The Troops, Throngs, The Companies — Verse 33
39:33 · az-Zumar
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وَٱلَّذِی جَاۤءَ بِٱلصِّدۡقِ وَصَدَّقَ بِهِۦۤ أُو۟لَـٰۤىِٕكَ هُمُ ٱلۡمُتَّقُونَ ٣٣
wa-alladhī jāa bil-ṣid'qi waṣaddaqa bihi ulāika humu l-mutaqūn
The Troops, Throngs, The Companies / az-Zumar (39:33)
Connections 6 multi-source 1 single-source 4 commentators
Multi-source connections cited by 2+ commentators
Single-source mention (1) cited by only one commentator
By commentator who cites how many verses on this ayah
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Al-Qushairi Tafsir 6 verses 12 mentions total
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Kashani Tafsir 6 verses 12 mentions total
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Kashf Al-Asrar Tafsir 6 verses
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Tafsir Ibn Kathir (abridged) 1 verse
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.
It is the one who brings the truth and the one who accepts it as true who are mindful of God
wa-alladhī jāa bil-ṣid'qi waṣaddaqa bihi ulāika humu l-mutaqūn
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Tafsir Commentary
The Punishment of the Disbelievers and Liars, and the Reward of the Sincere Believers
The idolators uttered lies against Allah and said that there were other gods besides Him and claimed that the angels were the daughters of Allah and that Allah had a son -- glorified be He far above all that they say. Moreover, they rejected the truth when it came to them on the lips of the Messengers (peace and blessings be upon them all). Allah says:
فَمَنْ أَظْلَمُ مِمَّن كَذَبَ علَى اللَّهِ وَكَذَّبَ بِالصِّدْقِ إِذْ جَآءَهُ
(Then, who does more wrong than one who utters a lie against Allah, and denies the truth when it comes to him!) meaning, there is no one who does more wrong than such a person, because he combines the two aspects of falsehood, disbelief in Allah and disbelief in the Messenger of Allah ﷺ. They made false claims and rejected the truth, Allah threatened them:
أَلَيْسَ فِى جَهَنَّمَ مَثْوًى لِّلْكَـفِرِينَ
(Is there not in Hell an abode for the disbelievers) who are the deniers and rejecters. Then Allah says:
وَالَّذِى جَآءَ بِالصِّدْقِ وَصَدَّقَ بِهِ
(And he who has brought the truth and (those who) believed therein,) Mujahid, Qatadah, Ar-Rabi` bin Anas and Ibn Zayd said, "The one who brought the truth was the Messenger ." `Abdur-Rahman bin Zayd bin Aslam said:
وَالَّذِى جَآءَ بِالصِّدْقِ
("And he who has brought the truth) means the Messenger of Allah ﷺ.
وَصَدَّقَ بِهِ
(and (those who) believed therein) means the Muslims."
أُوْلَـئِكَ هُمُ الْمُتَّقُونَ
(they are those who have Taqwa). Ibn `Abbas, may Allah be pleased with him, said, "They fear and shun Shirk."
لَهُم مَّا يَشَآءُونَ عِندَ رَبِّهِمْ
(They shall have all that they will desire with their Lord.) means, in Paradise; whatever they ask for they will have.
لَهُم مَّا يَشَآءُونَ عِندَ رَبِّهِمْ ذَلِكَ جَزَآءُ الْمُحْسِنِينَ - لِيُكَـفِّرَ اللَّهُ عَنْهُمْ أَسْوَأَ الَّذِى عَمِلُواْ وَيَجْزِيَهُمْ أَجْرَهُمْ بِأَحْسَنِ الَّذِى كَـانُواْ يَعْمَلُونَ
(That is the reward of doers of good. So that Allah may expiate from them the evil of what they did and give them the reward, according to the best of what they used to do.) This is like the Ayah:
أُوْلَـئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُواْ وَنَتَجَاوَزُ عَن سَيْئَـتِهِمْ فِى أَصْحَـبِ الْجَنَّةِ وَعْدَ الصِّدْقِ الَّذِى كَانُواْ يُوعَدُونَ
(They are those from whom We shall accept the best of their deeds and overlook their evil deeds. (They shall be) among the dwellers of Paradise, a promise of truth, which they have been promised.) (46:16).
أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ وَيُخَوِّفُونَكَ بِالَّذِينَ مِن دُونِهِ وَمَن يُضْـلِلِ اللَّهُ فَمَا لَهُ مِنْ هَـادٍ - وَمَن يَهْدِ اللَّهُ فَمَا لَهُ مِن مُّضِلٍّ أَلَيْسَ اللَّهُ بِعَزِيزٍ ذِى انتِقَامٍ - وَلَئِن سَأَلْتَهُمْ مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ اللَّهُ قُلْ أَفَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ إِنْ أَرَادَنِىَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كَـشِفَـتُ ضُرِّهِ أَوْ أَرَادَنِى بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَـتُ رَحْمَتِهِ قُلْ حَسْبِىَ اللَّهُ عَلَيْهِ يَتَوَكَّـلُ الْمُتَوَكِّلُونَ
And he who brings the truth — and that is the Prophet s — and those who confirm it namely the believers here alladhī ‘he who’ has the significance of alladhīna ‘those who’ those they are the ones who guard themselves against idolatry.
And he who brought truthfulness and he who assented to it, those are the godwary. Know that truthfulness [ṣidq] means truthfulness [rāstī]. There is truthfulness in four things: words, promises, resoluteness, and deeds. Truthfulness in words is what the Real says about MuṣṬafā: “And he who brought truthfulness.” Truthfulness in promises is what He says about Ishmael the prophet: “Surely he was truthful in the promise” [19:54]. Truthfulness in resoluteness is what He says about the Messenger's companions: “Men truthful in the covenant they made with God” [33:23]. Truthfulness in deeds is what He says about the faithful: “It is they who have been truthful” [2:177]. When these traits are brought together in someone, he is called “sincerely truthful.” Abraham was in this station, for the Exalted Lord said concerning him, “Surely he was sincerely truthful, a prophet” [19:41]. MuṣṬafā was asked, “What is the perfection of the religion?” He said, “Speaking with truth and acting with truthfulness.” A pir was asked, “What is truthfulness?” He said, “You do what you say, you have what you show, and you are whence you call out.” Truthfulness in words is that the servant in whispered prayer with the Real seeks truthfulness from himself. If his face is turned toward this world in the state when he says, “Surely I have turned my face toward Him who originated the heavens and the earth” [6:79], then that is a lie. When he says, “Thee alone we worship” [1:5], if he is in bondage to this world and to appetite, then he has spoken a lie, for a man is the servant of that to which he is in bondage. This is why MuṣṬafā said, “Miserable is the servant of dirhams, miserable the servant of dinars!” He called him the servant of gold and silver because he is in bondage to gold and silver. The servant must be free of this world and appetites as well as himself if servanthood to the Real is to be set right for him. Abū Yazīd BasṬāmī said, “The Real made me stand before Him in one thousand standing places. In each standing place He offered me the empire. I said, 'I do not desire it.' “He said to me in the last standing place, 'O Abū Yazīd, what do you desire?' “I said, 'I desire not to desire.
And he who brought truthfulness and he who assented to it, those are the godwary. Know that truthfulness [ṣidq] means truthfulness [rāstī]. There is truthfulness in four things: words, promises, resoluteness, and deeds. Truthfulness in words is what the Real says about MuṣṬafā: “And he who brought truthfulness.” Truthfulness in promises is what He says about Ishmael the prophet: “Surely he was truthful in the promise” [19:54]. Truthfulness in resoluteness is what He says about the Messenger's companions: “Men truthful in the covenant they made with God” [33:23]. Truthfulness in deeds is what He says about the faithful: “It is they who have been truthful” [2:177]. When these traits are brought together in someone, he is called “sincerely truthful.” Abraham was in this station, for the Exalted Lord said concerning him, “Surely he was sincerely truthful, a prophet” [19:41]. MuṣṬafā was asked, “What is the perfection of the religion?” He said, “Speaking with truth and acting with truthfulness.” A pir was asked, “What is truthfulness?” He said, “You do what you say, you have what you show, and you are whence you call out.” Truthfulness in words is that the servant in whispered prayer with the Real seeks truthfulness from himself. If his face is turned toward this world in the state when he says, “Surely I have turned my face toward Him who originated the heavens and the earth” [6:79], then that is a lie. When he says, “Thee alone we worship” [1:5], if he is in bondage to this world and to appetite, then he has spoken a lie, for a man is the servant of that to which he is in bondage. This is why MuṣṬafā said, “Miserable is the servant of dirhams, miserable the servant of dinars!” He called him the servant of gold and silver because he is in bondage to gold and silver. The servant must be free of this world and appetites as well as himself if servanthood to the Real is to be set right for him. Abū Yazīd BasṬāmī said, “The Real made me stand before Him in one thousand standing places. In each standing place He offered me the empire. I said, 'I do not desire it.' “He said to me in the last standing place, 'O Abū Yazīd, what do you desire?' “I said, 'I desire not to desire.
