The Poets — Verse 55
26:55 · ash-Shu`ara`
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وَإِنَّهُمۡ لَنَا لَغَاۤىِٕظُونَ ٥٥
wa-innahum lanā laghāiẓūn
The Poets / ash-Shu`ara` (26:55)
Connections 5 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 (5) cited by only one commentator
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Q 7:137 (al-A`raf)
cited by
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Q 20:72 (Ta Ha)
cited by
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Q 26:50 (ash-Shu`ara`)
cited by
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Q 28:5 (al-Qasas)
cited by
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Q 28:6 (al-Qasas)
cited by
By commentator who cites how many verses on this ayah
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Tafsir Ibn Kathir (abridged) 3 verses
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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.
they have enraged us
wa-innahum lanā laghāiẓūn
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Tafsir Commentary
The Exodus of the Children of Israel from Egypt
After Musa stayed in Egypt for a long time, and the proof of Allah was established against Fir`awn and his chiefs, yet they were still arrogant and stubborn, then there was nothing left for them but punishment and vengeance. So Allah commanded Musa, peace be upon him, to take the Children of Israel out of Egypt by night, and take them wherever he would be commanded. So Musa, peace be upon him, did as he was commanded by his Lord, may He be glorified, and he led them forth after they had borrowed an abundance of jewelry from the people of Fir`awn. As more than one of the scholars of Tafsir have said, they left when the moon was rising, and Mujahid, may Allah have mercy on him, said that the moon was eclipsed that night. And Allah knows best. Musa asked about the grave of Yusuf (Prophet Joseph), peace be upon him, and an old woman from among the Children of Israel showed him where it was, so he took the remains with them, and it was said that they were among the things that were carried by Musa himself, may peace be upon them both. It was also said that Yusuf, peace be upon him, had left instructions in his will that if the Children of Israel ever left Egypt, they should take his remains with them. The following morning, when there was nobody to be found in the Israelite quarters, Fir`awn became angry and his anger intensified since Allah had decreed that he was to be destroyed. So he quickly sent his callers to all his cities, i.e., to mobilize his troops and bring them together, and he called out to them:
إِنَّ هَـؤُلآءِ
(Verily, these) meaning, the Children of Israel,
لَشِرْذِمَةٌ قَلِيلُونَ
(indeed are but a small band. ) meaning, a small group.
وَإِنَّهُمْ لَنَا لَغَآئِظُونَ
(And verily, they have done what has enraged us.) means, `every time we have heard anything about them, it has upset us and made us angry.'
وَإِنَّا لَجَمِيعٌ حَـذِرُونَ
(But we are a host all assembled, amply forewarned.) means, `we are constantly taking precautions lest they betray us.' Some of the Salaf read this with the meaning, "we are constantly forewarned and forearmed. And I want to destroy them to the last man, and destroy all their lands and property." So he and his troops were punished with the very things he sought to inflict upon the Children of Israel. Allah says:
فَأَخْرَجْنَـهُمْ مِّن جَنَّـتٍ وَعُيُونٍ - وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ
(So, We expelled them from gardens and springs, treasures, and every kind of honorable place.) meaning, they were thrown out of those blessings and into Hell, and they left behind the honorable places, gardens and rivers, wealth, provision, position and power in this world:
كَذَلِكَ وَأَوْرَثْنَـهَا بَنِى إِسْرَءِيلَ
(Thus and We caused the Children of Israel to inherit them.) This is like the Ayat:
وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُواْ يُسْتَضْعَفُونَ مَشَـرِقَ الاٌّرْضِ وَمَغَـرِبَهَا الَّتِى بَارَكْنَا فِيهَا
(And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed) (7: 137).
وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُواْ فِى الاٌّرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ
(And We wished to do a favor to those who were weak in the land, and to make them rulers and to make them the inheritors) The two Ayat thereafter: 28:5-6.
And indeed they have enraged us their actions infuriate us
قال فرعون: إن بني إسرائيل الذين فرُّوا مع موسى لَطائفة حقيرة قليلة العدد، وإنهم لمالئون صدورنا غيظًا؛ حيث خالفوا ديننا، وخرجوا بغير إذننا، وإنا لجميع متيقظون مستعدون لهم.
"وإنهم لنا لغائظون" أي كل وقت يصل منهم إلينا ما يغيظنا.
