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 Surah Az-Zumar 39:22-31 [3/8]
  
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Verse Summary -------------------------------------------------------------------------------------
أَفَمَنSo is (one for) whom
شَرَحَ ٱللَّهُAllah has expanded
صَدْرَهُۥhis breast
لِلْإِسْلَـٰمِfor Islam
فَهُوَso he
عَلَىٰ(is) upon
نُورٍa light
مِّنfrom
رَّبِّهِۦ‌ۚhis Lord.
فَوَيْلٌSo woe
لِّلْقَـٰسِيَةِto (those are) hardened
قُلُوبُهُمtheir hearts
مِّنfrom
ذِكْرِ ٱللَّهِ‌ۚ(the) remembrance of Allah.
أُوْلَـٰٓئِكَThose
فِى(are) in
ضَلَـٰلٍerror
مُّبِينٍclear.
﴿٢٢﴾
ٱللَّهُAllah
نَزَّلَhas revealed
أَحْسَنَ(the) best
ٱلْحَدِيثِ(of) [the] statement -
كِتَـٰبًاa Book
مُّتَشَـٰبِهًا(its parts) resembling each other
مَّثَانِىَoft-repeated.
تَقْشَعِرُّShiver
مِنْهُfrom it
جُلُودُ(the) skins
ٱلَّذِينَ(of) those who
يَخْشَوْنَfear
رَبَّهُمْtheir Lord,
ثُمَّthen
تَلِينُrelax
جُلُودُهُمْtheir skins
وَقُلُوبُهُمْand their hearts
إِلَىٰat
ذِكْرِ(the) remembrance
ٱللَّهِ‌ۚ(of) Allah.
ذَٲلِكَThat
هُدَى(is the) guidance
ٱللَّهِ(of) Allah,
يَهْدِىHe guides
بِهِۦwith it
مَنwhom
يَشَآءُ‌ۚHe wills.
وَمَنAnd whoever
يُضْلِلِ ٱللَّهُAllah lets go astray
فَمَاthen not
لَهُۥfor him
مِنْany
هَادٍguide.
﴿٢٣﴾
أَفَمَنThen (is) he who
يَتَّقِىwill shield
بِوَجْهِهِۦwith his face
سُوٓءَ(the) worst
ٱلْعَذَابِpunishment
يَوْمَ(on the) Day
ٱلْقِيَـٰمَةِ‌ۚ(of) the Resurrection?
وَقِيلَAnd it will be said
لِلظَّـٰلِمِينَto the wrongdoers,
ذُوقُواْ`Taste
مَاwhat
كُنتُمْyou used (to)
تَكْسِبُونَearn.`
﴿٢٤﴾
كَذَّبَDenied
ٱلَّذِينَthose who
مِن قَبْلِهِمْ(were) before them,
فَأَتَـٰهُمُso came upon them
ٱلْعَذَابُthe punishment
مِنْfrom
حَيْثُwhere
لَاnot
يَشْعُرُونَthey perceive.
﴿٢٥﴾
فَأَذَاقَهُمُ ٱللَّهُSo Allah made them taste
ٱلْخِزْىَthe disgrace
فِىin
ٱلْحَيَوٲةِthe life
ٱلدُّنْيَا‌ۖ(of) the world,
وَلَعَذَابُand certainly (the) punishment
ٱلْأَخِرَةِ(of) the Hereafter
أَكْبَرُ‌ۚ(is) greater,
لَوْif
كَانُواْthey
يَعْلَمُونَknew.
﴿٢٦﴾
وَلَقَدْAnd indeed,
ضَرَبْنَاWe have set forth
لِلنَّاسِfor people
فِىin
هَـٰذَاthis
ٱلْقُرْءَانِQuran
مِنof
كُلِّevery
مَثَلٍexample
لَّعَلَّهُمْso that they may
يَتَذَكَّرُونَtake heed.
﴿٢٧﴾
قُرْءَانًاA Quran
عَرَبِيًّا(in) Arabic
غَيْرَwithout
ذِىany
عِوَجٍcrookedness
لَّعَلَّهُمْthat they may
يَتَّقُونَbecome righteous.
﴿٢٨﴾
ضَرَبَ ٱللَّهُAllah sets forth
مَثَلاًan example -
رَّجُلاًa man
فِيهِbelonging to
شُرَكَآءُpartners
مُتَشَـٰكِسُونَquarreling
وَرَجُلاًand a man
سَلَمًاbelonging exclusively
لِّرَجُلٍto one man -
هَلْare
يَسْتَوِيَانِthey both equal
مَثَلاً‌ۚ(in) comparison?
ٱلْحَمْدُAll praise
لِلَّهِ‌ۚ(be) to Allah!
بَلْNay,
أَكْثَرُهُمْmost of them
لَا(do) not
يَعْلَمُونَknow.
﴿٢٩﴾
إِنَّكَIndeed, you
مَيِّتٌwill die
وَإِنَّهُمand indeed, they
مَّيِّتُونَwill (also) die.
﴿٣٠﴾
ثُمَّThen
إِنَّكُمْindeed you,
يَوْمَ(on the) Day
ٱلْقِيَـٰمَةِ(of) the Resurrection,
عِندَbefore
رَبِّكُمْyour Lord,
تَخْتَصِمُونَwill dispute.
﴿٣١﴾


