Those Who Set The Ranks, Drawn up in Ranks, The Rangers — Verse 83

37:83 · as-Saffat

Verse display
۞ وَإِنَّ مِن شِیعَتِهِۦ لَإِبۡرَ ٰهِیمَ ۝٨٣
wa-inna min shīʿatihi la-ib'rāhīm
Those Who Set The Ranks, Drawn up in Ranks, The Rangers / as-Saffat (37:83)
Connections 2 multi-source 20 single-source 4 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (20) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

📖 Verse in Context Read surrounding verses for narrative flow and thematic context →
← Previous Those Who Set The Ranks, Drawn up in Ranks, The Rangers Next →

Abdel Haleem

View translator profile →
Abraham was of the same faith
wa-inna min shīʿatihi la-ib'rāhīm

Get a Print Copy

Support the Author

As an Amazon Associate, ParallelQuran earns from qualifying purchases.

Qur'an Tools

📜 Parallel Translations View all 64 translations side-by-side →
⚖ Compare Translations Pick 2-3 translators and see word-level differences side-by-side →
أ ب ت Interlinear Analysis View word-by-word breakdown of 4 words with roots, morphology, audio, and more →
📖 Lexical Analysis View 4-word table with translations, roots, and morphology →
🔍 Arabic Analysis View verse with morphological breakdown →

