العاقبة ، ولذا قال موسى لأتباعه المؤمنين :( ياقوم إِن كُنتُمْ آمَنتُمْ بالله فَعَلَيْهِ توكلوا إِن كُنتُم مُّسْلِمِينَ ) .أى : قال موسى لقومه تطمينا لقلوبهم ، وقد رأى الخوف من فرعون يعلو وجوه بعضهم : يا قوم ( إِن كُنتُمْ آمَنتُمْ بالله ) حق الإِيمان ، وأسلمتم وجوهكم له حق الإِسلام فعليه وحده اعتمدوا ، وبجنابه وحده تمسكوا ، فإن من توكل على الله واتجه إليه ، كان الله مه بنصره وتأييده .
القول في تأويل قوله تعالى : وَقَالَ مُوسَى يَا قَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ (84)قال أبو جعفر: يقول تعالى ذكره مخبرًا عن قيل موسى نبيِّه لقومه: يا قوم إن كنتم أقررتم بوحدانية الله، وصدقتم بربوبيته ، (فعليه توكلوا) ، يقول: فبه فثقوا، ولأمره فسلموا، (23)فإنه لن يخذل وليّه، ولن يسلم من توكل عليه (24) ، (إن كنتم مسلمين) ، يقول: إن كنتم مذعنين لله بالطاعة، فعليه توكلوا. (25)-----------------------الهوامش :(23) انظر تفسير " التوكل " فيما سلف ص : 147 ، تعليق : 5 ، والمراجع هناك .(24) في المطبوعة : " ويسلم " ، وفي المخطوطة : " ولم يسلم " ، والصواب ما أثبت .(25) انظر تفسير " الإسلام " فيما سلف من فهارس اللغة ( سلم ) .
( وقال موسى ) لمؤمني قومه ، ( يا قوم إن كنتم آمنتم بالله فعليه توكلوا إن كنتم مسلمين ) .
عطف بقية القصة على أولها فهو عطف على جملة { وقال فرعون } [ يونس : 79 ] ، وهذا خطاب موسى لجميع قومه وهم بنو إسرائيل الذين بمصر ، وهو يدل على أنه خاطبهم بذلك بعد أن دعاهم وآمنوا به كما يؤذن به قوله : { إن كنتم آمنتم بالله }. والغرض منه تثبيت الذين آمنوا به في حضرة فرعون على توكلهم ، وأمْرُ مَن عداهم الذين خاف ذريتُهم أن يؤنبوهم على إظهار الإيمان بأن لا يُجبِّنوا أبناءهم ، وأن لا يخشوا فرعون ، ولذلك قال : { إن كنتم آمنتم بالله فعليه توكلوا }.والمعنى : إن كنتم آمنتم بالله حقاً كما أظهرتْه أقوالكم فعليه اعتمدوا في نصركم ودفع الضر عنكم ولا تعتمدوا في ذلك على أنفسكم بمصانعة فرعون ولا على فرعون بإظهار الولاء له .وأراد إثارة صدق إيمانهم وإلهابَ قلوبهم بجعل إيمانهم معلقاً بالشرط محتمل الوقوع ، حيث تخوفوا من فرعون أن يفتنهم فأرادوا أن يكتموا إيمانهم تقية من فرعون وملئهم ، وإنما جَعل عدم اكتراثهم ببطش فرعون علامة على إيمانهم لأن الدعوة في أول أمرها لا تتقوم إلا بإظهار متبعيها جماعتَهم ، فلا تغتفر فيها التقية حينئذٍ . وبذلك عمل المسلمون الأولون مثل بلال ، وعمار ، وأبي بكر ، فأعلنوا الإيمان وتحملوا الأذى ، وإنما سوغت التقية للآحاد من المؤمنين بعد تقوم جامعة الإيمان فذلك محل قوله تعالى : { من كفر بالله من بعد إيمانه إلا من أكره وقلبه مطمئن بالإيمان } [ النحل : 106 ].فتقديم المجرور على متعلقه في قوله : { فعليه توكلوا } لإفادة القصر ، وهو قصر إضافي يفسره قوله : { على خوف من فرعون وملئهم أن يفتنهم } [ يونس : 83 ] ، فآل المعنى إلى نهيهم عن مخافة فرعون .والتوكلُ : تقدم آنفاً في قصة نوح .وجملة : { إن كنتم مسلمين } شرط ثان مؤكد لشرط { إن كنتم آمنتم بالله } ، فحصل من مجموع الجملتين أن حصول هذا التوكل متوقف على حصول إيمانهم وإسلامهم ، لمزيد الاعتناء بالتوكل وأنه ملازم للإيمان والإسلام ، ومبين أيضاً للشرط الأول ، أي إن كان إيمانكم إيمان مسلم لله ، أي مخلص له غير شائب إياه بتردد في قدرة الله ولا في أن وعده حق ، فَحصَل من مجموع الشرطين ما يقتضي تعليق كل من الشرطين على الشرط الآخر .وهذا من مسألة تعليق الشرط على الشرط ، والإيمان : تصديق الرسول فيما جاء به وهو عمل قلبي ، ولا يعتبر شرعاً إلا مع الإسلام ، والإسلامُ : النطق بما يدل على الإيمان ولا يعتبر شرعاً إلا مع الإيمان ، فالإيمان انفعال قلبي نفساني ، والإسلام عمل جسماني ، وهما متلازمان في الاعتداد بهما في اتّباع الدين إذ لا يعلم حصول تصديق القلب إلا بالقول والطاعة ، وإذ لا يكون القول حقاً إلا إذا وافق ما في النفس ، قال تعالى : { قالت الأعراب آمنا قل لم تومنوا ولكن قولوا أسلمنا ولما يدخل الإيمان في قلوبكم }[ الحجرات : 14 ]. وقد ورد ذلك صريحاً في حديث سؤال جبريل في «الصحيحين» .وليس المراد أنهم إن لم يتوكلوا كانوا مؤمنين غير مسلمين ، ولا أنهم إن توكلوا كانوا مسلمين غير مؤمنين ، لأن ذلك لا يساعد عليه التدين بالدين . ومن ثم كان قوله : { فعليه توكلوا } جواباً للشرطين كليهما . أي يقدر للشرط الثاني جواب مماثل لجواب الشرط الأول . هذا هو محمل الآية وما حاوله كثير من المفسرين خروج عن مهيع الكلام .