اَفَمَنۡ شَرَحَ اللّٰهُ صَدۡرَهٗ لِلۡاِسۡلَامِ فَهُوَ عَلٰى نُوۡرٍ مِّنۡ رَّبِّهٖ​ؕ فَوَيۡلٌ لِّلۡقٰسِيَةِ قُلُوۡبُهُمۡ مِّنۡ ذِكۡرِ اللّٰهِ​ؕ اُولٰٓـئِكَ فِىۡ ضَلٰلٍ مُّبِيۡنٍ‏  اَللّٰهُ نَزَّلَ اَحۡسَنَ الۡحَدِيۡثِ كِتٰبًا مُّتَشَابِهًا مَّثَانِىَ ​ۖ  تَقۡشَعِرُّ مِنۡهُ جُلُوۡدُ الَّذِيۡنَ يَخۡشَوۡنَ رَبَّهُمۡ​ۚ ثُمَّ تَلِيۡنُ جُلُوۡدُهُمۡ وَقُلُوۡبُهُمۡ اِلٰى ذِكۡرِ اللّٰهِ​ ؕ ذٰ لِكَ هُدَى اللّٰهِ يَهۡدِىۡ بِهٖ مَنۡ يَّشَآءُ​ ؕ وَمَنۡ يُّضۡلِلِ اللّٰهُ فَمَا لَهٗ مِنۡ هَادٍ‏  اَ فَمَنۡ يَّتَّقِىۡ بِوَجۡهِهٖ سُوۡٓءَ الۡعَذَابِ يَوۡمَ الۡقِيٰمَةِ​ ؕ وَقِيۡلَ لِلظّٰلِمِيۡنَ ذُوۡقُوۡا مَا كُنۡـتُمۡ تَكۡسِبُوۡنَ‏  كَذَّبَ الَّذِيۡنَ مِنۡ قَبۡلِهِمۡ فَاَتٰٮهُمُ الۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُوۡنَ‏  فَاَذَاقَهُمُ اللّٰهُ الۡخِزۡىَ فِى الۡحَيٰوةِ الدُّنۡيَا​ ۚ وَلَعَذَابُ الۡاٰخِرَةِ اَكۡبَرُ​ ۘ لَوۡ كَانُوۡا يَعۡلَمُوۡنَ‏  وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِىۡ هٰذَا الۡقُرۡاٰنِ مِنۡ كُلِّ مَثَلٍ لَّعَلَّهُمۡ يَتَذَكَّرُوۡنَ​ۚ‏  قُرۡاٰنًا عَرَبِيًّا غَيۡرَ ذِىۡ عِوَجٍ لَّعَلَّهُمۡ يَتَّقُوۡنَ‏  ضَرَبَ اللّٰهُ مَثَلًا رَّجُلًا فِيۡهِ شُرَكَآءُ مُتَشٰكِسُوۡنَ وَرَجُلًا سَلَمًا لِّرَجُلٍ ؕ هَلۡ يَسۡتَوِيٰنِ مَثَلًا ​ؕ اَلۡحَمۡدُ لِلّٰهِ ​ ۚ بَلۡ اَكۡثَرُهُمۡ لَا يَعۡلَمُوۡنَ‏  اِنَّكَ مَيِّتٌ وَّاِنَّهُمۡ مَّيِّتُوۡنَ‏  ثُمَّ اِنَّكُمۡ يَوۡمَ الۡقِيٰمَةِ عِنۡدَ رَبِّكُمۡ تَخۡتَصِمُوۡنَ‏ 

