In the name of Allah, Most Gracious, Most Merciful

 

Holy Quran Surah 41 Fussilat (Expounded), or Ha Mim

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

1     Ha Mim. 4462

2     A revelation from (Allah) Most Gracious Most Merciful 4463

3     A Book whereof the verses are explained in detail a Qur'an in Arabic for people who understand

4     Giving Good News and Admonition: yet most of them turn away and so they hear not. 4464

5     They say: "Our hearts are under veils (concealed) from that to which thou dost invite us and in ours ears in a deafness and between us and thee is a screen: so do thou (what thou wilt); for us we shall do (what we will!)." 4465 4466

6     Say thou: "I am but a man like you: it is revealed to me by inspiration that your Allah is One Allah: so stand true to Him and ask for His forgiveness." And woe to those who join gods with Allah 4467 4468

7     Those who practice not Regular Charity and who even deny the Hereafter.

8     For those who believe and work deeds of righteousness is a reward that will never fail. 4469


Transliteration

Ayah 1     

Yusuf Ali           Ha Mim.

Transliteration   Ha_ mim

Ayah 2     

Yusuf Ali           A revelation from (Allah) Most Gracious Most Merciful

Transliteration   Tanzilum minar rahma_nir rahim

Ayah 3     

Yusuf Ali           A Book whereof the verses are explained in detail a Qur'an in Arabic for people who understand

Transliteration   Kita_bun fus silat a_ya_tuhu_ qur a_nan arabiy yal liqaumiy yalamu_n

Ayah 4     

Yusuf Ali           Giving Good News and Admonition: yet most of them turn away and so they hear not.

Transliteration   Basiraw wa naziran fa arada aksaruhum fahum la_ yasmau_n

Ayah 5     

Yusuf Ali           They say: "Our hearts are under veils (concealed) from that to which thou dost invite us and in ours ears in a deafness and between us and thee is a screen: so do thou (what thou wilt); for us we shall do (what we will!)." 

Transliteration   Wa qa_lu_ qulu_buna_ fi akin natim mim ma_ tadu_na_ ilaihi wa fi a_za_nina_ waqruw wa min bainina_ wa bainika hija_bun famal in nana_ a_milu_n

Ayah 6     

Yusuf Ali           Say thou: "I am but a man like you: it is revealed to me by inspiration that your Allah is One Allah: so stand true to Him and ask for His forgiveness." And woe to those who join gods with Allah 

Transliteration   Qul in nama_ ana basarum mitslukum yu_ha_ ilay ya an nama_ ila_hukum ila_huw wa_hidun fastaqimu_ ilaihi was tagfiru_h wa wailul lil musrikin

Ayah 7     

Yusuf Ali           Those who practice not Regular Charity and who even deny the Hereafter.

Transliteration   Al lazina a_ yutu_naz zaka_ta wa hum bil a_khiratihum ka_firu_n

Ayah 8     

Yusuf Ali           For those who believe and work deeds of righteousness is a reward that will never fail.

Transliteration   In nal lazina a_manu_ wa amilusa_liha_ti lahum ajrun gairu mamnu_n


Introduction

Name

The name of this Surah is composed of two words, Ha-Mim and As-Sajdah, which implies that it is a Surah which begins with Ha-Mim and in which a verse requiring the performance of sajdah (prostration) has occurred.

 Period of Revelation

According to authentic Traditions, it was sent down after the affirmation of the Faith by Hadrat Hamzah and before the affirmation of the Faith by Hadrat Umar. Muhammad bin Ishaq, the earliest biographer of the Holy Prophet, has related on the authority of Muhammad bin Ka'b al-Qurzi, the famous follower of the Companions, that one day some of the Quraish chiefs were sitting in their assembly in the Masjid al-Haram, while in another corner of the Mosque there was the Holy Prophet sitting by himself. This was the time when Hadrat Hamzah had already embraced Islam and the people of the Quraish were feeling upset at the growing numbers of the Muslims. On this occasion, Utbah bin Rabi'ah (the father-in-law of Abu Sufyan) said to the Quraish chiefs: "Gentlemen, if you like I would go and speak to Muhammad (upon whom be Allah's peace and blessings) and put before him some proposals; maybe that he accepts one of them, to which we may also agree, and so he stops opposing us." They all agreed to this, and Utbah went and sat by the Holy Prophet. When the Holy Prophet turned to him, he said: "Nephew, you know the high status that you enjoy in the community by virtue of your ancestry and family relations, but you have put your people to great trouble: you have created divisions among them and you consider them to be fools: you talk ill of their religion and gods, and say things as though all our forefathers were pagans. Now listen to me and I shall make some suggestions. Consider them well: maybe that you accept one of them." The Holy Prophet said: "Abul Walid, say what you want to say and I shall listen to you." He said, "Nephew, if by what you are doing, you want wealth, we will give you enough of it so that you will be the richest man among us; if you want to became an important man, we will make you our chief and will never decide a matter without you; if you want to be a king, we will accept you as our king; and if you are visited by a jinn, whom you cannot get rid of by your own power, we will arrange the best physicians and have you treated at our own expense." 'Utbah went on speaking in this strain and the Holy Prophet went on listening to him quietly. Then he said, "Have you said, O Abul Walid, what you had to say?" He replied that he had. The Holy Prophet said: "Well, now listen to me." Then pronouncing Bismilah ir Rehman-ir-Rahim he began to recite this very Surah, and Utbah kept on listening to it, putting his hands behind his back and leaning on them as he listened. Coming to the verse of prostration (v. 38) the Holy Prophet prostrated himself; then raising his head, said, "This was my reply, O Abul Walid, now you may act as you please." Then Utbah arose and walked back towards the chiefs, the people saw him from afar, and said: "By God! Utbah's face is changed. He does not look the same man that he was when he went from here." Then, when he came back and sat down, the people asked, "What have you heard?" He replied, "By God! I have heard something the like of which I had never heard before. By God, it's neither poetry, nor sorcery, nor magic. O chiefs of the Quraish, listen to what I say and leave this man to himself. I think what he recites is going to have its effect. If the other Arabs overcome him, you will be saved from raising your hand against your brother, and the others will deal with him. But if he overcame Arabia, his sovereignty would be your sovereignty and his honour your honour." Hearing this the chiefs spoke out: "You too, O father of Walid, have been bewitched by his tongue." Utbah replied, "I have given you my opinion; now you may act as you please." (Ibn Hisham, vol. I, pp. 313-314).

This story has been narrated by several other traditionists also on the authority of Hadrat Jabir bin Abdullah in different ways, with a little variation in wording. In some traditions it has also been related that when during the recitation the Holy Prophet had come to verse 13, viz. "If they turn away, say to them: I warn you of a thunderbolt the like of which had visited the Ad and the Thamud," Utbah had spontaneously placed his hand on the Holy Prophet's mouth, and said: "For God's sake, have mercy on your people." Afterwards he justified his action before the Quraish chiefs, saying: "You know that whatever Muhammad says is always fulfilled; therefore, I feared lest a torment should descend on us." (For details, see Tafsir Ibn Kathir, vol. IV, pp. 90-91; Al Bidayah wan-Nihayah, vol. III, p. 62).

