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29: Al-Ankaboot - العنكبوت
Introduction
This Surah is the last of the series began with Surah 17, in which the growth of the spiritual man as an individual is considered, especially illustrated by the way in which the great Prophets were prepared for their work and received their mission, and the nature of Revelation in relation to the environments in which it was promulgated. (See Introduction to Surah 17). It also closes the sub-series beginning with Surah 26, which is concerned with the spiritual Light, and the reactions to it at certain periods of spiritual history (See Introduction to Surah 26). The last Surah closed with a reference to the doctrine of the Ma'ad, or final Return of Man to Allah. This theme is further developed here, and as it is continued in the connecting link between the present series and those three Surahs. In particular, emphasis is laid here on the necessity of linking actual conduct with the reception of Allah's revelation, and reference is again made to the stories of Noah, Abraham, and Lut among the Prophets, and the stories of Madyan, 'Ad, Thamud, and Pharaoh among the rejecters of Allah's Message. This world's life is contrasted with the real Life of the Hereafter. Chronologically the main Surah belongs to the late Middle Makkan period, but the chronology has no significance except as showing how clearly the vision of the Future was revealed long before the Hijrah, to the struggling Brotherhood of Islam. Summary- Belief is tested by trial in life and practical conduct; though Noah lived 950 years, his people refused Faith, and Abraham's generation threatened to burn Abraham (29:1-27), and C. 177). Lut's people not only rejected Allah's Message but publicly defied him in sin; the 'Ad and the Thamud had intelligence but misused it, and Qurun, Pharaoh, and Haman perished for their overweening arrogance; they found their worldly power as frail as spider's web (29:28-44, and C. 178). The Quran as a revelation stands on its own merits and is a Sign: it teaches the distinction between Right and Wrong, and shows the importance and excellence of the Hereafter (29:45-69, and C. 179).
29:1
[ Abdullah Yusuf Ali ]
A.L.M.
Tafseer Commentary
3422 For these Abbreviated Letters see n. 25 to 2:1. We are asked to contrast, in our present life the real inner life against the outer life, and learn from the past about the struggles of the soul which uphold Allah's Truth, against the environment of evil which resists it, and to turn our thoughts to the Ma'ad, or man's future destiny in the Hereafter.
29:2
[ Original ]
أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
[ Abdullah Yusuf Ali ]
Do men think that they will be left alone on saying, "We believe", and that they will not be tested?
Tafseer Commentary
3423 Mere lip profession of Faith is not enough. It must be tried and tested in the real turmoil of life. The test will be applied in all kinds of circumstances, in individual life and in relation to the environment around us, to see whether we can strive constantly and put Allah above Self. Much pain, sorrow, and selfsacrifice may be necessary, not because they are good in themselves, but because they will purify' us, like fire applied to a goldsmith's crucible to burn out the dross.
29:3
[ Original ]
وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ
[ Abdullah Yusuf Ali ]
We did test those before them, and Allah will certainly know those who are true from those who are false.
Tafseer Commentary
3424 The word "know" is used here more in the sense of testing than of acquiring knowledge. Allah is All-Knowing: He needs no test to increase His own knowledge, but the test is to burn out the dross within ourselves, as explained in the last note.
29:4
[ Original ]
أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا ۚ سَاءَ مَا يَحْكُمُونَ
[ Abdullah Yusuf Ali ]
Do those who practise evil think that they will get the better of Us? Evil is their judgment!
Tafseer Commentary
3425 If the enemies of Truth imagine that they will "be first" by destroying Truth before it takes root, they are sadly at fault, for their own persecution may help to plant Allah's Truth more firmly in men's hearts.
29:5
[ Original ]
مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآتٍ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ
[ Abdullah Yusuf Ali ]
For those whose hopes are in the meeting with Allah (in the Hereafter, let them strive); for the term (appointed) by Allah is surely coming and He hears and knows (all things).
Tafseer Commentary
3426 The men of Faith look forward to Allah. Their quest is Allah, and the object of their hopes is the meeting with Allah. They should strive with might and main to serve Him in this life, for this life is short, and the Term appointed for their probation will soon be over.
3427 The Term (ajal) may signify: (1) the time appointed for death, which ends the probation of this life; (2) the time appointed for this life, so that we can prepare for the Hereafter; the limit will soon expire. In either case the ultimate meaning is the same. We must strive now and not postpone anything for the future. And we must realise and remember that every prayer we make to Allah is heard by Him, and mat every unspoken wish or motive of our heart, good or bad, is known to Him, and goes to swell our spiritual account.
29:6
[ Original ]
وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ لِنَفْسِهِ ۚ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعَالَمِينَ
[ Abdullah Yusuf Ali ]
And if any strive (with might and main), they do so for their own souls: for Allah is free of all needs from all creation.
Tafseer Commentary
3428 All our striving ensures to our own spiritual benefit. When we speak of serving Allah, it is not that we confer any benefit on Him. For He has no needs, and is independent of all His Creation (Cf. 14:8). In conforming to His Will, we are seeking our own good, as in yielding to evil we are doing harm to ourselves.
29:7
[ Original ]
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِي كَانُوا يَعْمَلُونَ
[ Abdullah Yusuf Ali ]
Those who believe and work righteous deeds,- from them shall We blot out all evil (that may be) in them, and We shall reward them according to the best of their deeds.
Tafseer Commentary
3429 In striving to purify our Faith and Life, we are enabled to avoid the consequences of our misdeeds for Allah will forgive any evil in our past, purify any tendencies towards evil which we may have inherited from that past, and help to the attainment of a Future based on the best of what we have done rather than on the poor average of our own merits. The atonement or expiation is by Allah's Mercy, not by our merits or the merits or sacrifices of anyone else (Cf. 46:16). (R).
29:8
[ Original ]
وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا ۖ وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۚ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ
[ Abdullah Yusuf Ali ]
We have enjoined on man kindness to parents: but if they (either of them) strive (to force) thee to join with Me (in worship) anything of which thou hast no knowledge, obey them not. Ye have (all) to return to me, and I will tell you (the truth) of all that ye did.
Tafseer Commentary
3430 That is, no certainty, in virtue of the spiritual light. In matters of faith and worship, even parents have no right to force their children. They cannot and must not hold up before them any worship but that of the One True God.
3431 Children and parents must all remember that they all have to go before Allah's tribunal, and answer, each for his own deeds. In cases where one set of people have lawful authority over another set of people (as in the case of parents and children), and the two differ in important matters like that of Faith, the latter are justified in rejecting authority: the apparent conflict will be solved when the whole truth is revealed to all eyes in the Final Judgement. (Cf. 31:14-15 and 46:15).
