Verse 1:1: The Basmalah
1:1a: بِسْمِ اللَّهِ In the name of Allah (বিস্মিল্লা-হি; s-m-w / স-ম-ও – to be high, name // ism // Cognate: Hebrew: šēm "name" ; '-l-h / ء-ল-হ – god, deity // Allāh // Cognate: Syriac: Alāhā "God")
1:1b: الرَّحْمَٰنِ the Entirely Merciful (র্-রহমা-নি; r-ḥ-m / র-হ-ম – to have mercy, womb // al-raḥmān // Cognate: Aramaic: Raḥmānā "the Merciful One")
1:1c: الرَّحِيمِ the Especially Merciful (র্-রহীম্; r-ḥ-m / র-হ-ম – to have mercy, womb // al-raḥīm // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 1:1:
This opening invocation, the Basmalah, establishes the foundational principle of seeking divine sanction and blessing for every undertaking. It frames the entire Qur'ānic message within the context of God's two primary attributes of mercy: al-Raḥmān, denoting a universal, all-encompassing mercy for all creation, and al-Raḥīm, indicating a specific, intensive mercy reserved for the faithful.
Verse 1:3: The Attributes of Mercy
1:3a: الرَّحْمَٰنِ The Entirely Merciful (র্-রহমা-নি; r-ḥ-m / র-হ-ম – to have mercy, womb // al-raḥmān // Cognate: Aramaic: Raḥmānā "the Merciful One")
1:3b: الرَّحِيمِ the Especially Merciful (র্-রহীম্; r-ḥ-m / র-হ-ম – to have mercy, womb // al-raḥīm // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 1:3:
This verse repeats the attributes of mercy from the Basmalah, placing them immediately after the declaration of God's lordship (in 1:2) to emphasize that His dominion is fundamentally characterized by mercy. The repetition underscores that the relationship between the Lord of all worlds and His creation is defined not by sheer power but by His vast and particularized compassion, reassuring the worshipper of His benevolent nature.
Verse 2:3: The Unseen Faith
2:3a: الَّذِينَ يُؤْمِنُونَ Those who believe (আল্লাযীনা ইউ'মিনূনা; '-m-n / ء-ম-ন – to believe, trust // yu'minūna // Cognate: Hebrew: he'ĕmīn "to believe")
2:3b: بِالْغَيْبِ in the unseen (বিল্-গাইবি; gh-y-b / গ-য়-ব – to be absent, unseen // ghayb // Cognate: [Cognate: none])
2:3c: وَيُقِيمُونَ الصَّلَاةَ and establish prayer (ওয়া ইউক্বীমূনাস্-সলা-তা; q-w-m / ক-ও-ম – to stand, establish // yuqīmūna // Cognate: Aramaic: qūm "to stand" ; ṣ-l-w / স-ল-ও – to pray, connect // ṣalāt // Cognate: Syriac: ṣlōṯā "prayer")
2:3d: وَمِمَّا رَزَقْنَاهُمْ and from what We have provided them (ওয়া মিম্মা- রযাক্ব্না-হুম্; r-z-q / র-য-ক – to provide sustenance // razaqnāhum // Cognate: Middle Persian: rōzīg "daily bread")
2:3e: يُنفِقُونَ they spend (ইউন্ফিকৄনা; n-f-q / ন-ফ-ক – to spend, exit // yunfiqūna // Cognate: [Cognate: none])
Tafsīr 2:3:
This verse defines the primary characteristics of the 'muttaqīn' (God-conscious), grounding their piety in both faith and action. Their belief is not limited to the observable but extends to 'al-ghayb' (the unseen realities), and this internal conviction is manifested externally through the establishment of prayer ('ṣalāt') and the charitable spending ('yunfiqūn') from God-given provisions.
Verse 2:28: The Cycle of Life
2:28a: كَيْفَ تَكْفُرُونَ بِاللَّهِ How can you disbelieve in Allah (কাইফা তাক্ফুরূনা বিল্লা-হি; k-f-r / ক-ফ-র – to deny, disbelieve // takfurūna // Cognate: Akkadian: kapāru "to wipe off")
2:28b: وَكُنتُمْ أَمْوَاتًا seeing you were lifeless (ওয়া কুন্তুম্ আম্ওয়া-তান্; m-w-t / ম-ও-ত – to die, be lifeless // amwātan // Cognate: Akkadian: mūtu "death")
2:28c: فَأَحْيَاكُمْ and He brought you to life (ফাআহ্ইয়া-কুম্; ḥ-y-y / হ-য়-য় – to live, give life // aḥyākum // Cognate: Hebrew: ḥāyāh "to live")
2:28d: ثُمَّ يُمِيتُكُمْ then He will cause you to die (ছুম্মা ইউমীতুকুম্; m-w-t / ম-ও-ত – to die // yumītukum // Cognate: Akkadian: mūtu "death")
2:28e: ثُمَّ يُحْيِيكُمْ then He will bring you to life again (ছুম্মা ইউহ্ইয়ীকুম্; ḥ-y-y / হ-য়-য় – to live // yuḥyīkum // Cognate: Hebrew: ḥāyāh "to live")
2:28f: ثُمَّ إِلَيْهِ تُرْجَعُونَ and then to Him you will be returned (ছুম্মা ইলাইহি তুর্জ্বাঊ'না; r-j-' / র-জ-আ' – to return // turja'ūna // Cognate: [Cognate: none])
Tafsīr 2:28:
This verse presents a powerful rhetorical question to challenge disbelief by highlighting God's absolute power over existence. It confronts humanity with its own existential cycle—from nonexistence ('amwātan') to life ('aḥyākum'), then to death and subsequent resurrection—arguing that the creator of this cycle is the only one deserving of worship and to whom all are ultimately accountable.
Verse 2:30: The Vicegerent
2:30a: وَإِذْ قَالَ رَبُّكَ And when your Lord said (ওয়া ইয ক্ব-লা রব্বুকা; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice" ; r-b-b / র-ব-ব – lord, sustainer // rabbuka // Cognate: Ugaritic: rb "chief")
2:30b: لِلْمَلَائِكَةِ to the angels (লিল্-মলা--ইকাতি; l-'-k / ল-ء-ক – to send a message, angel // malā'ikah // Cognate: Hebrew: mal'āḵ "messenger")
2:30c: إِنِّي جَاعِلٌ فِي الْأَرْضِ "Indeed, I will make upon the earth (ইন্নী জা-'ইলুন্ ফিল্-আরদ্বি; j-'-l / জ-আ'-ল – to make, place // jā'ilun // Cognate: [Cognate: none] ; '-r-ḍ / ء-র-দ – earth, land // arḍ // Cognate: Akkadian: erṣetu "earth")
2:30d: خَلِيفَةً a successive authority" (খলীফাতান্; kh-l-f / খ-ল-ফ – to succeed, follow // khalīfah // Cognate: Aramaic: ḥălāp "instead of")
2:30e: قَالُوا أَتَجْعَلُ فِيهَا They said, "Will You place upon it (ক্ব-লূই আতা জ্'আ'লু ফীহা-; q-w-l / ক-ও-ল – to say // qālū // Cognate: Ge'ez: qāla "voice")
2:30f: مَن يُفْسِدُ فِيهَا one who will cause corruption therein (মাঁই ইউফ্সিদু ফীহা; f-s-d / ফ-স-দ – to be corrupt, decay // yufsidu // Cognate: [Cognate: none])
2:30g: وَيَسْفِكُ الدِّمَاءَ and shed blood (ওয়া ইয়াস্ফিকুদ্-দিমা--আ; s-f-k / স-ফ-ক – to shed, pour out // yasfiku // Cognate: [Cognate: none] ; d-m-y / দ-ম-য় – blood // dimā' // Cognate: Hebrew: dām "blood")
2:30h: وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ while we declare Your praise (ওয়া নাহ্নু নুসাব্বিহু বিহাম্দিকা; s-b-ḥ / স-ব-হ – to praise, glorify // nusabbiḥu // Cognate: [Cognate: none] ; ḥ-m-d / হ-ম-দ – to praise // ḥamdika // Cognate: Ge'ez: ḥamada "to thank")
2:30i: وَنُقَدِّسُ لَكَ and sanctify You?" (ওয়া নুক্বাদ্দিসু লাকা; q-d-s / ক-দ-স – to be holy, sacred // nuqaddisu // Cognate: Hebrew: qādaš "to be holy")
2:30j: قَالَ إِنِّي أَعْلَمُ He said, "Indeed, I know (ক্ব-লা ইন্নীই আ'লামু; '-l-m / আ'-ল-ম – to know // a'lamu // Cognate: Hebrew: 'ālam "to be hidden")
2:30k: مَا لَا تَعْلَمُونَ that which you do not know" (মা- লা- তা'লামূন্; '-l-m / আ'-ল-ম – to know // ta'lamūn // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 2:30:
This verse initiates the story of humanity's creation by recounting the divine declaration to the angels of appointing a 'khalīfah' (vicegerent) on Earth. The angels question this based on their foresight of human corruption and bloodshed, contrasting it with their own perfect worship, but God ends the dialogue by asserting His superior knowledge ('I know that which you do not know'), indicating a divine wisdom and purpose beyond their comprehension.
Verse 2:32: Angelic Submission
2:32a: قَالُوا سُبْحَانَكَ They said, "Exalted are You; (ক্ব-লূ সুব্হা-নাকা; s-b-ḥ / স-ব-হ – to praise, glorify // subḥānaka // Cognate: [Cognate: none])
2:32b: لَا عِلْمَ لَنَا we have no knowledge (লা- ই'ল্মা লানা-; '-l-m / আ'-ল-ম – to know // 'ilm // Cognate: Hebrew: 'ālam "to be hidden")
2:32c: إِلَّا مَا عَلَّمْتَنَا except what You have taught us (ইল্লা- মা- আ'ল্লাম্তানা-; '-l-m / আ'-ল-ম – to know // 'allamtanā // Cognate: Hebrew: 'ālam "to be hidden")
2:32d: إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ Indeed, it is You who is the All-Knowing, the All-Wise." (ইন্নাকা আন্তাল্-আ'লীমুল্-হাকীম্; '-l-m / আ'-ল-ম – to know // al-'alīm // Cognate: Hebrew: 'ālam "to be hidden" ; ḥ-k-m / হ-ক-ম – to judge, be wise // al-ḥakīm // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 2:32:
This verse captures the angels' immediate submission to God's wisdom after He demonstrated Adam's superior knowledge. Their response, 'Subḥānaka' (Glory to You), is a profound admission of their limited perspective and a recognition that all knowledge ('ilm') originates solely from God. They affirm His divine attributes as 'al-'Alīm' (the All-Knowing) and 'al-Ḥakīm' (the All-Wise), acknowledging that His actions are based on perfect knowledge and wisdom that they do not possess.
Verse 2:37: Divine Forgiveness
2:37a: فَتَلَقَّىٰ آدَمُ Then Adam received (ফাতালাক্ব্ক্ব-- আ-দামু; l-q-y / ল-ক-য় – to meet, receive // talaqqā // Cognate: [Cognate: none])
2:37b: مِن رَّبِّهِ كَلِمَاتٍ from his Lord words (মির রব্বিহী কালিমা-তিন্; r-b-b / র-ব-ব – lord, sustainer // rabbihi // Cognate: Ugaritic: rb "chief" ; k-l-m / ক-ল-ম – to speak, word // kalimātin // Cognate: Aramaic: kelmā "word")
2:37c: فَتَابَ عَلَيْهِ and He turned to him in forgiveness (ফাতা-বা আ'লাইহি; t-w-b / ত-ও-ব – to return, repent // tāba // Cognate: Hebrew: shuv "to return")
2:37d: إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ Indeed, He is the Accepter of repentance, the Merciful. (ইন্নাহূ হুওয়াত্-তাওয়া-বুর রহীম্; t-w-b / ত-ও-ব – to return, repent // al-tawwāb // Cognate: Hebrew: shuv "to return" ; r-ḥ-m / র-হ-ম – to have mercy, womb // al-raḥīm // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 2:37:
This verse establishes the paradigm of repentance and divine mercy following Adam's transgression. It shows that God did not abandon Adam but actively taught him the 'kalimāt' (words) of repentance, thereby initiating the path to forgiveness. The verse concludes by emphasizing God's intrinsic nature as 'al-Tawwāb' (the Oft-Returning to mercy) and 'al-Raḥīm' (the Especially Merciful), demonstrating that His forgiveness is accessible and abundant.
Verse 2:54: Repentance Through Sacrifice
2:54a: وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ And when Moses said to his people (ওয়া ইয ক্ব-লা মূসা- লিক্বাওমিহী; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice" ; q-w-m / ক-ও-ম – people, nation // qawmihi // Cognate: Akkadian: qā'um "people")
2:54b: يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ "O my people, indeed you have wronged (ইয়া- ক্বাওমি ইন্নাকুম্ যলাম্তুম্; ẓ-l-m / য-ল-ম – to wrong, be dark // ẓalamtum // Cognate: Ge'ez: ṣalmat "darkness")
2:54c: أَنفُسَكُم بِاتِّخَاذِكُمُ الْعِجْلَ yourselves by your taking of the calf (আন্ফুসাকুম্ বিত্তিখা-যিকুমুল্-ই'জ্লা; '-kh-dh / ء-খ-য – to take // ittikhādhikum // Cognate: Ugaritic: aḥd "to seize" ; '-j-l / আ'-জ-ল – calf // al-'ijl // Cognate: Hebrew: 'ēḡel "calf")
2:54d: فَتُوبُوا إِلَىٰ بَارِئِكُمْ so repent to your Creator (ফাতূবূই ইলা- বা-রিইকুম্; t-w-b / ত-ও-ব – to return, repent // tūbū // Cognate: Hebrew: shuv "to return" ; b-r-' / ব-র-ء – to create, form // bāri'ikum // Cognate: Akkadian: barû "to see, create")
2:54e: فَاقْتُلُوا أَنفُسَكُمْ and kill yourselves (ফাক্ব্তুলূই আন্ফুসাকুম্; q-t-l / ক-ত-ল – to kill // faqtulū // Cognate: Aramaic: qəṭal "to kill")
2:54f: ذَٰلِكُمْ خَيْرٌ لَّكُمْ That is best for you (যা-লিকুম্ খইরুલ્ лакум; kh-y-r / খ-য়-র – good, better // khayrun // Cognate: Sabaean: ḫyr "good")
2:54g: عِندَ بَارِئِكُمْ in the sight of your Creator." (ই'ন্দা বা-রিইকুম্; b-r-' / ব-র-ء – to create, form // bāri'ikum // Cognate: Akkadian: barû "to see, create")
2:54h: فَتَابَ عَلَيْكُمْ Then He turned to you in forgiveness. (ফাতা-বা আ'লাইকুম্; t-w-b / ত-ও-ব – to return, repent // tāba // Cognate: Hebrew: shuv "to return")
2:54i: إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ Indeed, He is the Accepter of repentance, the Merciful. (ইন্নাহূ হুওয়াত্-তাওয়া-বুর রহীম্; t-w-b / ত-ও-ব – to return, repent // al-tawwāb // Cognate: Hebrew: shuv "to return" ; r-ḥ-m / র-হ-ম – to have mercy, womb // al-raḥīm // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 2:54:
This verse recounts the severe penance required for the sin of the Golden Calf, highlighting the gravity of idolatry. Moses commands his people to repent to their 'Bāri'' (Creator) through an extreme act of purification—the execution of the guilty by the innocent—which is paradoxically described as 'khayrun lakum' (better for you) as it cleanses the community. This drastic measure was accepted by God, who is ultimately affirmed as 'al-Tawwāb' and 'al-Raḥīm', showing that even the gravest sins can be forgiven through sincere, albeit difficult, repentance.
Verse 2:56: Resurrection After Proof
2:56a: ثُمَّ بَعَثْنَاكُم Then We revived you (ছুম্মা বাআ'ছ্না-কুম্; b-'-th / ব-আ'-ث – to send, resurrect // ba'athnākum // Cognate: [Cognate: none])
2:56b: مِّن بَعْدِ مَوْتِكُمْ after your death (মিম্ বা'দি মাওতিকুম্; b-'-d / ব-আ'-দ – after // ba'di // Cognate: Ugaritic: b'd "behind" ; m-w-t / ম-ও-ত – to die // mawtikum // Cognate: Akkadian: mūtu "death")
2:56c: لَعَلَّكُمْ تَشْكُرُونَ that you might be grateful. (লাআ'ল্লাকুম্ তাশ্কুরূন্; sh-k-r / শ-ক-র – to be grateful, thank // tashkurūn // Cognate: Hebrew: šākar "to hire, reward")
Tafsīr 2:56:
This verse describes a miraculous event where a group from the Children of Israel were resurrected after a divinely caused death (referenced in the previous verse). This act of bringing them back to life ('ba'athnākum min ba'di mawtikum') served as an undeniable sign of God's power. The stated purpose of this miracle was so they might cultivate 'shukr' (gratitude), recognizing the immense blessing of being given life a second time.
Verse 2:107: Absolute Sovereignty
2:107a: أَلَمْ تَعْلَمْ Do you not know (আলাম্ তা'লাম্; '-l-m / আ'-ল-ম – to know // ta'lam // Cognate: Hebrew: 'ālam "to be hidden")
2:107b: أَنَّ اللَّهَ لَهُ مُلْكُ that to Allah belongs the dominion (আন্নাল্লা-হা লাহূ মুল্কুস্; m-l-k / ম-ল-ক – to possess, rule // mulk // Cognate: Akkadian: malku "king")
2:107c: السَّمَاوَاتِ وَالْأَرْضِ of the heavens and the earth? (স্-সামা-ওয়া-তি অল্-আরদ্বি; s-m-w / স-ম-ও – heaven, sky // samāwāti // Cognate: Akkadian: šamû "sky" ; '-r-ḍ / ء-র-দ – earth, land // arḍ // Cognate: Akkadian: erṣetu "earth")
2:107d: وَمَا لَكُم مِّن دُونِ اللَّهِ And besides Allah you have not (ওয়া মা- লাকুম্ মিন্ দূনিল্লা-হি; d-w-n / দ-ও-ন – besides, other than // dūn // Cognate: [Cognate: none])
2:107e: مِن وَلِيٍّ وَلَا نَصِيرٍ any protector or any helper. (মিঁও ওয়ালিয়্যিওঁ ওয়ালা- নসীরিন্; w-l-y / ও-ল-য় – to be near, protect // waliyyin // Cognate: [Cognate: none] ; n-ṣ-r / ন-স-র – to help, give victory // naṣīrin // Cognate: Aramaic: nְṣַר "to watch, guard")
Tafsīr 2:107:
This verse asserts God's absolute and exclusive sovereignty ('mulk') over the entirety of creation, a fact presented as self-evident knowledge. It logically concludes that because His dominion is total, no other entity can act as a true 'walī' (protector) or 'naṣīr' (helper) against or besides Him. This reinforces the core concept of Tawḥīd by negating the efficacy of any intercessor or ally other than God Himself.
Verse 2:117: The Creative Command
2:117a: بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ The Originator of the heavens and the earth. (বাদীউ'স্-সামা-ওয়া-তি অল্-আরদ্বি; b-d-' / ব-দ-আ' – to originate, create uniquely // badī'u // Cognate: [Cognate: none] ; s-m-w / স-ম-ও – heaven, sky // samāwāti // Cognate: Akkadian: šamû "sky" ; '-r-ḍ / ء-র-দ – earth, land // arḍ // Cognate: Akkadian: erṣetu "earth")
2:117b: وَإِذَا قَضَىٰ أَمْرًا When He decrees a matter, (ওয়া ইযা- ক্বাদ্বোয়া-- আম্রান্; q-ḍ-y / ক-দ-য় – to decree, judge // qaḍā // Cognate: Hebrew: qāṣāh "end, determine" ; '-m-r / ء-ম-র – matter, command // amran // Cognate: Ugaritic: amr "to see, command")
2:117c: فَإِنَّمَا يَقُولُ لَهُ He only says to it, (ফাইন্নামা- ইয়াক্বূলু লাহূ; q-w-l / ক-ও-ল – to say // yaqūlu // Cognate: Ge'ez: qāla "voice")
2:117d: كُن فَيَكُونُ "Be," and it is. (কুন ফাইয়াকূনু; k-w-n / ক-ও-ন – to be // kun fa-yakūnu // Cognate: Hebrew: kūn "to be established")
Tafsīr 2:117:
This verse describes God's absolute creative power, defining Him as the 'Badī''—the unparalleled Originator of the cosmos from nothing. It then explains the instantaneous and effortless mechanism of His creation: His decree ('qaḍā') is not a process but a simple command, 'Kun' ('Be!'), which brings the intended matter into existence ('fa-yakūnu') immediately and without fail.
Verse 2:127: The Prayer of Abraham
2:127a: وَإِذْ يَرْفَعُ إِبْرَاهِيمُ And when Abraham was raising (ওয়া ইয ইয়ার্ফাঊ' ইব্রা-হীมูล; r-f-' / র-ফ-আ' – to raise, elevate // yarfa'u // Cognate: [Cognate: none])
2:127b: الْقَوَاعِدَ مِنَ الْبَيْتِ the foundations of the House (ল্-ক্বওয়া-ই'দা মিনাল্-বাইতি; q-'-d / ক-আ'-দ – to sit, base // qawā'ida // Cognate: [Cognate: none] ; b-y-t / ব-য়-ত – house, dwelling // al-bayt // Cognate: Hebrew: bayiṯ "house")
2:127c: وَإِسْمَاعِيلُ with Ishmael, (ওয়া ইস্মা-'ঈলু; s-m-' / স-ম-আ' – to hear // ismā'īl // Cognate: Hebrew: Yishma'el "God hears")
2:127d: رَبَّنَا تَقَبَّلْ مِنَّا "Our Lord, accept from us. (রব্বানা- তাক্বব্বাল্ মিন্না-; r-b-b / র-ব-ব – lord, sustainer // rabbanā // Cognate: Ugaritic: rb "chief" ; q-b-l / ক-ব-ল – to accept, receive // taqabbal // Cognate: Akkadian: qablu "battle, encounter")
2:127e: إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ Indeed, You are the Hearing, the Knowing. (ইন্নাকা আন্তাস্-সামীউ'ল্-আ'লীম্; s-m-' / স-ম-আ' – to hear // al-samī' // Cognate: Akkadian: šemû "to hear" ; '-l-m / আ'-ল-ম – to know // al-'alīm // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 2:127:
This verse captures a moment of profound humility and devotion during the construction of the Ka'bah. As Abraham and Ishmael perform the monumental task of raising its foundations, their focus is not on their physical effort but on its spiritual acceptance, praying 'Rabbanā taqabbal minnā' (Our Lord, accept from us). They appeal to God's attributes as 'al-Samī'' (the All-Hearing) of their prayer and 'al-'Alīm' (the All-Knowing) of their sincere intentions.
Verse 2:129: Prayer for a Prophet
2:129a: رَبَّنَا وَابْعَثْ فِيهِمْ Our Lord, and send among them (রব্বানা- ওয়াব্আ'ছ ফীহিম্; r-b-b / র-ব-ব – lord, sustainer // rabbanā // Cognate: Ugaritic: rb "chief" ; b-'-th / ব-আ'-ث – to send, resurrect // wab'ath // Cognate: [Cognate: none])
2:129b: رَسُولًا مِّنْهُمْ a messenger from themselves (রসূলাম্ মিন্হুম্; r-s-l / র-স-ল – to send // rasūlan // Cognate: Ugaritic: rš "head, chief")
2:129c: يَتْلُو عَلَيْهِمْ آيَاتِكَ who will recite to them Your verses (ইয়াত্লূ আ'লাইহিম্ আ-য়া-তিকা; t-l-w / ত-ল-ও – to follow, recite // yatlū // Cognate: [Cognate: none] ; '-y-y / ء-য়-য় – sign, miracle // āyātika // Cognate: Hebrew: 'ōt "sign")
2:129d: وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ and teach them the Book and wisdom (ওয়া ইউআ'ল্লিমুহুমুল্-কিতা-বা অল্-হিক্মাতা; '-l-m / আ'-ল-ম – to know, teach // yu'allimuhum // Cognate: Hebrew: 'ālam "to be hidden" ; k-t-b / ক-ত-ব – write, decree // al-kitāb // Cognate: Hebrew: kəṯāḇ "writing" ; ḥ-k-m / হ-ক-ম – to judge, be wise // al-ḥikmah // Cognate: Ugaritic: ḥkm "wise")
2:129e: وَيُزَكِّيهِمْ and purify them. (ওয়া ইউযাক্কীহিম্; z-k-w / য-ক-ও – to be pure, grow // yuzakkīhim // Cognate: Aramaic: zəkū "purity")
2:129f: إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ Indeed, You are the Exalted in Might, the Wise." (ইন্নাকা আন্তাল্-আ'যীযুল্-হাকীম্; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none] ; ḥ-k-m / হ-ক-ম – to judge, be wise // al-ḥakīm // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 2:129:
This verse continues the prayer of Abraham and Ishmael, prophetically asking for a future messenger from their descendants for the community at Mecca. The specified mission of this messenger is fourfold: reciting the revelations ('yatlū āyātika'), teaching the scripture ('al-kitāb') and wisdom ('al-ḥikmah'), and purifying the community ('yuzakkīhim'). The prayer concludes by appealing to God as 'al-'Azīz' (the Almighty), who has the power to fulfill this request, and 'al-Ḥakīm' (the All-Wise), who knows the perfect time and person for this mission.
Verse 2:143: A Justly Balanced Nation
2:143a: وَكَذَٰلِكَ جَعَلْنَاكُمْ And thus We have made you (ওয়া কাযা-লিকা জাআ'ল্না-কুম্; j-'-l / জ-আ'-ল – to make, place // ja'alnākum // Cognate: [Cognate: none])
2:143b: أُمَّةً وَسَطًا a justly balanced nation (উম্মাতাওঁ ওয়া সাত্বোয়ান্; '-m-m / ء-ম-ম – nation, community // ummatan // Cognate: Hebrew: 'ummā "tribe" ; w-s-ṭ / ও-স-ত – middle, center // wasaṭan // Cognate: Ge'ez: wasṭ "midst")
2:143c: لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ that you will be witnesses over mankind (লিতা কূনূ শুহাদা--আ আ'লান্-না-সি; sh-h-d / শ-হ-দ – to witness, testify // shuhadā'a // Cognate: Hebrew: 'ēḏ "witness" ; '-n-s / ء-ন-স – mankind // al-nās // Cognate: Ge'ez: 'ənsa "man")
2:143d: وَيَكُونَ الرَّسُولُ عَلَيْكُمْ and the Messenger will be over you (ওয়া ইয়াকূনಾರ್-রসূলু আ'লাইকুম্; r-s-l / র-স-ল – to send // al-rasūlu // Cognate: Ugaritic: rš "head, chief")
2:143e: شَهِيدًا a witness. ( শাহীদা; sh-h-d / শ-হ-দ – to witness, testify // shahīdan // Cognate: Hebrew: 'ēḏ "witness")
Tafsīr 2:143:
This verse defines the unique status and responsibility of the Muslim community ('Ummah'). They are designated as an 'ummatan wasaṭan,' a term signifying a nation that is justly balanced, moderate, and morally centered, chosen to serve as 'shuhadā'' (witnesses or exemplars) of divine guidance for all of humanity. In turn, the Messenger Muhammad serves as the ultimate witness and standard for the Muslim community itself, ensuring its adherence to the divine path.
Verse 2:153: Seeking Aid in Patience
2:153a: يَا أَيُّهَا الَّذِينَ آمَنُوا O you who have believed, (ইয়া--আইয়্যুহাল্লাযীনা আ-মানূ; '-m-n / ء-ম-ন – to believe, trust // āmanū // Cognate: Hebrew: he'ĕmīn "to believe")
2:153b: اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ seek help through patience and prayer. (স্-তাঈ'নূ বিস্-সব্রি ওয়াস্-সলা-তি; '-w-n / আ'-ও-ন – to help, aid // ista'īnū // Cognate: [Cognate: none] ; ṣ-b-r / স-ব-র – to be patient, persevere // al-ṣabr // Cognate: [Cognate: none] ; ṣ-l-w / স-ল-ও – to pray, connect // al-ṣalāt // Cognate: Syriac: ṣlōṯā "prayer")
2:153c: إِنَّ اللَّهَ مَعَ الصَّابِرِينَ Indeed, Allah is with the patient. (ইন্নাল্লা-হা মাআ'স্-স-বিরীন্; ṣ-b-r / স-ব-র – to be patient, persevere // al-ṣābirīn // Cognate: [Cognate: none])
Tafsīr 2:153:
This verse provides a direct command to the believers on how to navigate life's challenges, prescribing two essential tools for seeking divine assistance: 'ṣabr' (patience, perseverance, and self-restraint) and 'ṣalāt' (prayer). It concludes with a powerful reassurance that God's support and presence ('ma'a') are specifically with those who demonstrate patience, making perseverance a prerequisite for divine aid.
Verse 2:163: The One God
2:163a: وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ And your god is one God. (ওয়া ইলা-হুকুম্ ইলা-হুওঁ ওয়া-হিদুন্; '-l-h / ء-ল-হ – god, deity // ilāhukum // Cognate: Ugaritic: il "god" ; w-ḥ-d / ও-হ-দ – to be one // wāḥidun // Cognate: Hebrew: 'eḥād "one")
2:163b: لَّا إِلَٰهَ إِلَّا هُوَ There is no deity except Him, (লা--ইলা-হা ইল্লা- হুওয়া; '-l-h / ء-ল-হ – god, deity // ilāha // Cognate: Ugaritic: il "god")
2:163c: الرَّحْمَٰنُ الرَّحِيمُ the Entirely Merciful, the Especially Merciful. (র্-রহমা-ኑর্-রহীম্; r-ḥ-m / র-হ-ম – to have mercy, womb // al-raḥmān // Cognate: Aramaic: Raḥmānā "the Merciful One" ; r-ḥ-m / র-হ-ম – to have mercy, womb // al-raḥīm // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 2:163:
This verse is a concise and definitive declaration of Tawḥīd, the absolute oneness of God. It asserts that the object of worship for all humanity is a single, unique deity ('ilāhun wāḥidun'), immediately reinforcing this with the core testimony of faith, 'lā ilāha illā huwa.' The verse then defines the fundamental nature of this One God through His primary attributes of all-encompassing mercy (al-Raḥmān) and particularized compassion (al-Raḥīm).
Verse 2:177: Comprehensive Righteousness
2:177a: لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ Righteousness is not that you turn your faces (লাইসাল্-বির্রা আন্ তুওয়াল্লূ উজুহাকুম্; b-r-r / ব-র-র – to be righteous, pious // al-birra // Cognate: Akkadian: barāru "to be pious" ; w-l-y / ও-ল-য় – to turn, be near // tuwallū // Cognate: [Cognate: none] ; w-j-h / ও-জ-হ – face, direction // wujūhakum // Cognate: Ge'ez: wagih "face")
2:177b: قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ toward the east or the west, (ক্বিবাল্-মাশরিক্বি অল্-মাগ্রিব্; q-b-l / ক-ব-ল – to face, direction // qibala // Cognate: Akkadian: qablu "middle" ; sh-r-q / শ-র-ক – to rise, east // al-mashriqi // Cognate: [Cognate: none] ; gh-r-b / গ-র-ব – to set, west // al-maghrib // Cognate: [Cognate: none])
2:177c: وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ but [true] righteousness is [in] one who believes in Allah (ওয়ালা-কিন্নাল্-বির্রা মান্ আ-মানা বিল্লা-হি; '-m-n / ء-ম-ন – to believe // āmana // Cognate: Hebrew: he'ĕmīn "to believe")
2:177d: وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ the Last Day, the angels, the Book, and the prophets (অল্-ইয়াওমিল্-আ-খিরি অল্-মলা--ইকাতি অল্-কিতা-বি ওয়ান্-নাবিয়্যীনা; y-w-m / য়-ও-ম – day // al-yawmi // Cognate: Hebrew: yōm "day" ; l-'-k / ল-ء-ক – angel // al-malā'ikati // Cognate: Hebrew: mal'āḵ "messenger" ; k-t-b / ক-ত-ব – book // al-kitāb // Cognate: Hebrew: kəṯāḇ "writing" ; n-b-' / ন-ব-ء – to prophesize // al-nabiyyīna // Cognate: Akkadian: nabû "to call")
2:177e: وَآتَى الْمَالَ عَلَىٰ حُبِّهِ and gives wealth, in spite of love for it, (ওয়া আ-তাল্-মা-লা আ'লা- হুব্বিহী; '-t-y / ء-ত-য় – to come, give // ātā // Cognate: Moabite: 'th "to come" ; m-w-l / ম-ও-ল – wealth // al-māl // Cognate: [Cognate: none] ; ḥ-b-b / হ-ব-ব – to love // ḥubbihi // Cognate: Ugaritic: ḥbb "to love")
2:177f: ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ to relatives, orphans, the needy, (যাওয়িল্-ক্বুর্বা- অল্-ইয়াতা-মা- অল্-মাসা-কীনা; q-r-b / ক-র-ব – to be near // al-qurbā // Cognate: Aramaic: qərāb "to approach" ; y-t-m / য়-ত-ম – orphan // al-yatāmā // Cognate: Ugaritic: ytm "orphan" ; s-k-n / স-ক-ন – to be still, poor // al-masākīn // Cognate: Akkadian: muškenu "poor person")
2:177g: وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ the traveler, those who ask [for help], and for freeing slaves; (ওয়াব্নাস্-সাবীলি ওয়াস্-সা--ইলীনা ওয়া ফির্-রিক্ব-ব্; s-b-l / স-ব-ল – way, path // al-sabīl // Cognate: Hebrew: shəḇīl "path" ; s-'-l / স-ء-ল – to ask // al-sā'ilīna // Cognate: Ge'ez: sa'ala "to ask" ; r-q-b / র-ক-ব – neck, slave // al-riqāb // Cognate: Hebrew: 'ōreph "neck")
2:177h: وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ [and who] establishes prayer and gives zakāh; (ওয়া আক্ব-মাস্-সলা-তা ওয়া আ-তায্-যাকা-তা; q-w-m / ক-ও-ম – to stand // aqāma // Cognate: Aramaic: qūm "to stand" ; ṣ-l-w / স-ল-ও – prayer // al-ṣalāt // Cognate: Syriac: ṣlōṯā "prayer" ; z-k-w / য-ক-ও – to be pure // al-zakāt // Cognate: Aramaic: zəkū "purity")
2:177i: وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا [those who] fulfill their promise when they promise; (অল্-মূফূনা বিআ'হ্দিহিম্ ইযা- আ'-হাদূ; w-f-y / ও-ফ-য় – to fulfill // al-mūfūna // Cognate: [Cognate: none] ; '-h-d / আ'-হ-দ – promise, covenant // 'ahdihim // Cognate: [Cognate: none])
2:177j: وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ and [those who] are patient in poverty and hardship (ওয়াস্-স-বিরীনা ফিল্-বা'সা--ই ওয়াද්-দ্বার্রা--ই; ṣ-b-r / স-ব-র – to be patient // al-ṣābirīn // Cognate: [Cognate: none] ; b-'-s / ব-ء-স – hardship, evil // al-ba'sā' // Cognate: [Cognate: none] ; ḍ-r-r / দ-র-র – to harm, afflict // al-ḍarrā' // Cognate: [Cognate: none])
2:177k: وَحِينَ الْبَأْسِ and during battle. (ওয়া হীনাল্-বা'সি; ḥ-y-n / হ-য়-ন – time // ḥīna // Cognate: Aramaic: ḥīn "time")
2:177l: أُولَٰئِكَ الَّذِينَ صَدَقُوا Those are the ones who have been true, (উলা--ইকাল্লাযীনা সদাক্বূ; ṣ-d-q / স-দ-ক – to be true // ṣadaqū // Cognate: Hebrew: ṣāḏaq "to be righteous")
2:177m: وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ and it is those who are the righteous. (ওয়া উলা--ইকা হুমুল্-মুত্তাক্বূন্; w-q-y / ও-ক-য় – to guard, be pious // al-muttaqūn // Cognate: Ge'ez: waqaya "he kept safe")
Tafsīr 2:177:
This comprehensive verse defines true righteousness ('al-birr') not as the superficial performance of rituals, such as facing a particular direction in prayer, but as a holistic system of belief and practice. It establishes the foundations of faith (belief in God, the Last Day, angels, scriptures, and prophets) and immediately translates them into social action, including charity, fulfilling covenants, and perseverance ('ṣabr') in all forms of adversity. Those who embody this complete framework are identified as the truly sincere ('ṣadaqū') and the genuinely God-conscious ('al-muttaqūn').
Verse 2:186: The Nearness of God
2:186a: وَإِذَا سَأَلَكَ عِبَادِي And when My servants ask you (ওয়া ইযা- সাআলাকা ই'বা-দী; s-'-l / স-ء-ল – to ask // sa'alaka // Cognate: Ge'ez: sa'ala "to ask"; '-b-d / আ'-ব-দ – to serve, worship // 'ibādī // Cognate: Syriac: 'abdā "servant")
2:186b: عَنِّي فَإِنِّي قَرِيبٌ concerning Me - indeed I am near. (আ'ন্নী ফাইন্নী ক্বারীবুন্; q-r-b / ক-র-ব – to be near // qarībun // Cognate: Aramaic: qərāb "to approach")
2:186c: أُجِيبُ دَعْوَةَ الدَّاعِ I respond to the invocation of the supplicant (উজীবু দা'ওয়াত্বাদ্-দা-'ই; j-w-b / জ-ও-ব – to answer, respond // ujību // Cognate: [Cognate: none]; d-'-w / দ-আ'-ও – to call, invoke // da'wata // Cognate: Syriac: d'ā "to call upon")
2:186d: إِذَا دَعَانِ when he calls upon Me. (ইযা- দাআ'-নি; d-'-w / দ-আ'-ও – to call, invoke // da'āni // Cognate: Syriac: d'ā "to call upon")
2:186e: فَلْيَسْتَجِيبُوا لِي So let them respond to Me (ফাল্ইয়াস্তাজীবূ লী; j-w-b / জ-ও-ব – to answer, respond // falyastajībū // Cognate: [Cognate: none])
2:186f: وَلْيُؤْمِنُوا بِي and believe in Me (ওয়াল্ইয়ু'মিনূ বী; '-m-n / ء-ম-ন – to believe, trust // walyu'minū // Cognate: Hebrew: he'ĕmīn "to believe")
2:186g: لَعَلَّهُمْ يَرْشُدُونَ that they may be rightly guided. (লাআ'ল্লাহুম্ ইয়ার্শুদূন্; r-sh-d / র-শ-দ – right guidance, integrity // yarshudūn // Cognate: [Cognate: none])
Tafsīr 2:186:
This verse offers a profound and direct reassurance of God's accessibility, eliminating any need for intermediaries. It establishes a reciprocal relationship: God's closeness ('qarīb') and response ('ujīb') are immediate, and in turn, humanity is asked to respond to His call ('falyastajībū') and affirm their faith, which is the path to true guidance ('yarshudūn').
Verse 2:207: Self-Sacrifice
2:207a: وَمِنَ النَّاسِ مَن يَشْرِي And of the people is he who sells (ওয়া মিনান্-না-সি মাঁই ইয়াশ্রী; sh-r-y / শ-র-য় – to sell, buy // yashrī // Cognate: [Cognate: none]; '-n-s / ء-ন-স – mankind // al-nās // Cognate: Ge'ez: 'ənsa "man")
2:207b: نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ himself, seeking the pleasure of Allah. (নাফ্সাহুব্-তিগ--আ মারদ্বোয়া-তিল্লা-হি; n-f-s / ন-ফ-স – soul, self // nafsahu // Cognate: Hebrew: nefeš "soul"; b-gh-y / ব-গ-য় – to seek, desire // ibtighā'a // Cognate: [Cognate: none]; r-ḍ-y / র-দ-য় – to be pleased // marḍāti // Cognate: [Cognate: none])
2:207c: وَاللَّهُ رَءُوفٌ بِالْعِبَادِ And Allah is kind to the servants. (ওয়াল্লা-হু রাঊফুন্ বিল্-ই'বা-দ্; r-'-f / র-ء-ফ – to be kind, compassionate // ra'ūfun // Cognate: [Cognate: none]; '-b-d / আ'-ব-দ – to serve, worship // al-'ibād // Cognate: Syriac: 'abdā "servant")
Tafsīr 2:207:
This verse extols the highest level of faith, exemplified by one who metaphorically 'sells his soul'—dedicating their entire life and being—solely for the purpose of attaining God's pleasure ('marḍāt Allāh'). It is immediately followed by a divine assurance that this ultimate sacrifice is met with God's profound kindness ('ra'ūfun'), highlighting His appreciation for such sincere devotion.
Verse 2:209: The Consequence of Deviation
2:209a: فَإِن زَلَلْتُم But if you slip (ফাইন যালাল্তুম্; z-l-l / য-ল-ল – to slip, err // zalaltum // Cognate: [Cognate: none])
2:209b: مِّن بَعْدِ مَا جَاءَتْكُمُ after what has come to you (মিম্ বা'দি মা- জা--আত্কুমুল্; b-'-d / ব-আ'-দ – after // ba'di // Cognate: Ugaritic: b'd "behind"; j-y-' / জ-য়-ء – to come // jā'atkum // Cognate: [Cognate: none])
2:209c: الْبَيِّنَاتُ of clear proofs, (ল্-বাইয়্যিনা-তু; b-y-n / ব-য়-ন – to be clear // al-bayyināt // Cognate: Aramaic: bəyān "explanation")
2:209d: فَاعْلَمُوا أَنَّ اللَّهَ then know that Allah (ফা'লামূই আন্নাল্লা-হা; '-l-m / আ'-ল-ম – to know // fa'lamū // Cognate: Hebrew: 'ālam "to be hidden")
2:209e: عَزِيزٌ حَكِيمٌ is Exalted in Might, Wise. (আ'যীযুন্ হাকীম্; '-z-z / আ'-য-য – to be mighty, noble // 'azīzun // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to judge, be wise // ḥakīmun // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 2:209:
This verse serves as a stern warning against deviating from the divine path after receiving 'al-bayyināt' (clear proofs and guidance). It states that such a lapse is not due to ignorance but is a deliberate choice, for which one should be fully aware of God's attributes as ''Azīz' (the Almighty), who has the power to enact consequences, and 'Ḥakīm' (the All-Wise), whose judgment and timing are perfect.
Verse 2:231: Marital Rights and Limits
2:231a: وَلَا تُمْسِكُوهُنَّ ضِرَارًا But do not retain them to harm them (ওয়ালা- তুম্সিকূহুন্না দ্বির-রান্; m-s-k / ম-স-ক – to hold, retain // tumsikūhunna // Cognate: [Cognate: none]; ḍ-r-r / দ-র-র – to harm, afflict // ḍirāran // Cognate: [Cognate: none])
2:231b: لِّتَعْتَدُوا in order to transgress. (লিতা'তা দূ; '-d-w / আ'-দ-ও – to transgress, exceed // lita'tadū // Cognate: Hebrew: 'āḏāh "to pass on")
2:231c: وَمَن يَفْعَلْ ذَٰلِكَ And whoever does that (ওয়া মাঁই ইয়াফ্'আল্ যা-লিকা; f-'-l / ফ-আ'-ল – to do // yaf'al // Cognate: [Cognate: none])
2:231d: فَقَدْ ظَلَمَ نَفْسَهُ has certainly wronged himself. (ফাক্বাদ্ যলামা নাফ্সাহূ; ẓ-l-m / য-ল-ম – to wrong, be dark // ẓalama // Cognate: Ge'ez: ṣalmat "darkness"; n-f-s / ন-ফ-স – soul, self // nafsahu // Cognate: Hebrew: nefeš "soul")
2:231e: وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ And do not take the verses of Allah (ওয়ালা- তাত্ত্বাখিযূই আ-য়া-তিল্লা-হি; '-kh-dh / ء-খ-য – to take // tattakhidhū // Cognate: Ugaritic: aḥd "to seize"; '-y-y / ء-য়-য় – sign, verse // āyāt // Cognate: Hebrew: 'ōt "sign")
2:231f: هُزُوًا in jest. (হুযুওয়ান্; h-z-' / হ-য-ء – to mock, jest // huzuwan // Cognate: [Cognate: none])
Tafsīr 2:231:
This verse sets a crucial ethical boundary in the laws of divorce, strictly forbidding the retention of a wife with the intent to cause harm ('ḍirār') or transgress her rights. Such an act is defined not merely as an injustice to her, but as a profound self-inflicted wrong ('ẓalama nafsahu'), and is equated with treating God's sacred ordinances ('āyāt Allāh') as a mockery.
Verse 2:235: The Hidden Knowledge
2:235a: وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ And know that Allah knows (ওয়া'লামূই আন্নাল্লা-হা ইয়া'লামু; '-l-m / আ'-ল-ম – to know // ya'lamu // Cognate: Hebrew: 'ālam "to be hidden")
2:235b: مَا فِي أَنفُسِكُمْ what is within yourselves, (মা- ফীই আন্ফুসিকুম্; n-f-s / ন-ফ-স – soul, self // anfusikum // Cognate: Hebrew: nefeš "soul")
2:235c: فَاحْذَرُوهُ so beware of Him. (ফাহ্যারূহু; ḥ-dh-r / হ-য-র – to be cautious, beware // faḥdharūhu // Cognate: [Cognate: none])
2:235d: وَاعْلَمُوا أَنَّ اللَّهَ And know that Allah (ওয়া'লামূই আন্নাল্লা-হা; '-l-m / আ'-ল-ম – to know // wa'lamū // Cognate: Hebrew: 'ālam "to be hidden")
2:235e: غَفُورٌ حَلِيمٌ is Forgiving, Forbearing. (গাফূরুন্ হালীম্; gh-f-r / গ-ফ-র – to forgive, cover // ghafūrun // Cognate: Syriac: kafar "to cover"; ḥ-l-m / হ-ল-ম – to be forbearing, gentle // ḥalīmun // Cognate: Akkadian: elamû "serene")
Tafsīr 2:235:
Within the context of marriage proposals to widows, this verse reminds believers of God's omniscience, emphasizing that He knows even the most concealed intentions within the self ('mā fī anfusikum'). This awareness should lead to caution ('faḥdharūhu'), but this warning is immediately balanced by the reassurance that God is also 'Ghafūr' (Oft-Forgiving) of faults and 'Ḥalīm' (Forbearing), not hasty in punishment.
Verse 2:245: The Goodly Loan
2:245a: مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ Who is it that would loan Allah (মান যাল্লাযী ইউক্ব্রিদ্বুল্লা-হা; q-r-ḍ / ক-র-দ – to loan // yuqriḍu // Cognate: [Cognate: none])
2:245b: قَرْضًا حَسَنًا a goodly loan (ক্বারদ্বোয়ান্ হাসানান্; q-r-ḍ / ক-র-দ – to loan // qarḍan // Cognate: [Cognate: none]; ḥ-s-n / হ-স-ন – to be good, beautiful // ḥasanan // Cognate: Ugaritic: ḥsn "goodness")
2:245c: فَيُضَاعِفَهُ لَهُ so He may multiply it for him (ফাইউদ্বোয়া-ই'ফাহূ লাহূই; ḍ-'-f / দ-আ'-ফ – to double, multiply // yuḍā'ifahu // Cognate: [Cognate: none])
2:245d: أَضْعَافًا كَثِيرَةً many times over? (আদ্ব্'আ-ফান্ কাছীরাতান্; ḍ-'-f / দ-আ'-ফ – to double, multiply // aḍ'āfan // Cognate: [Cognate: none]; k-th-r / ক-ث-র – to be many, much // kathīratan // Cognate: Hebrew: kāṯar "to surround")
2:245e: وَاللَّهُ يَقْبِضُ وَيَبْسُطُ And Allah withholds and extends, (ওয়াল্লা-হু ইয়াক্ব্বিদ্বু ওয়া ইয়াব্সুত্বু; q-b-ḍ / ক-ব-দ – to seize, withhold // yaqbiḍu // Cognate: [Cognate: none]; b-s-ṭ / ব-স-ত – to extend, expand // yabsuṭu // Cognate: Akkadian: basāṭu "to spread out")
2:245f: وَإِلَيْهِ تُرْجَعُونَ and to Him you will be returned. (ওয়া ইলাইহি তুর্জ্বাঊ'ন্; r-j-' / র-জ-আ' – to return // turja'ūna // Cognate: [Cognate: none])
Tafsīr 2:245:
This verse uses the powerful metaphor of a 'goodly loan' (qarḍan ḥasanan) to encourage selfless spending for God's cause, promising that such an investment will be multiplied manifold by God. It reminds the believer that economic power is entirely in God's hands—He is the one who restricts ('yaqbiḍu') and expands ('yabsuṭu') sustenance—and that the ultimate return for all humanity is to Him, where the true value of such "loans" will be realized.