 Theme and Subjet Matter

In the discourse that Allah sent down in response to what Utbah said, no attention whatever was paid to the absurd proposals that he had made to the Holy Prophet. For what he had said was, in fact, an attack on the Holy Prophet's intention and his intellect. His assumption was that as there was no possibility of his being a Prophet and the Quran being Allah's Revelation, inevitably the motive of his invitation must either be the desire to obtain wealth and political power, or, God forbid, he had lost his reason. In the first case, he wanted to make a bargain with the Holy Prophet; in the seconcd, he was insulting him when he said that the Quraish chiefs would have him cured of his madness at their own expense. Obviously, when the opponents come down to such absurd things, no gentleman would like to answer them, but would ignore them and say what he himself had to say.

Therefore, ignoring what Utbah said, this Surah makes antagonism its subject of discussion, which the unbelieving Quraish were showing stubbornly and wickedly in order to defeat the message of the Qur'an. They would say to tho Holy Prophet, "You may try however hard you try: we would not listen to you. We have put coverings on our hearts and we have closed our ears. There is a wall between you and us, which would never let us meet together."

They had given a clear notice to the Holy Prophet to the effect: "You may continue your mission of inviting the people to yourself, but we would go on opposing you as hard as we can to frustrate your mission."

For this object they had devised the following plan: Whenever the Holy Prophet or a follower of his would try to recite the Qur'an before the people, they would at once raise such a hue and cry that no one could hear anything. They were desperately trying to misconstrue the verses of the Qur'an and spread every kind of misunderstanding among the people. They misconstrued everything and found fault even with the straightforward things. They would isolate words and sentences from their right context, from here and there, and would add their own words in order to put new meanings on them so as to mislead the people about the Quran and the Messenger who presented it.

They would raise strange objections a specimen of which has been presented in this Surah. They said, "If an Arab presents a discourse in Arabic, what could be the miracle in it? Arabic is his mother tongue. Anyone could compose anything that he pleased in his mother tongue and then make the claim that he had received it from God. It would be a miracle if the person would suddenly arise and make an eloquent speech in a foreign tongue which he did not know. Then only could one say that the discourse was not of his own composition but a revelation from God."

Here is a resume of what has been said in answer to this deaf and blind opposition:

1.      The Qur'an is most certainly the Word of God, which He has sent down in Arabic. The ignorant people do not find any light of knowledge in the truths that have been presented in it plainly and clearly, but the people of understanding are seeing this light as well as benefiting by it. It is surely Allah's mercy that He has sent down this Word for the guidance of man. If a person regarded it as an affliction, it would be his own misfortune. Good news is for those who benefit by it and warning for those who turn away from it.

2.      If you have put coverings on your hearts and have made yourselves deaf, it is none of the Prophet's job to make the one hear who does not want to hear, and the one who does not want to understand understand forcibly. He is a man like you; he can make only those to hear and understand, who are inclined to hear and understand.

3.      Whether you close down your eyes and ears and put coverings on your hearts, the fact, however, is that your God is only One God, and you are not the servant of any one else. Your stubbornness cannot change this reality in any way. If you accept this truth and correct your behaviour accordingly you will do good only to yourselves, and if you reject it, you will only be preparing your own doom.

4.      Do you have any understanding as to whom you disbelieve and with whom you associate others in divinity? It is with regard to that God Who has created this limitless universe, Who is the Creator of the earth and heavens, from Whose blessings you are benefiting on the earth, and on Whose provisions you are being fed and sustained. You set up His mean creatures as His associates and then you are made to understand the truth you turn away in stubbornness.

5.      If you still do not believe, then be aware that a sudden torment is about to visit you, the like of which had visited the Ad and the Thamud, and this torment also will not be the final punishment of your crimes, but there is in addition the accountability and the fire of Hell in the Hereafter.

6.      Wretched is the man who gets as company such satans from among men and jinn, who show him nothing but green and pleasant, who make his follies seem fair to him, who neither let him think aright himself nor let him hear right from others. But on the Day of Reckoning when their doom overtakes them, each one of them will say that if he happened to get hold of those who had misled and deceived him in the world, he would trample them under his foot.

7.      This Quran is an unchangeable Book. You can not defeat it by your machinations and falsehoods. Whether falsehood comes from the front or makes a secret and indirect attack from behind, it cannot succeed in refuting it.

8.      Today when this Quran is being presented in your own language so that you may understand it, you say that it should have been sent down in some foreign tongue. But had We sent it in a foreign tongue for your guidance, you would yourselves have called it a joke, as if to say, "What a strange thing! The Arabs are being given guidance in a non-Arabic language, which nobody understands." This means that you, in fact, have no desire to obtain guidance. You are only inventing ever new excuses for not affirming the faith.

9.      Have you ever considered that if it became established that the Qur'an was really from Allah, then what fate you would meet by denying it and opposing it so vehemently as you do?

10.    Today you do not believe but soon you will see with your own eyes that the message of this Qur'an had pervaded the whole world and you have yourselves been overwhelmed by it. Then you will come to know that what you were being told was the very truth.

Besides giving these answers to the opponents, attention has been paid to the problems which the believers and the Holy Prophet himself were facing in that environment of active resistance. Not to speak of preaching the message to others, the believers were even finding it difficult to follow the way of the Faith. Any one about whom it became known that he had become a Muslim, life would become an agony. As against the dreadful combination of the enemy and its all pervading power, they were feeling utterly helpless and powerless. In this state, in the first place, they were consoled and encouraged, as if to say: "You are not, in fact, helpless and powerless, for any person who believes in God as his Lord and adheres to this belief and way of life resolutely, God's angels descend on him and help and support him at every stage, from the life of this world till the Hereafter." Then they were encouraged with the consolation: "The best man is he who does good, invites others to God and proclaims firmly that he is a Muslim."

The question that was vexing the Holy Prophet at that time was as to how he should carve out a way of preaching his message when he had to face such heavy odds on every side. The solution he was given to this question was: "Although apparently the obstacles seem to be insurmountable, the weapon of good morals and character can smash and melt them away. Use this weapon patiently, and whenever Satan provokes you and incites you to use some other device, seek refuge in Allah."


Notes

4462  Abbreviated Letters: see Introduction to S. xi. See also n. 4382 to xl. 18, and n. 4505 to xli. 34. (41.1)

4463  In the last Sura (xl. 2-3) the revelation was described with reference to some of the qualities of Allah from Whom it came. Here it is described mainly with reference to its subject-matter. (1) It brings the Message of Grace and Mercy; (2) it is not merely a book of Dark Sayings, but everything is explained clearly and from various points of view; (3) it is in Arabic, the language of the people among whom it was first promulgated, and therefore easily intelligible to them if they take the trouble to understand; and (4) it opens the way to Forgiveness through Repentance and gives warning of all spiritual Dangers. (41.2)

4464  With all the qualities mentioned in the last note, if men do not profit by its blessings, the fault lies in their will: they turn away, and thus fail to hear the voice that calls to them. (41.4)

4465  The consequence of their wilful rejection is that a distance is created between Revelation and those for whom it is meant; their ears become deaf, so that the voice falls fainter and fainter on their ears: they feel a bar between themselves and the Messenger who comes to teach them. Cf. vii. 25. (41.5)

4466  This is either a superiority complex adopting the sarcastic tone of an inferiority complex, or it expresses calculated indifference to spiritual teaching. In effect it says: 'Our hearts and minds are not intelligent enough to understand your noble ideas, nor our ears sufficiently acute to hear their exposition: you and we are quite different; there is a gulf between us. Why worry about us? You go your way, and we shall go ours!' (41.5)

