The Poets — Verse 51
26:51 · ash-Shu`ara`
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إِنَّا نَطۡمَعُ أَن یَغۡفِرَ لَنَا رَبُّنَا خَطَـٰیَـٰنَاۤ أَن كُنَّاۤ أَوَّلَ ٱلۡمُؤۡمِنِینَ ٥١
innā naṭmaʿu an yaghfira lanā rabbunā khaṭāyānā an kunnā awwala l-mu'minīn
The Poets / ash-Shu`ara` (26:51)
Connections 2 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 (2) cited by only one commentator
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Q 20:72 (Ta Ha)
cited by
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Q 26:50 (ash-Shu`ara`)
cited by
By commentator who cites how many verses on this ayah
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Ma'arif-ul-Quran 2 verses
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.
We hope that our Lord will forgive us our sins, as we were the first to believe.’
innā naṭmaʿu an yaghfira lanā rabbunā khaṭāyānā an kunnā awwala l-mu'minīn
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Tafsir Commentary
Between Fir`awn and the Sorcerers
His threats against them resulted only in an increase in their faith and submission to Allah, for the veil of disbelief had been lifted from their hearts and the truth became clear to them because they knew something that their people did not: that what Musa had done could not have been done by any human being unless Allah helped him, making it proof and an evidence of the truth of what he had brought from his Lord. Then Fir`awn said to them:
ءَامَنتُمْ لَهُ قَبْلَ أَنْ ءَاذَنَ لَكُمْ
(You have believed in him before I give you leave.) meaning, `you should have asked my permission for what you did, and you did not consult with me; if I had given you permission you could have done it, and if I did not allow you, you should not have done it, for I am the ruler and the one to be obeyed.'
إِنَّهُ لَكَبِيرُكُمُ الَّذِى عَلَّمَكُمُ السِّحْرَ
(Surely, he indeed is your chief, who has taught you magic!) This is stubborn talk, and anyone can see that it is nonsense, for they had never met Musa before that day, so how could he have been their chief who taught them how to do magic No rational person would say this. Then Fir`awn threatened to cut off their hands and feet, and crucify them. They said:
لاَ ضَيْرَ
(No harm!) meaning, `no problem, that will not harm us and we do not care.'
إِنَّآ إِلَى رَبِّنَا مُنقَلِبُونَ
(Surely, to our Lord we are to return.) means, `the return of us all is to Allah, may He be glorified, and He will never allow the reward of anyone who has done good to be lost. What you have done to us is not hidden from Him, and He will reward us in full for that.' So they said:
إِنَّا نَطْمَعُ أَن يَغْفِرَ لَنَا رَبُّنَا خَطَـيَـنَآ
(Verily, we really hope that our Lord will forgive us our sins,) `the sins we have committed and the magic you forced us to do.'
أَن كُنَّآ أَوَّلَ الْمُؤْمِنِينَ
(as we are the first of the believers,) means, because we are the first of our people, the Egyptians, to believe. So he killed them all.
Indeed We hope our Lord will forgive us our iniquities for being the first to believe’ in our time.
قال السحرة لفرعون: لا ضرر علينا فيما يلحقنا من عقاب الدنيا، إنا راجعون إلى ربنا فيعطينا النعيم المقيم. إنا نرجو أن يغفر لنا ربنا خطايانا من الشرك وغيره؛ لكوننا أول المؤمنين في قومك.
ولهذا قالوا "إنا نطمع أن يغفر لنا ربنا خطايانا" أي ما قارفناه من الذنوب وما أكرهتنا عليه من السحر "أن كنا أول المؤمنين" أي بسبب أنا بادرنا قومنا من القبط إلى الإيمان فقتلهم كلهم.
( إِنَّا نَطْمَعُ أَن يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَآ ) التى وقعنا فيها قبل الإيمان ، كعبادة فرعون وكتعاطى السحر ( أَن كُنَّآ ) أى : لأن كنا ( أَوَّلَ المؤمنين ) بالحق بعد أن جاءنا .
يقول تعالى ذكره مخبرا عن قيل السحرة: إنا نطمع: إنا نرجو أن يصفع لنا ربنا عن خطايانا التي سلفت منا قبل إيماننا به, فلا يعاقبنا بها.كما حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله: ( إِنَّا نَطْمَعُ أَنْ يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا ) قال: السحر والكفر الذي كانوا فيه.( أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ ) يقول: لأن كنا أوّل من آمن بموسى وصدقه بما جاء به من توحيد الله وتكذيب فرعون في ادعائه الربوبية في دهرنا هذا وزماننا.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله ( أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ ) قال: كانوا كذلك يومئذ أول من آمن بآياته حين رأوها.
( إنا نطمع أن يغفر لنا ربنا خطايانا أن كنا أول المؤمنين ) من أهل زماننا .
