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Tafsir Ishraq al-Ma'ani

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Introduction | Wiki
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
Surah 21. Al-Anbya
Verses [Section]: 1-10[1], 11-29 [2], 30-41 [3], 42-50 [4], 51-75 [5], 76-93 [6], 94-112 [7]

Quran Text of Verse 42-50
قُلْSayمَنْWhoیَّكْلَؤُكُمْ(can) protect youبِالَّیْلِin the nightوَ النَّهَارِand the dayمِنَfromالرَّحْمٰنِ ؕthe Most GraciousبَلْYetهُمْtheyعَنْfromذِكْرِ(the) remembranceرَبِّهِمْ(of) their Lordمُّعْرِضُوْنَ turn away اَمْOrلَهُمْhave theyاٰلِهَةٌgodsتَمْنَعُهُمْ(to) defend themمِّنْfromدُوْنِنَا ؕUsلَاNotیَسْتَطِیْعُوْنَthey are ableنَصْرَ(to) helpاَنْفُسِهِمْthemselvesوَ لَاand notهُمْtheyمِّنَّاfrom Usیُصْحَبُوْنَ can be protected بَلْNayمَتَّعْنَاWe gave provisionهٰۤؤُلَآءِ(to) theseوَ اٰبَآءَهُمْand their fathersحَتّٰیuntilطَالَgrew longعَلَیْهِمُfor themالْعُمُرُ ؕthe lifeاَفَلَاThen do notیَرَوْنَthey seeاَنَّاthat WeنَاْتِیWe comeالْاَرْضَ(to) the landنَنْقُصُهَاWe reduce itمِنْfromاَطْرَافِهَا ؕits bordersاَفَهُمُSo is (it) theyالْغٰلِبُوْنَ (who will be) overcoming 21. Al-Anbya Page 326قُلْSayاِنَّمَاۤOnlyاُنْذِرُكُمْI warn youبِالْوَحْیِ ۖؗby the revelationوَ لَاBut notیَسْمَعُhearالصُّمُّthe deafالدُّعَآءَthe callاِذَاwhenمَاwhenیُنْذَرُوْنَ they are warned وَ لَىِٕنْAnd ifمَّسَّتْهُمْtouches themنَفْحَةٌa whiffمِّنْofعَذَابِ(the) punishmentرَبِّكَ(of) your Lordلَیَقُوْلُنَّsurely they will sayیٰوَیْلَنَاۤO woe to us!اِنَّاIndeed weكُنَّا[we] wereظٰلِمِیْنَ wrongdoers وَ نَضَعُAnd We setالْمَوَازِیْنَthe scalesالْقِسْطَ(of) the justiceلِیَوْمِfor (the) Dayالْقِیٰمَةِ(of) the Resurrectionفَلَاso notتُظْلَمُwill be wrongedنَفْسٌany soulشَیْـًٔا ؕ(in) anythingوَ اِنْAnd ifكَانَ(there) beمِثْقَالَweightحَبَّةٍ(of) a seedمِّنْofخَرْدَلٍa mustardاَتَیْنَاWe will bringبِهَا ؕ[with] itوَ كَفٰیAnd sufficientبِنَا(are) Weحٰسِبِیْنَ (as) Reckoners وَ لَقَدْAnd verilyاٰتَیْنَاWe gaveمُوْسٰیMusaوَ هٰرُوْنَand Harunالْفُرْقَانَthe Criterionوَ ضِیَآءًand a lightوَّ ذِكْرًاand a Reminderلِّلْمُتَّقِیْنَۙfor the righteous الَّذِیْنَThose whoیَخْشَوْنَfearرَبَّهُمْtheir Lordبِالْغَیْبِin the unseenوَ هُمْand theyمِّنَofالسَّاعَةِthe Hourمُشْفِقُوْنَ (are) afraid وَ هٰذَاAnd thisذِكْرٌ(is) a Reminderمُّبٰرَكٌblessedاَنْزَلْنٰهُ ؕwhich We (have) revealedاَفَاَنْتُمْThen are youلَهٗof itمُنْكِرُوْنَ۠rejecters
Translation of Verse 42-50

(21:42) Say, ‘Who protects you by the night and the day from the All-Merciful?’53 Yet from the remembrance of their Lord they are turning away.

(21:43) Or, have they gods apart from Us who will defend them? They are not capable of helping themselves, nor will they be protected from Us.54

(21:44) Nay, We generously provided these people and their forefathers, until a great length of time passed over them.55 Do they not notice that We set upon the land, decreasing it at its borders?56 Then, is it they who will prevail?