4467  The reply is in effect: that the bringer of the Message is not an angel nor a god, and so there can and ought to be no barrier between him and his hearers; but he has been chosen to bring a Message of Truth and Hope to them; they should accept the Gospel of Unity, and by Repentance, obtain Allah's Grace and Forgiveness. (41.6)

4468  There is nothing but pity for those who reject Truth, run after false worship, have no sympathy or charity for their fellow-men, and even deny that there is any future Life. (41.6)

4469  But blessed are those who have Faith. They will have a Future and a Bliss that will never fail. (41.8)


Holy Quran Surah 41 Fussilat (Expounded), or Ha Mim

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

9     Say: Is it that ye Deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds. 4470

10   He set on the (earth) Mountains standing firm high above it and bestowed blessings on the earth and measured therein all things to give them nourishment in due proportion in four Days in accordance with (the needs of) those who seek (sustenance). 4471 4472 4473

11   Moreover He Comprehended in His design the sky and it had been (as) smoke: He said to it and to the earth: "Come ye together willingly or unwillingly." They said: "We do come (together) in willing obedience." 4474 4475 4476

12   So He completed them as seven firmaments in two Days and He assigned to each heaven its duty and command.  And We adorned the lower heaven with lights and (provided it) with guard.  Such is the Decree of (Him) the Exalted in Might Full of knowledge. 4477 4478

13   But if they turn away say thou: "I have warned you of a stunning Punishment (as of thunder and lightning) like that which (overtook) the `Ad and the Thamud!" 4479

14   Behold the apostles came to them from before them and behind them (preaching): "Serve none but Allah." They said "If our Lord had so pleased He would certainly have sent down angels (to preach): now we reject your mission (altogether)." 4480 4481

15   Now the `Ad behaved arrogantly through the land against (all) truth and reason and said: "Who is superior to us in strength?" What! did they not see that Allah Who created them was superior to them in strength? But they continued to reject Our Signs! 4482

16   So We sent against them a furious Wind through days of disaster that We might give them a taste of a Penalty of humiliation in this Life; but the Penalty of the Hereafter will be more humiliating still: and they will find no help. 4483

17   As to the Thamud We gave them guidance but they preferred blindness (of heart) to Guidance; so the stunning Punishment of humiliation seized them because of what they had earned. 4484 4485

18   But We delivered those who believed and practiced righteousness.


Transliteration

Ayah 9     

Yusuf Ali           Say: Is it that ye Deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds.

Transliteration   Qul ain nakum latakfu_runa bil lazi khalaqal arda fi yaumaini wa tajalu_na lahu_ asda_da_ za_lika rab bul a_lamin

Ayah 10   

Yusuf Ali           He set on the (earth) Mountains standing firm high above it and bestowed blessings on the earth and measured therein all things to give them nourishment in due proportion in four Days in accordance with (the needs of) those who seek (sustenance).  

Transliteration   Wa ja'ala fiha_ rawa_siya min fauqiha_ wa ba_raka fiha_ wa qad dara fiha_ aqwa_taha_ fi arbaata ay ya_m sawa_ al lis sa_ ilin

Ayah 11   

Yusuf Ali           Moreover He Comprehended in His design the sky and it had been (as) smoke: He said to it and to the earth: "Come ye together willingly or unwillingly." They said: "We do come (together) in willing obedience."  

Transliteration   Sum mas tawa_ ilas sama_i wa hiya duka_nun faqa_la laha_ wa lil arditiya_ tauan au karha_ qa_lata_ ataina_ ta_ i in

Ayah 12   

Yusuf Ali           So He completed them as seven firmaments in two Days and He assigned to each heaven its duty and command.  And We adorned the lower heaven with lights and (provided it) with guard.  Such is the Decree of (Him) the Exalted in Might Full of knowledge. 

Transliteration   Faqada_hun na saba sama_wa_ti fi yaumaini wa auha_ fi kul li sama_ in amraha_ wa zay yan nas sama_ ad dun ya_ bi masa_biha wa hifza_ za_lika taqdirul azizil alim

Ayah 13   

Yusuf Ali           But if they turn away say thou: "I have warned you of a stunning Punishment (as of thunder and lightning) like that which (overtook) the `Ad and the Thamud!"

Transliteration   Fa in aradu_ faqul anzartukum sa_iqatam mitsla sa_iqati a_diw wa samu_d

Ayah 14   

Yusuf Ali           Behold the apostles came to them from before them and behind them (preaching): "Serve none but Allah." They said "If our Lord had so pleased He would certainly have sent down angels (to preach): now we reject your mission (altogether)." 

Transliteration   Iz ja_ at humur rusulu min baini aidihim wa min khalfihim al la_ tabudu_ ilal la_h qa_lu_ lau sa_ a rab buna_ la anzala mala_ikatan fa in na_ bima_ ursitum bihi ka_firu_n

Ayah 15   

Yusuf Ali           Now the `Ad behaved arrogantly through the land against (all) truth and reason and said: "Who is superior to us in strength?" What! did they not see that Allah Who created them was superior to them in strength? But they continued to reject Our Signs!

Transliteration   Fa am ma_ a_dun fastakbaru_ fil ardi bigairil haq qi wa qa_lu_ ma_ asyadu min na_ quw wah awalam yarau an nal la_hal lazi khalaqahum huwa asyad du minhum quw wah wa ka_nu_ bi a_ya_tina_ yajhadu_n

Ayah 16   

Yusuf Ali           So We sent against them a furious Wind through days of disaster that We might give them a taste of a Penalty of humiliation in this Life; but the Penalty of the Hereafter will be more humiliating still: and they will find no help.

Transliteration   Fa arsalna_ alaihim rihan sarsaran fi ay ya_min nahisa_til linuziqahum aza_bal khizyi fil haya_tid dun ya_ wa la'aza_bal a_khirati akhza_ wa hum la_ yunsaru_n

Ayah 17   

Yusuf Ali           As to the Thamud We gave them guidance but they preferred blindness (of heart) to Guidance; so the stunning Punishment of humiliation seized them because of what they had earned. 

Transliteration   Wa am ma_ samu_du fahadaina_hum fastahab bul ama_ alal huda_ fa akhazat hum sa_iqatu aza_bil hu_ ni bima_ ka_nu_ yaksibu_n

Ayah 18   

Yusuf Ali           But We delivered those who believed and practiced righteousness.