Verse 2:255: The Throne Verse
2:255a: اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ Allah - there is no deity except Him, (আল্লা-হু লা--ইলা-হা ইল্লা- হুওয়া; '-l-h / ء-ল-হ – god, deity // ilāha // Cognate: Ugaritic: il "god")
2:255b: الْحَيُّ الْقَيُّومُ the Ever-Living, the Self-Sustaining. (ল্-হাইইয়্যুল্-ক্বাইয়্যূম্; ḥ-y-y / হ-য়-য় – to live, give life // al-ḥayy // Cognate: Hebrew: ḥāyāh "to live"; q-w-m / ক-ও-ম – to stand, sustain // al-qayyūm // Cognate: Aramaic: qayyāmā "enduring")
2:255c: لَا تَأْخُذُهُ سِنَةٌ Neither drowsiness overtakes Him (লা- তা'খুযুহূ সিনাতুওঁ; '-kh-dh / ء-খ-য – to take, overtake // ta'khudhuhu // Cognate: Ugaritic: aḥd "to seize"; s-n-h / স-ন-হ – to be drowsy, languid // sinatun // Cognate: [Cognate: none])
2:255d: وَلَا نَوْمٌ nor sleep. (ওয়ালা- নাউম্; n-w-m / ন-ও-ম – to sleep // nawm // Cognate: Hebrew: nūm "to be drowsy")
2:255e: لَّهُ مَا فِي السَّمَاوَاتِ To Him belongs whatever is in the heavens (লাহূ মা- ফিস্-সামা-ওয়া-তি; s-m-w / স-ম-ও – heaven, sky // al-samāwāti // Cognate: Akkadian: šamû "sky")
2:255f: وَمَا فِي الْأَرْضِ and whatever is on the earth. (ওয়া মা- ফিল্-আরদ্ব্; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
2:255g: مَن ذَا الَّذِي يَشْفَعُ Who is it that can intercede (মান যাল্লাযী ইয়াশ্ফাঊ'; sh-f-' / শ-ফ-আ' – to intercede // yashfa'u // Cognate: [Cognate: none])
2:255h: عِندَهُ إِلَّا بِإِذْنِهِ with Him except by His permission? (ই'ন্দাহূই ইল্লা- বিইয্নিহ্; '-dh-n / ء-য-ন – to permit // bi-idhnihi // Cognate: [Cognate: none])
2:255i: يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ He knows what is before them (ইয়া'লামু মা- বাইনা আইদীহিম্; '-l-m / আ'-ল-ম – to know // ya'lamu // Cognate: Hebrew: 'ālam "to be hidden"; y-d / য়-দ – hand // aydīhim // Cognate: Hebrew: yāḏ "hand")
2:255j: وَمَا خَلْفَهُمْ and what is behind them, (ওয়া মা- খল্ফাহুম্; kh-l-f / খ-ল-ফ – to be behind, succeed // khalfahum // Cognate: Aramaic: ḥălāp "instead of")
2:255k: وَلَا يُحِيطُونَ بِشَيْءٍ and they do not encompass a thing (ওয়ালা- ইউহীত্বূনা বিশাইইম্; ḥ-w-ṭ / হ-ও-ত – to surround, encompass // yuḥīṭūna // Cognate: [Cognate: none]; sh-y-' / শ-য়-ء – thing, matter // shay'in // Cognate: Hebrew: shay "gift, tribute")
2:255l: مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ of His knowledge except for what He wills. (মিন্ ই'ল্মিহীই ইল্লা- বিমা- শা--আ; '-l-m / আ'-ল-ম – to know // 'ilmihi // Cognate: Hebrew: 'ālam "to be hidden"; sh-y-' / শ-য়-ء – to will, wish // shā'a // Cognate: [Cognate: none])
2:255m: وَسِعَ كُرْسِيُّهُ His Kursī extends over (ওয়াসিআ' কুর্সিইয়্যুহুস্; w-s-' / ও-স-আ' – to encompass, be vast // wasi'a // Cognate: [Cognate: none]; k-r-s / ক-র-স – throne, chair // kursiyyuhu // Cognate: Aramaic: kursəyā "throne")
2:255n: السَّمَاوَاتِ وَالْأَرْضَ the heavens and the earth, (স্-সামা-ওয়া-তি অল্-আরদ্বোয়া; s-m-w / স-ম-ও – heaven, sky // al-samāwāti // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
2:255o: وَلَا يَئُودُهُ حِفْظُهُمَا and their preservation tires Him not. (ওয়ালা- ইয়াঊদুহূ হিফ্যুহুমা-; '-w-d / ء-ও-দ – to weary, burden // ya'ūduhu // Cognate: [Cognate: none]; ḥ-f-ẓ / হ-ফ-য – to guard, preserve // ḥifẓuhumā // Cognate: [Cognate: none])
2:255p: وَهُوَ الْعَلِيُّ الْعَظِيمُ And He is the Most High, the Most Great. (ওয়া হুওয়াল্-আ'লিইয়্যুল্-আ'যীম্; '-l-w / আ'-ল-ও – to be high, exalted // al-'aliyy // Cognate: Hebrew: 'elyōn "most high"; '-ẓ-m / আ'-য-ম – to be great, mighty // al-'aẓīm // Cognate: [Cognate: none])
Tafsīr 2:255:
Known as Āyat al-Kursī (The Throne Verse), this is the most powerful single verse in the Qur'ān describing God's attributes, establishing His absolute oneness, eternal existence ('al-Ḥayy'), and complete self-subsistence ('al-Qayyūm'). It contrasts His divine perfection—being free from any human weakness like sleep—with His absolute dominion, unlimited knowledge, and the vastness of His authority ('Kursī'), concluding that the preservation of the entire cosmos is effortless for Him, the Most High ('al-'Aliyy'), the Most Great ('al-'Aẓīm').
Verse 2:256: No Compulsion in Religion
2:256a: لَا إِكْرَاهَ فِي الدِّينِ There shall be no compulsion in the religion. (লা--ইক্রা-হা ফিদ্-দীনি; k-r-h / ক-র-হ – to compel, detest // ikrāha // Cognate: [Cognate: none]; d-y-n / দ-য়-ন – religion, judgment // al-dīn // Cognate: Aramaic: dīnā "judgment")
2:256b: قَد تَّبَيَّنَ الرُّشْدُ The right course has become clear (ক্বাত্ তাবাইয়্যানার রুশ্দু; b-y-n / ব-য়-ন – to be clear // tabayyana // Cognate: Aramaic: bəyān "explanation"; r-sh-d / র-শ-দ – right guidance, integrity // al-rushd // Cognate: [Cognate: none])
2:256c: مِنَ الْغَيِّ from the wrong. (মিনাল্-গাইয়্যি; gh-w-y / গ-ও-য় – to err, go astray // al-ghayy // Cognate: [Cognate: none])
2:256d: فَمَن يَكْفُرْ بِالطَّاغُوتِ So whoever disbelieves in the false deities (ফামাঁই ইয়াক্ফুর্ বিত্ব-ত্বোয়া-গূতি; k-f-r / ক-ফ-র – to deny, disbelieve // yakfur // Cognate: Akkadian: kapāru "to wipe off"; ṭ-gh-y / ত-গ-য় – to transgress, rebel // al-ṭāghūt // Cognate: Ge'ez: ṭagōt "idol")
2:256e: وَيُؤْمِن بِاللَّهِ and believes in Allah (ওয়া ইউ'মিম্ বিল্লা-হি; '-m-n / ء-ম-ন – to believe, trust // yu'min // Cognate: Hebrew: he'ĕmīn "to believe")
2:256f: فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ has grasped the most trustworthy handhold (ফাক্বদিস্ তাম্সাকা বিল্-উ'রওয়াতিল্-উছ্ক্ব-; m-s-k / ম-স-ক – to hold, grasp // istamsaka // Cognate: [Cognate: none]; '-r-w / আ'-র-ও – handhold, loop // al-'urwah // Cognate: [Cognate: none]; w-th-q / ও-ث-ক – to be firm, trustworthy // al-wuthqā // Cognate: [Cognate: none])
2:256g: لَا انفِصَامَ لَهَا that will never break. (লান্ফিস-মা লাহা-; f-ṣ-m / ফ-স-ম – to split, break // infiṣāma // Cognate: [Cognate: none])
2:256h: وَاللَّهُ سَمِيعٌ عَلِيمٌ And Allah is Hearing and Knowing. (ওয়াল্লা-হু সামীউ'ন্ আ'লীম্; s-m-' / স-ম-আ' – to hear // samī'un // Cognate: Akkadian: šemû "to hear"; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 2:256:
This verse establishes a foundational principle of religious freedom, stating that faith cannot be coerced because the path of guidance ('al-rushd') has been made intellectually and spiritually distinct from the path of error ('al-ghayy'). True faith, therefore, consists of a dual action: a rejection of all false objects of worship ('al-ṭāghūt') and a firm belief in the One God, which together constitute grasping an unbreakable handhold ('al-'urwatil-wuthqā') on the path to salvation.
Verse 2:257: Light and Darkness
2:257a: اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا Allah is the ally of those who believe. (আল্লা-হু ওয়ালিইয়্যুল্লাযীনা আ-মানূ; w-l-y / ও-ল-য় – to be near, protect // waliyyu // Cognate: [Cognate: none]; '-m-n / ء-ম-ন – to believe // āmanū // Cognate: Hebrew: he'ĕmīn "to believe")
2:257b: يُخْرِجُهُم مِّنَ الظُّلُمَاتِ He brings them out from darknesses (ইউখ্রিজুহুম্ মিনায্-যুলুমা-তি; kh-r-j / খ-র-জ – to go out, bring out // yukhrijuhum // Cognate: [Cognate: none]; ẓ-l-m / য-ল-ম – to be dark // al-ẓulumāt // Cognate: Ge'ez: ṣalmat "darkness")
2:257c: إِلَى النُّورِ into the light. (ইলান্-নূর; n-w-r / ন-ও-র – light // al-nūr // Cognate: Hebrew: nēr "lamp, light")
2:257d: وَالَّذِينَ كَفَرُوا أَوْلِيَاؤُهُمُ But as for those who disbelieve, their allies are (ওয়াল্লাযীনা কাফারূ আউলিইয়া--উহুমুত্; k-f-r / ক-ফ-র – to deny, disbelieve // kafarū // Cognate: Akkadian: kapāru "to wipe off"; w-l-y / ও-ল-য় – to be near, protect // awliyā'uhumu // Cognate: [Cognate: none])
2:257e: الطَّاغُوتُ يُخْرِجُونَهُم the false deities. They bring them out (ত্ব-ত্বোয়া-গূতু ইউখ্রিজূনাহুম্; ṭ-gh-y / ত-গ-য় – to transgress, rebel // al-ṭāghūt // Cognate: Ge'ez: ṭagōt "idol"; kh-r-j / খ-র-জ – to go out // yukhrijūnahum // Cognate: [Cognate: none])
2:257f: مِّنَ النُّورِ إِلَى الظُّلُمَاتِ from the light into darknesses. (মিনান্-নূরি ইলায্-যুলুমা-ত্; n-w-r / ন-ও-র – light // al-nūr // Cognate: Hebrew: nēr "lamp, light"; ẓ-l-m / য-ল-ম – to be dark // al-ẓulumāt // Cognate: Ge'ez: ṣalmat "darkness")
2:257g: أُولَٰئِكَ أَصْحَابُ النَّارِ Those are the companions of the Fire; (উলা--ইকা আস্হা-বুন্-না-র্; ṣ-ḥ-b / স-হ-ব – companion // aṣḥābu // Cognate: [Cognate: none]; n-w-r / ন-ও-র – fire, light // al-nār // Cognate: Hebrew: nēr "lamp, light")
2:257h: هُمْ فِيهَا خَالِدُونَ they will abide eternally therein. (হুম্ ফীহা- খ-লিদূন্; kh-l-d / খ-ল-দ – to abide forever // khālidūn // Cognate: [Cognate: none])
Tafsīr 2:257:
This verse draws a stark metaphysical contrast between faith and disbelief using the metaphors of light and darkness. Allah, as the 'walī' (ally/protector) of the believers, guides them from the plural 'ẓulumāt' (darknesses of ignorance and polytheism) into the singular 'nūr' (the one light of truth). Conversely, the disbelievers' allies are the 'ṭāghūt' (false deities), who lead them out of any innate light of reason or revelation into compounded darkness, ultimately destining them for the Fire.
Verse 2:258: Abraham's Argument
2:258a: أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ Have you not considered the one who argued with Abraham (আলাম্ তারা ইলাল্লাযী হা--জ্জা ইব্রা-হীমা; ḥ-j-j / হ-জ-জ – to argue, make pilgrimage // ḥājja // Cognate: Hebrew: ḥāgag "to make a festival")
2:258b: فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ about his Lord because Allah had given him kingship? (ফী রব্বিহীই আন্ আ-তা-হুল্লা-হুল্-মুল্ক্; r-b-b / র-ব-ব – lord, sustainer // rabbihi // Cognate: Ugaritic: rb "chief"; '-t-y / ء-ত-য় – to come, give // ātāhu // Cognate: Moabite: 'th "to come"; m-l-k / ম-ল-ক – to possess, rule // al-mulk // Cognate: Akkadian: malku "king")
2:258c: إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي When Abraham said, "My Lord is the one who (ইয ক্ব-লা ইব্রা-হীমু রব্বিয়াল্লাযী; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice")
2:258d: يُحْيِي وَيُمِيتُ gives life and causes death," (ইয়ুহ্ঈ ওয়া ইয়ুমীতু; ḥ-y-y / হ-য়-য় – to live // yuḥyī // Cognate: Hebrew: ḥāyāh "to live"; m-w-t / ম-ও-ত – to die // yumītu // Cognate: Akkadian: mūtu "death")
2:258e: قَالَ أَنَا أُحْيِي وَأُمِيتُ he said, "I give life and cause death." (ক্ব-লা আনা উহ্ঈ ওয়া উমীত্; ḥ-y-y / হ-য়-য় – to live // uḥyī // Cognate: Hebrew: ḥāyāh "to live"; m-w-t / ম-ও-ত – to die // umītu // Cognate: Akkadian: mūtu "death")
2:258f: قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي Abraham said, "But indeed, Allah brings (ক্ব-লা ইব্রা-হীমু ফাইন্নাল্লা-হা ইয়া'তী; '-t-y / ء-ত-য় – to come, bring // ya'tī // Cognate: Moabite: 'th "to come")
2:258g: بِالشَّمْسِ مِنَ الْمَشْرِقِ the sun from the east, (বিশ্-শাম্সি মিনাল্-মাশ্রিক্বি; sh-m-s / শ-ম-স – sun // al-shams // Cognate: Hebrew: šemeš "sun"; sh-r-q / শ-র-ক – to rise, east // al-mashriqi // Cognate: [Cognate: none])
2:258h: فَأْتِ بِهَا مِنَ الْمَغْرِبِ so bring it from the west." (ফা'তি বিহা- মিনাল্-মাগ্রিব্; '-t-y / ء-ত-য় – to come, bring // fa'ti // Cognate: Moabite: 'th "to come"; gh-r-b / গ-র-ব – to set, west // al-maghrib // Cognate: [Cognate: none])
2:258i: فَبُهِتَ الَّذِي كَفَرَ So the one who disbelieved was overwhelmed, (ফাবুহিতাল্লাযী কাফার্; b-h-t / ব-হ-ত – to be confounded, baffled // buhita // Cognate: [Cognate: none]; k-f-r / ক-ফ-র – to disbelieve // kafara // Cognate: Akkadian: kapāru "to wipe off")
2:258j: وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ and Allah does not guide the wrongdoing people. (ওয়াল্লা-হু লা- ইয়াহ্দিল্-ক্বাওমায্-য-লিಮೀন্; h-d-y / হ-দ-য় – to guide // yahdī // Cognate: Syriac: hedayā "guidance"; ẓ-l-m / য-ল-ম – to wrong, be dark // al-ẓālimīn // Cognate: Ge'ez: ṣalmat "darkness")
Tafsīr 2:258:
This verse recounts the intellectual debate between Abraham and a tyrannical king (traditionally identified as Nimrod), whose arrogance stemmed from his worldly power ('mulk'). When Abraham defined his Lord as the ultimate giver of life and death, the king sophistically claimed the same power, but Abraham then presented an unanswerable cosmological challenge—to reverse the sun's course—which left the disbeliever utterly defeated ('buhita'), demonstrating that divine power is absolute and cannot be mimicked by earthly authority.
Verse 2:263: Kind Words Over Harmful Charity
2:263a: قَوْلٌ مَّعْرُوفٌ A kind word (ক্বাওলুম্ মা'রূফুওঁ; q-w-l / ক-ও-ল – to say, word // qawlun // Cognate: Ge'ez: qāla "voice"; '-r-f / আ'-র-ফ – to know, recognize as good // ma'rūfun // Cognate: [Cognate: none])
2:263b: وَمَغْفِرَةٌ خَيْرٌ and forgiveness are better (ওয়া মাগ্ফিরাতুন্ খইরুন্; gh-f-r / গ-ফ-র – to forgive, cover // maghfiratun // Cognate: Syriac: kafar "to cover"; kh-y-r / খ-য়-র – good, better // khayrun // Cognate: Sabaean: ḫyr "good")
2:263c: مِّن صَدَقَةٍ يَتْبَعُهَا than charity followed by (মিন্ সদাক্বাতিঁই ইয়াত্বাঊ'হা--; ṣ-d-q / স-দ-ক – to be true, give charity // ṣadaqatin // Cognate: Hebrew: ṣāḏaq "to be righteous"; t-b-' / ত-ব-আ' – to follow // yatba'uhā // Cognate: Sabaic: tb' "to follow")
2:263d: أَذًى injury. (আযান্; '-dh-y / ء-য-য় – to harm, injure // adhan // Cognate: [Cognate: none])
2:263e: وَاللَّهُ غَنِيٌّ حَلِيمٌ And Allah is Self-Sufficient and Forbearing. (ওয়াল্লা-হু গানিইয়্যুন্ হালীম্; gh-n-y / গ-ন-য় – to be rich, free of need // ghaniyyun // Cognate: [Cognate: none]; ḥ-l-m / হ-ল-ম – to be forbearing, gentle // ḥalīmun // Cognate: Akkadian: elamû "serene")
Tafsīr 2:263:
This verse establishes a crucial principle in the ethics of charity, prioritizing human dignity over the material act itself. It teaches that kind speech ('qawlun ma'rūfun') and forgiveness are superior to a financial donation that is followed by harmful words or reminders ('adhan'). This is underscored by reminding believers that Allah is 'Ghaniyy' (Rich and Self-Sufficient), having no need for tainted charity, and 'Ḥalīm' (Forbearing) toward the needy and the imperfect giver alike.
Verse 3:2: The Living Sustainer
3:2a: اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ Allah - there is no deity except Him, (আল্লা-হু লা--ইলা-হা ইল্লা- হুওয়া; '-l-h / ء-ল-হ – god, deity // ilāha // Cognate: Ugaritic: il "god")
3:2b: الْحَيُّ الْقَيُّومُ the Ever-Living, the Self-Sustaining. (ল্-হাইইয়্যুল্-ক্বাইয়্যূম্; ḥ-y-y / হ-য়-য় – to live, give life // al-ḥayy // Cognate: Hebrew: ḥāyāh "to live"; q-w-m / ক-ও-ম – to stand, sustain // al-qayyūm // Cognate: Aramaic: qayyāmā "enduring")
Tafsīr 3:2:
This verse reiterates the core of Islamic monotheism, affirming both the singular divinity of Allah and two of His foundational attributes. He is 'al-Ḥayy' (the Ever-Living), the absolute source of all life, and 'al-Qayyūm' (the Self-Sustaining), upon whom the entire existence of creation depends while He Himself is dependent on none.
Verse 3:6: The Shaper
3:6a: هُوَ الَّذِي يُصَوِّرُكُمْ He is the One who shapes you (হুওয়াল্লাযী ইউসাওয়িরুকুম্; ṣ-w-r / স-ও-র – to form, shape // yuṣawwirukum // Cognate: Syriac: ṣūr "to form")
3:6b: فِي الْأَرْحَامِ كَيْفَ يَشَاءُ in the wombs as He wills. (ফিল্-আরহা-মি কাইফা ইয়াশা--উ; r-ḥ-m / র-হ-ম – womb, mercy // al-arḥām // Cognate: Hebrew: reḥem "womb"; sh-y-' / শ-য়-ء – to will, wish // yashā'u // Cognate: [Cognate: none])
3:6c: لَا إِلَٰهَ إِلَّا هُوَ There is no deity except Him, (লা--ইলা-হা ইল্লা- হুওয়া; '-l-h / ء-ল-হ – god, deity // ilāha // Cognate: Ugaritic: il "god")
3:6d: الْعَزِيزُ الْحَكِيمُ the Exalted in Might, the Wise. (ল্-'আযীযুল্-হাকীম্; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to judge, be wise // al-ḥakīm // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 3:6:
This verse highlights God's absolute creative control at the most intimate level, His fashioning of each individual in the womb ('al-arḥām') according to His divine will, demonstrating His power over biology and identity. This act of intimate creation ('yuṣawwirukum') is presented as proof of His exclusive right to worship, a right enforced by His attributes as 'al-'Azīz' (the Almighty) and guided by His perfect wisdom ('al-Ḥakīm').
Verse 3:8: The Supplication for Steadfastness
3:8a: رَبَّنَا لَا تُزِغْ قُلُوبَنَا "Our Lord, let not our hearts deviate (রব্বানা- লা- তুযিগ্ ক্বুলূবানা-; z-y-gh / য-য়-গ – to deviate, swerve // tuzigh // Cognate: [Cognate: none]; q-l-b / ক-ল-ব – heart, core // qulūbanā // Cognate: Ugaritic: qlb "inner part")
3:8b: بَعْدَ إِذْ هَدَيْتَنَا after You have guided us, (বা'দা ইয হাদাইতানা-; b-'-d / ব-আ'-দ – after // ba'da // Cognate: Ugaritic: b'd "behind"; h-d-y / হ-দ-য় – to guide // hadaytanā // Cognate: Syriac: hedayā "guidance")
3:8c: وَهَبْ لَنَا مِن لَّدُنكَ and grant us from Yourself (ওয়া হাব্ লানা- মিল্ লাদুন্কা; w-h-b / ও-হ-ব – to give, grant // wahab // Cognate: Sabaean: whb "to grant"; l-d-n / ল-দ-ন – from the presence of // ladunka // Cognate: [Cognate: none])
3:8d: رَحْمَةً mercy. (রহমাতান্; r-ḥ-m / র-হ-ম – to have mercy // raḥmatan // Cognate: Hebrew: raḥamim "mercy")
3:8e: إِنَّكَ أَنتَ الْوَهَّابُ Indeed, You are the Bestower." (ইন্নাকা আন্তাল্-ওয়াহ্হা-ব্; w-h-b / ও-হ-ব – to give, grant // al-wahhāb // Cognate: Sabaean: whb "to grant")
Tafsīr 3:8:
This verse presents the profound prayer of those firmly grounded in knowledge, who recognize that guidance is a gift from God that can be lost. They supplicate for steadfastness, asking God not to let their hearts swerve ('lā tuzigh qulūbanā') after receiving truth, and they plead for a special mercy ('raḥmah') from His presence, acknowledging Him as 'al-Wahhāb' (the Constant Bestower) of all gifts, including faith itself.
Verse 3:9: The Inevitable Gathering
3:9a: رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ "Our Lord, surely You will gather mankind (রব্বানা--ইন্নাকা জা-মিউ'ন্-না-সি; j-m-' / জ-ম-আ' – to gather, collect // jāmi'u // Cognate: Ge'ez: jam'a "to collect"; '-n-s / ء-ন-স – mankind // al-nās // Cognate: Ge'ez: 'ənsa "man")
3:9b: لِيَوْمٍ لَّا رَيْبَ فِيهِ for a Day about which there is no doubt." (লিইয়াওমিল্ লা- রাইবা ফীহি; y-w-m / য়-ও-ম – day // li-yawmin // Cognate: Hebrew: yōm "day"; r-y-b / র-য়-ব – to be in doubt // rayba // Cognate: Akkadian: rābu "to tremble")
3:9c: إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ Indeed, Allah does not fail in His promise. (ইন্নাল্লা-হা লা- ইউখ্লিফুল্-মীআ'-দ্; kh-l-f / খ-ল-ফ – to break, be behind // yukhlifu // Cognate: Aramaic: ḥălāp "instead of"; w-'-d / ও-আ'-দ – to promise // al-mī'ād // Cognate: [Cognate: none])
Tafsīr 3:9:
This verse continues the supplication of the believers, articulating their firm conviction in the Day of Judgment. Their statement affirms that God will inevitably gather ('jāmi'u') all people for this Day, the reality of which is beyond any doubt ('lā rayba fīhi'). This certainty is grounded in the absolute nature of God's character: He never fails to fulfill His promise ('mī'ād').
Verse 3:26: The Owner of All Sovereignty
3:26a: قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ Say, "O Allah, Owner of all sovereignty! (ক্বুলিল্লা-হুম্মা মা-লিকাল্-মুল্কি; m-l-k / ম-ল-ক – to possess, rule // mālika al-mulk // Cognate: Akkadian: malku "king")
3:26b: تُؤْتِي الْمُلْكَ مَن تَشَاءُ You give sovereignty to whom You will, (তু'তিল্-মুল্কা মান তাশা--উ; '-t-y / ء-ত-য় – to come, give // tu'tī // Cognate: Moabite: 'th "to come"; sh-y-' / শ-য়-ء – to will, wish // tashā'u // Cognate: [Cognate: none])
3:26c: وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ and You take sovereignty away from whom You will. (ওয়া তানযিউ'ল্-মুল্কা মিম্মান তাশা--উ; n-z-' / ন-য-আ' – to snatch away, remove // tanzi'u // Cognate: [Cognate: none])
3:26d: وَتُعِزُّ مَن تَشَاءُ You honor whom You will, (ওয়া তুอิ'জ্জু মান তাশা--উ; '-z-z / আ'-য-য – to be mighty, honor // tu'izzu // Cognate: [Cognate: none])
3:26e: وَتُذِلُّ مَن تَشَاءُ and You humiliate whom You will. (ওয়া তুযিল্লু মান তাশা--উ; dh-l-l / য-ল-ল – to be low, humiliate // tudhillu // Cognate: Akkadian: dalālu "to be humble")
3:26f: بِيَدِكَ الْخَيْرُ In Your hand is all good. (বিয়াদিকাল্-খইর; y-d / য়-দ – hand // bi-yadika // Cognate: Hebrew: yāḏ "hand"; kh-y-r / খ-য়-র – good, better // al-khayr // Cognate: Sabaean: ḫyr "good")
3:26g: إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ Indeed, You are over all things competent. (ইন্নাকা আ'লা- কুল্লি শাইইন ক্বাদীর; q-d-r / ক-দ-র – to have power, decree // qadīr // Cognate: Ge'ez: qadara "to be able")
Tafsīr 3:26:
This powerful verse is a declaration and prayer that acknowledges God's absolute and dynamic control over worldly power and honor. It affirms that all sovereignty ('al-mulk') belongs exclusively to Him, and He dispenses and retracts it, along with honor ('izzah) and humiliation ('dhillah'), according to His perfect, unchallengeable will. The verse concludes that despite these apparent fluctuations, all outcomes from Him are ultimately good ('bi-yadika al-khayr'), stemming from His infinite power ('qadīr') over all things.
Verse 3:27: The Controller of Nature
3:27a: تُولِجُ اللَّيْلَ فِي النَّهَارِ You cause the night to enter the day, (তূলিজুল্-লাইলা ফিন্-নাহা-রি; w-l-j / ও-ল-জ – to enter, penetrate // tūliju // Cognate: [Cognate: none]; l-y-l / ল-য়-ল – night // al-layl // Cognate: Hebrew: laylāh "night"; n-h-r / ন-হ-র – day, stream // al-nahār // Cognate: Akkadian: nahru "river")
3:27b: وَتُولِجُ النَّهَارَ فِي اللَّيْلِ and You cause the day to enter the night. (ওয়া তূলিজুন্-নাহা-র ফিল্-লাইলি; w-l-j / ও-ল-জ – to enter, penetrate // tūliju // Cognate: [Cognate: none])
3:27c: وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ You bring the living out of the dead, (ওয়া তুখ্রিজুল্-হাইইয়া মিনাল্-মাইইয়্যিতি; kh-r-j / খ-র-জ – to go out, bring out // tukhriju // Cognate: [Cognate: none]; ḥ-y-y / হ-য়-য় – to live // al-ḥayy // Cognate: Hebrew: ḥāyāh "to live"; m-w-t / ম-ও-ত – to die // al-mayyit // Cognate: Akkadian: mūtu "death")
3:27d: وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ and You bring the dead out of the living. (ওয়া তুখ্রিজুল্-মাইইয়্যতা মিনাল্-হাইইয়্যি; kh-r-j / খ-র-জ – to go out // tukhriju // Cognate: [Cognate: none])
3:27e: وَتَرْزُقُ مَن تَشَاءُ And You provide for whom You will (ওয়া তার্যুক্বু মান তাশা--উ; r-z-q / র-য-ক – to provide sustenance // tarzuqu // Cognate: Middle Persian: rōzīg "daily bread")
3:27f: بِغَيْرِ حِسَابٍ without measure. (বিগাইরি হিসা-ব্; ḥ-s-b / হ-স-ব – to reckon, account // ḥisāb // Cognate: Hebrew: ḥāšaḇ "to think, account")
Tafsīr 3:27:
This verse demonstrates God's omnipotence through His seamless control over the fundamental cycles of nature and life. It cites the perfect alternation of night and day and the miraculous emergence of life from non-life (and vice-versa) as evidence of His power. This divine mastery extends to sustenance ('rizq'), which He bestows abundantly and 'bighayri ḥisāb' (without limit or calculation), further proving His absolute and boundless sovereignty.
Verse 3:31: The Test of Love
3:31a: قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ Say, [O Muhammad], "If you should love Allah, (ক্বুল্ ইন কুন্তুম্ তুহিব্বূনাল্লা-হা; q-w-l / ক-ও-ল – to say // qul // Cognate: Ge'ez: qāla "voice"; ḥ-b-b / হ-ব-ব – to love // tuḥibbūna // Cognate: Ugaritic: ḥbb "to love")
3:31b: فَاتَّبِعُونِي then follow me, (ফাত্তাবিঊ'নী; t-b-' / ত-ব-আ' – to follow // fattabi'ūnī // Cognate: Sabaic: tb' "to follow")
3:31c: يُحْبِبْكُمُ اللَّهُ Allah will love you (ইয়ুহ্বিব্কুমুল্লা-হু; ḥ-b-b / হ-ব-ব – to love // yuḥbibkumu // Cognate: Ugaritic: ḥbb "to love")
3:31d: وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ and forgive you your sins." (ওয়া ইয়াগ্ফির্ লাকুম্ যুনূবাকুম্; gh-f-r / গ-ফ-র – to forgive, cover // yaghfir // Cognate: Syriac: kafar "to cover"; dh-n-b / য-ন-ব – misdeed, sin // dhunūbakum // Cognate: Hebrew: zānāḇ "tail, end")
3:31e: وَاللَّهُ غَفُورٌ رَّحِيمٌ And Allah is Forgiving and Merciful. (ওয়াল্লা-হু গাফূরুর রহীম্; gh-f-r / গ-ফ-র – to forgive // ghafūrun // Cognate: Syriac: kafar "to cover"; r-ḥ-m / র-হ-ম – to be merciful // raḥīmun // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 3:31:
This pivotal verse establishes the definitive criterion for a believer's professed love for God. It makes such love conditional upon a tangible action: 'fattabi'ūnī' (following the Prophet Muhammad), thereby making obedience to the Prophet the practical proof of one's love for God. The verse promises a profound reward for this obedience: not only will God reciprocate that love ('yuḥbibkumu Allāh'), but He will also bestow forgiveness for sins, affirming His nature as 'Ghafūr' and 'Raḥīm'.
Verse 3:92: The Standard of Righteousness
3:92a: لَن تَنَالُوا الْبِرَّ Never will you attain righteousness (লান তানা-লুল্-বির্রা; n-w-l / ন-ও-ল – to attain, reach // tanālū // Cognate: [Cognate: none]; b-r-r / ব-র-র – to be righteous, pious // al-birra // Cognate: Akkadian: barāru "to be pious")
3:92b: حَتَّىٰ تُنفِقُوا until you spend (হাত্তা- তুন্ফিক্বূ; n-f-q / ন-ফ-ক – to spend, exit // tunfiqū // Cognate: [Cognate: none])
3:92c: مِمَّا تُحِبُّونَ from that which you love. (মিম্মা- তুহিব্বূন্; ḥ-b-b / হ-ব-ব – to love // tuḥibbūn // Cognate: Ugaritic: ḥbb "to love")
3:92d: وَمَا تُنفِقُوا مِن شَيْءٍ And whatever you spend of anything - (ওয়া মা- তুন্ফিক্বূ মিন শাইইন্; n-f-q / ন-ফ-ক – to spend // tunfiqū // Cognate: [Cognate: none]; sh-y-' / শ-য়-ء – thing // shay'in // Cognate: Hebrew: shay "gift, tribute")
3:92e: فَإِنَّ اللَّهَ بِهِ عَلِيمٌ indeed, Allah is Knowing of it. (ফাইন্নাল্লা-হা বিহী আ'লীম্; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 3:92:
This verse sets a high standard for true righteousness ('al-birr'), defining it not merely as any charity, but as the act of giving away what one genuinely loves and values. It establishes that the path to piety involves a degree of personal sacrifice, moving beyond dispensing with surplus to parting with cherished possessions. The verse concludes with the assurance that no such act of giving, no matter how small, is unnoticed, for Allah is fully 'Alīm' (All-Knowing) of it.
Verse 3:173: The Sufficiency of God
3:173a: الَّذِينَ قَالَ لَهُمُ النَّاسُ Those to whom the people said, (আল্লাযীনা ক্ব-লা লাহুমুন্-না-সু; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice"; '-n-s / ء-ন-স – mankind // al-nāsu // Cognate: Ge'ez: 'ənsa "man")
3:173b: إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ "Indeed, the people have gathered against you, (ইন্নান্-না-সা ক্বাদ্ জামাঊ' লাকুম্; j-m-' / জ-ম-আ' – to gather, collect // jama'ū // Cognate: Ge'ez: jam'a "to collect")
3:173c: فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا so fear them." But it increased them in faith, (ফাখ্শাওহুম্ ফাযা-দাহুম্ ঈমা-নান্; kh-sh-y / খ-শ-য় – to fear // fakhshawhum // Cognate: [Cognate: none]; z-y-d / য-য়-দ – to increase // fazādahum // Cognate: [Cognate: none]; '-m-n / ء-ম-ন – to believe, faith // īmānan // Cognate: Hebrew: he'ĕmīn "to believe")
3:173d: وَقَالُوا حَسْبُنَا اللَّهُ and they said, "Sufficient for us is Allah, (ওয়া ক্ব-লূ হাস্বুনাল্লা-হু; ḥ-s-b / হ-স-ব – to be sufficient, reckon // ḥasbunā // Cognate: Hebrew: ḥāšaḇ "to think, account")
3:173e: وَنِعْمَ الْوَكِيلُ and [He is] the best Disposer of affairs." (ওয়া নি'মাল্-ওয়াকীল্; n-'-m / ন-আ'-ম – to be good, excellent // ni'ma // Cognate: [Cognate: none]; w-k-l / ও-ক-ল – to entrust, be an agent // al-wakīl // Cognate: [Cognate: none])
Tafsīr 3:173:
This verse describes the profound trust in God (tawakkul) exhibited by the believers when faced with overwhelming threats and fear-mongering. Instead of succumbing to fear, the external threat paradoxically strengthened their faith ('fazādahum īmānan'). Their response was the ultimate declaration of reliance: 'Ḥasbunā Allāh wa ni'ma al-wakīl' ("Sufficient for us is Allah, and He is the best Disposer of affairs"), demonstrating that true faith displaces fear of creation with complete trust in the Creator.
Verse 4:1: Unity of Origin
4:1a: يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ O mankind, fear your Lord, (ইয়া--আইয়্যুহান্-না-সুত্ তাক্বূ রব্বাকুমুল্; '-n-s / ء-ন-স – mankind // al-nās // Cognate: Ge'ez: 'ənsa "man"; w-q-y / ও-ক-য় – to guard, fear // ittaqū // Cognate: Ge'ez: waqaya "he kept safe"; r-b-b / র-ব-ব – lord, sustainer // rabbakum // Cognate: Ugaritic: rb "chief")
4:1b: الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ the One who created you from a single soul, (ল্লাযী খলাক্বাকুম্ মিন্ নাফ্সিওঁ ওয়া-হিদাতিন্; kh-l-q / খ-ল-ক – to create // khalaqakum // Cognate: Syriac: ḥlaq "to allot"; n-f-s / ন-ফ-স – soul, self // nafsin // Cognate: Hebrew: nefeš "soul"; w-ḥ-d / ও-হ-দ – to be one // wāḥidatin // Cognate: Hebrew: 'eḥād "one")
4:1c: وَخَلَقَ مِنْهَا زَوْجَهَا and created from it its mate, (ওয়া খলাক্বা মিন্হা- যাওজাহা-; z-w-j / য-ও-জ – pair, mate // zawjahā // Cognate: Akkadian: zūgu "pair")
4:1d: وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً and dispersed from both of them many men and women. (ওয়া বাছ্ছা মিন্হুমা- রিজা-লান্ কাছীরাওঁ ওয়া নিসা--আন্; b-th-th / ব-ث-ث – to scatter, disperse // baththa // Cognate: [Cognate: none]; r-j-l / র-জ-ল – man // rijālan // Cognate: [Cognate: none]; k-th-r / ক-ث-র – to be many, much // kathīran // Cognate: Hebrew: kāṯar "to surround"; n-s-w / ন-স-ও – woman // nisā'an // Cognate: [Cognate: none])
4:1e: وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ And fear Allah, through whom you ask one another, (ওয়াত্তাক্বুল্লা-হাল্লাযী তাসা--আলূনা বিহী; s-'-l / স-ء-ল – to ask // tasā'alūna // Cognate: Ge'ez: sa'ala "to ask")
4:1f: وَالْأَرْحَامَ and the wombs. (অল্-আরহা-ম্; r-ḥ-m / র-হ-ম – womb, mercy // al-arḥām // Cognate: Hebrew: reḥem "womb")
4:1g: إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا Indeed, Allah is ever, over you, an Observer. (ইন্নাল্লা-হা কা-না আ'লাইকুম্ রাক্বীবা; r-q-b / র-ক-ব – to watch, observe // raqīban // Cognate: Akkadian: rāqibu "watchman")
Tafsīr 4:1:
This foundational verse addresses all of humanity, grounding the imperative to have 'taqwā' (God-consciousness) in the reality of a shared origin from a single soul ('nafsin wāḥidah'). It establishes the basis for human solidarity and the sanctity of kinship ties ('al-arḥām'), commanding reverence for both God and the family bonds He created, reminding all that He is the ever-watchful 'Raqīb' (Observer) over their conduct.
Verse 4:6: Protecting the Orphan's Wealth
4:6a: وَابْتَلُوا الْيَتَامَىٰ And test the orphans (ওয়াব্তালুল্-ইয়াতা-মা-; b-l-w / ব-ল-ও – to test, try // wabtalū // Cognate: [Cognate: none]; y-t-m / য়-ত-ম – orphan // al-yatāmā // Cognate: Ugaritic: ytm "orphan")
4:6b: حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ until they reach the age of marriage. (হাত্তা--ইযা- বালাগুন নিকা-হা; b-l-gh / ব-ল-গ – to reach, attain // balaghū // Cognate: [Cognate: none]; n-k-ḥ / ন-ক-হ – to marry // al-nikāḥ // Cognate: [Cognate: none])
4:6c: فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا Then if you perceive in them sound judgment, (ফাইন আ-নাস্তুম্ মিন্হুম্ রুশ্দান্; '-n-s / ء-ন-স – to perceive, see // ānastum // Cognate: Ge'ez: 'ənsa "man"; r-sh-d / র-শ-দ – right guidance, integrity // rushdan // Cognate: [Cognate: none])
4:6d: فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ then release to them their wealth. (ফাদ্ফাঊ'ই ইলাইহিম্ আম্ওয়া-লাহুম্; d-f-' / দ-ফ-আ' – to push, hand over // fadfa'ū // Cognate: [Cognate: none]; m-w-l / ম-ও-ল – wealth // amwālahum // Cognate: [Cognate: none])
Tafsīr 4:6:
This verse outlines a crucial fiduciary duty for the guardians of orphans, mandating that they must be tested for maturity ('rushd') upon reaching marriageable age before their inheritance is handed over. This establishes a legal and ethical framework to ensure that an orphan's property is not squandered but is transferred responsibly only when they demonstrate the competence to manage it, thus safeguarding their financial future.
Verse 4:26: Divine Clarification and Guidance
4:26a: يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ Allah wants to make clear to you (ইউরীদুল্লা-হু লিইয়্যুবাইয়্যিনা লাকুম্; r-w-d / র-ও-দ – to want, intend // yurīdu // Cognate: [Cognate: none]; b-y-n / ব-য়-ন – to be clear // liyubayyina // Cognate: Aramaic: bəyān "explanation")
4:26b: وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ and guide you to the ways of those (ওয়া ইয়াহ্দিয়াকুম্ সুনানাল্লাযীনা; h-d-y / হ-দ-য় – to guide // yahdiyakum // Cognate: Syriac: hedayā "guidance"; s-n-n / স-ন-ন – way, practice // sunana // Cognate: [Cognate: none])
4:26c: مِن قَبْلِكُمْ before you (মিন ক্বাব্লিকুম্; q-b-l / ক-ব-ল – before, in front // qablikum // Cognate: Akkadian: qablu "middle")
4:26d: وَيَتُوبَ عَلَيْكُمْ and turn to you in forgiveness. (ওয়া ইয়াতূবা আ'লাইকুম্; t-w-b / ত-ও-ব – to return, repent // yatūba // Cognate: Hebrew: shuv "to return")
4:26e: وَاللَّهُ عَلِيمٌ حَكِيمٌ And Allah is Knowing, Wise. (ওয়াল্লা-হু আ'লীমুন হাকীম্; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden"; ḥ-k-m / হ-ক-ম – to judge, be wise // ḥakīmun // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 4:26:
This verse reveals the divine purpose behind the revelation of laws, stating that God's intent ('yurīdu') is to clarify His commands, guide humanity along the righteous paths ('sunan') of previous prophets, and provide a means for repentance and mercy. This legislative process is framed by His perfect attributes; He is 'Alīm' (All-Knowing) of what is best for humanity and 'Ḥakīm' (All-Wise) in the laws He prescribes.
Verse 4:34: Marital Roles and Responsibilities
4:34a: الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ Men are maintainers of women (র্-রিজা-লু ক্বাওওয়া-মূনা আ'লান্-নিসা--ই; r-j-l / র-জ-ল – man // al-rijālu // Cognate: [Cognate: none]; q-w-m / ক-ও-ম – to stand for, maintain // qawwāmūna // Cognate: Aramaic: qūm "to stand"; n-s-w / ন-স-ও – woman // al-nisā' // Cognate: [Cognate: none])
4:34b: بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ by what Allah has preferred some of them over others (বিমা- ফাদ্দোয়াল্লা-হু বা'দ্বোয়াহুম্ আ'লা- বা'দ্বিওঁ; f-ḍ-l / ফ-দ-ল – to prefer, give فضيلة // faḍḍala // Cognate: [Cognate: none]; b-'-ḍ / ব-আ'-দ – some // ba'ḍahum // Cognate: Ugaritic: b'd "behind")
4:34c: وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ and because of what they spend from their wealth. (ওয়া বিমা--আন্ফাক্বূ মিন্ আম্ওয়া-লিহিম্; n-f-q / ন-ফ-ক – to spend // anfaqū // Cognate: [Cognate: none]; m-w-l / ম-ও-ল – wealth // amwālihim // Cognate: [Cognate: none])
4:34d: فَالصَّالِحَاتُ قَانِتَاتٌ So the righteous women are devoutly obedient, (ফাস্-স-লিহা-তু ক্ব-নিতা-তুন্; ṣ-l-ḥ / স-ল-হ – to be righteous // al-ṣāliḥātu // Cognate: [Cognate: none]; q-n-t / ক-ন-ত – to be devoutly obedient // qānitātun // Cognate: [Cognate: none])
4:34e: حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّهُ guarding in absence what Allah has guarded. (হা-ফিয-তুল্ লিল্গাইবি বিমা- হাফিযল্লা-হ্; ḥ-f-ẓ / হ-ফ-য – to guard, preserve // ḥāfiẓātun // Cognate: [Cognate: none]; gh-y-b / গ-য়-ব – to be absent, unseen // al-ghayb // Cognate: [Cognate: none])
4:34f: وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ But those from whom you fear discord, (ওয়াল্লা-তী তাখ-ফূনা নুশূযাহুন্না; kh-w-f / খ-ও-ফ – to fear // takhāfūna // Cognate: [Cognate: none]; n-sh-z / ন-শ-য – to rise up against, be discordant // nushūzahunna // Cognate: [Cognate: none])
4:34g: فَعِظُوهُنَّ وَاهْجُرُوهُنَّ then [first] advise them, and [then] separate from them (ফাอิ'যূহুন্না ওয়াহ্জুরূহুন্না; w-'-ẓ / ও-আ'-য – to admonish, advise // fa'iẓūhunna // Cognate: [Cognate: none]; h-j-r / হ-জ-র – to separate, forsake // wahjurūhunna // Cognate: Akkadian: agāru "to hire" [semantic divergence])
4:34h: فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ in beds, and strike them. (ফিল্-মদ্বোয়া-জিอิ' ওয়াড্রিবূহুন্না; ḍ-j-' / দ-জ-আ' – to lie down // al-maḍāji' // Cognate: [Cognate: none]; ḍ-r-b / দ-র-ব – to strike, hit // waḍribūhunna // Cognate: Ugaritic: ḍrb "to strike")
4:34i: فَإِنْ أَطَعْنَكُمْ But if they obey you, (ফাইন আত্বোয়া'নাকুম্; ṭ-w-' / ত-ও-আ' – to obey // aṭa'nakum // Cognate: [Cognate: none])
4:34j: فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا then seek no way against them. (ফালা- তাব্গূ আ'লাইহিন্না সাবীলা; b-gh-y / ব-গ-য় – to seek a way, transgress // tabghū // Cognate: [Cognate: none]; s-b-l / স-ব-ল – way, path // sabīlan // Cognate: Hebrew: shəḇīl "path")
4:34k: إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا Indeed, Allah is ever Exalted, Grand. (ইন্নাল্লা-হা কা-না আ'লিইয়্যান্ কাবীরা; '-l-w / আ'-ল-ও – to be high, exalted // 'aliyyan // Cognate: Hebrew: 'elyōn "most high"; k-b-r / ক-ব-র – to be great, mighty // kabīran // Cognate: Aramaic: kabbīr "mighty")
Tafsīr 4:34:
This verse outlines the concept of male headship within a marriage, defining men as 'qawwāmūn' (maintainers and protectors) based on divinely given advantages and their financial responsibility. It describes the ideal righteous wife as devout and protective of her husband's honor in his absence, and provides a sequential, graduated approach for a husband to deal with 'nushūz' (marital discord and ill-conduct) from his wife—beginning with admonition, then separation in bed, and finally, striking—while immediately forbidding any further recourse if she desists, reminding men that God is higher and greater than they are.
Verse 4:45: God as the Ultimate Ally
4:45a: وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ And Allah is most knowing of your enemies, (ওয়াল্লা-হু আ'লামু বিআ'দা--ইকুম্; '-l-m / আ'-ল-ম – to know // a'lamu // Cognate: Hebrew: 'ālam "to be hidden"; '-d-w / আ'-দ-ও – to be an enemy // a'dā'ikum // Cognate: Hebrew: 'āḏāh "to pass on")
4:45b: وَكَفَىٰ بِاللَّهِ وَلِيًّا and sufficient is Allah as an ally, (ওয়া কাফা- বিল্লা-হি ওয়ালিয়্যান্; k-f-y / ক-ফ-য় – to be sufficient // kafā // Cognate: [Cognate: none]; w-l-y / ও-ল-য় – to be near, protect // waliyyan // Cognate: [Cognate: none])
4:45c: وَكَفَىٰ بِاللَّهِ نَصِيرًا and sufficient is Allah as a helper. (ওয়া কাফা- বিল্লা-হি নসীরান; n-ṣ-r / ন-স-র – to help, give victory // naṣīran // Cognate: Aramaic: nְṣַר "to watch, guard")
Tafsīr 4:45:
This verse offers a powerful reassurance to the believers by asserting that God has perfect knowledge of their enemies, more than they could ever possess themselves. It then declares that this divine knowledge, combined with His power, makes Him the only truly sufficient 'Walī' (Protector) and 'Naṣīr' (Helper) they will ever need, rendering all other dependencies or fears secondary.
Verse 4:58: The Trust and the Judgment
4:58a: إِنَّ اللَّهَ يَأْمُرُكُمْ Indeed, Allah commands you (ইন্নাল্লা-হা ইয়া'মুরুকুম্; '-m-r / ء-ম-র – to command // ya'murukum // Cognate: Ugaritic: amr "to see, command")
4:58b: أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا to render trusts to whom they are due (আন তুআদ্দুল্-আমা-না-তি ইলা--আহ্লিহা-; '-d-y / ء-দ-য় – to render, perform // tu'addū // Cognate: [Cognate: none]; '-m-n / ء-ম-ন – to be trustworthy // al-amānāt // Cognate: Hebrew: 'āmīn "faithful"; '-h-l / ء-হ-ল – people, family // ahlihā // Cognate: Ugaritic: 'hl "tent")
4:58c: وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ and when you judge between people, (ওয়া ইযা- হাকাম্তুম্ বাইনান্-না-সি; ḥ-k-m / হ-ক-ম – to judge, rule // ḥakamtum // Cognate: Ugaritic: ḥkm "wise"; '-n-s / ء-ন-স – mankind // al-nās // Cognate: Ge'ez: 'ənsa "man")
4:58d: أَن تَحْكُمُوا بِالْعَدْلِ to judge with justice. (আন তাহ্কুমূ বিল্-'আদ্ల్; '-d-l / আ'-দ-ল – to be just, fair // al-'adl // Cognate: [Cognate: none])
4:58e: إِنَّ اللَّهَ نِعِمَّا يَعِظُكُم بِهِ Excellent is that which Allah instructs you. (ইন্নাল্লা-হা নিอิ'ম্মা- ইয়াอิ'যুকুম্ বিহী; n-'-m / ন-আ'-ম – to be good, excellent // ni'immā // Cognate: [Cognate: none]; w-'-ẓ / ও-আ'-য – to admonish, advise // ya'iẓukum // Cognate: [Cognate: none])
4:58f: إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا Indeed, Allah is ever Hearing and Seeing. (ইন্নাল্লা-হা কা-না সামীআ'ম্ বাসীরা; s-m-' / স-ম-আ' – to hear // samī'an // Cognate: Akkadian: šemû "to hear"; b-ṣ-r / ব-স-র – to see, perceive // baṣīran // Cognate: Ugaritic: bṣr "to behold")
Tafsīr 4:58:
This verse establishes two of the foundational principles of a just society: the fulfillment of trusts ('amānāt') and judging with equity ('adl'). Allah commands believers to uphold integrity by returning trusts to their rightful owners and to apply impartial justice in all rulings, reminding them that this divine instruction is excellent and that He, as the 'Samī'' (All-Hearing) and 'Baṣīr' (All-Seeing), is the ultimate witness to their adherence.
