𝗤𝘂𝗿𝗮𝗻 𝗩𝗲𝗿𝘀𝗲𝘀 𝗔𝗱𝗱𝗿𝗲𝘀𝘀𝗲𝗱 𝘁𝗼 𝘁𝗵𝗲 𝗕𝗲𝗹𝗼𝘃𝗲𝗱 𝗣𝗿𝗼𝗽𝗵𝗲𝘁 ﷺ 𝗯𝘂𝘁 𝗜𝗻𝘁𝗲𝗻𝗱𝗲𝗱 𝗳𝗼𝗿 𝘁𝗵𝗲 𝗨𝗺𝗺𝗮𝗵

In the Qur'an, there are numerous verses that appear, at first glance, to be directed specifically to the Beloved Prophet Muhammad ﷺ. These verses address him as the bearer of divine revelation, the recipient of Allah’s commands, and the intermediary through whom the Qur'an was revealed. However, upon closer examination through Tafsirs, it becomes evident that many of these verses, while seemingly addressed to the Beloved Prophet ﷺ, are in fact intended for the guidance, instruction, or admonition of his Ummah.

This literary approach underscores the Prophet’s ﷺ pivotal role as the messenger and model for his followers, but it also serves to universalise the message. By addressing the Prophet ﷺ, Allah indirectly conveys His directives to the broader Muslim community, ensuring that the message resonates through time and space. This duality highlights the Prophet’s ﷺ status as both the personal addressee of revelation and the one entrusted with its transmission to all of humanity.

Understanding this dynamic deepens our appreciation of the Qur'an’s rhetorical eloquence and its universal relevance, while emphasising the inseparable bond between the Prophet ﷺ and his Ummah.

Below I will mention 1 Tafsir for each verse but if a person looks through many Tafsirs for the mentioned Quranic Verses they will find this understanding resonating in many of the Tafsirs.

𝟭) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗕𝗮𝗾𝗮𝗿𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟭𝟮𝟬:

وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُمْ

{And if you were to follow their desires...}

This verse is directed at the Messenger ﷺ, but its intended audience is his Ummah (followers). According to the first interpretation, it serves as a form of discipline for his Ummah, given that their rank is beneath his rank.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

{ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُمْ)

أنه للرسول والمراد به أمّته وعلى الأوّل يكون فيه تأديب لأمّته، إذ منزلتهم دون منزلته.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟮) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗕𝗮𝗾𝗮𝗿𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟭𝟰𝟱:

وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُمْ

{And if you were to follow their desires...}

The verse: "And if you were to follow their desires after what has come to you of knowledge, then you would indeed be among the wrongdoers" is addressed to the Prophet ﷺ However, the intended audience is his community (Ummah), specifically those who might follow their desires and thus become wrongdoers.

It is inconceivable that the Prophet ﷺ would commit an act that could render him unjust. This interpretation is based on the Prophet's ﷺ infallibility and our certainty that such an act would not emanate from him. The Prophet ﷺ was addressed in this manner to emphasize the gravity of the matter and because the revelation was sent down to him.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

قوله تعالى: { وَلَئِنِ ٱتَّبَعْتَ أَهْوَاءَهُم مِّن بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ إِنَّكَ إِذَاً لَّمِنَ ٱلظَّالِمِينَ } الخطاب للنبيّ صلى الله عليه وسلم، والمراد أمّته ممن يجوز أن يتّبع هواه فيصير بٱتباعه ظالماً، وليس يجوز أن يفعل النبيّ صلى الله عليه وسلم ما يكون به ظالماً فهو محمول على إرادة أمته لعصمة النبيّ صلى الله عليه وسلم وقطعِنا أنّ ذلك لا يكون منه، وخُوطب النبيّ صلى الله عليه وسلم تعظيماً للأمر ولأنه المنزل عليه.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛):

𝟯) 𝗦𝘂𝗿𝗮𝗵 𝗬𝘂𝗻𝘂𝘀 𝗩𝗲𝗿𝘀𝗲 𝟭𝟬𝟱:

وَلاَ تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ

(And never be among the polytheists)

It was said to him: Do not associate partners with Allah. Although the address is directed at him(The Prophet ﷺ), the intended audience is others.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

{ وَلاَ تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ } أي وقيل لي ولا تشرك والخطاب له والمراد غيره.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛):

𝟰) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔𝗻’𝗮𝗺 𝗩𝗲𝗿𝘀𝗲 𝟯𝟱:

فَلاَ تَكُونَنَّ مِنَ ٱلْجَٰهِلِينَ

(... do not ever be of the ignorant.)

It was said that the address is directed to him (The Prophet ﷺ), but the intended audience is the Ummah (Muslim community), as the hearts of the Muslims would feel constricted due to their disbelief and harm.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

وقيل: الخطاب له والمراد الأمة فإن قلوب المسلمين كانت تضيق من كفرهم وإذايتهم.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟱) 𝗦𝘂𝗿𝗮𝗵 𝗬𝘂𝗻𝘂𝘀 𝗩𝗲𝗿𝘀𝗲 𝟵𝟰:

فَلَا تَكُوۡنَنَّ مِنَ الۡمُمۡتَرِيۡنَۙ‏

(...So do not be among those who doubt.)

The verse "If you are in doubt about what We have revealed to you..." addresses the Prophet Muhammad, ﷺ but its intent is directed toward others, meaning: "You are not in doubt, but others may be."

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

قوله تعالى: { فَإِن كُنتَ فِي شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ } الخطاب للنبيّ صلى الله عليه وسلم والمراد غيره، أي لست في شك ولكنّ غيرك شك.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟲) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗜𝗺𝗿𝗮𝗻 𝗩𝗲𝗿𝘀𝗲 𝟲𝟬:

فَلَا تَكُوۡنَنَّ مِنَ الۡمُمۡتَرِيۡنَۙ‏

(...So do not be among those who doubt.)