Transliteration   Wanaj jainal lazina a_manu_ waka_nu_ yat taqu_n


Notes

4470  This is a difficult passage, describing the primal creation of our physical earth and the physical heavens around us. If we count the two Days mentioned in this verse, the four Days mentioned in verse 10, and the two Days mentioned in verse 12, we get a total of eight Days, while in many passages the creation is stated to have taken place in six Days: see vii. 54, n. 1031; and xxxii. 4, n. 3632. The Commentators understand the "four Days" in verse 10 to include the two Days in verse 9, so that the total for the universe comes to six Days. This is reasonable, because the processes described in verses 9 and 10 form really one series. In the one case it is the creation of the formless matter of the earth; in the other case it is the gradual evolution of the form of the earth, its mountains and seas, and its animal and vegetable life, with the "nourishment in due proportion", proper to each. Cf. also xv. 19-20. (41.9)

4471  Cf. xiii. 3 and xvi. 15, n. 2038. High above it: the highest mountains are 29,000 feet above sea-level, and the lowest depths of the bottom of the ocean are 31,600 feet below sea-level, so that the vertical difference between the highest and lowest points on the solid crust of the earth is about 11-1/2 miles. The highland areas are the main sources of the water-supply in all the regions of the earth, and vegetable and animal life depends on water-supply. (41.10)

4472  See n. 4470 above. (41.10)

4473  Sa-ilin may mean either (1) those who seek, or (2) those who ask or enquire. If the former meaning is adopted, the clause means that everything is apportioned to the needs and appetites of Allah's creatures. If the latter, it means that the needs of enquirers are sufficiently met by what is stated here. (41.10)

4474  For istawa see n. 1386 to x. 3. Cf. also ii. 29. (41.11)

4475  From lxxix. 30 it would appear as if the earth was spread out after the sky was made. In the present passage the creation of the earth and the evolution of life on our globe are mentioned first; and the making of the sky into the seven firmaments is mentioned last. The two statements are not inconsistent. It is stated here that when the sky was made into seven firmaments, it had existed previously as smoke, or vapour, or steam. The idea I derive from a collation of the relevant Quranic passages is that Allah first created primeval matter, which was as yet without order, shape, or symmetry. This state is called Chaos as opposed to Cosmos in Greek Cosmogony. The next stage would be the condensation of this primeval matter, into gases, liquids, or solids: on this subject no precise information is given to us: it belongs to the realm of Physics. About the earth we are told of four stages or Days, and about the heavens, of two stages or Days. For Days see n. 4477 below. If these stages proceeded or proceed together in time, it is obvious that each stage as we know it on earth is half as long as each stage in the heavens. But these are questions of Physics, Astronomy, or Geology. (41.11)

4476  I take this to mean that Allah's design in creation was not to keep heaven and earth separate, but together, as we indeed are, being part of the solar system, and travellers through space, crossing the path of several comets. And all matter created by Allah willingly obeys the laws laid down for it. (41.11)

4477  For "Days", which may include thousands of years, see vii. 54, and n. 1031. They refer to stages in the evolution of physical nature. In the Biblical cosmogony, (Gen. i, and ii. 1-7), which reflects old Babylonian cosmogony, the scheme is apparently to be taken literally as to days and is as follows. The first day Allah created light; the second, the firmament; the third, the earth and vegetation; the fourth, the stars and plants; the fifth, fish and fowl from the sea; and the sixth, cattle, creeping things, beasts on land, and man; on the seventh day He ended His work and rested. Our scheme is wholly different. (1) Allah did not rest, and never rests. "His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them"; (2) Allah's work has not ended; His activity still goes on: xxxii. 5; vii, 54; (3) man in our scheme does not come in with land animals; his advent is much later; (4) our stages are not sharply divided from each other, as in the above scheme, where the stars and planets having been created on the fourth day, it is not intelligible how the first three days were counted, nor how vegetation grew on the third day. Our stages for earth and heaven are not in sequence of time for the heavens and the earth. Our six stages are broadly speaking, (1) the throwing off of our planet from cosmic matter; (2) its cooling and condensing; (3) and (4) the growth of vegetable and animal life; (5) and (6) the parallel growth of the starry realm and our solar system. (41.12)

4478  Cf. xv. 17, and n. 1951; also xxxvii. 6-9. The transition from the third person ("He completed," etc.) to the first person ("We adorned," etc.) may be noted. The act of creation is an impersonal act: the act of adornment and guarding is a personal favour to Allah's creatures. (41.12)

4479  See verse 17 below. (41.13)

4480  "From before them and behind them": i.e., from every side. They were warned from every point of view. (41.14)

4481  Cf. xv. 7, n. 1941; vi. 8-9, n. 841-42. The 'Ad had more power and material civilisation than the Pagan Arabs contemporary with the holy Prophet. But the greater the material civilisation, the greater the arrogance as the besetting sin. (41.14)

4482  Against (all) truth and reason: Cf. vii. 33. Their estimate of their own strength was greater than was justified by facts, but if they had all the strength which they arrogated to themselves, yet how could they stand before Allah? (41.15)

4483  The detailed story of the 'Ad and their besetting sin, and the preaching of their Prophet Hud to them will be found in xxvi. 123-140; also vii. 65-72, and n. 1040. For the furious Wind, Cf. liv. 19. (41.16)

4484  The story of the Thamud usually goes with that of the 'Ad. Cf. xxvi. 140-59; also vii. 73-79, and n. 1043. (41.17)

4485  "The thunder bolt:" i.e., deafening noises like those of thunder and lightning; or the rumbling of a terrible earthquake. In vii. 78, an earthquake is suggested: see n. 1047 to that verse. Cf. also above. xli. 13. (41.17)


Holy Quran Surah 41 Fussilat (Expounded), or Ha Mim

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

19   On the Day that the enemies of Allah will be gathered together to the Fire they will be marched in ranks. 4486

20   At length when they reach the (Fire) their hearing their sight and their skins will bear witness against them as to (all) their deeds. 4487

21   They will say to their skins: "Why bear ye witness against us?" They will say: "Allah hath given us speech (He) Who giveth speech to everything: He created you for the first time and unto Him were ye to return. 4488

22   "Ye did not seek to hide yourselves lest your hearing your sight and your skins should bear witness against you! But ye did think that Allah knew not many of the things that ye used to do! 4489

23   "But this thought of yours which ye did entertain concerning your Lord hath brought you to destruction and (now) have ye become of those utterly lost!" 4490

24   If then they have patience the Fire will be a Home for them! And if they beg to be received into favor into favor will they not (then) be received. 4491

25   And We have destined for them intimate companions (of like nature) Who made alluring to them what was before them and behind them; and the sentence among the previous generations of Jinns and men who have passed away is proved against them; for they are utterly lost. 4492 4493 4494 4495


Transliteration

Ayah 19   

Yusuf Ali           On the Day that the enemies of Allah will be gathered together to the Fire they will be marched in ranks.

Transliteration   Wa yauma yuhsaru ada_ ul la_hi ilan na_ri fahum yu_za u_n

Ayah 20   

Yusuf Ali           At length when they reach the (Fire) their hearing their sight and their skins will bear witness against them as to (all) their deeds.

Transliteration   Hat ta_ iza_ ma_ ja_ u_ha_ sahida alaihim samuhum wa absa_ruhum wa julu_duhum bima_ ka_nu_ yamalu_n

Ayah 21   

Yusuf Ali           They will say to their skins: "Why bear ye witness against us?" They will say: "Allah hath given us speech (He) Who giveth speech to everything: He created you for the first time and unto Him were ye to return.

Transliteration   Wa qa_lu_ li julu_dihim lima sahidtum alaina_ qa_lu_ antaqanal la_hul lazi antaqa kul la sai iw wa huwa khalaqkum aw wala mar ratiw wa ilaihi turjau_n

Ayah 22   

Yusuf Ali           "Ye did not seek to hide yourselves lest your hearing your sight and your skins should bear witness against you! But ye did think that Allah knew not many of the things that ye used to do!

Transliteration   Wa ma_ kuntum tastatiru_na ay yashada alaikum samukum wa la_ absa_rukum wa la_ julu_dukum wala_kin zanantum an nal la_ha la_ yalamu katsiram mim ma_ tamalu_n

Ayah 23   

Yusuf Ali           "But this thought of yours which ye did entertain concerning your Lord hath brought you to destruction and (now) have ye become of those utterly lost!"