29:9
[ Original ]
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُدْخِلَنَّهُمْ فِي الصَّالِحِينَ
[ Abdullah Yusuf Ali ]
And those who believe and work righteous deeds,- them shall We admit to the company of the Righteous.
Tafseer Commentary
3432 The picking up again of the words which began verse 7 above shows that the same subject is now pursued from another aspect. The expiation or reward which was first spoken of is not so much a tangible thing as a restoration of status. The striving in righteous deeds will restore fallen man to the society of the Righteous-the ideal Fellowship described in 4:69 and n. 586.
29:10
[ Original ]
وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ فَإِذَا أُوذِيَ فِي اللَّهِ جَعَلَ فِتْنَةَ النَّاسِ كَعَذَابِ اللَّهِ وَلَئِنْ جَاءَ نَصْرٌ مِنْ رَبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ أَوَلَيْسَ اللَّهُ بِأَعْلَمَ بِمَا فِي صُدُورِ الْعَالَمِينَ
[ Abdullah Yusuf Ali ]
Then there are among men such as say, "We believe in Allah.; but when they suffer affliction in (the cause of) Allah, they treat men's oppression as if it were the Wrath of Allah. And if help comes (to thee) from thy Lord, they are sure to say, "We have (always) been with you!" Does not Allah know best all that is in the hearts of all creation?
Tafseer Commentary
3433 Cf. 9:56 , and other passages where the cunning of the Hypocrites is exposed. The man who turns away from Faith in adversity and only claims the friendship of the Faithful when there is something to be gained by it, is worthy of a double condemnation: first because he rejected Faith and Truth, and secondly because he falsely pretended to be one of those whom he feared or hated in his heart. But nothing in all Creation is concealed from Allah.
29:11
[ Original ]
وَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ آمَنُوا وَلَيَعْلَمَنَّ الْمُنَافِقِينَ
[ Abdullah Yusuf Ali ]
And Allah most certainly knows those who believe, and as certainly those who are Hypocrites.
Tafseer Commentary
3434 Cf. 29:3 above. The general opposition between Truth and Falsehood is now brought down to the specific case of the Hypocrites, who are against the Faith when struggling but swear friendship with it when it seems to be gaining ground. The argument is rounded off with the next two verses.
29:12
[ Original ]
وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا اتَّبِعُوا سَبِيلَنَا وَلْنَحْمِلْ خَطَايَاكُمْ وَمَا هُمْ بِحَامِلِينَ مِنْ خَطَايَاهُمْ مِنْ شَيْءٍ ۖ إِنَّهُمْ لَكَاذِبُونَ
[ Abdullah Yusuf Ali ]
And the Unbelievers say to those who believe: "Follow our path, and we will bear (the consequences) of your faults." Never in the least will they bear their faults: in fact they are liars!
Tafseer Commentary
3435 Besides the hypocrite there is another type of man who openly scoffs at Faith. 'Take life as we take it,' he says: 'we shall bear your sins.' As if they could! Each soul bears its own burdens, and no one else can bear them. The principle also applies to the type of man who preaches vicarious atonement, for, if followed to its logical conclusion, it means both injustice and irresponsibility, and puts quite a different complexion on the nature of sin.
29:13
[ Original ]
وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالًا مَعَ أَثْقَالِهِمْ ۖ وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ
[ Abdullah Yusuf Ali ]
They will bear their own burdens, and (other) burdens along with their own, and on the Day of Judgments they will be called to account for their falsehoods.
Tafseer Commentary
3436 Besides the burdens of their own infidelity, they will bear the burden of deluding others with falsehood.
29:14
[ Original ]
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا فَأَخَذَهُمُ الطُّوفَانُ وَهُمْ ظَالِمُونَ
[ Abdullah Yusuf Ali ]
We (once) sent Noah to his people, and he tarried among them a thousand years less fifty: but the Deluge overwhelmed them while they (persisted in) sin.
Tafseer Commentary
3437 The story of Noah and his Flood is not told here. It is told in other places: e.g., see 11:25-48 or26:105-122- His only referred to here to point out that Noah's period lasted a long time, 950 years. (Cf. Gen. 9:28-29, where his whole age is declared to have been 950 years, of which 350 years were after the Flood). In spite of this long period, his contemporaries failed to listen, and they were destroyed but the story of the Ark remains an everlasting Sign and Warning to mankind-a Sign of deliverance to the righteous and of destruction to the wicked.
29:15
[ Original ]
فَأَنْجَيْنَاهُ وَأَصْحَابَ السَّفِينَةِ وَجَعَلْنَاهَا آيَةً لِلْعَالَمِينَ
[ Abdullah Yusuf Ali ]
But We saved him and the companions of the Ark, and We made the (Ark) a Sign for all peoples!
29:16
[ Original ]
وَإِبْرَاهِيمَ إِذْ قَالَ لِقَوْمِهِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ ۖ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ
[ Abdullah Yusuf Ali ]
And (We also saved) Abraham: behold, he said to his people, "Serve Allah and fear Him: that will be best for you- If ye understand!
Tafseer Commentary
3438 The story of Abraham has been told in various phases in different passages. The ones most germane to the present passage are: 21:51-72 (his being cast into the fire and being saved from it); and 19:41-50 (his voluntary exile from the home of his fathers). Here the story is not told but is referred to in order to stress the following points; (1) Abraham's people only responded to his preaching by threatening to burn him ( 29:16-18, 29:24 ); (2) evil consorts with evil but will have a rude awakening (29:25); (3) the good adhere to the good, and are blessed (29:26- 27). Note that the passage 29:19-23 is a parenthetical comment, though some Commentators treat a portion of it as part of Abraham's speech.
29:17
[ Original ]
إِنَّمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ أَوْثَانًا وَتَخْلُقُونَ إِفْكًا ۚ إِنَّ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا فَابْتَغُوا عِنْدَ اللَّهِ الرِّزْقَ وَاعْبُدُوهُ وَاشْكُرُوا لَهُ ۖ إِلَيْهِ تُرْجَعُونَ
[ Abdullah Yusuf Ali ]
"For ye do worship idols besides Allah, and ye invent falsehood. The things that ye worship besides Allah have no power to give you sustenance: then seek ye sustenance from Allah, serve Him, and be grateful to Him: to Him will be your return.
Tafseer Commentary
3439 Sustenance: in the symbolic as well as the literal sense. Seek from Allah all that is necessary for your upkeep and development, and for preparing you for your future Destiny. Lay all your hopes in Him and in no one else. Dedicate yourselves to His worship. He will give you all that is necessary for your growth and well being, and you should show your gratitude to Him by conforming your will entirely to His ( Cf. n. 3412).
29:18
[ Original ]
وَإِنْ تُكَذِّبُوا فَقَدْ كَذَّبَ أُمَمٌ مِنْ قَبْلِكُمْ ۖ وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ
[ Abdullah Yusuf Ali ]
"And if ye reject (the Message), so did generations before you: and the duty of the messenger is only to preach publicly (and clearly)."