{ وَقَالَ مُوسَى } موصيًا لقومه بالصبر، ومذكرًا لهم ما يستعينون به على ذلك فقال: { يَا قَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ } فقوموا بوظيفة الإيمان. { فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ } أي: اعتمدوا عليه، والجؤوا إليه واستنصروه.
قوله تعالى وقال موسى ياقوم إن كنتم آمنتم بالله فعليه توكلوا إن كنتم مسلمينقوله تعالى وقال موسى يا قوم إن كنتم آمنتم أي صدقتم بالله فعليه توكلوا أي اعتمدوا إن كنتم مسلمين كرر الشرط تأكيدا ، وبين أن كمال الإيمان بتفويض الأمر إلى الله .
Acceptance of thinking which breaks fresh ground is always at the cost of the individual having to face numerous unforeseen problems in his society. That is why elderly people exercise caution in accepting any new idea. For a number of reasons elderly people are overwhelmed by a variety of considerations. In spite of admitting the correctness of a new idea, they are unable to proceed further and support it. But the younger generation are generally free from such considerations. So it has always happened throughout history that only those who have not yet attained old age have gone ahead and accepted a new and revolutionary call. This happened likewise in the case of Moses. The youth supporting Moses, on the one hand, risked the retribution of Pharaoh. On the other, they received no encouragement from the elders of their own community. Though these elders accepted the prophethood of Moses, they looked to their own interests, and did not want their sons and daughters to give enthusiastic support to Moses and thus incur the wrath of Pharaoh as a result. However, the existence of such a state of affairs does not call for people to sit quietly, without taking any counter measures. They should keep in view God’s support and favour, rather than human opposition. Relying on God, they should rise in defence of that Truth which they personally found impossible to support.
It was said in the last verse (64) that, for the friends of Allah, there is the good news in the worldly life and in the Hereafter. As for the good news of the Hereafter, it will come at the time of death when the spirit of the deceased will be taken to Allah. At that time, he will hear the good news of Paradise being for him. Then, on the day of Qiyamah, when he rises from his grave, he will receive the good news of being welcome to Paradise. This is similar to what al-Tabarani has reported from Sayyidna Ibn ` Umar ؓ narrates that the Holy Prophet ﷺ said: ` People who recite: لا إلہ إلا اللہ (la ilaha illallah: There is no god but Allah) will not experience any fright at the time of death, nor inside the grave, nor at the time they rise from it. This is as if my eyes are seeing the scenario of that time when these people will, shaking the dust off, rise from their graves, saying: الْحَمْدُ لِلَّـهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ (Praised is Allah who has removed from us [ all ] grief - 35:34) '
As for the good news in this world, the Holy Prophet ﷺ said, `(they are) the true dreams one sees himself or are seen by someone else with him in it and, in which, there is good news for them. (Reported by al-Bukhri from Sayyidna Abu Hurairah ؓ .
Another basharah (good news) of this world unfolds in the form that Muslims at large love someone and take him to be good without any personal motive or interest. About it, the Holy Prophet ﷺ said: تِلکَ عَاجِلُ بشرَی المؤمِن that is, ` being taken as good and praiseworthy is, for a true Muslim, good news in ready cash.' (Muslim and al-Baghawi)
(And Moses said: O my people! If you have believed in Allah then put trust in Him, if ye have indeed surrendered (unto Him)) because you have indeed surrendered to Allah!