Transliteration   Wa za_likum zan nukumul lazi zanantum birab bikum arda_kum fasbahtum minal kha_sirin

Ayah 24   

Yusuf Ali           If then they have patience the Fire will be a Home for them! And if they beg to be received into favor into favor will they not (then) be received.

Transliteration   Fa iy yasbiru_ fan na_ru matswal lahum wa iy yastatibu_ fama_ hum minal mutabin

Ayah 25   

Yusuf Ali           And We have destined for them intimate companions (of like nature) Who made alluring to them what was before them and behind them; and the sentence among the previous generations of Jinns and men who have passed away is proved against them; for they are utterly lost.   

Transliteration   Wa qay yadna_ lahum qurana_ a fa zaay yanu_ lahum ma_ baina aidihim wa ma_ khalfahum wa haq qa alaihimul qaulu fi umamin qad khalat min qablihim minal jin ni wal insi inahum ka_nu_ kha_sirin


Notes

4486  "Marched in ranks": to show their further humiliation: for they will be like prisoners going to Punishment. (41.19)

4487  All the members of their bodies and the faculties of their minds, which they misused, will bear witness against them. Similarly, in xxxvi. 65, their hands and their feet bear witness against them. The "skin" not only includes the sense of touch (which is so often misused in sex), but also the sense of taste and the sense of smell, which are specialised forms of the organ of touch. All the sensory organs, and all their intellectual and emotional counterparts advance us by their use and pull us down by their misuse. They become tell-tale witnesses against us if abused. (41.20)

4488  A new phase of their existence will now dawn on them. They used to think that if they concealed their evil deeds from the rest of the world, nothing would happen to them! But Allah can give "tongues to trees", and can make every fact in life, known and unknown to the world, contribute to the elucidation of truth and justice. When we succumb to evil, our limbs and faculties themselves betray us. (41.21)

4489  The limbs and faculties will say: "You did not seek to hide your evil from us: in fact you used us for your evil, because we were in your power. Did you not know that Allah knew everything and that our knowledge would be evidence against you?" (41.22)

4490  "You now see the situation! We were given for your use and service. You misused us, to your own utter and irretrievable destruction!" (41.23)

4491  If they have patience: there is sarcasm in the meaning. "Let them not be impatient: they will soon find a home in the Fire of Hell! If they ask for grace and forgiveness then, it will be too late." (41.24)

4492  Just as the idea of happiness in heaven is expressed, not only by individual satisfaction, but by congenial society, so the idea of Punishment in hell is deepened by the fact that Evil will be made to meet evil: those who made sin fair-seeming in this life will be there to share in the regrets and mutual recriminations which will make life a burden. In fact, in these Ha-Mim verses, the idea of fit companionship for the Good and uncongenial company for the Evil, runs like a thread throughout. See Introduction to S. xl. (41.25)

4493  They painted in glowing colours the pleasures of sin in the past and the pleasure of sin in the future, thus practising a double deception, which will now be found out. (41.25)

4494  Jinns: see n. 929 to vi. 100. All spirits of wickedness and all men who submitted to them, in the past, were under one common sentence; and future generations who embrace evil will also join them. Cf. vi. 128. (41.25)

4495  The echo here of verse 23 above completes the argument from another point of view. (41.25)


Holy Quran Surah 41 Fussilat (Expounded), or Ha Mim

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

26   The Unbelievers say: "Listen not to this Qur'an but talk at random in the midst of its (reading) that ye may gain the upper hand!" 4496

27   But We will certainly give the Unbelievers a taste of a severe Penalty and We will requite them for the worst of their deeds. 4497

28   Such is the requital of the enemies of Allah the Fire: therein will be for them the Eternal Home: a (fit) requital for that they were wont to reject Our Signs.

29   And the Unbelievers will say: "Our Lord! show us those among Jinns and men who misled us: we shall crush them beneath our feet so that they become the vilest (before all)." 4498

30   In the case of those who say "Our Lord is Allah" and further stand straight and steadfast the angels descend on them (from time to time): "Fear ye not!" (they suggest) "nor grieve! but receive the Glad Tidings of the Garden (of Bliss) the which ye were promised! 4499

31   "We are your protectors in this life and in the Hereafter: therein shall ye have all that your souls shall desire; therein shall ye have all that ye ask for! 4500 4501

32   "A hospitable gift from One Oft-Forgiving Most Merciful!" 4502


Transliteration

Ayah 26   

Yusuf Ali           The Unbelievers say: "Listen not to this Qur'an but talk at random in the midst of its (reading) that ye may gain the upper hand!"

Transliteration   Wa qa_lal lazina kafaru_ la_ tasmau_ liha_zal qur a_ni wal gau fihi la'al lakum taglibu_n

Ayah 27   

Yusuf Ali           But We will certainly give the Unbelievers a taste of a severe Penalty and We will requite them for the worst of their deeds.

Transliteration   Falanuziqan nal lazina kafaru_ aza_ban sadidaw wa lanajziyan nahum aswa al lazi ka_nu_ yamalu_n

Ayah 28   

Yusuf Ali           Such is the requital of the enemies of Allah the Fire: therein will be for them the Eternal Home: a (fit) requital for that they were wont to reject Our Signs.

Transliteration   Za_lika jaza_ u ada_ la_hin na_ru lahum fiha_ sa_rul khuld jaza_ an bima_ ka_nu_ bi a_ya_tina_ yajhadu_n

Ayah 29   

Yusuf Ali           And the Unbelievers will say: "Our Lord! show us those among Jinns and men who misled us: we shall crush them beneath our feet so that they become the vilest (before all)."

Transliteration   Wa qa_lal lazina kafaru_ rab bana_ arinal lazzini adal la_na_ minal jin ni wal insi najalhuma_ tahta aqda_mina_ liyaku_na_ minal azfalin

Ayah 30   

Yusuf Ali           In the case of those who say "Our Lord is Allah" and further stand straight and steadfast the angels descend on them (from time to time): "Fear ye not!" (they suggest) "nor grieve! but receive the Glad Tidings of the Garden (of Bliss) the which ye were promised!

Transliteration   In nal lazina qa_lu_ rab bunal la_hu sum mas taqa_mu_ tatanaz zalu alaihimul mala_ ikatu al la_ takha_fu_ wa la_ tahzanu_ wa absyiru_ bil jan natil lati kuntum tu_adu_n

Ayah 31   

Yusuf Ali           "We are your protectors in this life and in the Hereafter: therein shall ye have all that your souls shall desire; therein shall ye have all that ye ask for! 

Transliteration   Nahnu auliya_ ukum fil haya_tid dun ya_ wa fil a_khirati wa lakum fiha_ ma_ tastahi anfusukum wa lakum fi ha_ ma_ tad dau_n

Ayah 32   

Yusuf Ali           "A hospitable gift from One Oft-Forgiving Most Merciful!"