29:19
[ Original ]
أَوَلَمْ يَرَوْا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ
[ Abdullah Yusuf Ali ]
See they not how Allah originates creation, then repeats it: truly that is easy for Allah.
Tafseer Commentary
3440 The originating of creation is the creation of primeval matter. The repetition of the process of creation goes on constantly, for at every moment new processes are being called into being by the creative power of Allah, and according to His Laws. And the final creation as far as man is concerned will be in the Ma'ad, when the whole world as man sees it will be entirely newly created on a different plane. As far as Allah is concerned, there is nothing final-no first and last, for He is infinite. He was before our First and will be after our Last, and if there is any meaning in these relative terms, He is the real First and the real Last.
29:20
[ Original ]
قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ۚ ثُمَّ اللَّهُ يُنْشِئُ النَّشْأَةَ الْآخِرَةَ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
[ Abdullah Yusuf Ali ]
Say: "Travel through the earth and see how Allah did originate creation; so will Allah produce a later creation: for Allah has power over all things.
Tafseer Commentary
3441 Travel through the earth: again, literally as well as symbolically. If we actually go through this wide earth, we shall see the wonderful things in His Creation-the Grand Canyon and the Niagaras in North America, beautiful harbours like that at Sydney in Australia, mountains like Fujiyama, the Himalayas, and Elburz in Asia, the Nile with its wonderful cataracts in Africa, the Fiords of Norway, the Geysers of Iceland, the city of the midnight sun in Tromsoe, and innumerable wonders everywhere. But wonders upon wonders are disclosed in the constitution of matter itself, the atom, and the forces of energy, as also in the instincts of animals, and the minds and capacities of man. And there is no limit to these things. Worlds upon worlds are created and transformed every moment, within and presumably beyond man's vision. From what we know we can judge of the unknown.
29:21
[ Original ]
يُعَذِّبُ مَنْ يَشَاءُ وَيَرْحَمُ مَنْ يَشَاءُ ۖ وَإِلَيْهِ تُقْلَبُونَ
[ Abdullah Yusuf Ali ]
"He punishes whom He pleases, and He grants Mercy to whom He pleases, and towards Him are ye turned.
Tafseer Commentary
3442 I think ilayhi tuqlabun is better translated "towards Him are ye turned" than "towards Him will be your return", as it implies not only the return of man to Allah in the Hereafter (turja'un in verse 17 above) but also the fact explained in verse 22 that man's needs are always to be obtained from Allah: man cannot frustrate Allah's designs, and can have no help or protection except from Allah: man has always to face Allah, whether man obeys Allah or tries to ignore Allah. Man will never be able to defeat Allah's Plan. According to His wise Will and Plan, He will grant His grace or withhold it from man.
29:22
[ Original ]
وَمَا أَنْتُمْ بِمُعْجِزِينَ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ۖ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ
[ Abdullah Yusuf Ali ]
"Not on earth nor in heaven will ye be able (fleeing) to frustrate (his Plan), nor have ye, besides Allah, any protector or helper."
29:23
[ Original ]
وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ وَلِقَائِهِ أُولَٰئِكَ يَئِسُوا مِنْ رَحْمَتِي وَأُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ
[ Abdullah Yusuf Ali ]
Those who reject the Signs of Allah and the Meeting with Him (in the Hereafter),- it is they who shall despair of My Mercy: it is they who will (suffer) a most grievous Penalty.
Tafseer Commentary
3443 The emphasis is on "they" (ula'ika). It is only the people who ignore or reject Allah's signs and reject a Hereafter, that will find themselves in dispair and suffering. Allah's mercy is open to all, but if any reject His Mercy, they must suffer.
29:24
[ Original ]
فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ فَأَنْجَاهُ اللَّهُ مِنَ النَّارِ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ
[ Abdullah Yusuf Ali ]
So naught was the answer of (Abraham's) people except that they said: "Slay him or burn him." But Allah did save him from the Fire. Verily in this are Signs for people who believe.
Tafseer Commentary
3444 See 21:66-70. Abraham was cast into the fire, but he was unhurt, by the grace of Allah. So righteous people suffer no harm from the plots of the wicked. But they must leave the environment of evil even if they have to forsake their ancestral home, as Abraham did.
29:25
[ Original ]
وَقَالَ إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثَانًا مَوَدَّةَ بَيْنِكُمْ فِي الْحَيَاةِ الدُّنْيَا ۖ ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِنْ نَاصِرِينَ
[ Abdullah Yusuf Ali ]
And he said: "For you, ye have taken (for worship) idols besides Allah, out of mutual love and regard between yourselves in this life; but on the Day of Judgment ye shall disown each other and curse each other: and your abode will be the Fire, and ye shall have none to help."
Tafseer Commentary
3445 In sin and wickedness there is as much log-rolling as in politics. Evil men humour each other and support each other; they call each other's vice by highsounding names. They call it mutual regard or friendship or love; at the lowest, they call it toleration. Perhaps they flourish in this life by such arts. But they deceive themselves, and they decehe each other. What will be their relations in the Hereafter? They will disown each other when each has to answer on the principle of personal responsibility. Each will accuse the others of misleading him, and they will curse each other. But there will then be no help, and they must suffer in the Fire.
29:26
[ Original ]
فَآمَنَ لَهُ لُوطٌ ۘ وَقَالَ إِنِّي مُهَاجِرٌ إِلَىٰ رَبِّي ۖ إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ
[ Abdullah Yusuf Ali ]
But Lut had faith in Him: He said: "I will leave home for the sake of my Lord: for He is Exalted in Might, and Wise."
Tafseer Commentary
3446 Lut was a nephew of Abraham. He adhered to Abraham's teaching and faith and accepted voluntary exile with him, for Abraham left the home of his fathers in Chaldaea arid migrated to Syria and Palestine , where Allah gave him increase and prosperity, and a numerous family, who upheld the flag of Unity and the Light of Allah.
29:27
[ Original ]
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ وَآتَيْنَاهُ أَجْرَهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ
[ Abdullah Yusuf Ali ]
And We gave (Abraham) Isaac and Jacob, and ordained among his progeny Prophethood and Revelation, and We granted him his reward in this life; and he was in the Hereafter (of the company) of the Righteous.
Tafseer Commentary
3447 Isaac was Abraham's son and Jacob his grandson, and among his progeny was included Isma'il the eldest son of Abraham. Each of these became a fountainhead of Prophecy and Revelation. Isaac and Jacob through Moses, and Isma'il through the Prophet Muhammad. Jacob got the name of " Israel " at Bethel : Gen. 32:28; and Gen. 35:10, and his progeny got the title of "The Children of Israel".