Verse 4:79: Ascribing Good and Evil
4:79a: مَّا أَصَابَكَ مِنْ حَسَنَةٍ What comes to you of good, (মা--আস-বাকা মিন্ হাসানাতিন্; ṣ-w-b / স-ও-ব – to befall, be right // aṣābaka // Cognate: [Cognate: none]; ḥ-s-n / হ-স-ন – to be good, beautiful // ḥasanatin // Cognate: Ugaritic: ḥsn "goodness")
4:79b: فَمِنَ اللَّهِ it is from Allah; (ফামিনাল্লা-হি; [No Root]; [No Root]; [No Root])
4:79c: وَمَا أَصَابَكَ مِن سَيِّئَةٍ and what comes to you of evil, (ওয়া মা--আস-বাকা মিন্ সাইয়্যিআতিন্; s-w-' / স-ও-ء – to be evil // sayyi'atin // Cognate: Ge'ez: śawwe'a "bad")
4:79d: فَمِن نَّفْسِكَ it is from yourself. (ফামিন্ নাফ্সিক্; n-f-s / ন-ফ-স – soul, self // nafsika // Cognate: Hebrew: nefeš "soul")
Tafsīr 4:79:
This verse presents a nuanced theological principle regarding the attribution of good and evil. It clarifies that all good ('ḥasanah') that befalls a person is purely from God's grace and bounty, while any evil or hardship ('sayyi'ah') is ultimately a consequence of one's own choices and actions ('min nafsik'). This fosters gratitude for blessings while encouraging personal responsibility and introspection in the face of adversity.
Verse 4:81: Obedience and Trust
4:81a: وَيَقُولُونَ طَاعَةٌ And they say, "Obedience." (ওয়া ইয়াক্বূলূনা ত্বোয়া-'আতুন্; q-w-l / ক-ও-ল – to say // yaqūlūna // Cognate: Ge'ez: qāla "voice"; ṭ-w-' / ত-ও-আ' – to obey // ṭā'atun // Cognate: [Cognate: none])
4:81b: فَإِذَا بَرَزُوا مِنْ عِندِكَ But when they depart from you, (ফাইযা- বারযূ মিন্ ই'ন্দিকা; b-r-z / ব-র-য – to go forth, emerge // barazū // Cognate: [Cognate: none])
4:81c: بَيَّتَ طَائِفَةٌ مِّنْهُمْ a faction of them spends the night (বাইয়্যাতা ত্বোয়া--ইফাতুম্ মিন্হুম্; b-y-t / ব-য়-ত – to spend the night, plot // bayyata // Cognate: Hebrew: bayiṯ "house"; ṭ-w-f / ত-ও-ফ – to circle, group // ṭā'ifatun // Cognate: [Cognate: none])
4:81d: غَيْرَ الَّذِي تَقُولُ [scheming] other than what you say. (গাইরল্লাযী তাক্বূল্; gh-y-r / গ-য়-র – other than // ghayra // Cognate: [Cognate: none])
4:81e: وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ But Allah records what they scheme. (ওয়াল্লা-হু ইয়াক্তুবু মা- ইউবাইয়্যিতূন্; k-t-b / ক-ত-ব – write, decree // yaktubu // Cognate: Hebrew: kəṯāḇ "writing"; b-y-t / ব-য়-ত – to spend the night, plot // yubayyitūn // Cognate: Hebrew: bayiṯ "house")
4:81f: فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ So turn away from them and rely upon Allah. (ফাআ'রিদ্ব্ আ'ন্হুম্ ওয়া তাওয়াক্কাল্ আ'লাল্লা-হি; '-r-ḍ / আ'-র-দ – to turn away // a'riḍ // Cognate: [Cognate: none]; w-k-l / ও-ক-ল – to entrust, rely // tawakkal // Cognate: [Cognate: none])
4:81g: وَكَفَىٰ بِاللَّهِ وَكِيلًا And sufficient is Allah as a Disposer of affairs. (ওয়া কাফা- বিল্লা-হি ওয়াকীলা; k-f-y / ক-ফ-য় – to be sufficient // kafā // Cognate: [Cognate: none]; w-k-l / ও-ক-ল – to entrust, be an agent // wakīlan // Cognate: [Cognate: none])
Tafsīr 4:81:
This verse describes the hypocrites who profess obedience ('ṭā'ah') in the presence of the Prophet but conspire against his teachings in private. God reassures the Prophet that He records all their secret plots, commanding him to turn away from their schemes ('a'riḍ 'anhum') and place his complete trust ('tawakkal') in Allah. The verse concludes with the ultimate comfort that Allah alone is a sufficient 'Wakīl' (guardian and disposer of affairs) against all such treachery.
Verse 4:85: The Share of Intercession
4:85a: مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً Whoever intercedes for a good cause (মাইঁ ইয়াশ্ফা' শাফা-'আতান্ হাসানাতান্; sh-f-' / শ-ফ-আ' – to intercede, pair // yashfa' // Cognate: [Cognate: none]; ḥ-s-n / হ-স-ন – to be good, beautiful // ḥasanatan // Cognate: Ugaritic: ḥsn "goodness")
4:85b: يَكُن لَّهُ نَصِيبٌ مِّنْهَا will have a share of it, (ইয়াকুল্লাহূ নসীবুম্ মিন্হা-; n-ṣ-b / ন-স-ব – to allot, share // naṣībun // Cognate: Akkadian: iṣbu "portion")
4:85c: وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً and whoever intercedes for an evil cause (ওয়া মাইঁ ইয়াশ্ফা' শাফা-'আতান্ সাইয়্যিআতাঁই; s-w-' / স-ও-ء – to be evil // sayyi'atan // Cognate: Ge'ez: śawwe'a "bad")
4:85d: يَكُن لَّهُ كِفْلٌ مِّنْهَا will have a portion of it. (ইয়াকুল্লাহূ কিফ্লুম্ মিন্হা-; k-f-l / ক-ফ-ল – to bear responsibility, portion // kiflun // Cognate: [Cognate: none])
4:85e: وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا And Allah is ever, over all things, a Keeper of power. (ওয়া কা-নাল্লা-হু আ'লা- কুল্লি শাইইম্ মুক্বীতা; q-w-t / ক-ও-ত – to feed, sustain, control // muqītan // Cognate: [Cognate: none])
Tafsīr 4:85:
This verse establishes a principle of shared moral responsibility for the act of intercession. It states that advocating for a good cause earns one a share ('naṣīb') of its reward, while advocating for an evil cause burdens one with a share ('kifl') of its sin. This is all overseen by God, who is 'Muqīt'—the All-Powerful Sustainer and Watcher who has ultimate control over all affairs and their just consequences.
Verse 4:99: Divine Pardon
4:99a: فَأُولَٰئِكَ عَسَى اللَّهُ For those, perhaps Allah will (ফাউলা--ইকা আ'সাল্লা-হু; '-s-y / আ'-স-য় – perhaps, it may be // 'asā // Cognate: [Cognate: none])
4:99b: أَن يَعْفُوَ عَنْهُمْ pardon them, (আইঁ ইয়া'ফুওয়া আ'ন্হুম্; '-f-w / আ'-ফ-ও – to pardon, efface // ya'fuwa // Cognate: [Cognate: none])
4:99c: وَكَانَ اللَّهُ عَفُوًّا غَفُورًا and Allah is ever Pardoning and Forgiving. (ওয়া কা-নাল্লা-হু আ'ফুওওয়ান্ গাফূরা; '-f-w / আ'-ফ-ও – to pardon // 'afuwwan // Cognate: [Cognate: none]; gh-f-r / গ-ফ-র – to forgive, cover // ghafūran // Cognate: Syriac: kafar "to cover")
Tafsīr 4:99:
This verse offers hope for the genuinely helpless who were unable to emigrate from a land of oppression. The use of 'asā' (perhaps) indicates that pardon is dependent on God's will but implies a strong likelihood for those with a valid excuse. The verse concludes by emphasizing the divine attributes that make this hope tangible: Allah is 'Afuww' (the Pardoner, who erases the fault) and 'Ghafūr' (the Forgiver, who covers the sin).
Verse 4:110: Seeking Forgiveness
4:110a: وَمَن يَعْمَلْ سُوءًا And whoever does an evil (ওয়া মাইঁ ইয়া'মাল্ সূ--আন্; '-m-l / আ'-ম-ল – to do, work // ya'mal // Cognate: [Cognate: none]; s-w-' / স-ও-ء – to be evil // sū'an // Cognate: Ge'ez: śawwe'a "bad")
4:110b: أَوْ يَظْلِمْ نَفْسَهُ or wrongs himself (আউ ইয়ায্লিম্ নাফ্সাহূ; ẓ-l-m / য-ল-ম – to wrong, be dark // yaẓlim // Cognate: Ge'ez: ṣalmat "darkness"; n-f-s / ন-ফ-স – soul, self // nafsahu // Cognate: Hebrew: nefeš "soul")
4:110c: ثُمَّ يَسْتَغْفِرِ اللَّهَ then seeks forgiveness from Allah, (ছুম্মা ইয়াস্তাগ্ফিরিল্লা-হা; gh-f-r / গ-ফ-র – to seek forgiveness // yastaghfir // Cognate: Syriac: kafar "to cover")
4:110d: يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا will find Allah Forgiving and Merciful. (ইয়াজিদিল্লা-হা গাফূরর্ রহীমা; w-j-d / ও-জ-দ – to find // yajid // Cognate: [Cognate: none]; gh-f-r / গ-ফ-র – to forgive // ghafūran // Cognate: Syriac: kafar "to cover"; r-ḥ-m / র-হ-ম – to be merciful // raḥīman // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 4:110:
This verse provides a universal formula for redemption, opening the door of repentance to anyone who commits an evil act or wrongs their own soul. It establishes a direct relationship between the sincere act of seeking God's forgiveness ('yastaghfir Allāh') and the certainty of finding Him to be 'Ghafūr' (Oft-Forgiving) and 'Raḥīm' (All-Merciful), thereby emphasizing that no sin is too great to be forgiven if followed by genuine repentance.
Verse 4:139: Seeking Honor
4:139a: الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ Those who take the disbelievers (আল্লাযীনা ইয়াত্ত্বাখিযূনাল্-কা-ফিরীনা; '-kh-dh / ء-খ-য – to take // yattakhidhūna // Cognate: Ugaritic: aḥd "to seize"; k-f-r / ক-ফ-র – to deny, disbelieve // al-kāfirīna // Cognate: Akkadian: kapāru "to wipe off")
4:139b: أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ as allies instead of the believers. (আউলিয়া--আ মিন্ দূনিল্-মু'মিনীন্; w-l-y / ও-ল-য় – to be near, protect // awliyā'a // Cognate: [Cognate: none]; '-m-n / ء-ম-ন – to believe // al-mu'minīn // Cognate: Hebrew: he'ĕmīn "to believe")
4:139c: أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ Do they seek with them honor? (আয়াব্তাগূনা ই'ন্দাহুমুল্-อิ'জ্জাতা; b-gh-y / ব-গ-য় – to seek, desire // ayabtaghūna // Cognate: [Cognate: none]; '-z-z / আ'-য-য – to be mighty, honor // al-'izzata // Cognate: [Cognate: none])
4:139d: فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا Then indeed, all honor belongs to Allah entirely. (ফাইন্নাল্-อิ'জ্জাতা লিল্লা-হি জামীআ'; '-z-z / আ'-য-য – to be mighty, honor // al-'izzata // Cognate: [Cognate: none]; j-m-' / জ-ম-আ' – to gather, all // jamī'an // Cognate: Ge'ez: jam'a "to collect")
Tafsīr 4:139:
This verse rebukes those who seek alliances with disbelievers over the faithful, diagnosing their motivation with a piercing rhetorical question: "Do they seek honor ('izzah) from them?" It then provides a definitive correction to this misguided pursuit, declaring that all true honor and might ('al-'izzah') belong exclusively and entirely to Allah. This teaches that seeking dignity and strength from any source other than God is a fundamentally flawed and futile endeavor.
Verse 4:140: On Hearing Blasphemy
4:140a: وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ And it has already come down to you in the Book (ওয়া ক্বাদ্ নায্যালা আ'লাইকুম্ ফিল্-কিতা-বি; n-z-l / ন-য-ল – to send down // nazzala // Cognate: [Cognate: none]; k-t-b / ক-ত-ব – write, book // al-kitāb // Cognate: Hebrew: kəṯāḇ "writing")
4:140b: أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ that when you hear the verses of Allah (আন ইযা- সামি'তুম্ আ-য়া-তিল্লা-হি; s-m-' / স-ম-আ' – to hear // sami'tum // Cognate: Akkadian: šemû "to hear"; '-y-y / ء-য়-য় – sign, verse // āyāt // Cognate: Hebrew: 'ōt "sign")
4:140c: يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا being disbelieved in and ridiculed, (ইয়ুক্ফারু বিহা- ওয়া ইউস্তাহ্যাউ বিহা-; k-f-r / ক-ফ-র – to deny, disbelieve // yukfaru // Cognate: Akkadian: kapāru "to wipe off"; h-z-' / হ-য-ء – to mock, jest // yustahza'u // Cognate: [Cognate: none])
4:140d: فَلَا تَقْعُدُوا مَعَهُمْ do not sit with them (ফালা- তাক্ব্'উ'দূ মাআ'হুম্; q-'-d / ক-আ'-দ – to sit // taq'udū // Cognate: [Cognate: none])
4:140e: حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ until they engage in a different conversation. (হাত্তা- ইয়াখূদ্বূ ফী হাদীছিন্ গাইরিহ্; kh-w-ḍ / খ-ও-দ – to engage, wade into // yakhūḍū // Cognate: [Cognate: none]; ḥ-d-th / হ-দ-ث – to talk, conversation // ḥadīthin // Cognate: Ge'ez: ḥaddis "new")
Tafsīr 4:140:
This verse establishes a clear directive for believers on how to respond when God's revelations are being mocked or disbelieved in their presence. It commands them not to remain seated in such company ('falā taq'udū ma'ahum'), thereby refusing to passively condone the sacrilege, until the mockers change the subject. This act of disassociation is a crucial measure to protect one's own faith and uphold the honor of the divine word.
Verse 4:149: Public and Private Good
4:149a: إِن تُبْدُوا خَيْرًا If you disclose a good (ইন তু্ব্দূ খইরান্; b-d-w / ব-দ-ও – to appear, show // tubdū // Cognate: [Cognate: none]; kh-y-r / খ-য়-র – good, better // khayran // Cognate: Sabaean: ḫyr "good")
4:149b: أَوْ تُخْفُوهُ or conceal it, (আউ তুখ্ফূহু; kh-f-y / খ-ফ-য় – to be hidden // tukhfūhu // Cognate: Syriac: ḥpā "to cover")
4:149c: أَوْ تَعْفُوا عَن سُوءٍ or pardon an evil, (আউ তা'ফূ আ'ন্ সূ--ইন্; '-f-w / আ'-ফ-ও – to pardon, efface // ta'fū // Cognate: [Cognate: none]; s-w-' / স-ও-ء – to be evil // sū'in // Cognate: Ge'ez: śawwe'a "bad")
4:149d: فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا then indeed, Allah is ever Pardoning and Powerful. (ফাইন্নাল্লা-হা কা-না আ'ফুওওয়ান্ ক্বদীরা; '-f-w / আ'-ফ-ও – to pardon // 'afuwwan // Cognate: [Cognate: none]; q-d-r / ক-দ-র – to have power, decree // qadīran // Cognate: Ge'ez: qadara "to be able to")
Tafsīr 4:149:
This verse encourages a spectrum of virtuous behavior, from performing good deeds either publicly or privately to the higher act of pardoning a wrong committed against oneself. It motivates this act of clemency by reminding believers that God Himself possesses these attributes in perfect measure: He is 'Afuww' (Ever-Pardoning) despite being 'Qadīr' (All-Powerful) to exact retribution. Thus, pardoning others is to emulate a divine quality, forgiving from a position of strength, just as God does.
Verse 5:42: Judgment and Equity
5:42a: سَمَّاعُونَ لِلْكَذِبِ [They are] listeners to falsehood, (সাম্মা-ঊ'না লিল্কাযিবি; s-m-' / স-ম-আ' – to hear // sammā'ūna // Cognate: Akkadian: šemû "to hear"; k-dh-b / ক-য-ব – to lie // al-kadhib // Cognate: [Cognate: none])
5:42b: أَكَّالُونَ لِلسُّحْتِ devourers of the forbidden. (আক্কা-লূনা লিস্সুহ্্তি; '-k-l / ء-ক-ল – to eat, devour // akkālūna // Cognate: Hebrew: 'āḵal "to eat"; s-ḥ-t / স-হ-ত – illicit gain // al-suḥt // Cognate: [Cognate: none])
5:42c: فَإِن جَاءُوكَ فَاحْكُم بَيْنَهُمْ So if they come to you, judge between them (ফাইন জা--ঊকা ফাহ্কুম্ বাইনাহুম্; j-y-' / জ-য়-ء – to come // jā'ūka // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to judge, rule // faḥkum // Cognate: Ugaritic: ḥkm "wise")
5:42d: أَوْ أَعْرِضْ عَنْهُمْ or turn away from them. (আও আ'রিদ্ব্ আ'ন্হুম্; '-r-ḍ / আ'-র-দ – to turn away // a'riḍ // Cognate: [Cognate: none])
5:42e: وَإِن تُعْرِضْ عَنْهُمْ And if you turn away from them, (ওয়া ইন তু'রিদ্ব্ আ'ন্হুম্; '-r-ḍ / আ'-র-দ – to turn away // tu'riḍ // Cognate: [Cognate: none])
5:42f: فَلَن يَضُرُّوكَ شَيْئًا they will not harm you at all. (ফালান ইয়াদ্বুর্রূকা শাইআন্; ḍ-r-r / দ-র-র – to harm, afflict // yaḍurrūka // Cognate: [Cognate: none]; sh-y-' / শ-য়-ء – thing // shay'an // Cognate: Hebrew: shay "gift, tribute")
5:42g: وَإِنْ حَكَمْتَ فَاحْكُم بَيْنَهُم But if you judge, judge between them (ওয়া ইন্ হাকাম্তা ফাহ্কুম্ বাইনাহুম্; ḥ-k-m / হ-ক-ম – to judge, rule // ḥakamta // Cognate: Ugaritic: ḥkm "wise")
5:42h: بِالْقِسْطِ with equity. (বিল্-ক্বিস্ִত্ব্; q-s-ṭ / ক-স-ত – to be just, equitable // al-qisṭ // Cognate: Aramaic: qəšoṭ "truth")
5:42i: إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ Indeed, Allah loves those who act justly. (ইন্নাল্লা-হা ইউহিব্বুল্-মুক্ব্সিִত্বীন্; ḥ-b-b / হ-ব-ব – to love // yuḥibbu // Cognate: Ugaritic: ḥbb "to love"; q-s-ṭ / ক-স-ত – to be just, equitable // al-muqsiṭīn // Cognate: Aramaic: qəšoṭ "truth")
Tafsīr 5:42:
This verse describes a people who eagerly accept lies and consume illicit gains, giving the Prophet Muhammad a choice: to either judge their disputes or to decline. However, it imposes a strict condition on judging: if he chooses to judge, he must do so with absolute equity ('al-qisṭ'), because God loves 'al-muqsiṭīn' (the just ones), establishing impartiality as a non-negotiable principle of Islamic jurisprudence.
Verse 5:48: The Criterion
5:48a: وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ And We have sent down to you the Book in truth, (ওয়া আন্যাল্না--ইলাইকাল্-কিতা-বা বিল্হাক্ব্ִক্বি; n-z-l / ন-য-ল – to send down // anzalnā // Cognate: [Cognate: none]; k-t-b / ক-ত-ব – write, book // al-kitāb // Cognate: Hebrew: kəṯāḇ "writing"; ḥ-q-q / হ-ক-ক – truth, right // al-ḥaqq // Cognate: Aramaic: ḥaqqā "truth")
5:48b: مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ confirming what came before it of the Scripture (মুসদ্дик্বাল্ লিমা- বাইনা ইয়াদাইহি মিনাল্-কিতা-বি; ṣ-d-q / স-দ-ক – to be true, confirm // muṣaddiqan // Cognate: Hebrew: ṣāḏaq "to be righteous"; y-d / য়-দ – hand // yadayhi // Cognate: Hebrew: yāḏ "hand")
5:48c: وَمُهَيْمِنًا عَلَيْهِ and a criterion over it. (ওয়া মুহাইমিনান্ আ'লাইহি; h-y-m-n / হ-য়-ম-ন – to watch over, be a guardian // muhayminan // Cognate: [Cognate: none])
5:48d: فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ So judge between them by what Allah has revealed, (ফাহ্কুম্ বাইনাহুম্ বিমা--আন্যালাল্লা-হ্; ḥ-k-m / হ-ক-ম – to judge, rule // faḥkum // Cognate: Ugaritic: ḥkm "wise")
5:48e: وَلَا تَتَّبِعْ أَهْوَاءَهُمْ and do not follow their inclinations, (ওয়ালা- তাত্তাবি' আহ্ওয়া--আহুম্; t-b-' / ত-ব-আ' – to follow // tattabi' // Cognate: Sabaic: tb' "to follow"; h-w-y / হ-ও-য় – desire, inclination // ahwā'ahum // Cognate: [Cognate: none])
5:48f: عَمَّا جَاءَكَ مِنَ الْحَقِّ away from what has come to you of the truth. (আ'ম্মা- জা--আকা মিনাল্-হাক্ব্ִক্ব্; j-y-' / জ-য়-ء – to come // jā'aka // Cognate: [Cognate: none])
5:48g: لِكُلٍّ جَعَلْنَا مِنكُمْ To each of you We prescribed (লিকুল্লিন্ জাআ'ল্না- মিন্কুম্; j-'-l / জ-আ'-ল – to make, place // ja'alnā // Cognate: [Cognate: none])
5:48h: شِرْعَةً وَمِنْهَاجًا a law and a method. (শিরْ'আতাঁও ওয়া মিন্হা-জা; sh-r-' / শ-র-আ' – to legislate, enact a law // shir'atan // Cognate: [Cognate: none]; n-h-j / ন-হ-জ – path, method // minhājan // Cognate: [Cognate: none])
5:48i: وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً Had Allah willed, He would have made you one nation, (ওয়া লাও শা--আল্লা-হু লাজা'আলাকুম্ উম্মাতাওঁ ওয়া-হিদাতান্; sh-y-' / শ-য়-ء – to will // shā'a // Cognate: [Cognate: none]; '-m-m / ء-ম-ম – nation, community // ummatan // Cognate: Hebrew: 'ummā "tribe"; w-ḥ-d / ও-হ-দ – one // wāḥidatan // Cognate: Hebrew: 'eḥād "one")
5:48j: وَلَٰكِن لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ but [He intended] to test you in what He has given you. (ওয়ালা-কিল্ লিইয়াব্লুওয়াকুম্ ফী মা--আ-তা-কুম্; b-l-w / ব-ল-ও – to test, try // liyabluwakum // Cognate: [Cognate: none]; '-t-y / ء-ত-য় – to give // ātākum // Cognate: Moabite: 'th "to come")
5:48k: فَاسْتَبِقُوا الْخَيْرَاتِ So race to [all that is] good. (ফাস্তাবিক্বুল্-খইরা-ত্; s-b-q / স-ব-ক – to race, precede // fastabiqū // Cognate: [Cognate: none]; kh-y-r / খ-য়-র – good, better // al-khayrāt // Cognate: Sabaean: ḫyr "good")
5:48l: إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا To Allah is your return all together, (ইলাল্লা-হি মার্জি'উ'কুম্ জামীআ'ন্; r-j-' / র-জ-আ' – to return // marji'ukum // Cognate: [Cognate: none]; j-m-' / জ-ম-আ' – to gather, all // jamī'an // Cognate: Ge'ez: jam'a "to collect")
5:48m: فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ and He will inform you concerning that over which you used to differ. (ফাইউনাব্বিউ'কুম্ বিমা- কুন্তুম্ ফীহি তাখ্তালিফূন্; n-b-' / ন-ব-ء – to inform, prophesize // yunabbi'ukum // Cognate: Akkadian: nabû "to call"; kh-l-f / খ-ল-ফ – to differ // takhtalifūn // Cognate: Aramaic: ḥălāp "instead of")
Tafsīr 5:48:
This verse defines the Qur'ān's role as a confirmation ('muṣaddiqan') of previous scriptures and as a 'muhaymin' (a guardian and criterion) over them, commanding the Prophet to judge by God's revelation rather than human desires. It explains that the diversity of religious laws ('shir'atan wa minhājan') is a divine test of humanity's obedience, and thus urges all communities to compete in righteousness ('fastabiqū al-khayrāt'), as all will ultimately return to God who will resolve their differences.
Verse 5:54: A People Beloved by God
5:54a: يَا أَيُّهَا الَّذِينَ آمَنُوا O you who have believed, (ইয়া--আইয়্যুহাল্লাযীনা আ-মানূ; '-m-n / ء-ম-ন – to believe // āmanū // Cognate: Hebrew: he'ĕmīn "to believe")
5:54b: مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ whoever of you reverts from his religion - (মাইঁ ইয়ার্তাদ্দা মিন্কুম্ আ'ন্ দীনীহি; r-d-d / র-দ-দ – to turn back, revert // yartadda // Cognate: [Cognate: none]; d-y-n / দ-য়-ন – religion, judgment // dīnihi // Cognate: Aramaic: dīnā "judgment")
5:54c: فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ Allah will bring forth [in place of them] a people (ফাসাওফা ইয়া'তিল্লা-হু বিক্বাওমিন্; '-t-y / ء-ত-য় – to come, bring // ya'tī // Cognate: Moabite: 'th "to come"; q-w-m / ক-ও-ম – people, nation // qawmin // Cognate: Akkadian: qā'um "people")
5:54d: يُحِبُّهُمْ وَيُحِبُّونَهُ whom He will love and who will love Him: (ইউহিব্বুহুম্ ওয়া ইউহিব্বূনাহূ; ḥ-b-b / হ-ব-ব – to love // yuḥibbuhum // Cognate: Ugaritic: ḥbb "to love")
5:54e: أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ humble toward the believers, (আযিল্লাতিন্ আ'লাল্-মু'মিনীনা; dh-l-l / য-ল-ল – to be low, humble // adhillatin // Cognate: Akkadian: dalālu "to be humble")
5:54f: أَعِزَّةٍ عَلَى الْكَافِرِينَ powerful against the disbelievers; (আอิ'য্যাতিন্ আ'লাল্-কা-ফিরীন্; '-z-z / আ'-য-য – to be mighty, noble // a'izzatin // Cognate: [Cognate: none]; k-f-r / ক-ফ-র – to disbelieve // al-kāfirīn // Cognate: Akkadian: kapāru "to wipe off")
5:54g: يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ striving in the cause of Allah (ইয়ুজা-হিদূনা ফী সাবীলিল্লা-হি; j-h-d / জ-হ-দ – to strive, struggle // yujāhidūna // Cognate: [Cognate: none]; s-b-l / স-ব-ল – way, path // sabīli // Cognate: Hebrew: shəḇīl "path")
5:54h: وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ and not fearing the blame of any critic. (ওয়ালা- ইয়াখ-ফূনা লাওমাতা লা--ইম্; kh-w-f / খ-ও-ফ – to fear // yakhāfūna // Cognate: [Cognate: none]; l-w-m / ল-ও-ম – to blame, criticize // lawmata lā'im // Cognate: [Cognate: none])
5:54i: ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ That is the grace of Allah; He gives it to whom He wills. (যা-লিকা ফাদ্বলুল্লা-হি ইউ'তীহি মাইঁ ইয়াশা--উ; f-ḍ-l / ফ-দ-ল – to prefer, grace // faḍlu // Cognate: [Cognate: none]; sh-y-' / শ-য়-ء – to will // yashā'u // Cognate: [Cognate: none])
5:54j: وَاللَّهُ وَاسِعٌ عَلِيمٌ And Allah is all-Encompassing and Knowing. (ওয়াল্লা-হু ওয়া-সিউ'ন্ আ'লীম্; w-s-' / ও-স-আ' – to encompass, be vast // wāsi'un // Cognate: [Cognate: none]; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 5:54:
This verse issues a warning that apostasy harms only the apostate, as God can replace any who turn away with a people defined by a set of noble characteristics: a mutual love with God, humility towards fellow believers, strength against adversaries, and a courageous resolve to strive for God's cause without fearing criticism. This special status is described not as earned, but as a divine grace ('faḍl') that God bestows upon whomever He wills from His vast ('Wāsi''), all-knowing ('Alīm') wisdom.
Verse 5:64: Divine Generosity
5:64a: وَقَالَتِ الْيَهُودُ And the Jews say, (ওয়া ক্ব-লাতিল্-ইয়াহূদু; q-w-l / ক-ও-ল – to say // qālat // Cognate: Ge'ez: qāla "voice"; y-h-d / য়-হ-দ – Jew, of Judah // al-yahūd // Cognate: Hebrew: Yəhūḏāh "Judah")
5:64b: يَدُ اللَّهِ مَغْلُولَةٌ "The hand of Allah is chained." (ইয়াদুল্লা-হি মাগ্লূলাতুন্; y-d / য়-দ – hand // yadu // Cognate: Hebrew: yāḏ "hand"; gh-l-l / গ-ল-ল – to shackle, chain // maghlūlatun // Cognate: [Cognate: none])
5:64c: غُلَّتْ أَيْدِيهِمْ Chained are their hands, (গুল্লাত্ আইদীহিম্; gh-l-l / গ-ল-ল – to shackle, chain // ghullat // Cognate: [Cognate: none])
5:64d: وَلُعِنُوا بِمَا قَالُوا and cursed are they for what they said. (ওয়া লুอิ'নূ বিমা- ক্ব-লূ; l-'-n / ল-আ'-ন – to curse // lu'inū // Cognate: Akkadian: la'ānu "to revile")
5:64e: بَلْ يَدَاهُ مَبْسُوطَتَانِ Rather, both His hands are extended; (বাল্ ইয়াদা-হু মাব্সূত্বোয়াতা-নি; y-d / য়-দ – hand // yadāhu // Cognate: Hebrew: yāḏ "hand"; b-s-ṭ / ব-স-ত – to extend, expand // mabsūṭatāni // Cognate: Akkadian: basāṭu "to spread out")
5:64f: يُنفِقُ كَيْفَ يَشَاءُ He spends as He wills. (ইউন্ফিক্বু কাইফা ইয়াশা--উ; n-f-q / ন-ফ-ক – to spend // yunfiqu // Cognate: [Cognate: none]; sh-y-' / শ-য়-ء – to will // yashā'u // Cognate: [Cognate: none])
Tafsīr 5:64:
This verse rebukes a blasphemous statement of the Jews, who metaphorically described God as miserly ('yad Allāh maghlūlah'), turning their own accusation back on them as a curse. It counters their claim with the emphatic assertion that both of God's 'hands' are wide open ('mabsūṭatāni'), a powerful anthropomorphic image for His boundless and continuous generosity, dispensing His bounty as He wills without any constraint.
Verse 5:95: Sanctity of the Sacred Precincts
5:95a: لَا تَقْتُلُوا الصَّيْدَ do not kill game (লা- তাক্ব্তুলুস সইদা; q-t-l / ক-ত-ল – to kill // taqtulū // Cognate: Aramaic: qəṭal "to kill"; ṣ-y-d / স-য়-দ – to hunt, game // al-ṣayd // Cognate: Hebrew: ṣūḏ "to hunt")
5:95b: وَأَنتُمْ حُرُمٌ while you are in the state of ihram. (ওয়া আন্তুম্ হুরুমুন্; ḥ-r-m / হ-র-ম – to be forbidden, sacred // ḥurumun // Cognate: Hebrew: ḥerem "ban, consecration")
5:95c: وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا And whoever among you kills it intentionally (ওয়া মান ক্বাতালাহূ মিন্কুম্ মুতাআ'ম্মিদান্; q-t-l / ক-ত-ল – to kill // qatalahu // Cognate: Aramaic: qəṭal "to kill"; '-m-d / আ'-ম-দ – to intend // muta'ammidan // Cognate: [Cognate: none])
5:95d: فَجَزَاءٌ مِّثْلُ مَا قَتَلَ the penalty is an equivalent from livestock (ফাজাযা--উম্ মিছ্লু মা- ক্বাত্বালা; j-z-y / জ-য-য় – to recompense, penalty // jazā'un // Cognate: [Cognate: none]; m-th-l / ম-ث-ল – like, similar // mithlu // Cognate: Akkadian: mašālu "to be equal")
5:95e: مِنَ النَّعَمِ of what he killed, (মিনান্-নাআ'মি; n-'-m / ন-আ'-ম – livestock // al-na'am // Cognate: [Cognate: none])
Tafsīr 5:95:
This verse establishes the sanctity of wildlife within the sacred state of pilgrimage ('iḥrām'), explicitly forbidding the hunting of game. It sets forth the principle of restitution for anyone who intentionally violates this rule, requiring a penalty ('jazā'') that is equivalent in type and value ('mithlu') to the animal that was killed, thereby instilling a deep respect for the sacred boundaries established by God.
Verse 5:117: Jesus' Testimony
5:117a: مَا قُلْتُ لَهُمْ إِلَّا مَا I said not to them except what (মা- ক্বুল্তু লাহুম্ ইল্লা- মা--; q-w-l / ক-ও-ল – to say // qultu // Cognate: Ge'ez: qāla "voice")
5:117b: أَمَرْتَنِي بِهِ You commanded me - (আমার্তানী বিহী; '-m-r / ء-ম-র – to command // amartanī // Cognate: Ugaritic: amr "to see, command")
5:117c: أَنِ اعْبُدُوا اللَّهَ 'Worship Allah, (আনি'বুদুল্লা-হা; '-b-d / আ'-ব-দ – to serve, worship // 'budū // Cognate: Syriac: 'abdā "servant")
5:117d: رَبِّي وَرَبَّكُمْ my Lord and your Lord.' (রব্বী ওয়া রব্বাকুম্; r-b-b / র-ব-ব – lord, sustainer // rabbī // Cognate: Ugaritic: rb "chief")
5:117e: وَكُنتُ عَلَيْهِمْ شَهِيدًا And I was a witness over them (ওয়া কুন্তু আ'লাইহিম্ শাহীদান্; sh-h-d / শ-হ-দ – to witness, testify // shahīdan // Cognate: Hebrew: 'ēḏ "witness")
5:117f: مَّا دُمْتُ فِيهِمْ as long as I was among them. (মা- দুমতু ফীহিম্; d-w-m / দ-ও-ম – to last, continue // dumtu // Cognate: [Cognate: none])
5:117g: فَلَمَّا تَوَفَّيْتَنِي But when You took me, (ফালাম্মা- তাওয়াফ্ফাইতানী; w-f-y / ও-ফ-য় – to take in full, cause to die // tawaffaytanī // Cognate: [Cognate: none])
5:117h: كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ You were the Observer over them. (কুন্তা আন্তার রক্বীবা আ'লাইহিম্; r-q-b / র-ক-ব – to watch, observe // al-raqīb // Cognate: Akkadian: rāqibu "watchman")
5:117i: وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ And You are, over all things, a Witness. (ওয়া আন্তা আ'লা- কুল্লি শাইইন শাহীদ্; sh-h-d / শ-হ-দ – to witness, testify // shahīdun // Cognate: Hebrew: 'ēḏ "witness")
Tafsīr 5:117:
This verse contains the testimony Jesus will give on the Day of Judgment, affirming that he only ever commanded his followers to worship the one true God, who was both his Lord and theirs. He clarifies that he was only a witness ('shahīd') to their conduct while he lived among them, and after his departure ('tawaffaytanī'), God alone became the 'Raqīb' (the Watcher) over them, for He is the ultimate Witness over all things.
Verse 6:3: Omnipresent and Omniscient
6:3a: وَهُوَ اللَّهُ فِي السَّمَاوَاتِ And He is Allah in the heavens (ওয়া হুওয়াল্লা-হু ফিস্-সামা-ওয়া-তি; s-m-w / স-ম-ও – heaven, sky // al-samāwāti // Cognate: Akkadian: šamû "sky")
6:3b: وَفِي الْأَرْضِ and in the earth. (ওয়া ফিল্-আরদ্বি; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
6:3c: يَعْلَمُ سِرَّكُمْ He knows your secret (ইয়া'লামু সির্রাকুম্; '-l-m / আ'-ল-ম – to know // ya'lamu // Cognate: Hebrew: 'ālam "to be hidden"; s-r-r / স-র-র – to be secret // sirrakum // Cognate: Akkadian: sarru "false")
6:3d: وَجَهْرَكُمْ and your public speech, (ওয়া জাহ্রাকুম্; j-h-r / জ-হ-র – to be public, loud // jahrakum // Cognate: [Cognate: none])
6:3e: وَيَعْلَمُ مَا تَكْسِبُونَ and He knows what you earn. (ওয়া ইয়া'লামু মা- তাক্সিবূন্; k-s-b / ক-স-ব – to earn, acquire // taksibūn // Cognate: [Cognate: none])
Tafsīr 6:3:
This verse asserts God's absolute dominion and knowledge, declaring that His authority as 'Allah' is universal, extending throughout the heavens and the earth. His omniscience is then detailed as encompassing all states of being: the secret ('sirr') and the public ('jahr'), as well as the consequences of every action ('mā taksibūn').
Verse 6:14: The Primal Allegiance
6:14a: قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا Say, "Is it other than Allah I should take as an ally, (ক্বুল্ আগাইরাল্লা-হি আত্তাখিযু ওয়ালিইয়্যান্; gh-y-r / গ-য়-র – other than // aghayra // Cognate: [Cognate: none]; '-kh-dh / ء-খ-য – to take // attakhidhu // Cognate: Ugaritic: aḥd "to seize"; w-l-y / ও-ল-য় – to be near, protect // waliyyan // Cognate: [Cognate: none])
6:14b: فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ the Originator of the heavens and the earth? (ফা-ত্বিরিস্-সামা-ওয়া-তি অল্-আরদ্বি; f-ṭ-r / ফ-ত-র – to cleave, create // fāṭir // Cognate: Ge'ez: faṭara "he created"; s-m-w / স-ম-ও – heaven // al-samāwāti // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth // al-arḍ // Cognate: Akkadian: erṣetu "earth")
6:14c: وَهُوَ يُطْعِمُ And it is He who feeds, (ওয়া হুওয়া ইউত্ব্'ইমু; ṭ-'-m / ত-আ'-ম – to feed, taste // yuṭ'imu // Cognate: Aramaic: ṭə'ēm "to taste")
6:14d: وَلَا يُطْعَمُ and is not fed." (ওয়ালা- ইউত্ব্'আমু; ṭ-'-m / ত-আ'-ম – to feed, taste // yuṭ'amu // Cognate: Aramaic: ṭə'ēm "to taste")
6:14e: قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ Say, "Indeed, I have been commanded to be (ক্বুল্ ইন্নীই উমির্তু আন্ আকূনা; '-m-r / ء-ম-র – to command // umirtu // Cognate: Ugaritic: amr "to see, command"; k-w-n / ক-ও-ন – to be // akūna // Cognate: Hebrew: kūn "to be established")
6:14f: أَوَّلَ مَنْ أَسْلَمَ the first of those who submit." (আউওয়ালা মান্ আস্লামা; '-w-l / ء-ও-ল – first // awwala // Cognate: [Cognate: none]; s-l-m / স-ল-ম – to submit, be at peace // aslama // Cognate: Aramaic: šəlām "peace")
6:14g: وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ And [I was told], "Do not be of the polytheists." (ওয়ালা- তাকূনান্না মিনাল্-মুশ্রিকীন্; sh-r-k / শ-র-ক – to associate partners // al-mushrikīn // Cognate: Ge'ez: šaraka "to be a partner")
Tafsīr 6:14:
This verse presents a powerful rhetorical argument for monotheism, questioning the logic of taking any 'walī' (protector) other than God, who is the 'Fāṭir' (Originator) of all existence and the ultimate Sustainer who provides for all but needs no provision Himself. It culminates in a personal declaration of faith, stating a divine command to be the foremost in submission ('aslama') and to completely disavow polytheism.
Verse 6:17: The Controller of Harm and Good
6:17a: وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ And if Allah should touch you with adversity, (ওয়া ইঁই ইয়াম্সাস্কাল্লা-হু বিদ্বুর্রিন্; m-s-s / ম-স-স – to touch // yamsaska // Cognate: Hebrew: māšaš "to feel, touch"; ḍ-r-r / দ-র-র – to harm, afflict // ḍurrin // Cognate: [Cognate: none])
6:17b: فَلَا كَاشِفَ لَهُ إِلَّا هُوَ then none can remove it except Him. (ফালা- কা-শিফা লাহূই ইল্লা- হুওয়া; k-sh-f / ক-শ-ফ – to uncover, remove // kāshifa // Cognate: Akkadian: kasāpu "to cut off")
6:17c: وَإِن يَمْسَسْكَ بِخَيْرٍ And if He should touch you with good, (ওয়া ইঁই ইয়াম্সাস্কা বিখইরিঁন্; kh-y-r / খ-য়-র – good, better // khayrin // Cognate: Sabaean: ḫyr "good")
6:17d: فَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ then He is over all things competent. (ফাহুওয়া আ'লা- কুল্লি শাইইন ক্বাদীর; q-d-r / ক-দ-র – to have power, decree // qadīrun // Cognate: Ge'ez: qadara "to be able")
Tafsīr 6:17:
This verse establishes God's absolute and exclusive control over the fortunes of His creation. It asserts that if any harm ('ḍurr') touches a person, only He can remove it, and likewise, all good ('khayr') comes from Him because He alone is 'Qadīr' (All-Powerful) over all things. This serves to direct all hope, fear, and reliance solely towards God, negating the perceived power of any other entity.
Verse 6:54: Mercy for the Repentant
6:54a: وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا And when those come to you who believe in Our verses, (ওয়া ইযা- জা--আকাল্লাযীনা ইউ'মিনূনা বিআ-য়া-তিনা-; j-y-' / জ-য়-ء – to come // jā'aka // Cognate: [Cognate: none]; '-m-n / ء-ম-ন – to believe // yu'minūna // Cognate: Hebrew: he'ĕmīn "to believe"; '-y-y / ء-য়-য় – sign, verse // āyātinā // Cognate: Hebrew: 'ōt "sign")
6:54b: فَقُلْ سَلَامٌ عَلَيْكُمْ say, "Peace be upon you." (ফাক্বুল্ সালা-মুন আ'লাইকুম্; s-l-m / স-ল-ম – to be at peace // salāmun // Cognate: Aramaic: šəlām "peace")
6:54c: كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ Your Lord has decreed upon Himself mercy: (কাতাবা রব্বুকুম্ আ'লা- নাফ্সিহির্-রহমাতা; k-t-b / ক-ত-ব – write, decree // kataba // Cognate: Hebrew: kəṯāḇ "writing"; r-ḥ-m / র-হ-ম – to have mercy // al-raḥmah // Cognate: Hebrew: raḥamim "mercy")
6:54d: أَنَّهُ مَنْ عَمِلَ مِنكُمْ سُوءًا بِجَهَالَةٍ that whoever of you does wrong in ignorance (আন্নাহূ মান্ আ'মিলা মিন্কুম্ সূ--আম্ বিজাহা-লাতিন্; '-m-l / আ'-ম-ল – to do, work // 'amila // Cognate: [Cognate: none]; s-w-' / স-ও-ء – to be evil // sū'an // Cognate: Ge'ez: śawwe'a "bad"; j-h-l / জ-হ-ল – to be ignorant // jahālatin // Cognate: [Cognate: none])
6:54e: ثُمَّ تَابَ مِن بَعْدِهِ وَأَصْلَحَ then repents after it and corrects himself, (ছুম্মা তা-বা মিম্ বা'দিহী ওয়া আস্লাহা; t-w-b / ত-ও-ব – to return, repent // tāba // Cognate: Hebrew: shuv "to return"; ṣ-l-ḥ / স-ল-হ – to be righteous, reform // aṣlaḥa // Cognate: [Cognate: none])
6:54f: فَأَنَّهُ غَفُورٌ رَّحِيمٌ then indeed, He is Forgiving and Merciful. (ফাআন্নাহূ গাফূরুর রহীম্; gh-f-r / গ-ফ-র – to forgive, cover // ghafūrun // Cognate: Syriac: kafar "to cover"; r-ḥ-m / র-হ-ম – to be merciful // raḥīmun // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 6:54:
This verse instructs the Prophet to greet believers with peace ('salām'), a gesture that underscores the core Islamic value of mercy, which God has personally decreed ('kataba') upon Himself. It establishes a clear path to forgiveness for those who commit wrong out of ignorance: sincere repentance ('tāba') followed by tangible self-reform ('aṣlaḥa'), a path that leads directly to God's attributes as 'Ghafūr' (Oft-Forgiving) and 'Raḥīm' (All-Merciful).
Verse 6:59: The Keys of the Unseen
6:59a: وَعِندَهُ مَفَاتِحُ الْغَيْبِ And with Him are the keys of the unseen; (ওয়া ই'ন্দাহূ মাফা-তিহুল্-গাইবি; f-t-ḥ / ফ-ত-হ – to open, key // mafātiḥu // Cognate: Akkadian: petû "to open"; gh-y-b / গ-য়-ব – to be absent, unseen // al-ghayb // Cognate: [Cognate: none])
6:59b: لَا يَعْلَمُهَا إِلَّا هُوَ none knows them except Him. (লা- ইয়া'লামুহা--ইল্লা- হুওয়া; '-l-m / আ'-ল-ম – to know // ya'lamuhā // Cognate: Hebrew: 'ālam "to be hidden")
6:59c: وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ And He knows what is in the land and sea. (ওয়া ইয়া'লামু মা- ফিল্-বার্রি অল্-বাহ্র্; b-r-r / ব-র-র – land // al-barr // Cognate: [Cognate: none]; b-ḥ-r / ব-হ-র – sea // al-baḥr // Cognate: Ugaritic: bḥr "sea")
6:59d: وَمَا تَسْقُطُ مِن وَرَقَةٍ Not a leaf falls (ওয়া মা- তাস্ক্বুত্বু মিওঁ ওয়ারাক্বাতিন্; s-q-ṭ / স-ক-ত – to fall // tasquṭu // Cognate: [Cognate: none]; w-r-q / ও-র-ক – leaf // waraqatin // Cognate: [Cognate: none])
6:59e: إِلَّا يَعْلَمُهَا but that He knows it. (ইল্লা- ইয়া'লামুহা-; '-l-m / আ'-ল-ম – to know // ya'lamuhā // Cognate: Hebrew: 'ālam "to be hidden")
6:59f: وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ And no grain is there within the darknesses of the earth, (ওয়ালা- হাব্বাতিন্ ফী যুলুমা-তিল্-আরদ্বি; ḥ-b-b / হ-ব-ব – seed, grain // ḥabbatin // Cognate: Hebrew: ḥabbūbā "kernel"; ẓ-l-m / য-ল-ম – to be dark // ẓulumāt // Cognate: Ge'ez: ṣalmat "darkness")
6:59g: وَلَا رَطْبٍ وَلَا يَابِسٍ nor anything wet or dry, (ওয়ালা- রত্ব্বিওঁ ওয়ালা- ইয়া-বিসিন্; r-ṭ-b / র-ত-ব – wet, moist // raṭbin // Cognate: [Cognate: none]; y-b-s / য়-ব-স – dry // yābisin // Cognate: Hebrew: yābēš "dry")
6:59h: إِلَّا فِي كِتَابٍ مُّبِينٍ but that it is in a clear record. (ইল্লা- ফী কিতা-বিম্ মুবীন্; k-t-b / ক-ত-ব – write, record // kitābin // Cognate: Hebrew: kəṯāḇ "writing"; b-y-n / ব-য়-ন – to be clear // mubīnin // Cognate: Aramaic: bəyān "explanation")
Tafsīr 6:59:
This verse provides one of the most profound descriptions of divine omniscience, stating that the very keys to all unseen realities ('mafātiḥ al-ghayb') are exclusively with God. His knowledge is then detailed as being utterly comprehensive, encompassing everything on land and sea, extending to the minutiae of a single falling leaf, a hidden grain of seed, and every state of being, all of which are perfectly recorded in a 'Kitābin Mubīn' (a Clear Record).