Transliteration   Nuzulam min gafu_rir rahim


Notes

4496  A favourite trick of those who wish to dishonour Revelation is, not only not to listen to it themselves, but to talk loudly and insolently when it is being read, so that even the true listeners may not be able to perform their devotions. They think that they are drowning the voice of Allah: in fact they are piling up misery for themselves in the future. For Allah's voice can never be silenced. (41.26)

4497  Nothing that they can do, however outrageous, will escape its fit punishment. And to reject Allah's Signs is to shut the very door to His Grace and Mercy. (41.27)

4498  It is one of the qualities of sin and all evil, that it wishes to drag down others in its own camp, and rejoices to see them humiliated and disgraced, just as, in the opposite case, the good rejoice to help and honour others and make them happy wherever they can. Cf. vi. 112-113. (41.29)

4499  The people who succeed in eternal Life are those who recognise and understand the one and only Eternal Reality, that is Allah, and further shape their probationary Life firmly and steadfastly on the principles of that Truth and Reality. They will have their friends and protectors in the good angels, in contrast to the evil ones, who will have no friendship or protection, but only the reproaches of the Satan. (41.30)

4500  "Protectors": Cf. n. 4492 to xli. 25 above, and n. 4505 to xli. 34 below. (41.31)

4501  Cf. xxi. 102, xliii. 71, lii, 22. (41.31)

4502  Cf. iii. 198. Through Allah's infinite Mercy and Forgiveness, they will now be in the position of guests to Host, and will receive unnumbered gifts out of all proportion to their own merits. (41.32)


Holy Quran Surah 41 Fussilat (Expounded), or Ha Mim

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

33   Who is better in speech than one who calls (men) to Allah works righteousness and says "I am of those who bow in Islam"? 4503

34   Nor can Goodness and Evil be equal.  Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate! 4504 4505

35   And no one will be granted such goodness except those who exercise patience and self-restraint none but persons of the greatest good fortune. 4506

36   And if (at any time) an incitement to discord is made to thee by the Evil One seek refuge in Allah.  He is the One Who hears and knows all things. 4507

37   Among His Signs are the Night and the Day and the sun and moon. Adore not the Sun and the Moon but adore Allah Who created them if it is Him ye wish to serve. 4508

38   But if they (Unbelievers) are arrogant (no matter): for in the presence of thy Lord are those who celebrate His praises by night and by day.  And they never flag (nor feel themselves above it). 4509

39   And among His Signs is this: thou seest the earth barren and desolate; but when We send down rain to it it is stirred to life and yields increase.  Truly He Who gives life to the (dead) earth can surely give life to (men) who are dead.  For He has power over all things. 4510 4511

40   Those who pervert the Truth in Our Signs are not hidden from Us. Which is better? He that is cast into the Fire or he that comes safe through on the Day of Judgement? Do what ye will: Verily He seeth (clearly) all that ye do. 4512

41   Those who reject the Message when it comes to them (are not hidden from Us); and indeed it is a Book of exalted power. 4513

42   No falsehood can approach it from before or behind it: it is sent down by One Full of Wisdom Worthy of all Praise. 4514

43   Nothing is said to thee that was not said to the apostles before thee: That thy Lord has at His command (all) Forgiveness as well as a most Grievous Penalty. 4515

44   Had We sent this as a Qur'an (in a language) other than Arabic they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger) an Arab?" Say: "It is a guide and a healing to those who believe; and for those who believe not there is a deafness in their ears and it is blindness in their (eyes); they are (as it were) being called from a place far distant!" 4516 4517


Transliteration

Ayah 33   

Yusuf Ali           Who is better in speech than one who calls (men) to Allah works righteousness and says "I am of those who bow in Islam"?

Transliteration   Wa man ahsanu qaulam mim man daa_ ilal la_hi wa amila sa_lihaw wa qa_la in nani minal muslimin

Ayah 34   

Yusuf Ali           Nor can Goodness and Evil be equal.  Repel (Evil) with what is better: then will he between whom and thee was hatred become as it were thy friend and intimate! 

Transliteration   Wa la_ tastawil hasanatu wa las say yi ah idfa bil lati hiya ahsanu fa izal lazi bainaka wa bainahu_ ada_watun ka an nahu_ waliy yun hamim

Ayah 35   

Yusuf Ali           And no one will be granted such goodness except those who exercise patience and self-restraint none but persons of the greatest good fortune.

Transliteration   Wa ma_ yulaq qa_ha_ ilal lazina sabaru_ wa ma_ yulaq qa_ha_ il la_ zu_haz zin azim

Ayah 36   

Yusuf Ali           And if (at any time) an incitement to discord is made to thee by the Evil One seek refuge in Allah.  He is the One Who hears and knows all things.

Transliteration   Wa im ma_ yanzagan naka minas saita_ni nazgun fastaiz bil la_h in nahu_ huwas saul alim

Ayah 37   

Yusuf Ali           Among His Signs are the Night and the Day and the sun and moon. Adore not the Sun and the Moon but adore Allah Who created them if it is Him ye wish to serve.

Transliteration   Wa min a_ya_tihil lailu wan naha_ru was samsu wal qamar la_ tasjudu_ lis samsi wa la_ lilqamari was judu_ lil la_hil lazi khalaqahun na in kuntum iy ya_hu tabudu_n

Ayah 38   

Yusuf Ali           But if they (Unbelievers) are arrogant (no matter): for in the presence of thy Lord are those who celebrate His praises by night and by day.  And they never flag (nor feel themselves above it).

Transliteration   Fa inis takbaru_ fal lazina inda rab bika yusab bihu_na lahu_ bil laili wan naha_ri wa hum la_ yas amu_n

Ayah 39   

Yusuf Ali           And among His Signs is this: thou seest the earth barren and desolate; but when We send down rain to it it is stirred to life and yields increase.  Truly He Who gives life to the (dead) earth can surely give life to (men) who are dead.  For He has power over all things. 

Transliteration   Wa min a_ya_tihi an naka taral arda kha_siatan fa iza_ anzalna_ alaihal ma_ ajtaz zat wa rabat in nal lazi ahya_ha_  lamuhyil mauta_ in nahu_ ala_ kul li sai in qadir

Ayah 40   

Yusuf Ali           Those who pervert the Truth in Our Signs are not hidden from Us. Which is better? He that is cast into the Fire or he that comes safe through on the Day of Judgement? Do what ye will: Verily He seeth (clearly) all that ye do.

Transliteration   In nal lazina yulhidu_na fi a_ya_tina_ la_ yakhfauna alaina_ afmay yulqa_ fin na_ri khairun am may yati a_minay yaumal qiya_mah imalu_ ma_ situm inahu_ bima_ tamalu_na basir

Ayah 41   

Yusuf Ali           Those who reject the Message when it comes to them (are not hidden from Us); and indeed it is a Book of exalted power.

Transliteration   In nal lazina kafaru_ biz zikri lama_ ja_ ahum wa in nahu_ lakita_bun aziz

Ayah 42   

Yusuf Ali           No falsehood can approach it from before or behind it: it is sent down by One Full of Wisdom Worthy of all Praise.

Transliteration   La_ yatihil ba_tilu mim baini yasaihi wa la_ min khalif tanzilum min hakimin hamid

Ayah 43   

Yusuf Ali           Nothing is said to thee that was not said to the apostles before thee: That thy Lord has at His command (all) Forgiveness as well as a most Grievous Penalty.

Transliteration   Ma_ yuqa_lu laka il la_ ma_ qad qila lir rusuli min qablik in na rab baka lazu_ magfiratiw wa zu_ iqa_bin alim

Ayah 44   

Yusuf Ali           Had We sent this as a Qur'an (in a language) other than Arabic they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger) an Arab?" Say: "It is a guide and a healing to those who believe; and for those who believe not there is a deafness in their ears and it is blindness in their (eyes); they are (as it were) being called from a place far distant!" 