3448 Cf. 29:9, and 4:69, n. 586.
29:28
[ Original ]
وَلُوطًا إِذْ قَالَ لِقَوْمِهِ إِنَّكُمْ لَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ
[ Abdullah Yusuf Ali ]
And (remember) Lut: behold, he said to his people: "Ye do commit lewdness, such as no people in Creation (ever) committed before you.
Tafseer Commentary
3449 Cf. 7:80. A discreet reference is made to their unspeakable crimes, which were against the laws of nature.
29:29
[ Original ]
أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ وَتَقْطَعُونَ السَّبِيلَ وَتَأْتُونَ فِي نَادِيكُمُ الْمُنْكَرَ ۖ فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا ائْتِنَا بِعَذَابِ اللَّهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ
[ Abdullah Yusuf Ali ]
"Do ye indeed approach men, and cut off the highway?- and practise wickedness (even) in your councils?" But his people gave no answer but this: they said: "Bring us the Wrath of Allah if thou tellest the truth."
Tafseer Commentary
3450 They infested highways and committed their horrible crimes not only secretly, but openly and publicly, even in their assemblies. Some Commentators understand "cutting off the highway" to refer to highway robberies; this is possible, and it is also possible that the crimes in their assemblies may have been injustice, rowdiness, etc. But the context seems to refer to their own special horrible crime, and the point here seems to be that they were not ashamed of it and that they practised it publicly. Degradation could go no further.
3451 This is another instance of their effrontery, in addition to that mentioned in 7:82: the two supplement each other. Here the point emphasised is that they did not believe in Allah or His Punishment, and dared Allah's Prophet Lut to bring about the Punishment if he could. And it did come and destroy them.
29:30
[ Original ]
قَالَ رَبِّ انْصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ
[ Abdullah Yusuf Ali ]
He said: "O my Lord! help Thou me against people who do mischief!"
29:31
[ Original ]
وَلَمَّا جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَىٰ قَالُوا إِنَّا مُهْلِكُو أَهْلِ هَٰذِهِ الْقَرْيَةِ ۖ إِنَّ أَهْلَهَا كَانُوا ظَالِمِينَ
[ Abdullah Yusuf Ali ]
When Our Messengers came to Abraham with the good news, they said: "We are indeed going to destroy the people of this township: for truly they are (addicted to) crime."
Tafseer Commentary
3452 See 11:69-76. The angels, who were coming on the mission to destroy the people who were polluting the earth with their crimes, called on their way on Abraham to give the good news of the birth of a son to him in his old age. When they told him their destination, he feared for his nephew who he knew was there. They reassured him and then came on to Lut
3453 By translating "township" I imply the two neighbouring populations of Sodom and Gomorrah , who had already gone too far in their crime, their shamelessness, and their defiance, to profit by any mercy from Allah.
29:32
[ Original ]
قَالَ إِنَّ فِيهَا لُوطًا ۚ قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيهَا ۖ لَنُنَجِّيَنَّهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ كَانَتْ مِنَ الْغَابِرِينَ
[ Abdullah Yusuf Ali ]
He said: "But there is Lut there." They said: "Well do we know who is there : we will certainly save him and his following,- except his wife: she is of those who lag behind!"
Tafseer Commentary
3454 She was not loyal to her husband. Tradition says that she belonged to the wicked people, and was not prepared to leave them. She had no faith in the mission either of her husband or of the angels who had come as his guests.
29:33
[ Original ]
وَلَمَّا أَنْ جَاءَتْ رُسُلُنَا لُوطًا سِيءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا لَا تَخَفْ وَلَا تَحْزَنْ ۖ إِنَّا مُنَجُّوكَ وَأَهْلَكَ إِلَّا امْرَأَتَكَ كَانَتْ مِنَ الْغَابِرِينَ
[ Abdullah Yusuf Ali ]
And when Our Messengers came to Lut, he was grieved on their account, and felt himself powerless (to protect) them: but they said: "Fear thou not, nor grieve: we are (here) to save thee and thy following, except thy wife: she is of those who lag behind.
Tafseer Commentary
3455 This part of the story may be read in greater detail in 11:77-83.
29:34
[ Original ]
إِنَّا مُنْزِلُونَ عَلَىٰ أَهْلِ هَٰذِهِ الْقَرْيَةِ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ
[ Abdullah Yusuf Ali ]
"For we are going to bring down on the people of this township a Punishment from heaven, because they have been wickedly rebellious."
Tafseer Commentary
3456 The Punishment was a rain of brimstone, which completely overwhelmed the Cities, with possibly an earthquake and a volcanic eruption (see 11:82).
29:35
[ Original ]
وَلَقَدْ تَرَكْنَا مِنْهَا آيَةً بَيِّنَةً لِقَوْمٍ يَعْقِلُونَ
[ Abdullah Yusuf Ali ]
And We have left thereof an evident Sign, for any people who (care to) understand.
Tafseer Commentary
3457 The whole tract on the east side of the Dead Sea (where the Cities were situated) is covered with sulphurous salts and is deadly to animal and plant life. The Dead Sea itself is called in Arabic the Bahr Lut (the sea of Lot ). It is a scene of utter desolation, that should stand as a Symbol of the Destruction that awaits Sin.
29:36
[ Original ]
وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ وَارْجُوا الْيَوْمَ الْآخِرَ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
[ Abdullah Yusuf Ali ]
To the Madyan (people) (We sent) their brother Shu'aib. Then he said: "O my people! serve Allah, and fear the Last Day: nor commit evil on the earth, with intent to do mischief."
29:37
[ Original ]
فَكَذَّبُوهُ فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ
[ Abdullah Yusuf Ali ]
But they rejected him: Then the mighty Blast seized them, and they lay prostrate in their homes by the morning.
Tafseer Commentary
3458 The story of Shu'ayb and the Madyan people is only referred to here. It is told in 11:84-95. Their besetting sin was fraud and commercial immorality. Their punishment was a mighty Blast, such as accompanies volcanic eruptions. The point of the reference here is that they went about doing mischief on the earth, and never thought of the Ma'ad or the Hereafter, the particular theme of this Surah. The same point is made by the brief references in the following two verses to the 'Ad and the Thamud, and to Qarun, Pharaoh, and Haman, though the besetting sin in each case was different. The Midianites were a commercial people and trafficked from land to land; their frauds are well described as spreading "mischief on the earth".
29:38
[ Original ]
وَعَادًا وَثَمُودَ وَقَدْ تَبَيَّنَ لَكُمْ مِنْ مَسَاكِنِهِمْ ۖ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ وَكَانُوا مُسْتَبْصِرِينَ
[ Abdullah Yusuf Ali ]
(Remember also) the 'Ad and the Thamud (peoples): clearly will appear to you from (the traces) of their buildings (their fate): the Evil One made their deeds alluring to them, and kept them back from the Path, though they were gifted with intelligence and skill.