Verse 6:65: The Encompassing Punishment
6:65a: قُلْ هُوَ الْقَادِرُ Say, "He is the Able (ক্বুল্ হুওয়াল্-ক্ব-দিরু; q-d-r / ক-দ-র – to have power, be able // al-qādiru // Cognate: Ge'ez: qadara "to be able")
6:65b: عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا to send upon you a punishment (আ'লা--আইঁ ইয়াব্'আছা আ'লাইকুম্ আ'যা-বান্; b-'-th / ব-আ'-ث – to send, resurrect // yab'atha // Cognate: [Cognate: none]; '-dh-b / আ'-য-ব – to punish // 'adhāban // Cognate: [Cognate: none])
6:65c: مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ from above you or from beneath your feet, (মিন্ ফাওক্বিকুম্ আউ মিন্ তাহ্তি আরজুলিকুম্; f-w-q / ফ-ও-ক – above // fawqikum // Cognate: [Cognate: none]; t-ḥ-t / ত-হ-ত – beneath // taḥti // Cognate: [Cognate: none]; r-j-l / র-জ-ল – foot // arjulikum // Cognate: [Cognate: none])
6:65d: أَوْ يَلْبِسَكُمْ شِيَعًا or to cover you in confusion (আউ ইয়াল্বিসাকুম্ শিয়াআ'ন্; l-b-s / ল-ব-স – to clothe, confuse // yalbisa // Cognate: [Cognate: none]; sh-y-' / শ-য়-আ' – sect, faction // shiya'an // Cognate: Hebrew: sîʿâ "faction")
6:65e: وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ and make some of you taste the violence of others." (ওয়া ইউযীক্বা বা'দ্বোয়াকুম্ বা'সা বা'দ্ব্; dh-w-q / য-ও-ক – to taste // yudhīqa // Cognate: [Cognate: none]; b-'-s / ব-ء-স – hardship, violence // ba'sa // Cognate: [Cognate: none])
Tafsīr 6:65:
This verse serves as a stern warning of God's absolute power ('al-Qādir') to inflict punishment from any conceivable direction, whether from above, from below, or through internal discord. It specifically highlights the torment of social fragmentation, where He can cover a people in sectarian confusion ('shiya'an') and make them suffer violence at each other's hands, urging humanity to reflect on the diverse ways His justice can manifest.
Verse 6:82: True Security
6:82a: الَّذِينَ آمَنُوا Those who believe (আল্লাযীনা আ-মানূ; '-m-n / ء-ম-ন – to believe, trust // āmanū // Cognate: Hebrew: he'ĕmīn "to believe")
6:82b: وَلَمْ يَلْبِسُوا إِيمَانَهُم and do not mix their faith (ওয়ালাম্ ইয়াল্বিসূই ঈমা-নাহুম্; l-b-s / ল-ব-স – to clothe, mix // yalbisū // Cognate: [Cognate: none]; '-m-n / ء-ম-ন – faith // īmānahum // Cognate: Hebrew: he'ĕmīn "to believe")
6:82c: بِظُلْمٍ with wrong (বিযুল্মিন্; ẓ-l-m / য-ল-ম – to wrong, be dark // biẓulmin // Cognate: Ge'ez: ṣalmat "darkness")
6:82d: أُولَٰئِكَ لَهُمُ الْأَمْنُ for them is security, (উলা--ইকা লাহুমুল্-আম্নু; '-m-n / ء-ম-ন – to be secure // al-amn // Cognate: Hebrew: 'ōmen "faithfulness")
6:82e: وَهُم مُّهْتَدُونَ and they are the [rightly] guided. (ওয়া হুম্ মুহ্তাদূন্; h-d-y / হ-দ-য় – to guide // muhtadūn // Cognate: Syriac: hedayā "guidance")
Tafsīr 6:82:
This verse defines the conditions for true spiritual security ('amn') and divine guidance ('muhtadūn'). It establishes that genuine safety is granted only to those whose belief ('īmān') remains pure and is not contaminated by 'ẓulm' (wrongdoing), which prophetic tradition primarily identifies with 'shirk' (polytheism). Thus, the ultimate peace and guidance are the exclusive rewards for sincere and unadulterated monotheistic faith.
Verse 6:101: The Divine Originator
6:101a: بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ The Originator of the heavens and the earth! (বাদীউ'স্-সামা-ওয়া-তি অল্-আরদ্বি; b-d-' / ব-দ-আ' – to originate, create uniquely // badī'u // Cognate: [Cognate: none]; s-m-w / স-ম-ও – heaven, sky // al-samāwāti // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
6:101b: أَنَّىٰ يَكُونُ لَهُ وَلَدٌ How could He have a son (আন্না- ইয়াকূনু লাহূ ওয়ালাদুওঁ; k-w-n / ক-ও-ন – to be // yakūnu // Cognate: Hebrew: kūn "to be established"; w-l-d / ও-ল-দ – to beget, child // waladun // Cognate: Hebrew: yeled "child")
6:101c: وَلَمْ تَكُن لَّهُ صَاحِبَةٌ when He has no consort? (ওয়ালাম্ তাকুल् লাহূ স-হিবাতুন্; ṣ-ḥ-b / স-হ-ব – companion, consort // ṣāḥibatun // Cognate: [Cognate: none])
6:101d: وَخَلَقَ كُلَّ شَيْءٍ And He created all things, (ওয়া খলাক্বা কুল্লা শাইইন্; kh-l-q / খ-ল-ক – to create // khalaqa // Cognate: Syriac: ḥlaq "to allot"; sh-y-' / শ-য়-ء – thing // shay'in // Cognate: Hebrew: shay "gift, tribute")
6:101e: وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ and He is, of all things, Knowing. (ওয়া হুওয়া বিকুল্লি শাইইন আ'লীম্; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 6:101:
This verse presents a powerful logical argument against the concept of God having a son, grounding it in His unique status as 'Badī''—the Originator of all things from nothing. It questions how the Creator, who is without a partner ('ṣāḥibah') and is the cause of all creation, could partake in the created act of procreation. This argument is sealed by the affirmation of His omniscience, reinforcing that His nature is fundamentally different from His creation.
Verse 6:103: The Unattainable Vision
6:103a: لَّا تُدْرِكُهُ الْأَبْصَارُ Vision cannot grasp Him, (লা- তুদ্রিকুহুল্-আব্স-রু; d-r-k / দ-র-ক – to grasp, overtake // tudrikuhu // Cognate: [Cognate: none]; b-ṣ-r / ব-স-র – to see, perceive // al-abṣār // Cognate: Ugaritic: bṣr "to behold")
6:103b: وَهُوَ يُدْرِكُ الْأَبْصَارَ but He grasps all vision. (ওয়া হুওয়া ইউদ্রিকুল্-আব্স-র; d-r-k / দ-র-ক – to grasp, overtake // yudriku // Cognate: [Cognate: none])
6:103c: وَهُوَ اللَّطِيفُ الْخَبِيرُ And He is the Subtle, the Acquainted. (ওয়া হুওয়াল্-লাত্বীফুল্-খবীর; l-ṭ-f / ল-ত-ফ – to be subtle, gentle // al-laṭīf // Cognate: [Cognate: none]; kh-b-r / খ-ব-র – to be aware, acquainted // al-khabīr // Cognate: Akkadian: ḫabāru "to be noisy" [antiphrasis])
Tafsīr 6:103:
This verse defines the relationship between human perception and the divine reality, establishing that the finite sense of sight is incapable of encompassing the infinite Creator. In a profound reversal, it clarifies that while we cannot grasp Him, He 'grasps' all vision, signifying His complete knowledge and control over our perception. This incomprehensibility is explained through His attributes as 'al-Laṭīf' (the Subtle, too fine to be perceived) and 'al-Khabīr' (the All-Acquainted with every detail of existence).
Verse 6:114: The Divine Judge
6:114a: أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا "Then is it other than Allah I should seek as judge, (আফাগাইরাল্লা-হি আব্তাগী হাকামান্; gh-y-r / গ-য়-র – other than // aghayra // Cognate: [Cognate: none]; b-gh-y / ব-গ-য় – to seek, desire // abtaghī // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to judge, be wise // ḥakaman // Cognate: Ugaritic: ḥkm "wise")
6:114b: وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ while it is He who has sent down to you the Book, (ওয়া হুওয়াল্লাযীই আন্যালা ইলাইকুমুল্-কিতা-বা; n-z-l / ন-য-ল – to send down // anzala // Cognate: [Cognate: none]; k-t-b / ক-ত-ব – write, book // al-kitāb // Cognate: Hebrew: kəṯāḇ "writing")
6:114c: مُفَصَّلًا explained in detail?" (মুফাস্সলান্; f-ṣ-l / ফ-স-ল – to separate, detail // mufaṣṣalan // Cognate: [Cognate: none])
Tafsīr 6:114:
This verse is a declaration of ultimate epistemic and juridical allegiance to God alone. It poses a rhetorical question, rejecting any 'ḥakam' (judge or arbiter) other than Allah, based on the self-sufficient evidence that He is the one who revealed 'al-Kitāb' (the Book) with all necessary matters clearly detailed ('mufaṣṣalan') within it. This establishes the Qur'ān as the ultimate and complete source of judgment, rendering all other sources subordinate.
Verse 6:115: The Perfected Word
6:115a: وَتَمَّتْ كَلِمَتُ رَبِّكَ And the word of your Lord has been fulfilled (ওয়া তাম্মাতْ কালিমাতু রব্বিকা; t-m-m / ত-ম-ম – to be complete, perfect // tammat // Cognate: Hebrew: tāmam "to be complete"; k-l-m / ক-ল-ম – to speak, word // kalimatu // Cognate: Aramaic: kelmā "word"; r-b-b / র-ব-ব – lord, sustainer // rabbika // Cognate: Ugaritic: rb "chief")
6:115b: صِدْقًا وَعَدْلًا in truth and in justice. (সিদ্ক্বাওঁ ওয়া আ'দ্লা; ṣ-d-q / স-দ-ক – to be true // ṣidqan // Cognate: Hebrew: ṣāḏaq "to be righteous"; '-d-l / আ'-দ-ল – to be just, fair // 'adlan // Cognate: [Cognate: none])
6:115c: لَّا مُبَدِّلَ لِكَلِمَاتِهِ None can alter His words. (লা- মুবাদ্দিলা লিকালিমা-তিহী; b-d-l / ব-দ-ল – to change, alter // mubaddila // Cognate: [Cognate: none])
6:115d: وَهُوَ السَّمِيعُ الْعَلِيمُ And He is the Hearing, the Knowing. (ওয়া হুওয়াস্-সামীউ'ল্-আ'লীম্; s-m-' / স-ম-আ' – to hear // al-samī' // Cognate: Akkadian: šemû "to hear"; '-l-m / আ'-ল-ম – to know // al-'alīm // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 6:115:
This verse affirms the perfection and immutability of God's revelation ('kalimat'), declaring it complete and perfected in both its truthfulness ('ṣidqan') and its justice ('adlan'). It asserts that these divine words are unalterable by any of His creation, a promise guaranteed by His attributes as 'al-Samī'' (the All-Hearing) and 'al-'Alīm' (the All-Knowing), who witnesses all attempts at corruption and knows all things.
Verse 6:164: Individual Accountability
6:164a: قُلْ أَغَيْرَ اللَّهِ أَبْغِي رَبًّا Say, "Is it other than Allah I should seek as a lord, (ক্বুল্ আগাইরাল্লা-হি আব্গী রব্বান্; gh-y-r / গ-য়-র – other than // aghayra // Cognate: [Cognate: none]; b-gh-y / ব-গ-য় – to seek, desire // abghī // Cognate: [Cognate: none]; r-b-b / র-ব-ব – lord, sustainer // rabban // Cognate: Ugaritic: rb "chief")
6:164b: وَهُوَ رَبُّ كُلِّ شَيْءٍ while He is the Lord of all things?" (ওয়া হুওয়া রব্বু কুল্লি শাইইন্; r-b-b / র-ব-ব – lord // rabbu // Cognate: Ugaritic: rb "chief"; sh-y-' / শ-য়-ء – thing // shay'in // Cognate: Hebrew: shay "gift, tribute")
6:164c: وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا And every soul earns not [blame] except against itself, (ওয়ালা- তাক্সিবু কুল্লু নাফ্সিন্ ইল্লা- আ'লাইহা-; k-s-b / ক-স-ব – to earn, acquire // taksibu // Cognate: [Cognate: none]; n-f-s / ন-ফ-স – soul, self // nafsin // Cognate: Hebrew: nefeš "soul")
6:164d: وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ and no bearer of burdens will bear the burden of another. (ওয়ালা- তাযিরু ওয়া-যিরাতুওঁ উইয্রা উখ্র-; w-z-r / ও-য-র – to bear a burden // taziru // Cognate: [Cognate: none])
6:164e: ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ Then to your Lord is your return, (ছুম্মা ইলা- রব্বিকুম্ মার্জি'উ'কুম্; r-j-' / র-জ-আ' – to return // marji'ukum // Cognate: [Cognate: none])
6:164f: فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ and He will inform you concerning that over which you used to differ. (ফাইউনাব্বিউ'কুম্ বিমা- কুন্তুমْ ফীহি তাখ্তালিফূন্; n-b-' / ন-ব-ء – to inform, prophesize // yunabbi'ukum // Cognate: Akkadian: nabû "to call"; kh-l-f / খ-ল-ফ – to differ // takhtalifūn // Cognate: Aramaic: ḥălāp "instead of")
Tafsīr 6:164:
This verse combines a powerful affirmation of monotheism with the core principle of individual accountability. It rejects the notion of seeking any 'rabb' (lord) besides Allah, the Lord of everything, and then establishes that each soul is responsible only for its own deeds ('lā taziru wāziratun wizra ukhrā'). The final resolution of all worldly disputes and individual accounts is deferred to the ultimate return to God, who will then clarify all matters of difference.
Verse 7:11: The Prostration to Adam
7:11a: وَلَقَدْ خَلَقْنَاكُمْ And We have certainly created you, (ওয়া লাক্বাদ্ খলাক্ব্না-কুম্; kh-l-q / খ-ল-ক – to create // khalaqnākum // Cognate: Syriac: ḥlaq "to allot")
7:11b: ثُمَّ صَوَّرْنَاكُمْ then We formed you, (ছুম্মা সওওয়ার্না-কুম্; ṣ-w-r / স-ও-র – to form, shape // ṣawwarnākum // Cognate: Syriac: ṣūr "to form")
7:11c: ثُمَّ قُلْنَا لِلْمَلَائِكَةِ then We said to the angels, (ছুম্মা ক্বুল্না- লিল্মালা--ইকাতি; q-w-l / ক-ও-ল – to say // qulnā // Cognate: Ge'ez: qāla "voice"; l-'-k / ল-ء-ক – to send a message, angel // al-malā'ikati // Cognate: Hebrew: mal'āḵ "messenger")
7:11d: اسْجُدُوا لِآدَمَ "Prostrate to Adam." (স্-জুদূ লিআ-দামা; s-j-d / স-জ-দ – to prostrate // usjudū // Cognate: Akkadian: sagādu "to bow down")
7:11e: فَسَجَدُوا إِلَّا إِبْلِيسَ So they prostrated, except for Iblīs. (ফাসাজাদূই ইল্লা--ইবলীস্; s-j-d / স-জ-দ – to prostrate // fasajadū // Cognate: Akkadian: sagādu "to bow down"; b-l-s / ব-ল-স – to despair, Iblis // Iblīs // Cognate: Greek: diábolos "slanderer")
7:11f: لَمْ يَكُن مِّنَ السَّاجِدِينَ He was not of those who prostrated. (লাম্ ইয়াকুম্ মিনাস্-সা-জিদীন্; k-w-n / ক-ও-ন – to be // yakun // Cognate: Hebrew: kūn "to be established"; s-j-d / স-জ-দ – to prostrate // al-sājidīn // Cognate: Akkadian: sagādu "to bow down")
Tafsīr 7:11:
This verse recounts the primordial honor bestowed upon humanity, beginning with the divine acts of creation ('khalaqnākum') and formation ('ṣawwarnākum'). The narrative culminates in the divine command for the angels to prostrate to Adam, an act of veneration that all obeyed except for Iblīs, whose refusal marked the first instance of arrogant disobedience.
Verse 7:13: The Consequence of Arrogance
7:13a: قَالَ فَاهْبِطْ مِنْهَا [Allah] said, "Then descend from it, (ক্ব-লা ফাহ্বিত্ মিন্হা-; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice"; h-b-ṭ / হ-ব-ত – to descend // fahbiṭ // Cognate: [Cognate: none])
7:13b: فَمَا يَكُونُ لَكَ for it is not for you (ফামা- ইয়াকূনু লাকা; k-w-n / ক-ও-ন – to be // yakūnu // Cognate: Hebrew: kūn "to be established")
7:13c: أَن تَتَكَبَّرَ فِيهَا to be arrogant within it. (আন্ তাতাকাব্বারা ফীহা-; k-b-r / ক-ব-র – to be arrogant, great // tatakabbara // Cognate: Aramaic: kabbīr "mighty")
7:13d: فَاخْرُجْ إِنَّكَ So get out; indeed, you are (ফাখ্রুজ্ ইন্নাকা; kh-r-j / খ-র-জ – to go out, exit // fakhruj // Cognate: [Cognate: none])
7:13e: مِنَ الصَّاغِرِينَ of the debased." (মিনাস্-স-গিরীন্; ṣ-gh-r / স-গ-র – to be small, humiliated // al-ṣāghirīn // Cognate: Hebrew: ṣā'īr "young, small")
Tafsīr 7:13:
This verse details the immediate divine judgment upon Iblīs for his arrogance. The command to 'descend' ('ihbiṭ') signifies a fall from a state of honor, directly linking his pride ('tatakabbara') to his expulsion. His punishment is a complete reversal of his self-perceived greatness, as he is relegated to the ranks of 'al-ṣāghirīn'—the humbled and contemptible.
Verse 7:29: The Command for Justice
7:29a: قُلْ أَمَرَ رَبِّي Say, "My Lord has ordered (ক্বুল্ আমারা রব্বী; q-w-l / ক-ও-ল – to say // qul // Cognate: Ge'ez: qāla "voice"; '-m-r / ء-ম-র – to command // amara // Cognate: Ugaritic: amr "to see, command"; r-b-b / র-ব-ব – lord // rabbī // Cognate: Ugaritic: rb "chief")
7:29b: بِالْقِسْطِ justice." (বিল্-ক্বিস্ִত্ব্; q-s-ṭ / ক-স-ত – to be just, equitable // al-qisṭ // Cognate: Aramaic: qəšoṭ "truth")
7:29c: وَأَقِيمُوا وُجُوهَكُمْ And set your faces [in worship] (ওয়া আক্বীমূ উজুহাকুম্; q-w-m / ক-ও-ম – to set upright, establish // aqīmū // Cognate: Aramaic: qūm "to stand"; w-j-h / ও-জ-হ – face, direction // wujūhakum // Cognate: Ge'ez: wagih "face")
7:29d: عِندَ كُلِّ مَسْجِدٍ at every place of prostration, (ই'ন্দা কুল্লি মাস্জিদিঁও; s-j-d / স-জ-দ – to prostrate // masjid // Cognate: Akkadian: sagādu "to bow down")
7:29e: وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ and call upon Him, being sincere to Him in religion. (ওয়াদ্'ঊ'হু মুখ্লিসীনা লাহুদ্-দীন্; d-'-w / দ-আ'-ও – to call, invoke // wad'ūhu // Cognate: Syriac: d'ā "to call upon"; kh-l-ṣ / খ-ল-স – to be pure, sincere // mukhliṣīna // Cognate: [Cognate: none]; d-y-n / দ-য়-ন – religion, judgment // al-dīn // Cognate: Aramaic: dīnā "judgment")
Tafsīr 7:29:
This verse encapsulates three core principles of Islamic practice as directly commanded by God. The first is the overarching social principle of establishing 'al-qisṭ' (justice and equity), followed by the primary ritual principle of maintaining focus in worship ('aqīmū wujūhakum') at every 'masjid', and finally, the essential internal principle of invoking God with absolute sincerity ('mukhliṣīna') in faith.
Verse 7:89: The Believer's Resolve
7:89a: قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا We would have invented against Allah a lie (ক্বাদিফ্ তারাইনা- আ'লাল্লা-হি কাযিবান্; f-r-y / ফ-র-য় – to invent, fabricate // iftaraynā // Cognate: [Cognate: none]; k-dh-b / ক-য-ব – to lie // kadhiban // Cognate: [Cognate: none])
7:89b: إِنْ عُدْنَا فِي مِلَّتِكُمْ if we returned to your religion (ইন ্'উdna ফী মিল্লাতিকুম্; '-w-d / আ'-ও-দ – to return // 'udnā // Cognate: [Cognate: none]; m-l-l / ম-ল-ল – religion, creed // millatikum // Cognate: Akkadian: milku "counsel")
7:89c: بَعْدَ إِذْ نَجَّانَا اللَّهُ مِنْهَا after Allah has saved us from it. (বা'দা ইয নাজ্জা-নাল্লা-হু মিন্হা-; n-j-w / ন-জ-ও – to save, rescue // najjānā // Cognate: [Cognate: none])
7:89d: وَمَا يَكُونُ لَنَا أَن نَّعُودَ فِيهَا And it is not for us to return to it (ওয়া মা- ইয়াকূনু লানা--আন্ নাঊ'দা ফীহা-; k-w-n / ক-ও-ন – to be // yakūnu // Cognate: Hebrew: kūn "to be established")
7:89e: إِلَّا أَن يَشَاءَ اللَّهُ رَبُّنَا except that Allah, our Lord, should will. (ইল্লা--আইঁ ইয়াশা--আল্লা-হু রব্বুনা-; sh-y-' / শ-য়-ء – to will, wish // yashā'a // Cognate: [Cognate: none])
7:89f: وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا Our Lord has encompassed all things in knowledge. (ওয়াসিআ' রব্বুনা- কুল্লা শাইইন ্'ইল্মা; w-s-' / ও-স-আ' – to encompass, be vast // wasi'a // Cognate: [Cognate: none]; '-l-m / আ'-ল-ম – to know // 'ilman // Cognate: Hebrew: 'ālam "to be hidden")
7:89g: عَلَى اللَّهِ تَوَكَّلْنَا Upon Allah we have relied. (আ'লাল্লা-হি তাওয়াক্কাল্না-; w-k-l / ও-ক-ল – to entrust, rely // tawakkalnā // Cognate: [Cognate: none])
Tafsīr 7:89:
This verse, spoken by a prophet (traditionally Shu'ayb) to his disbelieving people, expresses a resolute rejection of their polytheistic creed ('millah'), declaring that returning to it after receiving divine guidance would be tantamount to inventing a lie against God. While expressing firm resolve, the prophet subordinates his will to God's, whose knowledge ('ilm') is all-encompassing, and concludes by placing his complete trust ('tawakkul') in God alone.
Verse 7:143: The Vision Denied
7:143a: وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا And when Moses came to Our appointed time (ওয়ালাম্মা- জা--আ মূসা- লিমীক্ব-তিনা-; j-y-' / জ-য়-ء – to come // jā'a // Cognate: [Cognate: none]; w-q-t / ও-ক-ত – appointed time // mīqātinā // Cognate: [Cognate: none])
7:143b: وَكَلَّمَهُ رَبُّهُ and his Lord spoke to him, (ওয়া কাল্লামাহূ রব্বুহূ; k-l-m / ক-ল-ম – to speak // kallamahu // Cognate: Aramaic: kelmā "word")
7:143c: قَالَ رَبِّ أَرِنِي he said, "My Lord, show me (ক্ব-লা রব্বি আরিনী; r-'-y / র-ء-য় – to see, show // arinī // Cognate: Ugaritic: r'y "to see")
7:143d: أَنظُرْ إِلَيْكَ that I may look upon You." (আন্যুর্ ইলাইকা; n-ẓ-r / ন-য-র – to see, look // anẓur // Cognate: Hebrew: nāṣar "to watch, guard")
7:143e: قَالَ لَن تَرَانِي [Allah] said, "You will not see Me, (ক্ব-লা লান তারা-নী; r-'-y / র-ء-য় – to see // tarānī // Cognate: Ugaritic: r'y "to see")
7:143f: وَلَٰكِنِ انظُرْ إِلَى الْجَبَلِ but look at the mountain; (ওয়ালা-কিনিন্ যুর ইলাল্-জাবাল্; j-b-l / জ-ব-ল – mountain // al-jabal // Cognate: Hebrew: gəḇul "border, hill")
7:143g: فَإِنِ اسْتَقَرَّ مَكَانَهُ if it remains in its place, (ফাইনিস্ তাক্বার্রা মাকা-নাহূ; q-r-r / ক-র-র – to rest, be firm // istaqarra // Cognate: Aramaic: qərar "to remain"; k-w-n / ক-ও-ন – to be, place // makānahu // Cognate: Hebrew: kūn "to be established")
7:143h: فَسَوْفَ تَرَانِي then you will see Me." (ফাসাওফা তারা-নী; r-'-y / র-ء-য় – to see // tarānī // Cognate: Ugaritic: r'y "to see")
7:143i: فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ But when his Lord revealed Himself to the mountain, (ফালাম্মা- তাজাল্লা- রব্বুহূ লিল্জাবালি; j-l-w / জ-ল-ও – to reveal, manifest // tajallā // Cognate: [Cognate: none])
7:143j: جَعَلَهُ دَكًّا He made it crumble, (জাআ'লাহূ দাক্কান্; j-'-l / জ-আ'-ল – to make // ja'alahu // Cognate: [Cognate: none]; d-k-k / দ-ক-ক – to crush, pulverize // dakkan // Cognate: [Cognate: none])
7:143k: وَخَرَّ مُوسَىٰ صَعِقًا and Moses fell unconscious. (ওয়া খর্রা মূসা- সอิ'ক্ব-; kh-r-r / খ-র-র – to fall down // kharra // Cognate: [Cognate: none]; ṣ-'-q / স-আ'-ক – to be struck by lightning, lose consciousness // ṣa'iqan // Cognate: [Cognate: none])
7:143l: فَلَمَّا أَفَاقَ And when he awoke, (ফালাম্মা--আফা-ক্ব; f-w-q / ফ-ও-ক – to recover, awake // afāqa // Cognate: [Cognate: none])
7:143m: قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ he said, "Exalted are You! I have repented to You, (ক্ব-লা সুব্হা-নাকা তু্ִব্ִতু ইলাইকা; s-b-ḥ / স-ব-হ – to praise, glorify // subḥānaka // Cognate: [Cognate: none]; t-w-b / ত-ও-ব – to return, repent // tubtu // Cognate: Hebrew: shuv "to return")
7:143n: وَأَنَا أَوَّلُ الْمُؤْمِنِينَ and I am the first of the believers." (ওয়া আনা আউওয়ালুল্-মু'মিনীন্; '-w-l / ء-ও-ল – first // awwalu // Cognate: [Cognate: none]; '-m-n / ء-ম-ন – to believe // al-mu'minīn // Cognate: Hebrew: he'ĕmīn "to believe")
Tafsīr 7:143:
This verse narrates the intense desire of Moses to see God, a request which is denied with the declaration 'lan tarānī' ("You will never see Me"), establishing that the created cannot encompass the Creator in this worldly life. The utter power of the divine is demonstrated when a mere glimpse of God's glory ('tajallā') utterly pulverizes a mountain and causes Moses to lose consciousness, leading him upon awakening to declare God's transcendence ('Subḥānaka') and renew his faith as the foremost of believers.
Verse 7:158: The Universal Messenger
7:158a: قُلْ يَا أَيُّهَا النَّاسُ Say, "O mankind, (ক্বুল্ ইয়া--আইয়্যুহান্-না-সু; q-w-l / ক-ও-ল – to say // qul // Cognate: Ge'ez: qāla "voice"; '-n-s / ء-ন-স – mankind // al-nās // Cognate: Ge'ez: 'ənsa "man")
7:158b: إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا indeed I am the Messenger of Allah to you all, (ইন্নী রসূলুল্লা-হি ইলাইকুম্ জামীআ'নিল্; r-s-l / র-স-ল – to send, messenger // rasūlu // Cognate: Ugaritic: rš "head, chief"; j-m-' / জ-ম-আ' – to gather, all // jamī'an // Cognate: Ge'ez: jam'a "to collect")
7:158c: الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ [from] the One to whom belongs the dominion of the heavens and the earth. (লাযী লাহূ মুল্কুস্-সামা-ওয়া-তি অল্-আরদ্ব্; m-l-k / ম-ল-ক – to possess, rule // mulku // Cognate: Akkadian: malku "king")
7:158d: لَا إِلَٰهَ إِلَّا هُوَ There is no deity except Him; (লা--ইলা-হা ইল্লা- হুওয়া; '-l-h / ء-ল-হ – god, deity // ilāha // Cognate: Ugaritic: il "god")
7:158e: يُحْيِي وَيُمِيتُ He gives life and causes death." (ইয়ুহ্ঈ ওয়া ইয়ুমীত্; ḥ-y-y / হ-য়-য় – to live // yuḥyī // Cognate: Hebrew: ḥāyāh "to live"; m-w-t / ম-ও-ত – to die // yumītu // Cognate: Akkadian: mūtu "death")
7:158f: فَآمِنُوا بِاللَّهِ وَرَسُولِهِ So believe in Allah and His Messenger, (ফাআ-মিনূ বিল্লা-হি ওয়া রসূলিহিন্; '-m-n / ء-ম-ন – to believe // fa'āminū // Cognate: Hebrew: he'ĕmīn "to believe")
7:158g: النَّبِيِّ الْأُمِّيِّ the unlettered prophet, (নাবিইয়্যিল্-উম্মিইয়্যিল্লাযী; n-b-' / ন-ব-ء – to prophesize // al-nabiyy // Cognate: Akkadian: nabû "to call"; '-m-m / ء-ম-ম – mother, community // al-ummiyy // Cognate: Hebrew: 'ummā "tribe")
7:158h: الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ who believes in Allah and His words, (ইউ'মিনু বিল্লা-হি ওয়া কালিমা-তিহী; k-l-m / ক-ল-ম – to speak, word // kalimātihi // Cognate: Aramaic: kelmā "word")
7:158i: وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ and follow him that you may be guided. (ওয়াত্তাবিঊ'হু লাআ'ল্লাকুম্ তাহْتাদূন্; t-b-' / ত-ব-আ' – to follow // wattabi'ūhu // Cognate: Sabaic: tb' "to follow"; h-d-y / হ-দ-য় – to guide // tahtadūn // Cognate: Syriac: hedayā "guidance")
Tafsīr 7:158:
This verse is a direct and universal proclamation, commanding the Prophet Muhammad to announce his mission to all of humanity ('al-nās'). His authority stems from the one true God, the absolute sovereign who gives life and death, and the verse therefore calls for belief in both God and His unlettered Prophet. Ultimately, it establishes that true guidance ('tahtadūn') is contingent upon actively following ('wattabi'ūhu') this final messenger.
Verse 7:183: The Divine Respite
7:183a: وَأُمْلِي لَهُمْ And I will give them respite. (ওয়া উম্লী লাহুম্; m-l-w / ম-ল-ও – to grant respite, dictate // umlī // Cognate: [Cognate: none])
7:183b: إِنَّ كَيْدِي مَتِينٌ Indeed, My plan is firm. (ইন্না কাইদী মাতীন্; k-y-d / ক-য়-দ – to plot, plan // kaydī // Cognate: [Cognate: none]; m-t-n / ম-ত-ন – to be strong, firm // matīnun // Cognate: [Cognate: none])
Tafsīr 7:183:
This verse reveals a divine principle concerning those who persist in disbelief, stating that God grants them 'imlā'' (respite or a delay in punishment), allowing them to continue in their ways for a time. This respite should not be mistaken for weakness or oversight, as the verse concludes with the powerful assurance that God's plan ('kayd') is 'matīn' (unshakeably strong and effective), ensuring that His justice will ultimately prevail.
Verse 7:188: The Limit of Prophetic Knowledge
7:188a: قُل لَّا أَمْلِكُ لِنَفْسِي Say, "I possess no power (ক্বুল্ লা--আম্লিকু লিনাফ্সী; m-l-k / ম-ল-ক – to possess, own // amliku // Cognate: Akkadian: malku "king"; n-f-s / ন-ফ-স – soul, self // linafsī // Cognate: Hebrew: nefeš "soul")
7:188b: نَفْعًا وَلَا ضَرًّا for my own benefit or harm, (নাফ্'আওঁ ওয়ালা- দ্বোয়ার্রান্; n-f-' / ন-ফ-আ' – to benefit // naf'an // Cognate: [Cognate: none]; ḍ-r-r / দ-র-র – to harm, afflict // ḍarran // Cognate: [Cognate: none])
7:188c: إِلَّا مَا شَاءَ اللَّهُ except as Allah wills. (ইল্লা- মা- শা--আল্লা-হ্; sh-y-' / শ-য়-ء – to will, wish // shā'a // Cognate: [Cognate: none])
7:188d: وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ And if I had knowledge of the unseen, (ওয়া লাও কুন্তু আ'লামুল্-গাইবা; '-l-m / আ'-ল-ম – to know // a'lamu // Cognate: Hebrew: 'ālam "to be hidden"; gh-y-b / গ-য়-ব – to be absent, unseen // al-ghayb // Cognate: [Cognate: none])
7:188e: لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ I would have acquired much good, (লাস্ তাক্ছার্তু মিনাল্-খইরি; k-th-r / ক-ث-র – to be many, much // istakthartu // Cognate: Hebrew: kāṯar "to surround"; kh-y-r / খ-য়-র – good, better // al-khayr // Cognate: Sabaean: ḫyr "good")
7:188f: وَمَا مَسَّنِيَ السُّوءُ and no evil would have touched me. (ওয়া মা- মাস্সানিয়াস্-সূ--উ; m-s-s / ম-স-স – to touch // massaniya // Cognate: Hebrew: māšaš "to feel, touch"; s-w-' / স-ও-ء – to be evil // al-sū'u // Cognate: Ge'ez: śawwe'a "bad")
7:188g: إِنْ أَنَا إِلَّا نَذِيرٌ I am not but a warner (ইন আনা ইল্লা- নাযীরুঁও; n-dh-r / ন-য-র – to warn // nadhīrun // Cognate: [Cognate: none])
7:188h: وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ and a bringer of good tidings to a people who believe." (ওয়া বাশীরুল্ লিক্বাওমিঁই ইউ'মিনূন্; b-sh-r / ব-শ-র – to bring good news // bashīrun // Cognate: Akkadian: basāru "to bring news"; q-w-m / ক-ও-ম – people // qawmin // Cognate: Akkadian: qā'um "people"; '-m-n / ء-ম-ন – to believe // yu'minūn // Cognate: Hebrew: he'ĕmīn "to believe")
Tafsīr 7:188:
This verse serves as a crucial corrective, commanding the Prophet Muhammad to clarify the limits of his own human capacity. He is to declare that he has no independent power to bring benefit or harm to himself, nor does he possess knowledge of 'al-ghayb' (the unseen), and his sole mission is to be a 'nadhīr' (warner) against divine punishment and a 'bashīr' (bearer of good news) for those who believe.
Verse 7:196: God as Protector
7:196a: إِنَّ وَلِيِّيَ اللَّهُ Indeed, my protector is Allah, (ইন্না ওয়ালিয়্যিয়াল্লা-হুল্লাযী; w-l-y / ও-ল-য় – to be near, protect // waliyyiya // Cognate: [Cognate: none])
7:196b: الَّذِي نَزَّلَ الْكِتَابَ who sent down the Book. (নায্যালাল্-কিতা-বা; n-z-l / ন-য-ল – to send down // nazzala // Cognate: [Cognate: none]; k-t-b / ক-ত-ব – write, book // al-kitāb // Cognate: Hebrew: kəṯāḇ "writing")
7:196c: وَهُوَ يَتَوَلَّى الصَّالِحِينَ And He protects the righteous. (ওয়া হুওয়া ইয়াতাওয়াল্লাস স-লিহীন্; w-l-y / ও-ল-য় – to protect, take charge of // yatawallā // Cognate: [Cognate: none]; ṣ-l-ḥ / স-ল-হ – to be righteous // al-ṣāliḥīn // Cognate: [Cognate: none])
Tafsīr 7:196:
This verse is a powerful declaration of trust in God's guardianship, affirming that the believer's true 'walī' (protector and ally) is Allah alone. This trust is justified by His authority as the one who revealed the scripture ('nazzala al-kitāb'), and it is sustained by the promise that He takes the righteous ('al-ṣāliḥīn') under His special care and protection ('yatawallā').
Verse 8:46: Unity and Perseverance
8:46a: وَأَطِيعُوا اللَّهَ وَرَسُولَهُ And obey Allah and His Messenger, (ওয়া আত্বীঊ'ল্লা-হা ওয়া রসূলিহী; ṭ-w-' / ত-ও-আ' – to obey // aṭī'ū // Cognate: [Cognate: none]; r-s-l / র-স-ল – to send, messenger // rasūlahu // Cognate: Ugaritic: rš "head, chief")
8:46b: وَلَا تَنَازَعُوا and do not dispute, (ওয়ালা- তানা-যাঊ'; n-z-' / ন-য-আ' – to dispute, contend // tanāza'ū // Cognate: [Cognate: none])
8:46c: فَتَفْشَلُوا lest you lose courage (ফাতাফ্শালূ; f-sh-l / ফ-শ-ল – to fail, lose heart // tafshalū // Cognate: [Cognate: none])
8:46d: وَتَذْhəبَ رِيحُكُمْ and your strength departs. (ওয়া তাযْহাবা রীহুকুম্; dh-h-b / য-হ-ব – to go, depart // tadhhaba // Cognate: [Cognate: none]; r-w-ḥ / র-ও-হ – wind, spirit, strength // rīḥukum // Cognate: Hebrew: rûaḥ "spirit, wind")
8:46e: وَاصْبِرُوا And be patient; (ওয়াসबिरू; ṣ-b-r / স-ব-র – to be patient, persevere // waṣbirū // Cognate: [Cognate: none])
8:46f: إِنَّ اللَّهَ مَعَ الصَّابِرِينَ indeed, Allah is with the patient. (ইন্নাল্লা-হা মাআ'স্-স-বিরীন্; ṣ-b-r / স-ব-র – to be patient // al-ṣābirīn // Cognate: [Cognate: none])
Tafsīr 8:46:
This verse provides the spiritual formula for communal strength and success, especially in times of conflict. It commands obedience to God and His Messenger as the unifying principle, and explicitly warns against internal discord ('tanāza'ū'), which directly leads to failure ('tafshalū') and the loss of collective power ('rīḥukum'). The verse concludes by prescribing patience ('ṣabr') as the sustaining virtue, promising that God's support is with those who persevere.
Verse 9:2: The Ultimatum
9:2a: فَسِيحُوا فِي الْأَرْضِ So travel freely through the land (ফাসীহূ ফিল্-আরদ্বি; s-y-ḥ / স-য়-হ – to travel freely // fasīḥū // Cognate: [Cognate: none]; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
9:2b: أَرْبَعَةَ أَشْهُرٍ for four months, (আরবাআ'তা আশ্হুরিঁও; r-b-' / র-ব-আ' – four // arba'ata // Cognate: Hebrew: 'arba' "four"; sh-h-r / শ-হ-র – month // ashhurin // Cognate: Akkadian: warḫu "month")
9:2c: وَاعْلَمُوا أَنَّكُمْ and know that you (ওয়া'লামূই আন্নাকুম্; '-l-m / আ'-ল-ম – to know // wa'lamū // Cognate: Hebrew: 'ālam "to be hidden")
9:2d: غَيْرُ مُعْجِزِي اللَّهِ cannot escape Allah, (গাইরু মু'জিযিল্লা-হি; '-j-z / আ'-জ-য – to escape, incapacitate // mu'jizī // Cognate: [Cognate: none])
9:2e: وَأَنَّ اللَّهَ مُخْزِي الْكَافِرِينَ and that Allah will disgrace the disbelievers. (ওয়া আন্নাল্লা-হা মুখ্yliyyul কাফিরীন; kh-z-y / খ-য-য় – to disgrace, humiliate // mukhzī // Cognate: [Cognate: none]; k-f-r / ক-ফ-র – to deny, disbelieve // al-kāfirīn // Cognate: Akkadian: kapāru "to wipe off")
Tafsīr 9:2:
This verse is part of an ultimatum directed at the polytheists who had repeatedly broken their treaties, granting them a four-month grace period of safe passage. It serves as a final warning that this temporary immunity does not imply an escape from God's power, and it asserts the ultimate divine decree that the disbelievers who persist in their hostility will face disgrace.
Verse 9:28: Sanctity of the Sacred Mosque
9:28a: يَا أَيُّهَا الَّذِينَ آمَنُوا O you who have believed, (ইয়া--আইয়্যুহাল্লাযীনা আ-মানূ; '-m-n / ء-ম-ন – to believe // āmanū // Cognate: Hebrew: he'ĕmīn "to believe")
9:28b: إِنَّمَا الْمُشْرِكُونَ نَجَسٌ indeed the polytheists are unclean, (ইন্নামাল্-মুশরিকূনা নাজাছুন; sh-r-k / শ-র-ক – to associate partners // al-mushrikūn // Cognate: Ge'ez: šaraka "to be a partner"; n-j-s / ন-জ-স – to be impure, unclean // najasun // Cognate: [Cognate: none])
9:28c: فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ so let them not approach the Sacred Mosque (ফালা- ইয়াক্ব্রাবুল্-মাসজিদাল্-হারা-মা; q-r-b / ক-র-ব – to approach, come near // yaqrabū // Cognate: Aramaic: qərāb "to approach"; s-j-d / স-জ-দ – place of prostration // al-masjid // Cognate: Akkadian: sagādu "to bow down"; ḥ-r-m / হ-র-ম – to be forbidden, sacred // al-ḥarām // Cognate: Hebrew: ḥerem "ban, consecration")
9:28d: بَعْدَ عَامِهِمْ هَٰذَا after this year of theirs. (বা'দা আ'-মিহিম্ হা-যা-; b-'-d / ব-আ'-দ – after // ba'da // Cognate: Ugaritic: b'd "behind"; '-w-m / আ'-ও-ম – year // 'āmihim // Cognate: Hebrew: yōm "day" [semantic shift])
9:28e: وَإِنْ خِفْتُمْ عَيْلَةً And if you fear poverty, (ওয়া ইন্ খিফ্তুম্ আ'ইলাতান্; kh-w-f / খ-ও-ফ – to fear // khiftum // Cognate: [Cognate: none]; '-y-l / আ'-য়-ল – poverty, destitution // 'aylatan // Cognate: [Cognate: none])
9:28f: فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِن فَضْلِهِ Allah will enrich you from His bounty (ফাসাওফা ইয়ুগ্নীকুমুল্লা-হু মিন্ ফাদ্ব্লিহী; gh-n-y / গ-ন-য় – to be rich, enrich // yughnīkum // Cognate: [Cognate: none]; f-ḍ-l / ফ-দ-ল – to prefer, bounty // faḍlihi // Cognate: [Cognate: none])
9:28g: إِن شَاءَ if He wills. (ইন শা--আ; sh-y-' / শ-য়-ء – to will, wish // shā'a // Cognate: [Cognate: none])
9:28h: إِنَّ اللَّهَ عَلِيمٌ حَكِيمٌ Indeed, Allah is Knowing and Wise. (ইন্নাল্লা-হা আ'লীমুন হাকীম্; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden"; ḥ-k-m / হ-ক-ম – to be wise // ḥakīmun // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 9:28:
This verse establishes the spiritual impurity ('najas') of polytheism and, on that basis, prohibits polytheists from entering the Sacred Mosque in Mecca. Acknowledging the potential economic fears this might cause, the verse provides a powerful reassurance that God will provide for the believers from His own boundless grace ('faḍl'), a promise grounded in His perfect knowledge ('Alīm') and wisdom ('Ḥakīm').
Verse 9:104: The Accepter of Repentance
9:104a: أَلَمْ يَعْلَمُوا Do they not know (আলাম্ ইয়া'লামূই; '-l-m / আ'-ল-ম – to know // ya'lamū // Cognate: Hebrew: 'ālam "to be hidden")
9:104b: أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ that it is Allah who accepts repentance (আন্নাল্লা-হা হুওয়া ইয়াক্ব্বালুত্-তাওবাতা; q-b-l / ক-ব-ল – to accept, receive // yaqbalu // Cognate: Akkadian: qablu "battle, encounter"; t-w-b / ত-ও-ব – to return, repent // al-tawbah // Cognate: Hebrew: shuv "to return")
9:104c: عَنْ عِبَادِهِ from His servants (আ'ন্ ই'বা-দিহী; '-b-d / আ'-ব-দ – to serve, worship // 'ibādihi // Cognate: Syriac: 'abdā "servant")
9:104d: وَيَأْخُذُ الصَّدَقَاتِ and takes the charities, (ওয়া ইয়া'খুযুস্-সদাক্ব-তি; '-kh-dh / ء-খ-য – to take, receive // ya'khudhu // Cognate: Ugaritic: aḥd "to seize"; ṣ-d-q / স-দ-ক – to be true, give charity // al-ṣadaqāt // Cognate: Hebrew: ṣāḏaq "to be righteous")
9:104e: وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ and that it is Allah who is the Accepter of repentance, the Merciful? (ওয়া আন্নাল্লা-হা হুওয়াত্-তাওয়া-বুর রহীম্; t-w-b / ত-ও-ব – to return, repent // al-tawwāb // Cognate: Hebrew: shuv "to return"; r-ḥ-m / র-হ-ম – to be merciful // al-raḥīm // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 9:104:
This verse serves as a powerful encouragement for believers to repent and give charity by emphasizing the direct relationship they have with God in these acts. It rhetorically asks if they are unaware that Allah Himself is the one who personally accepts repentance and receives charitable offerings. This reality is reinforced by highlighting His essential attributes as 'al-Tawwāb' (the Oft-Accepting of Repentance) and 'al-Raḥīm' (the Especially Merciful).
Verse 9:117: Divine Mercy After Hardship
9:117a: لَّقَد تَّابَ اللَّهُ Allah has already turned in mercy (লাক্বাত্ তা-বাল্লা-হু; t-w-b / ত-ও-ব – to return, turn in mercy // tāba // Cognate: Hebrew: shuv "to return")
9:117b: عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنصَارِ to the Prophet and the Emigrants and the Helpers (আ'লান্-নাবিইয়্যি অল্-মুহা-জিরীনা অল্-আন্স-রি; n-b-' / ন-ব-ء – to prophesize // al-nabiyy // Cognate: Akkadian: nabû "to call"; h-j-r / হ-জ-র – to emigrate // al-muhājirīn // Cognate: Akkadian: agāru "to hire"; n-ṣ-r / ন-স-র – to help // al-anṣār // Cognate: Aramaic: nְṣַר "to watch, guard")
9:117c: الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ who followed him in the hour of difficulty (ল্লাযীনাত্তাবাঊ'হু ফী সা-'আতিল্-উ'স্রাতি; t-b-' / ত-ব-আ' – to follow // ittaba'ūhu // Cognate: Sabaic: tb' "to follow"; s-w-' / স-ও-আ' – hour, moment // sā'ati // Cognate: [Cognate: none]; '-s-r / আ'-স-র – difficulty, hardship // al-'usrah // Cognate: [Cognate: none])
9:117d: مِن بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ after the hearts of a party of them had almost (মিম্ বা'দি মা- কা-দা ইয়াযীগু ক্বুলূবু; z-y-gh / য-য়-গ – to deviate, swerve // yazīghu // Cognate: [Cognate: none]; q-l-b / ক-ল-ব – heart // qulūbu // Cognate: Ugaritic: qlb "inner part")
9:117e: فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ deviated. Then He turned to them in mercy; (ফারীক্বিম্ মিন্হুম্ ছুম্মা তা-বা আ'লাইহিম্; f-r-q / ফ-র-ক – to separate, party // farīqin // Cognate: Hebrew: pāraq "to break apart"; t-w-b / ত-ও-ব – to turn in mercy // tāba // Cognate: Hebrew: shuv "to return")
9:117f: إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ indeed, to them He is Kind and Merciful. (ইন্নাহূ বিহিম্ রাঊফুর রহীম্; r-'-f / র-ء-ফ – to be kind, compassionate // ra'ūfun // Cognate: [Cognate: none]; r-ḥ-m / র-হ-ম – to be merciful // raḥīmun // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 9:117:
This verse commemorates God's forgiveness and mercy upon the Prophet and the early Muslims who endured the 'hour of difficulty' (the expedition to Tabuk), even after some of them nearly wavered. It highlights that God's mercy encompassed them, turning to them ('tāba 'alayhim') and steadying their hearts. The verse concludes by emphasizing the divine nature that underpins this forgiveness: He is 'Ra'ūf' (full of Kindness) and 'Raḥīm' (All-Merciful) towards them.
Verse 10:4: The Certain Return
10:4a: إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا To Him is your return all together. (ইলাইহি মারজি'উ'কুম্ জামীআ'; r-j-' / র-জ-আ' – to return // marji'ukum // Cognate: [Cognate: none]; j-m-' / জ-ম-আ' – to gather, all // jamī'an // Cognate: Ge'ez: jam'a "to collect")
10:4b: وَعْدَ اللَّهِ حَقًّا [It is] the promise of Allah [in] truth. (ওয়া'দাল্লা-হি হাক্ব্ִক্ব-; w-'-d / ও-আ'-দ – to promise // wa'da // Cognate: [Cognate: none]; ḥ-q-q / হ-ক-ক – truth, right // ḥaqqan // Cognate: Aramaic: ḥaqqā "truth")
10:4c: إِنَّهُ يَبْدَأُ الْخَلْقَ Indeed, He begins creation (ইন্নাহূ ইয়াব্দাউল্-খল্ক্বা; b-d-' / ব-দ-ء – to begin // yabda'u // Cognate: [Cognate: none]; kh-l-q / খ-ল-ক – to create // al-khalqa // Cognate: Syriac: ḥlaq "to allot")
10:4d: ثُمَّ يُعِيدُهُ then repeats it (ছুম্মা ইউঈ'দুহূ; '-w-d / আ'-ও-দ – to return, repeat // yu'īduhu // Cognate: [Cognate: none])
10:4e: لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ that He may reward those who believe and do righteous deeds (লিইয়াজ্যিয়াল্লাযীনা আ-মানূ ওয়া আ'মিলুস স-লিহা-তি; j-z-y / জ-য-য় – to recompense, reward // liyajziya // Cognate: [Cognate: none]; '-m-l / আ'-ম-ল – to do, work // 'amilū // Cognate: [Cognate: none]; ṣ-l-ḥ / স-ল-হ – to be righteous // al-ṣāliḥāt // Cognate: [Cognate: none])
10:4f: بِالْقِسْطِ in justice. (বিল্-ক্বিস্ִত্ব্; q-s-ṭ / ক-স-ত – to be just, equitable // al-qisṭ // Cognate: Aramaic: qəšoṭ "truth")
Tafsīr 10:4:
This verse asserts the absolute certainty of the resurrection and return to God, framing it as a truthful promise ('wa'd Allāh ḥaqqan'). The logic for this certainty is provided by analogy: the same God who originates creation ('yabda'u al-khalq') has the power to repeat it ('yu'īduhu'). The ultimate purpose of this re-creation is to establish perfect justice ('al-qisṭ'), ensuring that the faithful are rewarded for their righteous deeds.
