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1 Al-Fâtihah ( الفاتحة )
2 Al-Baqarah ( البقرة )
3 Âl ‘Imrân ( آل عمران )
4 An-Nisâ’ ( النساء )
5 Al-Mâ’idah ( المائدة )
6 Al-An‘âm ( الأنعام )
7 Al-A‘râf ( الأعراف )
8 Al-Anfâl ( الأنفال )
9 At-Tawbah ( التوبة )
10 Yûnus ( يونس )
11 Hûd ( هود )
12 Yûsuf ( يوسف )
13 Ar-Ra‘d ( الرعد )
14 Ibrâhîm ( إبراهيم )
15 Al-Hijr ( الحجر )
16 An-Nahl ( النحل )
17 Al-Isrâ’ ( الإسراء )
18 Al-Kahf ( الكهف )
19 Maryam ( مريم )
20 Tâ-Hâ ( طه )
21 Al-Anbiyâ’ ( الأنبياء )
22 Al-Hajj ( الحج )
23 Al-Mu’minûn ( المؤمنون )
24 An-Nûr ( النور )
25 Al-Furqân ( الفرقان )
26 Ash-Shu‘arâ’ ( الشعراء )
27 An-Naml ( النمل )
28 Al-Qasas ( القصص )
29 Al-‘Ankabût ( العنكبوت )
30 Ar-Rûm ( الروم )
31 Luqmân ( لقمان )
32 As-Sajdah ( السجدة )
33 Al-Ahzâb ( الأحزاب )
34 Saba’ ( سبأ )
35 Fâtir ( فاطر )
36 Yâ-Sîn ( يس )
37 As-Sâffât ( الصافات )
38 Sâd ( ص )
39 Az-Zumar ( الزمر )
40 Ghâfir ( غافر )
41 Fussilat ( فصلت )
42 Ash-shûrâ ( الشورى )
43 Az-Zukhruf ( الزخرف )
44 Ad-Dukhân ( الدخان )
45 Al-Jâthiyah ( الجاثية )
46 Al-Ahqâf ( الأحقاف )
47 Muhammad ( محمد )
48 Al-Fath ( الفتح )
49 Al-Hujurât ( الحجرات )
50 Qâf ( ق )
51 Adh-Dhâriyât ( الذاريات )
52 At-Tûr ( الطور )
53 An-Najm ( النجم )
54 Al-Qamar ( القمر )
55 Ar-Rahmân ( الرحمن )
56 Al-Wâqi‘ah ( الواقعة )
57 Al-Hadîd ( الحديد )
58 Al-Mujâdilah ( المجادلة )
59 Al-Hashr ( الحشر )
60 Al-Mumtahanah ( الممتحنة )
61 As-Saff ( الصف )
62 Al-Jumu‘ah ( الجمعة )
63 Al-Munâfiqûn ( المنافقون )
64 At-Taghâbun ( التغابن )
65 At-Talâq ( الطلاق )
66 At-Tahrîm ( التحريم )
67 Al-Mulk ( الملك )
68 Al-Qalam ( القلم )
69 Al-Hâqqah ( الحاقة )
70 Al-Ma‘ârij ( المعارج )
71 Nûh ( نوح )
72 Al-Jinn ( الجن )
73 Al-Muzzammil ( المزمل )
74 Al-Muddaththir ( المدثر )
75 Al-Qiyâmah ( القيامة )
76 Al-Insân ( الإنسان )
77 Al-Mursalât ( المرسلات )
78 An-Naba’ ( النبأ )
79 An-Nâzi‘ât ( النازعات )
80 ‘Abasa ( عبس )
81 At-Takwîr ( التكوير )
82 Al-Infitâr ( الانفطار )
83 Al-Mutaffifîn ( المطففين )
84 Al-Inshiqâq ( الانشقاق )
85 Al-Burûj ( البروج )
86 At-Târiq ( الطارق )
87 Al-A‘lâ ( الأعلى )
88 Al-Ghâshiyah ( الغاشية )
89 Al-Fajr ( الفجر )
90 Al-Balad ( البلد )
91 Ash-Shams ( الشمس )
92 Al-Layl ( الليل )
93 Ad-Dhuhâ ( الضحى )
94 Al-Sharh ( الشرح )
95 At-Tîn ( التين )
96 Al-‘Alaq ( العلق )
97 Al-Qadr ( القدر )
98 Al-Bayyinah ( البينة )
99 Al-Zalzalah ( الزلزلة )
100 Al-‘Âdiyât ( العاديات )
101 Al-Qâri‘ah ( القارعة )
102 At-Takâthur ( التكاثر )
103 Al-‘Asr ( العصر )
104 Al-Humazah ( الهمزة )
105 Al-Fîl ( الفيل )
106 Quraysh ( قريش )
107 Al-Mâ‘ûn ( الماعون )
108 Al-Kawthar ( الكوثر )
109 Al-Kâfirûn ( الكافرون )
110 An-Nasr ( النصر )
111 Al-Masad ( المسد )
112 Al-Ikhlâs ( الاخلاص )
113 Al-Falaq ( الفلق )
114 An-Nâs ( الناس )
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--- All Schools ---
Essential Tafsirs
Sunni Tafsirs
Sunni Sufi Tafsirs
Sunni Salafi Tafsirs
Abridged Tafsirs
Ja‘fari Shi‘i Tafsirs
Zaydi Tafsirs
Ibadi Tafsirs
Modern Tafsirs
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Tafsir al-Tustari
Al Qushairi Tafsir
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أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُواْ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ آمَنُواْ مَعَهُ مَتَىٰ نَصْرُ ٱللَّهِ أَلاۤ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌ
٢١٤