Tafseer Commentary
3459 For 'Ad people see 7:65-72, and n. 1040, and for Thamud, 7:73-79, and n. 1043. The remains of their buildings show (1) that they were gifted with great intelligence and skill; (2) that they were proud of their material civilisation; and (3) their destruction argues how the greatest material civilisation and resources cannot save a People who disobey Allah's moral law.
3460 They were so arrogant and self-satisfied, that they missed the higher purpose of life, and strayed clean away from the Path of Allah. Though their intelligence should have kept them straight, Evil made them crooked and led them and kept them astray.
29:39
[ Original ]
وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ ۖ وَلَقَدْ جَاءَهُمْ مُوسَىٰ بِالْبَيِّنَاتِ فَاسْتَكْبَرُوا فِي الْأَرْضِ وَمَا كَانُوا سَابِقِينَ
[ Abdullah Yusuf Ali ]
(Remember also) Qarun, Pharaoh, and Haman: there came to them Moses with Clear Signs, but they behaved with insolence on the earth; yet they could not overreach (Us).
Tafseer Commentary
3461 For Qarun see 28:76-82; Pharaoh is mentioned frequently in the Qur'an, but he is mentioned in association with Raman in 28:6; for their blasphemous arrogance and defiance of Allah see 28:38. They thought such a lot of themselves, but they came to an evil end.
29:40
[ Original ]
فَكُلًّا أَخَذْنَا بِذَنْبِهِ ۖ فَمِنْهُمْ مَنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا وَمِنْهُمْ مَنْ أَخَذَتْهُ الصَّيْحَةُ وَمِنْهُمْ مَنْ خَسَفْنَا بِهِ الْأَرْضَ وَمِنْهُمْ مَنْ أَغْرَقْنَا ۚ وَمَا كَانَ اللَّهُ لِيَظْلِمَهُمْ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ
[ Abdullah Yusuf Ali ]
Each one of them We seized for his crime: of them, against some We sent a violent tornado (with showers of stones); some were caught by a (mighty) Blast; some We caused the earth to swallow up; and some We drowned (in the waters): It was not Allah Who injured (or oppressed) them:" They injured (and oppressed) their own souls.
Tafseer Commentary
3462 For hasib (violent tornado with showers of stones), see 17:68: this punishment as inflicted on the Cities of the Plain, to which Lot preached (54:34). Some Commentators think that this also applied to 'Ad, but their punishment is described as by a violent and unseasonable cold wind ( 41:16; 54:19 and 69:6), such as blows in sand storms in the Ahqaf, the region of shifting sands which was in their territory.
3463 For sayhah (Blast) see 11:67 and n. 1561, as also n. 1047 to 7:78 and n. 1996 to 15:73. This word is used in describing the fate of: Thamud (11:67) Madyan (11:94); the population to which Lut preached (15:73); and the Hijr (15:83), part of the territory of Thamud ; also in the Parable of the City to which came the three Prophets, who found a single believer (36:29).
3464 This was the fate of Qarun: see 28:81. Cf. also 16:45 and n. 2071.
3465 This was the fate of the hosts of Pharaoh and Haman (28:40) as well as the wicked generation of Noah (26:120).
29:41
[ Original ]
مَثَلُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ أَوْلِيَاءَ كَمَثَلِ الْعَنْكَبُوتِ اتَّخَذَتْ بَيْتًا ۖ وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوتِ ۖ لَوْ كَانُوا يَعْلَمُونَ
[ Abdullah Yusuf Ali ]
The parable of those who take protectors other than Allah is that of the spider, who builds (to itself) a house; but truly the flimsiest of houses is the spider's house;- if they but knew.
Tafseer Commentary
3466 The Spider's house is one of the wonderful Signs of Allah's creation. It is made up of fine silk threads spun out of silk glands in the spider's body. There are many kinds of spiders and many kinds of spider houses. Two main types of houses may be mentioned. There is the tubular nest or web, a silk-lined house or burrow with one or two trap doors. This may be called his residential or family mansion. Then there is what is ordinarily called a spider's web, consisting of a central point with radiating threads running in all directions and acting as tiebeams to the quasi- circular concentric threads that form the body of the web. This is his hunting box. The whole structure exemplifies economy in time, material, and strength. If an insect is caught in the net, the vibration set up in the radiating threads is at once communicated to the spider, who can come and kill his prey. In case the prey is powerful, the spider is furnished with poison glands with which to kill his prey. The spider sits either in the centre of the web or hides on the underside of a leaf or in some crevice, but he always has a single thread connecting him with his web, to keep him in telephonic communication. The female spider is much bigger than the male, and in Arabic the generic gender of 'Ankabut is feminine.
3467 Most of the facts in the last note can be read into the Parable. For their thickness, the spider's threads are very strong from the point of view of relativity, but in our actual world they are flimsy, especially the threads of the gossamer spider floating in the air. So is the house and strength of the man who relies on material resources however fine or beautiful relatively; before the eternal Reality they are as nothing. The spider's most cunning architecture cannot stand against a wave of man's hand. His poison glands are like the hidden poison in our beautiful worldly plants which may take various shapes but have seeds of death in them.
29:42
[ Original ]
إِنَّ اللَّهَ يَعْلَمُ مَا يَدْعُونَ مِنْ دُونِهِ مِنْ شَيْءٍ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ
[ Abdullah Yusuf Ali ]
Verily Allah doth know of (every thing) whatever that they call upon besides Him: and He is Exalted (in power), Wise.
Tafseer Commentary
3468 The last verse told us that men, out of spiritual ignorance, build their hopes on flimsy unsubstantial things (like the spider's web) which are broken by a thousand chance attacks of wind and weather or the actions of animals or men. If they cannot fully grasp their own good, they should seek His Light. To Him everything is known-men's frailty, their false hopes, their questionable motives, the false gods whom they enthrone in their midst, the mischief done by the neglect of Truth, and the way out for those who have entangled themselves in the snares of Evil. He is All-Wise and is able to carry out all He wills, and they should turn to Him.
29:43
[ Original ]
وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ
[ Abdullah Yusuf Ali ]
And such are the Parables We set forth for mankind, but only those understand them who have Knowledge.
Tafseer Commentary
3469 Parables seem simple things, but their profound meaning and application can only be understood by those who seek knowledge and by Allah's grace attain it.
29:44
[ Original ]
خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لِلْمُؤْمِنِينَ
[ Abdullah Yusuf Ali ]
Allah created the heavens and the earth in true (proportions): verily in that is a Sign for those who believe.