Verse 10:25: The Abode of Peace
10:25a: وَاللَّهُ يَدْعُو إِلَىٰ دَارِ السَّلَامِ And Allah invites to the Abode of Peace (ওয়াল্লা-হু ইয়াদ্'ঊ' ইলা- দা-রিস্-সালা-ম্; d-'-w / দ-আ'-ও – to call, invite // yad'ū // Cognate: Syriac: d'ā "to call upon"; d-w-r / দ-ও-র – abode, house // dār // Cognate: [Cognate: none]; s-l-m / স-ল-ম – to be at peace // al-salām // Cognate: Aramaic: šəlām "peace")
10:25b: وَيَهْدِي مَن يَشَاءُ and guides whom He wills (ওয়া ইয়াহ্দী মাইঁ ইয়াশা--উ; h-d-y / হ-দ-য় – to guide // yahdī // Cognate: Syriac: hedayā "guidance"; sh-y-' / শ-য়-ء – to will, wish // yashā'u // Cognate: [Cognate: none])
10:25c: إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ to a straight path. (ইলা- সিরা-ত্বিম্ মুস্তাক্বীম্; ṣ-r-ṭ / স-র-ত – path, way // ṣirāṭin // Cognate: Latin: strata "paved way"; q-w-m / ক-ও-ম – to be straight, stand // mustaqīm // Cognate: Aramaic: qūm "to stand")
Tafsīr 10:25:
This verse contrasts the fleeting allure of the worldly life with the divine alternative, stating that God's call is a universal invitation to 'Dār al-Salām'—the eternal Abode of perfect Peace and security. However, it clarifies that while the invitation is general, the specific guidance ('yahdī') to the 'Ṣirāṭ Mustaqīm' (the Straight Path) that leads to it is a grace bestowed upon whom He wills.
Verse 10:32: The Inescapable Truth
10:32a: فَذَٰلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ That is Allah, your Lord, the Truth. (ফাযা-লিকুমুল্লা-হু রব্বুকুমুল্-হাক্ব্ִক্ব্; r-b-b / র-ব-ব – lord, sustainer // rabbukum // Cognate: Ugaritic: rb "chief"; ḥ-q-q / হ-ক-ক – truth, right // al-ḥaqq // Cognate: Aramaic: ḥaqqā "truth")
10:32b: فَمَاذَا بَعْدَ الْحَقِّ And what is there after truth (ফামা-যা- বা'দাল্-হাক্ব্ִক্বি; b-'-d / ব-আ'-দ – after // ba'da // Cognate: Ugaritic: b'd "behind")
10:32c: إِلَّا الضَّلَالُ except error? (ইন্নাদ্-দ্বোলা-ল্; ḍ-l-l / দ-ল-ল – to go astray, err // al-ḍalāl // Cognate: [Cognate: none])
10:32d: فَأَنَّىٰ تُصْرَفُونَ So how are you turned away? (ফাআন্না- তুস্রফূন্; ṣ-r-f / স-র-ফ – to turn away // tuṣrafūn // Cognate: [Cognate: none])
Tafsīr 10:32:
Following a series of rhetorical questions about the identity of the Creator and Sustainer, this verse delivers a powerful conclusion: the only answer is Allah, the absolute Truth ('al-Ḥaqq'). It then employs stark logic, stating that once the Truth is established, any alternative is nothing but 'ḍalāl' (error), questioning how anyone could possibly be turned away from such a self-evident reality.
Verse 10:34: The Originator and Repeater
10:34a: قُلْ هَلْ مِن شُرَكَائِكُم Say, "Are there any of your 'partners' (ক্বুল্ হাল্ মিন্ শুরাকা--ইকুম্; sh-r-k / শ-র-ক – to associate partners // shurakā'ikum // Cognate: Ge'ez: šaraka "to be a partner")
10:34b: مَّن يَبْدَأُ الْخَلْقَ who originates creation (মাইঁ ইয়াব্দাউল্-খল্ক্বা; b-d-' / ব-দ-ء – to begin, originate // yabda'u // Cognate: [Cognate: none]; kh-l-q / খ-ল-ক – to create // al-khalq // Cognate: Syriac: ḥlaq "to allot")
10:34c: ثُمَّ يُعِيدُهُ then repeats it?" (ছুম্মা ইউঈ'দুহূ; '-w-d / আ'-ও-দ – to return, repeat // yu'īduhu // Cognate: [Cognate: none])
10:34d: قُلِ اللَّهُ يَبْدَأُ الْخَلْقَ Say, "Allah originates creation (ক্বুলিল্লা-হু ইয়াব্দাউল্-খল্ক্বা; q-w-l / ক-ও-ল – to say // quli // Cognate: Ge'ez: qāla "voice")
10:34e: ثُمَّ يُعِيدُهُ then repeats it. (ছুম্মা ইউঈ'দুহূ; '-w-d / আ'-ও-দ – to return, repeat // yu'īduhu // Cognate: [Cognate: none])
10:34f: فَأَنَّىٰ تُؤْفَكُونَ So how are you deluded?" (ফাআন্না- তু'ফাকূন্; '-f-k / ء-ফ-ক – to lie, delude // tu'fakūn // Cognate: [Cognate: none])
Tafsīr 10:34:
This verse challenges the polytheists by demanding to know if any of their idols possess the divine power to both originate creation and then repeat it (i.e., resurrect it). As the obvious answer is no, the verse commands the Prophet to provide the answer himself: only Allah does. This exposes the foolishness of their beliefs, ending with the question of how they could be so deluded from this clear truth.
Verse 10:49: No Control Over Fate
10:49a: قُل لَّا أَمْلِكُ لِنَفْسِي Say, "I have no power over (ক্বুল্ লা--আম্লিকু লিনাফ্সী; m-l-k / ম-ল-ক – to possess, own // amliku // Cognate: Akkadian: malku "king"; n-f-s / ন-ফ-স – soul, self // linafsī // Cognate: Hebrew: nefeš "soul")
10:49b: ضَرًّا وَلَا نَفْعًا harm or benefit for myself, (দ্বোয়ার্রাওঁ ওয়ালা- নাফ্'আন্; ḍ-r-r / দ-র-র – to harm, afflict // ḍarran // Cognate: [Cognate: none]; n-f-' / ন-ফ-আ' – to benefit // naf'an // Cognate: [Cognate: none])
10:49c: إِلَّا مَا شَاءَ اللَّهُ except as Allah wills." (ইল্লা- মা- শা--আল্লা-হ্; sh-y-' / শ-য়-ء – to will, wish // shā'a // Cognate: [Cognate: none])
10:49d: لِّكُلِّ أُمَّةٍ أَجَلٌ For every nation is a term. (লিকুল্লি উম্মাতিন্ আজাল্; '-m-m / ء-ম-ম – nation, community // ummatin // Cognate: Hebrew: 'ummā "tribe"; '-j-l / ء-জ-ল – term, appointed time // ajalun // Cognate: [Cognate: none])
10:49e: إِذَا جَاءَ أَجَلُهُمْ When their term has come, (ইযা- জা--আ আজালুহুম্; j-y-' / জ-য়-ء – to come // jā'a // Cognate: [Cognate: none])
10:49f: فَلَا يَسْتَأْخِرُونَ سَاعَةً they will not remain behind an hour, (ফালা- ইয়াস্তা'খিরূনা সা-'আতাঁও; '-kh-r / ء-খ-র – to delay, remain behind // yasta'khirūna // Cognate: Ge'ez: 'aḫara "after"; s-w-' / স-ও-আ' – hour, moment // sā'atan // Cognate: [Cognate: none])
10:49g: وَلَا يَسْتَقْدِمُونَ nor will they precede [it]. (ওয়ালা- ইয়াস্তাক্ব্দিমূন্; q-d-m / ক-দ-ম – to precede // yastaqdimūn // Cognate: Akkadian: qudmu "front")
Tafsīr 10:49:
In response to those who mockingly demand to know when the divine punishment will arrive, this verse commands the Prophet to declare his own powerlessness over such matters. He is to affirm that he controls neither harm nor benefit for himself, as these are subject to God's will alone. The verse then establishes the principle of 'ajal'—a divinely appointed term for every nation, which can neither be delayed nor hastened, underscoring God's absolute control over history and destiny.
Verse 10:61: The All-Encompassing Record
10:61a: وَمَا تَكُونُ فِي شَأْنٍ And you are not, [O Muhammad], in any affair, (ওয়া মা- তাকূনু ফী শা'নিওঁ; k-w-n / ক-ও-ন – to be // takūnu // Cognate: Hebrew: kūn "to be established"; sh-'-n / শ-ء-ন – affair, matter // sha'nin // Cognate: [Cognate: none])
10:61b: وَمَا تَتْلُو مِنْهُ مِن قُرْآنٍ nor do you recite any portion of the Qur'an, (ওয়া মা- তাত্লূ মিন্হু মিন্ ক্বুরআ-নিওঁ; t-l-w / ত-ল-ও – to follow, recite // tatlū // Cognate: [Cognate: none]; q-r-' / ক-র-ء – to recite, read // qur'ānin // Cognate: Syriac: qeryānā "reading")
10:61c: وَلَا تَعْمَلُونَ مِنْ عَمَلٍ nor do you [people] do any deed, (ওয়ালা- তা'মালূনা মিন্ আ'মালিन्; '-m-l / আ'-ম-ল – to do, work // ta'malūna // Cognate: [Cognate: none])
10:61d: إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا except that We are witnesses over you (ইল্লা- কুন্না- আ'লাইকুম্ শুহূদান্; sh-h-d / শ-হ-দ – to witness, testify // shuhūdan // Cognate: Hebrew: 'ēḏ "witness")
10:61e: إِذْ تُفِيضُونَ فِيهِ when you are engaged in it. (ইয তুফীদ্বূনা ফীহি; f-y-ḍ / ফ-য়-দ – to overflow, be engaged // tufīḍūna // Cognate: [Cognate: none])
10:61f: وَمَا يَعْزُبُ عَن رَّبِّكَ And not absent from your Lord is (ওয়া মা- ইয়া'যুবু আ'র্ রব্বিকা; '-z-b / আ'-য-ব – to be absent, escape // ya'zubu // Cognate: [Cognate: none])
10:61g: مِن مِّثْقَالِ ذَرَّةٍ an atom's weight (মিম্ মিছ্ক্ব-লি যার্রাতিন্; th-q-l / ث-ক-ল – to be heavy, weight // mithqāli // Cognate: [Cognate: none]; dh-r-r / য-র-র – to scatter, atom // dharratin // Cognate: [Cognate: none])
10:61h: فِي الْأَرْضِ وَلَا فِي السَّمَاءِ on the earth or in the heaven, (ফিল্-আরদ্বি ওয়ালা- ফিস্-সামা--ই; '-r-ḍ / ء-র-দ – earth // al-arḍ // Cognate: Akkadian: erṣetu "earth"; s-m-w / স-ম-ও – heaven // al-samā' // Cognate: Akkadian: šamû "sky")
10:61i: وَلَا أَصْغَرَ مِن ذَٰلِكَ وَلَا أَكْبَرَ or [anything] smaller than that or larger, (ওয়ালা--আসগারা মিন্ যা-লিকা ওয়ালা--আক্বারা; ṣ-gh-r / স-গ-র – to be small // aṣghara // Cognate: Hebrew: ṣā'īr "young, small"; k-b-r / ক-ব-র – to be great // akbara // Cognate: Aramaic: kabbīr "mighty")
10:61j: إِلَّا فِي كِتَابٍ مُّبِينٍ but that it is in a clear record. (ইল্লা- ফী কিতা-বিম্ মুবীন্; k-t-b / ক-ত-ব – write, record // kitābin // Cognate: Hebrew: kəṯāḇ "writing"; b-y-n / ব-য়-ন – to be clear // mubīnin // Cognate: Aramaic: bəyān "explanation")
Tafsīr 10:61:
This verse presents a breathtaking depiction of God's absolute and intimate omniscience, stating that no affair, recitation, or deed—great or small—is undertaken without God being a direct witness to it. This awareness is so complete that not even the weight of an atom ('mithqāli dharratin') anywhere in the cosmos escapes His knowledge, as every single thing is meticulously recorded in a 'Kitābin Mubīn' (a Clear Record).
Verse 10:107: The Exclusive Power
10:107a: وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ And if Allah should touch you with adversity, (ওয়া ইঁই ইয়াম্সাস্কাল্লা-হু বিদ্বুর্রিন্; m-s-s / ম-স-স – to touch // yamsaska // Cognate: Hebrew: māšaš "to feel, touch"; ḍ-r-r / দ-র-র – to harm, afflict // ḍurrin // Cognate: [Cognate: none])
10:107b: فَلَا كَاشِفَ لَهُ إِلَّا هُوَ then none can remove it except Him. (ফালা- কা-শিফা লাহূই ইল্লা- হুওয়া; k-sh-f / ক-শ-ফ – to uncover, remove // kāshifa // Cognate: Akkadian: kasāpu "to cut off")
10:107c: وَإِن يُرِدْكَ بِخَيْرٍ And if He intends for you good, (ওয়া ইঁই ইউরিদ্কা বিখইরিন্; r-w-d / র-ও-দ – to want, intend // yuridka // Cognate: [Cognate: none]; kh-y-r / খ-য়-র – good, better // khayrin // Cognate: Sabaean: ḫyr "good")
10:107d: فَلَا رَادَّ لِفَضْلِهِ then none can repel His bounty. (ফালা- রা--দ্দা লিফাদ্ব্লিহ্; r-d-d / র-দ-দ – to repel, avert // rādda // Cognate: [Cognate: none]; f-ḍ-l / ফ-দ-ল – to prefer, bounty // faḍlihi // Cognate: [Cognate: none])
10:107e: يُصِيبُ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ He causes it to reach whom He wills of His servants. (ইউসীবু বিহী মাইঁ ইয়াশা--উ মিন্ ই'বা-দিহ্; ṣ-w-b / স-ও-ব – to befall, reach // yuṣību // Cognate: [Cognate: none]; '-b-d / আ'-ব-দ – to serve, worship // 'ibādihi // Cognate: Syriac: 'abdā "servant")
10:107f: وَهُوَ الْغَفُورُ الرَّحِيمُ And He is the Forgiving, the Merciful. (ওয়া হুওয়াল্-গাফূরুর রহীম্; gh-f-r / গ-ফ-র – to forgive, cover // al-ghafūr // Cognate: Syriac: kafar "to cover"; r-ḥ-m / র-হ-ম – to be merciful // al-raḥīm // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 10:107:
This verse reinforces the principle of absolute divine sovereignty over human welfare, stating unequivocally that only God can remove any adversity He touches one with, and conversely, no force can prevent the good He intends for someone. His bounty ('faḍl') reaches whomever He wills, and this exercise of absolute power is tempered by His nature as 'al-Ghafūr' (the Forgiving) and 'al-Raḥīm' (the Merciful), suggesting His decisions are imbued with mercy.
Verse 11:1: The Perfected Scripture
11:1a: الر ۚ كِتَابٌ أُحْكِمَتْ آيَاتُهُ Alif, Lām, Rā. [This is] a Book whose verses are perfected (আলিফ-লা-ম-র-; কিতা-বুন উহ্কিমাত্ আ-য়া-তুহূ; k-t-b / ক-ত-ব – write, book // kitābun // Cognate: Hebrew: kəṯāḇ "writing"; ḥ-k-m / হ-ক-ম – to make firm, perfect // uḥkimat // Cognate: Ugaritic: ḥkm "wise"; '-y-y / ء-য়-য় – sign, verse // āyātuhu // Cognate: Hebrew: 'ōt "sign")
11:1b: ثُمَّ فُصِّلَتْ and then presented in detail (ছুম্মা ফুস্সিলাত্; f-ṣ-l / ফ-স-ল – to separate, detail // fuṣṣilat // Cognate: [Cognate: none])
11:1c: مِن لَّدُنْ حَكِيمٍ خَبِيرٍ from one who is Wise, Acquainted. (মিল্ লাদুন্ হাকীমিন্ খবীর; l-d-n / ল-দ-ন – from the presence of // ladun // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to be wise // ḥakīmin // Cognate: Ugaritic: ḥkm "wise"; kh-b-r / খ-ব-র – to be aware, acquainted // khabīrin // Cognate: Akkadian: ḫabāru "to be noisy" [antiphrasis])
Tafsīr 11:1:
This verse describes the dual nature of the Qur'ān's perfection, stating that its verses are first 'uḥkimat'—made solid, precise, and unassailable in their wisdom. Subsequently, they are 'fuṣṣilat'—expounded upon and detailed to provide clear guidance for every matter. This divine text originates from God, whose attributes of being 'Ḥakīm' (All-Wise) and 'Khabīr' (All-Acquainted) guarantee its flawlessness and comprehensiveness.
Verse 11:6: The Divine Provider
11:6a: وَمَا مِن دَابَّةٍ فِي الْأَرْضِ And there is no creature on the earth (ওয়া মা- মিন্ দা--ব্বাতিন্ ফিল্-আরদ্বি; d-b-b / দ-ব-ব – to move, creature // dābbatin // Cognate: [Cognate: none]; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
11:6b: إِلَّا عَلَى اللَّهِ رِزْقُهَا but that upon Allah is its provision, (ইল্লা- আ'লাল্লা-হি রিয্ক্বুহা-; r-z-q / র-য-ক – to provide sustenance // rizquhā // Cognate: Middle Persian: rōzīg "daily bread")
11:6c: وَيَعْلَمُ مُسْتَقَرَّهَا and He knows its lodging place (ওয়া ইয়া'লামু মুস্তাক্বার্রাহা-; q-r-r / ক-র-র – to rest, lodge // mustaqarrahā // Cognate: Aramaic: qərar "to remain")
11:6d: وَمُسْتَوْدَعَهَا and its repository. (ওয়া মুস্তাওদাআ'হা-; w-d-' / ও-দ-আ' – to deposit, entrust // mustawda'ahā // Cognate: [Cognate: none])
11:6e: كُلٌّ فِي كِتَابٍ مُّبِينٍ All is in a clear record. (কুল্লুন্ ফী কিতা-বিম্ মুবীন্; k-t-b / ক-ত-ব – write, record // kitābin // Cognate: Hebrew: kəṯāḇ "writing"; b-y-n / ব-য়-ন – to be clear // mubīnin // Cognate: Aramaic: bəyān "explanation")
Tafsīr 11:6:
This verse is a powerful declaration of God's universal providence and omniscience, affirming that the sustenance ('rizq') of every single creature is a responsibility He has taken upon Himself. His knowledge is so complete that it encompasses both its temporary dwelling place on earth ('mustaqarr') and its final resting place ('mustawda''), with every detail of its existence recorded in a 'Kitābin Mubīn' (a Clear Record).
Verse 11:12: The Prophet's Mission
11:12a: فَلَعَلَّكَ تَارِكٌ Then would you possibly leave (ফালাআ'ল্লাকা তা-রিকুম্; t-r-k / ত-র-ক – to leave // tārikun // Cognate: [Cognate: none])
11:12b: بَعْضَ مَا يُوحَىٰ إِلَيْكَ some of what is revealed to you, (বা'দ্বোয়া মা- ইয়ূহা--ইলাইকা; w-ḥ-y / ও-হ-য় – to reveal, inspire // yūḥā // Cognate: Ge'ez: waḥaya "to reveal")
11:12c: وَضَائِقٌ بِهِ صَدْرُكَ and your breast be constrained by it, (ওয়া দ্বোয়া--ইক্বুম্ বিহী সদ্রুকা; ḍ-y-q / দ-য়-ক – to be narrow, constrained // ḍā'iqun // Cognate: [Cognate: none]; ṣ-d-r / স-দ-র – breast, chest // ṣadruka // Cognate: Akkadian: sadāru "to arrange")
11:12d: أَن يَقُولُوا because they say, (আইঁ ইয়াক্বূলূ; q-w-l / ক-ও-ল – to say // yaqūlū // Cognate: Ge'ez: qāla "voice")
11:12e: لَوْلَا أُنزِلَ عَلَيْهِ كَنزٌ "Why has a treasure not been sent down to him, (লাওলা--উন্যিলা আ'লাইহি কান্যুন্; n-z-l / ন-য-ল – to send down // unzila // Cognate: [Cognate: none]; k-n-z / ক-ন-য – treasure // kanzun // Cognate: Akkadian: kanāšu "to collect")
11:12f: أَوْ جَاءَ مَعَهُ مَلَكٌ or an angel come with him?" (আও জা--আ মাআ'হূ মালাক্; j-y-' / জ-য়-ء – to come // jā'a // Cognate: [Cognate: none]; l-'-k / ল-ء-ক – angel // malakun // Cognate: Hebrew: mal'āḵ "messenger")
11:12g: إِنَّمَا أَنتَ نَذِيرٌ You are only a warner, (ইন্নামা--আন্তা নাযীর; n-dh-r / ন-য-র – to warn // nadhīrun // Cognate: [Cognate: none])
11:12h: وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ and Allah is, over all things, a Disposer of affairs. (ওয়াল্লা-হু আ'লা- কুল্লি শাইইওঁ ওয়াকীল্; w-k-l / ও-ক-ল – to entrust, be an agent // wakīlun // Cognate: [Cognate: none])
Tafsīr 11:12:
This verse addresses the Prophet Muhammad directly, acknowledging the psychological burden of conveying a message that is met with materialistic demands for miracles, such as treasures or angels. It poses a rhetorical question to caution him against any inclination to withhold parts of the revelation to appease his critics, reminding him that his role is strictly that of a 'nadhīr' (warner). The ultimate outcome of his efforts and the affairs of all creation are under the complete charge of Allah, the 'Wakīl' (Disposer of all affairs).
Verse 11:57: The Sufficient Lord
11:57a: فَإِن تَوَلَّوْا But if they turn away, (ফাইন তাওয়াল্লাও; w-l-y / ও-ল-য় – to turn away // tawallaw // Cognate: [Cognate: none])
11:57b: فَقَدْ أَبْلَغْتُكُم then I have certainly conveyed to you (ফাক্বাদ্ আব্লাগ্তুকুম্; b-l-gh / ব-ল-গ – to convey, deliver // ablaghtukum // Cognate: [Cognate: none])
11:57c: مَّا أُرْسِلْتُ بِهِ إِلَيْكُمْ that with which I was sent to you. (মা--উরসিল্তু বিহীই ইলাইকুম্; r-s-l / র-স-ল – to send // ursiltu // Cognate: Ugaritic: rš "head, chief")
11:57d: وَيَسْتَخْلِفُ رَبِّي قَوْمًا My Lord will bring in succession a people (ওয়া ইয়াস্তাখ্লিফু রব্বী ক্বাওমান্; kh-l-f / খ-ল-ফ – to succeed, replace // yastakhlifu // Cognate: Aramaic: ḥălāp "instead of"; q-w-m / ক-ও-ম – people, nation // qawman // Cognate: Akkadian: qā'um "people")
11:57e: غَيْرَكُمْ وَلَا تَضُرُّونَهُ شَيْئًا other than you, and you will not harm Him at all. (গাইরাকুম্ ওয়ালা- তাদ্বুর্রূনাহূ শাইআ; gh-y-r / গ-য়-র – other than // ghayrakum // Cognate: [Cognate: none]; ḍ-r-r / দ-র-র – to harm // taḍurrūnahu // Cognate: [Cognate: none])
11:57f: إِنَّ رَبِّي عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ Indeed, my Lord is, over all things, a Guardian. (ইন্না রব্বী আ'লা- কুল্লি শাইইন হাফীয; ḥ-f-ẓ / হ-ফ-য – to guard, preserve // ḥafīẓun // Cognate: [Cognate: none])
Tafsīr 11:57:
In this verse, the Prophet Hud declares the completion of his mission to his people, stating that their rejection does not negate the fact that the message has been delivered. He warns them that their defiance is inconsequential to God, who can easily replace them ('yastakhlifu') with another people, and that their actions do not harm God in the slightest. This confidence is rooted in the knowledge that his Lord is 'Ḥafīẓ'—the ultimate Guardian who preserves His purpose and His servants.
Verse 11:61: The Near Responder
11:61a: وَإِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا And to Thamud [We sent] their brother Salih. (ওয়া ইলা- ছামূদা আখা-হুম্ স-লিহান্; th-m-d / ث-ম-দ – Thamud // Thamūd // Cognate: [Cognate: none]; '-kh / ء-খ – brother // akhāhum // Cognate: Hebrew: 'āḥ "brother"; ṣ-l-ḥ / স-ল-হ – righteous // Ṣāliḥan // Cognate: [Cognate: none])
11:61b: قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ He said, "O my people, worship Allah; (ক্ব-লা ইয়া- ক্বাওমি'বুদুল্লা-হা; q-w-m / ক-ও-ম – people, nation // qawmi // Cognate: Akkadian: qā'um "people"; '-b-d / আ'-ব-দ – to serve, worship // 'budū // Cognate: Syriac: 'abdā "servant")
11:61c: مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُ you have no deity other than Him. (মা- লাকুম্ মিন্ ইলা-হিন্ গাইরুহূ; '-l-h / ء-ল-হ – god, deity // ilāhin // Cognate: Ugaritic: il "god")
11:61d: هُوَ أَنشَأَكُم مِّنَ الْأَرْضِ He brought you forth from the earth (হুওয়া আন্শাআকুম্ মিনাল্-আরদ্বি; n-sh-' / ন-শ-ء – to bring forth, produce // ansha'akum // Cognate: [Cognate: none]; '-r-ḍ / ء-র-দ – earth // al-arḍ // Cognate: Akkadian: erṣetu "earth")
11:61e: وَاسْتَعْمَرَكُمْ فِيهَا and settled you therein. (ওয়াস্ তা'মারাকুম্ ফীহা-; '-m-r / আ'-ম-র – to settle, cultivate // ista'marakum // Cognate: Hebrew: 'āmar "to say, command" [semantic shift])
11:61f: فَاسْتَغْفِرُوهُ ثُمَّ تُوبُوا إِلَيْهِ So ask forgiveness of Him and then repent to Him. (ফাস্তাগ্ফিরূহু ছুম্মা তূবূই ইলাইহি; gh-f-r / গ-ফ-র – to seek forgiveness // istaghfirūhu // Cognate: Syriac: kafar "to cover"; t-w-b / ত-ও-ব – to return, repent // tūbū // Cognate: Hebrew: shuv "to return")
11:61g: إِنَّ رَبِّي قَرِيبٌ مُّجِيبٌ Indeed, my Lord is near and responsive." (ইন্না রব্বী ক্বারীবুম্ মুজীব্; q-r-b / ক-র-ব – to be near // qarībun // Cognate: Aramaic: qərāb "to approach"; j-w-b / জ-ও-ব – to answer, respond // mujībun // Cognate: [Cognate: none])
Tafsīr 11:61:
The Prophet Salih presents a comprehensive call to his people, grounding the imperative of monotheism in the fact that God is their originator from the earth and the one who gave them dominion over it. Based on this relationship, he prescribes the path of redemption—seeking forgiveness ('istighfār') followed by active repentance ('tawbah'). This path is made accessible by the comforting assurance that his Lord is 'Qarīb' (Ever-Near) to His servants and 'Mujīb' (All-Responsive) to their prayers.
Verse 11:66: Salvation by Mercy
11:66a: فَلَمَّا جَاءَ أَمْرُنَا So when Our command came, (ফালাম্মা- জা--আ আম্রুনা-; j-y-' / জ-য়-ء – to come // jā'a // Cognate: [Cognate: none]; '-m-r / ء-ম-র – command // amrunā // Cognate: Ugaritic: amr "to see, command")
11:66b: نَجَّيْنَا صَالِحًا We saved Salih (নাজ্জাইনা- স-লিহাওঁ; n-j-w / ন-জ-ও – to save, rescue // najjaynā // Cognate: [Cognate: none])
11:66c: وَالَّذِينَ آمَنُوا مَعَهُ and those who believed with him (ওয়াল্লাযীনা আ-মানূ মাআ'হূ; '-m-n / ء-ম-ন – to believe // āmanū // Cognate: Hebrew: he'ĕmīn "to believe")
11:66d: بِرَحْمَةٍ مِّنَّا by a mercy from Us, (বিরাহ্মাতিম্ মিন্না-; r-ḥ-m / র-হ-ম – to have mercy // biraḥmatin // Cognate: Hebrew: raḥamim "mercy")
11:66e: وَمِنْ خِزْيِ يَوْمِئِذٍ and from the disgrace of that day. (ওয়া মিন্ খিয্যি ইয়াওমিইয্; kh-z-y / খ-য-য় – to disgrace, humiliate // khizyi // Cognate: [Cognate: none]; y-w-m / য়-ও-ম – day // yawmi'idhin // Cognate: Hebrew: yōm "day")
11:66f: إِنَّ رَبَّكَ هُوَ الْقَوِيُّ الْعَزِيزُ Indeed, your Lord is the Powerful, the Exalted in Might. (ইন্না রব্বাকা হুওয়াল্-ক্বাওয়িইয়্যুল্-আ'যীয; q-w-y / ক-ও-য় – to be strong // al-qawiyy // Cognate: Syriac: qwayyā "strong"; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none])
Tafsīr 11:66:
This verse describes the aftermath of the divine judgment upon the people of Thamud, highlighting that the salvation of the Prophet Salih and his followers was not an entitlement but an act of pure divine mercy ('biraḥmatin minnā'). Their deliverance from both the physical destruction and the profound humiliation ('khizy') of that day serves as a testament to the attributes of God, who is 'al-Qawiyy' (the All-Powerful) to enact His will and 'al-'Azīz' (the Exalted in Might) who protects His allies.
Verse 11:73: Divine Blessing
11:73a: قَالُوا أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ They said, "Do you wonder at the command of Allah? (ক্ব-লূই আতা'জাবীনা মিন্ আম্রিল্লা-হি; '-j-b / আ'-জ-ব – to wonder, be amazed // a-ta'jabīna // Cognate: [Cognate: none]; '-m-r / ء-ম-র – command, affair // amri // Cognate: Ugaritic: amr "to see, command")
11:73b: رَحْمَتُ اللَّهِ وَبَرَكَاتُهُ The mercy of Allah and His blessings (রহমাতুল্লা-হি ওয়া বারাকা-তুহূ; r-ḥ-m / র-হ-ম – mercy // raḥmatu // Cognate: Hebrew: raḥamim "mercy"; b-r-k / ব-র-ক – to bless // barakātuhu // Cognate: Hebrew: bārak "to bless")
11:73c: عَلَيْكُمْ أَهْلَ الْبَيْتِ be upon you, O people of the house! (আ'লাইকুম্ আহ্লাল্-বাইত্; '-h-l / ء-হ-ল – people, family // ahl // Cognate: Ugaritic: 'hl "tent"; b-y-t / ব-য়-ত – house, dwelling // al-bayt // Cognate: Hebrew: bayiṯ "house")
11:73d: إِنَّهُ حَمِيدٌ مَّجِيدٌ Indeed, He is Praiseworthy, Glorious." (ইন্নাহূ হামীদুম্ মাজীদ; ḥ-m-d / হ-ম-দ – to praise // ḥamīdun // Cognate: Ge'ez: ḥamada "to thank"; m-j-d / ম-জ-দ – to be glorious // majīdun // Cognate: [Cognate: none])
Tafsīr 11:73:
This verse captures the angelic response to Sarah's astonishment at the news of her impending motherhood in old age. The angels gently rebuke her wonder, framing the miracle not as something strange but as a normal manifestation of God's command ('amr Allāh'), and they pronounce a blessing of divine mercy ('raḥmah') and favor ('barakāt') upon the 'Ahl al-Bayt' (the People of the House of Abraham). This divine favor is rooted in God's intrinsic nature as 'Ḥamīd' (Praiseworthy for His grace) and 'Majīd' (Glorious in His power).
Verse 11:90: Repentance and Mercy
11:90a: وَاسْتَغْفِرُوا رَبَّكُمْ And ask forgiveness of your Lord, (ওয়াসতাগ্ফিরূ রব্বাকুম্; gh-f-r / গ-ফ-র – to seek forgiveness // istaghfirū // Cognate: Syriac: kafar "to cover"; r-b-b / র-ব-ব – lord, sustainer // rabbakum // Cognate: Ugaritic: rb "chief")
11:90b: ثُمَّ تُوبُوا إِلَيْهِ then repent to Him. (ছুম্মা তূবূই ইলাইহি; t-w-b / ত-ও-ব – to return, repent // tūbū // Cognate: Hebrew: shuv "to return")
11:90c: إِنَّ رَبِّي رَحِيمٌ وَدُودٌ Indeed, my Lord is Merciful and Affectionate." (ইন্না রব্বী রহীমূওঁ ওয়াদূদ্; r-ḥ-m / র-হ-ম – to be merciful // raḥīmun // Cognate: Hebrew: raḥūm "merciful"; w-d-d / ও-দ-দ – to love, be affectionate // wadūdun // Cognate: Ugaritic: ydd "beloved")
Tafsīr 11:90:
The Prophet Shu'ayb presents his people with a clear path to salvation, instructing them to first seek forgiveness ('istighfār') for their past sins and then to follow it with sincere repentance ('tawbah'). He encourages this by revealing the intimate and benevolent nature of God, describing his Lord as not only 'Raḥīm' (constantly Merciful) but also 'Wadūd' (full of loving-kindness and affection) for those who turn to Him.
Verse 11:104: The Appointed Term
11:104a: وَمَا نُؤَخِّرُهُ And We do not delay it (ওয়া মা- নুআখ্খিরুহূ; '-kh-r / ء-খ-র – to delay, put behind // nu'akhkhiruhu // Cognate: Ge'ez: 'aḫara "after")
11:104b: إِلَّا لِأَجَلٍ مَّعْدُودٍ except for a term appointed. (ইল্লা- লিআজালিম্ মা'দূদ্; '-j-l / ء-জ-ল – term, appointed time // ajalin // Cognate: [Cognate: none]; '-d-d / আ'-দ-দ – to count, number // ma'dūd // Cognate: Hebrew: 'adad "to count")
Tafsīr 11:104:
This verse addresses the apparent delay of the Day of Judgment, clarifying that it is not postponed indefinitely but is only deferred for an 'ajalin ma'dūd'—a specific, numbered, and precisely determined term. This conveys the certainty and exactitude of the divine plan, assuring that the final reckoning is not forgotten or neglected but will occur at its predetermined moment.
Verse 12:25: The Torn Shirt
12:25a: وَاسْتَبَقَا الْبَابَ And they both raced to the door, (ওয়াসতাবাক্বাল্-বা-বা; s-b-q / স-ব-ক – to race, precede // istabaqā // Cognate: [Cognate: none]; b-w-b / ব-ও-ব – door, gate // al-bāb // Cognate: Akkadian: bābu "gate")
12:25b: وَقَدَّتْ قَمِيصَهُ and she tore his shirt (ওয়া ক্বাদ্দাত্ ক্বামীসহূ; q-d-d / ক-দ-দ – to tear lengthwise // qaddat // Cognate: [Cognate: none]; q-m-ṣ / ক-ম-স – shirt, tunic // qamīṣahu // Cognate: Late Latin: camisia "shirt")
12:25c: مِن دُبُرٍ from the back, (মিন্ দুবুরিঁও; d-b-r / দ-ব-র – back, rear // duburin // Cognate: Akkadian: dabāru "to retreat")
12:25d: وَأَلْفَيَا سَيِّدَهَا and they found her master (ওয়া আল্ফাইয়া- সাইয়্যিদাহা-; l-f-y / ল-ফ-য় – to find // alfayā // Cognate: [Cognate: none]; s-y-d / স-য়-দ – master, lord // sayyidahā // Cognate: Akkadian: šadû "mountain, chief")
12:25e: لَدَى الْبَابِ at the door. (লাদাল্-বা-ব্; l-d-y / ল-দ-য় – at, near // ladā // Cognate: [Cognate: none])
12:25f: قَالَتْ مَا جَزَاءُ مَنْ أَرَادَ She said, "What is the recompense for one who intended (ক্ব-লাত্ মা- জাযা--উ মান্ আরা-দা; j-z-y / জ-য-য় – to recompense // jazā'u // Cognate: [Cognate: none]; r-w-d / র-ও-দ – to intend, want // arāda // Cognate: [Cognate: none])
12:25g: بِأَهْلِكَ سُوءًا evil for your wife, (বিআহ্লিকা সূ--আন্; '-h-l / ء-হ-ল – people, family, wife // ahlika // Cognate: Ugaritic: 'hl "tent"; s-w-' / স-ও-ء – to be evil // sū'an // Cognate: Ge'ez: śawwe'a "bad")
12:25h: إِلَّا أَن يُسْجَنَ except that he be imprisoned (ইল্লা--আইঁ ইয়্যুসজানা; s-j-n / স-জ-ন – to imprison // yusjana // Cognate: Akkadian: šakānu "to place, establish" [semantic shift])
12:25i: أَوْ عَذَابٌ أَلِيمٌ or a painful punishment?" (আও আ'যা-বুন আলীম্; '-dh-b / আ'-য-ব – to punish // 'adhābun // Cognate: [Cognate: none]; '-l-m / ء-ল-ম – to be painful // alīmun // Cognate: Hebrew: 'ālam "to be dumb, silent" [semantic shift to pain])
Tafsīr 12:25:
This verse captures the dramatic climax of Joseph's attempted seduction, where he races to escape and the wife of the 'Aziz races to stop him, tearing his shirt from behind in the process. Upon being discovered at the door by her husband, she immediately attempts to frame Joseph, preemptively declaring that the only just punishment for someone who intended evil towards his wife is imprisonment or severe torment.
Verse 12:39: The Illogic of Polytheism
12:39a: يَا صَاحِبَيِ السِّجْنِ O my two companions of the prison, (ইয়া- স-হিবাইয়িস্-সিজনি; ṣ-ḥ-b / স-হ-ব – companion // ṣāḥibayi // Cognate: [Cognate: none]; s-j-n / স-জ-ন – to imprison // al-sijn // Cognate: Akkadian: šakānu "to place")
12:39b: أَأَرْبَابٌ مُّتَفَرِّقُونَ are separate lords (আআরবা-বুম্ মুতাফার্রিকৄনা; r-b-b / র-ব-ব – lord, sustainer // arbābun // Cognate: Ugaritic: rb "chief"; f-r-q / ফ-র-ক – to separate, differ // mutafarriqūna // Cognate: Hebrew: pāraq "to break apart")
12:39c: خَيْرٌ أَمِ اللَّهُ better, or Allah, (খইরুন্ আমিল্লা-হুল্; kh-y-r / খ-য়-র – good, better // khayrun // Cognate: Sabaean: ḫyr "good")
12:39d: الْوَاحِدُ الْقَهَّارُ the One, the Overpowering? (ওয়া-হিদুল্-ক্বাহ্হা-র্; w-ḥ-d / ও-হ-দ – to be one // al-wāḥid // Cognate: Hebrew: 'eḥād "one"; q-h-r / ক-হ-র – to subdue, overcome // al-qahhār // Cognate: [Cognate: none])
Tafsīr 12:39:
While in prison, Joseph uses the opportunity to preach monotheism with a simple yet profound logical question directed at his fellow inmates. He contrasts the idea of worshipping multiple, disparate, and likely conflicting lords ('arbābun mutafarriqūn') with the worship of the single, unified, and omnipotent Creator, 'al-Wāḥid al-Qahhār' (The One, The All-Dominant). The question is posed in such a way that its answer is self-evident, exposing the inherent weakness of polytheism.
Verse 12:64: The Best Guardian
12:64a: قَالَ هَلْ آمَنُكُمْ عَلَيْهِ He said, "Should I entrust you with him (ক্ব-লা হাল্ আ-মানুকুম্ আ'লাইহি; '-m-n / ء-ম-ন – to entrust, trust // āmanukum // Cognate: Hebrew: he'ĕmīn "to believe")
12:64b: إِلَّا كَمَا أَمِنتُكُمْ عَلَىٰ أَخِيهِ except as I entrusted you with his brother (ইল্লা- কামা--আমিন্তুকুম্ আ'লা--আখীহি; '-kh / ء-খ – brother // akhīhi // Cognate: Hebrew: 'āḥ "brother")
12:64c: مِن قَبْلُ before?" (মিন্ ক্বাবْل; q-b-l / ক-ব-ল – before, in front // qabl // Cognate: Akkadian: qablu "middle")
12:64d: فَاللَّهُ خَيْرٌ حَافِظًا "But Allah is the best guardian, (ফাল্লা-হু খইরুন্ হা-ফিয-; kh-y-r / খ-য়-র – good, better // khayrun // Cognate: Sabaean: ḫyr "good"; ḥ-f-ẓ / হ-ফ-য – to guard, preserve // ḥāfiẓan // Cognate: [Cognate: none])
12:64e: وَهُوَ أَرْحَمُ الرَّاحِمِينَ and He is the most merciful of the merciful." (ওয়া হুওয়া আরহামুর র-হিমীন্; r-ḥ-m / র-হ-ম – to be merciful // arḥamu al-rāḥimīn // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 12:64:
In this verse, Jacob expresses his deep-seated reluctance to entrust his youngest son, Benjamin, to his other sons, citing their previous failure to protect Joseph. Despite his doubt in their ability, he ultimately places his reliance not on their promises but on God, declaring 'Fallāhu khayrun ḥāfiẓā' ("Allah is the best guardian"). This statement pivots from human fallibility to divine sufficiency, affirming that true security comes from God, 'Arḥam al-rāḥimīn' (the Most Merciful of all who show mercy).
Verse 12:100: The Realized Dream
12:100a: وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ And he raised his parents upon the throne, (ওয়া রফাআ' আবাওয়াইহি আ'লাল্-'আর্শি; r-f-' / র-ফ-আ' – to raise, elevate // rafa'a // Cognate: [Cognate: none]; '-b-w / ء-ব-ও – parent // abawayhi // Cognate: Hebrew: 'āḇ "father"; '-r-sh / আ'-র-শ – throne // al-'arsh // Cognate: Ugaritic: 'rš "couch")
12:100b: وَخَرُّوا لَهُ سُجَّدًا and they fell down before him in prostration. (ওয়া খর্রূ লাহূ সুজ্জাদান্; kh-r-r / খ-র-র – to fall down // kharrū // Cognate: [Cognate: none]; s-j-d / স-জ-দ – to prostrate // sujjadan // Cognate: Akkadian: sagādu "to bow down")
12:100c: وَقَالَ يَا أَبَتِ هَٰذَا تَأْوِيلُ رُؤْيَايَ And he said, "O my father, this is the interpretation of my dream (ওয়া ক্ব-লা ইয়া--আবাতি হা-যা- তা'বীলু রু'ইয়া-ইয়া; '-w-l / ء-ও-ল – interpretation // ta'wīlu // Cognate: [Cognate: none]; r-'-y / র-ء-য় – to see, dream // ru'yāya // Cognate: Ugaritic: r'y "to see")
12:100d: مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا from before. My Lord has made it reality. (মিন্ ক্বাব্লু ক্বাদ্ জাআ'লাহা- রব্বী হাক্বক্ব-; j-'-l / জ-আ'-ল – to make // ja'alahā // Cognate: [Cognate: none]; ḥ-q-q / হ-ক-ক – truth, reality // ḥaqqan // Cognate: Aramaic: ḥaqqā "truth")
12:100e: وَقَدْ أَحْسَنَ بِي And He was certainly good to me (ওয়া ক্বাদ্ আহ্সানা বী; ḥ-s-n / হ-স-ন – to be good, do good // aḥsana // Cognate: Ugaritic: ḥsn "goodness")
12:100f: إِذْ أَخْرَجَنِي مِنَ السِّجْنِ when He took me out of the prison (ইয আখ্রাজানী মিনাস্-সিজনি; kh-r-j / খ-র-জ – to take out // akhrajanī // Cognate: [Cognate: none]; s-j-n / স-জ-ন – to imprison // al-sijn // Cognate: Akkadian: šakānu "to place")
12:100g: وَجَاءَ بِكُم مِّنَ الْبَدْوِ and brought you from the desert (ওয়া জা--আ বিকুম্ মিনাল্-বাদ্উ; j-y-' / জ-য়-ء – to come, bring // jā'a // Cognate: [Cognate: none]; b-d-w / ব-দ-ও – desert, nomadic life // al-badw // Cognate: [Cognate: none])
12:100h: مِن بَعْدِ أَن نَّزَغَ الشَّيْطَانُ after Satan had sown discord (মিম্ বা'দি আন্ নাযাগাশ্-শাইত্বোয়া-নু; n-z-gh / ন-য-গ – to sow discord, incite // nazagha // Cognate: [Cognate: none]; sh-y-ṭ / শ-য়-ত – to be remote, Satan // al-shayṭān // Cognate: Ge'ez: sayṭān "Satan")
12:100i: بَيْنِي وَبَيْنَ إِخْوَتِي between me and my brothers. (বাইনী ওয়া বাইনা ইখ্ওয়াতী; '-kh / ء-খ – brother // ikhwatī // Cognate: Hebrew: 'āḥ "brother")
12:100j: إِنَّ رَبِّي لَطِيفٌ لِّمَا يَشَاءُ Indeed, my Lord is subtle in what He wills. (ইন্না রব্বী লাত্বীফুল্ লিমা- ইয়াশা--উ; l-ṭ-f / ল-ত-ফ – to be subtle, gentle // laṭīfun // Cognate: [Cognate: none])
12:100k: إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ Indeed, it is He who is the Knowing, the Wise." (ইন্নাহূ হুওয়াল্-আ'লীমুল্-হাকীম্; '-l-m / আ'-ল-ম – to know // al-'alīm // Cognate: Hebrew: 'ālam "to be hidden"; ḥ-k-m / হ-ক-ম – to be wise // al-ḥakīm // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 12:100:
This verse marks the triumphant and emotional culmination of Joseph's life journey, as he honors his parents on the throne and witnesses the fulfillment of his childhood dream with his family's prostration. Joseph's subsequent speech is a masterclass in humility and gratitude, attributing every positive turn of events—from his release from prison to his family's reunion—to God's grace and His subtle ('Laṭīf') plan, which expertly navigated the discord sown by Satan, a plan executed with perfect knowledge ('Alīm') and wisdom ('Ḥakīm').
Verse 13:9: Knower of All Realms
13:9a: عَالِمُ الْغَيْبِ وَالشَّهَادَةِ Knower of the unseen and the witnessed, (আ'-লিমুল্-গাইবি ওয়াশ্-শাহা-দাতি; '-l-m / আ'-ল-ম – to know // 'ālimu // Cognate: Hebrew: 'ālam "to be hidden"; gh-y-b / গ-য়-ব – to be absent, unseen // al-ghayb // Cognate: [Cognate: none]; sh-h-d / শ-হ-দ – to witness, see // al-shahādah // Cognate: Hebrew: 'ēḏ "witness")
13:9b: الْكَبِيرُ الْمُتَعَالِ the Grand, the Exalted. (ল্-কাবীরুল্-মুতাআ'-ল্; k-b-r / ক-ব-র – to be great, mighty // al-kabīr // Cognate: Aramaic: kabbīr "mighty"; '-l-w / আ'-ল-ও – to be high, exalted // al-muta'āl // Cognate: Hebrew: 'elyōn "most high")
Tafsīr 13:9:
This verse concisely defines God's absolute omniscience, which encompasses both 'al-ghayb' (all realities beyond creaturely perception) and 'al-shahādah' (all that is observable). This perfect knowledge is coupled with His supreme attributes of being 'al-Kabīr' (the Great, in essence and power) and 'al-Muta'āl' (the Supremely Exalted, far above any comparison to His creation).
Verse 13:11: The Agents of Change
13:11a: لَهُ مُعَقِّبَاتٌ For each one are successive [angels] (লাহূ মুআ'ক্বক্বিবা-তুম্; '-q-b / আ'-ক-ব – to follow, succeed // mu'aqqibātun // Cognate: Aramaic: 'eqbā "heel, consequence")
13:11b: مِّن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ before and behind him, (মিম্ বাইনি ইয়াদাইহি ওয়া মিন্ খল্ফিহী; y-d / য়-দ – hand, in front // bayni yadayhi // Cognate: Hebrew: yāḏ "hand"; kh-l-f / খ-ল-ফ – to be behind // khalfihi // Cognate: Aramaic: ḥălāp "instead of")
13:11c: يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ who protect him by the command of Allah. (ইয়াহ্ফযূনাহূ মিন্ আম্রিল্লা-হি; ḥ-f-ẓ / হ-ফ-য – to guard, preserve // yaḥfaẓūnahu // Cognate: [Cognate: none]; '-m-r / ء-ম-র – command // amri // Cognate: Ugaritic: amr "to see, command")
13:11d: إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ Indeed, Allah will not change the condition of a people (ইন্নাল্লা-হা লা- ইউগাইয়্যিরু মা- বিক্বাওমিন্; gh-y-r / গ-য়-র – to change, alter // yughayyiru // Cognate: [Cognate: none]; q-w-m / ক-ও-ম – people, nation // qawmin // Cognate: Akkadian: qā'um "people")
13:11e: حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ until they change what is in themselves. (হাত্তা- ইউগাইয়্যিরূ মা- বিআন্ফুসিহিম্; n-f-s / ন-ফ-স – soul, self // anfusihim // Cognate: Hebrew: nefeš "soul")
13:11f: وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا And when Allah intends for a people ill, (ওয়া ইযা--আরা-দাল্লা-হু বিক্বাওমিন্ সূ--আন্; r-w-d / র-ও-দ – to intend, want // arāda // Cognate: [Cognate: none]; s-w-' / স-ও-ء – to be evil // sū'an // Cognate: Ge'ez: śawwe'a "bad")
13:11f: فَلَا مَرَدَّ لَهُ then there is no repelling it. (ফালা- মারদ্দা লাহূ; r-d-d / র-দ-দ – to repel, avert // maradda // Cognate: [Cognate: none])
13:11g: وَمَا لَهُم مِّن دُونِهِ مِن وَالٍ And there is not for them besides Him any protector. (ওয়া মা- লাহুম্ মিন্ দূনিহী মিওঁ ওয়া-ল্; w-l-y / ও-ল-য় – to be near, protect // wālin // Cognate: [Cognate: none])
Tafsīr 13:11:
This verse establishes a profound divine law regarding societal change, stating that while guardian angels protect individuals by God's command, the collective condition of a people is not altered by God until they initiate the change from within themselves. Once a divine decree of hardship is willed due to their own actions, it is irreversible and no other 'wāl' (protector) can avail them.