إِنَّا نَطْمَعُ أَنْ يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ (51)وجملة : { إنا نطمع أن يغفر لنا ربنا خطيانا } بيان للمقصود من جملة : { إنا إلى ربنا منقلبون } . والطمع : يطلق على الظن الضعيف ، وعُرِّف بطلب ما فيه عسر . ويطلق ويراد به الظن كما في قول إبراهيم { والذي أطمع أن يغفر لي خطيئتي يوم الدين } [ الشعراء : 82 ] ، فهذا الإطلاق تأدّب مع الله لأنه يفعل ما يريد . وعلّلوا ذلك الطمع بأنهم كانوا أول المؤمنين بالله بتصديق موسى عليه السلام ، وفي هذا دلالة على رسوخ إيمانهم بالله ووعده .
إِنَّا نَطْمَعُ أَنْ يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا من الكفر والسحر, وغيرهما أَنْ كُنَّا أَوَّلَ الْمُؤْمِنِينَ بموسى, من هؤلاء الجنود، فثبتهم الله وصبرهم. فيحتمل أن فرعون فعل بهم ما توعدهم به, لسلطانه, واقتداره إذ ذاك ويحتمل, أن الله منعه منهم، ثم لم يزل فرعون وقومه, مستمرين على كفرهم, يأتيهم موسى بالآيات البينات، وكلما جاءتهم آية, وبلغت منهم كل مبلغ, وعدوا موسى, وعاهدوه لئن كشف الله عنهم, ليؤمنن به, وليرسلن معه بني إسرائيل, فيكشفه الله, ثم ينكثون، فلما يئس موسى من إيمانهم, وحقت عليهم كلمة العذاب, وآن لبني إسرائيل أن ينجيهم من أسرهم, ويمكن لهم في الأرض,
إنا نطمع أن يغفر لنا ربنا خطايانا أن كنا أول المؤمنين " أن " في موضع نصب ، أي لأن كنا . وأجاز الفراء كسرها على أن تكون مجازاة . ومعنى " أول المؤمنين " أي عند ظهور الآية ممن كان في جانب فرعون . الفراء : أول مؤمني زماننا . وأنكره الزجاج وقال : قد روي أنه آمن معه ستمائة ألف وسبعون ألفا ، وهم الشرذمة القليلون الذين قال فيهم فرعون : إن هؤلاء لشرذمة قليلون روي ذلك عن ابن مسعود وغيره .
The embracing of the Faith by the magicians was a cause of great disgrace to Pharaoh. So, in order to salvage his position, he dubbed the whole incident a conspiracy. He alleged that they had colluded with Moses and that they had intentionally pretended to be defeated by him, so that Moses’s greatness could be impressed on the people’s hearts. Pharaoh announced his decision to the magicians that they would be punished for sedition; that their hands and legs would be cut off at random and they would be publicly crucified. In spite of these draconian orders, the magicians were not discouraged. Those very same magicians who had earlier pledged their allegiance to Pharaoh (verse 41) and asked to be rewarded, now fearlessly proclaimed that whatever Pharaoh did, they were not going to be dissuaded from accepting Moses’s religion. The reason for this high morale of theirs was the discovery of Faith. A man bears a loss when, by this loss, he expects to find something greater. Before embracing the faith, the greatest things the magicians could hope to have now were Pharaoh’s approval and his reward. But on embracing true religion, God and His Paradise now appeared to them to be greater than all else. That is why they were now ready to bear the losses of those very things which, prior to embracing the Faith, they had held too dear to part with.
قَالُوا لَا ضَيْرَ ۖ إِنَّا إِلَىٰ رَبِّنَا مُنقَلِبُونَ
They said, "There is no harm. We are to return to our Lord. (26:50)
When the Pharaoh threatened the magicians to kill them, and to cut their limbs and to crucify them, the magicians replied rather indifferently, the gist of their reply was, ` You do whatever you can. We shall lose nothing. Even if we are killed we will go back to our Lord, where there is nothing but comfort'.
It is worth noting here that the magicians who had involved all their lives practicing the sinful sorcery and who believed in the Pharaoh's claim to be a god, rather, used to worship him, pronounced faith in Allah before that tyrant and despotic king and the entire nation. This was in itself something most astonishing and courageous, but it was not just the pronouncement of faith in Allah, but a demonstration of such deep devotion as if they could see the Dooms Day and the Hereafter before their eyes. The blessings and bounties of the Hereafter were within their sight, for which they raised themselves over and above any punishment or torment of this world, and said فَاقْضِ مَا أَنتَ قَاضٍ that is ` You do whatever you are to do (20:72). We are not going back from our faith'. This in fact was also a miracle of Sayyidna Musa (علیہ السلام) which was no less than the miracle of the staff and the luminous hand. Many incidents of similar nature have also occurred with our Holy Prophet ﷺ . In one such incident a drastic change had occurred in a seventy years old infidel in that within a minute he not only converted to Islam, but was ready to lay down his life to become a martyr.
(Lo! we ardently hope that our Lord will forgive us our sins) our idolatry (because we are the first of the believers) in Moses.