Tafseer Commentary
3470 Cf. 6:73 and n. 896. In all Allah's Creation, not only is there evidence of intelligent Purpose, fitting all parts together with wisdom, but also of supreme Goodness and cherishing Care, by which all needs are satisfied and all the highest and truest cravings fulfilled. These are like beckoning signals to lead on those who pray and search in Faith, those who with the most intense desire of their soul can pray, as in Cardinal Newman's Hymn, "Lead, kindly Light! Amid the encircling gloom, lead Thou me on!"
29:45
[ Original ]
اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
[ Abdullah Yusuf Ali ]
Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do.
Tafseer Commentary
3471 The tilawat of the Qur'an implies: (1) rehearsing or reciting it, and publishing it abroad to the world; (2) reading it to ourselves; (3) studying it to understand it as it should be studied and understood (2:121); (4) meditating on it so as to accord our knowledge and life and desires with it. When this is done, it merges into real Prayer, and Prayer purges us of anything (act, plan, thought, motive, words) of which we should be ashamed or which would work injustice to others. Such Prayer passes into our inmost life and being, for then we realise the Presence of Allah, and that is true dhikr (or remembrance), for remembrance is the bringing to mind of things as present to us which might otherwise be absent to us. And that is the greatest thing in life. It is subjective to us: it fills our consciousness with Allah. For Allah is in any case always present and knows all.
29:46
[ Original ]
وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ
[ Abdullah Yusuf Ali ]
And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, "We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow (in Islam)."
Tafseer Commentary
3472 Mere disputations are futile. In order to achieve our purpose as true standard-bearers for Allah, we shall have to find true common grounds of belief, as stated in the latter part of this verse, and also to show by our urbanity, kindness, sincerity, truth, and genuine anxiety, for the good of others, that we are not cranks or merely seeking selfish or questionable aims.
3473 Of course those who are deliberately trying to wrong or injure others will have to be treated firmly, as we are guardians of each other. With them, there is little question of finding common ground or exercising patience, until the injury is prevented or stopped.
3474 That is, the religion of all true and sincere men of Faith is, or should be, one; and that is the ideal of Islam.
29:47
[ Original ]
وَكَذَٰلِكَ أَنْزَلْنَا إِلَيْكَ الْكِتَابَ ۚ فَالَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يُؤْمِنُونَ بِهِ ۖ وَمِنْ هَٰؤُلَاءِ مَنْ يُؤْمِنُ بِهِ ۚ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الْكَافِرُونَ
[ Abdullah Yusuf Ali ]
And thus (it is) that We have sent down the Book to thee. So the People of the Book believe therein, as also do some of these (pagan Arabs): and none but Unbelievers reject our signs.
Tafseer Commentary
3475 It is in this spirit that all true Revelation comes from Allah. Allah is One, and His Message cannot come in one place or at one time to contradict His Message in another place or at another time in spirit, though there may be local variations according to the needs or understanding of men at any given time or place -
3476 The sincere Jews and Christians found in the Holy Prophet a fulfillment of their own religion. For the names of some Jews who recognised and embraced Islam, see n. 3227 to 26:197. Among the Christians, too, the Faith slowly won ground. Embassies were sent by the Holy Prophet in the 6th and 7th years of the Hijrah to all the principal countries around Arabia, viz., the capital of the Byzantine Empire (Constantinople), the capital of the Persian Empire (Mada'in), the Sasanian capital known to the West by the Greek name of Ctesiphon, (about thirty miles south of modem Baghdad), Syria, Abyssinia, and Egypt. All these (except Persia ) were Christian countries. In the same connection, an embassy was also sent to Yamamah in Arabia itself (east of the Hijaz) where the Banu Hanifah tribe was Christian, like the Harith tribe of Najran who voluntarily sent an embassy to Madman. All these countries except Abyssinia eventually became Muslim, and Abyssinia itself has a considerable Muslim population now and sent some Muslim converts to Madinah in the time of the Prophet himself. As a generalisation, it is true that the Jewish and the Christian peoples as they existed in the seventh century of the Christian era have been mainly absorbed by Islam, as well as the lands in which they predominated. Remnants of them built up new nuclei. The Roman Catholic Church conquered new lands among the northern (Germanic) Pagans and the Byzantine Church among the eastern (Slavonic) Pagans, and the Protestantism of the 16th century gave a fresh stimulus to the main ideas for which Islam stands, viz., the abolition of priestcraft, the right of private judgement, the simplification of ritual, and the insistence upon the simple, practical, everyday duties of life.
3477 The Pagan Arabs also gradually came in until they were all absorbed in Islam.
29:48
[ Original ]
وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَارْتَابَ الْمُبْطِلُونَ
[ Abdullah Yusuf Ali ]
And thou wast not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hand: In that case, indeed, would the talkers of vanities have doubted.
Tafseer Commentary
3478 The Holy Prophet was not a learned man. Before the Qur'an was revealed to him, he never claimed to proclaim a Message from Allah. He was not in the habit of preaching eloquent truths as from a Book, before he received his Revelations, nor was he able to write or transcribe with his own hand. If he had had these worldly gifts, there would have been some plausibility in the charge of the talkers of vanities that he spoke not from inspiration but from other people's books, or that he composed the beautiful verses of the Qur'an himself and committed them to memory in order to recite them to people. The circumstance in which the Qur'an came bear their own testimony to its truth as from Allah.
29:49
[ Original ]
بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ ۚ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا الظَّالِمُونَ
[ Abdullah Yusuf Ali ]
Nay, here are Signs self-evident in the hearts of those endowed with knowledge: and none but the unjust reject Our Signs.
Tafseer Commentary
3479 "Knowledge" ('ilm) means both power of judgement in discerning the value of truth and acquaintance with previous revelations. It implies both literary and spiritual insight. To men so endowed, Allah's revelations and Signs are selfevident. They commend themselves to their hearts, minds, and understandings, which are typified in Arabic by the word sadr, "breast".
3480 Cf. the last clause of verse 47 above. There the argument was that the rejection of the Qur'an was a mark of Unbelief. Now the argument is carried a stage farther. Such rejection is also a mark of injustice, a deliberate perversity in going against obvious Signs, which should convince all honest men.
29:50
[ Original ]
وَقَالُوا لَوْلَا أُنْزِلَ عَلَيْهِ آيَاتٌ مِنْ رَبِّهِ ۖ قُلْ إِنَّمَا الْآيَاتُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ
[ Abdullah Yusuf Ali ]
Ye they say: "Why are not Signs sent down to him from his Lord?" Say: "The signs are indeed with Allah. and I am indeed a clear Warner."
Tafseer Commentary
3481 See last note. In the Qur'an, as said in verse 49, are Signs which should carry conviction to all honest hearts. And yet the Unbelievers ask for Signs! They mean some special kinds of Signs or Miracles, such as their own foolish minds dictate. Everything is possible for Allah, but Allah is not going to humour the follies of men or listen to their disingenuous demands. He has sent a Messenger to explain His Signs clearly, and to warn them of the consequences of rejection. Is it not enough?
