The Enshrouded One, Bundled Up, The Mantled One — Verse 10
73:10 · al-Muzammil
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وَٱصۡبِرۡ عَلَىٰ مَا یَقُولُونَ وَٱهۡجُرۡهُمۡ هَجۡرࣰا جَمِیلࣰا ١٠
wa-iṣ'bir ʿalā mā yaqūlūna wa-uh'jur'hum hajran jamīla
The Enshrouded One, Bundled Up, The Mantled One / al-Muzammil (73:10)
Connections 9 multi-source 2 single-source 3 commentators
Multi-source connections cited by 2+ commentators
Single-source mentions (2) cited by only one commentator
By commentator who cites how many verses on this ayah
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Al-Qushairi Tafsir 9 verses 18 mentions total
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Kashani Tafsir 9 verses 18 mentions total
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Tafsir Ibn Kathir (abridged) 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.
patiently endure what they say, ignore them politely
wa-iṣ'bir ʿalā mā yaqūlūna wa-uh'jur'hum hajran jamīla
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Tafsir Commentary
and bear patiently what they say that is the disbelievers of Mecca in the way of their maltreatment of you and part with them in a gracious manner without any anguish — this was revealed before the command to fight them.
And be patient with what they say, and keep apart from them beautifully. We indeed know that thy breast is straitened by what they say [15:97]. And be patient with beauti- ful patience [70:5]. So be patient, as the possessors of resoluteness among the messengers were pa- tient [46:35]. Be patient with thy Lord's decree, for surely thou art in Our eyes [52:48]. In several places in the Qur'an that paragon of the world is commanded to have patience, for patience is the antidote to the poison of trial. The mark of the folk of love and friendship is patience. Patience in tribulation is no great work, for it is indeed people's habit. The manly man is he who is patient in blessings and keeps his feet on the road of servanthood. He does not step out- side of the blessings written for himself. Nimrod, Korah, Pharaoh, Haman, and their likes were drowned in the ocean of destruction only as a result of impatience. In blessings the Adamites have ungratefulness and ingratitude. Their feet do not remain in the blessings; rather, they pass beyond their limit and bring forth impudence and exultation. This is why the Exalted Lord says, “No indeed; surely man is rebellious because he sees himself without needs” [96:6-7]. Hence the final end of their work in this world is this: “How many a city We destroyed who exulted in their delightful life” [28:58]; and in the afterworld, what the Lord of the Worlds says in this surah: “Surely with Us there are shackles and hellfire, choking food and a pain- ful chastisement” [73:12-13].
And be patient with what they say, and keep apart from them beautifully. We indeed know that thy breast is straitened by what they say [15:97]. And be patient with beauti- ful patience [70:5]. So be patient, as the possessors of resoluteness among the messengers were pa- tient [46:35]. Be patient with thy Lord's decree, for surely thou art in Our eyes [52:48]. In several places in the Qur'an that paragon of the world is commanded to have patience, for patience is the antidote to the poison of trial. The mark of the folk of love and friendship is patience. Patience in tribulation is no great work, for it is indeed people's habit. The manly man is he who is patient in blessings and keeps his feet on the road of servanthood. He does not step out- side of the blessings written for himself. Nimrod, Korah, Pharaoh, Haman, and their likes were drowned in the ocean of destruction only as a result of impatience. In blessings the Adamites have ungratefulness and ingratitude. Their feet do not remain in the blessings; rather, they pass beyond their limit and bring forth impudence and exultation. This is why the Exalted Lord says, “No indeed; surely man is rebellious because he sees himself without needs” [96:6-7]. Hence the final end of their work in this world is this: “How many a city We destroyed who exulted in their delightful life” [28:58]; and in the afterworld, what the Lord of the Worlds says in this surah: “Surely with Us there are shackles and hellfire, choking food and a pain- ful chastisement” [73:12-13].