"So do not be among the doubters"—this address is directed to the Prophet ﷺ, but the intended audience is his community. This is because the Prophet ﷺ never doubted the matter concerning Isa عليه السلام.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

{ فَلاَ تَكُنْ مِّن ٱلْمُمْتَرِينَ } الخطاب للنبيّ صلى الله عليه وسلم والمراد أمّته لأنه صلى الله عليه وسلم لم يكن شاكاً في أمر عيسى عليه السلام.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟳) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔𝗻’𝗮𝗺 𝗩𝗲𝗿𝘀𝗲 𝟭𝟭𝟰:

فَلَا تَكُوۡنَنَّ مِنَ الۡمُمۡتَرِيۡنَۙ‏

(...So do not be among those who doubt.)

It has been said that, although the address appears to be directed to the Prophet ﷺ it is actually intended for others. The meaning is: O you who hear this Quran, do not be in doubt that it is revealed from Allah, given its miraculous nature, which none but Allah, Blessed and Exalted, could produce.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

وقيل: الخطاب وإن كان في الظاهر للنبي صلى الله عليه وسلم إلا أن المراد به غيره. والمعنى: فلا تكونن أيها الإنسان السامع لهذا القرآن في شك أنه منزل من عند الله لما فيه من الإعجاز الذي لا يقدر على مثله إلا الله تبارك وتعالى.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟴) 𝗦𝘂𝗿𝗮𝗵 𝗛𝘂𝗱 𝘃𝗲𝗿𝘀𝗲 𝟭𝟬𝟵:

فَلَا تَكُ فِىۡ مِرۡيَةٍ

(So be not in doubt.. )

"In doubt" means in uncertainty. "About what these [people] worship" refers to their false gods, affirming that their worship is invalid. A better interpretation is: O Muhammad ﷺ, say to anyone who doubts, "Do not be in doubt about what these people worship"—for Allah, the Exalted, did not command them to worship these idols. Rather, they worship them by imitating their ancestors' practices.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

{ فِي مِرْيَةٍ } أي في شك. { مِّمَّا يَعْبُدُ هَـٰؤُلاۤءِ } من الآلهة أنها باطل. وأحسن من هذا: أي قل يا محمد لكل من شك «لاَ تَكُ فِي مِرْيَةٍ مِمَّا يَعْبُدُ هَؤُلاَءِ» أن الله عز وجل ما أمرهم به، وإنما يعبدونها كما كان آباؤهم يفعلون تقليداً لهم

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟵) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔𝗵𝘇𝗮𝗯 𝗩𝗲𝗿𝘀𝗲 𝟭:

يٰۤـاَيُّهَا النَّبِىُّ اتَّقِ اللّٰهَ ۙ‏

(O Prophet, fear Allah...)

تفسير معالم التنزيل/ البغوي (ت 516 هـ)

وقيل: الخطاب مع النبي صلى الله عليه وسلم والمراد به الأمة.

It is said: The speech is addressed to the Prophet ﷺ, but what is meant by it is the ummah (nation).

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗠𝗮'𝗮𝗹𝗶𝗺 𝗮𝗹-𝗧𝗮𝗻𝘇𝗶𝗹 𝗯𝘆 𝗔𝗹-𝗕𝗮𝗴𝗵𝗮𝘄𝗶 (𝗱. 𝟱𝟭𝟲)

𝟭𝟬) 𝗦𝘂𝗿𝗮𝗵 𝗔𝘀𝗵-𝗦𝗵𝘂𝗿𝗮𝗮 𝗩𝗲𝗿𝘀𝗲 𝟮𝟰:

فَاِنۡ يَّشَاِ اللّٰهُ يَخۡتِمۡ عَلٰى قَلۡبِكَ​ ؕ

(... But if Allāh willed, He could seal over your heart...)

The address is directed to him (The Prophet ﷺ), but the intended audience is the disbelievers, as mentioned by Al-Qushayri.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

فالخطاب له والمراد الكفار ذكره القشيري

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟭𝟭) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗙𝗮𝘁𝗵 𝗩𝗲𝗿𝘀𝗲 𝟮:

لِّيَـغۡفِرَ لَكَ اللّٰهُ مَا تَقَدَّمَ مِنۡ ذَنۡۢبِكَ وَ مَا تَاَخَّرَ وَيُتِمَّ نِعۡمَتَهٗ عَلَيۡكَ وَيَهۡدِيَكَ صِرَاطًا مُّسۡتَقِيۡمًا ۙ

(That Allah may forgive for you what preceded of your sin and what will follow...)

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

وقال عطاء الخراساني: { مَا تَقَدَّمَ مِن ذَنبِكَ }: يعني ذنب أبويك آدم وحواء ببركتك، { وَمَا تَأَخَّرَ } ذنوب أمتك بدعوتك.

Ibn 'Ata' Al-Khurasani رحمه الله said: "{Whatever preceded from your sins}" means the short comings of your parents, Adam عليه السلام and Huwa, through your intercession. "{And whatever comes after}" refers to the sins of your community (Ummah) through your supplication.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟭𝟮) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗜𝗺𝗿𝗮𝗻 𝗩𝗲𝗿𝘀𝗲 𝟭𝟵𝟲:

لاَ يَغُرَّنَّكَ
(...Do not be deceived)

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

قوله تعالىٰ: { لاَ يَغُرَّنَّكَ تَقَلُّبُ ٱلَّذِينَ كَفَرُواْ فِي ٱلْبِلاَدِ } قيل الخطاب للنبيّ صلى الله عليه وسلم والمراد الأُمّة.

