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مَا كَانَ لِبَشَرٍ أَن يُؤْتِيهُ ٱللَّهُ ٱلْكِتَٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَاداً لِّي مِن دُونِ ٱللَّهِ وَلَـٰكِن كُونُواْ رَبَّـٰنِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ ٱلْكِتَٰبَ وَبِمَا كُنْتُمْ تَدْرُسُونَ
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-Âl ‘Imrân ( آل عمران )

Al Qushairi Tafsir

It belongs not to any mortal that God should give him the Book, the judgment, prophethood, then that he should say to men, “Be servants to me instead of God.” Rather, “Be masters, by virtue of what you know of the Book and in what you study.”
That is, “It is not a quality of anyone whom We have chosen for prophet- hood or selected for friendship (walāya) to call created beings to himself or to teach anything affirming himself or his worldly situation, because His (سبحانه) choosing them for prophethood includes protecting them from what is not permissible. To allow that as an attribute of theirs would be incompatible with their state.
Rather, the messengers and the friends have called created beings to God (سبحانه وتعالى) and this is the meaning of God most high's words, Rather, “Be masters,” which is to say that He directs them only to be masters (rabbāniyyūn) to created beings. [The word] (rabbānī) is related to [the word] “lord” or “master” (rabb) just as it is said, “so and so is bull- necked” (raqabānī) or “full of life” (ḥayyānī) and the like.
They are those who have knowledge of God, who are forbearing for the sake of God and stand firm through God in their annihilation from anything other than God. With their worldly concerns withering away, they become immersed in the realities of His existence rather than their sensory percep- tion of their own states. They speak, hear, and see by means of God, and so they are effaced from what is other than God.
It is said that the master (rabbānī) is one who has had the shadow of his lower self (nafs) lifted from him and he subsists in the shelter of God's (سبحانه) shadow.
It is said the master is one who does not affirm anything other than his Lord as one; he does not acknowledge, even in the slightest way, any efface- ment or affirmation [in creation] as belonging to anything other than Him or coming from anything other than Him. It is said that the master is he who is obliterated (maḥq) in His (سبحانه) existence and effaced (maḥw) in witnessing Him, so the One who stands in for him is other than him and the One who acts on his account is other than him.
It is said that the master is he who is not affected by the vicissitudes of fortune in all their different forms. It is said that the master is he who is not disturbed by tribulation (miḥna) or excited by blessing (niʿma). His condition is the same irrespective of what comes. It is said that the master is he who is not affected by the appearance (wurūd) of any incoming (wārid) to him. Anyone who is swayed by a tender heart, influenced by the attacks [of life], or finds imperfection in the dangers or risks of something that might happen is not a master.
It is said that the master is he who is unconcerned in his heart and inner- most self with anything that happens, and who does not neglect anything in the law in what he does.
By virtue of what you know of the book and in what you study “from My continuous beneficence to you and the doubling of My blessing for you.”