And be patient with what they say, and keep apart from them beautifully. We indeed know that thy breast is straitened by what they say [15:97]. And be patient with beauti- ful patience [70:5]. So be patient, as the possessors of resoluteness among the messengers were pa- tient [46:35]. Be patient with thy Lord's decree, for surely thou art in Our eyes [52:48]. In several places in the Qur'an that paragon of the world is commanded to have patience, for patience is the antidote to the poison of trial. The mark of the folk of love and friendship is patience. Patience in tribulation is no great work, for it is indeed people's habit. The manly man is he who is patient in blessings and keeps his feet on the road of servanthood. He does not step out- side of the blessings written for himself. Nimrod, Korah, Pharaoh, Haman, and their likes were drowned in the ocean of destruction only as a result of impatience. In blessings the Adamites have ungratefulness and ingratitude. Their feet do not remain in the blessings; rather, they pass beyond their limit and bring forth impudence and exultation. This is why the Exalted Lord says, “No indeed; surely man is rebellious because he sees himself without needs” [96:6-7]. Hence the final end of their work in this world is this: “How many a city We destroyed who exulted in their delightful life” [28:58]; and in the afterworld, what the Lord of the Worlds says in this surah: “Surely with Us there are shackles and hellfire, choking food and a pain- ful chastisement” [73:12-13].
And be patient with what they say, and keep apart from them beautifully. We indeed know that thy breast is straitened by what they say [15:97]. And be patient with beauti- ful patience [70:5]. So be patient, as the possessors of resoluteness among the messengers were pa- tient [46:35]. Be patient with thy Lord's decree, for surely thou art in Our eyes [52:48]. In several places in the Qur'an that paragon of the world is commanded to have patience, for patience is the antidote to the poison of trial. The mark of the folk of love and friendship is patience. Patience in tribulation is no great work, for it is indeed people's habit. The manly man is he who is patient in blessings and keeps his feet on the road of servanthood. He does not step out- side of the blessings written for himself. Nimrod, Korah, Pharaoh, Haman, and their likes were drowned in the ocean of destruction only as a result of impatience. In blessings the Adamites have ungratefulness and ingratitude. Their feet do not remain in the blessings; rather, they pass beyond their limit and bring forth impudence and exultation. This is why the Exalted Lord says, “No indeed; surely man is rebellious because he sees himself without needs” [96:6-7]. Hence the final end of their work in this world is this: “How many a city We destroyed who exulted in their delightful life” [28:58]; and in the afterworld, what the Lord of the Worlds says in this surah: “Surely with Us there are shackles and hellfire, choking food and a pain- ful chastisement” [73:12-13].
واصبر على ما يقوله المشركون فيك وفي دينك، وخالفهم في أفعالهم الباطلة، مع الإعراض عنهم، وترك الانتقام منهم.
يقول تعالى آمرا رسوله صلى الله عليه وسلم بالصبر على ما يقوله من كذبه من سفهاء قومه وأن يهجرهم هجرا جميلا وهو الذي لا عتاب معه.
ثم أمر الله - تعالى - رسوله صلى الله عليه وسلم بعد ذلك بالصبر الجميل ، على أذى قومه فقال : ( واصبر على مَا يَقُولُونَ واهجرهم هَجْراً جَمِيلاً . . . ) .أى : اجعل يا محمد اعتمادك وتوكلك على وحدى ، واصبر على ما يقوله أعداؤك فى حقك من أكاذيب وخرافات . . واهجرهم هجرا جميلا ، أى : واعتزلهم وابتعد عنهم ، وقاطعهم مقاطعة حسنة ، بحيث لا تقابل السيئة يمثلها ، ولا تزد على هجرهم : بأن تسبهم ، أو ترميهم بالقبيح من القول . .قال الإِمام الرازى ما ملخصه : والمعنى أنك لما اتخذتنى وكيلا فاصبر على ما يقولون ، وفوض أمرهم إلى ، فإنى لما كنت وكيلا لك أقوم بإصلاح أمرك ، أحسن من قيامك بإصلاح نفسك .واعلم أن مهمات العباد محصورة فى أمرين : فى كيفية معاملتهم مع الله ، وقد ذكر - سبحانه - ذلك فى الآيات السابقة ، وفى كيفية معاملتهم مع الخلق ، وقد جمع - سبحانه - كل ما يحتاج إليه فى هذا الباب فى هاتين الكلمتين ، وذلك لأن الإِنسان إما أن يكون مخالطا للناس ، أو مجانبا لهم .فإن كان مخالطا لهم فعليه أن يصبر على إيذائهم . . وإما أن يكون مجانبا لهم ، فعليه أن يهجرهم هجرا جميلا . . بأن يجانبهم بقلبه وهواه ، ويخالفهم فى أفعالهم ، مع المداراة والإِغضاء ..