-Al-Baqarah ( البقرة )
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Tafsir al-Tustari
…And were so shaken [in spirit]… That is, their willing was through Him, they were fearful because of Him, and were wary of God’s ruse (makr), Mighty and Majestic is He; …that the Messenger and those who believed with him said, ‘When will God’s help come?’ Ah, but surely God’s help is nigh.Sahl was asked concerning these words, ‘Did they ask this because they found that help slow in arriving?’ He replied:No, but when they lost hope in their own devising (tadbīr) they said, ‘When will God’s help come?’ Hence, when God, Exalted is He, saw that they had given up on their own power (ḥawl), strength (quwwa) and devising (tadbīr), and saw their display of neediness for Him, and [their admission that] they had no means without Him, He responded to them with His words, Ah, but surely God’s help is nigh.Sahl further said:Affliction (balāʾ) and well-being (ʿāfiya) are from God, Mighty and Majestic is He. The commandand prohibition are from Him; protection and the granting of success are from Him; and reward and punishment are from Him. However, actions are attributed (manṣūba) to the children of Adam, so whoever performs a good action must express gratitude to merit thereby an increase [in goodness]; and whoever performs a wicked act must seek forgiveness, so that he thereby merits forgiveness. Affliction from God is of two kinds: an affliction of mercy and an affliction of punishment. An affliction of mercy leads the afflicted person to show his utter need (iftiqār) for God, Mighty and Majestic is He, and leads him to the abandonment of devising(tadbīr). However, an affliction of punishment leads the afflicted person [to rely] on his own choice (ikhtiyār) and devising.Sahl was then asked, ‘Which is more difficult, patience (ṣabr) in [a state of] well-being or patience during adversity?’ He replied:Asking for safety (salāma) in times of security is more difficult than asking for safety in [a state of] fear.[On the same subject] Sahl said regarding His words, And if anyone believes in God, [God] guides his heart [aright] [64:11], ‘[Whoever] believes in God and that his affliction comes from God, will find his heart guided by God to the expectation of relief (intiẓār al-faraj) from Him’.His words:
[5:2] …Help one another to righteousness and mindfulness of God…That is, to the performance of the obligatory acts, for righteousness (birr) is faith (īmān), and the performance of obligatory acts is a branch (farʿ) of faith. Mindfulness of God (taqwā) signifies the Sunna, and an obligatory act is not complete without the Sunna. He prohibited helping one another to sin (ithm) — which [is tantamount to] disbelief (kufr) and hypocrisy (nifāq) — and enmity, which [signifies] innovation (bidʿa) and controversy (khiṣām). Both the aforementioned are [derisive] play (laʿbān), and they have been forbidden from derisive play. They have also been commanded to do [acts of] righteousness, which include both the obligatory acts and those which are Sunna, and to be steadfast in sincerely devoting themselves to God in all of this.[Concerning] His words:
Tafsīr al-Tustarī, trans. Annabel Keeler and Ali Keeler
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