The Cow — Verse 123
2:123 · al-Baqarah
Verse display
وَٱتَّقُوا۟ یَوۡمࣰا لَّا تَجۡزِی نَفۡسٌ عَن نَّفۡسࣲ شَیۡءࣰا وَلَا یُقۡبَلُ مِنۡهَا عَدۡلࣱ وَلَا تَنفَعُهَا شَفَـٰعَةࣱ وَلَا هُمۡ یُنصَرُونَ ١٢٣
wa-ittaqū yawman lā tajzī nafsun ʿan nafsin shayan walā yuq'balu min'hā ʿadlun walā tanfaʿuhā shafāʿatun walā hum yunṣarūn
The Cow / al-Baqarah (2:123)
Connections 11 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 mentions (11) cited by only one commentator
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Q 2:26 (al-Baqarah)
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Q 2:27 (al-Baqarah)
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Q 2:28 (al-Baqarah)
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Q 2:29 (al-Baqarah)
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Q 2:30 (al-Baqarah)
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Q 2:31 (al-Baqarah)
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Q 2:32 (al-Baqarah)
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Q 2:33 (al-Baqarah)
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Q 2:34 (al-Baqarah)
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Q 2:35 (al-Baqarah)
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Q 2:36 (al-Baqarah)
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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.
and beware of a Day when no soul can stand in for another. No compensation will be accepted from it, nor intercession be of use to it, nor will anyone be helped
wa-ittaqū yawman lā tajzī nafsun ʿan nafsin shayan walā yuq'balu min'hā ʿadlun walā tanfaʿuhā shafāʿatun walā hum yunṣarūn
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Tafsir Commentary
We mentioned a similar Ayah at the beginning of this Surah, and it is mentioned here to emphisize the importance of following the Ummi Prophet and Messenger, who is described for the People of the Scriptures in their Books by his characteristics, name, the good news about him and the description of his Ummah. Allah warned them against concealing this information, which is among the favors that Allah granted them. Allah also commanded them to remember their daily life and their religious affairs and how He blessed them. They should not envy their cousins, the Arabs, for what Allah has given them, the Final Messenger of Allah ﷺ being an Arab. Envy should not incite them to oppose or deny the Prophet or refrain from following him, may Allah's peace and blessings be upon him until the Day of Judgment.
And beware of fear a day when no soul shall for another on this Day be requited that is when no soul for another shall be of any avail and no compensation no ransom shall be accepted from it nor any intercession shall benefit it neither shall they be helped against God’s chastisement.
And beware of a day when no soul shall for another be requited, and no compensation shall be accepted from it, nor any intercession shall benefit it, neither shall they be helped.]
And beware of a day when no soul shall for another be requited, and no compensation shall be accepted from it, nor any intercession shall benefit it, neither shall they be helped.]
And beware of a day when no soul will be requited for another and no compensation will be accepted from it nor will any intercession benefit it neither will they be helped. As for the enemies nothing [that is no payment or compensation] will be accepted from them. As for the friends [the Prophet] ﷺ said �Protect yourself from the fire even if it be by half a date [given in charity].� The intercession of intercessors will not benefit the disbeliever for this is a determination made for each community with their prophet. As for the believers they will benefit in particular from the Prophet's ﷺ intercession. Everyone on that day will be saying �My soul my soul� but our Prophet ﷺ will say �My community my community.�
And beware of a day when no soul will be requited for another and no compensation will be accepted from it nor will any intercession benefit it neither will they be helped. As for the enemies nothing [that is no payment or compensation] will be accepted from them. As for the friends [the Prophet] ﷺ said �Protect yourself from the fire even if it be by half a date [given in charity].� The intercession of intercessors will not benefit the disbeliever for this is a determination made for each community with their prophet. As for the believers they will benefit in particular from the Prophet's ﷺ intercession. Everyone on that day will be saying �My soul my soul� but our Prophet ﷺ will say �My community my community.�
وخافوا أهوال يوم الحساب إذ لا تغني نفس عن نفس شيئًا، ولا يقبل الله منها فدية تنجيها من العذاب، ولا تنفعها وساطة، ولا أحد ينصرها.