( وَإِنَّهُمْ لَنَا لَغَآئِظُونَ ) أى : وإنهم بجانب قلتهم ، وخروجهم بدون إذننا ، يأتون بأقوال وأفعال تغيظنا وتغضبنا ، على رأسها اقتراحهم علينا أن نترك ديننا .
وقوله: ( وَإِنَّهُمْ لَنَا لَغَائِظُونَ ) يقول: وإن هؤلاء الشرذمة لنا لغائظون, فذكر أن غيظهم إياهم كان قتل الملائكة من قتلت من أبكارهم.* ذكر من قال ذلك:حدثنا القاسم, قال: ثنا الحسين, قال: ثني حجاج, عن ابن جُرَيج, قوله: ( وَإِنَّهُمْ لَنَا لَغَائِظُونَ ) يقول: بقتلهم أبكارنا من أنفسنا وأموالنا. وقد يحتمل أن يكون معناه: وإنهم لنا لغائظون بذهابهم منهم بالعواريّ التي كانوا استعاروها منهم من الحليّ, ويحتمل أن يكون ذلك بفراقهم إياهم, وخروجهم من أرضهم بكره لهم لذلك.
( وإنهم لنا لغائظون ) يقال : غاظه وأغاظه وغيظه إذا أغضبه ، والغيظ والغضب واحد ، يقول : أغضبونا بمخالفتهم ديننا وقتلهم أبكارنا وذهابهم بأموالنا التي استعاروها ، وخروجهم من أرضنا بغير إذن منا .
وَإِنَّهُمْ لَنَا لَغَائِظُونَ (55 و { قليلون } خبر ثان عن اسم الإشارة ، فهو وصف في المعنى لمدلول { هؤلاء } وليس وصفاً لشرذمة ولكنه مؤكد لمعناها ، ولهذا جيء به بصيغة جمع السلامة الذي هو ليس من جموع الكثرة .و ( قليل ) إذا وصف به يجوز مطابقته لموصوفه كما هنا ، ويجوز ملازمته الإفرادَ والتذكير كما قال السموأل أو الحارثي :وما ضرّنا أنا قَليل . . . البيت ... ونظيره في ذلك لفظ ( كثير ) وقد جمعهما قوله تعالى : { إذ يُريكهم الله في منامك قليلاً ولو أراكهم كثيراً لَفَشِلْتم } [ الأنفال : 43 ] .و«غائظون» اسم فاعل من غاظه الذي هو بمعنى أغاظه ، أي جعله ذا غيظ .والغيظ : أشد الغضب . وتقدم في قوله تعالى : { عضّوا عليكم الأنامل من الغيظ } في آل عمران ( 119 ) ، وقوله : { ويذهب غيظ قلوبهم } في سورة براءة ( 15 ) ، أي وأنهم فاعلون ما يغضبنا .واللام في قوله : لنا } لام التقوية واللام في { لغائظون } لام الابتداء ، وتقديم { لنا } على { لغائظون } للرعاية على الفاصلة .
وَإِنَّهُمْ لَنَا لَغَائِظُونَ ونريد أن ننفذ غيظنا في هؤلاء العبيد, الذين أبِقُوا منا.
وإنهم لنا لغائظون أي أعداء لنا لمخالفتهم ديننا وذهابهم بأموالنا التي استعاروها على ما تقدم . وماتت أبكارهم تلك الليلة . وقد مضى هذا في ( الأعراف ) و ( طه ) مستوفى . يقال : غاظني كذا وأغاظني . والغيظ الغضب ومنه التغيظ [ ص: 96 ] والاغتياظ . أي غاظونا بخروجهم من غير إذن .
In spite of the years spent by Moses in spreading the word of God, Pharaoh did not embrace the Faith. At last when Moses had striven his utmost to convey the divine message to Pharaoh, Almighty God instructed Moses to leave Egypt along with the Children of Israel. When Pharaoh came to know that all of the Children of Israel had left Egypt, he pursued them along with his army and courtiers. Obviously, this step taken by Pharaoh was meant to rout the Children of Israel, but as it turned out, it rebounded upon him. Unaware of their impending fate, Pharaoh and his companions left their palatial dwellings and reached the place where they were all destined to be drowned together in the sea. Almighty God deprived Pharaoh and his companions of the royal amenities they had enjoyed in Egypt, because of their oppressive actions. But He blessed the pious people of the Children of Israel by eventually taking them to Palestine and, there, granting them all kinds of favours.
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.
(And lo! they are offenders against us) they have caused our fury and anger.