(21:45) Say, ‘I only warn you by the Revelation.’ But the deaf do not hear the call when they are warned.57

(21:46) But if a whiff of the punishment of your Lord should touch them, they will surely say, ‘Alas for us! We indeed were the transgressors.’58

(21:47) And We shall set up the Just Scales for the Day of Resurrection, so that no soul shall be wronged in the least.59 And, even if it were to be the weight of a mustard seed, We shall bring it forth; although, sufficient are We as reckoners.60

(21:48) Surely, We granted61 Musa and Harun the Criterion,62 a Light, and an Admonition63 for the Godfearing64 _

(21:49) Those who fear their Lord in the Unseen and who hold the Hour in awe.65

(21:50) And this a blessed Reminder that We have sent down, will you then reject it?


Commentary

53. As Zarkashi has pointed out (Al-Burhan) a second meaning of Al-Rahman is “the Most Powerful.” It seems it has been used here in this sense (Au.).

However, if we go by the standard meaning then we might note Asad’s explanation, “.. in this context, as the Most Gracious (ar-Rahman) is meant to bring out the fact that He – and He alone – is the protector of all creation.”

And, by way of connection it may be stated that when Allah (swt) said in a previous verse (no. 39) that the unbelievers will not be able to ward off the Fire from their faces in the Next World, they are now being told that in this world too they have no protectors. If it was not for Allah’s protection from natural calamities they could not have lived in peace on the earth (Razi).

54. Lit., “La yus-habun” should be rendered as “they will not be allowed (Our) company” which Ibn `Abbas explained as meaning, “they will not be given (Our) protection” (Ibn Jarir). That is because, Al-Mazini has said, when you say in Arabic “Asbahta al-rajul”, it means, “you prevented him” (Razi). However, most commentators have understood the terms as expressed in the translation since, as Yusuf Ali pointed out, “.. with ‘an or min it has also the meaning of defend or remove from someone.”

Alternatively, as Majid rendered it, “and against Us they cannot be kept company with.” Then? he explains with a sentence in Arabic picked up from R aghib: “That is, they shall not enjoy from Us what will accompany them of peace, tranquility and the impulse to do good works, the kind of blessings that accompany Allah’s Friends.”

55. “Lit., ‘until their lives (`umur) grew long’ - i.e., until they grew accustomed to the thought that their prosperity will last forever” (Asad from Zamakhshari).

56. The allusion is, Hasan al-Busri said, to Islam’s triumph over unbelief (Ibn Kathir). Its expansion into Kufr territory is another shade of meaning (Zamakhshari).

Yusuf Ali has some words that the Islamic Da`wah workers over the world, especially in the West, will do well to remember, “The particular significance is that Islam spread from the outer borders, social and geographical, gradually inwards. The social fringe was the humbler people, such as slaves and poor men. The geographical reference is to Madinah and tribes away from the Makkan center. The proud and unbelieving Quraish were the last to come in when the circle was gradually drawn tighter around them. The general signification applies to all times. Allah’s truth makes its way first among the poor and the lowly, those whose minds are unsoiled by prejudice of false pride or false knowledge, but it gradually hems in the obstinate, until it prevails in the world.”

Also See surah Al-Ra`ad, note 78 for further explanation.

57. The words “But the deaf do not hear the call when they are warned” could be intriguing to some. How can they hear the call when they are deaf? A sentence from Yusuf Ali clears the doubt, “According to the English saying, “none is so deaf as those who will not hear.”

58. “This refers to God’s punishment which the unbelievers sarcastically requested should strike them” (Mawdudi).

59. We cannot be sure of the nature of the Scales. But hadith literature speaks of pans. Mawdudi adds, “This much, however, is certain: that it will weigh good and bad deeds and thereby indicate precisely the moral worth of every person.”

Basing on the usage here in plural (not meezaan, but mawaazeen), it has been speculated that either there could be a Scale for everyone of those whose deeds will be weighed, or, there could be several kinds of Scales to weight different kinds of deeds (Qurtubi).

Accordingly, some men will be weighed as stated in ahadith. (Au.).