And he who brought truthfulness and he who assented to it, those are the godwary. Know that truthfulness [ṣidq] means truthfulness [rāstī]. There is truthfulness in four things: words, promises, resoluteness, and deeds. Truthfulness in words is what the Real says about MuṣṬafā: “And he who brought truthfulness.” Truthfulness in promises is what He says about Ishmael the prophet: “Surely he was truthful in the promise” [19:54]. Truthfulness in resoluteness is what He says about the Messenger's companions: “Men truthful in the covenant they made with God” [33:23]. Truthfulness in deeds is what He says about the faithful: “It is they who have been truthful” [2:177]. When these traits are brought together in someone, he is called “sincerely truthful.” Abraham was in this station, for the Exalted Lord said concerning him, “Surely he was sincerely truthful, a prophet” [19:41]. MuṣṬafā was asked, “What is the perfection of the religion?” He said, “Speaking with truth and acting with truthfulness.” A pir was asked, “What is truthfulness?” He said, “You do what you say, you have what you show, and you are whence you call out.” Truthfulness in words is that the servant in whispered prayer with the Real seeks truthfulness from himself. If his face is turned toward this world in the state when he says, “Surely I have turned my face toward Him who originated the heavens and the earth” [6:79], then that is a lie. When he says, “Thee alone we worship” [1:5], if he is in bondage to this world and to appetite, then he has spoken a lie, for a man is the servant of that to which he is in bondage. This is why MuṣṬafā said, “Miserable is the servant of dirhams, miserable the servant of dinars!” He called him the servant of gold and silver because he is in bondage to gold and silver. The servant must be free of this world and appetites as well as himself if servanthood to the Real is to be set right for him. Abū Yazīd BasṬāmī said, “The Real made me stand before Him in one thousand standing places. In each standing place He offered me the empire. I said, 'I do not desire it.' “He said to me in the last standing place, 'O Abū Yazīd, what do you desire?' “I said, 'I desire not to desire.
And he who brought truthfulness and he who assented to it, those are the godwary. Know that truthfulness [ṣidq] means truthfulness [rāstī]. There is truthfulness in four things: words, promises, resoluteness, and deeds. Truthfulness in words is what the Real says about MuṣṬafā: “And he who brought truthfulness.” Truthfulness in promises is what He says about Ishmael the prophet: “Surely he was truthful in the promise” [19:54]. Truthfulness in resoluteness is what He says about the Messenger's companions: “Men truthful in the covenant they made with God” [33:23]. Truthfulness in deeds is what He says about the faithful: “It is they who have been truthful” [2:177]. When these traits are brought together in someone, he is called “sincerely truthful.” Abraham was in this station, for the Exalted Lord said concerning him, “Surely he was sincerely truthful, a prophet” [19:41]. MuṣṬafā was asked, “What is the perfection of the religion?” He said, “Speaking with truth and acting with truthfulness.” A pir was asked, “What is truthfulness?” He said, “You do what you say, you have what you show, and you are whence you call out.” Truthfulness in words is that the servant in whispered prayer with the Real seeks truthfulness from himself. If his face is turned toward this world in the state when he says, “Surely I have turned my face toward Him who originated the heavens and the earth” [6:79], then that is a lie. When he says, “Thee alone we worship” [1:5], if he is in bondage to this world and to appetite, then he has spoken a lie, for a man is the servant of that to which he is in bondage. This is why MuṣṬafā said, “Miserable is the servant of dirhams, miserable the servant of dinars!” He called him the servant of gold and silver because he is in bondage to gold and silver. The servant must be free of this world and appetites as well as himself if servanthood to the Real is to be set right for him. Abū Yazīd BasṬāmī said, “The Real made me stand before Him in one thousand standing places. In each standing place He offered me the empire. I said, 'I do not desire it.' “He said to me in the last standing place, 'O Abū Yazīd, what do you desire?' “I said, 'I desire not to desire.