The Almighty's statement: {Let not the movement of those who disbelieve throughout the land deceive you}—It is said that the address is directed to the Prophet ﷺ but the intended audience is the Muslim community.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟭𝟯) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔'𝗿𝗮𝗳 𝗩𝗲𝗿𝘀𝗲 𝟮𝟬𝟬:

(But if an evil suggestion comes to you from Shaytan..)

وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَٰنِ نَزْغٌ

* تفسير لباب التأويل في معاني التنزيل/ الخازن (ت 725 هـ)

الوجه الثالث: يحتمل أن يكون الخطاب للنبي صلى الله عليه وسلم والمراد به غيره ومعناه وإما ينزغنك أيها الإنسان من الشيطان نزغ فاستعذ بالله فهو كقوله فإذا قرأت القرآن فاستعذ بالله.

The third interpretation: It is possible that the address is directed to the Prophet ﷺ but the intended audience is others. Its meaning is: “If a whisper from Shaytan provokes you, O human, seek refuge in Allah.” This is similar to the verse: “So when you recite the Qur’an, seek refuge in Allah.”

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗞𝗵𝗮𝘇𝗶𝗻 (𝗟𝘂𝗯𝗮𝗯 𝗮𝗹-𝗧𝗮'𝘄𝗶𝗹 𝗳𝗶 𝗠𝗮'𝗮𝗻𝗶 𝗮𝗹-𝗧𝗮𝗻𝘇𝗶𝗹) 𝗯𝘆 𝗔𝗹-𝗞𝗵𝗮𝘇𝗶𝗻 (𝗱. 𝟳𝟮𝟱 𝗔𝗛)

𝟭𝟰) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗜𝘀𝗿𝗮 𝗩𝗲𝗿𝘀𝗲 𝟮𝟮:

لاَّ تَجْعَل مَعَ ٱللَّهِ إِلَـٰهاً آخَرَ

(Do not set up another deity alongside Allah.)

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

وقوله { لاَّ تَجْعَل مَعَ ٱللَّهِ إِلَـٰهاً آخَرَ } الخطاب للنبي صلى الله عليه وسلم والمراد أمته. وقيل: الخطاب للإنسان.

The verse {Do not set up another deity alongside Allah} is addressed to the Prophet ﷺ but the intended audience is his community (Ummah) . It has also been said that the address is directed to humanity in general.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟭𝟱) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗜𝘀𝗿𝗮 𝗩𝗲𝗿𝘀𝗲 𝟯𝟵:

وَلاَ تَجْعَلْ مَعَ ٱللَّهِ إِلَـٰهاً

(...And do not set up with Allah any God.)

The address is directed to the Prophet ﷺ but the intended audience is anyone from humanity who hears the verse.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

والخطاب للنبيّ صلى الله عليه وسلم والمرادُ كلُّ من سمع الآية من البشر.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟭𝟲) 𝗦𝘂𝗿𝗮𝗵 𝗔𝘇-𝗭𝘂𝗺𝗮𝗿 𝗩𝗲𝗿𝘀𝗲 𝟲𝟱:

لَيَحْبَطَنَّ عَمَلُكَ

(Your deeds will surely be rendered void)

{Your deeds will surely be rendered void}—It has been said that the address is to him, but the intended audience is his community, as Allah knew that the Prophet ﷺ would never commit shirk (associating partners with Allah).

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

{ لَيَحْبَطَنَّ عَمَلُكَ } وقيل: الخطاب له والمراد أمته إذ قد علم الله أنه لا يشرك ولا يقع منه إشراك.
Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟭𝟳) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔𝗻’𝗮𝗺 𝗩𝗲𝗿𝘀𝗲 𝟲𝟴:

فَأَعْرِضْ عَنْهُمْ
(So turn away from them)

"So turn away from them"—The address is directed specifically to the Prophet ﷺ However, it has also been said that the believers are included in this address along with him. This is valid (Sahih), as the reason for the command is hearing discussions that disparage the verses of Allah, which applies to both him and them.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

{ فَأَعْرِضْ عَنْهُمْ } والخطاب مجرّد للنبيّ صلى الله عليه وسلم. وقيل: إن المؤمنين داخلون في الخطاب معه. وهو صحيح فإن العلة سماع الخوض في آيات الله، وذلك يشملهم وإياه.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟭𝟴) 𝗦𝘂𝗿𝗮𝗵 𝗜𝗯𝗿𝗮𝗵𝗶𝗺 𝗩𝗲𝗿𝘀𝗲 𝟭𝟵:

اَلَمۡ تَرَ اَنَّ اللّٰهَ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ بِالۡحَـقِّ

(Did you not see that Allah created the heavens and the earth in truth?)

"Did you not see" is an address to the Prophet Muhammad ﷺ but its intended audience is his community (Ummah). It is also said to refer to each of the disbelievers in turn.

تفسير انوار التنزيل واسرار التأويل/ البيضاوي (ت 685 هـ)

{ أَلَمْ تَرَ } خطاب للنبي صلى الله عليه وسلم، والمراد به أمته. وقيل لكل واحد من الكفرة على التلوين

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗻𝘄𝗮𝗿 𝗮𝗹-𝗧𝗮𝗻𝘇𝗶𝗹 𝘄𝗮-𝗔𝘀𝗿𝗮𝗿 𝗮𝗹-𝗧𝗮'𝘄𝗶𝗹 𝗯𝘆 𝗮𝗹-𝗕𝗮𝘆𝗱𝗮𝘄𝗶 (𝗱.𝟲𝟴𝟱 𝗔𝗛)

𝟭𝟵) 𝗦𝘂𝗿𝗮𝗵 𝗔𝘁-𝗧𝗮𝗹𝗮𝗾 𝗩𝗲𝗿𝘀𝗲 𝟭:

يٰأيُّهَا ٱلنَّبِىُّ إِذَا طَلَّقْتُمُ ٱلنّسَاء

(O Prophet, when you [all] divorce women...)

