Children of Israel, The Israelites — Verse 22
17:22 · al-Isra`
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لَّا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتَقۡعُدَ مَذۡمُومࣰا مَّخۡذُولࣰا ٢٢
lā tajʿal maʿa l-lahi ilāhan ākhara fataqʿuda madhmūman makhdhūla
Children of Israel, The Israelites / al-Isra` (17:22)
Connections 1 single-source 1 commentator
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 mention (1) cited by only one commentator
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Q 3:160 (al-Imran)
cited by
By commentator who cites how many verses on this ayah
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Kashani Tafsir 1 verse 2 mentions total
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.
Set up no other god beside God, or you will end up disgraced and forsaken
lā tajʿal maʿa l-lahi ilāhan ākhara fataqʿuda madhmūman makhdhūla
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Tafsir Commentary
Do not associate Anything in Worship with Allah
Addressing those who are responsible among this Ummah, Allah says, "Do not admit any partner into your worship of your Lord."
فَتَقْعُدَ مَذْمُومًا
(or you will sit down reproved,) meaning, because of associating others with Him.
مَّخْذُولاً
(forsaken.) means, because the Lord, may He be exalted, will not help you; He will leave you to the one whom you worshipped, and he has no power either to benefit or to harm, because the Only One Who has the power to benefit or to harm is Allah alone, with no partner or associate. Imam Ahmad reported that `Abdullah bin Mas`ud said: "The Messenger of Allah ﷺ said:
«مَنْ أَصَابَتْهُ فَاقَةٌ فَأَنْزَلَهَا بِالنَّاسِ لَمْ تُسَدَّ فَاقَتُهُ، وَمَنْ أَنْزَلَهَا بِاللهِ أَرْسَلَ اللهُ لَهُ بِالْغِنَى إِمَّا آجِلًا وَإِمَّا غِنىً عَاجِلًا»
(Whoever is afflicted with poverty and goes and asks people for help, will never get rid of his poverty, but if he asks Allah for help, then Allah will grant him the means of independence sooner or later.) This was also recorded by Abu Dawud and At-Tirmidhi, who said, "Hasan Sahih Gharib".
Do not set up another god besides God or you will sit blameworthy forsaken with no one to assist you.
Do not set up another god besides God, by anticipating bounty from that [other god] and taking this [other] to be the cause of something reaching you which God has not determined for you so that you end up, blameworthy, for the vice of idolatrous association and doubt in the eyes of God and His folk, forsaken, by God who will then leave you [in false] reliance on that [other god] and assist you not: but if He forsakes you, then who is there who can help you after Himḍ [Q. 3:160]. The Prophet, may God bless him and grant him peace, said: 'If the [Muslim] community were to come together to profit you in some way they shall not profit you except with what God has [already] determined for you. And if they were to come together to harm you in some way they shall not harm you except with what God has [already] determined for you. The [heavenly] pens have been put down and the [heavenly] scrolls have dried [of their ink]'. God, glorious and exalted be He, has joined kindness to parents to the affirmation of [His] Oneness, singling out as a form of worship [of Him] since it is one of the requirements of the affirmation of [His] Oneness, as the two [parents] correspond to the Divine Presence in terms of their causality for your existence and to the Lordly Presence in terms of their nurture of you while you were incapable, young and weak without strength or [even] movement. They are also the first locus for the manifestation of the effects of God's attributes, exalted be He, in terms of existentiation, nurturing, mercy and compassion for you. Despite [all of] that they need to have what is due to them fulfilled, while God has no need [whatsoever] of that. Thus the most important of duties after the affirmation of Oneness is kindness to them and the fulfilling of their dues as far as possible.
Do not set up another god besides God, by anticipating bounty from that [other god] and taking this [other] to be the cause of something reaching you which God has not determined for you so that you end up, blameworthy, for the vice of idolatrous association and doubt in the eyes of God and His folk, forsaken, by God who will then leave you [in false] reliance on that [other god] and assist you not: but if He forsakes you, then who is there who can help you after Himḍ [Q. 3:160]. The Prophet, may God bless him and grant him peace, said: 'If the [Muslim] community were to come together to profit you in some way they shall not profit you except with what God has [already] determined for you. And if they were to come together to harm you in some way they shall not harm you except with what God has [already] determined for you. The [heavenly] pens have been put down and the [heavenly] scrolls have dried [of their ink]'. God, glorious and exalted be He, has joined kindness to parents to the affirmation of [His] Oneness, singling out as a form of worship [of Him] since it is one of the requirements of the affirmation of [His] Oneness, as the two [parents] correspond to the Divine Presence in terms of their causality for your existence and to the Lordly Presence in terms of their nurture of you while you were incapable, young and weak without strength or [even] movement. They are also the first locus for the manifestation of the effects of God's attributes, exalted be He, in terms of existentiation, nurturing, mercy and compassion for you. Despite [all of] that they need to have what is due to them fulfilled, while God has no need [whatsoever] of that. Thus the most important of duties after the affirmation of Oneness is kindness to them and the fulfilling of their dues as far as possible.