Verse 13:16: The Parable of Light and Darkness
13:16a: قُلْ مَن رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ Say, "Who is the Lord of the heavens and the earth?" (ক্বুল্ মার রব্বুস্-সামা-ওয়া-তি অল্-আরদ্বি; r-b-b / র-ব-ব – lord, sustainer // rabbu // Cognate: Ugaritic: rb "chief")
13:16b: قُلِ اللَّهُ Say, "Allah." (ক্বুলিল্লা-হ্; q-w-l / ক-ও-ল – to say // quli // Cognate: Ge'ez: qāla "voice")
13:16c: قُلْ أَفَاتَّخَذْتُم مِّن دُونِهِ أَوْلِيَاءَ Say, "Have you then taken besides Him allies (ক্বুল্ আফাッタখায্তুম্ মিন্ দূনিহীই আউলিয়া--আ; '-kh-dh / ء-খ-য – to take // afattakhadhtum // Cognate: Ugaritic: aḥd "to seize"; w-l-y / ও-ল-য় – to be near, protect // awliyā'a // Cognate: [Cognate: none])
13:16d: لَا يَمْلِكُونَ لِأَنفُسِهِمْ نَفْعًا وَلَا ضَرًّا who possess no power for their own benefit or harm?" (লা- ইয়াম্লিকূনা লিআন্ফুসিহিম্ নাফ্'আওঁ ওয়ালা- দ্বোয়ার্রা; m-l-k / ম-ল-ক – to possess // yamlikūna // Cognate: Akkadian: malku "king"; n-f-' / ন-ফ-আ' – benefit // naf'an // Cognate: [Cognate: none]; ḍ-r-r / দ-র-র – harm // ḍarran // Cognate: [Cognate: none])
13:16e: قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ Say, "Are the blind and the seeing equal?" (ক্বুল্ হাল্ ইয়াস্তাওয়িল্-আ'মা- অল্-বাসীরু; s-w-y / স-ও-য় – to be equal // yastawī // Cognate: [Cognate: none]; '-m-y / আ'-ম-য় – blind // al-a'mā // Cognate: Hebrew: 'iwwēr "blind"; b-ṣ-r / ব-স-র – to see // al-baṣīr // Cognate: Ugaritic: bṣr "to behold")
13:16f: أَمْ هَلْ تَسْتَوِي الظُّلُمَاتُ وَالنُّورُ Or are the darknesses and the light equal? (আম্ হাল্ তাস্তাওয়িয্-যুলুমা-তু ওয়ান্-নূর; ẓ-l-m / য-ল-ম – to be dark // al-ẓulumāt // Cognate: Ge'ez: ṣalmat "darkness"; n-w-r / ন-ও-র – light // al-nūr // Cognate: Hebrew: nēr "lamp, light")
13:16g: أَمْ جَعَلُوا لِلَّهِ شُرَكَاءَ Or have they attributed to Allah partners (আম্ জাআ'লূ লিল্লা-হি শুরাকা--আ; sh-r-k / শ-র-ক – to associate partners // shurakā'a // Cognate: Ge'ez: šaraka "to be a partner")
13:16h: خَلَقُوا كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ who created like His creation so that the creations seemed alike to them? (খলাক্বূ কাখল্ক্বিহী ফাতাশা-বাহাল্-খল্ক্বু আ'লাইহিম্; kh-l-q / খ-ল-ক – to create // khalaqū // Cognate: Syriac: ḥlaq "to allot"; sh-b-h / শ-ব-হ – to resemble // tashābaha // Cognate: [Cognate: none])
13:16i: قُلِ اللَّهُ خَالِقُ كُلِّ شَيْءٍ Say, "Allah is the Creator of all things, (ক্বুলিল্লা-হু খ-লিক্বু কুল্লি শাইইওঁ; kh-l-q / খ-ল-ক – creator // khāliqu // Cognate: Syriac: ḥlaq "to allot")
13:16j: وَهُوَ الْوَاحِدُ الْقَهَّارُ and He is the One, the Overpowering." (ওয়া হুওয়াল্-ওয়া-হিদুল্-ক্বাহ্হা-র্; w-ḥ-d / ও-হ-দ – one // al-wāḥid // Cognate: Hebrew: 'eḥād "one"; q-h-r / ক-হ-র – to subdue, overcome // al-qahhār // Cognate: [Cognate: none])
Tafsīr 13:16:
This verse employs a series of powerful rhetorical questions to dismantle the foundations of polytheism, starting with the unanswerable question of who the Lord of creation is. It highlights the impotence of false deities and uses the stark parables of the blind versus the seeing and darkness versus light to contrast the clarity of monotheism with the confusion of shirk. The argument culminates in the definitive statement that Allah is the sole Creator of everything, the singular and utterly dominant reality, 'al-Wāḥid al-Qahhār'.
Verse 13:24: The Angelic Greeting
13:24a: سَلَامٌ عَلَيْكُم "Peace be upon you (সালা-মুন আ'লাইকুম্; s-l-m / স-ল-ম – to be at peace // salāmun // Cognate: Aramaic: šəlām "peace")
13:24b: بِمَا صَبَرْتُمْ for what you patiently endured." (বিমা- সবর্তুম্; ṣ-b-r / স-ব-র – to be patient, persevere // ṣabartum // Cognate: [Cognate: none])
13:24c: فَنِعْمَ عُقْبَى الدَّارِ And excellent is the final abode! (ফানি'মা উ'ক্ব্বাদ্-দা-র্; n-'-m / ন-আ'-ম – to be good, excellent // ni'ma // Cognate: [Cognate: none]; '-q-b / আ'-ক-ব – end, final outcome // 'uqbā // Cognate: Aramaic: 'eqbā "heel, consequence"; d-w-r / দ-ও-র – abode // al-dār // Cognate: [Cognate: none])
Tafsīr 13:24:
This verse captures the beautiful greeting the angels will give to the inhabitants of Paradise upon their entry. Their salutation of 'Salām' is directly linked to the cause of this reward: the steadfast patience ('ṣabr') the believers demonstrated throughout their earthly lives. The verse concludes with a divine affirmation of the supreme excellence of this final home, earned through perseverance.
Verse 13:26: The Ultimate Reward
13:26a: لِّلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ For those who do good is the best [reward] (লিল্লাযীনা আহ্সানুল্-হুস্না-; ḥ-s-n / হ-স-ন – to do good // aḥsanū // Cognate: Ugaritic: ḥsn "goodness")
13:26b: وَزِيَادَةٌ and more. (ওয়া যিয়া-দাতুন্; z-y-d / য-য়-দ – to increase, add // ziyādatun // Cognate: [Cognate: none])
13:26c: وَلَا يَرْهَقُ وُجُوهَهُمْ No darkness will cover their faces, (ওয়ালা- ইয়ারহাক্বু উজুহাহুম্; r-h-q / র-হ-ক – to cover, overwhelm // yarhaqu // Cognate: [Cognate: none]; w-j-h / ও-জ-হ – face // wujūhahum // Cognate: Ge'ez: wagih "face")
13:26d: قَتَرٌ وَلَا ذِلَّةٌ nor humiliation. (ক্বাতারুঁও ওয়ালা- যিল্লাতুন; q-t-r / ক-ত-র – dust, darkness // qatarun // Cognate: [Cognate: none]; dh-l-l / য-ল-ল – to be low, humiliate // dhillatun // Cognate: Akkadian: dalālu "to be humble")
13:26e: أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ Those are the companions of Paradise; (উলা--ইকা আস্হা-বুল্-জান্নাতি; ṣ-ḥ-b / স-হ-ব – companion // aṣḥābu // Cognate: [Cognate: none]; j-n-n / জ-ন-ন – garden // al-jannah // Cognate: Hebrew: gan "garden")
13:26f: هُمْ فِيهَا خَالِدُونَ they will abide eternally therein. (হুম্ ফীহা- খ-লিদূন্; kh-l-d / খ-ল-দ – to abide forever // khālidūn // Cognate: [Cognate: none])
Tafsīr 13:26:
This verse describes the magnificent reward for those who practice 'iḥsān' (excellence in doing good), promising them 'al-ḥusnā' (the best reward, i.e., Paradise) and a 'ziyādah' (an addition), which many classical commentators interpret as the beatific vision of God Himself. Their state of bliss is further described by the complete absence of any sign of grief or humiliation on their faces, affirming their eternal honor as the companions of Paradise.
Verse 13:41: The Divine Encroachment
13:41a: أَوَلَمْ يَرَوْا Have they not seen (আওয়ালাম্ ইয়ারাও; r-'-y / র-ء-য় – to see // yaraw // Cognate: Ugaritic: r'y "to see")
13:41b: أَنَّا نَأْتِي الْأَرْضَ that We approach the land, (আন্না- না'তিল্-আরদ্বোয়া; '-t-y / ء-ত-য় – to come, approach // na'tī // Cognate: Moabite: 'th "to come"; '-r-ḍ / ء-র-দ – earth, land // al-arḍa // Cognate: Akkadian: erṣetu "earth")
13:41c: نَنقُصُهَا مِنْ أَطْرَافِهَا reducing it from its borders? (নানক্বুসুহা- মিন্ আত্ব্র-ফিহা-; n-q-ṣ / ন-ক-স – to reduce, diminish // nanquṣuhā // Cognate: [Cognate: none]; ṭ-r-f / ত-র-ফ – side, edge // aṭrāfihā // Cognate: [Cognate: none])
13:41d: وَاللَّهُ يَحْكُمُ And Allah judges; (ওয়াল্লা-হু ইয়াহ্কুমু; ḥ-k-m / হ-ক-ম – to judge, rule // yaḥkumu // Cognate: Ugaritic: ḥkm "wise")
13:41e: لَا مُعَقِّبَ لِحُكْمِهِ there is no repeller of His judgment. (লা- মুআ'ক্বক্বিবা লিহুক্মিহ্; '-q-b / আ'-ক-ব – to repel, follow up // mu'aqqiba // Cognate: Aramaic: 'eqbā "heel, consequence")
13:41f: وَهُوَ سَرِيعُ الْحِسَابِ And He is swift in account. (ওয়া হুওয়া সারীউ'ল্-হিসা-ব্; s-r-' / স-র-আ' – to be swift // sarī'u // Cognate: [Cognate: none]; ḥ-s-b / হ-স-ব – to reckon, account // al-ḥisāb // Cognate: Hebrew: ḥāšaḇ "to think, account")
Tafsīr 13:41:
This verse presents a powerful image of God's inexorable power, asking disbelievers to witness how He metaphorically reduces the land from its edges—interpreted as the gradual triumph of Islam or the finite nature of life and dominion. This process is a manifestation of His judgment ('ḥukm'), which is absolute and cannot be overturned. The verse concludes with a reminder of the swiftness of His final reckoning ('sarī' al-ḥisāb').
Verse 14:7: Gratitude and Ingratitude
14:7a: وَإِذْ تَأَذَّنَ رَبُّكُمْ And [remember] when your Lord proclaimed, (ওয়া ইয তাআয্যানা রব্বুকুম্; '-dh-n / ء-য-ন – to proclaim, announce // ta'adhdhana // Cognate: [Cognate: none]; r-b-b / র-ব-ব – lord, sustainer // rabbukum // Cognate: Ugaritic: rb "chief")
14:7b: لَئِن شَكَرْتُمْ 'If you are grateful, (লাইন শাকার্তুম্; sh-k-r / শ-ক-র – to be grateful, thank // shakartum // Cognate: Hebrew: šākar "to hire, reward")
14:7c: لَأَزِيدَنَّكُمْ I will surely increase you; (লাআযীদান্নাকুম্; z-y-d / য-য়-দ – to increase, add // la'azīdannakum // Cognate: [Cognate: none])
14:7d: وَلَئِن كَفَرْتُمْ but if you deny, (ওয়া লাইন কাফার্তুম্; k-f-r / ক-ফ-র – to deny, be ungrateful // kafartum // Cognate: Akkadian: kapāru "to wipe off")
14:7e: إِنَّ عَذَابِي لَشَدِيدٌ indeed, My punishment is severe.'" (ইন্না আ'যা-বী লাশাদ্দীদ্; '-dh-b / আ'-য-ব – to punish // 'adhābī // Cognate: [Cognate: none]; sh-d-d / শ-দ-দ – to be strong, severe // lashadīdun // Cognate: Ge'ez: šadada "to be firm")
Tafsīr 14:7:
This verse lays down a fundamental divine principle governing the consequence of human response to God's blessings. It contains a direct promise from God: the act of 'shukr' (gratitude) is the guaranteed means to receive an increase in divine favor. Conversely, 'kufr' (here meaning ingratitude and denial of the source of blessings) is met with the stern warning of a severe punishment.
Verse 14:8: Divine Self-Sufficiency
14:8a: وَقَالَ مُوسَىٰ And Moses said, (ওয়া ক্ব-লা মূসা-; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice")
14:8b: إِن تَكْفُرُوا أَنتُمْ "If you should disbelieve, you (ইন তাক্ফুরূই আন্তুম্; k-f-r / ক-ফ-র – to deny, disbelieve // takfurū // Cognate: Akkadian: kapāru "to wipe off")
14:8c: وَمَن فِي الْأَرْضِ جَمِيعًا and whoever is on the earth entirely - (ওয়া মান ফিল্-আরদ্বি জামীআ'ন্; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth"; j-m-' / জ-ম-আ' – all, together // jamī'an // Cognate: Ge'ez: jam'a "to collect")
14:8d: فَإِنَّ اللَّهَ لَغَنِيٌّ حَمِيدٌ then indeed, Allah is Self-Sufficient, Praiseworthy." (ফাইন্নাল্লা-হা লাগানিইয়্যুন হামীদ্; gh-n-y / গ-ন-য় – to be rich, free of need // laghaniyyun // Cognate: [Cognate: none]; ḥ-m-d / হ-ম-দ – to praise // ḥamīdun // Cognate: Ge'ez: ḥamada "to thank")
Tafsīr 14:8:
In this statement attributed to Moses, a crucial theological point is made about the nature of faith and disbelief in relation to God. It declares that even if the entirety of humanity were to disbelieve, it would not diminish God in any way. This is because He is 'Ghanī' (absolutely Self-Sufficient and free of all needs) and inherently 'Ḥamīd' (Praiseworthy in His own essence, regardless of whether His creatures praise Him).
Verse 14:10: The Messengers' Argument
14:10a: قَالَتْ رُسُلُهُمْ Their messengers said, (ক্ব-লাত্ রুসুলুহুম্; q-w-l / ক-ও-ল – to say // qālat // Cognate: Ge'ez: qāla "voice"; r-s-l / র-স-ল – to send, messenger // rusuluhum // Cognate: Ugaritic: rš "head, chief")
14:10b: أَفِي اللَّهِ شَكٌّ "Can there be doubt about Allah, (আফিল্ লা-হি শাক্কুন্; sh-k-k / শ-ক-ক – to doubt // shakkun // Cognate: [Cognate: none])
14:10c: فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ the Originator of the heavens and the earth? (ফা-ত্বিরিস্-সামা-ওয়া-তি অল্-আরদ্ব্; f-ṭ-r / ফ-ত-র – to cleave, create // fāṭir // Cognate: Ge'ez: faṭara "he created"; s-m-w / স-ম-ও – heaven // al-samāwāti // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth // al-arḍ // Cognate: Akkadian: erṣetu "earth")
14:10d: يَدْعُوكُمْ لِيَغْفِرَ لَكُم He invites you that He may forgive you (ইয়াদ্'ঊ'কুম্ লিইয়াগ্ফিরা লাকুম্; d-'-w / দ-আ'-ও – to call, invite // yad'ūkum // Cognate: Syriac: d'ā "to call upon"; gh-f-r / গ-ফ-র – to forgive // yaghfira // Cognate: Syriac: kafar "to cover")
14:10e: مِّن ذُنُوبِكُمْ of your sins (মিন্ যুনূবিকুম্; dh-n-b / য-ন-ব – misdeed, sin // dhunūbikum // Cognate: Hebrew: zānāḇ "tail, end")
Tafsīr 14:10:
This verse encapsulates the core argument presented by all prophets to their skeptical communities. The messengers express astonishment that anyone could doubt ('shakk') the existence of God, given the self-evident proof of His role as the 'Fāṭir' (Originator) of the entire cosmos. They clarify that the divine call is not for God's benefit but for humanity's: it is an invitation to receive forgiveness for their sins.
Verse 14:15: The Final Judgment
14:15a: وَاسْتَفْتَحُوا And they sought victory, (ওয়াসতাফ্তাহূ; f-t-ḥ / ফ-ত-হ – to open, seek victory // istaftaḥū // Cognate: Akkadian: petû "to open")
14:15b: وَخَابَ كُلُّ جَبَّارٍ and disappointed was every (ওয়া খ-বা কুল্লু জাব্বা-রিন্; kh-y-b / খ-য়-ব – to be disappointed, fail // khāba // Cognate: [Cognate: none]; j-b-r / জ-ব-র – to compel, be a tyrant // jabbārin // Cognate: Syriac: gabrā "strong man")
14:15c: عَنِيدٍ stubborn tyrant. (আ'নীদ্; '-n-d / আ'-ন-দ – to be stubborn, obstinate // 'anīdin // Cognate: [Cognate: none])
Tafsīr 14:15:
This verse describes the moment of final arbitration between the prophets and their opponents, where both sides sought a decisive outcome ('istaftaḥū') from God. The divine verdict was clear and absolute: every 'jabbārin 'anīd'—every obstinate and arrogant tyrant who opposed the truth—was utterly vanquished and left in a state of failure and disappointment ('khāba').
Verse 14:47: The Unfailing Promise
14:47a: فَلَا تَحْسَبَنَّ اللَّهَ So never think that Allah will (ফালা- তাহ্সাবান্নাল্লা-হা; ḥ-s-b / হ-স-ব – to think, suppose // taḥsabanna // Cognate: Hebrew: ḥāšaḇ "to think")
14:47b: مُخْلِفَ وَعْدِهِ رُسُلَهُ fail in His promise to His messengers. (মুখ্লিফা ওয়া'দিহী রুসুলাহূ; kh-l-f / খ-ল-ফ – to break, fail // mukhlifa // Cognate: Aramaic: ḥălāp "instead of"; w-'-d / ও-আ'-দ – to promise // wa'dihi // Cognate: [Cognate: none]; r-s-l / র-স-ল – to send, messenger // rusulahu // Cognate: Ugaritic: rš "head, chief")
14:47c: إِنَّ اللَّهَ عَزِيزٌ Indeed, Allah is Exalted in Might, (ইন্নাল্লা-হা আ'যীযুন্; '-z-z / আ'-য-য – to be mighty, noble // 'azīzun // Cognate: [Cognate: none])
14:47d: ذُو انتِقَامٍ an Owner of Retribution. (যুন্তিক্ব-ম্; n-q-m / ন-ক-ম – to avenge, exact retribution // intiqāmin // Cognate: [Cognate: none])
Tafsīr 14:47:
This verse offers a powerful assurance against any doubt concerning divine justice, commanding believers never to assume that God would break His promise of victory to His messengers. This certainty is grounded in two of God's formidable attributes: He is ''Azīz' (All-Mighty), possessing the absolute power to fulfill His promises, and 'Dhū Intiqām' (the Lord of Retribution), guaranteeing that justice will be exacted upon the deniers.
Verse 14:48: The Day of Transformation
14:48a: يَوْمَ تُبَدَّلُ الْأَرْضُ On the Day the earth is replaced (ইয়াওমা তুবাদ্দালুল্-আরদ্বু; y-w-m / য়-ও-ম – day // yawma // Cognate: Hebrew: yōm "day"; b-d-l / ব-দ-ল – to change, replace // tubaddalu // Cognate: [Cognate: none]; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
14:48b: غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ by another earth, and the heavens [as well], (গাইরাল্-আরদ্বি ওয়াস্-সামা-ওয়া-তু; gh-y-r / গ-য়-র – other than // ghayra // Cognate: [Cognate: none]; s-m-w / স-ম-ও – heaven, sky // al-samāwāt // Cognate: Akkadian: šamû "sky")
14:48c: وَبَرَزُوا لِلَّهِ and they will emerge before Allah, (ওয়া বারযূ লিল্লা-হি; b-r-z / ব-র-য – to emerge, come forth // barazū // Cognate: [Cognate: none])
14:48d: الْوَاحِدِ الْقَهَّارِ the One, the Overpowering. (ল্-ওয়া-হিদিಲ್ ক্বাহ্হা-র্; w-ḥ-d / ও-হ-দ – to be one // al-wāḥid // Cognate: Hebrew: 'eḥād "one"; q-h-r / ক-হ-র – to subdue, overcome // al-qahhār // Cognate: [Cognate: none])
Tafsīr 14:48:
This verse depicts the cosmic upheaval of the Day of Judgment, a time when the very fabric of our reality will be transformed, with the earth and heavens being replaced. On that Day, all of humanity will be brought forth ('barazū') from their graves to stand exposed before the absolute and undeniable reality of God as 'al-Wāḥid' (the singular, ultimate authority) and 'al-Qahhār' (the utterly dominant force before whom all creation is powerless).
Verse 15:23: The Lord of Life and Death
15:23a: وَإِنَّا لَنَحْنُ نُحْيِي And indeed, it is We who give life (ওয়া ইন্না- লানাহ্নু নুহ্যী; ḥ-y-y / হ-য়-য় – to live, give life // nuḥyī // Cognate: Hebrew: ḥāyāh "to live")
15:23b: وَنُمِيتُ and cause death, (ওয়া নুমীতু; m-w-t / ম-ও-ত – to die // numītu // Cognate: Akkadian: mūtu "death")
15:23c: وَنَحْنُ الْوَارِثُونَ and We are the Inheritor. (ওয়া নাহ্নুল্-ওয়া-রিছূন্; w-r-th / ও-র-ث – to inherit // al-wārithūn // Cognate: [Cognate: none])
Tafsīr 15:23:
This verse asserts God's absolute sovereignty over existence itself, stating unequivocally that He alone is the giver of life and death. The verse concludes with the profound statement, 'wa naḥnu al-wārithūn' ("and We are the Inheritor"), signifying that after all creation perishes, God alone remains, inheriting all that ever was.
Verse 15:88: The True Wealth
15:88a: لَا تَمُدَّنَّ عَيْنَيْكَ Do not extend your eyes (লা- তামুদ্দান্না আ'ইনাইকা; m-d-d / ম-দ-দ – to extend, stretch // tamuddanna // Cognate: [Cognate: none]; '-y-n / আ'-য়-ন – eye // 'aynayka // Cognate: Ugaritic: 'yn "eye")
15:88b: إِلَىٰ مَا مَتَّعْنَا بِهِ toward that which We have given for enjoyment (ইলা- মা- মাত্তা'না- বিহী; m-t-' / ম-ত-আ' – to provide enjoyment // matta'nā // Cognate: [Cognate: none])
15:88c: أَزْوَاجًا مِّنْهُمْ to pairs of them, (আযওয়া-জাম্ মিন্হুম্; z-w-j / য-ও-জ – pair, category // azwājan // Cognate: Akkadian: zūgu "pair")
15:88d: وَلَا تَحْزَنْ عَلَيْهِمْ and do not grieve over them. (ওয়ালা- তাহ্যান্ আ'লাইহিম্; ḥ-z-n / হ-য-ন – to grieve // taḥzan // Cognate: [Cognate: none])
15:88e: وَاخْفِضْ جَنَاحَكَ And lower your wing (ওয়াখ্ফিদ্ব্ জানা-হাকা; kh-f-ḍ / খ-ফ-দ – to lower // wakhfiḍ // Cognate: [Cognate: none]; j-n-ḥ / জ-ন-হ – wing // janāḥaka // Cognate: [Cognate: none])
15:88f: لِلْمُؤْمِنِينَ for the believers. (লিল্মু'মিনীন্; '-m-n / ء-ম-ন – to believe // lil-mu'minīn // Cognate: Hebrew: he'ĕmīn "to believe")
Tafsīr 15:88:
This verse commands the Prophet Muhammad to avert his gaze from the fleeting worldly pleasures granted to disbelievers and not to feel sorrow over their rejection of faith. Instead of being distracted by their material wealth, he is instructed to focus his attention on the true spiritual wealth he possesses: the community of believers, for whom he must 'lower his wing'—an idiom for showing utmost humility, kindness, and compassion.
Verse 16:29: The Abode of Arrogance
16:29a: فَادْخُلُوا أَبْوَابَ جَهَنَّمَ "So enter the gates of Hell, (ফাদ্খুলূই আব্ওয়া-বা জাহান্নামা; d-kh-l / দ-খ-ল – to enter // fadkhulū // Cognate: [Cognate: none]; b-w-b / ব-ও-ব – door, gate // abwāba // Cognate: Akkadian: bābu "gate"; j-h-n-m / জ-হ-ন-ম – Hell // jahannama // Cognate: Hebrew: Gehinnom "Valley of Hinnom")
16:29b: خَالِدِينَ فِيهَا to abide eternally therein." (খ-লিদীনা ফীহা-; kh-l-d / খ-ল-দ – to abide forever // khālidīna // Cognate: [Cognate: none])
16:29c: فَلَبِئْسَ مَثْوَى And how wretched is the residence (ফালাবি'সা মাছ্ওয়াল্; b-'-s / ব-ء-স – to be wretched, evil // labi'sa // Cognate: [Cognate: none]; th-w-y / ث-ও-য় – to reside // mathwā // Cognate: [Cognate: none])
16:29d: الْمُتَكَبِّرِينَ of the arrogant! (ল্-মুতাকাব্বিরীন্; k-b-r / ক-ব-র – to be arrogant, great // al-mutakabbirīn // Cognate: Aramaic: kabbīr "mighty")
Tafsīr 16:29:
This verse depicts the final, grim command issued to the disbelievers on the Day of Judgment, ordering them to enter the gates of Hell for an eternal stay. The verse concludes with a powerful divine commentary on their fate, declaring that this terrible abode ('mathwā') is the fitting and wretched destination specifically for 'al-mutakabbirīn'—those whose arrogance led them to reject God's truth.
Verse 16:60: The Highest Similitude
16:60a: لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ For those who do not believe in the Hereafter (লিল্লাযীনা লা- ইউ'মিনূনা বিল্-আ-খিরাতি; '-m-n / ء-ম-ন – to believe // yu'minūna // Cognate: Hebrew: he'ĕmīn "to believe"; '-kh-r / ء-খ-র – last, hereafter // al-ākhirah // Cognate: Ge'ez: 'aḫara "after")
16:60b: مَثَلُ السَّوْءِ is the similitude of evil; (মাছালুস্-সাওই; m-th-l / ম-ث-ল – like, similitude // mathalu // Cognate: Akkadian: mašālu "to be equal"; s-w-' / স-ও-ء – to be evil // al-saw' // Cognate: Ge'ez: śawwe'a "bad")
16:60c: وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ and for Allah is the highest similitude. (ওয়া লিল্লা-হিল্-মাছালুল্-আ'লা-; m-th-l / ম-ث-ল – like, similitude // al-mathal // Cognate: Akkadian: mašālu "to be equal"; '-l-w / আ'-ল-ও – to be high, exalted // al-a'lā // Cognate: Hebrew: 'elyōn "most high")
16:60d: وَهُوَ الْعَزِيزُ الْحَكِيمُ And He is the Exalted in Might, the Wise. (ওয়া হুওয়াল্-'আযীযুল্-হাকীম্; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to be wise // al-ḥakīm // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 16:60:
This verse draws a stark contrast between the attributes of imperfection associated with disbelief in the Hereafter and the perfection belonging to God. While those who deny the next life embody the 'similitude of evil' (e.g., ignorance, weakness), to Allah belongs 'al-mathal al-a'lā'—the highest description, the most perfect qualities of existence. This supreme status is further defined by His attributes as 'al-'Azīz' (the Almighty) and 'al-Ḥakīm' (the All-Wise).
Verse 16:61: The Divine Respite
16:61a: وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِم And if Allah were to seize mankind for their wrongdoing, (ওয়া লাও ইউআ-খিযুল্লা-হুন্-না-সা বিযুল্মিহিম্; '-kh-dh / ء-খ-য – to take, seize // yu'ākhidhu // Cognate: Ugaritic: aḥd "to seize"; '-n-s / ء-ন-স – mankind // al-nās // Cognate: Ge'ez: 'ənsa "man"; ẓ-l-m / য-ল-ম – to wrong, be dark // biẓulmihim // Cognate: Ge'ez: ṣalmat "darkness")
16:61b: مَّا تَرَكَ عَلَيْهَا مِن دَابَّةٍ He would not leave upon it [the earth] any creature. (মা- তারাকা আ'লাইহা- মিন্ দা--ব্বাতিওঁ; t-r-k / ত-র-ক – to leave // taraka // Cognate: [Cognate: none]; d-b-b / দ-ব-ব – to move, creature // dābbatin // Cognate: [Cognate: none])
16:61c: وَلَٰكِن يُؤَخِّرُهُمْ But He defers them (ওয়ালা-কিইঁ ইউআখ্খিরুহুম্; '-kh-r / ء-খ-র – to delay, defer // yu'akhkhiruhum // Cognate: Ge'ez: 'aḫara "after")
16:61d: إِلَىٰ أَجَلٍ مُّسَمًّى for a specified term. (ইলা--আজালিম্ মুসাম্মান্; '-j-l / ء-জ-ল – term, appointed time // ajalin // Cognate: [Cognate: none]; s-m-w / স-ম-ও – to name // musamman // Cognate: Hebrew: šēm "name")
16:61e: فَإِذَا جَاءَ أَجَلُهُمْ And when their term has come, (ফাইযা- জা--আ আজালুহুম্; j-y-' / জ-য়-ء – to come // jā'a // Cognate: [Cognate: none])
16:61f: لَا يَسْتَأْخِرُونَ سَاعَةً they will not remain behind an hour, (লা- ইয়াস্তা'খিরূনা সা-'আতাঁও; '-kh-r / ء-খ-র – to delay, remain behind // yasta'khirūna // Cognate: Ge'ez: 'aḫara "after"; s-w-' / স-ও-আ' – hour, moment // sā'atan // Cognate: [Cognate: none])
16:61g: وَلَا يَسْتَقْدِمُونَ nor will they precede [it]. (ওয়ালা- ইয়াস্তাক্ব্দিমূন্; q-d-m / ক-দ-ম – to precede // yastaqdimūn // Cognate: Akkadian: qudmu "front")
Tafsīr 16:61:
This verse highlights God's profound forbearance, explaining that if He were to enact immediate justice for every wrong, no living creature would remain on Earth. Instead, out of mercy He grants a reprieve ('yu'akhkhiruhum') until a precisely appointed term ('ajalin musamman'). The verse stresses the absolute precision of this term, which, when it arrives, cannot be delayed or advanced even by a single moment.
Verse 16:89: The Ultimate Witness and Clarification
16:89a: وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا And [mention] the Day when We will resurrect from every nation a witness (ওয়া ইয়াওমা নাব্'আছু ফী কুল্লি উম্মাতিನ್ শাহীদান্; b-'-th / ব-আ'-ث – to send, resurrect // nab'athu // Cognate: [Cognate: none]; '-m-m / ء-ম-ম – nation // ummatin // Cognate: Hebrew: 'ummā "tribe"; sh-h-d / শ-হ-দ – to witness // shahīdan // Cognate: Hebrew: 'ēḏ "witness")
16:89b: عَلَيْهِم مِّنْ أَنفُسِهِمْ against them from themselves. (আ'লাইহিম্ মিন্ আন্ফুসিহিম্; n-f-s / ন-ফ-স – soul, self // anfusihim // Cognate: Hebrew: nefeš "soul")
16:89c: وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ And We will bring you as a witness against these. (ওয়া জি'না- বিকা শাহীদান্ আ'লা- হা--উলা--ই; j-y-' / জ-য়-ء – to bring // ji'nā // Cognate: [Cognate: none])
16:89d: وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ And We have sent down to you the Book (ওয়া নায্যাল্না- আ'লাইকাল্-কিতা-বা; n-z-l / ন-য-ল – to send down // nazzalnā // Cognate: [Cognate: none]; k-t-b / ক-ত-ব – book // al-kitāb // Cognate: Hebrew: kəṯāḇ "writing")
16:89e: تِبْيَانًا لِّكُلِّ شَيْءٍ as a clarification for all things, (তিব্ইয়া-নাল্ লিকুল্লি শাইইওঁ; b-y-n / ব-য়-ন – to make clear // tibyānan // Cognate: Aramaic: bəyān "explanation"; sh-y-' / শ-য়-ء – thing // shay'in // Cognate: Hebrew: shay "gift, tribute")
16:89f: وَهُدًى وَرَحْمَةً وَبُشْرَىٰ and as guidance and mercy and good tidings (ওয়া হুদাওঁ ওয়া রহমাতাওঁ ওয়া বুশরা-; h-d-y / হ-দ-য় – to guide // hudan // Cognate: Syriac: hedayā "guidance"; r-ḥ-m / র-হ-ম – mercy // raḥmatan // Cognate: Hebrew: raḥamim "mercy"; b-sh-r / ব-শ-র – good news // bushrā // Cognate: Akkadian: basāru "to bring news")
16:89g: لِلْمُسْلِمِينَ for the Muslims. (লিল্মুস্লিমীন্; s-l-m / স-ল-ম – to submit // al-muslimīn // Cognate: Aramaic: šəlām "peace")
Tafsīr 16:89:
This verse describes the perfect justice of the Day of Judgment, where each nation's own messenger will testify against it, and the Prophet Muhammad will be the final witness over his community. It then defines the nature of the Qur'ān, revealed to him, as a 'tibyānan likulli shay''—a comprehensive clarification for all matters of faith and practice. The scripture is further characterized as a source of guidance, mercy, and good news, specifically for those who submit to God ('al-muslimīn').
Verse 16:90: The Comprehensive Command
16:90a: إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ Indeed, Allah commands justice and good conduct (ইন্নাল্লা-হা ইয়া'মুরু বিল্'আদ্লি অল্-ইহ্সা-নি; '-m-r / ء-ম-র – to command // ya'muru // Cognate: Ugaritic: amr "to see, command"; '-d-l / আ'-দ-ল – justice // al-'adl // Cognate: [Cognate: none]; ḥ-s-n / হ-স-ন – to do good // al-iḥsān // Cognate: Ugaritic: ḥsn "goodness")
16:90b: وَإِيتَاءِ ذِي الْقُرْبَىٰ and giving to relatives, (ওয়া ঈতা--ই যিল্ক্বুর্বা-; '-t-y / ء-ত-য় – to give // ītā'i // Cognate: Moabite: 'th "to come"; q-r-b / ক-র-ব – to be near, relative // al-qurbā // Cognate: Aramaic: qərāb "to approach")
16:90c: وَيَنْهَىٰ عَنِ الْفَحْشَاءِ and He forbids immorality (ওয়া ইয়ান্হা- আ'নিল্-ফাহ্শা--ই; n-h-y / ন-হ-য় – to forbid // yanhā // Cognate: [Cognate: none]; f-ḥ-sh / ফ-হ-শ – to be obscene, immoral // al-faḥshā' // Cognate: [Cognate: none])
16:90d: وَالْمُنكَرِ وَالْبَغْيِ and wrongdoing and oppression. (অল্-মুন্কারি অল্-বাগ্ই; n-k-r / ন-ক-র – to deny, be wrong // al-munkar // Cognate: [Cognate: none]; b-gh-y / ব-গ-য় – to transgress, oppress // al-baghy // Cognate: [Cognate: none])
16:90e: يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ He instructs you that you may take heed. (ইয়াอิ'যুকুম্ লাআ'ল্লাকুম্ তাযাক্কারূন্; w-'-ẓ / ও-আ'-য – to admonish, instruct // ya'iẓukum // Cognate: [Cognate: none]; dh-k-r / য-ক-র – to remember, take heed // tadhakkarūn // Cognate: Akkadian: zakāru "to speak, name")
Tafsīr 16:90:
Often cited as one of the most comprehensive ethical verses in the Qur'ān, this ayah lays out a foundational moral framework. It commands three positive virtues—justice ('adl'), excellence in conduct ('iḥsān'), and generosity to kin—while forbidding three corresponding vices: shameful deeds ('faḥshā''), recognized evil ('munkar'), and oppressive transgression ('baghy'). This divine instruction ('ya'iẓukum') is given so that humanity might reflect and internalize these core principles.
Verse 17:1: The Night Journey
17:1a: سُبْحَانَ الَّذِي أَسْرَىٰ Exalted is the One who took on a night journey (সুব্হা-নাল্লাযীই আস্র-; s-b-ḥ / স-ব-হ – to praise, glorify // subḥāna // Cognate: [Cognate: none]; s-r-y / স-র-য় – to travel by night // asrā // Cognate: [Cognate: none])
17:1b: بِعَبْدِهِ لَيْلًا His servant by night (বিআ'ব্দিহী লাইলাম্; '-b-d / আ'-ব-দ – to serve, worship // 'abdihi // Cognate: Syriac: 'abdā "servant"; l-y-l / ল-য়-ল – night // laylan // Cognate: Hebrew: laylāh "night")
17:1c: مِّنَ الْمَسْجِدِ الْحَرَامِ from the Sacred Mosque (মিনাল্-মাসজিদিল্-হারা-মি; s-j-d / স-জ-দ – place of prostration // al-masjid // Cognate: Akkadian: sagādu "to bow down"; ḥ-r-m / হ-র-ম – to be forbidden, sacred // al-ḥarām // Cognate: Hebrew: ḥerem "ban, consecration")
17:1d: إِلَى الْمَسْجِدِ الْأَقْصَى to the Farthest Mosque, (ইলাল্-মাসজিদিল্-আক্ব্স-; q-ṣ-w / ক-স-ও – to be far // al-aqṣā // Cognate: [Cognate: none])
17:1e: الَّذِي بَارَكْنَا حَوْلَهُ whose surroundings We have blessed, (ল্লাযী বা-রক্না- হাওলাহূ; b-r-k / ব-র-ক – to bless // bāraknā // Cognate: Hebrew: bārak "to bless"; ḥ-w-l / হ-ও-ল – around, surroundings // ḥawlahu // Cognate: [Cognate: none])
17:1f: لِنُرِيَهُ مِنْ آيَاتِنَا to show him of Our signs. (লিনুরিয়াহূ মিন্ আ-য়া-তিনা-; r-'-y / র-ء-য় – to see, show // linuriyahu // Cognate: Ugaritic: r'y "to see"; '-y-y / ء-য়-য় – sign, miracle // āyātinā // Cognate: Hebrew: 'ōt "sign")
17:1g: إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ Indeed, He is the Hearing, the Seeing. (ইন্নাহূ হুওয়াস্-সামীউ'ল্-বাসীর; s-m-' / স-ম-আ' – to hear // al-samī' // Cognate: Akkadian: šemû "to hear"; b-ṣ-r / ব-স-র – to see, perceive // al-baṣīr // Cognate: Ugaritic: bṣr "to behold")
Tafsīr 17:1:
This verse opens by glorifying God ('Subḥān') for the miraculous event of the Isrā', the Prophet Muhammad's nocturnal journey from Mecca's Sacred Mosque to the 'Farthest Mosque' in Jerusalem. This journey to a land God describes as blessed ('bāraknā ḥawlahu') was for the purpose of showing the Prophet some of His profound signs, an event overseen by God Himself, the All-Hearing and All-Seeing.
Verse 17:7: The Consequence of Actions
17:7a: إِنْ أَحْسَنتُمْ If you do good, (ইন আহ্সান্তুম্; ḥ-s-n / হ-স-ন – to do good, be excellent // aḥsantum // Cognate: Ugaritic: ḥsn "goodness")
17:7b: أَحْسَنتُمْ لِأَنفُسِكُمْ you do good for yourselves; (আহ্সান্তুম্ লিআন্ফুসিকুম্; n-f-s / ন-ফ-স – soul, self // anfusikum // Cognate: Hebrew: nefeš "soul")
17:7c: وَإِنْ أَسَأْتُمْ فَلَهَا and if you do evil, it is for yourselves. (ওয়া ইন্ আসা'তুম্ ফালাহা-; s-w-' / স-ও-ء – to be evil // asa'tum // Cognate: Ge'ez: śawwe'a "bad")
Tafsīr 17:7:
This verse establishes a fundamental principle of divine justice and personal accountability, directed here to the Children of Israel but universal in its application. It clarifies that the ultimate beneficiary of good deeds ('iḥsān') is the doer's own soul, and likewise, the ultimate victim of evil deeds ('isā'ah') is also the perpetrator's own soul. God's justice is perfect, so the consequences of one's actions, whether positive or negative, revert to the individual.
Verse 17:30: Divine Provision
17:30a: إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ Indeed, your Lord extends provision (ইন্না রব্বাকা ইয়াব্সুত্বুর রিয্ক্বা; r-b-b / র-ব-ব – lord, sustainer // rabbaka // Cognate: Ugaritic: rb "chief"; b-s-ṭ / ব-স-ত – to extend, expand // yabsuṭu // Cognate: Akkadian: basāṭu "to spread out"; r-z-q / র-য-ক – to provide sustenance // al-rizqa // Cognate: Middle Persian: rōzīg "daily bread")
17:30b: لِمَن يَشَاءُ وَيَقْدِرُ for whom He wills and restricts [it]. (লিমাঁই ইয়াশা--উ ওয়া ইয়াক্ব্দির্; sh-y-' / শ-য়-ء – to will, wish // yashā'u // Cognate: [Cognate: none]; q-d-r / ক-দ-র – to decree, restrict // yaqdiru // Cognate: Ge'ez: qadara "to be able")
17:30c: إِنَّهُ كَانَ بِعِبَادِهِ Indeed He is, of His servants, (ইন্নাহূ কা-না বিอิ'বা-দিহী; '-b-d / আ'-ব-দ – to serve, worship // 'ibādihi // Cognate: Syriac: 'abdā "servant")
17:30d: خَبِيرًا بَصِيرًا Well-Acquainted and Seeing. (খবীরম্ বাসীরা; kh-b-r / খ-ব-র – to be aware, acquainted // khabīran // Cognate: Akkadian: ḫabāru "to be noisy" [antiphrasis]; b-ṣ-r / ব-স-র – to see, perceive // baṣīran // Cognate: Ugaritic: bṣr "to behold")
Tafsīr 17:30:
This verse affirms that the distribution of sustenance ('rizq') is a matter of exclusive divine prerogative, as God is the one who expands it ('yabsuṭu') for some and restricts it ('yaqdiru') for others according to His will. This distribution is not arbitrary but is based on His perfect nature as 'Khabīr' (All-Acquainted) and 'Baṣīr' (All-Seeing) of the conditions and needs of His servants.
Verse 17:49: The Question of Resurrection
17:49a: وَقَالُوا أَإِذَا كُنَّا And they say, "When we are (ওয়া ক্ব-লূই আইযা- কুন্না-; q-w-l / ক-ও-ল – to say // qālū // Cognate: Ge'ez: qāla "voice"; k-w-n / ক-ও-ন – to be // kunnā // Cognate: Hebrew: kūn "to be established")
17:49b: عِظَامًا وَرُفَاتًا bones and fragments, (อิ'য-মাওঁ ওয়া রুফা-তান্; '-ẓ-m / আ'-য-ম – bone // 'iẓāman // Cognate: Hebrew: 'eṣem "bone"; r-f-t / র-ফ-ত – to crumble, fragment // rufātan // Cognate: [Cognate: none])
17:49c: أَإِنَّا لَمَبْعُوثُونَ will we really be resurrected (আইন্না- লামাব্'ঊ'ছূনা; b-'-th / ব-আ'-ث – to send, resurrect // lamab'ūthūna // Cognate: [Cognate: none])
17:49d: خَلْقًا جَدِيدًا as a new creation?" (খল্ক্বান্ জাদীদা; kh-l-q / খ-ল-ক – to create // khalqan // Cognate: Syriac: ḥlaq "to allot"; j-d-d / জ-দ-দ – to be new // jadīdan // Cognate: Ugaritic: ḥdt "new")
Tafsīr 17:49:
This verse captures the core argument of those who deny the resurrection, who question the possibility of being brought back to life after their bodies have completely decomposed into bones ('iẓām') and dust ('rufāt'). Their incredulous question, "Will we really be resurrected as a new creation?", highlights their failure to comprehend the divine power that initiated the first creation.
Verse 17:110: The Beautiful Names
17:110a: قُلِ ادْعُوا اللَّهَ Say, "Call upon Allah, (ক্বুলিদ্'ঊ'ল্লা-হা; q-w-l / ক-ও-ল – to say // quli // Cognate: Ge'ez: qāla "voice"; d-'-w / দ-আ'-ও – to call, invoke // ud'ū // Cognate: Syriac: d'ā "to call upon")
17:110b: أَوِ ادْعُوا الرَّحْمَٰنَ or call upon the Most Merciful. (আওয়িদ্'ঊ'র্-রহমা-ন্; r-ḥ-m / র-হ-ম – to have mercy // al-raḥmān // Cognate: Aramaic: Raḥmānā "the Merciful One")
17:110c: أَيًّا مَّا تَدْعُوا Whichever [name] you call, (আইয়্যাম্ মা- তাদ্'ঊ'; d-'-w / দ-আ'-ও – to call, invoke // tad'ū // Cognate: Syriac: d'ā "to call upon")
17:110d: فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ to Him belong the best names." (ফালাহুল্-আস্মা--উল্-হুস্না-; s-m-w / স-ম-ও – name // al-asmā' // Cognate: Hebrew: šēm "name"; ḥ-s-n / হ-স-ন – to be good, beautiful // al-ḥusnā // Cognate: Ugaritic: ḥsn "goodness")
Tafsīr 17:110:
This verse addresses the polytheists' confusion over the various names used for God in the Qur'ān, affirming that whether one invokes Him as 'Allah' or 'al-Raḥmān', it is the same one God being called upon. It establishes the principle that God possesses a plurality of 'al-asmā' al-ḥusnā' (the most beautiful names), and any of these perfect names may be used in supplication.
Verse 18:10: The Youths' Prayer
18:10a: إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ When the youths took refuge in the cave, (ইয আওয়াল্-ফিত্যিয়াতু ইলাল্-কাহ্ফি; '-w-y / ء-ও-য় – to seek refuge // awā // Cognate: [Cognate: none]; f-t-y / ফ-ত-য় – youth // al-fityatu // Cognate: [Cognate: none]; k-h-f / ক-হ-ফ – cave // al-kahf // Cognate: [Cognate: none])
18:10b: فَقَالُوا رَبَّنَا آتِنَا they said, "Our Lord, grant us (ফাক্ব-লূ রব্বানা--আ-তিনা-; q-w-l / ক-ও-ল – to say // faqālū // Cognate: Ge'ez: qāla "voice"; '-t-y / ء-ত-য় – to come, give // ātinā // Cognate: Moabite: 'th "to come")
18:10c: مِن لَّدُنكَ رَحْمَةً from Yourself mercy, (মিল্ লাদুন্কা রহমাতাওঁ; l-d-n / ল-দ-ন – from the presence of // ladunka // Cognate: [Cognate: none]; r-ḥ-m / র-হ-ম – to have mercy // raḥmatan // Cognate: Hebrew: raḥamim "mercy")
18:10d: وَهَيِّئْ لَنَا and facilitate for us (ওয়া হাইয়্যি' লানা-; h-y-' / হ-য়-ء – to prepare, facilitate // hayyi' // Cognate: [Cognate: none])
18:10e: مِنْ أَمْرِنَا رَشَدًا from our affair right guidance." (মিন্ আম্রিনা- রশাদা; '-m-r / ء-ম-র – affair, matter // amrinā // Cognate: Ugaritic: amr "to see, command"; r-sh-d / র-শ-দ – right guidance, integrity // rashadan // Cognate: [Cognate: none])
Tafsīr 18:10:
This verse captures the poignant prayer of the youths of the cave as they sought refuge from a tyrannical society. Their supplication demonstrates complete reliance on God, as they ask directly for 'raḥmah' (mercy) from His presence and plead for Him to prepare ('hayyi'') a way for them out of their difficult situation that leads to 'rashad' (right guidance and a successful outcome).