The address specifically mentions the Prophet ﷺ but generalizes the ruling to include everyone. This is because the Prophet ﷺ serves as an example for his community, so addressing him is like addressing them all. Alternatively, the message is directed to him, but the ruling applies to everyone.

تفسير انوار التنزيل واسرار التأويل/ البيضاوي (ت 685 هـ)

يٰأيُّهَا ٱلنَّبِىُّ إِذَا طَلَّقْتُمُ ٱلنّسَاء } خص النداء وعم الخطاب بالحكم لأنه أمام أمته فنداؤه كندائهم، أو لأن الكلام معه والحكم يعمهم

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗻𝘄𝗮𝗿 𝗮𝗹-𝗧𝗮𝗻𝘇𝗶𝗹 𝘄𝗮-𝗔𝘀𝗿𝗮𝗿 𝗮𝗹-𝗧𝗮'𝘄𝗶𝗹 𝗯𝘆 𝗮𝗹-𝗕𝗮𝘆𝗱𝗮𝘄𝗶 (𝗱.𝟲𝟴𝟱 𝗔𝗛)

𝟮𝟬) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗜𝘀𝗿𝗮 𝗩𝗲𝗿𝘀𝗲 𝟳𝟱:

لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ

("You were about to incline toward them.")

The apparent address is to the Prophet Muhammad ﷺ while the underlying message concerns the tribe of Thaqif.

Ibn Abbas رضي الله عنه said: The Messenger of Allah ﷺ was infallible, but this serves as a lesson for the Muslim community, so that none of them would incline toward the polytheists in any matter related to Allah's rulings and laws.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

ظاهر الخطاب للنبيّ صلى الله عليه وسلم وباطنه إخبار عن ثقيف.

وقال ابن عباس: كان رسول الله صلى الله عليه وسلم معصوماً، ولكن هذا تعريف للأمة لئلا يركن أحد منهم إلى المشركين في شيء من أحكام الله تعالى وشرائعه

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟮𝟭) 𝗦𝘂𝗿𝗮𝗵 𝗬𝘂𝗻𝘂𝘀 𝗩𝗲𝗿𝘀𝗲 𝟲𝟭:

ولا تعملون من عمل

(And you do not do any deed)

As for Allah’s statement: {And you do not do any deed}, it is addressed to the Prophet ﷺ but his followers are also included and intended by it. This is because it is well understood that when the leader or chief of a group is addressed, the entire group is implicitly included in that address.

تفسير لباب التأويل في معاني التنزيل/ الخازن (ت 725 هـ)

وأما قوله سبحانه وتعالى: { ولا تعملون من عمل } فإنه خطاب للنبي صلى الله عليه وسلم وأمته داخلون فيه ومرادون به، لأن من المعلوم أنه إذا خوطب رئيس قوم وكبيرهم، كان القوم داخلين في ذلك الخطاب

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗞𝗵𝗮𝘇𝗶𝗻 (𝗟𝘂𝗯𝗮𝗯 𝗮𝗹-𝗧𝗮'𝘄𝗶𝗹 𝗳𝗶 𝗠𝗮'𝗮𝗻𝗶 𝗮𝗹-𝗧𝗮𝗻𝘇𝗶𝗹) 𝗯𝘆 𝗔𝗹-𝗞𝗵𝗮𝘇𝗶𝗻 (𝗱. 𝟳𝟮𝟱 𝗔𝗛)

𝟮𝟮) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗻-𝗡𝗶𝘀𝗮 𝗩𝗲𝗿𝘀𝗲 𝟳𝟵:

وما أصابك من سيئة فمن نفسك

(Whatever bad befalls you is because of what you have done to yourself.)

"Whatever misfortune befalls you of evil"—meaning hardship, dislike, difficulty, and harm—"is from yourself," that is, it comes from you and a sin committed by you, which has made you deserving of it. There are two interpretations of who this message addresses:

1. It is a general address, meaning, "Whatever befalls you, O human."

2. It is a specific address to the Prophet Muhammad ﷺ but the intent is directed toward others from his community. The Prophet ﷺ is free from sin because Allah, the Almighty, has forgiven his past and future sins and has protected him from the moment of his prophethood (I.e infallibility). Thus, he is infallible until his death. This interpretation is supported by the understanding that the intended audience of this statement is not the Prophet ﷺ himself but others.

تفسير لباب التأويل في معاني التنزيل/ الخازن (ت 725 هـ)

{ وما أصابك من سيئة } يعني من شدة ومكروه ومشقة وأذى { فمن نفسك } يعني فمن قبل نفسك وبذنب اكتسبته نفسك استوجبت ذلك به وفي المخاطب بهذا الكلام قولان: أحدهما أنه عام وتقديره ما أصابك أيها الإنسان والثاني أنه خطاب للنبي صلى الله عليه وسلم والمراد به من غيره من الأمة والنبي صلى الله عليه وسلم بريء لأن الله عز وجل قد غفر له ما تقدم من ذنبه وما تأخر وقد عصمه من حين البعثة فهو معصوم فيما يستقبل حتى يموت ويدل على أن المراد بهذا الخطاب غيره.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗞𝗵𝗮𝘇𝗶𝗻 (𝗟𝘂𝗯𝗮𝗯 𝗮𝗹-𝗧𝗮'𝘄𝗶𝗹 𝗳𝗶 𝗠𝗮'𝗮𝗻𝗶 𝗮𝗹-𝗧𝗮𝗻𝘇𝗶𝗹) 𝗯𝘆 𝗔𝗹-𝗞𝗵𝗮𝘇𝗶𝗻 (𝗱. 𝟳𝟮𝟱 𝗔𝗛)

𝟮𝟯) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗕𝗮𝗾𝗮𝗿𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟭𝟬𝟳:

وَمَا لَكُمْ مِّن دُونِ ٱللَّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ

(And you have no protector or helper besides Allah.)