وقد تقدم نظير هذه الآية في صدر السورة وكررت ههنا للتأكيد والحث على اتباع الرسول النبي الأمي الذي يجدون صفته في كتبهم ونعته واسمه وأمره وأمته فحذرهم من كتمان هذا وكتمان ما أنعم به عليهم وأمرهم أن يذكروا نعمة اللّه عليهم من النعم الدنيوية والدينية ولا يحسدوا بني عمهم من العرب على ما رزقهم اللّه من إرسال الرسول الخاتم منهم ولا يحملهم ذلك الحسد على مخالفته وتكذيبه والحيد عن موافقته صلوات اللّه وسلامه عليه دائما إلى يوم الدين.
وكما بدأ القرآن حديثه مع اليهود بندائهم بأحب أسمائهم إليهم ، فقد اختتمه - أيضاً - بهذا النداء فقال :( يَابَنِي إِسْرَائِيلَ اذكروا نِعْمَتِيَ التي أَنْعَمْتُ . . . )في هاتين الآيتين تكرير لتذكير بني إسرائيل بما سبق أن ذكروا به في صدر الحديث معهم في هذه السورة ، وذلك لأهمية ما ناداهم من أجله وأهمية الشيء تقتضي تكرار الأمر به إبلاغاً في الحجة وتأكيداً للتذكرة .قال القاضي : ولما صدر القرآن قصة بني إسرائيل بذكر النعم والقيام بحقوقها والحذر من إضاعتها ، والخوف من الساعة وأهوالها ، كرر ذلك وختم به الكلام معهم ، مبالغاً في النصح وإيذاناً بأنه فذلكه القضية ، والمقصود من القصة .هذا وبعد أن ذكر الله - تعالى - في الآيات السابقة نعمه على بني إسرائيل ، وبين كيف كانوا يقابلون النعم بكفر وعناد ، ويأتون منكرات في الأقوال والأعمال ، وختم الحديث معهم بإنذار بالغ ، وتذكير بيوم لا يغني فيه أحد عن أحد شيئاً ، بعد كل ذلك واصل القرآن حديث عن قصة إبراهيم - عليه السلام - لأنهم هم والمشركون ينتمون إليه ويقرون بفضله ، فقال - تعالى - :( وَإِذِ ابتلى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ . . . )
القول في تأويل قوله : وَاتَّقُوا يَوْمًا لا تَجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا وَلا يُقْبَلُ مِنْهَا عَدْلٌ وَلا تَنْفَعُهَا شَفَاعَةٌ وَلا هُمْ يُنْصَرُونَ (123)قال أبو جعفر : وهذه الآية ترهيب من الله جل ثناؤه للذين سلفت عظته إياهم بما وعظهم به في الآية قبلها. يقول الله لهم: واتقوا - يا معشر بني إسرائيل المبدلين كتابي وتنـزيلي ، المحرفين تأويله عن وجهه ، المكذبين برسولي محمد صلى الله عليه وسلم - عذاب يوم لا تقضي فيه نفس عن نفس شيئا ، ولا تغني عنها غناء ، أن تهلكوا على ما أنتم عليه من كفركم بي ، وتكذيبكم رسولي ، فتموتوا عليه، فإنه يوم لا يقبل من نفس فيما لزمها فدية ، ولا يشفع فيما وجب عليها من حق لها شافع ، ولا هي ينصرها ناصر من الله إذا انتقم منها بمعصيتها إياه. (16)* * *وقد مضى البيان عن كل معاني هذه الآية في نظيرتها قبل ، فأغنى ذلك عن إعادته في هذا الموضع. (17)------------الهوامش :(16) في المطبوعة : "ولا هم ينصرهم" ، وهو خطأ ، صوابه ما أثبت .(17) انظر ما سلف في هذا الجزء 2 : 26 - 36 .
{واتقوا يوماً لا تجزي نفس عن نفس شيئاً ولا يقبل منها عدل ولا تنفعها شفاعة ولا هم ينصرون}.