29:51
[ Original ]
أَوَلَمْ يَكْفِهِمْ أَنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ
[ Abdullah Yusuf Ali ]
And is it not enough for them that we have sent down to thee the Book which is rehearsed to them? Verily, in it is Mercy and a Reminder to those who believe.
Tafseer Commentary
3482 The perspicuous Qur'an, as explained in detail by Allah's Messenger, in conjunction with Allah's Signs in nature and in the hearts of men, should be enough for all. It is mere fractious opposition to demand vaguely something more. (Cf. also 6:124, and n. 946).
29:52
[ Original ]
قُلْ كَفَىٰ بِاللَّهِ بَيْنِي وَبَيْنَكُمْ شَهِيدًا ۖ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۗ وَالَّذِينَ آمَنُوا بِالْبَاطِلِ وَكَفَرُوا بِاللَّهِ أُولَٰئِكَ هُمُ الْخَاسِرُونَ
[ Abdullah Yusuf Ali ]
Say: "Enough is Allah for a witness between me and you: He knows what is in the heavens and on earth. And it is those who believe in vanities and reject Allah, that will perish (in the end).
Tafseer Commentary
3483 The test of a Revelation is whether it comes from Allah or not. This is made clear by the life and teachings of the Messenger who brings it. No fraud or falsehood can for a moment stand before Allah. All the most hidden things in heaven and earth are open before Him.
3484 If Truth is rejected, Truth does not suffer. It is the rejecters who suffer and perish in the end.
29:53
[ Original ]
وَيَسْتَعْجِلُونَكَ بِالْعَذَابِ ۚ وَلَوْلَا أَجَلٌ مُسَمًّى لَجَاءَهُمُ الْعَذَابُ وَلَيَأْتِيَنَّهُمْ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
[ Abdullah Yusuf Ali ]
They ask thee to hasten on the Punishment (for them): had it not been for a term (of respite) appointed, the Punishment would certainly have come to them: and it will certainly reach them,- of a sudden, while they perceive not!
Tafseer Commentary
3485 Cf. 22:47 and n. 2826. The rejecters of Faith throw out a challenge out of bravado: "Let us see if you can hasten the punishment on us!" This is a vain taunt. Allah's Plan will take its course, and it can neither be delayed nor hastened. It is out of His Mercy that He gives respite to sinners- in order that they may have a chance of repentance. If they do not repent, the Punishment must certainly come to them-and on a sudden, before they perceive that it is coming! And then it will be too late for repentance.
29:54
[ Original ]
يَسْتَعْجِلُونَكَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ
[ Abdullah Yusuf Ali ]
They ask thee to hasten on the Punishment: but, of a surety, Hell will encompass the Rejecters of Faith!-
Tafseer Commentary
3486 The challenge of the wicked for Punishment was answered in the last verse by reference to Allah's merciful Respite, to give chances of repentance. It is answered in this verse by an assurance that if no repentance is forthcoming, the Punishment will be certain and of an all-pervasive kind. Hell will surround them on all sides, and above them and below them.
29:55
[ Original ]
يَوْمَ يَغْشَاهُمُ الْعَذَابُ مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ وَيَقُولُ ذُوقُوا مَا كُنْتُمْ تَعْمَلُونَ
[ Abdullah Yusuf Ali ]
On the Day that the Punishment shall cover them from above them and from below them, and (a Voice) shall say: "Taste ye (the fruits) of your deeds!"
Tafseer Commentary
3487 Cf. a similar phrase in 6:65.
3488 This is not merely a reproach, but a justification of the Punishment. "It is you who brought it on yourselves by your evil deeds: blame none but yourselves. Allah's Mercy gave you many chances: His Justice has now overtaken you."
29:56
[ Original ]
يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ
[ Abdullah Yusuf Ali ]
O My servants who believe! truly, spacious is My Earth: therefore serve ye Me - (and Me alone)!
Tafseer Commentary
3489 There is no excuse for any one to plead that he could not do good or was forced to evil by his circumstances and surroundings, or by the fact that he lived in evil times. We must shun evil and seek good, and Allah's Creation is wide enough to enable us to do that, provided we have the will, the patience, and the constancy to do it. It may be that we have to change our village or city or country; or that we have to change our neighbours or associates; or to change our habits or our hours, our position in life or our human relationships, or our callings. Our integrity before Allah is more important than any of these things, and we must be prepared for exile for Hijrah) in all these senses. For the means with which Allah provides us for His service are ample, and it is our fault if we fail (Cf. 39:10).
29:57
[ Original ]
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ
[ Abdullah Yusuf Ali ]
Every soul shall have a taste of death: In the end to Us shall ye be brought back.
Tafseer Commentary
3490 Cf. 3:185. n. 491, and 21:35 and n. 2697. Death is the separation of the soul from the body when the latter perishes. We should not be afraid of death, for it only brings us back to Allah. The various kinds of hijrah or exile, physical and spiritual, mentioned in the last note, are also modes of death in a sense: what is there to fear in them?
29:58
[ Original ]
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفًا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ نِعْمَ أَجْرُ الْعَامِلِينَ
[ Abdullah Yusuf Ali ]
But those who believe and work deeds of righteousness - to them shall We give a Home in Heaven,- lofty mansions beneath which flow rivers,- to dwell therein for aye;- an excellent reward for those who do (good)!-
Tafseer Commentary
3491 The goodly homes mentioned in 16:41 referred to this life, but it was stated there that the reward of the Hereafter would be greater. Here the simile of the Home is referred to Heaven: it will be beautiful: it will be picturesque, with the sight and sound of softly murmuring streams: it will be lofty or sublime: and it will be eternal.
29:59
[ Original ]
الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
[ Abdullah Yusuf Ali ]
Those who persevere in patience, and put their trust, in their Lord and Cherisher.
29:60
[ Original ]
وَكَأَيِّنْ مِنْ دَابَّةٍ لَا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ
[ Abdullah Yusuf Ali ]
How many are the creatures that carry not their own sustenance? It is Allah who feeds (both) them and you: for He hears and knows (all things).
Tafseer Commentary
3492 If we look at the animal creation, we see that many creatures seem almost helpless to find their own food or sustain their full life, being surrounded by many enemies. Yet in the Plan of Allah they find full sustenance and protection. So does man. Man's needs-as well as helplessness-are by many degrees greater. Yet Allah provides for him as for all His creatures. Allah listens to the wish and cry of all His creatures and He knows their needs and how to provide for them all. Man should not therefore hesitate to suffer exile or persecution in Allah's Cause.