The address is directed to the Prophet ﷺ but what is meant is his community (Ummah), as indicated by the verse: {And you have no protector or helper besides Allah}.

It has also been said that the meaning is: Say to them, O Muhammad, "Have you not known that to Allah belongs the sovereignty of the heavens and the earth, and you have no protector besides Allah?"

The term wali refers to someone who takes charge of another's affairs, as in "I have taken responsibility for so-and-so." From this comes the term wali al-‘ahd (successor), meaning the one entrusted with the responsibility for the affairs of the Muslims.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

والخطاب للنبيّ صلى الله عليه وسلم والمراد أمته لقوله: { وَمَا لَكُمْ مِّن دُونِ ٱللَّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ }. وقيل: المعنى أي قل لهم يا محمد ألم تعلموا أن لله سلطان السموات والأرض وما لكم من دون الله من وَليّ من وَليت أمر فلان، أي قمت به ومنه وليّ العهد، أي القيّم بما عُهد إليه من أمر المسلمين.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟮𝟰)𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗠𝗮'𝗶𝗱𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟭𝟬𝟬:

وَلَوْ أَعْجَبَكَ كَثْرَةُ ٱلْخَبِيثِ

(Even if the abundance of evil pleases you)

Allah’s statement, {Even if the abundance of the impure pleases you}, is said to be directed to the Prophet ﷺ but its intended audience is his community. This is because the Prophet ﷺ) would not be pleased by anything impure.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

الرابعة ـ قوله تعالىٰ: { وَلَوْ أَعْجَبَكَ كَثْرَةُ ٱلْخَبِيثِ } قيل: الخطاب للنبي صلى الله عليه وسلم والمراد أمته فإن النبي صلى الله عليه وسلم لا يعجبه الخبيث

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟮𝟱) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗕𝗮𝗾𝗮𝗿𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟭𝟰𝟳:

ٱلْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ

(The truth is from your Lord, so never be among the doubters.)

Allah’s statement, {So do not be among the doubters}, means "do not be among those who doubt." While the address is directed to the Prophet ﷺ the intended audience is his community. The term imtará (to doubt) refers to someone who alternates between certainty and doubt, countering one with the other. From this comes the word mirāʾ (dispute), as each party doubts the truth of the other’s claim. Imtirāʾ in something refers to doubting it, as does tamārī.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

قوله تعالى: { فَلاَ تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ } أي من الشاكين. والخطاب للنبيّ صلى الله عليه وسلم والمراد أُمّته. يقال: ٱمْتَرَى فلان في كذا إذا ٱعترضه اليقين مَرَةً والشكُّ أخرى فدافع إحداهما بالأخرى ومنه المِراء لأنّ كل واحد منهما يشكّ في قول صاحبه. والامتراء في الشيء الشك فيه، وكذا التماري.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟮𝟲) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗕𝗮𝗾𝗮𝗿𝗮𝗵 𝗩𝗲𝗿𝘀𝗲 𝟭𝟰𝟳:

فَلاَ تَكُونَنَّ مِنَ الـمُـمْتَرِينَ

(So do not be among those who doubt.)

If someone were to ask: Was the Prophet Muhammad ﷺ in doubt about the truth being from his Lord, or about the direction of the Qibla to which Allah had directed him, such that he needed to be warned against doubt by the statement: {So do not be among the doubters}?

The response would be: This is an example of the kind of speech that the Arabs use, where a command or prohibition is directed at a specific individual, but the intended audience is actually someone else. For instance, Allah says: {O Prophet, fear Allah and do not obey the disbelievers and hypocrites} [Al-Ahzab: 1], and then follows it with: {And follow what is revealed to you from your Lord. Indeed, Allah is fully aware of what you do} [Al-Ahzab: 2].

Here, the command is outwardly directed to the Prophet ﷺ but its intended recipients are his believing companions. Similar examples have been previously explained in detail, making repetition unnecessary.

تفسير جامع البيان في تفسير القرآن/ الطبري (ت 310 هـ)

فإن قال لنا قائل: أوَكان النبـيّ صلى الله عليه وسلم شاكاً فـي أن الـحقّ من ربه، أو فـي أن القبلة التـي وجهه الله إلـيها حقّ من الله تعالـى ذكره حتـى نهي عن الشكّ فـي ذلك فَقِـيـل لَهُ: { فَلاَ تَكُونَنَّ مِنَ الـمُـمْتَرِينَ }؟ قـيـل: ذلك من الكلام الذي تـخرجه العرب مخرج الأمر أو النهي للـمخاطب به والـمراد به غيره، كما قال جل ثناؤه:{ يَٰأَيُّهَا ٱلنَّبِيُّ ٱتَّقِ ٱللَّهَ وَلاَ تُطِعِ ٱلْكَافِرِينَ وَٱلْمُنَافِقِينَ } [الأحزاب: 1] ثم قال:{ وَٱتَّبِعْ مَا يُوحَىٰ إِلَـيْكَ مِن رَبِّكَ إِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً } [الأحزاب: 2] فخرّج الكلام مخرج الأمر للنبـيّ صلى الله عليه وسلم والنهي له، والـمراد به أصحابه الـمؤمنون به. وقد بـينا نظير ذلك فـيـما مضى قبلُ بـما أغنى عن إعادته.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗝𝗮𝗺𝗶 𝗮𝗹-𝗯𝗮𝘆𝗮𝗻 ʿ𝗮𝗻 𝘁𝗮ʾ𝘄𝗶𝗹 𝗮𝘆 𝗮𝗹-𝗤𝘂𝗿𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗧𝗮𝗯𝗮𝗿𝗶 (𝗱.𝟯𝟭𝟬 𝗔𝗛)

𝟮𝟳)𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔𝗻’𝗮𝗺 𝗩𝗲𝗿𝘀𝗲 𝟭𝟭𝟰:

فَلَا تَكُوۡنَنَّ مِنَ الۡمُمۡتَرِيۡنَ‏

( So do not be among those who doubt.)