لا تجعل -أيها الإنسان- مع الله شريكًا له في عبادته، فتبوء بالمذمة والخِذْلان.
يقول تعالى والمراد المكلفون من الأمة لا تجعل أيها المكلف في عبادتك ربك له شريكا "فتقعد مذموما" أي على إشراكك "مخذولا" لأن الرب تعالى لا ينصرك بل يكلك إلى الذي عبدت معه وهو لا يملك لك ضرا ولا نفعا لأن مالك الضر والنفع هو الله وحده لا شريك له. وقد قال الإمام أحمد حدثنا أبو أحمد الزبيري حدثنا بشير ابن سليمان عن سيار أبي الحكم عن طارق بن شهاب عن عبدالله بن مسعود قال: قال رسول الله صلى الله عليه وسلم "من أصابته فاقة فأنزلها بالناس لم تسد فاقته ومن أنزلها بالله أرسل الله له بالغني إما آجلا وإما عاجلا" ورواه أبو داود والترمذي من حديث بشير بن سليمان به وقال الترمذي حسن صحيح غريب.
فالجملة الكريمة أمر لازم لإِخلاص العبادة لله ، بعد النهى عن الإِشراك به فى قوله - تعالى - : ( لاَّ تَجْعَل مَعَ الله إلها آخَرَ . . ) وقد جاء هذا الأمر بلفظ ( قضى ) زيادة فى التأكيد ، لأن هذا اللفظ هنا يفيد الوجوب القطعى الذى لا رجعة فيه ، كما أن اشتمال الجملة الكريمة على النفى والاستثناء - وهما أعلا مراتب القصر - يزيد هذا الأمر تأكيدا وتوثيقا .
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: لا تجعل يا محمد مع الله شريكا في ألوهته وعبادته، ولكن أخلص له العبادة، وأفرد له الألوهة، فإنه لا إله غيره، فإنك إن تجعل معه إلها غيره، وتعبد معه سواه، تقعد مذموما: يقول: تصير ملوما على ما ضيعت من شكر الله على ما أنعم به عليك من نعمه، وتصييرك الشكر لغير من أولاك المعروف، وفي إشراكك في الحمد من لم يشركه في النعمة عليك غيره، مخذولا قد أسلمك ربك لمن بغاك سوءا، وإذا أسلمك ربك الذي هو ناصر أوليائه لم يكن لك من دونه وليّ ينصرك ويدفع عنك.كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( لا تَجْعَلْ مَعَ اللَّهِ إِلَهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَخْذُولا ) يقول: مذموما في نعمة الله، وهذا الكلام وإن كان خرج على وجه الخطاب لنبيّ لله صلى الله عليه وسلم، فهو معنيّ به جميع من لزمه التكليف من عباد الله جلّ وعزّ.
( لا تجعل مع الله إلها آخر ) الخطاب مع النبي صلى الله عليه وسلم والمراد غيره .وقيل : معناه لا تجعل أيها الإنسان [ مع الله إلها آخر ] ( فتقعد مذموما مخذولا ( مذموما من غير حمد مخذولا من غير نصر .