Tafsir Commentary

Tafsir Ibn Kathir (abridged)
The Story of Ibrahim and His People `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him: وَإِنَّ مِن شِيعَتِهِ لإِبْرَهِيمَ (And verily, among those who followed his ways was Ibrahim.) means, he was one of the followers of his religion. Mujahid said, "He was following his path and his way." إِذْ جَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ (When he came to his Lord with a Salim heart.) Ibn `Abbas, may Allah be pleased with him, said, "This means that he bore witness that none has the right to be worshipped except Allah." rIbn Abi Hatim recorded that `Awf said, "I said to Muhammad bin Sirin, `What is the Salim heart' He said, `One which knows that Allah is true and that the Hour will undoubtedly come to pass, and that Allah will resurrect those who are in the graves."' Al-Hasan said, "One that is free from Shirk." `Urwah said, "One that is not cursed." إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ (When he said to his father and to his people: "What is it that which you worship") He denounced his people for their worship of idols and false gods, Allah said: أَءِفْكاً ءَالِهَةً دُونَ اللَّهِ تُرِيدُونَ - فَمَا ظَنُّكُم بِرَبِّ الْعَـلَمِينَ (Is it a falsehood -- gods other than Allah -- that you desire Then what think you about the Lord of the all that exists) Qatadah said, "This means, `what do you think He will do with you when you meet Him, given that you worshipped others alongside Him"
Tafsir al-Jalalayn
And truly of his adherents that is of those who agreed with him on the fundaments of religion was Abraham despite the fact that there was a long interval between them 2640 years and between them came the prophets Hūd and Sālih.
Kashani Tafsir
And surely among his party was Abraham. Abraham was of the party of Noah in the principles of tawḤīd, even if they disagreed in the branch- es of the religion and the shari'ite details. In the shariahs, all the prophets are the same in tawḤīd and the principles of the religion, and there is no disagreement in that. This is exactly what He says: “He has set down for you as the religion that with which He counseled Noah” and so on [42:13]. The disagreement is in the Shariahs and the rulings. This disagreement is a mercy from the Lord so that the work of the religion will not become tight for the people. God desires for you ease and does not desire for you hardship [2:185]. They are like a group who are heading toward a way station, and each of them takes a different road, though the last way station is the same. Some roads are nearer, some farther. No road is nearer to the felicity of the afterlife than the road of MuṣṬafā and his Shariah. This is why his Shariah abrogated the shariahs and his pact abolished the pacts-a revealed shariah, not newly arrived; a firm pact, not faulty; a holy shariah, not foolish; a confirmed pact, not temporary; a known shariah, not ignored; an expanded pact, not curtailed; a shariah that is as bright as the daytime sun and lights up the hearts of the friends. MuṣṬafā said, “How is it that you are with your religion like the moon when it is full, but only the seeing see it?”
Kashani Tafsir
And surely among his party was Abraham. Abraham was of the party of Noah in the principles of tawḤīd, even if they disagreed in the branch- es of the religion and the shari'ite details. In the shariahs, all the prophets are the same in tawḤīd and the principles of the religion, and there is no disagreement in that. This is exactly what He says: “He has set down for you as the religion that with which He counseled Noah” and so on [42:13]. The disagreement is in the Shariahs and the rulings. This disagreement is a mercy from the Lord so that the work of the religion will not become tight for the people. God desires for you ease and does not desire for you hardship [2:185]. They are like a group who are heading toward a way station, and each of them takes a different road, though the last way station is the same. Some roads are nearer, some farther. No road is nearer to the felicity of the afterlife than the road of MuṣṬafā and his Shariah. This is why his Shariah abrogated the shariahs and his pact abolished the pacts-a revealed shariah, not newly arrived; a firm pact, not faulty; a holy shariah, not foolish; a confirmed pact, not temporary; a known shariah, not ignored; an expanded pact, not curtailed; a shariah that is as bright as the daytime sun and lights up the hearts of the friends. MuṣṬafā said, “How is it that you are with your religion like the moon when it is full, but only the seeing see it?”