{So do not be}: It is said that the address to the Messenger of Allah ﷺ is intended as an address to his community.

تفسير الكشاف/ الزمخشري (ت 538 هـ)

{ فَلاَ تَكُونَنَّ }وقيل الخطاب لرسول الله صلى الله عليه وسلم خطاب لأمته.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗞𝗮𝘀𝗵𝘀𝗵𝗮𝗮𝗳 𝗯𝘆 𝗔𝗹-𝗭𝗮𝗺𝗮𝗸𝗵𝘀𝗵𝗮𝗿𝗶 (𝗱.𝟱𝟯𝟴 𝗔𝗛)

𝟮𝟴) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔'𝗿𝗮𝗳 𝗩𝗲𝗿𝘀𝗲 𝟮

فَلاَ يَكُنْ فِي صَدْرِكَ حَرَجٌ مِّنْهُ

(do not let anxiety into your heart regarding it.)

It was said: The address is directed to the Prophet ﷺ but the intended audience is his community.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

وقيل: الخطاب للنبيّ صلى الله عليه وسلم والمراد أمّته

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟮𝟵) 𝗦𝘂𝗿𝗮𝗵 𝗛𝘂𝗱 𝗩𝗲𝗿𝘀𝗲 𝟭𝟭𝟮:

فَٱسْتَقِمْ كَمَآ أُمِرْتَ

(So remain on a right course as you have been commanded.)

The Almighty said: "So remain on a right course as you have been commanded". The address is directed to the Prophet ﷺ and to others as well. It was also said that it is directed to him, but the intended audience is his community, as stated by Al-Suddi.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

تعالى: { فَٱسْتَقِمْ كَمَآ أُمِرْتَ } الخطاب للنبي صلى الله عليه وسلم ولغيره. وقيل: له والمراد أمته قاله السديّ

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟯𝟬) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗿-𝗥𝘂𝗺 𝗩𝗲𝗿𝘀𝗲 𝟲𝟬:

ٱلَّذِينَ لاَ يُوقِنُونَ

(Those who are not certain)

The address is to the Prophet, may Allah bless him and grant him peace, and what is meant is his nation.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

والخطاب للنبيّ صلى الله عليه وسلم والمراد أمته

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟯𝟭) 𝗦𝘂𝗿𝗮𝗵 𝗔𝘇-𝗭𝘂𝗸𝗵𝗿𝘂𝗳 𝗩𝗲𝗿𝘀𝗲 𝟰𝟱:

وَاسْأَلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَ

(And ask those whom We sent before you of messengers.)

It was said: The meaning is, "Ask the followers of those We sent before you from among Our messengers," with the omitted part being understood. The address is directed to the Prophet ﷺ, but the intended audience is his community.

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

وقيل: المعنى واسأل تُبَّاع مَن أرسلنا من قبلك من رسلنا، فحذف المضاف. والخطاب للنبيّ صلى الله عليه وسلم والمراد أمته

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟯𝟮) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗿-𝗥𝗮'𝗱 𝗩𝗲𝗿𝘀𝗲 𝟯𝟳:

بَعْدَ مَا جَآءَكَ مِنَ ٱلْعِلْمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِيٍّ وَلاَ وَاقٍ

(After what has come to you of knowledge, you have against Allah neither protector nor protector.)

"After knowledge has come to you, you have no protector from Allah"—meaning no supporter to aid you. "Nor any defender—to shield you from His punishment. The address is directed to the Prophet ﷺ, but the intended audience is his community (Ummah).

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

{ بَعْدَ مَا جَآءَكَ مِنَ ٱلْعِلْمِ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِيٍّ } أي ناصر ينصرك. { وَلاَ وَاقٍ } يمنعك من عذابه والخطاب للنبي صلى الله عليه وسلم، والمراد الأمة

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟯𝟯) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔'𝗿𝗮𝗳 𝗩𝗲𝗿𝘀𝗲 𝟮𝟬𝟱:

واذكر ربك في نفسك

(And remember your Lord within yourself)

The Almighty's statement: {And remember your Lord within yourself}—this address is directed to the Prophet ﷺ but also includes others from his nation, as it applies universally to all those who are accountable.

تفسير لباب التأويل في معاني التنزيل/ الخازن (ت 725 هـ)

قوله عز وجل: { واذكر ربك في نفسك } الخطاب للنبي صلى الله عليه وسلم ويدخل فيه غيره من أمته لأنه عام لسائر المكلفين.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗞𝗵𝗮𝘇𝗶𝗻 (𝗟𝘂𝗯𝗮𝗯 𝗮𝗹-𝗧𝗮'𝘄𝗶𝗹 𝗳𝗶 𝗠𝗮'𝗮𝗻𝗶 𝗮𝗹-𝗧𝗮𝗻𝘇𝗶𝗹) 𝗯𝘆 𝗔𝗹-𝗞𝗵𝗮𝘇𝗶𝗻 (𝗱. 𝟳𝟮𝟱 𝗔𝗛)

𝟯𝟰) 𝗦𝘂𝗿𝗮𝗵 𝗧𝗮𝗵𝗮 𝗩𝗲𝗿𝘀𝗲 𝟭𝟯𝟭:

وَلاَ تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِه

(And do not extend your eyes toward that which We have given you for enjoyment.)