وقد أعيدت هذه الآية بالألفاظ التي ذكرت بها هنالك للتنبيه على نكتة التكرير للتذكير ولم يخالف بين الآيتين إلا من الترتيب بين العدل والشفاعة فهنالك قدمولا يقبل منها شفاعة [ البقرة : 48 ] وأخر { ولا يؤخذ منها عدل } [ البقرة : 48 ] وهنا قدم { ولا يقبل منها عدل } وأخر لفظ الشفاعة مسنداً إليه { تنفعها } وهو تفنن والتفنن في الكلام تنتفي به سآمة الإعادة مع حصول المقصود من التكرير . وقد حصل مع التفنن نكتة لطيفة إذ جاءت الشفاعة في الآية السابقة مسنداً إليها المقبولية فقدمت على العدل بسبب نفي قبولها ونفي قبول الشفاعة لا يقتضي نفي أخذ الفداء فعطف نفي أخذ الفداء للاحتراس ، وأما في هذه الآية فقدم الفداء لأنه أسند إليه المقبولية ونفي قبول الفداء لا يقتضي نفي نفع الشفاعة فعطف نفي نفع الشفاعة على نفي قبول الفداء للاحتراس أيضاً .والحاصل أن الذي نفي عنه أن يكون مقبولاً قد جعل في الآيتين أولاً وذكر الآخر بعده . وأما نفي القبول مرة عن الشفاعة ومرة عن العدل فلأن أحوال الأقوام في طلب الفكاك عن الجناة تختلف ، فمرة يقدمون الفداء فإذا لم يقبل قدموا الشفعاء ، ومرة يقدمون الشفعاء فإذا لم تقبل شفاعتهم عرضوا الفداء .وقوله : { ولا يقبل منها عدل ولا تنفعها شفاعة } مراد منه أنه لا عدل فيقبل ولا شفاعة شفيع يجدونه فتقبل شفاعته لأن دفع الفداء متعذر وتوسط الشفيع لمثلهم ممنوع إذ لا يشفع الشفيع إلا لمن أذن الله له . قال ابن عرفة فيكون نفي نفع الشفاعة هنا من باب قوله :على لا حب لا يهتدى بمناره ... يريد أنها كناية عن نفي الموصوف بنفي صفته الملازمة له كقولهم :ولا ترى الضب بها ينجَحِر ... وهو ما يعبر عنه المناطقة بأن السالبة تصدق مع نفي الموضوع وإنما يكون ذلك بطريق الكناية وأما أن يكون استعمالاً في أصل العربية فلا والمناطقة تبعوا فيه أساليب اليونان .والقول في بقية الآيات مستغنى عنه بما تقدم في نظيرتها .وهنا ختم الحجاج مع أهل الكتاب في هذه السورة وذلك من براعة المقطع .
يخبر تعالى أن الذين آتاهم الكتاب, ومنَّ عليهم به منة مطلقة, أنهم { يَتْلُونَهُ حَقَّ تِلَاوَتِهِ } أي: يتبعونه حق اتباعه, والتلاوة: الاتباع، فيحلون حلاله, ويحرمون حرامه, ويعملون بمحكمه, ويؤمنون بمتشابهه، وهؤلاء هم السعداء من أهل الكتاب, الذين عرفوا نعمة الله وشكروها, وآمنوا بكل الرسل, ولم يفرقوا بين أحد منهم. فهؤلاء, هم المؤمنون حقا, لا من قال منهم: { نؤمن بما أنزل علينا ويكفرون بما وراءه } ولهذا توعدهم بقوله { وَمَنْ يَكْفُرْ بِهِ فَأُولَئِكَ هُمُ الْخَاسِرُونَ } وقد تقدم تفسير الآية التي بعدها.