Verse 18:42: The Ruined Garden
18:42a: وَأُحِيطَ بِثَمَرِهِ And his fruit was encompassed [by ruin], (ওয়াুহীত্বোয়া বিছামারিহী; ḥ-w-ṭ / হ-ও-ত – to surround, encompass // uḥīṭa // Cognate: [Cognate: none]; th-m-r / ث-ম-র – fruit // thamarihi // Cognate: Ugaritic: ṯmr "fruit")
18:42b: فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ and he began to wring his hands (ফাআস্বাহা ইউক্বাল্লিবু কাফ্ফাইহি; q-l-b / ক-ল-ব – to turn over // yuqallibu // Cognate: Ugaritic: qlb "inner part"; k-f-f / ক-ফ-ফ – palm of the hand // kaffayhi // Cognate: [Cognate: none])
18:42c: عَلَىٰ مَا أَنفَقَ فِيهَا over what he had spent on it, (আ'লা- মা--আন্ফাক্বা ফীহা-; n-f-q / ন-ফ-ক – to spend // anfaqa // Cognate: [Cognate: none])
18:42d: وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا while it had collapsed upon its trellises, (ওয়া হিয়া খ-वিয়াतुन् আলা উ'রূশিহা-; kh-w-y / খ-ও-য় – to be empty, fallen // khāwiyatun // Cognate: [Cognate: none]; '-r-sh / আ'-র-শ – trellis, throne // 'urūshihā // Cognate: Ugaritic: 'rš "couch")
18:42e: وَيَقُولُ يَا لَيْتَنِي and he said, "Oh, I wish (ওয়া ইয়াক্বূলু ইয়া- লাইতানী; q-w-l / ক-ও-ল – to say // yaqūlu // Cognate: Ge'ez: qāla "voice")
18:42f: لَمْ أُشْرِكْ بِرَبِّي أَحَدًا I had not associated with my Lord anyone." (লাম্ উশ্রিক্ বিরব্বীই আহাদা; sh-r-k / শ-র-ক – to associate partners // ushrik // Cognate: Ge'ez: šaraka "to be a partner"; '-ḥ-d / ء-হ-দ – one // aḥadā // Cognate: Hebrew: 'eḥād "one")
Tafsīr 18:42:
This verse describes the devastating aftermath for the arrogant owner of the two gardens, whose produce was utterly destroyed. His state of regret is vividly depicted as him wringing his hands over his lost investment, but his ultimate sorrow transcends the material loss. In the face of ruin, he finally expresses the core spiritual lesson learned: a deep regret for his 'shirk'—the act of associating his success with his own power instead of God.
Verse 18:45: The Parable of Worldly Life
18:45a: وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا And present to them the example of the life of this world: (ওয়াড্রিব্ লাহুম্ মাছালাল্-হায়া-তিদ্-দুন্ইয়া-; ḍ-r-b / দ-র-ব – to strike, set forth // waḍrib // Cognate: Ugaritic: ḍrb "to strike"; m-th-l / ম-ث-ল – like, example // mathala // Cognate: Akkadian: mašālu "to be equal"; ḥ-y-y / হ-য়-য় – to live // al-ḥayāti // Cognate: Hebrew: ḥayyīm "life"; d-n-w / দ-ন-ও – to be low, near // al-dunyā // Cognate: [Cognate: none])
18:45b: كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ [it is] like rain which We send down from the sky, (কামা--ইন আন্যাল্না-হু মিনাস্-সামা--ই; m-w-h / ম-ও-হ – water // mā'in // Cognate: Hebrew: mayim "water"; n-z-l / ন-য-ল – to send down // anzalnāhu // Cognate: [Cognate: none])
18:45c: فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ and the vegetation of the earth mingles with it, (ফাখ্তালাত্বোয়া বিহী নাবা-তুল্-আরদ্বি; kh-l-ṭ / খ-ল-ত – to mix // ikhtalaṭa // Cognate: [Cognate: none]; n-b-t / ন-ব-ত – to grow, plant // nabātu // Cognate: Akkadian: nabṭû "sprout")
18:45d: فَأَصْبَحَ هَشِيمًا and then it becomes dry remnants, (ফাআস্বাহা হাশীমান্; h-sh-m / হ-শ-ম – to be dry, broken // hashīman // Cognate: [Cognate: none])
18:45e: تَذْرُوهُ الرِّيَاحُ which the winds scatter. (তাযْرূহুর্-রিয়াহ্; dh-r-w / য-র-ও – to scatter // tadhrūhu // Cognate: [Cognate: none]; r-w-ḥ / র-ও-হ – wind // al-riyāḥ // Cognate: Hebrew: rûaḥ "spirit, wind")
18:45f: وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا And Allah is, over all things, ever Powerful. (ওয়া কা-নাল্লা-হু আ'লা- কুল্লি শাইইম্ মুক্ব্তাদিরা; q-d-r / ক-দ-র – to have power, be able // muqtadiran // Cognate: Ge'ez: qadara "to be able")
Tafsīr 18:45:
This verse presents a powerful parable for the ephemeral nature of worldly life, comparing it to lush vegetation that flourishes after rainfall only to inevitably become dry, brittle chaff scattered by the wind. This vivid imagery illustrates the transient beauty and ultimate fragility of worldly possessions and success. The parable concludes by reminding that this entire cycle is governed by God, who alone is 'Muqtadir'—the eternally competent and powerful over all things.
Verse 18:46: Enduring Good Deeds
18:46a: الْمَالُ وَالْبَنُونَ Wealth and children (ল্-মা-লু অল্-বানূনা; m-w-l / ম-ও-ল – wealth // al-māl // Cognate: [Cognate: none]; b-n-y / ব-ন-য় – to build, son // al-banūn // Cognate: Hebrew: bēn "son")
18:46b: زِينَةُ الْحَيَاةِ الدُّنْيَا are the adornment of the worldly life. (যীনাতুল্-হায়া-তিদ্-দুন্ইয়া-; z-y-n / য-য়-ন – to adorn // zīnatu // Cognate: [Cognate: none]; ḥ-y-y / হ-য়-য় – to live // al-ḥayāti // Cognate: Hebrew: ḥayyīm "life"; d-n-w / দ-ন-ও – to be low, near // al-dunyā // Cognate: [Cognate: none])
18:46c: وَالْبَاقِيَاتُ الصَّالِحَاتُ But the enduring good deeds (অল্-বা-ক্বিয়া-তুস্-স-লিহা-তু; b-q-y / ব-ক-য় – to remain, endure // al-bāqiyātu // Cognate: [Cognate: none]; ṣ-l-ḥ / স-ল-হ – to be righteous // al-ṣāliḥātu // Cognate: [Cognate: none])
18:46d: خَيْرٌ عِندَ رَبِّكَ ثَوَابًا are better in the sight of your Lord for reward (খইরুন্ ই'ন্দা রব্বিকা ছাওয়া-বান্; kh-y-r / খ-য়-র – good, better // khayrun // Cognate: Sabaean: ḫyr "good"; th-w-b / ث-ও-ব – to reward // thawāban // Cognate: Ge'ez: <u>t</u>awāba "reward")
18:46e: وَخَيْرٌ أَمَلًا and better in hope. (ওয়া খইরুন্ আমালা; '-m-l / ء-ম-ল – to hope // amalan // Cognate: [Cognate: none])
Tafsīr 18:46:
This verse contrasts two types of value, acknowledging that wealth and children are a temporary 'zīnah' (adornment) of this life, but asserting that 'al-bāqiyāt al-ṣāliḥāt' (the enduring righteous deeds) are of a far superior and eternal value. These deeds are 'khayr' (better) in God's sight, both in terms of the actual 'thawāb' (reward) they yield and as a foundation for 'amal' (hope) in the Hereafter.
Verse 18:49: The Revealed Record
18:49a: وَوُضِعَ الْكِتَابُ And the record [of deeds] will be placed, (ওয়া উদ্বিআ'ল্-কিতা-বু; w-ḍ-' / ও-দ-আ' – to place, put // wuḍi'a // Cognate: [Cognate: none]; k-t-b / ক-ত-ব – write, record // al-kitāb // Cognate: Hebrew: kəṯāḇ "writing")
18:49b: فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ and you will see the criminals fearful (ফাতারল্-মুজরিমীনা মুশ্মফিক্বীনা; j-r-m / জ-র-ম – to be guilty, criminal // al-mujrimīn // Cognate: [Cognate: none]; sh-f-q / শ-ফ-ক – to be fearful, apprehensive // mushfiqīn // Cognate: [Cognate: none])
18:49c: مِمَّا فِيهِ of what is within it, (মিম্মা- ফীহি; f-ī / ফ-ঈ – in, within // fīhi // Cognate: Ugaritic: p- "in, at")
18:49d: وَيَقُولُونَ يَا وَيْلَتَنَا and they will say, "Oh, woe to us! (ওয়া ইয়াক্বূলূনা ইয়া- ওয়াইলাতানা-; w-y-l / ও-য়-ল – woe // waylatanā // Cognate: Ge'ez: waylā "woe")
18:49e: مَالِ هَٰذَا الْكِتَابِ What is this book (মা-লি হা-যাল্-কিতা-বি; [No Root]; [No Root]; [No Root])
18:49f: لَا يُغَادِرُ صَغِيرَةً that leaves nothing small (লা- ইউগ-দিরু সগীরাতাঁও; gh-d-r / গ-দ-র – to leave behind // yughādiru // Cognate: [Cognate: none]; ṣ-gh-r / স-গ-র – to be small // ṣaghīratan // Cognate: Hebrew: ṣā'īr "young, small")
18:49g: وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا nor great but that it has enumerated it?" (ওয়ালা- কাবীরাতান্ ইল্লা--আহ্স-হা-; k-b-r / ক-ব-র – to be great // kabīratan // Cognate: Aramaic: kabbīr "mighty"; ḥ-ṣ-y / হ-স-য় – to count, enumerate // aḥṣāhā // Cognate: [Cognate: none])
18:49h: وَوَجَدُوا مَا عَمِلُوا حَاضِرًا And they will find what they did present [before them]. (ওয়া ওয়াজাদূ মা- আ'মিলূ হা-দ্বির-; w-j-d / ও-জ-দ – to find // wajadū // Cognate: [Cognate: none]; '-m-l / আ'-ম-ল – to do, work // 'amilū // Cognate: [Cognate: none]; ḥ-ḍ-r / হ-দ-র – to be present // ḥāḍiran // Cognate: [Cognate: none])
18:49i: وَلَا يَظْلِمُ رَبُّكَ أَحَدًا And your Lord does injustice to no one. (ওয়ালা- ইয়ায্লিমু রব্বুকা আহাদা; ẓ-l-m / য-ল-ম – to wrong, do injustice // yaẓlimu // Cognate: Ge'ez: ṣalmat "darkness"; '-ḥ-d / ء-হ-দ – one // aḥadā // Cognate: Hebrew: 'eḥād "one")
Tafsīr 18:49:
This verse depicts a terrifying scene from the Day of Judgment, where the complete record of each person's life is presented, causing the guilty to become fearful. Their horror stems from the book's perfect and absolute precision, which has enumerated every single deed, no matter how small or great. This moment reveals the ultimate reality of divine justice: everyone will find their actions laid bare before them, and the Lord will not wrong a single soul.
Verse 18:58: The Lord of Mercy
18:58a: وَرَبُّكَ الْغَفُورُ And your Lord is the Forgiving, (ওয়া রব্বুকাল্-গাফূরু; r-b-b / র-ব-ব – lord, sustainer // rabbuka // Cognate: Ugaritic: rb "chief"; gh-f-r / গ-ফ-র – to forgive, cover // al-ghafūr // Cognate: Syriac: kafar "to cover")
18:58b: ذُو الرَّحْمَةِ the Possessor of Mercy. (যুর রহ্মাতি; dh-w / য-ও – possessor of // dhū // Cognate: Sabaean: ḏū "possessor of"; r-ḥ-m / র-হ-ম – to have mercy // al-raḥmah // Cognate: Hebrew: raḥamim "mercy")
18:58c: لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا If He were to seize them for what they earned, (লাও ইউআ-খিযুহুম্ বিমা- কাসাবূ; '-kh-dh / ء-খ-য – to take, seize // yu'ākhidhuhum // Cognate: Ugaritic: aḥd "to seize"; k-s-b / ক-স-ব – to earn, acquire // kasabū // Cognate: [Cognate: none])
18:58d: لَعَجَّلَ لَهُمُ الْعَذَابَ He would have hastened for them the punishment. (লাআ'জ্জালা লাহুমুল্-আ'যা-ব্; '-j-l / আ'-জ-ল – to hasten // la'ajjala // Cognate: [Cognate: none]; '-dh-b / আ'-য-ব – to punish // al-'adhāb // Cognate: [Cognate: none])
Tafsīr 18:58:
This verse highlights the divine attributes of forgiveness and mercy as the reasons for the continued existence of a sinful humanity. It states that were God to enact immediate accountability for people's deeds, punishment would be hastened. However, because He is 'al-Ghafūr' (the Oft-Forgiving) and 'Dhū al-Raḥmah' (the Possessor of Mercy), He allows for a period of respite.
Verse 18:29: The Truth and the Choice
18:29a: وَقُلِ الْحَقُّ مِن رَّبِّكُمْ And say, "The truth is from your Lord; (ওয়া ক্বুলিল্-হাক্ব্ִক্বু মির রব্বিকুম্; q-w-l / ক-ও-ল – to say // quli // Cognate: Ge'ez: qāla "voice"; ḥ-q-q / হ-ক-ক – truth, right // al-ḥaqqu // Cognate: Aramaic: ḥaqqā "truth")
18:29b: فَمَن شَاءَ فَلْيُؤْمِن so whoever wills, let him believe; (ফামান শা--আ ফাল্ইয়ু'মিন্; sh-y-' / শ-য়-ء – to will, wish // shā'a // Cognate: [Cognate: none]; '-m-n / ء-ম-ন – to believe // falyu'min // Cognate: Hebrew: he'ĕmīn "to believe")
18:29c: وَمَن شَاءَ فَلْيَكْفُرْ and whoever wills, let him disbelieve." (ওয়া মান শা--আ ফাল্ইয়াক্ফুর; k-f-r / ক-ফ-র – to deny, disbelieve // falyakfur // Cognate: Akkadian: kapāru "to wipe off")
Tafsīr 18:29:
This verse is a powerful declaration of both the objective nature of truth and the principle of free will. It commands the Prophet to state definitively that Truth ('al-ḥaqq') is that which originates from God, and having presented it, to then leave the ultimate choice of acceptance ('īmān') or rejection ('kufr') to the individual. This establishes that while guidance is from God, the responsibility for one's choice lies squarely with each person.
Verse 19:40: The Sole Inheritor
19:40a: إِنَّا نَحْنُ نَرِثُ الْأَرْضَ Indeed, it is We who will inherit the earth (ইন্না- নাহ্নু নারিছুল্-আরদ্বোয়া; w-r-th / ও-র-ث – to inherit // narithu // Cognate: [Cognate: none]; '-r-ḍ / ء-র-দ – earth, land // al-arḍa // Cognate: Akkadian: erṣetu "earth")
19:40b: وَمَنْ عَلَيْهَا and whoever is on it, (ওয়া মান্ আ'লাইহা-; '-l-w / আ'-ল-ও – upon, on // 'alayhā // Cognate: Hebrew: 'al "upon")
19:40c: وَإِلَيْنَا يُرْجَعُونَ and to Us they will be returned. (ওয়া ইলাইনা- ইউর্জ্বাঊ'ন্; r-j-' / র-জ-আ' – to return // yurja'ūn // Cognate: [Cognate: none])
Tafsīr 19:40:
This verse is a profound statement of God's absolute and ultimate sovereignty, asserting that after all of creation has passed away, He alone will remain as the inheritor of the earth and all its inhabitants. This ultimate ownership is directly linked to the final accountability, as all who ever lived will inevitably be returned to Him for judgment.
Verse 19:50: A Lofty Reputation
19:50a: وَوَهَبْنَا لَهُم And We gave to them (ওয়া ওয়াহাব্না- লাহুম্; w-h-b / ও-হ-ব – to give, grant // wahabnā // Cognate: Sabaean: whb "to grant")
19:50b: مِّن رَّحْمَتِنَا of Our mercy, (মির রহমাতিনা-; r-ḥ-m / র-হ-ম – to have mercy // raḥmatinā // Cognate: Hebrew: raḥamim "mercy")
19:50c: وَجَعَلْنَا لَهُمْ and We made for them (ওয়া জাআ'ল্না- লাহুম্; j-'-l / জ-আ'-ল – to make, place // ja'alnā // Cognate: [Cognate: none])
19:50d: لِسَانَ صِدْقٍ عَلِيًّا a lofty tongue of truth. (লিসা-না সিদ্ক্বিন্ আ'লিইয়্যা; l-s-n / ল-স-ন – tongue // lisāna // Cognate: Akkadian: lišānu "tongue"; ṣ-d-q / স-দ-ক – to be true // ṣidqin // Cognate: Hebrew: ṣāḏaq "to be righteous"; '-l-w / আ'-ল-ও – to be high, lofty // 'aliyyan // Cognate: Hebrew: 'elyōn "most high")
Tafsīr 19:50:
This verse describes the blessings bestowed upon Abraham and his righteous descendants, which included not only God's mercy but also the gift of a 'lisāna ṣidqin 'aliyyā'—a truthful and exalted reputation among later generations. This signifies that an honorable and truthful legacy, where one is remembered well by posterity for their righteousness, is a special favor granted by God.
Verse 19:57: An Exalted Station
19:57a: وَرَفَعْنَاهُ And We raised him (ওয়া রফা'না-হু; r-f-' / র-ফ-আ' – to raise, elevate // rafa'nāhu // Cognate: [Cognate: none])
19:57b: مَكَانًا عَلِيًّا to a high station. (মাকা-নান্ আ'লিইয়্যা; k-w-n / ক-ও-ন – to be, place, station // makānan // Cognate: Hebrew: kūn "to be established"; '-l-w / আ'-ল-ও – to be high, exalted // 'aliyyan // Cognate: Hebrew: 'elyōn "most high")
Tafsīr 19:57:
This verse speaks of the Prophet Idris (traditionally identified with Enoch), honoring him with a unique divine action. The statement 'warafa'nāhu makānan 'aliyyā' signifies that God elevated him to a lofty station, an honor that has been interpreted both literally, as a physical ascension, and spiritually, as a testament to his exceptionally high rank and honor in the sight of God.
Verse 20:14: The Essence of Worship
20:14a: إِنَّنِي أَنَا اللَّهُ "Indeed, I am Allah. (ইন্নানীই আনাল্লা-হু; '-n-n / ء-ন-ন – indeed, I // innanī anā // Cognate: Hebrew: 'anī "I")
20:14b: لَا إِلَٰهَ إِلَّا أَنَا There is no deity except Me, (লা--ইলা-হা ইল্লা--আনা; '-l-h / ء-ল-হ – god, deity // ilāha // Cognate: Ugaritic: il "god")
20:14c: فَاعْبُدْنِي so worship Me (ফা'বুদ্নী; '-b-d / আ'-ব-দ – to serve, worship // fa'budnī // Cognate: Syriac: 'abdā "servant")
20:14d: وَأَقِمِ الصَّلَاةَ and establish prayer (ওয়া আক্বিমিস্-সলা-তা; q-w-m / ক-ও-ম – to stand, establish // aqimi // Cognate: Aramaic: qūm "to stand"; ṣ-l-w / স-ল-ও – to pray, connect // al-ṣalāt // Cognate: Syriac: ṣlōṯā "prayer")
20:14e: لِذِكْرِي for My remembrance." (লিযিক্রী; dh-k-r / য-ক-র – to remember, mention // lidhikrī // Cognate: Akkadian: zakāru "to speak, name")
Tafsīr 20:14:
This verse contains the direct, unmediated address from God to Moses, encapsulating the entire foundation of the Abrahamic faiths. It begins with the ultimate declaration of identity and monotheism ('lā ilāha illā anā'), which immediately leads to its logical conclusion: the command to worship Him alone. The verse then specifies the paramount form of this worship—the establishment of prayer ('ṣalāh')—and defines its core purpose: the remembrance ('dhikr') of God.
Verse 20:46: The Divine Presence
20:46a: قَالَ لَا تَخَافَا [Allah] said, "Fear not. (ক্ব-লা লা- তাখ-ফা-; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice"; kh-w-f / খ-ও-ফ – to fear // takhāfā // Cognate: [Cognate: none])
20:46b: إِنَّنِي مَعَكُمَا Indeed, I am with you both; (ইন্নানী মাআ'কুমা-; m-'-y / ম-আ'-য় – with // ma'akumā // Cognate: [Cognate: none])
20:46c: أَسْمَعُ وَأَرَىٰ I hear and I see. (আস্মাঊ' ওয়া আরা-; s-m-' / স-ম-আ' – to hear // asma'u // Cognate: Akkadian: šemû "to hear"; r-'-y / র-ء-য় – to see // arā // Cognate: Ugaritic: r'y "to see")
Tafsīr 20:46:
This verse is God's profound reassurance to Moses and Aaron as they express fear before confronting Pharaoh. The command 'lā takhāfā' (Fear not) is immediately substantiated by the statement of divine presence, 'innanī ma'akumā' (I am with you both). This presence is defined by two key attributes of omniscience that guarantee His support: He hears all that is said ('asma'u') and sees all that is done ('arā').
Verse 20:73: The Best Reward
20:73a: إِنَّا آمَنَّا بِرَبِّنَا Indeed, we have believed in our Lord (ইন্না--আ-মান্না- বিরব্বিনা-; '-m-n / ء-ম-ন – to believe // āmannā // Cognate: Hebrew: he'ĕmīn "to believe"; r-b-b / র-ব-ব – lord, sustainer // birabbinā // Cognate: Ugaritic: rb "chief")
20:73b: لِيَغْفِرَ لَنَا خَطَايَانَا that He may forgive us our sins (লিইয়াগ্ফিরা লানা- খত্বোয়া-য়া-না-; gh-f-r / গ-ফ-র – to forgive, cover // liyaghfira // Cognate: Syriac: kafar "to cover"; kh-ṭ-' / খ-ত-ء – to err, sin // khaṭāyānā // Cognate: [Cognate: none])
20:73c: وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ and what you forced us to do of magic. (ওয়া মা--আক্রাহ্তানা- আ'লাইহি মিনাস্-সিহ্র; k-r-h / ক-র-হ – to compel, force // akrahtanā // Cognate: [Cognate: none]; s-ḥ-r / স-হ-র – magic, sorcery // al-siḥr // Cognate: Akkadian: saḫāru "to go around, bewitch")
20:73d: وَاللَّهُ خَيْرٌ وَأَبْقَىٰ And Allah is better and more enduring." (ওয়াল্লা-হু খইরুওঁ ওয়া আব্ক্ব-; kh-y-r / খ-য়-র – good, better // khayrun // Cognate: Sabaean: ḫyr "good"; b-q-y / ব-ক-য় – to remain, endure // abqā // Cognate: [Cognate: none])
Tafsīr 20:73:
This verse captures the powerful declaration of faith by Pharaoh's former magicians, who, after witnessing the miracle of Moses, chose belief even under the threat of death. Their hope is placed entirely in God's forgiveness for their past sins, including the magic they were coerced into performing. Their statement culminates in a profound realization of comparative value: God's reward is infinitely 'khayr' (better) and more 'abqā' (lasting) than any punishment or reward Pharaoh could offer.
Verse 20:82: Forgiveness for the Guided
20:82a: وَإِنِّي لَغَفَّارٌ But indeed, I am a perpetual Forgiver (ওয়া ইন্নী লাগাফ্ফা-রুल्; gh-f-r / গ-ফ-র – to forgive, cover // laghaffārun // Cognate: Syriac: kafar "to cover")
20:82b: لِّمَن تَابَ for one who repents, (লিমান তা-বা; t-w-b / ত-ও-ব – to return, repent // tāba // Cognate: Hebrew: shuv "to return")
20:82c: وَآمَنَ believes, (ওয়া আ-মানা; '-m-n / ء-ম-ন – to believe // āmana // Cognate: Hebrew: he'ĕmīn "to believe")
20:82d: وَعَمِلَ صَالِحًا and does righteousness, (ওয়া আ'মিলা স-লিহান্; '-m-l / আ'-ম-ল – to do, work // 'amila // Cognate: [Cognate: none]; ṣ-l-ḥ / স-ল-হ – to be righteous // ṣāliḥan // Cognate: [Cognate: none])
20:82e: ثُمَّ اهْتَدَىٰ and then continues in guidance. (ছুম্মাহ্ तada; h-d-y / হ-দ-য় – to guide // ihtadā // Cognate: Syriac: hedayā "guidance")
Tafsīr 20:82:
This verse outlines the comprehensive, multi-step process for attaining God's forgiveness, confirming that He is 'Ghaffār' (perpetually forgiving). The conditions are sequential and holistic: it begins with sincere repentance ('tāba'), which must be coupled with true belief ('āmana') and substantiated by righteous deeds ('amila ṣāliḥan'). The final and crucial condition is to then remain steadfast upon the path of guidance ('ihtadā').
Verse 20:111: The Day of Humiliation
20:111a: وَعَنَتِ الْوُجُوهُ And [all] faces will be humbled (ওয়া আ'নাতিল্-উজুহু; '-n-w / আ'-ন-ও – to be humbled, submit // 'anat // Cognate: [Cognate: none]; w-j-h / ও-জ-হ – face // al-wujūhu // Cognate: Ge'ez: wagih "face")
20:111b: لِلْحَيِّ الْقَيُّومِ before the Ever-Living, the Self-Sustaining. (লিল্হাইইয়্যিল্-ক্বাইয়্যূম্; ḥ-y-y / হ-য়-য় – to live // al-ḥayy // Cognate: Hebrew: ḥāyāh "to live"; q-w-m / ক-ও-ম – to stand, sustain // al-qayyūm // Cognate: Aramaic: qayyāmā "enduring")
20:111c: وَقَدْ خَابَ And he will have failed (ওয়া ক্বাদ্ খ-বা; kh-y-b / খ-য়-ব – to be disappointed, fail // khāba // Cognate: [Cognate: none])
20:111d: مَنْ حَمَلَ ظُلْمًا who carries wrongdoing. (মান্ হামালা যুল্মা; ḥ-m-l / হ-ম-ল – to carry, bear // ḥamala // Cognate: [Cognate: none]; ẓ-l-m / য-ল-ম – to wrong, be dark // ẓulman // Cognate: Ge'ez: ṣalmat "darkness")
Tafsīr 20:111:
This verse describes the state of ultimate submission on the Day of Judgment, when all faces—representing the entire being—will be humbled before the absolute reality of God as 'al-Ḥayy al-Qayyūm'. On that day of ultimate truth, the verse declares, anyone who arrives bearing the burden of 'ẓulm' (wrongdoing, especially shirk) will be in a state of 'khāba'—utter failure and disappointment.
Verse 20:114: The Prayer for Knowledge
20:114a: فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ So exalted is Allah, the Sovereign, the Truth. (ফাতাআ'-লাল্লা-হুল্-মালিকুল্-হাক্ব্ִক্ব্; '-l-w / আ'-ল-ও – to be high, exalted // fata'ālā // Cognate: Hebrew: 'elyōn "most high"; m-l-k / ম-ল-ক – to possess, rule // al-malik // Cognate: Akkadian: malku "king"; ḥ-q-q / হ-ক-ক – truth, right // al-ḥaqq // Cognate: Aramaic: ḥaqqā "truth")
20:114b: وَلَا تَعْجَلْ بِالْقُرْآنِ And do not be hasty with the Qur'an (ওয়ালা- তা'জাল্ বিল্ক্বুরআ-নি; '-j-l / আ'-জ-ল – to hasten // ta'jal // Cognate: [Cognate: none]; q-r-' / ক-র-ء – to recite, read // al-qur'ān // Cognate: Syriac: qeryānā "reading")
20:114c: مِن قَبْلِ أَن يُقْضَىٰ إِلَيْكَ وَحْيُهُ before its revelation is completed to you, (মিন্ ক্বাব্লি আইঁ ইয়্যুক্ব্দ্বোয়া--ইলাইকা ওয়াহ্ইয়্যুহূ; q-ḍ-y / ক-দ-য় – to decree, complete // yuqḍā // Cognate: Hebrew: qāṣāh "end, determine"; w-ḥ-y / ও-হ-য় – to reveal, inspire // waḥyuhu // Cognate: Ge'ez: waḥaya "to reveal")
20:114d: وَقُل رَّبِّ زِدْنِي عِلْمًا and say, "My Lord, increase me in knowledge." (ওয়া ক্বুর রবি যিদনী ই'ল্মা; q-w-l / ক-ও-ল – to say // qul // Cognate: Ge'ez: qāla "voice"; r-b-b / র-ব-ব – lord, sustainer // rabbi // Cognate: Ugaritic: rb "chief"; z-y-d / য-য়-দ – to increase // zidnī // Cognate: [Cognate: none]; '-l-m / আ'-ল-ম – to know // 'ilman // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 20:114:
This verse begins by exalting God's true sovereignty and then gives the Prophet Muhammad a specific instruction regarding the reception of revelation: to not be hasty in reciting it before it is fully conveyed. Instead of rushing, he is taught to adopt an attitude of humble studentship by offering one of the most important prayers in the Qur'an: 'Rabbi zidnī 'ilmā' ("My Lord, increase me in knowledge").
Verse 21:4: The Knower of All Speech
21:4a: قَالَ رَبِّي يَعْلَمُ الْقَوْلَ He said, "My Lord knows [every] word (ক্ব-লা রব্বী ইয়া'লামুল্-ক্বাওলা; r-b-b / র-ব-ব – lord // rabbī // Cognate: Ugaritic: rb "chief"; '-l-m / আ'-ল-ম – to know // ya'lamu // Cognate: Hebrew: 'ālam "to be hidden"; q-w-l / ক-ও-ল – to say, word // al-qawla // Cognate: Ge'ez: qāla "voice")
21:4b: فِي السَّمَاءِ وَالْأَرْضِ in the heaven and the earth, (ফিস্-সামা--ই অল্-আরদ্বি; s-m-w / স-ম-ও – heaven, sky // al-samā' // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
21:4c: وَهُوَ السَّمِيعُ الْعَلِيمُ and He is the Hearing, the Knowing." (ওয়া হুওয়াস্-সামীউ'ল্-আ'লীম্; s-m-' / স-ম-আ' – to hear // al-samī' // Cognate: Akkadian: šemû "to hear"; '-l-m / আ'-ল-ম – to know // al-'alīm // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 21:4:
In response to the secret plots and whispers of the disbelievers, the Prophet is instructed to declare the absolute omniscience of his Lord. God's knowledge is so complete that it encompasses every single word ('al-qawl') spoken anywhere in the cosmos. This is reaffirmed by His attributes as 'al-Samī'' (the All-Hearing) and 'al-'Alīm' (the All-Knowing), which guarantee that no secret speech can ever escape His awareness.
Verse 21:22: The Argument from Harmony
21:22a: لَوْ كَانَ فِيهِمَا آلِهَةٌ Had there been within them [the heavens and earth] gods (লাও কা-না ফীহিমা--আ-লিহাতুন্; '-l-h / ء-ল-হ – god, deity // ālihatun // Cognate: Ugaritic: il "god")
21:22b: إِلَّا اللَّهُ other than Allah, (ইল্লাল্লা-হু; [No Root]; [No Root]; [No Root])
21:22c: لَفَسَدَتَا they both would have been ruined. (লাফাসাদাতা-; f-s-d / ফ-স-দ – to be corrupt, ruined // lafasadatā // Cognate: [Cognate: none])
21:22d: فَسُبْحَانَ اللَّهِ So exalted is Allah, (ফাসুব্হা-নাল্লা-হি; s-b-ḥ / স-ব-হ – to praise, glorify // fasubḥāna // Cognate: [Cognate: none])
21:22e: رَبِّ الْعَرْشِ Lord of the Throne, (রব্বিল্-'আর্শি; r-b-b / র-ব-ব – lord, sustainer // rabbi // Cognate: Ugaritic: rb "chief"; '-r-sh / আ'-র-শ – throne // al-'arsh // Cognate: Ugaritic: 'rš "couch")
21:22f: عَمَّا يَصِفُونَ above what they describe. (আ'ম্মা- ইয়াসিফূন্; w-ṣ-f / ও-স-ফ – to describe, attribute // yaṣifūn // Cognate: [Cognate: none])
Tafsīr 21:22:
This verse presents a powerful logical proof for monotheism, known as the argument from cosmic harmony. It posits that the existence of multiple gods ('ālihah') with independent wills would inevitably lead to conflict and the subsequent ruin ('fasād') of the universe. The perfect order we observe, therefore, testifies to the existence of a single, unified authority, the Lord of the Throne, who is far exalted above the polytheistic descriptions attributed to Him.
Verse 21:30: The Cosmic Origins
21:30a: أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا Have those who disbelieved not considered (আওয়ালাম্ ইয়ারল্লাযীনা কাফারূ; r-'-y / র-ء-য় – to see, consider // yara // Cognate: Ugaritic: r'y "to see"; k-f-r / ক-ফ-র – to deny, disbelieve // kafarū // Cognate: Akkadian: kapāru "to wipe off")
21:30b: أَنَّ السَّمَاوَاتِ وَالْأَرْضَ that the heavens and the earth (আন্নাস্-সামা-ওয়া-তি অল্-আরদ্বোয়া; s-m-w / স-ম-ও – heaven, sky // al-samāwāt // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
21:30c: كَانَتَا رَتْقًا were a joined entity, (কা-নাতা- রত্ক্বান্; k-w-n / ক-ও-ন – to be // kānatā // Cognate: Hebrew: kūn "to be established"; r-t-q / র-ত-ক – to be sewn up, joined // ratqan // Cognate: [Cognate: none])
21:30d: فَفَتَقْنَاهُمَا and We separated them? (ফাফাতাক্ব্না-হুমা-; f-t-q / ফ-ত-ক – to split, separate // fafataqnāhumā // Cognate: [Cognate: none])
21:30e: وَجَعَلْنَا مِنَ الْمَاءِ And We made from water (ওয়া জাআ'ল্না- মিনাল্-মা--ই; j-'-l / জ-আ'-ল – to make, place // ja'alnā // Cognate: [Cognate: none]; m-w-h / ম-ও-হ – water // al-mā' // Cognate: Hebrew: mayim "water")
21:30f: كُلَّ شَيْءٍ حَيٍّ every living thing. (কুল্লা শাইইন হাইய்யিন্; sh-y-' / শ-য়-ء – thing // shay'in // Cognate: Hebrew: shay "gift, tribute"; ḥ-y-y / হ-য়-য় – to live // ḥayyin // Cognate: Hebrew: ḥāyāh "to live")
21:30g: أَفَلَا يُؤْمِنُونَ Then will they not believe? (আফালা- ইউ'মিনূন্; '-m-n / ء-ম-ন – to believe // yu'minūn // Cognate: Hebrew: he'ĕmīn "to believe")
Tafsīr 21:30:
This verse challenges disbelievers to contemplate two profound scientific realities as signs of God's creative power. It describes a cosmological past where the heavens and earth were a single, fused mass ('ratqan') before being split asunder ('fataqnāhumā'), and it states the biological principle that all life ('shay'in ḥayy') was created from water. These powerful signs from the natural world are presented as compelling evidence that should lead to faith.
Verse 21:47: The Scales of Justice
21:47a: وَنَضَعُ الْمَوَازِينَ الْقِسْطَ And We place the scales of justice (ওয়া নাদ্বোয়াউ'ল্-মাওয়া-যীনাল্-ক্বিস্ִত্বোয়া; w-ḍ-' / ও-দ-আ' – to place, set // naḍa'u // Cognate: [Cognate: none]; w-z-n / ও-য-ন – to weigh, scale // al-mawāzīn // Cognate: [Cognate: none]; q-s-ṭ / ক-স-ত – to be just, equitable // al-qisṭ // Cognate: Aramaic: qəšoṭ "truth")
21:47b: لِيَوْمِ الْقِيَامَةِ for the Day of Resurrection, (লিইয়াওমিল্-ক্বিয়া-মাতি; y-w-m / য়-ও-ম – day // liyawm // Cognate: Hebrew: yōm "day"; q-w-m / ক-ও-ম – to stand, rise // al-qiyāmah // Cognate: Aramaic: qəyāmtā "resurrection")
21:47c: فَلَا تُظْلَمُ نَفْسٌ شَيْئًا so no soul will be treated unjustly at all. (ফালা- তুয্লামু নাফ্সুন্ শাইআ; ẓ-l-m / য-ল-ম – to wrong, do injustice // tuẓlamu // Cognate: Ge'ez: ṣalmat "darkness"; n-f-s / ন-ফ-স – soul // nafsun // Cognate: Hebrew: nefeš "soul")
21:47d: وَإِن كَانَ مِثْقَالَ حَبَّةٍ And if there is [the weight of] a mustard seed, (ওয়া ইন কা-না মিছ্ক্ব-লা হাব্বাতিম্; th-q-l / ث-ক-ল – to be heavy, weight // mithqāla // Cognate: [Cognate: none]; ḥ-b-b / হ-ব-ব – seed, grain // ḥabbatin // Cognate: Hebrew: ḥabbūbā "kernel")
21:47e: مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا We will bring it forth. (মিন্ খর্দাлин আতাইনা- বিহা-; kh-r-d-l / খ-র-দ-ল – mustard // khardalin // Cognate: [Cognate: none]; '-t-y / ء-ত-য় – to come, bring // ataynā // Cognate: Moabite: 'th "to come")
21:47f: وَكَفَىٰ بِنَا حَاسِبِينَ And sufficient are We as accountants. (ওয়া কাফা- বানা- হা-সিবীন্; k-f-y / ক-ফ-য় – to be sufficient // kafā // Cognate: [Cognate: none]; ḥ-s-b / হ-স-ব – to reckon, account // ḥāsibīn // Cognate: Hebrew: ḥāšaḇ "to think, account")
Tafsīr 21:47:
This verse gives a powerful depiction of the absolute precision of divine justice on the Day of Resurrection. It affirms that the scales ('mawāzīn') set up will be of perfect equity ('qisṭ'), ensuring no soul is wronged in the slightest. The meticulousness of this accounting is so absolute that even a deed the weight of a mustard seed will be brought forth, with God Himself being perfectly sufficient ('kafā') as the final reckoner ('ḥāsibīn').
Verse 21:76: Salvation from the Great Distress
21:76a: وَنُوحًا إِذْ نَادَىٰ And Noah, when he called (ওয়া নূহান্ ইয না-দা-; n-w-ḥ / ন-ও-হ – to wail, Noah // Nūḥan // Cognate: Hebrew: Nōaḥ "Noah, rest"; n-d-y / ন-দ-য় – to call // nādā // Cognate: [Cognate: none])
21:76b: مِن قَبْلُ from before, (মিন্ ক্বাব্লু; q-b-l / ক-ব-ল – before // qablu // Cognate: Akkadian: qablu "middle")
21:76c: فَاسْتَجَبْنَا لَهُ so We responded to him, (ফাস্তাজাব্না- লাহূ; j-w-b / জ-ও-ব – to answer, respond // fastajabnā // Cognate: [Cognate: none])
21:76d: فَنَجَّيْنَاهُ وَأَهْلَهُ and We saved him and his family (ফানাজ্জাইনা-হু ওয়া আহ্লাহূ; n-j-w / ন-জ-ও – to save, rescue // fanajjaynāhu // Cognate: [Cognate: none]; '-h-l / ء-হ-ল – people, family // ahlahu // Cognate: Ugaritic: 'hl "tent")
21:76e: مِنَ الْكَرْبِ الْعَظِيمِ from the great distress. (মিনাল্-কার্বিল্-'আযীম্; k-r-b / ক-র-ব – distress, anguish // al-karb // Cognate: Akkadian: karābu "to pray, bless" [semantic shift to distress requiring prayer]; '-ẓ-m / আ'-য-ম – to be great, mighty // al-'aẓīm // Cognate: [Cognate: none])
Tafsīr 21:76:
This verse recounts God's answer to the prayer of His prophet Noah, highlighting the efficacy of sincere supplication. After Noah's prolonged call to his people, God 'responded' ('istajabnā') to his plea for help. The result was a divine act of salvation ('najjaynāhu'), rescuing him and his believing family from 'al-karb al-'aẓīm'—the overwhelming distress and calamity of the great flood.
Verse 21:89: The Lone Supplicant
21:89a: وَزَكَرِيَّا إِذْ نَادَىٰ رَبَّهُ And Zechariah, when he called to his Lord, (ওয়া যাকারিয়্যা--ইয না-দা- রব্বাহূ; z-k-r / য-ক-র – to remember, Zechariah // Zakariyyā // Cognate: Hebrew: Zəḵaryāh "Yahweh has remembered"; n-d-y / ন-দ-য় – to call // nādā // Cognate: [Cognate: none])
21:89b: رَبِّ لَا تَذَرْنِي فَرْدًا "My Lord, do not leave me alone, (রবি লা- তাযারনী ফারদান্; dh-r / য-র – to leave, forsake // tadharnī // Cognate: [Cognate: none]; f-r-d / ফ-র-দ – to be alone, single // fardan // Cognate: [Cognate: none])
21:89c: وَأَنتَ خَيْرُ الْوَارِثِينَ while You are the best of inheritors." (ওয়া আন্তা খইরুಲ್ ওয়া-রিছীন্; kh-y-r / খ-য়-র – good, better // khayru // Cognate: Sabaean: ḫyr "good"; w-r-th / ও-র-ث – to inherit // al-wārithīn // Cognate: [Cognate: none])
Tafsīr 21:89:
This verse captures the heartfelt prayer of the elderly prophet Zechariah for an heir, a supplication rooted in his fear of being left 'fardan' (alone and without progeny). Yet, even in his deep desire for a child, his prayer is framed with perfect theological propriety. He acknowledges that while he desires an earthly heir, God Himself is 'Khayr al-wārithīn'—the absolute and ultimate Inheritor of all things, to whom everything returns.
Verse 22:7: The Undoubted Hour
22:7a: وَأَنَّ السَّاعَةَ آتِيَةٌ And because the Hour is coming, (ওয়া আন্নাস্-সা-'আতা আ-তিয়াতুল্; s-w-' / স-ও-আ' – hour, moment // al-sā'ata // Cognate: [Cognate: none]; '-t-y / ء-ত-য় – to come // ātiyatun // Cognate: Moabite: 'th "to come")
22:7b: لَّا رَيْبَ فِيهَا there is no doubt about it, (লা- রাইবা ফীহা-; r-y-b / র-য়-ব – to be in doubt // rayba // Cognate: Akkadian: rābu "to tremble")
22:7c: وَأَنَّ اللَّهَ يَبْعَثُ and because Allah will resurrect (ওয়া আন্নাল্লা-হা ইয়াব্'আছু; b-'-th / ব-আ'-ث – to send, resurrect // yab'athu // Cognate: [Cognate: none])
22:7d: مَن فِي الْقُبُورِ those in the graves. (মান্ ফিল্-ক্বুবূর; q-b-r / ক-ব-র – to bury, grave // al-qubūr // Cognate: Aramaic: qəḇar "to bury")
Tafsīr 22:7:
This verse asserts the absolute certainty of the Day of Judgment, stating that the Hour ('al-sā'ah') is an inevitability about which there can be no doubt ('lā rayba'). This certainty is grounded in the power of God, who will demonstrate His dominion over life and death by resurrecting ('yab'athu') all who are in the graves.
Verse 22:54: The Rooted Knowledge
22:54a: وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ And so that those who were given knowledge may know (ওয়া লিইয়া'লামাল্লাযীনা ঊতুল্-'ইল্মা; '-l-m / আ'-ল-ম – to know // liya'lama // Cognate: Hebrew: 'ālam "to be hidden"; '-t-y / ء-ত-য় – to be given // ūtū // Cognate: Moabite: 'th "to come")
22:54b: أَنَّهُ الْحَقُّ مِن رَّبِّكَ that it is the truth from your Lord, (আন্নাহুল্-হাক্ব্ִক্বু মির রব্বিকা; ḥ-q-q / হ-ক-ক – truth, right // al-ḥaqqu // Cognate: Aramaic: ḥaqqā "truth"; r-b-b / র-ব-ব – lord, sustainer // rabbika // Cognate: Ugaritic: rb "chief")
22:54c: فَيُؤْمِنُوا بِهِ and [so] they believe in it (ফাইউ'মিনূ বিহী; '-m-n / ء-ম-ন – to believe // fayu'minū // Cognate: Hebrew: he'ĕmīn "to believe")
22:54d: فَتُخْبِتَ لَهُ قُلُوبُهُمْ and their hearts become humbly submissive to it. (ফাতুখ্বিতা লাহূ ক্বুলূবুহুম্; kh-b-t / খ-ব-ত – to be humble, submissive // tukhbita // Cognate: [Cognate: none]; q-l-b / ক-ল-ব – heart, core // qulūbuhum // Cognate: Ugaritic: qlb "inner part")
Tafsīr 22:54:
This verse describes the function of divine revelation for those who possess true knowledge ('al-'ilm'), who are able to recognize it as the ultimate Truth ('al-ḥaqq') from their Lord. This intellectual recognition leads to a deeper spiritual state: a firm belief ('īmān') that in turn causes their hearts to become 'mukhbit'—humbly and peacefully submitted to God.
Verse 22:59: A Pleasing Entrance
22:59a: لَيُدْخِلَنَّهُم He will surely cause them to enter (লাইয়্যুদখিলান্নাহুম্; d-kh-l / দ-খ-ল – to enter // layudkhilannahum // Cognate: [Cognate: none])
22:59b: مُّدْخَلًا يَرْضَوْنَهُ an entrance with which they will be pleased. (মুদ্খলাইঁ ইয়ারদ্বাওনাহূ; d-kh-l / দ-খ-ল – entrance // mudkhalan // Cognate: [Cognate: none]; r-ḍ-y / র-দ-য় – to be pleased // yarḍawnahu // Cognate: [Cognate: none])
22:59c: وَإِنَّ اللَّهَ لَعَلِيمٌ حَلِيمٌ And indeed, Allah is Knowing and Forbearing. (ওয়া ইন্নাল্লা-হা লাআ'লীমুন হালীম্; '-l-m / আ'-ল-ম – to know // la'alīmun // Cognate: Hebrew: 'ālam "to be hidden"; ḥ-l-m / হ-ল-ম – to be forbearing, gentle // ḥalīmun // Cognate: Akkadian: elamû "serene")
Tafsīr 22:59:
This verse offers a promise to those who emigrate for God's cause, assuring them of an entry into Paradise that will be completely pleasing ('yarḍawnahu') to them, fulfilling all their desires. This promise is guaranteed by God's attributes; He is 'Alīm' (All-Knowing) of their sacrifices and 'Ḥalīm' (Forbearing) in response to their human weaknesses.
Verse 22:60: Just Retaliation
22:60a: ذَٰلِكَ وَمَنْ عَاقَبَ That is [the case]. And whoever retaliates (যা-লিকা ওয়া মান্ আ'-ক্বাবা; '-q-b / আ'-ক-ব – to retaliate, punish // 'āqaba // Cognate: Aramaic: 'eqbā "heel, consequence")
22:60b: بِمِثْلِ مَا عُوقِبَ بِهِ with an equivalent of that with which he was harmed (বিমিছ্লি মা- ঊ'ক্বিবা বিহী; m-th-l / ম-ث-ল – like, similar // bimithli // Cognate: Akkadian: mašālu "to be equal")
22:60c: ثُمَّ بُغِيَ عَلَيْهِ and is then oppressed, (ছুম্মা বুগিয়া আ'লাইহি; b-gh-y / ব-গ-য় – to transgress, oppress // bughiya // Cognate: [Cognate: none])
22:60d: لَيَنصُرَنَّهُ اللَّهُ Allah will surely help him. (লাইয়ান্সুরান্নাহুল্লা-হ্; n-ṣ-r / ন-স-র – to help, give victory // layanṣurannahu // Cognate: Aramaic: nְṣַר "to watch, guard")
22:60e: إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ Indeed, Allah is Pardoning and Forgiving. (ইন্নাল্লা-হা লাআ'ফুওউন্ গাফূর; '-f-w / আ'-ফ-ও – to pardon, efface // la'afuwwun // Cognate: [Cognate: none]; gh-f-r / গ-ফ-র – to forgive, cover // ghafūrun // Cognate: Syriac: kafar "to cover")
Tafsīr 22:60:
This verse establishes a divine principle concerning justice and oppression, affirming the right to retaliate in a manner proportionate to the harm received. It then offers a special promise that if one who has retaliated justly is then subjected to further oppression, God will undoubtedly grant them victory ('naṣr'). This principle of justice is immediately balanced by a reminder of God's nature as 'Afuww' (the Pardoner) and 'Ghafūr' (the Forgiver), encouraging a preference for clemency.
Verse 22:62: The Truth and the Falsehood
22:62a: ذَٰلِكَ بِأَنَّ اللَّهَ That is because Allah (যা-লিকা বিআন্নাল্লা-হা; [No Root]; [No Root]; [No Root])
22:62b: هُوَ الْحَقُّ is the Truth, (হুওয়াল্-হাক্ব্ִক্বু; ḥ-q-q / হ-ক-ক – truth, right // al-ḥaqqu // Cognate: Aramaic: ḥaqqā "truth")
22:62c: وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ and that which they call upon besides Him (ওয়া আন্না মা- ইয়াদ্'ঊ'না মিন্ দূনিহী; d-'-w / দ-আ'-ও – to call, invoke // yad'ūna // Cognate: Syriac: d'ā "to call upon"; d-w-n / দ-ও-ন – besides // dūnihi // Cognate: [Cognate: none])
22:62d: هُوَ الْبَاطِلُ is falsehood, (হুওয়াল্-বা-ত্বিল্; b-ṭ-l / ব-ত-ল – to be false, void // al-bāṭil // Cognate: [Cognate: none])
22:62e: وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ and because Allah is the Most High, the Grand. (ওয়া আন্নাল্লা-হা হুওয়াল্-'আলিইয়্যুল্-কাবীর; '-l-w / আ'-ল-ও – to be high, exalted // al-'aliyy // Cognate: Hebrew: 'elyōn "most high"; k-b-r / ক-ব-র – to be great, mighty // al-kabīr // Cognate: Aramaic: kabbīr "mighty")
Tafsīr 22:62:
This verse establishes the ultimate metaphysical reality that underpins monotheism, declaring that Allah is the singular, absolute Truth ('al-Ḥaqq'). Consequently, everything that is worshipped besides Him is, by definition, 'al-bāṭil'—falsehood, insubstantial, and devoid of reality. This is because He alone is 'al-'Aliyy' (the Supremely High) and 'al-Kabīr' (the Great), far exalted above any partner or comparison.