It was said: The address is directed to him, ﷺ but what is meant is his nation, because he ﷺ was the furthest from being captivated by the adornments and decorations of this world, and the most attached to what is with Allah, Exalted and Glorified, more than anyone else. He ﷺ is the one who said: "The world is cursed, and cursed is what is in it, except that which is intended for the sake of Allah, the Exalted." He ﷺ was strongly prohibitive about being deceived by the world and gazing upon its embellishments.

تفسير روح المعاني/ الالوسي (ت 1270 هـ)

وقيل: الخطاب له عليه الصلاة والسلام والمراد أمته لأنه صلى الله عليه وسلم كان أبعد شيء عن إطالة النظر إلى زينة الدينا وزخارفها وأعلق بما عند الله عز وجل من كل أحد وهو عليه الصلاة والسلام القائل: " الدنيا ملعونة ملعون ما فيها إلا ما أريد به وجه الله تعالى " وكان صلى الله عليه وسلم شديد النهي عن الاغترار بالدنيا والنظر إلى زخرفها

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗮𝗹-𝗔𝗹𝘂𝘀𝗶 (𝗔𝗿-𝗥𝘂𝗵 𝗮𝗹-𝗠𝗮'𝗮𝗻𝗶 𝗳𝗶 𝗧𝗮𝗳𝘀𝗶𝗿𝗶-𝗹-𝗤𝘂𝗿'𝗮𝗻𝗶-𝗹-'𝗔𝘇𝗶𝗺 𝘄𝗮 𝗦𝗮𝗯'𝘂-𝗹-𝗠𝗮𝘁𝗵𝗮𝗻𝗶) 𝗯𝘆 𝗔𝗹-𝗔𝗹𝗼𝘂𝘀𝗶 (𝗱.𝟭𝟮𝟳𝟬 𝗔𝗛)

𝟯𝟱) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗻-𝗡𝗶𝘀𝗮 𝗩𝗲𝗿𝘀𝗲 𝟭𝟬𝟳:

إِنَّ ٱللَّهَ لاَ يُحِبُّ مَن كَانَ خَوَّاناً أثِيماً

("Indeed, Allah does not love those who are treacherous and sinful.")

It refers to someone who is treacherous in regard to the armor and sinful in accusing the Jewish man. It is said that this address is directed to the Prophet Muhammad ﷺ but the intended subject is someone else, as in the verse: "If you are in doubt about what We have revealed to you."

تفسير معالم التنزيل/ البغوي (ت 516 هـ)

{ إِنَّ ٱللَّهَ لاَ يُحِبُّ مَن كَانَ خَوَّاناً أثِيماً } يريد خواناً في الدرع، أثيماً في رميه اليهودي، قيل: إنه خطاب مع النبي صلّى الله عليه وسلم، والمُرادُ به غيره، كقوله تعالى: «فإنْ كنتَ في شكٍّ ممّا أنزلنا إليك»

Reference:
𝗧𝗮𝗳𝘀𝗶𝗿 𝗠𝗮'𝗮𝗹𝗶𝗺 𝗮𝗹-𝗧𝗮𝗻𝘇𝗶𝗹 𝗯𝘆 𝗔𝗹-𝗕𝗮𝗴𝗵𝗮𝘄𝗶 (𝗱. 𝟱𝟭𝟲)

𝟯𝟲) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔𝗻’𝗮𝗺 𝗩𝗲𝗿𝘀𝗲 𝟱𝟱:

{ وَكَذَلِكَ نفَصِّلُ ٱلآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ ٱلْمُجْرِمِينَ }

(And thus do We explain the verses in detail, that the way of the criminals may be made clear.)

According to Al-Zajjaj, the address to the Prophet ﷺ is essentially an address to his nation. The meaning is: "So that you (all) may clearly discern the path of the wrongdoers."

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

عند الزجاج ـ أن الخطاب للنبي عليه السَّلام خطاب لأمته فالمعنى: ولتستبينوا سبيل المجرمين

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟯𝟳) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗞𝗮𝗵𝗳 𝗩𝗲𝗿𝘀𝗲 𝟵:

{ أَمْ حَسِبْتَ أَنَّ أَصْحَابَ ٱلْكَهْفِ وَٱلرَّقِيمِ كَانُواْ مِنْ آيَاتِنَا عَجَباً }

(Or do you think that the companions of the cave and the inscription were, among Our signs, a wonder?)

“Or did you think” – the address is directed to the Messenger ﷺ but the intended meaning is to refute the assumption of his community (Ummah)

تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ)

{ ام حسبت } الخطاب للرسول صلى الله عليه وسلم والمراد انكار حسبان امته.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗥𝘂𝗵 𝗮𝗹-𝗕𝗮𝘆𝗮𝗻 𝗜𝘀𝗺𝗮𝗶𝗹 𝗛𝗮𝗾𝗾𝗶 𝗕𝘂𝗿𝘀𝗲𝘃𝗶 (𝗱. 𝟭𝟭𝟮𝟳)

𝟯𝟴) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗻-𝗡𝗶𝘀𝗮 𝗩𝗲𝗿𝘀𝗲 𝟭𝟬𝟲:

وَٱسْتَغْفِرِ ٱللَّهَ إِنَّ ٱللَّهَ كَانَ غَفُوراً رَّحِيماً

(And ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.)

Ibn ‘Atiyyah said: This is not considered a sin because the Prophet ﷺ only defended the apparent, while believing in their innocence. The meaning is: Seek forgiveness from Allah for the sinners of your community (Ummah) and for those who dispute unjustly. Your position among the people is to listen to the disputants and judge based on what you hear, and then seek forgiveness for the sinner.

It was also said: This command to seek forgiveness is in the manner of glorification (tasbih), like a person saying, "I seek forgiveness from Allah" as an act of glorification without intending repentance from a sin.