And he who brought truthfulness and he who assented to it, those are the godwary.Know that truthfulness [ṣidq] means truthfulness [rāstī]. There is truthfulness in four things: words, promises, resoluteness, and deeds. Truthfulness in words is what the Real says about MuṣṬafā: �And he who brought truthfulness.� Truthfulness in promises is what He says about Ishmael the prophet: �Surely he was truthful in the promise� [19:54]. Truthfulness in resoluteness is what He says about the Messenger's companions: �Men truthful in the covenant they made with God� [33:23]. Truthfulness in deeds is what He says about the faithful: �It is they who have been truthful� [2:177].When these traits are brought together in someone, he is called �sincerely truthful.� Abraham was in this station, for the Exalted Lord said concerning him, �Surely he was sincerely truthful, a prophet� [19:41].MuṣṬafā was asked, �What is the perfection of the religion?� He said, �Speaking with truth and acting with truthfulness.� A pir was asked, �What is truthfulness?�He said, �You do what you say, you have what you show, and you are whence you call out.� Truthfulness in words is that the servant in whispered prayer with the Real seeks truthfulness from himself. If his face is turned toward this world in the state when he says, �Surely I have turned my face toward Him who originated the heavens and the earth� [6:79], then that is a lie. When he says, �Thee alone we worship� [1:5], if he is in bondage to this world and to appetite, then he has spoken a lie, for a man is the servant of that to which he is in bondage. This is why MuṣṬafā said, �Miserable is the servant of dirhams, miserable the servant of dinars!� He called him the servant of gold and silver because he is in bondage to gold and silver. The servant must be free of this world and appetites as well as himself if servanthood to the Real is to be set right for him.Abū Yazīd BasṬāmī said, �The Real made me stand before Him in one thousand standing places. In each standing place He offered me the empire. I said, 'I do not desire it.'�He said to me in the last standing place, 'O Abū Yazīd, what do you desire?' �I said, 'I desire not to desire.
والذي جاء بالصدق في قوله وعمله من الأنبياء وأتباعهم، وصدَّق به إيمانًا وعملا أولئك هم الذين جمعوا خصال التقوى، وفي مقدمة هؤلاء خاتم الأنبياء والمرسلين محمد صلى الله عليه وسلم والمؤمنون به، العاملون بشريعته من الصحابة، رضي الله عنهم، فمَن بعدهم إلى يوم الدين.
ثم قال جل وعلا "والذي جاء بالصدق وصدق به" قال مجاهد وقتادة والربيع بن أنس وابن زيد: الذي جاء بالصدق هو رسول الله صلى الله عليه وسلم وقال السدي هو جبريل عليه السلام "وصدق به" يعني محمدا وقال علي بن أبي طلحة عن ابن عباس رضي الله عنهما "والذي جاء بالصدق" قال من جاء بلا إله إلا الله "وصدق به" يعني رسول الله صلى الله عليه وسلم وقرأ الربيع بن أنس "الذين جاءوا بالصدق" يعني الأنبياء "وصدقوا به" يعني الأتباع. وقال ليث بن أبي سليم عن مجاهد "والذي جاء بالصدق وصدق به" قال أصحاب القرآن المؤمنون يجيئون يوم القيامة فيقولون هذا ما أعطيتمونا فعملنا فيه بما أمرتمونا. وهذا القول عن مجاهد يشمل كل المؤمنين فإن المؤمنين يقولون الحق ويعملون به والرسول صلى الله عليه وسلم أولى الناس بالدخول في هذه الآية على هذا التفسير فإنه جاء بالصدق وصدق المرسلين وآمن بما أنزل إليه من ربه والمؤمنون كل آمن بالله وملائكته وكتبه ورسله. وقال عبدالرحمن بن زيد بن أسلم "والذي جاء بالصدق" هو رسول الله صلى الله عليه وسلم "وصدق به" قال المسلمون "أولئك هم المتقون" قال ابن عباس رضي الله عنهما اتقوا الشرك.