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَاصْبِرْ عَلَى مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلا ) براءة نسخت ما ههنا؛ أمر بقتالهم حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله، لا يقبل منهم غيرها.
"واصبر على ما يقولون واهجرهم هجراً جميلاً"، نسختها آية القتال.
وَاصْبِرْ عَلَى مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلًا (10)عطف على قوله : { فاتخذه وكيلاً } [ المزمل : 9 ] ، والمناسبة أن الصبر على الأذى يستعان عليه بالتوكل على الله .وضمير { يقولون } عائد إلى المشركين ، ولم يتقدم له معاد فهو من الضمائر التي استُغني عن ذكر معادها بأنه معلوم للسامعين كما تقدم غير مرة ، ومن ذلك عند قوله تعالى : { وأن لو استقاموا على الطريقة } [ الجن : 16 ] الآيات من سورة { قل أوحى إليّ } [ الجن : 1 ] ، ولأنه سيأتي عقبه قوله { وذَرْني والمكذبين } [ المزمل : 11 ] فيبين المراد من الضمير .وقد مضى في السور التي نزلت قبل سورة المزمل مقالات أذى من المشركين لرسول الله صلى الله عليه وسلم ففي سورة العلق ( 9 ، 10 ) { أرأيت الذي ينهَى عبداً إذا صلى } قيل هو أبو جهل تهدّد رسول الله لئن صلى في المسجد الحرام ليَفْعَلَنّ ويفعلَنّ . وفيها : { إِن الإِنسان ليطغى أن رءاه استغنى } [ العلق : 6 ، 7 ] . قيل هو الأخنس بن شريق «تنكَّر لرسول الله صلى الله عليه وسلم بعد أن كان حليفه» ، وفي سورة القلم ( 2 15 ) { ما أنت بنِعْمة ربّك بمجنون } إلى قوله : { فستبصر ويُبصرون بأيكم المفتون } ، وقوله : { ولا تطِع كلّ حلاّف مهين } إلى قوله : { قال أساطير الأولين } [ القلم : 15 ] ردّاً لمقالاتهم . وفي سورة المدثر ( 11 25 ) إن كانت نزلت قبل سورة المزمل { ذرني ومن خلقت وحيداً } إلى قوله : { إِنْ هذا إلاَّ قول البشر } ، قيل : قائل ذلك الوليد بن المغيرة . فلذلك أمر الله رسوله بالصبر على ما يقولون .والهجر الجميل : هو الحسَن في نوعه ، فإن الأحوال والمعاني منها حسن ومنها قبيح في نوعه وقد يقال : كَريم ، وذميم ، وخالص ، وكدر ، ويَعْرِض الوصف للنوع بما من شأنه أن يقترن به من عوارض تناسب حقيقة النوع فإذا جُردت الحقيقة عن الأعراض التي قد تعتلق بها كان نوعها خالصاً ، وإذا ألصق بالحقيقة ما ليس من خصائصها كان النوع مكدّراً قبيحاً ، وقد أشار إلى هذا قوله تعالى : { لا تبطلوا صدقاتكم بالمنّ والأذى } [ البقرة : 264 ] ، وتقدم عند قوله تعالى : { إنيَ أُلقِيَ إليَّ كتاب كريم } في سورة النمل ( 29 ) ، ومن هذا المعنى قوله : { فصبر جميل } في سورة يوسف ( 18 ) ، وقوله فاصبر صبراً جميلاً في سورة المعارج ( 5 ) .فالهجر الجميل هو الذي يَقتصر صاحبه على حقيقة الهجر ، وهو ترك المخالطة فلا يقرنها بجفاء آخر أو أذى ، ولما كان الهجر ينشأ عن بعض المهجور ، أو كراهية أعماله كان معرَّضاً لأن يعتلق به أذى من سبّ أو ضرب أو نحو ذلك . فأمر الله رسوله بهجر المشركين هجراً جميلاً ، أي أن يهجرهم ولا يزيدَ على هجرهم سَبّاً أو انتقاماً .