Translation
(39:22) Can he whose breast Allah has opened up for Islam40 and who is thus (moving along a Path) illumined by a light from Allah41 (be likened to him who derives no lesson from what he observes)? Woe, then, to those whose hearts were further hardened42 after Allah's admonition. Such are indeed in obvious error. (39:23) Allah has revealed the best teaching, a self-consistent Book43 which repeats its contents in manifold forms whereat shiver the skins of those that hold their Lord in awe, and then their skins and their hearts soften for Allah's remembrance. That is Allah's Guidance wherewith He guides whosoever He pleases. And he whom Allah does not guide to the Right Path has none to guide him. (39:24) How woeful is the plight of him who has nothing except his face to shield him from severe chastisement on the Day of Resurrection?44 Such evil-doers shall be told: “Taste now the consequence of your deeds.”45 (39:25) Their predecessors gave the lie to the Truth and then chastisement came upon them from whence they could not imagine. (39:26) So Allah made them taste degradation in the life of this world, and certainly the chastisement of the Hereafter will be much more grievous. Would that they knew! (39:27) We have indeed propounded for mankind all kinds of parables in this Qur'an that they may take heed. (39:28) It is an Arabic Qur'an46 free of all crookedness47 that they may guard against their evil end. (39:29) Allah propounds a parable: there is a man whose ownership is shared by several quarrelsome masters, each pulling him to himself; and there is another who is exclusively owned by one man. Can the two be alike?48 All praise and thanks be to Allah.49 But most of them are unaware.50 (39:30) (O Prophet), you are destined to die and they too are destined to die.51 (39:31) Then eventually all of you will contend before your Lord on the Day of Resurrection.

Commentary

40. “Whose breast... Islam”: Whom Allah helps to learn a lesson from these realities and to be satisfied with Islam as based on the truth. Opening of a man’s breast for something is, in fact, a state in which there remains no anxiety or ambiguity or suspicion and doubt in his mind about the thing, nor has he the feeling of any danger and loss in accepting and adopting it, but he decides with full satisfaction of the heart that it is the truth; therefore, he must follow it whatever be the consequences. Having made such a decision when a person adopts the way of Islam, he obeys whatever command he receives from Allah and His Messenger willingly and with pleasure, without any hesitation. He accepts whatever beliefs and ideas, rules and regulations he comes across in the Book of Allah and the Sunnah of His Prophet (peace be upon him) as if they were the voice of his own heart. He does not feel any compunction on giving up an unlawful gain, because he believes that it was no gain for him at all; it was rather a loss from which Allah saved him by His grace. Likewise, even if he incurs a loss while following the way of righteousness, he does not feel sad about this but bears it with patience and regards it as an ordinary loss as compared to the loss of turning away from the way of Allah. The same is his behavior on confronting dangers. He believes that there is no other way for him, which he may follow in order to avoid the danger. The straight way of Allah is only one, which he has to follow in any case. If there is a danger in following it, let it be.