Transliteration   Wa lau jaalna_hu qur a_nan ajamiy yal laqa_lu_ lau la_ fus silat a_ya_tuh a ajamiy a_manu_ hudaw wa sifa_ wal lazina la_ yuminu_na fi a_za_nihim waqruw wa huwa alaihim ama_ ula_ ika yuna_dauna mim maka_nin baid


Notes

4503  Better in speech: i.e., speaks better counsel; or is more worthy of being listened to. That his word reaches the highest mark of human speech is evidenced by three facts: (1) that he calls all to the Truth of Allah, showing that his thoughts are not centred on himself; (2) every deed of his is righteousness, showing that there is no divergence between his preaching and his conduct; and (3) he completely associates himself with the Will of Allah, showing that he is the full embodiment of Islam. What a fine description of the holy Prophet! (41.33)

4504  You do not return good for evil, for there is no equality or comparison between the two. You repel or destroy evil with something which is far better, just as an antidote is better than poison. You foil hatred with love. You repel ignorance with knowledge, folly and wickedness with the friendly message of Revelation. The man who was in the bondage of sin, you not only liberate from sin, but make him your greatest friend and helper in the cause of Allah! Such is the alchemy of the Word of Allah! Cf. xxiii. 96; xxviii. 54. (41.34)

4505  Hamim: See n. 4500 above, and Introduction to S. xi. (41.34)

4506  The moral standard referred to in the last verse can only be reached by the exercise of the highest patience and self-restraint. All sorts of human weaknesses and counsels of pseudo-wisdom and "self-respect" will keep breaking in, but resist them as suggestions of Evil (see next verse). If you reach anywhere near that high standard, you will be indeed most fortunate in a spiritual sense, for Allah's Revelation will have made you great and free. (41.35)

4507  Nazaga has in it the idea of discord, slander, disharmony, as well as incitements to such disturbances in the soul. They can only proceed from evil, and should be resisted with the help of Allah. See also last note. (41.36)

4508  Night and Day are opposites, and yet, by the alchemy of Allah, they can both subserve the purpose of human good, because the Night can give rest while the Day can promote activity. The Sun and the Moon are similarly complementary. So, in moral and spiritual affairs, seeming opposites may by Allah's alchemy be made to subserve the purposes of Good. They are but instruments: Allah is the Cause. Adore Allah, and not the things which He has created. Use the things which He has created, but do not adore them. (41.37)

4509  It does not in any way affect Allah if men rebel against Him. It is men's own loss. Allah's glory is being celebrated night and day by angels and men who receive the privilege of approaching His presence. To them it is delight and an honour to be in the sunshine of Truth and Happiness. (41.38)

4510  Evil makes of the souls of men what drought makes of land: it kills life, beauty, and fruitfulness. Allah's Word in the spiritual world has the same wonderful effect as rain has on barren land: it gives life, beauty, and fruitfulness. And the effect of Allah's Word is also seen through the lives of men who repel evil with what is better. They also convert dead souls (which harbour spite and hatred) into living souls, which come into the main current of spiritual life, and help in carrying out Allah's beneficent Purpose. (41.39)

4511  Why should we wonder then at the potency of Allah's Word, whether in our probationary lives here, or in the eternal life of the Hereafter. (41.39)

4512  Pervert the Truth in Our Signs; either by corrupting the scriptures or turning them to false and selfish uses; or by neglecting the Signs of Allah in nature around them, or silencing His voice in their own conscience. Everything is known to Allah. Why not work for true salvation at the final Judgment? (41.40)

4513  Mere rejection by men will not silence the Signs of Allah, which will work unintermittently and with the fullest potency. (41.41)

4514  Allah's Truth is fully guarded on all sides. No one can get the better of it by attacking it from before or behind it, openly or secretly, or in any way whatever. (41.42)

4515  The gist of Allah's Message, now, before, and for ever, is the same: Mercy to the erring and repentant; just punishment to those who wilfully rebel against Allah. (41.43)

4516  Cf. xvi. 103-105; xii. 2; etc. It was most natural and reasonable that the Messenger being Arab, the Message should be in his own tongue, that he might explain it in every detail, with the greatest power and eloquence. Even though it was to be for the whole world, its initial exposition was thus to be in Arabic. But if people had no faith and were spiritually deaf or blind, it would not matter in what language it came. (41.44)

4517  Cf. xli. 5, and vi. 25. They pretended that it was too deep for them, when they meant that they were superior to it! The fact was that by putting themselves in an artificially false position, they rendered themselves impervious to the Message. The voice of Revelation or the voice of conscience sounded to them as if it came from a far-off place! They themselves made themselves strangers to it. (41.44)


Holy Quran Surah 41 Fussilat (Expounded), or Ha Mim

Interpretation of the Meanings of the Noble Quran in English Language by A.Yusuf Ali

45   We certainly gave Moses the Book aforetime: but dispute arose therein. Had it not been for a word that went forth before from thy Lord (their differences) would have been settled between them: but they remained in suspicious disquieting doubt thereon. 4518

46   Whoever works righteousness benefits his own soul; whoever works evil it is against his own soul: nor is thy Lord ever unjust (in the least) to His servants.

47   To Him is referred the Knowledge of the Hour (of Judgment: He knows all): no date-fruit comes out of its sheath nor does a female conceive (within her womb) nor bring forth (young) but by His Knowledge.  The Day that (Allah) will propound to them the (question) "Where are the partners (ye attributed) to Me?" They will say "We do assure thee not one of us can bear witness!" 4519 4520

48   The (deities) they used to invoke aforetime will leave them in the lurch and they will perceive that they have no way of escape.

49   Man does not weary of asking for good (things) but if ill touches him he gives up all hope (and) is lost in despair. 4521

50   When We give him a taste of some mercy from Ourselves after some adversity has touched him he is sure to say "This is due to my (merit): I think not that the Hour (of Judgment) will (ever) be established; but if I am brought back to my Lord I have (much) good (stored) in His sight!" But We will show the Unbelievers the truth of all that they did and We shall give them the taste of a severe Penalty. 4522

51   When We bestow favors on man he turns away and gets himself remote on his side (instead of coming to Us); and when Evil seizes him (he comes) full of prolonged prayer! 4523 4524

52   Say: "See ye if the (Revelation) is (really) from Allah and yet do ye reject it? Who is more astray than one who is in schism far (from any purpose)?"

53   Soon will We show them Our Signs in the (furthest) regions (of the earth) and in their own souls until it becomes manifest to them that this is the Truth.  Is it not enough that thy Lord doth witness all things?

54   Ah indeed! are they in doubt concerning the Meeting with their Lord? Ah indeed! it is He that doth encompass all things! 4525


Transliteration

Ayah 45   

Yusuf Ali           We certainly gave Moses the Book aforetime: but dispute arose therein. Had it not been for a word that went forth before from thy Lord (their differences) would have been settled between them: but they remained in suspicious disquieting doubt thereon.

Transliteration   Wa laqad a_taina_ mu_sal kita_ba fakhtulifa fih wa lau la_ kalimatun sabaqat mir rab bika laqudiya bainahum wa in nahum lafi sak sim minhu murib

Ayah 46   

Yusuf Ali           Whoever works righteousness benefits his own soul; whoever works evil it is against his own soul: nor is thy Lord ever unjust (in the least) to His servants.