وهذا الهجر : هو إمساك النبي عن مكافاتهم بمثل ما يقولونه مما أشار إليه قوله تعالى : واصبر على ما يقولون .وليس منسحباً على الدعوة للدين فإنها مستمرة ولكنها تبليغ عن الله تعالى فلا ينسب إلى النبي .وقد انتزع فخر الدين من هذه الآية منزعاً خُلُقياً بأن الله جمع ما يحتاج إليه الإِنسان في مخالطَة الناس في هاتين الكلمتين لأن المرء إما أن يكون مخالطاً فلا بد له من الصبر على أذاهم وإيحاشهم لأنه إن أطمع نفسه بالراحة معهم لم يجدها مستمرة فيقع في الغموم إن لم يَرضْ نفسه بالصبر على أذاهم ، وإن ترك المخالطة فذلك هو الهجر الجميل .
فلما أمره الله بالصلاة خصوصا، وبالذكر عموما، وذلك يحصل للعبد ملكة قوية في تحمل الأثقال، وفعل الثقيل من الأعمال، أمره بالصبر على ما يقول فيه المعاندون له ويسبونه ويسبون ما جاء به، وأن يمضي على أمر الله، لا يصده عنه صاد، ولا يرده راد، وأن يهجرهم هجرا جميلا، وهو الهجر حيث اقتضت المصلحة الهجر الذي لا أذية فيه، فيقابلهم بالهجر والإعراض عنهم وعن أقوالهم التي تؤذيه، وأمره بجدالهم بالتي هي أحسن.
قوله تعالى : واصبر على ما يقولون أي من الأذى والسب والاستهزاء ، ولا تجزع من قولهم ، ولا تمتنع من دعائهم .واهجرهم هجرا جميلا أي لا تتعرض لهم ، ولا تشتغل بمكافأتهم ، فإن في ذلك ترك الدعاء إلى الله . وكان هذا قبل الأمر بالقتال ، ثم أمر بعد بقتالهم وقتلهم ، فنسخت آية القتال ما كان قبلها من الترك ; قاله قتادة وغيره . وقال أبو الدرداء : إنا لنكشر في وجوه أقوام ونضحك إليهم وإن قلوبنا لتقليهم أو لتلعنهم .
Delivering the call for acceptance of the Truth means initiating the most difficult campaign. One who does so becomes persona non grata in his entire surroundings. In such conditions, the only Being whom the preacher of Truth finds as his sympathiser and supporter is his Lord. He not only goes on remembering his God in his heart, but he also stands before Him during the night. Night time is the time of leisure. In the dead silence of night man finds a better opportunity to turn towards God with full concentration. In the path of the mission of Truth, strewn as it is with difficulties, this is the only real weapon which the missionary has. It is the way of a true preacher that, when he is troubled by an addressee, he does not inveigh against or argue with him, but rushes towards God. He abstains from negative reaction till the last moment. And to continue to work, rising above such a reaction, is the essential condition which makes a man a missionary of the Truth in the real sense.