Al-Qushairi Tafsir
And surely among his party was Abraham. Abraham was of the party of Noah in the principles of tawḤīd, even if they disagreed in the branch- es of the religion and the shari'ite details. In the shariahs, all the prophets are the same in tawḤīd and the principles of the religion, and there is no disagreement in that. This is exactly what He says: “He has set down for you as the religion that with which He counseled Noah” and so on [42:13]. The disagreement is in the Shariahs and the rulings. This disagreement is a mercy from the Lord so that the work of the religion will not become tight for the people. God desires for you ease and does not desire for you hardship [2:185]. They are like a group who are heading toward a way station, and each of them takes a different road, though the last way station is the same. Some roads are nearer, some farther. No road is nearer to the felicity of the afterlife than the road of MuṣṬafā and his Shariah. This is why his Shariah abrogated the shariahs and his pact abolished the pacts-a revealed shariah, not newly arrived; a firm pact, not faulty; a holy shariah, not foolish; a confirmed pact, not temporary; a known shariah, not ignored; an expanded pact, not curtailed; a shariah that is as bright as the daytime sun and lights up the hearts of the friends. MuṣṬafā said, “How is it that you are with your religion like the moon when it is full, but only the seeing see it?”
Al-Qushairi Tafsir
And surely among his party was Abraham. Abraham was of the party of Noah in the principles of tawḤīd, even if they disagreed in the branch- es of the religion and the shari'ite details. In the shariahs, all the prophets are the same in tawḤīd and the principles of the religion, and there is no disagreement in that. This is exactly what He says: “He has set down for you as the religion that with which He counseled Noah” and so on [42:13]. The disagreement is in the Shariahs and the rulings. This disagreement is a mercy from the Lord so that the work of the religion will not become tight for the people. God desires for you ease and does not desire for you hardship [2:185]. They are like a group who are heading toward a way station, and each of them takes a different road, though the last way station is the same. Some roads are nearer, some farther. No road is nearer to the felicity of the afterlife than the road of MuṣṬafā and his Shariah. This is why his Shariah abrogated the shariahs and his pact abolished the pacts-a revealed shariah, not newly arrived; a firm pact, not faulty; a holy shariah, not foolish; a confirmed pact, not temporary; a known shariah, not ignored; an expanded pact, not curtailed; a shariah that is as bright as the daytime sun and lights up the hearts of the friends. MuṣṬafā said, “How is it that you are with your religion like the moon when it is full, but only the seeing see it?”
Kashf Al-Asrar Tafsir
And surely among his party was Abraham.Abraham was of the party of Noah in the principles of tawḤīd, even if they disagreed in the branch- es of the religion and the shari'ite details. In the shariahs, all the prophets are the same in tawḤīd and the principles of the religion, and there is no disagreement in that. This is exactly what He says: �He has set down for you as the religion that with which He counseled Noah� and so on [42:13]. The disagreement is in the Shariahs and the rulings. This disagreement is a mercy from the Lord so that the work of the religion will not become tight for the people. God desires for you ease and does not desire for you hardship [2:185]. They are like a group who are heading toward a way station, and each of them takes a