41. “Upon a light from his Lord”: In the light of the knowledge of the Book of Allah and the Sunnah of His Prophet (peace be upon him), by the help of which he sees clearly at every step which is the straight path of the truth among the countless by-paths of life.

42. As against the opening of the breast there can be two other states of man’s heart: (1) The state of narrowing of the breast and squeezing of the heart; and in this state there still remains some room for the truth to permeate it. (2) The state of hardening or petrifying of the heart; in this there is left no room whatever for the truth to permeate. About this second state Allah says that the person who reaches such a stage is totally ruined. This means that if a person becomes inclined to accept the truth, even though with an unveiling and squeezed heart, there remains some possibility for him to be redeemed. This second theme becomes obvious from the style and tenor of the verse itself, though Allah has not stated it directly. For the real intention of the verse was to warn those who were bent upon stubbornness in their antagonism towards the Prophet (peace be upon him) and had made up their mind not to listen to him at all. For this they have been warned, as if to say: You take pride in this stubbornness of yours, but, as a matter of fact, there cannot be a greater misfortune and unworthiness of man than that his heart should become even more hardened, instead of becoming soft, when he hears Allah being mentioned and the admonition sent by Him.

43. That is, there is no contradiction and disagreement between them. The whole Book, from the beginning to the end, projects one and the same aim, one and the same belief, and one and the same system of thought and action. Each of its parts confirms and supports and explains the other themes; and there is perfect consistency in it both in meaning and in style.

44. One takes a blow on his face only when he is absolutely helpless and powerless, otherwise until one has some power to resist, he goes on receiving the blows on the other parts of his body but saves his face. Therefore, here the extreme state of helplessness of a person has been depicted, saying that he will receive the severe punishment on his face.

45. The word kasab, in the Quranic terminology, implies one’s descrying and earning a reward and punishment in consequence of his actions and deeds. The real earning of a doer of good is that he becomes worthy of Allah’s reward, and the earning of the evil-doer is the punishment that he will receive in the Hereafter.

46. That is, it has not been sent down in a foreign language so that the people of Makkah and Arabia should stand in need of a translator or interpreter, but it is in their own language, which they can understand directly.

47. That is, there is nothing of double-dealing in it so that a common man should find it difficult to understand, but everything has been presented in it in a straightforward manner, from which everyone can know what this Book states as wrong and why, what it states as right and on what ground, what it wants the people to accept and what it wants them to reject, and what it enjoins and what it forbids.

48. Allah in this parable has explained the difference between shirk and Tauhid and the impact each has on human life so clearly that it is not possible to put across such a vast theme so concisely and effectively in other words. Everyone will admit that the person who has many masters, each one pulling him to himself, and the masters are also so ill-tempered that no one spares him time in his service to obey the other, and no one rests content only with threatening and cursing him if he fails to carry out his command from among the contradictory commands of the other masters, but is bent upon punishing him, his life would certainly be in great anguish. On the contrary, the person, who is the slave or servant of only one master, would be living a life of ease and comfort because he will not have to serve and seek the pleasure of another master. This is such a straightforward thing which does not need deep consideration for its understanding. After this it remains no longer difficult for a person to understand that the peace of mind and satisfaction that accrue to him from the service of One God, can never accrue from the service of many gods.

Here, it should be understood well that the parable of many ill-tempered and contesting masters cannot apply to the images of stone, but it only applies to living masters, who practically give contradictory commands to man and keep pulling him to themselves in actual reality. One such master sits in his own self, which presents before him desires of every kind and compels him to fulfill them. Other countless masters are there in the house, in the family, in the brotherhood, in the society, among the religious guides and the rulers and legislators, in the business and economic circles and among the dominant powers of civilization whose contradictory demands and requirements keep on pulling man to themselves at All times; then any god whose demand he fails to fulfill in any way, does not let him go unpunished in his own circle. However, each one’s instrument of punishment is different. Someone causes a heart-break, another takes offense, another humiliates, another boycotts, another bankrupts, another makes a religious or a legal attack. Man has no other way of being saved from this anguish and agony but to adopt the way of Tauhid and become the slave of One God, and throw off the yoke of servitude of every other god.