وَاصْبِرْ عَلٰي مَا يَقُوْلُوْنَ وَاهْجُرْهُمْ هَجْرًا جَمِيْلًا
(And bear patiently what they say, and part with them in a beautiful manner...73:10). According to Imam Karkhi (رح) تعالیٰ ، this is the sixth injunction given to the Holy Prophet that he should bear with patience and fortitude the jibes, opposition and persecution of his enemies. Perfect patience is the supreme station of suluk (methodical travelling along the spiritual path). Spiritual reformers expend their entire strength, energy and life in reforming the deviant people. In return, they have to hear vile language, they are persecuted and wronged in many different ways. In return, they exercise sabr (patience) in a beautiful manner. In other words, they do not even entertain the thought of revenge. This is the supreme station, which in Sufi terminology, is attained only after fana' kamil: 'complete negation of selfish desires'.
وَاهْجُرْهُمْ هَجْرًا جَمِيْلًا and part with them in a beautiful manner...73:10). The word hajr, literally, denotes 'to give up something in a state of grief, anger and temper'. The verse means that rejecters of Truth utter words that hurt. He should not take revenge, but maintain no relations with them either. At the time of severing relations, it is natural for man to utter words of complaint and disgust. Therefore, Allah's Messenger is told to cut off relations with the rejecters of Truth, but he must maintain his dignity and integrity. Hence, the verse contains the grammatically restricted cognate accusative, hajran jamilan, 'in a beautiful manner'. The high status and the exalted standard of character require that the Holy Prophet should restrain himself from making any abusive remarks at the deniers of Truth.
Some scholars of Tafsir say that the injunction of this verse is repealed by verses of jihad which were revealed later on. But a careful analysis indicates that the injunction is not repealed. The above verses enjoin patience and steadfastness in the face of what the enemies say and cutting off from them courteously. This is not in conflict with verses that deal with reproof, punishment and armed struggle that were revealed subsequently. The injunction of this verse is applicable at all times and under all circumstances, whereas jihad is reproof and punishment, and is a specific injunction to be applied under specific conditions. Islamic jihad and armed struggle is not a matter of taking revenge or expression of anger, which could be in conflict with patience and fortitude or courteous severance. It is purely acting on the Divine command as is patience and courteous severance under general circumstances. Up to this point the Holy Prophet ﷺ was commanded to be steadfast and to abstain from revenge. The next verse, reprimands the deniers of Truth that instead of being grateful to Allah for "ease and plenty" provided for them, they reject the Divine Message:
(And bear with patience) O Muhammad (what they utter) of vilification and denial, (and part from them with a fair leave-taking) steer clear of them in a fair way, neither grieving nor reciprocating with indecency.
The Command to be Patient with the Harms of the Disbelievers and a Discussion of what They will rece
Allah commands His Messenger to be patient with what the foolish who reject him among his people say. Allah also commands him to keep away from them in a nice way. This means in a way that is not blameworthy. Then Allah says to him, as a threat and a warning to his people - and He (Allah) is the Most Great, Whose anger nothing can stand before,
وَذَرْنِى وَالْمُكَذِّبِينَ أُوْلِى النَّعْمَةِ
(And leave Me alone to deal with the deniers, those who are in possession of good things of life.) meaning, `leave Me to deal with the rich rejectors, who own great wealth.' For verily, they are more able to obey than others besides them, and they are requested to give the rights (to people) because they have what others do not have.
وَمَهِّلْهُمْ قَلِيلاً
(And give them respite for a little.) meaning, for a little while. This is as Allah says,
نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ
(We let them enjoy for a little, then in the end We shall oblige them to (enter) a great torment.) (31:24) Thus, Allah says,
إِنَّ لَدَيْنَآ أَنكَالاً
(Verily, with Us are Ankal,) and these are fetters. Ibn `Abbas, `Ikrimah, Tawus, Muhammad bin Ka`b, `Abdullah bin Buraydah, Abu `Imran Al-Jawni, Abu Mijlaz, Ad-Dahhak, Hammad bin Abi Sulayman, Qatadah, As-Suddi, Ibn Al-Mubarak, Ath-Thawri and others have all said this.
وَجَحِيماً
(and Jahim.) This is a blazing fire.