different road, though the last way station is the same. Some roads are nearer, some farther.No road is nearer to the felicity of the afterlife than the road of MuṣṬafā and his Shariah. This is why his Shariah abrogated the shariahs and his pact abolished the pacts-a revealed shariah, not newly arrived; a firm pact, not faulty; a holy shariah, not foolish; a confirmed pact, not temporary; a known shariah, not ignored; an expanded pact, not curtailed; a shariah that is as bright as the daytime sun and lights up the hearts of the friends. MuṣṬafā said, �How is it that you are with your religion like the moon when it is full, but only the seeing see it?�
Tafsir Muyassar
وإنَّ من أشياع نوح على منهاجه وملَّته نبيَّ الله إبراهيم، حين جاء ربه بقلب بريء من كل اعتقاد باطل وخُلُق ذميم، حين قال لأبيه وقومه منكرًا عليهم: ما الذي تعبدونه من دون الله؟ أتريدون آلهة مختلَقَة تعبدونها، وتتركون عبادة الله المستحق للعبادة وحده؟ فما ظنكم برب العالمين أنه فاعل بكم إذا أشركتم به وعبدتم معه غيره؟
Tafsir Ibn Kathir
قال علي بن أبي طلحة عن ابن عباس رضي الله عنهما "وإن من شيعته لإبراهيم" يقول من أصل دينه وقال مجاهد على منهاجه وسنته.
Tafsir Al Wasit
وجاءت بعد قصة نوح - عليه السلام - قصة إبراهيم - عليه السلام - وقد حكى الله - تعالى - ما دار بين إبراهيم وبين قومه ، كما حكى بعض النعم التى أنعمها - سبحانه - عليه ، بسبب إيمانه وإحسانه ، فقال - تعالى - :( وَإِنَّ مِن شِيعَتِهِ . . . ) .الضمير فى قوله : ( وَإِنَّ مِن شِيعَتِهِ لإِبْرَاهِيمَ ) يعود على نوح - عليه السلام - وشيعة الرجل : أعوانه وأنصاره وأتباعه ، وكل جماعة اجتمعوا على أمر واحد أو رأى واحد فهم شيعة ، والجمع شِيعَ مثل سِدرة وسِدَر .قال القرطبى : الشيعة : الأعوان ، وهو مأخوذ من الشياع ، وهو الحطب الصغار الذى يقود مع الكبار حتى يستوقد .والمعنى : وإن من شيعة نوح لإبراهيم - عليهما السلام - لأنه تابعه فى الدعوة إلى الدين الحق ، وفى الصبر على الأذى من أجل إعلاء كلمة الله تعالى ونصرة شريعته . . وهكذا جميع الأنبياء - عليهم الصلاة والسلام -اللاحق منهم يؤيد السابق ، ويناصره فى دعوته التى جاء بها من عند ربه ، وإن اختلفت شرائعهم فى التفاصيل والجزئيات ، فهى متحدة فى الأصول والأركان .
Tafsir al-Tabari
القول في تأويل قوله تعالى : وَإِنَّ مِنْ شِيعَتِهِ لإِبْرَاهِيمَ (83)يقول تعالى ذكره: وإن من أشياع نوح على منهاجه وملته والله لإبراهيمَ خليل الرحمن.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثني عليّ، قال: ثنا أبو صالح، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) يقول: من أهل دينه.حدثني ابن حميد، قال: ثنا حكام، عن عنبسة، عن محمد بن عبد الرحمن، عن القاسم بن أبي بَزّة، عن مجاهد، في قوله ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: على منهاج نوح وسنته.حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: على مِنهاجه وسنته.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: على دينه وملته.حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: من أهل دينه.وقد زعم بعض أهل العربية أن معنى ذلك: وإن من شيعة محمد لإبراهيم، وقال: ذلك مثل قوله وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ بمعنى: أنا حملنا ذرية من هم منه، فجعلها ذرية لهم، وقد سبقتهم.
Tafseer Al-Baghawi
قوله تعالى ( وإن من شيعته ) أي : أهل دينه وسنته . ( لإبراهيم)
Tafseer Tanwir al-Miqbas
وَإِنَّ مِنْ شِيعَتِهِ لَإِبْرَاهِيمَ (83) تخلص إلى حكاية موقف إبراهيم عليه السلام من قومه في دعوتهم إلى التوحيد وما لاقاه منهم وكيف أيده الله ونجّاه منهم ، وقع هذا التخلص إليه بوصفه من شيعة نوح ليفيد بهذا الأسلوب الواحِد تأكيد الثناء على نوح وابتداءَ الثناء على إبراهيم وتخليد منقبة لنوح إن كان إبراهيم الرسول العظيم من شيعته وناهيك به . وكذلك جَمع محامد لإِبراهيم في كلمة كونه من شيعة نوح المقتضي مشاركته له في صفاته كما سيأتي ، وهذا كقوله تعالى : { ذرية من حملنا مع نوح } [ الإسراء : 3 ] .والشيعة : اسم لمن يناصر الرجل وأتباعِه ويتعصب له فيقع لفظ شيعة على الواحد والجمع . وقد يجمع على شِيع وأشياع إذا أريد : جماعات كلُّ جماعة هي شيعة لأحد .وقد تقدم عند قوله تعالى : { ولقد أرسلنا من قبلك في شِيَع الأولين } في سورة [ الحجر : 10 ] ، وعند قوله تعالى : { وجعل أهلها شيعاً } في سورة [ القصص : 4 ] .وكان إبراهيم من ذرية نوح وكان دينه موافقاً لدين نوح في أصله وهو نبذ الشرك .