Ibn Kathir states here the oft-quoted hadith of Ahmad, Tirmidhi and Ibn Majah, although weak, but which gathers strength from other directions:

إِنَّ اللَّهَ سَيُخَلِّصُ رَجُلا مِنْ أُمَّتِي لَهُ تِسْعٌ وَتِسْعُونَ سِجِّلا كُلُّ سِجِلٍّ مَدُّ الْبَصَرِ، فَيَقُولُ لَهُ: أَتُنْكِرُ مِنْ هَذَا شَيْئًا؟ أَظَلَمَكَ كَتَبَتِي الْحَافِظُونَ؟ فَيَقُولُ: لا يَا رَبِّ، فَيَقُولُ: بَلَى، إِنَّ لَكَ عِنْدِي حَسَنَةً، وَإِنَّهُ لا ظُلْمَ عَلَيْكَ الْيَوْمَ، فَيُخْرِجُ لَهُ بِطَاقَةً، فِيهَا أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ ورَسُولُهُ فَيَقُولُ: احْضُرْ وَزْنَكَ، فَيَقُولُ: مَا هَذِهِ الْبِطَاقَةُ مَعَ هَذِهِ السِّجِلاتِ؟ فَتَثْقُلُ الْبِطَاقَةُ، وَلا يَثْقُلُ مَعَ اسْمِ اللَّهِ شَيْئًا

A man will be brought in front of the entire humanity on the Judgment Day. Ninety-nine account books will be opened up before him, every book reaching the extent of the sight. He will be asked, “Do you deny any of it? Did My scribers do you any wrong?” He will reply, “No, my Lord.” He will be asked, “Do you have an excuse? Or a good deed?” The (awestruck man) will reply, “No my Lord.” Allah will say, “Rather, you have a good deed. No wronging today.” At that, a piece of paper will be brought out saying, “I bear witness that there is no deity save Allah and I bear witness that Muhammad is Allah’s Messenger.” He will say, “Come forward to (witness) your weighing.” The man will say, “My Lord! What will this piece of paper do against these books?” But the piece of paper weigh down (against the other). Nothing can be heavier against Allah’s name.

Qurtubi and Ibn Kathir cite another report, also in Ahmad. It says that one of the Companions of the Prophet came in and sat before him. He said,

يَا رَسُولَ اللَّهِ إِنَّ لِي مَمْلُوكِينَ يُكَذِّبُونَنِي وَيَخُونُونَنِي وَيَعْصُونَنِي وَأَضْرِبُهُمْ وَأَسُبُّهُمْ فَكَيْفَ أَنَا مِنْهُمْ فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِحَسْبِ مَا خَانُوكَ وَعَصَوْكَ وَيُكَذِّبُونَكَ وَعِقَابُكَ إِيَّاهُمْ إِنْ كَانَ دُونَ ذُنُوبِهِمْ كَانَ فَضْلًا لَكَ عَلَيْهِمْ وَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ بِقَدْرِ ذُنُوبِهِمْ كَانَ كَفَافًا لَا لَكَ وَلَا عَلَيْكَ وَإِنْ كَانَ عِقَابُكَ إِيَّاهُمْ فَوْقَ ذُنُوبِهِمْ اقْتُصَّ لَهُمْ مِنْكَ الْفَضْلُ الَّذِي بَقِيَ قِبَلَكَ فَجَعَلَ الرَّجُلُ يَبْكِي بَيْنَ يَدَيْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَيَهْتِفُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا لَهُ مَا يَقْرَأُ كِتَابَ اللَّهِ {وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ} فَقَالَ الرَّجُلُ يَا رَسُولَ اللَّهِ مَا أَجِدُ شَيْئًا خَيْرًا مِنْ فِرَاقِ هَؤُلَاءِ يَعْنِي عَبِيدَهُ إِنِّي أُشْهِدُكَ أَنَّهُمْ أَحْرَارٌ كُلُّهُمْ

“Messenger of Allah! I have two slaves. They lay the lie on me, deceive me, and disobey me. So I beat them and abuse them. What will be my situation with them?” He answered, Their deceptions, disobedience and laying lies on you will be measured against your punishments. If your punishments happen to be exactly equal to their wrongdoing, there will be nothing on you nor on them. But, if your punishments prove to be lesser than their wrongdoing, you will have the surplus. On the other hand, if your punishments prove to be in excess of their wrongdoing, they will be compensated for it (from your good deeds) in proportion to the excess. At that the man started to weep and murmur right there before them. The Prophet remarked, “What’s wrong with this man? Does he not read in the Qur’an, ‘And We shall set up the Just Scales for the Day of Resurrection, so that no soul shall be wronged in the least?’” The man said, “Messenger of Allah! I do not think there is anything better than that I should free them. So, be a witness that I have freed them all.”

The above narrative is from Tirmidhi who evaluated it as Hasan Gharib, but Albani thought it was Sahih (Au.).

And Shafi` adds from Maz-hari a report originating from Hakim, Bayhaqi and Ajuri.

