Wamina alnnasi man yattakhithu min dooni Allahi andadan yuhibboonahum kahubbi Allahi waallatheena amanoo ashaddu hubban lillahi walaw yara allatheena thalamoo ith yarawna alAAathaba anna alquwwata lillahi jameeAAan waanna Allaha shadeedu alAAathabi
English
Ahmed Ali
And yet there are men who take others as compeers of God, and bestow on them love due to God; but the love of the faithful for God is more intense. If only the wicked could see now the agony that they will behold (on the Day of Resurrection), they will know that to God belongs the power entirely'. And the punishment of God is severe.
165
Tafseer
'Abdullāh Ibn 'Abbās / Muḥammad al-Fīrūzabādī
تفسير : allah mentions after this the unbelievers' love for their objects of worship in this world, and how they disown each other in the hereafter, saying: (yet of mankind) i.e. the unbelievers (are some who take unto themselves) who worship (rivals to allah) idols, (loving them with a love like (that which is the due) of allah) like the love that sincere believers have for allah (-those who believe are stauncher) more lasting (in their love for allah) than are the unbelievers vis-à-vis their idols; it is also said that this verse was revealed about the hypocrites who buried their gold and silver or hid it in caves; and it is also said that this means: they took their leaders as gods (-that those who do evil had but known) if only the idolaters knew, (when they behold the doom) on the day of judgement, (that power) and might and invincibility (belongeth wholly to allah, and that allah is severe in punishment!) in the hereafter-if they knew this, they would certainly have believed in this world.
Jalāl al-Dīn al-Maḥallī
تفسير : yet there be people who take to themselves compeers, idols, besides god, that is, other than god, loving them, by magnifying them and being subservient to them, as god is loved, that is, as their love of him; but those who believe love god more ardently, than those who love their compeers, because the former never reject god, whereas the latter when faced with hardship soon abandon those [compeers] for god; if he, [if you] o muhammad (s), were to see those who did evil, by taking to themselves compeers, when (idh here denotes idhā) they see (read either as active [yarawna, ‘they see’] or passive [yurawna, ‘they are made to see’]) the chastisement, you would see a grave sight, that, this is because, the might, the power and the vanquishing, altogether (a circumstantial qualifier) belongs to god, and that god is terrible in chastisement (according to one reading, the person listening [to the verse] governs the verb yarā, ‘he sees’, and constitutes the subject [of the clause]; according to another [reading], it is the ‘evildoers’ [who constitute the subject of the clause and govern the verb yarā]; and so it [yarā] has the sense of ya‘lam, ‘he knows’; the particle an, ‘that’, and what comes after it have taken the place of the objects in both cases; the response to the [initial conditional] law, ‘if’, has been omitted). the general meaning [of the verse] then is: ‘if they were aware in this world of the severity of god’s chastisement and of the fact that power is god’s alone, the moment they come to see it with their own eyes, on the day of resurrection, they would not take to themselves compeers’.
Sahl al-Tustari
تفسير : (yet there are people who take to themselves idols), loving them as if loving god; but those who believe love god more ardently…he said:it means that they love idols (andād) in the way that they love god, mighty and majestic is he. indeed, god, exalted is he, described the intensity of their disbelief and their constancy (ṣidq) in the state of disbelief as ignorance (jahl). he then described the love of the believers and their constancy in the state of faith in god, as truth (ḥaqq). then he accorded superiority to the believers due to their knowledge [or gnosis, maʿrifa], saying, those who believe love god more ardently. this is due to their knowledge (maʿrifa), and all the other things that cause the believing servant to advance towards god and establish his remembrance. this is the level ofthe loving mystics (ʿārifūn muḥibbūn), since love is the inclination (ʿaṭf) for the purest reality (khāliṣat al-ḥaqq), which god, exalted is he, [produces] in them.he was asked, ‘what is the sign of love?’ he replied:it is the embracing of obedience and the relinquishing of [any sense] of need [for other than god] (mubāyanat al-fāqa). it has been related that god, exalted is he, said in a revelation to moses, ‘do you know why i cast my love upon you?’, to which he replied, ‘no, o lord.’ he said, ‘because you sought my delight (masarra). o moses, [always] keep me in mind, and don’t forget me in any situation. let your aspiration (himma) be for my remembrance (dhikr), for i will take care of your path.’ but god, transcendent and exalted is he, knows best.