وجعل إبراهيم من شيعة نوح لأن نوحاً قد جاءت رسل على دينه قبل إبراهيم منهم هود وصالح فقد كانا قبل إبراهيم لأن القرآن ذكرهما غير مرة عقب ذكر نوح وقبل ذكر لوط معاصر إبراهيم . ولقول هود لقومه : { واذكروا إذ جعلكم خلفاءَ من بعد قوم نوح } [ الأعراف : 69 ] ، ولقول صالح لقومه : { واذكروا إذ جعلكم خلفاء من بعد عاد } [ الأعراف : 74 ] ، وقول شعيب لقومه : { ويا قوم لا يجرمنكم شقاقي أن يصيبكم مثل ما أصاب قوم نوح أو قوم هود أو قوم صالح وما قوم لوط منكم ببعيد } [ هود : 89 ] . فجعل قوم لوط أقرب زمناً لقومه دون قوم هود وقوم صالح . وكان لوط معاصر إبراهيم فهؤلاء كلهم شيعة لنوح وإبراهيم من تلك الشيعة وهذه نعمة حادية عشرة .وتوكيد الخبر ب { إنّ } ولام الابتداء للردّ على المشركين لأنهم يزعمون أنهم على ملة إبراهيم وهذا كقوله تعالى : { وما كان من المشركين } [ البقرة : 135 ] .و { إذ } ظرف للماضي وهو متعلق بالكون المقدَّر للجار والمجرور الواقعين خبراً عن { إنَّ } في قوله : { وإنَّ من شيعته لإبراهيم ، } أو متعلق بلفظ شيعة لما فيه من معنى المشايعة والمتابعة ، أي كان من شيعته حين جاء ربه بقلب سليم كما جاء نوح ، فذلك وقتُ كونه من شيعته ، أي لأن نوحاً جاء ربه بقلب سليم . وفي { إذْ } معنى التعليل لكونه من شيعته فإن معنى التعليل كثير العروض ل { إذْ } كقوله تعالى : { ولن ينفعكم اليوم إذ ظلمتم أنكم في العذاب مشتركون } [ الزخرف : 39 ] . وهذه نعمة على نوح وهي ثانية عشرة .
Tafseer Al Qurtubi
قوله تعالى : وإن من شيعته لإبراهيم قال ابن عباس : أي : من أهل دينه . وقال مجاهد : أي : على منهاجه وسنته . قال الأصمعي : الشيعة الأعوان ، وهو مأخوذ من الشياع ، وهو الحطب الصغار الذي يوقد مع الكبار حتى يستوقد . وقال الكلبي والفراء : المعنى : وإن من شيعة محمد لإبراهيم . فالهاء في شيعته على هذا لمحمد عليه السلام . وعلى الأول لنوح وهو أظهر ; لأنه هو المذكور أولا ، وما كان بين نوح وإبراهيم إلا نبيان هود وصالح ، وكان بين نوح وإبراهيم ألفان وستمائة وأربعون سنة ، حكاه الزمخشري .
Tazkirul Quran
Abraham (Ibrahim) was of the same religion as Noah. All the Prophets were sent so that man can be made aware about the creation plan of God and be given the aim of purifying himself during his pre-death period. God created man and sent him into the world with a righteous nature. He must pass the test of resisting the inducements of this world and go before God having kept himself free of all the base desires of self and satanic defilement. Such souls will be welcomed into Paradise. To ascribe partners to God (shirk) amounts to belittling God. In this case, man does not discover God as the greatest Being and that is why he is lost in other so-called forms of greatness and stoops to worshipping them.
Ma'arif-ul-Quran
Commentary After having related the event concerning Sayyidna Nuh (علیہ السلام) the Qur'an mentions two events from the blessed life of Sayyidna Ibrahim ill. Both events highlight the great sacrifices Sayyidna Ibrahim offered for the sake of Allah alone. Out of these, the first event mentioned in the verses cited above relates to Sayyidna Ibrahim (علیہ السلام) being thrown into the fire. Its details have already appeared in Surah Al-Anbiya' (21: 51-70). Yet, the way it has been described at this place, it needs some explanatory notes that appear below. The word: شِيعَتِهِ (shi'ah) in verse 83: وَإِنَّ مِن شِيعَتِهِ لَإِبْرَ‌اهِيمَ (And certainly from his adherents was Ibrahim.) is used in the Arabic language for a group or party the individuals from which are similar to each other in basic concepts and methods - and here it is obvious that the pronoun in: شِيعَتِهِ (shi'atihi) is reverting to Sayyidna Nuh (علیہ السلام) . Therefore, it would mean that Sayyidna Ibrahim (علیہ السلام) adhered to the way of Sayyidna Nuh (علیہ السلام) the prophet preceding him, and that there was a perfect agreement between them on the basic principles of faith - and it is also possible that the religious codes they had could also be the same, or similar. Let us bear in mind that, according to some historical narratives, there is a gap of two thousand six hundred and forty years between them, and there was no prophet except Sayyidna Hud and Sayyidna Salih (علیہ السلام) during this period. (Kashshaf, p. 48, v. 4)
Tanwir al-Miqbas min Tafsir Ibn 'Abbas
(And lo! of his persuasion) of Noah's persuasion; and it is also said this means: of Muhammad's persuasion (verily was Abraham) He says: Abraham followed the religion and way of Noah and Muhammad (pbuh) followed Abraham's religion and way.
← Previous Verse Those Who Set The Ranks, Drawn up in Ranks, The Rangers Next Verse →