وَطَعَاماً ذَا غُصَّةٍ
(And a food that chokes,) Ibn `Abbas said, "This means it will get stuck in the throat and it will not enter or come out."
وَعَذَاباً أَلِيماًيَوْمَ تَرْجُفُ الاٌّرْضُ وَالْجِبَالُ
(and a painful torment. On the Day when the earth and the mountains will (Tarjuf) shake,) meaning, they will quake.
وَكَانَتِ الْجِبَالُ كَثِيباً مَّهِيلاً
(And the mountains will be a heap of sand poured out.) meaning, they will become like hills of sand after they had been firm rocks. Then they will be utterly destroyed and nothing will remain of them. This will occur until the entire earth becomes a flat land and no curvature will be seen in it. Thus, there will be no valleys and no hills. This means that no part of it will be low or elevated.
Your Messenger is like the Messenger to Fir`awn, and You know what happened to Fir`awn
Then addresses the disbelievers of the Quraysh, and along with them the rest of mankind,
إِنَّآ أَرْسَلْنَآ إِلَيْكُمْ رَسُولاً شَـهِداً عَلَيْكُمْ
(Verily, We have sent to you a Messenger to be a witness over you,) meaning, witnessing your deeds.
إِنَّآ أَرْسَلْنَآ إِلَيْكُمْ رَسُولاً شَـهِداً عَلَيْكُمْ كَمَآ أَرْسَلْنَآ إِلَى فِرْعَوْنَ رَسُولاً - فَعَصَى فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَـهُ أَخْذاً وَبِيلاً
(as We did send a Messenger to Fir`awn. But Fir`awn disobeyed the Messenger; so We seized him with a severe punishment.)
أَخْذاً وَبِيلاً
(severe punishment) Ibn Abbas, Mujahid, Qatadah, As-Suddi, and Ath-Thawri said that this means severe. This means, `you should beware of denying this Messenger, lest you be afflicted by that which befell Fir`awn. Allah seized him with the seizing of One Mighty and Powerful.' This is as Allah says,
فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(So Allah seized him with punishment for his last and first transgression.) (79:25) `Therefore, you will be even more deserving of destruction and ruin if you deny your Messenger, because your Messenger is more noble and a greater than Prophet Musa, the son of `Imran.' This has been reported from Ibn `Abbas and Mujahid.
The Threat of the Day of Judgement
Allah says,
فَكَيْفَ تَتَّقُونَ إِن كَفَرْتُمْ يَوْماً يَجْعَلُ الْوِلْدَنَ شِيباً
(Then how can you proctect yourselves from the punishment, if you disbelieved, on a Day that will make the children gray-headed) Ibn Jarir quoted in the recitation of Ibn Mas`ud: "How can you, O people, fear a Day that makes the children grey-headed, if you disbelieve in Allah and do not testify to Him" So the first interpretation would mean, `how can you attain safety for yourselves from the Day of this great horror if you disbelieve' It could imply the meaning, `how can you all attain piety if you disbelieve in the Day of Judgement and reject it.' Both of these meanings are good. However, the first interpretation is closer to the truth. And Allah knows best. The meaning of Allah's statement,
يَوْماً يَجْعَلُ الْوِلْدَنَ شِيباً
(On a Day that will make the children gray-headed) is that this will happen due to the severity of its horrors, its earth- quakes and its distur- bing confusion. This is when Allah will say to Adam, "Send a group to the Fire." Adam will say, "How many" Allah will then reply, "From every thousand, nine hundred and ninety-nine to the Fire, and one to Paradise." Then Allah says,
السَّمَآءُ مُنفَطِرٌ بِهِ
(Whereon the heaven will be cleft asunder) Al-Hasan and Qatadah both said, "This means, because of it (the Day of Judge- ment), due to its severity and its horror." Then Allah says,
كَانَ وَعْدُهُ مَفْعُولاً
(His promise is certainly to be accomplished.) meaning, the promise of this Day will be fulfilled. This means it will occur and there is no way around it, and it will come to pass and there is no avoiding it.