ثم بين - سبحانه - حسن عاقبة أهل الصدق والإِيمان فقال : ( والذي جَآءَ بالصدق وَصَدَّقَ بِهِ أولئك هُمُ المتقون ) .والمراد بالذى جاء بالصدق : رسول الله صلى الله عليه وسلم والمراد بالذى صدق به : ما يشمل الرسول صلى الله عليه وسلم ويشمل كل من آمن به واتبعه فيما جاء به ، كأبى بكر الصديق وغيره من الصحابة .قال الآلوسى ما ملخصه : قوله - تعالى - : ( والذي جَآءَ بالصدق وَصَدَّقَ بِهِ ) الموصول عبارة عن رسول الله صلى الله عليه وسلم كما أخرجه ابن جرير وغيره عن ابن عباس . . . والمؤمنون داخلون بدلالة السياق وحكم التبعية ، دخول الجند فى قولك : نزل الأمير موضع كذا . .والجمع فى قوله - تعالى - : ( أولئك هُمُ المتقون ) باعتبار دخول الأتباع تباعا : ومراتب التقوى متفاوتة ، ولرسول الله صلى الله عليه وسلم أعلاها . . .
القول في تأويل قوله تعالى : وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ أُولَئِكَ هُمُ الْمُتَّقُونَ (33)اختلف أهل التأويل في الذي جاء بالصدق وصدّق به, وما ذلك, فقال بعضهم: الذي جاء بالصدق رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم. قالوا: والصدق الذي جاء به: لا إله إلا الله, والذي صدق به أيضا, هو رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم.* ذكر من قال ذلك:حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله: ( وَالَّذِي جَاءَ بِالصِّدْقِ ) يقول: من جاء بلا إله إلا الله ( وَصَدَّقَ بِهِ ) يعني: رسوله.وقال آخرون: الذي جاء بالصدق: رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم , والذي صدّق به: أبو بكر رضي الله عنه.* ذكر من قال ذلك:حدثني أحمد بن منصور, قال: ثنا أحمد بن مصعد المروزي, قال: ثنا عمر بن إبراهيم بن خالد, عن عبد الملك بن عمير, عن أسيد بن صفوان, عن عليّ رضي الله عنه , في قوله: ( وَالَّذِي جَاءَ بِالصِّدْقِ ) قال: محمد صَلَّى الله عَلَيْهِ وَسَلَّم , وصدّق به, قال: أبو بكر رضي الله عنه.وقال آخرون: الذي جاء بالصدق: رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم , والصدق: القرآن, والمصدّقون به: المؤمنون* ذكر من قال ذلك:حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَالَّذِي جَاءَ بِالصِّدْقِ ) قال: هذا رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم جاء بالقرآن, وصدّق به المؤمنون.حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله: ( وَالَّذِي جَاءَ بِالصِّدْقِ ) رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم , وصدّق به المسلمون.وقال آخرون: الذي جاء بالصدق جبريل, والصدق: القرآن الذي جاء به من عند الله, وصدّق به رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم.* ذكر من قال ذلك:حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله: ( وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ ) محمد صَلَّى الله عَلَيْهِ وَسَلَّم.وقال آخرون: الذي جاء بالصدق: المؤمنون, والصدق: القرآن, وهم المصدِّقون به.* ذكر من قال ذلك:حدثنا ابن حميد, قال: ثنا جرير, عن منصور, عن مجاهد قوله: ( وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ ) قال: الذين يجيئون بالقرآن يوم القيامة, فيقولون: هذا الذي أعطيتمونا فاتبعنا ما فيه.قال: ثنا حكام, عن عمرو, عن منصور, عن مجاهد ( وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ ) قال: هم أهل القرآن يجيئون به يوم القيامة يقولون: هذا الذي أعطيتمونا, فاتبعنا ما فيه.والصواب من القول في ذلك أن يقال: إن الله تعالى ذكره عنى بقوله: ( وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ ) كلّ من دعا إلى توحيد الله, وتصديق رسله, والعمل بما ابتعث به رسوله من بين رسل الله وأتباعه والمؤمنين به, وأن يقال: الصدق هو القرآن, وشهادة أن لا إله إلا الله, والمصدّق به: المؤمنون بالقرآن, من جميع خلق الله كائنا من كان من نبيّ الله وأتباعه.