Surah Al-Qalam 68:48
ﱯ ﱰ ﱱ ﱲ ﱳ ﱴ ﱵ ﱶ ﱷ ﱸ ﱹ
Then be patient for the decision of your Lord, [O Muhammad], and be not like the companion of the fish when he called out while he was distressed.
Tafsir of Al-Qalam 68:48
Tafsir
Ruh al-Ma'ani
Verse range: 68:48
{فَاصْبِرْ لِحُكْمِ رَبِّكَ} It is the granting of respite to them and the delaying of your victory over them. It is narrated that the Prophet (may Allah exalt him and grant him peace) wished to supplicate against [the tribe of] Thaqif when they harmed him as he presented himself to the tribes in Mecca, so this verse was revealed. It is also said that he (peace and blessings be upon him) wished to supplicate against those who fled at the Battle of Uhud when matters became severe for the Muslims, so it was revealed; according to this [view], the verse would be Medinan.
{وَلَا تَكُن كَصَاحِبِ الْحُوتِ} He is Jonah (peace be upon him), just as he is the intended meaning of *Dhul-Nun*. However, a distinction is made between *Dhu* (Lord/Possessor) and *Sahib* (Companion), in that *Dhu* is more emphatic than *Sahib*. Ibn Hajar stated that this is because it necessitates the glorification of that to which it is attributed and the one described by it, unlike the latter. Hence, the Glorified [Allah] said in the context of praising Jonah (peace be upon him) [referring to him as] *Dhul-Nun*, and in the prohibition of following him [referring to him as] *Sahib al-Hut* (Companion of the Whale). This is because the [word] *Nun*—by virtue of being made the opening of a Surah—is more magnificent and noble than the word *Hut*. Al-Sarmini narrated something similar from the scholar Al-Suhayli. Others have distinguished between them in ways other than this, which are mentioned in our marginal notes on the treatise of Ibn ‘Isam regarding the science of rhetoric.
{إذْ نَادَى} In the belly of the whale.
{وَهُوَ مَكْظُومٌ} That is, filled with rage at his people, as they did not believe when he called them to faith. It is derived from *kazm al-siqaa'* (the binding of the water skin), [used] when one fills it. Among the usages of this term in this meaning is the statement of Dhu al-Rumma: *(And you, from the love of Mayy, are harboring grief, your heart suffering, your heart wounded, [and you are] filled [with restraint].)*
The sentence is a circumstantial clause (hal) describing the pronoun in "he called out" (nada). It is upon this [circumstance] that the prohibition revolves, not upon the act of calling out, for that is a commendable action; hence, the object of the call was not mentioned. The word idh (when) is governed by an omitted genitive, meaning: "Do not let your state be like his state at the time of his calling out." That is, do not let what proceeded from him—in terms of impatience and anger—proceed from you, lest you be tested with a trial like his (peace be upon him).