تقدم تفسير هذه الأية
The Children of Israel were selected by God to perform a very special task: they were to call other nations to turn to God, impressing on them the fact that they were answerable to their Lord for their actions. God sent innumerable prophets from amongst them to help and guide them in the performance of this task—Abraham, Jacob, Joseph, Moses, David, Solomon, Zachariah, John the Baptist and Jesus, to name just a few. Over the centuries, however, the community of the Children of Israel began to degenerate. They took their privileged position, which was in fact due solely to the lofty task that had been entrusted to them, to be an indication of ethnic superiority. They thus lost their right to be representatives of divine religion on earth. The coming of the Arab prophet signified the replacement of the Children of Israel by the Children of Ishmael as God’s chosen people: it was they who were chosen to carry on the task of communicating God’s word to other nations of the world. Those among the Children of Israel who were truly pious and God-fearing soon realized that the teachings of the Prophet Muhammad came to him from God. They recognized that the word he preached emanated from the same source that had inspired the prophets before him. Those who denied him were acting solely out of prejudice: they refused to accept that any other nation besides their own could have been selected to benefit by God’s favour. These people were warned, through the Arab prophet, that in the next world value would be attached solely to true faith borne out by earnest actions. In this world one person is able to bear the burden of another; sometimes intercession is accepted; sometimes one can free oneself by giving compensation; sometimes a helper is at hand to see one through a difficult situation. In the next world, however, none of these mitigating factors will be allowed to come into play. There, God’s justice will apply to one and all equally, for no ethnic group holds a monopoly over the next world. Take the example of Abraham, patriarch of both the Arabs and the Jews. He was granted leadership of mankind only after he had undergone very severe tests, and had shown himself to be faithful and true to God under all circumstances. What God had demanded of Abraham was the most difficult sacrifice—his son’s life—and when God finally intervened before Abraham could actually sacrifice his own son, it was because Abraham had demonstrated his perfect willingness to make any sacrifice demanded of him by God, no matter how great or how terrible it might have been. The rule that applied to Abraham applies to every generation: only those who prove themselves worthy will be granted a share in God’s covenant; those who do not will meet the same fate as any other offenders in God’s sight, regardless of the nation to which they belong. One who is willing to make soul-searing sacrifices for God’s cause shows his utmost dedication to it: it is only just and natural, then, that he should become the leader of his people.
A large section of this Sarah, ending with the previous verse, has been dealing with different aspects of the conduct of the Israelites (that is, the Jews) in the course of their history. This account had begun with the statement which has been repeated at the end in these two verses. The statement is of a general and principal kind, and the verses which come in between the beginning and the end are, so to say, a detailed demonstration of the statement. On the one hand, it encourages the Israelites to come back to the Straight Path by reminding them of the blessings which Allah has bestowed on them; on the other hand, it warns them of the consequences of their lapses by depicting the Day of Judgment. The purpose of repeating the statement at the end of the discussion is to make the two ideas sink deep into their minds. For, what is aimed at in a discussion is the affirmation of certain basic and general principles -- being succinct, they are easily kept alive in the mind, and, being comprehensive and readily applicable to particular situations, they make it easy for one to remember the details too. In the art of writing and speaking, it is considered to be one of the most effective means of carrying conviction that, before starting on a long analytical discussion of a subject, one should define the basic ideas very briefly and clearly which are always helpful in comprehending the details and the particularities, and that, in concluding the argument, one should repeat these ideas by way of a summary. The repetition of the introductory statement here is of this very nature.
(And guard against a day) fear the torment of a day, i.e. the Day of Judgement (when no soul will in anything avail another) no unbelieving soul will be able to drive away anything from another unbelieving soul; it is also said that this means: no righteous soul will be able to drive away anything from another righteous soul; and it is said that this means: no father will be able to drive away anything from his son and no son will be able to drive away Allah's punishment from his father, (nor will compensation be accepted from it) no ransom will be accepted, (nor will intercession be of use to it) no intercessor will intercede for it: not a close angel, a sent messenger or a righteous servant; (nor will they be helped) will be prevented from what they will face.
And beware of fear a day when no soul shall for another on this Day be requited that is when no soul for another shall be of any avail and no compensation no ransom shall be accepted from it nor any intercession shall benefit it neither shall they be helped against God’s chastisement.