وإنما قلنا ذلك أولى بالصواب, لأن قوله تعالى ذكره: ( وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ ) عَقيب قوله: فَمَنْ أَظْلَمُ مِمَّنْ كَذَبَ عَلَى اللَّهِ وَكَذَّبَ بِالصِّدْقِ إِذْ جَاءَهُ وذلك ذم من الله للمفترين عليه, المكذبين بتنـزيله ووحيه, الجاحدين وحدانيته, فالواجب أن يكون عَقيب ذلك مدح من كان بخلاف صفة هؤلاء المذمومين, وهم الذين دعوهم إلى توحيد الله, ووصفه بالصفة التي هو بها, وتصديقهم بتنـزيل الله ووحيه, والذي كانوا يوم نـزلت هذه الآية, رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم وأصحابه ومن بعدهم, القائمون في كل عصر وزمان بالدعاء إلى توحيد الله, وحكم كتابه, لأن الله تعالى ذكره لم يخص وصفه بهذه لصفة التي في هذه الآية على أشخاص بأعيانهم, ولا على أهل زمان دون غيرهم, وإنما وصفهم بصفة, ثم مدحهم بها, وهي المجيء بالصدق والتصديق به, فكل من كان كذلك وصفه فهو داخل في جملة هذه الآية إذا كان من بني آدم.ومن الدليل على صحة ما قلنا أن ذلك كذلك في قراءة ابن مسعود." وَالَّذِينَ جَاءُوا بِالصِّدْقِ وَصَدَّقُوا بِهِ" فقد بين ذلك من قراءته أن الذي من قوله ( وَالَّذِي جَاءَ بِالصِّدْقِ ) لم يعن بها واحد بعينه, وأنه مراد بها جِمَاع ذلك صفتهم, ولكنها أخرجت بلفظ الواحد, إذ لم تكن موقتة. وقد زعم بعض أهل العربية من البصريين, أن " الذي" في هذا الموضع جُعل في معنى جماعة بمنـزلة " مَن ". ومما يؤيد ما قلنا أيضا قوله: ( أُولَئِكَ هُمُ الْمُتَّقُونَ ) فجعل الخبر عن " الذي" جماعا, لأنها في معنى جماع. وأما الذين قالوا: عني بقوله: ( وَصَدَّقَ بِهِ ) : غير الذي جاء بالصدق, فقول بعيد من المفهوم, لأن ذلك لو كان كما قالوا لكان التنـزيل: والذي جاء بالصدق, والذي صدق به أولئك هم المتقون ، فكانت تكون " الذي" مكررة مع التصديق, ليكون المصدق غير المصدق، فأما إذا لم يكرّر, فإن المفهوم من الكلام, أن التصديق من صفة الذي جاء بالصدق، لا وجه للكلام غير ذلك. وإذا كان ذلك كذلك, وكانت " الذي" في معنى الجماع بما قد بيَّنا, كان الصواب من القول في تأويله ما بيَّنا.وقوله: ( أُولَئِكَ هُمُ الْمُتَّقُونَ ) يقول جل ثناؤه: هؤلاء الذين هذه صفتهم. هم الذين اتقوا الله بتوحيده والبراءة من الأوثان والأنداد, وأداء فرائضه, واجتناب معاصيه, فخافوا عقابه.كما حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس ( أُولَئِكَ هُمُ الْمُتَّقُونَ ) يقول: اتقوا الشرك.
( والذي جاء بالصدق وصدق به ) قال ابن عباس : " والذي جاء بالصدق " يعني رسول الله - صلى الله عليه وسلم - جاء بلا إله إلا الله " وصدق به " الرسول أيضا بلغه إلى الخلق . وقال السدي : " والذي جاء بالصدق " جبريل جاء بالقرآن ، " وصدق به " محمد - صلى الله عليه وسلم - تلقاه بالقبول . وقال الكلبي وأبو العالية : " والذي جاء بالصدق " رسول الله - صلى الله عليه وسلم - " وصدق به " أبو بكر - رضي الله عنه - . وقال قتادة ومقاتل : " والذي جاء بالصدق " رسول الله - صلى الله عليه وسلم - " وصدق به " هم المؤمنون ؛ لقوله عز وجل : ( أولئك هم المتقون . ) وقال عطاء : " والذي جاء بالصدق " الأنبياء " وصدق به " الأتباع ، وحينئذ يكون الذي بمعنى : الذين ، كقوله تعالى : " مثلهم كمثل الذي استوقد نارا " ( البقرة - 17 ) ثم قال : " ذهب الله بنورهم " ( البقرة - 17 ) . وقال الحسن : هم المؤمنون صدقوا به في الدنيا وجاءوا به في الآخرة . وفي قراءة عبد الله بن مسعود : والذين جاءوا بالصدق وصدقوا به . ( أولئك هم المتقون ) .
وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ أُولَئِكَ هُمُ الْمُتَّقُونَ (33) الذي جاء بالصدق هو محمد رسول الله صلى الله عليه وسلم والصدق : القرآن كما تقدم آنفاً في قوله : { وكذَّب بالصدق إذ جاءه } [ الزمر : 32 ] .وجملة وصدَّقَ بهِ } صلة موصوللٍ محذوففٍ تقديره : والذي صدق به ، لأن المصدق غير الذي جاء بالصدق ، والقرينة ظاهرة لأن الذي صَدَّق غير الذي جاء بالصدق فالعطف عطف جملة كاملة وليس عطف جملة صِلة .وضمير { بِهِ } يجوز أن يعود على ( الصدق ) ويجوز أن يعود على الذي { جَاءَ بالصِدْق ، } والتصديق بكليهما متلازم ، وإذ قد كان المصدقون بالقرآن أو بالنبي صلى الله عليه وسلم من ثبت له هذا الوصف كان مراداً به أصحاب محمد صلى الله عليه وسلم وهم جماعة فلا تقع صفتهم صلة ل { الذي } لأن أصله للمفرد ، فتعين تأويله بفريق ، وقرينته { أولئك هم المتقون ، } وإنما أفرد عائد الموصول في قوله : { وصَدَّقَ } رعياً للفظ { الذي } وذلك كله من الإِيجاز .وروى الطبري بسنده إلى علي بن أبي طالب أنه قال : الذي جاء بالصدق محمد صلى الله عليه وسلم والذي صدق به أبو بكر ، وقاله الكلبي وأبو العالية ، ومحمله على أن أبا بكر أول من صدّق النبي صلى الله عليه وسلموجملة { أولئك هم المتقون } خبر عن اسم الموصول . وجيء باسم الإشارة للعناية بتمييزهم أكمل تمييز . وضمير الفصل في قوله { هم المتقون } يفيد قصر جنس المتقين على { الذي جاء بالصدق وصدق به } لأنه لا متقي يومئذٍ غير الرسول صلى الله عليه وسلم وأصحابه وكلهم متقون لأن المؤمنين بالنبي صلى الله عليه وسلم لما أشرقت على نفوسهم أنوار الرسول صلى الله عليه وسلم تَطهرت ضمائرهم من كل سيئة فكانوا محفوظين من الله بالتقوى قال تعالى : { كنتم خير أمة أخرجت للناس } [ آل عمران : 110 ] . والمعنى : أولئك هم الذين تحقق فيهم ما أريد من إنزال القرآن الذي أشير إليه في قوله : { لعلهم يتقون } [ الزمر : 28 ] .وجملة لهم ما يشاءون عند ربهم } مستأنفة استئنافاً بَيانياً لأنهم لما قصر عليهم جنس المتقين كان ذلك مشعراً بمزية عظيمة فكان يقتضي أن يَسأل السامع عن جزاء هذه المزية فبُين له أن لهم ما يشاؤون عند الله . و { ما يشاءون } هو ما يريدون ويتمنون ، أي يعطيهم الله ما يطلبون في الجنة .ومعنى { عند ربِّهم } أن الله ادّخر لهم ما يبتغونه ، وهذا من صيغ الالتزام ووعدِ الإِيجاببِ ، يقال : لك عندي كذا أي ألتزِمُ لك بكذا ، ثم يجوز أن الله يلهمهم أن يشاءوا ما لا يتجاوز قدرَ ما عَين الله من الدرجات في الجنة فإن أهل الجنة متفاوتون في الدرجات . وفي الحديث : « إن الله يقول لأحدهم : تمنَّهْ ، فلا يزال يتمنى حتى تنقطع به الأَماني فيقول الله لك ذلك وعشرةُ أمثاله معه »
قوله تعالى : والذي جاء بالصدق في موضع رفع بالابتداء ، وخبره أولئك هم المتقون واختلف في الذي جاء بالصدق وصدق به ، فقال علي - رضي الله عنه - : الذي جاء بالصدق النبي - صلى الله عليه وسلم - وصدق به أبو بكر - رضي الله عنه - . وقال مجاهد : النبي - عليه السلام - وعلي - رضي الله عنه - . السدي : الذي جاء بالصدق جبريل - صلى الله عليه وسلم - والذي صدق به محمد صلى الله عليه وسلم . وقال ابن زيد ومقاتل وقتادة : الذي جاء بالصدق النبي - صلى الله عليه وسلم - : وصدق به المؤمنون . واستدلوا على ذلك بقوله : أولئك هم المتقون كما قال : هدى للمتقين . وقال النخعي ومجاهد : الذي جاء بالصدق وصدق به المؤمنون الذين يجيئون بالقرآن يوم القيامة فيقولون : هذا الذي أعطيتمونا قد اتبعنا ما فيه ، فيكون الذي على هذا بمعنى جمع كما تكون من بمعنى جمع . وقيل : بل حذفت منه النون لطول الاسم ، وتأوله الشعبي على أنه [ ص: 229 ] واحد . وقال : الذي جاء بالصدق محمد - صلى الله عليه وسلم - فيكون على هذا خبره جماعة ، كما يقال لمن يعظم : هو فعلوا ، وزيد فعلوا كذا وكذا . وقيل : إن ذلك عام في كل من دعا إلى توحيد الله - عز وجل - ، قاله ابن عباس وغيره ، واختاره الطبري . وفي قراءة ابن مسعود " والذي جاءوا بالصدق وصدقوا به " وهي قراءة على التفسير . وفي قراءة أبي صالح الكوفي " والذي جاء بالصدق وصدق به " مخففا على معنى : وصدق بمجيئه به ، أي : صدق في طاعة الله عز وجل ، وقد مضى في [ البقرة ] الكلام في " الذي " وأنه يكون واحدا ويكون جمعا .