Adoption of the Way of Tauhid also has two forms, which lead to different results:

First, that an individual should decide to become the servant of One God individually but his environment is hostile. In this case the external conflict and his anguish and agony might increase, but if he has adopted the way sincerely, internal peace and satisfaction will necessarily accrue. He will turn down every such desire of the self as goes against the divine commands, or whose fulfillment may clash with the demands of God-worship. He will also reject every such demand of the family, society, nation, government, religious guides and economic powers that conflicts with the divine law. Consequently, he might have to face extreme hardships, rather he will surely face, but his heart will have full satisfaction that he is fulfilling the demand of the servitude of that God Whose servant he actually is, and that those whose servant he is not, have no right on him, because of which he may have to serve them against the command of his God. No power of the world can deprive him of this satisfaction of the heart and peace of mind; so much so that even if he has to go to the gallows for its sake, he will go to it with a clear conscience, and he will have no compunction as to why he did not save his life by bowing before the false gods.

The second form is that the whole society be established on the basis of the Tauhid imbibing the principles of morality, civilization, culture, education, religion, law, social custom, politics, economics in every sphere of life as a creed, which the Master of the Universe has given through His Book and His Messenger. The law should declare as a crime everything which God’s religion has declared sinful and the government administration should try to eradicate the same. The system of education and training should prepare the minds and character to avoid the same. The same should be condemned from the religious pulpit, and regarded as vicious and forbidden in every economic enterprise. Likewise, everything that Allah’s religion has declared as good and virtuous should be protected and defended by the law, developed by the administrative forces, impressed in the minds and instilled in character by the entire system of education and training, infused from the religious pulpit, admired by the society and followed by it practically and enforced in every economic enterprise. This is how man can attain to perfect internal and external peace and satisfaction, and all the doors to material and spiritual progress are thrown open, for the conflict in it between God-worship and the worship of others would be reduced to the minimum.

Although Islam invites every single individual to adopt Tauhid as his creed and to worship Allah alone, braving every danger and hardship, even in the absence of the established order, it cannot be denied that Islam’s ultimate aim and object is to establish this second order. And the same has been the objective of the endeavors of all the Prophets to bring into existence a community of the Muslims who should follow Allah’s religion collectively, free from the domination and influence of unbelief and the unbelievers. No one, unless he is unaware of the Quran and the Sunnah and senseless, can say that the objective of the Prophets’ struggle has been only the faith and obedience of the individual, and that it has never been their aim to enforce and establish Islam in the society and state.

49. Here, in order to understand the real significance of alhamdu- lillah (praise be to Allah), one should visualize this scene. After presenting the above question before the people the speaker observed a pause so that the opponents of Tauhid could give an answer to it if they had any. Then, when they could not give any answer, and from nowhere it was said that both were equal, the speaker said: Al-hamdulillah: Thank God that you too appreciate the difference between the two situations and none among you can dare say that slavery to many masters is better than slavery to one master, or that both are equal.

50. That is, you fully understand and appreciate the difference between slavery to one master and slavery to many masters, but when you are made to understand the difference between God-worship and the worship of many gods, you show lack of understanding.

51. There is a subtle gap between the preceding sentence and this, which can be filled by every intelligent person himself by a little consideration of the context. It contains this theme: You are making every effort to make the people understand a simple thing in a simple way, but they are not only showing stubbornness with regard to what you say and rejecting it but are also bent upon harming you in order to suppress the manifest truth. Well, neither you are immortal nor they. Both you and they have to die one day. then, each of you will experience his own end.