تذييل هو فذلكة لاختلاف أحوال المسلمين والمشركين ، فإن خلاصة أسباب الفوز ترك الشرك لأن ذلك هو مبدأ الإقبال على العمل الصالح فهو أول خطوات السعي لمريد الآخرة ، لأن الشرك قاعدة اختلال التفكير وتضليل العقول ، قال الله تعالى في ذكر آلهة المشركين { وما زادوهم غير تتبيب } [ هود : 101 ].والخطاب للنبيء تبعٌ لخطاب قوله : { انظر كيف فضلنا بعضهم على بعض } [ الإسراء : 21 ]. والمقصود إسماعُ الخطاب غيره بقرينة تحقق أن النبي قائم بنبذ الشرك ومُنْح على الذين يعبدون مع الله إلهاً آخر .وتقعد } مستعار لمعنى المكث والدوام . أريد بهذه الاستعارة تجريد معنى النهي إلى أنه نهي تعريض بالمشركين لأنهم متلبسون بالذم والخذلان . فإن لم يقلعوا عن الشرك داموا في الذم والخذلان .والمذموم : المذكور بالسوء والعيب .والمخذول : الذي أسلمه ناصره .فأما ذمه فمن ذوي العقول ، إذ أعظم سُخرية أن يتخذ المرء حجراً أو عُوداً رباً له ويعبده ، كما قال إبراهيم عليه السلام { أتعبدون ما تنحتون } [ الصافات : 95 ] ، وذمهُ من اللّهِ على لسان الشرائع .وأما خذلانه فلأنه اتخذ لنفسه ولياً لا يغني عنه شيئاً { إن تدعوهم لا يسمعوا دعاءكم ولو سمعوا ما استجابوا لكم } [ فاطر : 14 ] ، وقال إبراهيم عليه السلام { يا أبت لِمَ تعبد ما لا يسمع ولا يبصر ولا يغني عنك شيئاً } [ مريم : 42 ] ، وخذلانه من الله لأنه لا يتولى من لا يتولّاه قال : { ذلك بأن الله مولى الذين آمنوا وأن لكافرين لا مولى لهم } [ محمّد : 11 ] وقال { وما دعاء الكافرين إلا في ضلال } [ غافر : 50 ].
أي: لا تعتقد أن أحدا من المخلوقين يستحق شيئا من العبادة ولا تشرك بالله أحدا منهم فإن ذلك داع للذم والخذلان، فالله وملائكته ورسله قد نهوا عن الشرك وذموا من عمله أشد الذم ورتبوا عليه من الأسماء المذمومة، والأوصاف المقبوحة ما كان به متعاطيه، أشنع الخلق وصفا وأقبحهم نعتا. وله من الخذلان في أمر دينه ودنياه بحسب ما تركه من التعلق بربه، فمن تعلق بغيره فهو مخذول قد وكل إلى من تعلق به ولا أحد من الخلق ينفع أحدا إلا بإذن الله، كما أن من جعل مع الله إلها آخر له الذم والخذلان، فمن وحده وأخلص دينه لله وتعلق به دون غيره فإنه محمود معان في جميع أحواله.
وقوله : لا تجعل مع الله إلها آخر الخطاب للنبي - صلى الله عليه وسلم - والمراد أمته . وقيل : الخطاب للإنسان .فتقعد أي تبقى .مذموما مخذولا لا ناصر لك ولا وليا .
For the human being God is everything. He is his Creator, Lord and Sustainer. But God remains in the unseen, He does not come before man to gain recognition. This means that when one acknowledges one’s helplessness vis-à-vis the greatness of God, one does so out of choice rather than as a result of some visible compulsion. In this respect, the case of elderly parents is somewhat similar in nature to that of God. The parents have no material power over their children. When the children treat their parents well, they do it of their own free will and not because of any material pressures. This is the real test of man in the present world. Here he has to adopt the way of truth and justice, without being forced to do so. He has to perform of his own free will and at his pleasure such deeds as he would perform if God appeared before him in all His Omnipotence. Such voluntary action poses a serious test for man. However, God has made it easy for man by his special Grace. He does not test man with the severity of a master who becomes overly exercised about petty things. If a man is basically loyal to God, He excuses his petty lapses. If a man turns over a new leaf after doing something wrong, He pardons him, regardless of how great a sin he may have committed.
Sequence
Previous verses mentioned some conditions attached to the acceptance of deeds. One of the conditions required that no deed is accepted unless it comes with 'Iman (faith, belief) and is in accordance with Shari` ah (Law) and Sunnah (sayings and deeds of the Prophet ﷺ). In the present verses, instructions regarding some of such deeds have been given. These are rules set by the Shari'ah of Islam. Their compliance brings success in the Hereafter and their contravention, ruin. And since the most important of these conditions is that of 'Iman, therefore, the very first injunction given here was that of belief in the Oneness of Allah (tauhid). After that come injunctions relating to the rights of the servants of Allah (huquq al-` ibad).
(Set not up) do not pronounce (with Allah any other god (O man) lest thou sit down reproved) reproaching yourself, (forsaken) by your Lord.