Every ideology which is against the reality amounts to levelling a false allegation against God. In every age, people have been living on such falsehoods. The mission of the dayee is to prove the falsehood of such theories. Even then, there are people who are adamant in their adherence to such false ideologies. It is they who will be cast into the fire of Hell, whereas those who mend themselves, become supporters of the Truth and prove themselves to be God-fearing, will have the appreciation of Almighty God, who will overlook their failings and value them for their good deeds.
All deeds will be given against oppressions and infringement of rights, but one's 'iman (faith) will not be given
After having reported all Hadith narrations cited above, it has been said in Tafsir Mazhari that the thing mentioned about giving the deeds of the oppressor in settlement of the rights of the oppressed means deeds other than 'iman (faith). The reason is that all oppressions and injustices are acts of sin. They are not kufr or disbelief. And the punishment of sinful deeds will be limited as against 'iman (faith) which is a limitless deed. Its reward too is limitless, that is, living in Jannah forever - even though, it may happen after having gone through the punishment of sins and staying in Jahannam for a certain period of time. The outcome is, when the good deeds of the oppressor - with the exception of 'iman (faith) - will finish once given to the oppressed to the last deed leaving nothing behind but 'iman, then, this 'iman will not be taken away from him forcibly. Instead, the rights of the oppressed will be paid back by putting the sins of the oppressed in the account of the oppressor. As a result, this person will, after he has undergone the punishment of his sins, will finally enter the Jannah, and then this state of his will be everlasting. The author of Tafsir Mazhari says that Imam al-Baihaqi has also said so.
In verse 32, it was said: كَذَّبَ بِالصِّدْقِ (rejects the truth) while in verse 33, it was said: الَّذِي جَاءَ بِالصِّدْقِ (As for the one who has come with the truth): At both these places, the word الصِّدْقِ : (as-sidq: the truth) means teachings brought by the Holy Prophet ﷺ ، whether it be the Qur'an, or be other teachings of ahadith in addition to the Qur'an. And the expression: صَدَّقَ بِهِ (saddaga bihi: and believed it to be true - 39:33) includes all believers who have testified to it.
And whoso bringeth the Truth) the Qur'an and the profession of Allah's divine Oneness, i.e. Muhammad (pbuh) (and believeth therein) and those who believe in him, i.e. Abu Bakr and his fellow believers. (Such are the dutiful) such are those who ward off disbelief, idolatry and indecent acts.