Transliteration   Man amila sa_lihan falinafsihi wa man asa_ a fa'alaiha_ wa ma_ rab buka bi zal la_mil lil abid

Ayah 47   

Yusuf Ali           To Him is referred the Knowledge of the Hour (of Judgment: He knows all): no date-fruit comes out of its sheath nor does a female conceive (within her womb) nor bring forth (young) but by His Knowledge.  The Day that (Allah) will propound to them the (question) "Where are the partners (ye attributed) to Me?" They will say "We do assure thee not one of us can bear witness!" 

Transliteration   Ilaihi yurad du ilmus sa_ah wa ma_ takhruju min samara_tin min akma_miha wa ma_ tahmilu min unsa_ wa la_ tadau il la_ bi ilmih wa yauma yuna_dihim aina suraka_ I qa_lu_ a_zan na_ka ma_ min na_ min sahid

Ayah 48   

Yusuf Ali           The (deities) they used to invoke aforetime will leave them in the lurch and they will perceive that they have no way of escape.

Transliteration   Wa dal la anhum ma_ ka_nu_ yad u_na min qablu wa zan nu_ ma_ lahum mim mahis

Ayah 49   

Yusuf Ali           Man does not weary of asking for good (things) but if ill touches him he gives up all hope (and) is lost in despair.

Transliteration   La_ yas amul insa_nu min dua_il khair wa im mas sahus sar ru fayau_sun qanu_th

Ayah 50   

Yusuf Ali           When We give him a taste of some mercy from Ourselves after some adversity has touched him he is sure to say "This is due to my (merit): I think not that the Hour (of Judgment) will (ever) be established; but if I am brought back to my Lord I have (much) good (stored) in His sight!" But We will show the Unbelievers the truth of all that they did and We shall give them the taste of a severe Penalty.

Transliteration   Wa la in adzaqna_hu rahmatam min na_ mim badi dar ra_ a mas sat hu layaqu_lan na ha_za_ li wa ma_ azhun nus sa_ ata qa_ imataw wa la ir rujitu ila_ rab bi in na li indahu_ lalhusna fa lanunab bi an nal lazina kafaru_ bima_ amilu_ wa lanuziqan nahum min aza_bin galiz

Ayah 51   

Yusuf Ali           When We bestow favors on man he turns away and gets himself remote on his side (instead of coming to Us); and when Evil seizes him (he comes) full of prolonged prayer! 

Transliteration   Wa iza_ anamna_ alal insa_ni arada wa na a_ bija_nibih wa iza_ mas sahus sar ru fazu_ dua_in arid

Ayah 52   

Yusuf Ali           Say: "See ye if the (Revelation) is (really) from Allah and yet do ye reject it? Who is more astray than one who is in schism far (from any purpose)?"

Transliteration   Qul ara aitum in ka_na min indil la_hi sum ma kafartum bihi man adhal lu mim man huwa fi siqa_qin baid

Ayah 53   

Yusuf Ali           Soon will We show them Our Signs in the (furthest) regions (of the earth) and in their own souls until it becomes manifest to them that this is the Truth.  Is it not enough that thy Lord doth witness all things?

Transliteration   Sanurihim a_ya_tina_ fil a_fa_qi wa fi anfusihim hat ta_ yatabay yana lahum an nahul haq awalam yakfi birab bika an nahu_ ala_ kul li sai in sahid

Ayah 54   

Yusuf Ali           Ah indeed! are they in doubt concerning the Meeting with their Lord? Ah indeed! it is He that doth encompass all things!

Transliteration   Ala_ in nahum fi miryatim mil liqa_i rab bihim ala_ in nahu_ bikuli sai im muhit


Notes

4518  Callousness and self-sufficiency in religion are often illustrated by sects like the Pharisees and Sadducees among the Jews. Where there are honest differences of opinion, they can, in Allah's Plan, lead to greater enquiry and emulation. Where the differences are fractious, there is often even then time left for repentance. In any case the Word or Decree of God is for the best good of all, and should not disturb Faith. Cf. x. 19. A good life, of faith and truth, is in our own interests, and the opposite against our own interests. Allah is never unjust. (41.45)

4519  There are profound mysteries which the knowledge of man cannot fathom but which are all open knowledge to Allah, because He plans, guides and controls all things. The precise time of the Hour of Judgment is one of these. We are not to dispute about matters like these, which are matters of speculation as far as human intelligence is concerned. Such speculations ruined the Ummat of Moses, and set them on the arid path of doubts and controversies. Our task is to do our duty and love Allah and man (see the last two verses). Cf. also xxi. 4. (41.47)

4520  When the final restoration of true values comes, all falsehood will be exposed openly and publicly. The false gods will vanish, and their falsehood will be acknowledged by those who had lapsed from true worship. But it will be too late then for repentance. (41.47)

4521  Not only is man prone to doubts and speculations in matters beyond his ken, thus disturbing the even tenor of his spiritual life: he is apt to run into opposite extremes in his daily experiences in this life. He is always hankering after the good things of this life. They are not all good for him. If he receives a little check, even though it may be to bring him to his bearings and turn his thoughts to higher things, he is apt to fall into despair. (41.49)

4522  When men entertain false ideas of values in life, there are two or three possible attitudes they may adopt in reaction to their experiences. In the first place, their desire may be inordinate for the good things of this life, and any little check brings them into a mood of despair. See last note. In the second place, if their desire is granted, they are puffed up, and think that everything is due to their own cleverness or merit, and they forget Allah. Not only that, but they go a step further, and begin to doubt a Hereafter at all! If by chance they have a faint glimmering of the Hereafter, which they cannot help recognising, they think themselves "favoured of Heaven", because of some small favours given to them in this life by way of trial. Thus they turn all things, good or evil, away from their real purpose, because they are devoted to falsehood. (41.50)

4523  The last verse and note dealt with men's distortion of the values of life. Here we come to men's ingratitude and hypocrisy. If they receive good, they go farther away from Allah, instead of coming nearer to him. If they suffer ill, they call on Allah and offer prolonged prayers, but it is not sincere devotion and therefore worthless. (41.51)

4524  Cf. xvii. 83. A) An argument is now addressed, of a most searching nature. Examine your own souls. See if you do not really find something unusual in Allah's Revelation! If you do, and yet you reject it, what a terrible responsibility fastens itself on you? Could anything be more foolish or more misguided than to reject a Message which is transforming the whole world? B) 'If you resist the convictions of the whole world, you are only forming a Cave or a narrow obscure sect or schism, which serves no purpose, and is unfit to live in the broad light of Universal Religion.' Cf. ii. 176, n. 176. C) Allah's Truth always spreads, in its own good time, across to the uttermost ends of the earth, as it did in the case of Islam. But its intensive spread in the hearts and souls of people is even more remarkable than its extensive spread over large areas. Men like the four Companions of the Prophet-and many more-became leaders of men and arbiters of the world's fate. Madinah from being a focus of jarring tribes and factions that hated each other, became the seat of heroic actions and plans and the nursery of great and noble heroic deeds that resounded throughout the world. It makes no difference what men may say or do. Allah's Truth must prevail, and He knows who obstruct and who help. (41.51)

4525  Short-sighted people may like to think that there may be no Judgment. But Judgment is inevitable and cannot be escaped, for Allah "doth encompass all things." (41.54)


End of Surah Fussilat