عَنْ عَائِشَةَ : أَنَّهَا ذَكَرَتِ النَّارَ فَبَكَتْ فَقَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- : « مَا يُبْكِيكِ ». قَالَتْ : ذَكَرْتُ النَّارَ فَبَكَيْتُ فَهَلْ تَذْكُرُونَ أَهْلِيكُمْ يَوْمَ الْقِيَامَةِ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- : « أَمَّا فِى ثَلاَثَةِ مَوَاطِنَ فَلاَ يَذْكُرُ أَحَدٌ أَحَدًا : عِنْدَ الْمِيزَانِ حَتَّى يَعْلَمَ أَيَخِفُّ مِيزَانُهُ أَوْ يَثْقُلُ وَعِنْدَ الْكِتَابِ حِينَ يُقَالُ (هَاؤُمُ اقْرَءُوا كِتَابِيَهْ) حَتَّى يَعْلَمَ أَيْنَ يَقَعُ كِتَابُهُ أَفِى يَمِينِهِ أَمْ فِى شِمَالِهِ أَمْ مِنْ وَرَاءِ ظَهْرِهِ وَعِنْدَ الصِّرَاطِ إِذَا وُضِعَ بَيْنَ ظَهْرَىْ جَهَنَّمَ »

Once `A’isha wept. Upon asking why, she asked, “I thought of the Fire which brought me to tears. Will you remember us, your family folks, on the Day of Judgment?” He answered, “There will be three points at which no one will remember anyone else. One, when the Scales are set up, until a man knows whether the pan of good deeds will outweigh the pan of evil deeds. Second, when the Books of Deed when it will be said, ‘Here, read my book) until it is known whether it will be received by the right hand or left or left, or from the rear. And three, when the Bridge is laid on Jahannum.”

According to Hakim, the chain of narration meets with the requirements of the Sheikhayn (Au.).

60. Yusuf Ali has a comment on Western learning and integrity, “The literalism of Sale (a famous translator of the Qur’an: Au.) has here excelled itself: he translates, ‘and there will be sufficient accountants with us’”! And anyone who doubts the intentional errors of this sort has no idea of the depth of dishonesty of the Western scholars (Au.).

61. Mawdudi gives us an overall view of the passage that follows: “From here on the Prophets form the subject matter of the discourse. References – both cursory and detailed – are made to the lives of several of them. The context in which these references are made emphasizes the following points:

(1) That all Prophets were human beings, they did not belong to any other species..

(2) That the earlier Prophets were also raised for the same purpose for which the Prophet Muhammad (peace be on him) was raised..

(3) That God treated the Prophets in a special way in so far as they were subjected to great hardships for long periods of time. They not only suffered difficulties of a personal nature but also encountered difficulties created for them by their enemies. Eventually, however, God came to their rescue, blessed them with His grace and favor, answered their prayers and removed their difficulties..

(4) That even though the Prophets enjoyed God’s special favour and were endowed with extraordinary powers by Him, they were, nevertheless, still human beings and were, like other creatures, His servants. None of them was invested with divinity.”

62. Asad renders the term “al-furqan” as “the standard by which to discern the true from the false” and then comments that it has here “twofold implication: firstly, it alludes to the Qur’anic doctrine .. of the historical continuity in all divine revelation, and, secondly, it stresses the fact that revelation – and revelation alone – provides an absolute criterion of all moral valuation. Since the Mosaic dispensation as such was binding on the children of Israel alone and remained valid only within a particular historical and cultural context, the term al-furqan relates here not to the Mosaic Law as such, but to the fundamental ethical truths contained in the Torah and common to all divine revelation.”

63. “The three words – ‘criterion’, ‘light’, and ‘admonition’ – are used to characterize the Jewish Torah. The Torah was a criterion for distinguishing between truth and falsehood; a light to show man the right way and an admonition to call attention to their forgotten lesson” (Mawdudi).

64. “Although Torah was meant for all .. only those endowed with a certain set of qualities could in fact benefit from it” (Mawdudi, with some modification).

65. The term “mushfiqun” has special significance. Yusuf Ali explains: “Note the three kinds of fear mentioned in xxi. 48-49. (“godfearing, fear and awe” in our rendering: Au.). Taqwa is the fear of running counter to the will of Allah; it is akin to the love of Him; for we fear to offend those we love; it results in right conduct, and those who entertain are ‘those who would do right.’ Then there is khashiyat, the fear of Allah, lest the person who entertains it may be found, in his inmost thoughts, to be short of the standard which Allah wishes for him; this is also righteous but in a less high degree than Taqwa which is akin to love. And thirdly, there is the fear of consequences on the Day of Judgment (ishfaq); this also may lead to righteousness, but is on a still lower plane. Perhaps the three correspond to the Criterion, the Light and the Message (or Warning) of the last verse.”