Another interpretation is that the address is directed to the Prophet ﷺ but the intended reference is to the tribe of Banu Ubaiq, similar to Allah's words: {O Prophet, fear Allah} [Al-Ahzab: 1] and {If you are in doubt} [Yunus: 94].

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

قال ابن عطية: وهذا ليس بذنب لأن النبي صلى الله عليه وسلم إنما دافع على الظاهر وهو يعتقد براءتهم. والمعنى: واستغفر الله للمذنبين من أمتك والمتخاصمين بالباطل ومحلك من الناس أن تسمع من المُتَداعيينْ وتَقضي بنحو ما تَسمع، وتستغفر للمذنب. وقيل: هو أمر بالاستغفار على طريق التسبيح، كالرجل يقول: أستغفر الله على وجه التسبيح من غير أن يقصد توبة من ذنب. وقيل: الخطاب للنبي صلى الله عليه وسلم والمراد بنو أُبيرِق، كقوله تعالى:{ يۤا أَيُّهَا ٱلنَّبِيُّ ٱتَّقِ ٱللَّهَ } [الأحزاب: 1]،{ فَإِن كُنتَ فِي شَكٍّ } [يونس: 94].

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝟯𝟵) 𝗦𝘂𝗿𝗮𝗵 𝗔𝗱-𝗗𝘂𝗵𝗮 𝗩𝗲𝗿𝘀𝗲 𝟳:

وَوَجَدَكَ ضَآلاًّ

(And He found you lost and guided you)

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)

وقال قوم: { وَوَجَدَكَ ضَآلاًّ } أي في قوم ضلال، فهداهم الله بك. هذا قول الكلبي والفرّاء. وعن السدي نحوه أي ووجد قومك في ضلال، فهداك إلى إرشادهم

Some scholars said: {And He found you lost and guided you} means that the Prophet ﷺ was among a people who were astray, and Allah guided them through him. This is the view of Al-Kalbi and Al-Farra'.

Al-Suddi held a similar opinion, interpreting it as: He found your people in a state of misguidance and guided you to lead them to the right path.

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛)

𝗦𝘂𝗺𝗺𝗮𝗿𝘆:

Likewise, reason testifies that He ﷺ was infallible. Whoever seeks to deny or remove his infallibility by interpreting certain verses or citing a reported hadith, we do not accept their interpretation or the narration they report, and we testify that it is false.

It is possible that the reported narration holds a different meaning; thus, one should not transmit it except with the correct meaning it originally conveyed.

تفسير تأويلات أهل السنة/ الماتريدي (ت 333هـ)

وكذلك العقول تشهد أنه كان معصوماً؛ فمن أراد أن يصرف ويزيل عنه العصمة بتأويل يتأوّله في بعض الآيات، أو بحديث يرويه - فإنا لا نقبل تأويله، ولا خبره الذي روي، ونشهد أنه كذب.

ويجوز أن يكون في خبره الذي روي معنى آخر سواه؛ فليس له أن يروي إلا بالمعنى الذي كان فيه

Reference:
►𝗧𝗮𝗳𝘀𝗶𝗿 𝗧𝗮𝗳𝘀𝗶𝗿 𝗮𝗹-𝗠𝗮𝘁𝘂𝗿𝗶𝗱𝗶 (𝗧𝗮'𝘄𝗶𝗹𝗮𝘁 𝗔𝗵𝗹 𝗮𝗹-𝗦𝘂𝗻𝗻𝗮𝗵) 𝗯𝘆 𝗔𝗯𝘂 𝗠𝗮𝗻𝘀𝘂𝗿 𝗮𝗹-𝗠𝗮𝘁𝘂𝗿𝗶𝗱𝗶 (𝗱. 𝟯𝟯𝟯 𝗔𝗛)

The Qur'an, as a divine revelation, often employs a literary style wherein verses seemingly addressed to the Beloved Prophet Muhammad ﷺ are intended as guidance for the broader Muslim Ummah. This nuanced understanding is evident when the Qur'an is studied alongside Tafsirs (interpretations) of great Mufasireen (exegetes), who explain the verses in their proper contexts and elucidate their purposes. Without such scholarly insights, relying solely on individual interpretation risks misguidance, as the Qur'an itself warns against approaching it with flawed logic.

Tafsir provides crucial clarity, especially for verses that outwardly appear to address the Beloved Prophet ﷺ but are, in reality, directed at his followers. This rhetorical device underscores the Beloved Prophet's ﷺ role as a model while ensuring the message's universality.

Prominent scholars like Al-Qurtubi رحمه الله highlight that such verses serve as a form of discipline or instruction for the Ummah, often prefaced with phrases like:

"It is for the Messenger ﷺ, and what is meant by it is his nation."

The Beloved Prophet Muhammad ﷺ is divinely protected from error (infallible). Thus, any verse or hadith that may seem to imply a flaw must be understood in the light of scholarly explanations. Tafsir and Hadith Sharh (commentary) reconcile apparent contradictions and reveal deeper meanings aligned with prophetic infallibility.

Majority of Tafsir works like those of Al-Qurtubi, Al-Baghawi, and other classical scholars provide the interpretative framework necessary for a correct understanding. These interpretations affirm that verses intended for guidance are not confined to the historical moment of their revelation but are meant to educate and guide the Ummah perpetually.

𝗖𝗼𝗻𝗰𝗹𝘂𝘀𝗶𝗼𝗻

The Qur'an must always be studied with Tafsir to grasp its true meanings, ensuring alignment with the teachings of the Beloved Prophet ﷺ and the guidance of the Ummah. Approaching it without scholarly, historical context risks distortion and misguidance, as human reasoning alone is insufficient to comprehend certain divine wisdom.