29:61
[ Original ]
وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ ۖ فَأَنَّىٰ يُؤْفَكُونَ
[ Abdullah Yusuf Ali ]
If indeed thou ask them who has created the heavens and the earth and subjected the sun and the moon (to his Law), they will certainly reply, "(Allah)". How are they then deluded away (from the truth)?
Tafseer Commentary
3493 Cf. 23:84-89. "Them" in both passages refers to the sort of inconsistent men who acknowledge the power of Allah, but are deluded by false notions into disobedience of Allah's Law and disregard of Allah's Message (see also 31:25, 43:9, and 43:11).
3494 Cf. 13:2, and 23:85. The perfect order and law of Allah's universe should be Signs to man's intelligence to get his own will into tune with Allah's Will; for only so can he hope to attain his full development.
29:62
[ Original ]
اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
[ Abdullah Yusuf Ali ]
Allah enlarges the sustenance (which He gives) to whichever of His servants He pleases; and He (similarly) grants by (strict) measure, (as He pleases): for Allah has full knowledge of all things.
Tafseer Commentary
3495 Cf. 13:26 . Unequal gifts are not a sign of chaos in Allah's universe. Allah provides for all according to their real needs and their most suitable requirement, according to His perfect knowledge and understanding of His creatures.
29:63
[ Original ]
وَلَئِنْ سَأَلْتَهُمْ مَنْ نَزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِنْ بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّهُ ۚ قُلِ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ
[ Abdullah Yusuf Ali ]
And if indeed thou ask them who it is that sends down rain from the sky, and gives life therewith to the earth after its death, they will certainly reply, "(Allah)!" Say, "Praise be to Allah." But most of them understand not.
Tafseer Commentary
3496 In 29:61 above, the point was that there is a certain type of man that realises the power of Allah, but yet goes after false ideas and false worship. Here the point is that there is another type of man to whom the goodness of Allah is made clear by rain and the gifts of nature and who realises the daily, seasonal, and secular changes which evidence Allah's goodness in giving us life (physical and spiritual) and reviving us after we seem to die,-and who yet fails to draw the right conclusion from it and to make his own life true and beautiful, so that when his period of probation in this transitory life is ended, he can enter into his eternal heritage. Having come so far such men fail at the crucial stage. At that stage they ought to have praised and glorified Allah, and accepted His Grace and Light, but they show their want of true understanding by failing to profit by Allah's gifts.
29:64
[ Original ]
وَمَا هَٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ ۚ لَوْ كَانُوا يَعْلَمُونَ
[ Abdullah Yusuf Ali ]
What is the life of this world but amusement and play? but verily the Home in the Hereafter,- that is life indeed, if they but knew.
Tafseer Commentary
3497 Cf. 6:32 . Amusement and play have no lasting significance except as preparing us for the serious work of life. So this life is but an interlude, a preparation for the real Life, which is in the Hereafter. This world's vanities are therefore to be taken for what they are worth; but they are not to be allowed to deflect our minds from the requirements of the inner life that really matters.
29:65
[ Original ]
فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ
[ Abdullah Yusuf Ali ]
Now, if they embark on a boat, they call on Allah, making their devotion sincerely (and exclusively) to Him; but when He has delivered them safely to (dry) land, behold, they give a share (of their worship to others)!-
Tafseer Commentary
3498 Cf. 7:29 , where I have slightly varied the English phrase according to the context. It was shown in the last verse that the life of this world is fleeting, and that the true life-that which matters-is the Life in the Hereafter. In contrast with this inner reality is now shown the shortsighted folly of man. When he faces the physical dangers of the sea, which are but an incident in the phenomenal world, he actually and sincerely seeks the help of Allah; but when he is safely back on land, he forgets the Realities. plunges into the pleasures and vanities of fleeting phenomena, and his devotion, which should be given exclusively to Allah, is shared by idols and vanities of his own imagination. (R).
29:66
[ Original ]
لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ وَلِيَتَمَتَّعُوا ۖ فَسَوْفَ يَعْلَمُونَ
[ Abdullah Yusuf Ali ]
Disdaining ungratefully Our gifts, and giving themselves up to (worldly) enjoyment! But soon will they know.
Tafseer Commentary
3499 Such folly results in the virtual rejection (even though it may not be express) of Allah and His Grace. It plunges man into the pleasures and vanities that merely delude and are bound to pass away. This delusion, however, will come to an end when the true Reality of the Hereafter will shine forth in all its splendour.
29:67
[ Original ]
أَوَلَمْ يَرَوْا أَنَّا جَعَلْنَا حَرَمًا آمِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ ۚ أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ اللَّهِ يَكْفُرُونَ
[ Abdullah Yusuf Ali ]
Do they not then see that We have made a sanctuary secure, and that men are being snatched away from all around them? Then, do they believe in that which is vain, and reject the Grace of Allah.
Tafseer Commentary
3500 If they want evidences of their folly in the phenomenal world itself, they will see sacred Sanctuaries where Allah's Truth abides safely in the midst of the Deluge of broken hopes, disappointed ambitions and unfulfilled plans in the world around. The immediate reference was to the Sanctuary of Makkah and the gradual progress of Islam in the districts surrounding the Quraysh in the midst of the trying Makkan period. But the general application holds good for all times and places.
29:68
[ Original ]
وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِالْحَقِّ لَمَّا جَاءَهُ ۚ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ
[ Abdullah Yusuf Ali ]
And who does more wrong than he who invents a lie against Allah or rejects the Truth when it reaches him? Is there not a home in Hell for those who reject Faith?
Tafseer Commentary
3501 Cf. 6:21 . Even from a worldly point of view those who reject Allah's Truth are at a disadvantage. But those who deliberately invent lies and set up false gods for worship-what punishment can we imagine for them except a permanent deprivation of Allah's grace, and a home in Hell? (R).
29:69
[ Original ]
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ
[ Abdullah Yusuf Ali ]
And those who strive in Our (cause),- We will certainly guide them to Our Paths: For verily Allah is with those who do right.
Tafseer Commentary
3502 Strive in Our Cause. All that man can do is to strive in Allah's Cause. As soon as he strives with might and main, with constancy and determination, the Light and Mercy of Allah come to meet him. They cure his defects and shortcomings. They provide him with the means by which he can raise himself above himself. They point out the Way, and all the Paths leading up to it. See next note.
3503 The Way of Allah (al Sirat al Mustaqim) is a Straight Way . But men have strayed from it in all directions. And there are numerous Paths by which they can get back to the Right Way , the way in which the purity of their own nature, and the Will and Mercy of Allah, require them to walk. All these numerous Paths become open to them once they give their hearts in keeping to Allah and work in right Endeavour (Jihad) with all their mind and soul and resources. Thus will they get out of the Spider's web of this frail world and attain to eternal Bliss in the fulfilment of their true Destiny.
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