Verse 22:69: The Final Judgment
22:69a: اللَّهُ يَحْكُمُ بَيْنَكُمْ Allah will judge between you (আল্লা-হু ইয়াহ্কুমু বাইনাকুম্; ḥ-k-m / হ-ক-ম – to judge, rule // yaḥkumu // Cognate: Ugaritic: ḥkm "wise")
22:69b: يَوْمَ الْقِيَامَةِ on the Day of Resurrection (ইয়াওমাল্-ক্বিয়া-মাতি; y-w-m / য়-ও-ম – day // yawma // Cognate: Hebrew: yōm "day"; q-w-m / ক-ও-ম – to stand, rise // al-qiyāmah // Cognate: Aramaic: qəyāmtā "resurrection")
22:69c: فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ concerning that over which you used to differ. (ফীমা- কুন্তুম্ ফীহি তাখ্তালিফূন্; kh-l-f / খ-ল-ফ – to differ // takhtalifūn // Cognate: Aramaic: ḥălāp "instead of")
Tafsīr 22:69:
This verse serves as a concluding statement to the religious disputes and disagreements of this world. It defers the final resolution of all such conflicts to the Day of Resurrection, affirming that Allah Himself will be the ultimate judge ('yaḥkumu'). On that day, all matters of difference ('takhtalifūn') will be settled with perfect and absolute clarity.
Verse 22:73: The Parable of the Fly
22:73a: يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ O people, a parable is presented, (ইয়া--আইয়্যুহান্-না-সু দ্বুরiba মাছালুন্; ḍ-r-b / দ-র-ব – to strike, present // ḍuriba // Cognate: Ugaritic: ḍrb "to strike"; m-th-l / ম-ث-ল – like, parable // mathalun // Cognate: Akkadian: mašālu "to be equal")
22:73b: فَاسْتَمِعُوا لَهُ so listen to it. (ফাস্তামিঊ' লাহূ; s-m-' / স-ম-আ' – to hear, listen // istami'ū // Cognate: Akkadian: šemû "to hear")
22:73c: إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ Indeed, those you call upon besides Allah (ইন্নাল্লাযীনা তাদ্'ঊ'না মিন্ দূনিল্লা-হি; d-'-w / দ-আ'-ও – to call, invoke // tad'ūna // Cognate: Syriac: d'ā "to call upon")
22:73d: لَن يَخْلُقُوا ذُبَابًا will never create [even] a fly, (লাইঁ ইয়াখ্লুক্বূ যুবা-বান্; kh-l-q / খ-ল-ক – to create // yakhluqū // Cognate: Syriac: ḥlaq "to allot"; dh-b-b / য-ব-ব – fly // dhubāban // Cognate: Hebrew: zəḇūḇ "fly")
22:73e: وَلَوِ اجْتَمَعُوا لَهُ even if they gathered together for that purpose. (ওয়া লাওয়িজ্ তামাঊ' লাহূ; j-m-' / জ-ম-আ' – to gather // ijtama'ū // Cognate: Ge'ez: jam'a "to collect")
22:73f: وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا And if the fly should steal away from them a thing, (ওয়া ইঁই ইয়াস্লুব্হুমুয ্-যুবা-বু শাইআন্; s-l-b / স-ল-ব – to snatch, steal // yaslubhumu // Cognate: [Cognate: none])
22:73g: لَّا يَسْتَنقِذُوهُ مِنْهُ they could not recover it from him. (লা- ইয়াস্তান্ক্বিযূহু মিন্হু; n-q-dh / ন-ক-য – to rescue, recover // yastanqidhūhu // Cognate: [Cognate: none])
22:73h: ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ Weak are the seeker and the sought! (দ্বোয়াউ'ফাত্ ত্বোয়া-লিবু অল্-মাৎলূব্; ḍ-'-f / দ-আ'-ফ – to be weak // ḍa'ufa // Cognate: [Cognate: none]; ṭ-l-b / ত-ল-ব – to seek // al-ṭālibu // Cognate: [Cognate: none])
Tafsīr 22:73:
This verse presents a powerful and humiliating parable to demonstrate the utter impotence of all false deities, challenging humanity to listen closely. It states that all the idols combined could not even create something as seemingly insignificant as a fly, and they are so powerless that if a fly were to snatch something from them, they would be unable to retrieve it. The verse concludes with a definitive statement of weakness, condemning both the idol-worshipper ('al-ṭālib') and the idol itself ('al-maṭlūb').
Verse 22:78: The Chosen Faith
22:78a: وَجَاهِدُوا فِي اللَّهِ And strive for Allah (ওয়া জা-হিদূ ফিল্লা-হি; j-h-d / জ-হ-দ – to strive, struggle // jāhidū // Cognate: [Cognate: none])
22:78b: حَقَّ جِهَادِهِ with the striving due to Him. (হাক্ব্ִক্বা জিহা-দিহ্; ḥ-q-q / হ-ক-ক – truth, right, due // ḥaqqa // Cognate: Aramaic: ḥaqqā "truth")
22:78c: هُوَ اجْتَبَاكُمْ He has chosen you (হুওয়াজ্ তাবা-কুম্; j-b-y / জ-ব-য় – to choose, select // ijtabākum // Cognate: [Cognate: none])
22:78d: وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ and has not placed upon you in the religion any hardship. (ওয়া মা- জাআ'লা আ'লাইকুম্ ফিদ্-দীনি মিন্ হারাজ্; j-'-l / জ-আ'-ল – to make, place // ja'ala // Cognate: [Cognate: none]; d-y-n / দ-য়-ন – religion // al-dīn // Cognate: Aramaic: dīnā "judgment"; ḥ-r-j / হ-র-জ – hardship, constriction // ḥaraj // Cognate: [Cognate: none])
Tafsīr 22:78:
This verse commands believers to engage in 'jihād' for God's cause with the utmost sincerity and effort that is His due. It frames this command within the context of divine favor, reminding them that God has specifically chosen them ('ijtabākum') for this path and has designed the religion ('dīn') to be free from any unbearable hardship ('ḥaraj'), making their duty achievable.
Verse 23:14: The Stages of Creation
23:14a: ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً Then We made the sperm-drop into a clinging clot, (ছুম্মা খলাক্ব্নান্-নুত্ব্ফাতা আ'লাক্বাতান্; kh-l-q / খ-ল-ক – to create // khalaqnā // Cognate: Syriac: ḥlaq "to allot"; n-ṭ-f / ন-ত-ফ – drop // al-nuṭfah // Cognate: [Cognate: none]; '-l-q / আ'-ল-ক – to cling // 'alaqatan // Cognate: [Cognate: none])
23:14b: فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً and We made the clot into a chewed-like lump, (ফাখলাক্বْنাল্-'আলাক্বাতা মুদ্ব্গাতান্; m-ḍ-gh / ম-দ-গ – to chew // muḍghatan // Cognate: [Cognate: none])
23:14c: فَخَلَقْنَا الْمُضْغَةَ عِظَامًا and We made the lump into bones, (ফাখলাক্বْنাল্-মুদ্ব্গাতা ই'য-মান্; '-ẓ-m / আ'-য-ম – bone // 'iẓāman // Cognate: Hebrew: 'eṣem "bone")
23:14d: فَكَسَوْنَا الْعِظَامَ لَحْمًا and We clothed the bones with flesh; (ফাকাসাওনাল্-'ইয-মা লাহ্মান্; k-s-w / ক-স-ও – to clothe // kasawnā // Cognate: [Cognate: none]; l-ḥ-m / ল-হ-ম – flesh, meat // laḥman // Cognate: Aramaic: laḥmā "bread")
23:14e: ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ then We developed it into another creation. (ছুম্মা আন্শা'না-হু খল্ক্বান্ আ-খর্; n-sh-' / ন-শ-ء – to bring forth, develop // ansha'nāhu // Cognate: [Cognate: none])
23:14f: فَتَبَارَكَ اللَّهُ So blessed is Allah, (ফাতাবা-রকাল্লা-হু; b-r-k / ব-র-ক – to bless // fatabāraka // Cognate: Hebrew: bārak "to bless")
23:14g: أَحْسَنُ الْخَالِقِينَ the best of creators. (আহ্সানুল্-খ-লিক্বীন্; ḥ-s-n / হ-স-ন – to be good, best // aḥsanu // Cognate: Ugaritic: ḥsn "goodness"; kh-l-q / খ-ল-ক – creator // al-khāliqīn // Cognate: Syriac: ḥlaq "to allot")
Tafsīr 23:14:
This verse details the miraculous stages of embryonic development, presenting a sequence of transformations from a sperm-drop to a clinging clot, then to a lump of flesh, then the formation of bones which are subsequently clothed with flesh, culminating in a new and distinct creation (the ensouled human). This breathtaking display of creative power prompts the exclamation 'fatabāraka Allāh', affirming that God is the most blessed and the absolute best of all who create.
Verse 23:91: The Illogic of Polytheism
23:91a: مَا اتَّخَذَ اللَّهُ مِن وَلَدٍ Allah has not taken any son, (মা ত্তাখাযাল্লা-হু মিওঁ ওয়ালাদিওঁ; '-kh-dh / ء-খ-য – to take // itakhadha // Cognate: Ugaritic: aḥd "to seize"; w-l-d / ও-ল-দ – to beget, child // waladin // Cognate: Hebrew: yeled "child")
23:91b: وَمَا كَانَ مَعَهُ مِنْ إِلَٰهٍ nor has there ever been with Him any deity. (ওয়া মা- কা-না মাআ'হূ মিন্ ইলা-হিন্; '-l-h / ء-ল-হ – god, deity // ilāhin // Cognate: Ugaritic: il "god")
23:91c: إِذًا لَّذَهَبَ كُلُّ إِلَٰهٍ If there had been, each deity would have taken away (ইযাল্ লাযাহাবা কুল্লু ইলা-হিম্; dh-h-b / য-হ-ব – to go, take away // ladhahaba // Cognate: [Cognate: none])
23:91d: بِمَا خَلَقَ what it had created, (বিমা- খলাক্বা; kh-l-q / খ-ল-ক – to create // khalaqa // Cognate: Syriac: ḥlaq "to allot")
23:91e: وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ and some of them would have sought to overcome others. (ওয়ালাআ'লা- বা'দ্বুহুম্ আ'লা- বা'দ্ব্; '-l-w / আ'-ল-ও – to rise above, overcome // la'alā // Cognate: Hebrew: 'elyōn "most high")
Tafsīr 23:91:
This verse presents a two-part logical refutation of polytheism, first denying that God has taken a son or that any other gods exist alongside Him. It then explains the chaotic consequence that would ensue if multiple gods did exist: each would become independent with its own creation, leading to cosmic conflict and a struggle for supremacy, a scenario disproven by the observable harmony of the universe.
Verse 23:116: The True Sovereign
23:116a: فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ So exalted is Allah, the Sovereign, the Truth; (ফাতাআ'-লাল্লা-হুল্-মালিকুল্-হাক্ব্ִক্ব্; '-l-w / আ'-ল-ও – to be high, exalted // fata'ālā // Cognate: Hebrew: 'elyōn "most high"; m-l-k / ম-ল-ক – to possess, rule // al-malik // Cognate: Akkadian: malku "king"; ḥ-q-q / হ-ক-ক – truth, right // al-ḥaqq // Cognate: Aramaic: ḥaqqā "truth")
23:116b: لَا إِلَٰهَ إِلَّا هُوَ there is no deity except Him, (লা--ইলা-হা ইল্লা- হুওয়া; '-l-h / ء-ল-হ – god, deity // ilāha // Cognate: Ugaritic: il "god")
23:116c: رَبُّ الْعَرْشِ الْكَرِيمِ the Lord of the Noble Throne. (রব্বুল্-'আর্শিল্-কারীম্; r-b-b / র-ব-ব – lord, sustainer // rabbu // Cognate: Ugaritic: rb "chief"; '-r-sh / আ'-র-শ – throne // al-'arsh // Cognate: Ugaritic: 'rš "couch"; k-r-m / ক-র-ম – to be noble, generous // al-karīm // Cognate: Ugaritic: krm "vineyard" [semantic shift to nobility])
Tafsīr 23:116:
This verse serves as a declaration of God's supreme majesty following a refutation of the idea that creation was purposeless. It exalts Him as 'al-Malik al-Ḥaqq'—the one true and ultimate Sovereign Reality. This sovereignty is affirmed by the core tenet of monotheism ('lā ilāha illā huwa') and His status as the Lord of the Noble Throne, the symbolic seat of His absolute and generous dominion over all creation.
Verse 24:2: The Punishment for Adultery
24:2a: الزَّانِيَةُ وَالزَّانِي The female adulterer and the male adulterer, (য্-যা-নিয়াতু ওয়ায্-যা-নী; z-n-y / য-ন-য় – to fornicate, adulterate // al-zāniyatu // Cognate: Hebrew: zānāh "to be a harlot")
24:2b: فَاجْلِدُوا كُلَّ وَاحِدٍ مِّنْهُمَا flog each one of them (ফাজ্লিদূ কুল্লা ওয়া-হিদিম্ মিন্হুমা-; j-l-d / জ-ল-দ – to strike the skin, flog // fajlidū // Cognate: Hebrew: geled "skin")
24:2c: مِائَةَ جَلْدَةٍ with a hundred stripes. (মিআতা জাল্দাহ্; m-'-y / ম-ء-য় – hundred // mi'ata // Cognate: Hebrew: mē'āh "hundred")
24:2d: وَلَا تَأْخُذْكُم بِهِمَا رَأْفَةٌ And let not pity for them seize you (ওয়ালা- তা'খুয্কুম্ বিহিমা- রা'ফাতুন্; '-kh-dh / ء-খ-য – to take, seize // ta'khudhkum // Cognate: Ugaritic: aḥd "to seize"; r-'-f / র-ء-ফ – to be kind, pity // ra'fatun // Cognate: [Cognate: none])
24:2e: فِي دِينِ اللَّهِ in the religion of Allah, (ফী দীনিল্লা-হি; d-y-n / দ-য়-ন – religion, law // dīn // Cognate: Aramaic: dīnā "judgment")
24:2f: إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ if you believe in Allah and the Last Day. (ইন কুন্তুম্ তু'মিনূনা বিল্লা-হি অল্-ইয়াওমিল্-আ-খির; '-m-n / ء-ম-ন – to believe // tu'minūn // Cognate: Hebrew: he'ĕmīn "to believe")
Tafsīr 24:2:
This verse prescribes the specific legal punishment ('ḥadd') for unmarried individuals who engage in unlawful sexual intercourse, commanding one hundred lashes for both the man and the woman involved. It sternly warns the community against allowing misplaced pity to interfere with the implementation of God's law ('dīn Allāh'), explicitly linking the proper execution of this sentence to the sincerity of one's faith in God and the Last Day.
Verse 24:32: Facilitating Marriage
24:32a: وَأَنكِحُوا الْأَيَامَىٰ مِنكُمْ And marry the unmarried among you (ওয়া আনকিহুল্-আয়া-মা- মিন্কুম্; n-k-ḥ / ন-ক-হ – to marry // ankiḥū // Cognate: [Cognate: none]; '-y-m / ء-য়-ম – unmarried, widowed // al-ayāmā // Cognate: [Cognate: none])
24:32b: وَالصَّالِحِينَ مِنْ عِبَادِكُمْ and the righteous of your male slaves (ওয়াস্-স-লিহীনা মিন্ ই'বা-দিকুম্; ṣ-l-ḥ / স-ল-হ – to be righteous // al-ṣāliḥīn // Cognate: [Cognate: none]; '-b-d / আ'-ব-দ – to serve, slave // 'ibādikum // Cognate: Syriac: 'abdā "servant")
24:32c: وَإِمَائِكُمْ and your female slaves. (ওয়া ইমা--ইকুম্; '-m-w / ء-ম-ও – female slave // imā'ikum // Cognate: [Cognate: none])
24:32d: إِن يَكُونُوا فُقَرَاءَ If they should be poor, (ইঁই ইয়াকূনূ ফুক্বারা--আ; f-q-r / ফ-ক-র – to be poor // fuqarā'a // Cognate: Syriac: pəqar "needy")
24:32e: يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ Allah will enrich them from His bounty. (ইয়ুগ্নিহিমুল্লা-হু মিন্ ফাদ্ব্লিহ্; gh-n-y / গ-ন-য় – to be rich, enrich // yughnihimu // Cognate: [Cognate: none]; f-ḍ-l / ফ-দ-ল – to prefer, bounty // faḍlihi // Cognate: [Cognate: none])
Tafsīr 24:32:
This verse presents a social command to the Muslim community to facilitate marriage for all those who are single ('al-ayāmā'), including the righteous among their servants. It directly addresses the common obstacle of poverty, providing a divine reassurance that if the prospective couple is poor, Allah will enrich them from His boundless grace ('faḍl'). This encourages the community to prioritize marriage as a means of social stability and chastity, trusting in God's provision.
Verse 24:35: The Parable of Light
24:35a: اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ Allah is the Light of the heavens and the earth. (আল্লা-হু নুরুস্-সামা-ওয়া-তি অল্-আরদ্ব্; n-w-r / ন-ও-র – light // nūru // Cognate: Hebrew: nēr "lamp, light")
24:35b: مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ The example of His light is like a niche within which is a lamp, (মাছালু নূরিহী কামিশ্কা-তিন্ ফীহা- মিসবা-হ্; m-th-l / ম-ث-ল – example // mathalu // Cognate: Akkadian: mašālu "to be equal"; sh-k-w / শ-ক-ও – niche // mishkātin // Cognate: Ethiopic: maskot "window"; ṣ-b-ḥ / স-ব-হ – morning, lamp // miṣbāḥun // Cognate: [Cognate: none])
24:35c: الْمِصْبَاحُ فِي زُجَاجَةٍ the lamp is in glass, (ল্-মিসবা-হু ফী যুজা-জাতিন্; z-j-j / য-জ-জ – glass // zujājatin // Cognate: Akkadian: zakukītu "glass")
24:35d: الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ the glass as if it were a brilliant star (য্-যুজা-জাতু কাআন্নাহা- কাওকাবুন্ দুর্রিইয়্যুন্; k-w-k-b / ক-ও-ক-ব – star, planet // kawkabun // Cognate: Akkadian: kakkabu "star"; d-r-r / দ-র-র – pearl, brilliant // durriyyun // Cognate: Akkadian: dāru "to shine brightly")
24:35e: يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ lit from a blessed olive tree, (ইয়ূক্বাদু মিন্ শাজারতিম্ মুবা-রকাতিন্ যাইদূনাতিল্; w-q-d / ও-ক-দ – to kindle, light // yūqadu // Cognate: Ge'ez: waqada "to burn"; sh-j-r / শ-জ-র – tree // shajaratin // Cognate: [Cognate: none]; b-r-k / ব-র-ক – to bless // mubārakatin // Cognate: Hebrew: bārak "to bless"; z-y-t / য-য়-ত – olive // zaytūnatin // Cognate: Hebrew: zayiṯ "olive")
24:35f: لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ neither of the east nor of the west, (লা- শারক্বিইয়াতিওঁ ওয়ালা- গার্বিইয়্যাতিইঁ; sh-r-q / শ-র-ক – to rise, east // sharqiyyatin // Cognate: [Cognate: none]; gh-r-b / গ-র-ব – to set, west // gharbiyyatin // Cognate: [Cognate: none])
24:35g: يَكَادُ زَيْتُهَا يُضِيءُ whose oil would almost glow (ইয়াকা-দু যাইতুহা- ইউদ্বীউ; k-w-d / ক-ও-দ – to be on the verge of // yakādu // Cognate: [Cognate: none]; ḍ-w-' / দ-ও-ء – to glow, shine // yuḍī'u // Cognate: [Cognate: none])
24:35h: وَلَوْ لَمْ تَمْسَسْهُ نَارٌ even if untouched by fire. (ওয়া লাও লাম্ তাম্সাস্হু না-র্; m-s-s / ম-স-স – to touch // tamsashu // Cognate: Hebrew: māšaš "to feel, touch")
24:35i: نُّورٌ عَلَىٰ نُورٍ Light upon Light. (নূরুন্ আ'লা- নূর্; n-w-r / ন-ও-র – light // nūrun // Cognate: Hebrew: nēr "lamp, light")
24:35j: يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ Allah guides to His light whom He wills. (ইয়াহ্দিল্লা-হু লিনূরিহী মাইঁ ইয়াশা--উ; h-d-y / হ-দ-য় – to guide // yahdī // Cognate: Syriac: hedayā "guidance")
24:35k: وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ And Allah presents parables for the people, (ওয়া ইয়াড্রিবুল্লা-হুল্-আম্ছা-লা লিন্না-সি; ḍ-r-b / দ-র-ব – to strike, present // yaḍribu // Cognate: Ugaritic: ḍrb "to strike")
24:35l: وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ and Allah is Knowing of all things. (ওয়াল্লা-হু বিকুল্লি শাইইন আ'লীম্; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 24:35:
Known as the Verse of Light, this ayah begins with the profound declaration that 'Allāhu nūru al-samāwāti wa-al-arḍ'—He is the ultimate source of all physical and spiritual light and enlightenment in the universe. His light in the heart of a believer is then described through an intricate parable of a brilliant lamp in a niche, whose fuel is from a blessed, perfectly situated olive tree, producing a light so pure it shines on its own, an image culminating in the phrase 'Nūrun 'alā Nūr' (Light upon Light). This divine light is not attained by all; rather, God guides to it whomever He wills, presenting these parables for reflection, as He has perfect knowledge of all things.
Verse 25:3: The Powerless Deities
25:3a: وَاتَّخَذُوا مِن دُونِهِ آلِهَةً But they have taken besides Him gods (ওয়াত্তাখাযূ মিন্ দূনিহীই আ-লিহাতাল্; '-kh-dh / ء-খ-য – to take // wattakhadhū // Cognate: Ugaritic: aḥd "to seize"; '-l-h / ء-ল-হ – god, deity // ālihatan // Cognate: Ugaritic: il "god")
25:3b: لَّا يَخْلُقُونَ شَيْئًا who create nothing, (লা- ইয়াখ্লুক্বূনা শাইআওঁ; kh-l-q / খ-ল-ক – to create // yakhluqūna // Cognate: Syriac: ḥlaq "to allot")
25:3c: وَهُمْ يُخْلَقُونَ while they are themselves created, (ওয়া হুম্ ইউখ্লাক্বূনা; kh-l-q / খ-ল-ক – to create // yukhlaqūn // Cognate: Syriac: ḥlaq "to allot")
25:3d: وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ and possess not for themselves (ওয়ালা- ইয়াম্লিকূনা লিআন্ফুসিহিম্; m-l-k / ম-ল-ক – to possess // yamlikūna // Cognate: Akkadian: malku "king")
25:3e: ضَرًّا وَلَا نَفْعًا any harm or benefit, (দ্বোয়ার্রাওঁ ওয়ালা- নাফ্'আওঁ; ḍ-r-r / দ-র-র – to harm // ḍarran // Cognate: [Cognate: none]; n-f-' / ন-ফ-আ' – to benefit // naf'an // Cognate: [Cognate: none])
25:3f: وَلَا يَمْلِكُونَ مَوْتًا and they possess not [the power of] death (ওয়ালা- ইয়াম্লিকূনা মাওতাওঁ; m-w-t / ম-ও-ত – to die // mawtan // Cognate: Akkadian: mūtu "death")
25:3g: وَلَا حَيَاةً وَلَا نُشُورًا or life or resurrection. (ওয়ালা- হায়া-তাওঁ ওয়ালা- নুশূরা; ḥ-y-y / হ-য়-য় – to live // ḥayātan // Cognate: Hebrew: ḥayyīm "life"; n-sh-r / ন-শ-র – to spread, resurrect // nushūran // Cognate: [Cognate: none])
Tafsīr 25:3:
This verse exposes the complete irrationality of idolatry by detailing the absolute powerlessness of the false deities worshipped besides God. It points out the fundamental contradiction that these 'gods' are themselves created beings who cannot create anything. They are utterly impotent, lacking any power to benefit or harm even themselves, let alone control the ultimate realities of life, death, and resurrection.
Verse 25:31: The Divine Guide and Helper
25:31a: وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ And thus have We made for every prophet (ওয়া কাযা-লিকা জাআ'ল্না- লিকুল্লি নাবিইয়্যিন্; j-'-l / জ-আ'-ল – to make, place // ja'alnā // Cognate: [Cognate: none]; n-b-' / ন-ব-ء – to prophesize // nabiyyin // Cognate: Akkadian: nabû "to call")
25:31b: عَدُوًّا مِّنَ الْمُجْرِمِينَ an enemy from among the criminals. (আ'দুওওয়াম্ মিনাল্-মুজরিমীন্; '-d-w / আ'-দ-ও – to be an enemy // 'aduwwan // Cognate: Hebrew: 'āḏāh "to pass on"; j-r-m / জ-র-ম – to be guilty, criminal // al-mujrimīn // Cognate: [Cognate: none])
25:31c: وَكَفَىٰ بِرَبِّكَ But sufficient is your Lord (ওয়া কাফা- বিরব্বিকা; k-f-y / ক-ফ-য় – to be sufficient // kafā // Cognate: [Cognate: none]; r-b-b / র-ব-ব – lord, sustainer // birabbika // Cognate: Ugaritic: rb "chief")
25:31d: هَادِيًا وَنَصِيرًا as a guide and a helper. (হা-দিয়াওঁ ওয়া নসীরা; h-d-y / হ-দ-য় – to guide // hādiyan // Cognate: Syriac: hedayā "guidance"; n-ṣ-r / ন-স-র – to help, give victory // naṣīran // Cognate: Aramaic: nְṣַר "to watch, guard")
Tafsīr 25:31:
This verse establishes a universal pattern in prophetic history, stating that it is a divine decree ('ja'alnā') that every prophet will face enmity from the criminals of their time. However, this is immediately followed by a powerful reassurance for the Prophet Muhammad and all believers: the opposition of criminals is inconsequential, for God is perfectly sufficient ('kafā') as both a 'Hādī' (a Guide to the right path) and a 'Naṣīr' (a Helper who grants victory).
Verse 25:58: Trust in the Ever-Living
25:58a: وَتَوَكَّلْ عَلَى الْحَيِّ And rely upon the Ever-Living (ওয়া তাওয়াক্কাল্ আ'লাল্-হাইইয়্যি; w-k-l / ও-ক-ল – to entrust, rely // tawakkal // Cognate: [Cognate: none]; ḥ-y-y / হ-য়-য় – to live // al-ḥayy // Cognate: Hebrew: ḥāyāh "to live")
25:58b: الَّذِي لَا يَمُوتُ who does not die, (ল্লাযী লা- ইয়ামূতু; m-w-t / ম-ও-ত – to die // yamūtu // Cognate: Akkadian: mūtu "death")
25:58c: وَسَبِّحْ بِحَمْدِهِ and exalt [Him] with His praise. (ওয়া সাব্বিহ্ বিহাম্দিহী; s-b-ḥ / স-ব-হ – to praise, glorify // sabbiḥ // Cognate: [Cognate: none]; ḥ-m-d / হ-ম-দ – to praise // biḥamdihi // Cognate: Ge'ez: ḥamada "to thank")
25:58d: وَكَفَىٰ بِهِ And sufficient is He (ওয়া কাফা- বিহী; k-f-y / ক-ফ-য় – to be sufficient // kafā // Cognate: [Cognate: none])
25:58e: بِذُنُوبِ عِبَادِهِ خَبِيرًا as Aware of the sins of His servants. (বিযুনূবি ই'বা-দিহী খবীরা; dh-n-b / য-ন-ব – misdeed, sin // dhunūbi // Cognate: Hebrew: zānāḇ "tail, end"; '-b-d / আ'-ব-দ – to serve, worship // 'ibādihi // Cognate: Syriac: 'abdā "servant"; kh-b-r / খ-ব-র – to be aware, acquainted // khabīran // Cognate: Akkadian: ḫabāru "to be noisy" [antiphrasis])
Tafsīr 25:58:
This verse commands the Prophet to place his ultimate reliance ('tawakkul') upon the only One who is truly worthy of it: 'al-Ḥayy,' the Ever-Living, who is immune to death and decay. This act of trust is to be coupled with the act of glorifying Him ('sabbiḥ'). The verse concludes by stating that God's sufficiency as a guardian is rooted in His perfect awareness ('Khabīr') of every sin His servants commit, leaving no matter hidden from Him.
Verse 25:59: The Creator and the Merciful
25:59a: الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ He who created the heavens and the earth (আল্লাযী খলাক্বস্-সামা-ওয়া-তি অল্-আরদ্বোয়া; kh-l-q / খ-ল-ক – to create // khalaqa // Cognate: Syriac: ḥlaq "to allot"; s-m-w / স-ম-ও – heaven, sky // al-samāwāt // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
25:59b: وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ and what is between them in six days, (ওয়া মা- বাইনাহুমা- ফী সিত্তাতি আইয়্যা-মিন্; s-t-t / স-ত-ত – six // sittati // Cognate: Hebrew: šeš "six"; y-w-m / য়-ও-ম – day // ayyāmin // Cognate: Hebrew: yōm "day")
25:59c: ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ then established Himself above the Throne - (ছুম্মা স্-তাওয়া- আ'লাল্-'আর্শি; s-w-y / স-ও-য় – to be equal, establish // istawā // Cognate: [Cognate: none]; '-r-sh / আ'-র-শ – throne // al-'arsh // Cognate: Ugaritic: 'rš "couch")
25:59d: الرَّحْمَٰنُ the Most Merciful. (র্-রহমা-নু; r-ḥ-m / র-হ-ম – to have mercy // al-raḥmān // Cognate: Aramaic: Raḥmānā "the Merciful One")
25:59e: فَاسْأَلْ بِهِ خَبِيرًا So ask about Him one who is well-acquainted. (ফাস্আল্ বিহী খবীরা; s-'-l / স-ء-ল – to ask // fas'al // Cognate: Ge'ez: sa'ala "to ask"; kh-b-r / খ-ব-র – to be aware, acquainted // khabīran // Cognate: Akkadian: ḫabāru "to be noisy" [antiphrasis])
Tafsīr 25:59:
This verse identifies the true object of worship as the Creator of the entire cosmos, who accomplished this magnificent creation in six 'days' (periods) and then established His authority over all of it from the Throne. This awesome Creator is then identified by His most encompassing attribute of mercy, 'al-Raḥmān'. The verse concludes by advising that the only way to truly know Him is to seek knowledge from one who is already 'Khabīr' (well-acquainted) with Him, referring to the Prophet himself or the revelation he brought.
Verse 27:40: The Test of Gratitude
27:40a: قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ Said the one who had knowledge from the Scripture, (ক্ব-লাল্লাযী ই'ন্দাহূ ই'ল্মুম্ মিনাল্-কিতা-বি; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice"; '-l-m / আ'-ল-ম – knowledge // 'ilmun // Cognate: Hebrew: 'ālam "to be hidden"; k-t-b / ক-ত-ব – book // al-kitāb // Cognate: Hebrew: kəṯāḇ "writing")
27:40b: أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ "I will bring it to you before your glance returns to you." (আনা আ-তীকা বিহী ক্বাব্লা আইঁ ইয়ার্তাদ্দা ইলাইকা ত্বোয়ারফুকা; '-t-y / ء-ত-য় – to come, bring // ātīka // Cognate: Moabite: 'th "to come"; r-d-d / র-দ-দ – to return // yartadda // Cognate: [Cognate: none]; ṭ-r-f / ত-র-ফ – to blink, glance // ṭarfuka // Cognate: [Cognate: none])
27:40c: فَلَمَّا رَآهُ مُسْتَقِرًّا عِندَهُ And when [Solomon] saw it placed before him, (ফালাম্মা- রআ-হু মুস্তাক্বিররান্ ই'ন্দাহূ; r-'-y / র-ء-য় – to see // ra'āhu // Cognate: Ugaritic: r'y "to see"; q-r-r / ক-র-র – to rest, be placed // mustaqirran // Cognate: Aramaic: qərar "to remain")
27:40d: قَالَ هَٰذَا مِن فَضْلِ رَبِّي he said, "This is from the grace of my Lord (ক্ব-লা হা-যা- মিন্ ফাদ্ব্লি রব্বী; f-ḍ-l / ফ-দ-ল – grace, bounty // faḍli // Cognate: [Cognate: none]; r-b-b / র-ব-ব – lord // rabbī // Cognate: Ugaritic: rb "chief")
27:40e: لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ to test me whether I am grateful or ungrateful. (লিয়াব্লুওয়ানীই আআশ্কুরু আম্ আক্ফুর; b-l-w / ব-ল-ও – to test, try // liyabluwanī // Cognate: [Cognate: none]; sh-k-r / শ-ক-র – to be grateful // a'ashkuru // Cognate: Hebrew: šākar "to hire, reward"; k-f-r / ক-ফ-র – to be ungrateful // akfuru // Cognate: Akkadian: kapāru "to wipe off")
27:40f: وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ And whoever is grateful - his gratitude is only for [the benefit of] himself. (ওয়া মান শাকারা ফাইন্নামা- ইয়াশ্কুরু লিনাফ্সিহ্; n-f-s / ন-ফ-স – soul, self // linafsihi // Cognate: Hebrew: nefeš "soul")
27:40g: وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ And whoever is ungrateful - then indeed, my Lord is Self-Sufficient and Generous." (ওয়া মান কাফারা ফাইন্না রব্বী গানিইয়্যুন্ কারীম্; gh-n-y / গ-ন-য় – to be rich, self-sufficient // ghaniyyun // Cognate: [Cognate: none]; k-r-m / ক-র-ম – to be noble, generous // karīmun // Cognate: Ugaritic: krm "vineyard")
Tafsīr 27:40:
This verse recounts the miraculous transport of the Queen of Sheba's throne to Solomon in the blink of an eye, an act which Solomon immediately recognized not as a display of his own power, but as a grace ('faḍl') and a test ('liyabluwanī') from his Lord to see if he would respond with gratitude ('shukr') or ingratitude ('kufr'). His reflection establishes a profound principle: gratitude benefits only the grateful person, while ingratitude does not diminish God, who is absolutely 'Ghanī' (Self-Sufficient) and 'Karīm' (Generous).
Verse 27:62: The Responder to the Distressed
27:62a: أَمَّن يُجِيبُ الْمُضْطَرَّ Is He [not best] who responds to the desperate one (আম্মাইঁ ইয়্যুজীবুল্-মুদ্ব্ত্বোয়ার্রা; j-w-b / জ-ও-ব – to answer, respond // yujību // Cognate: [Cognate: none]; ḍ-r-r / দ-র-র – to harm, compel // al-muḍṭarra // Cognate: [Cognate: none])
27:62b: إِذَا دَعَاهُ when he calls upon Him, (ইযা- দাআ'-হু; d-'-w / দ-আ'-ও – to call, invoke // da'āhu // Cognate: Syriac: d'ā "to call upon")
27:62c: وَيَكْشِفُ السُّوءَ and removes the evil, (ওয়া ইয়াক্শিফুস্-সূ--আ; k-sh-f / ক-শ-ফ – to uncover, remove // yakshifu // Cognate: Akkadian: kasāpu "to cut off"; s-w-' / স-ও-ء – to be evil, harm // al-sū'a // Cognate: Ge'ez: śawwe'a "bad")
27:62d: وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ and makes you inheritors of the earth? (ওয়া ইয়াজ্'আলুকুম্ খুলাফা--আল্-আরদ্ব্; j-'-l / জ-আ'-ল – to make, place // yaj'alukum // Cognate: [Cognate: none]; kh-l-f / খ-ল-ফ – to succeed, inherit // khulafā'a // Cognate: Aramaic: ḥălāp "instead of"; '-r-ḍ / ء-র-দ – earth // al-arḍ // Cognate: Akkadian: erṣetu "earth")
27:62e: أَإِلَٰهٌ مَّعَ اللَّهِ Is there a deity with Allah? (আইলা-হুম্ মাআ'ল্লা-হ্; '-l-h / ء-ল-হ – god, deity // a-ilāhun // Cognate: Ugaritic: il "god")
Tafsīr 27:62:
This verse presents a powerful rhetorical question to the polytheists, asking them to identify who, other than God, answers the call of the truly desperate ('al-muḍṭarr') in their moment of need, removes their affliction, and grants humanity stewardship over the earth. The self-evident answer—that only Allah does these things—is meant to expose the irrationality of associating other deities with Him.
Verse 28:56: Guidance is from God
28:56a: إِنَّكَ لَا تَهْدِي Indeed, you do not guide (ইন্নাকা লা- তাহ্দী; h-d-y / হ-দ-য় – to guide // tahdī // Cognate: Syriac: hedayā "guidance")
28:56b: مَنْ أَحْبَبْتَ whom you love, (মান্ আহ্বাব্তা; ḥ-b-b / হ-ব-ব – to love // aḥbabta // Cognate: Ugaritic: ḥbb "to love")
28:56c: وَلَٰكِنَّ اللَّهَ يَهْدِي but Allah guides (ওয়ালা-কিন্নাল্লা-হা ইয়াহ্দী; h-d-y / হ-দ-য় – to guide // yahdī // Cognate: Syriac: hedayā "guidance")
28:56d: مَن يَشَاءُ whom He wills. (মাইঁ ইয়াশা--উ; sh-y-' / শ-য়-ء – to will, wish // yashā'u // Cognate: [Cognate: none])
28:56e: وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ And He is most knowing of the [rightly] guided. (ওয়া হুওয়া আ'লামু বিল্মুহ্তাদীন্; '-l-m / আ'-ল-ম – to know // a'lamu // Cognate: Hebrew: 'ālam "to be hidden"; h-d-y / হ-দ-য় – to guide // al-muhtadīn // Cognate: Syriac: hedayā "guidance")
Tafsīr 28:56:
This verse clarifies the distinction between the human role of conveying the message and the divine prerogative of bestowing true guidance ('hidāyah'). It directly informs the Prophet Muhammad that he cannot ensure the guidance of those he loves; that power belongs exclusively to God, who guides whomever He wills. This divine choice is not arbitrary, as God has the most perfect knowledge ('a'lam') of those who are receptive to guidance.
Verse 28:58: The Ungrateful Town
28:58a: وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍ And how many a town have We destroyed (ওয়া কাম্ আহ্লাক্না- মিন্ ক্বারইয়াতিন্; h-l-k / হ-ল-ক – to destroy, perish // ahlaknā // Cognate: [Cognate: none]; q-r-y / ক-র-য় – town, settlement // qaryatin // Cognate: Syriac: qəritā "town")
28:58b: بَطِرَتْ مَعِيشَتَهَا which was insolent in its lifestyle. (বাতিরাত্ মাঈ'শাতাহা-; b-ṭ-r / ব-ত-র – to be ungrateful, insolent // baṭirat // Cognate: [Cognate: none]; '-y-sh / আ'-য়-শ – to live, livelihood // ma'īshatahā // Cognate: [Cognate: none])
28:58c: فَتِلْكَ مَسَاكِنُهُمْ And those are their dwellings, (ফাতিল্কা মাসা-কিনুহুম্; s-k-n / স-ক-ন – to dwell, reside // masākinuhum // Cognate: Akkadian: maškanu "dwelling")
28:58d: لَمْ تُسْكَن مِّن بَعْدِهِمْ uninhabited after them (লাম্ তুস্কাম্ মিম্ বা'দিহিম্; s-k-n / স-ক-ন – to be inhabited // tuskan // Cognate: Akkadian: maškanu "dwelling")
28:58e: إِلَّا قَلِيلًا except for a little. (ইল্লা- ক্বালীলা; q-l-l / ক-ল-ল – to be few, little // qalīlan // Cognate: Akkadian: qalālu "to be slight")
28:58f: وَكُنَّا نَحْنُ الْوَارِثِينَ And We were the inheritor. (ওয়া কুন্না- নাহ্নুল্-ওয়া-রিছীন্; w-r-th / ও-র-ث – to inherit // al-wārithīn // Cognate: [Cognate: none])
Tafsīr 28:58:
This verse serves as a historical warning, reminding listeners of the many prosperous towns destroyed by God because they became 'baṭirat'—arrogant, ungrateful, and reckless in their affluence. Their desolate and uninhabited ruins stand as a testament to their fate. The verse concludes with the declaration 'wa kunnā naḥnu al-wārithīn,' affirming that after all such civilizations perish, God alone remains as the ultimate inheritor of all they possessed.
Verse 28:88: The Enduring Face
28:88a: وَلَا تَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ And do not invoke with Allah another deity. (ওয়ালা- তাদ্'উ মাআ'ল্লা-হি ইলা-হান্ আ-খর্; d-'-w / দ-আ'-ও – to call, invoke // tad'u // Cognate: Syriac: d'ā "to call upon"; '-l-h / ء-ল-হ – god, deity // ilāhan // Cognate: Ugaritic: il "god"; '-kh-r / ء-খ-র – another // ākhara // Cognate: Ge'ez: 'aḫara "after")
28:88b: لَا إِلَٰهَ إِلَّا هُوَ There is no deity except Him. (লা--ইলা-হা ইল্লা- হুওয়া; [No Root]; [No Root]; [No Root])
28:88c: كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ Everything will be destroyed except His Face. (কুল্লু শাইইন হা-লিকুন্ ইল্লা- ওয়াজ্হাহ্; sh-y-' / শ-য়-ء – thing // shay'in // Cognate: Hebrew: shay "gift, tribute"; h-l-k / হ-ল-ক – to perish, be destroyed // hālikun // Cognate: [Cognate: none]; w-j-h / ও-জ-হ – face, countenance // wajhahu // Cognate: Ge'ez: wagih "face")
28:88d: لَهُ الْحُكْمُ To Him belongs the command, (লাহুল্-হুক্মু; ḥ-k-m / হ-ক-ম – to judge, command // al-ḥukm // Cognate: Ugaritic: ḥkm "wise")
28:88e: وَإِلَيْهِ تُرْجَعُونَ and to Him you will be returned. (ওয়া ইলাইহি তুর্জ্বাঊ'ন্; r-j-' / র-জ-আ' – to return // turja'ūn // Cognate: [Cognate: none])
Tafsīr 28:88:
This verse is a culminating declaration of absolute monotheism, strictly forbidding the invocation of any deity alongside Allah. It establishes the ultimate reality of existence: all of creation is ephemeral and subject to destruction ('hālikun'), with the sole exception of His 'Wajh' (Face, representing His eternal essence). All command ('ḥukm') and authority belong to Him, and the inevitable final destination for all is the return to Him.
Verse 29:19: The Cycle of Creation
29:19a: أَوَلَمْ يَرَوْا كَيْفَ Have they not seen how (আওয়ালাম্ ইয়ারাও কাইফা; r-'-y / র-ء-য় – to see, consider // yaraw // Cognate: Ugaritic: r'y "to see")
29:19b: يُبْدِئُ اللَّهُ الْخَلْقَ Allah originates creation, (ইয়্যুব্দিউল্লা-হুল্-খল্ক্বা; b-d-' / ব-দ-ء – to begin, originate // yubdi'u // Cognate: [Cognate: none]; kh-l-q / খ-ল-ক – to create // al-khalqa // Cognate: Syriac: ḥlaq "to allot")
29:19c: ثُمَّ يُعِيدُهُ then repeats it? (ছুম্মা ইউঈ'দুহূ; '-w-d / আ'-ও-দ – to return, repeat // yu'īduhu // Cognate: [Cognate: none])
29:19d: إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ Indeed, that for Allah is easy. (ইন্না যা-লিকা আ'লাল্লা-হি ইয়াসীর; y-s-r / য়-স-র – to be easy // yasīrun // Cognate: [Cognate: none])
Tafsīr 29:19:
This verse challenges humanity to observe the natural world as a proof for the resurrection, asking them to consider how God originates creation from nothing. It then posits a simple logical argument: the power that accomplishes the initial, more difficult act of originating creation can certainly accomplish the lesser act of repeating it. The verse concludes by affirming that this entire process is 'yasīr'—effortlessly easy for God.
Verse 30:8: The Call to Reflection
30:8a: أَوَلَمْ يَتَفَكَّرُوا فِي أَنفُسِهِم Have they not reflected within themselves? (আওয়ালাম্ ইয়াতাফাক্কারূ ফীই আন্ফুসিহিম্; f-k-r / ফ-ক-র – to think, reflect // yatafakkarū // Cognate: [Cognate: none]; n-f-s / ন-ফ-স – soul, self // anfusihim // Cognate: Hebrew: nefeš "soul")
30:8b: مَّا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ Allah did not create the heavens and the earth (মা- খলাক্বাল্লা-হুস্-সামা-ওয়া-তি অল্-আরদ্বোয়া; kh-l-q / খ-ল-ক – to create // khalaqa // Cognate: Syriac: ḥlaq "to allot")
30:8c: وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ and what is between them except in truth (ওয়া মা- বাইনাহুমা--ইল্লা- বিল্হাক্ব্ִক্বি; ḥ-q-q / হ-ক-ক – truth, right // bil-ḥaqq // Cognate: Aramaic: ḥaqqā "truth")
30:8d: وَأَجَلٍ مُّسَمًّى and for a specified term. (ওয়া আজালিম্ মুসাম্মান্; '-j-l / ء-জ-ল – term, appointed time // ajalin // Cognate: [Cognate: none]; s-m-w / স-ম-ও – to name // musamman // Cognate: Hebrew: šēm "name")
Tafsīr 30:8:
This verse rebukes those who are heedless by urging them to engage in 'tafakkur'—deep reflection upon their own existence and the world around them. Such contemplation would reveal that the entire cosmos was not created in vain, but 'bil-ḥaqq' (with purpose and truth) and for a specific, predetermined lifespan ('ajalin musamman'). This understanding of a purposeful and finite creation is intended to lead to belief in the Creator and the Hereafter.
Verse 30:25: The Divine Summons
30:25a: وَمِنْ آيَاتِهِ أَن تَقُومَ السَّمَاءُ And of His signs is that the heaven (ওয়া মিন্ আ-য়া-তিহীই আন্ তাক্বূমাস্-সামা--উ; '-y-y / ء-য়-য় – sign // āyātihi // Cognate: Hebrew: 'ōt "sign"; q-w-m / ক-ও-ম – to stand, be established // taqūma // Cognate: Aramaic: qūm "to stand"; s-m-w / স-ম-ও – heaven // al-samā' // Cognate: Akkadian: šamû "sky")
30:25b: وَالْأَرْضُ بِأَمْرِهِ and the earth stand by His command. (অল্-আরদ্বু বিআম্রিহ্; '-m-r / ء-ম-র – command // bi-amrihi // Cognate: Ugaritic: amr "to see, command")
30:25c: ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً Then when He calls you with a [single] call, (ছুম্মা ইযা- দাআ'-কুম্ দা'ওয়াতাম্; d-'-w / দ-আ'-ও – to call, invoke // da'ākum // Cognate: Syriac: d'ā "to call upon")
30:25d: مِّنَ الْأَرْضِ إِذَا أَنتُمْ تَخْرُجُونَ from the earth, at once you will emerge. (মিনাল্-আরদ্বি ইযা--আন্তুম্ তাখ্রুজূন্; kh-r-j / খ-র-জ – to go out, emerge // takhrujūn // Cognate: [Cognate: none])
Tafsīr 30:25:
This verse presents the stability of the cosmos—the heavens and earth standing firm by God's command alone—as one of His profound signs ('āyāt'). It then draws a parallel between this cosmic control and His power over resurrection: just as He sustains the universe with a command, a single summons ('da'wah') from Him will be sufficient to cause all of humanity to emerge instantly from the earth.
Verse 30:27: The Easier Repetition
30:27a: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ And it is He who originates creation, (ওয়া হুওয়াল্লাযী ইয়াব্দাউল্-খল্ক্বা; b-d-' / ব-দ-ء – to begin, originate // yabda'u // Cognate: [Cognate: none]; kh-l-q / খ-ল-ক – to create // al-khalqa // Cognate: Syriac: ḥlaq "to allot")
30:27b: ثُمَّ يُعِيدُهُ then repeats it, (ছুম্মা ইউঈ'দুহূ; '-w-d / আ'-ও-দ – to return, repeat // yu'īduhu // Cognate: [Cognate: none])
30:27c: وَهُوَ أَهْوَنُ عَلَيْهِ and that is easier for Him. (ওয়া হুওয়া আহ্ওয়ানু আ'লাইহি; h-w-n / হ-ও-ন – to be easy, light // ahwanu // Cognate: [Cognate: none])
30:27d: وَلَهُ الْمَثَلُ الْأَعْلَىٰ To Him belongs the highest attribute (ওয়া লাহুল্-মাছালুল্-আ'লা-; m-th-l / ম-ث-ল – like, attribute // al-mathalu // Cognate: Akkadian: mašālu "to be equal"; '-l-w / আ'-ল-ও – to be high, exalted // al-a'lā // Cognate: Hebrew: 'elyōn "most high")
30:27e: فِي السَّمَاوَاتِ وَالْأَرْضِ in the heavens and the earth. (ফিস্-সামা-ওয়া-তি অল্-আরদ্ব্; [No Root]; [No Root]; [No Root])
30:27f: وَهُوَ الْعَزِيزُ الْحَكِيمُ And He is the Exalted in Might, the Wise. (ওয়া হুওয়াল্-'আযীযুল্-হাকীম্; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to be wise // al-ḥakīm // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 30:27:
This verse once again employs the logical argument for resurrection, stating that the God who originates creation can certainly repeat it, a feat which is described as 'ahwan' (even easier) for Him, speaking in terms comprehensible to human logic. This ability stems from the fact that to Him belongs 'al-mathal al-a'lā'—the most sublime and perfect attributes—and is guaranteed by His nature as 'al-'Azīz' (the Almighty) and 'al-Ḥakīm' (the All-Wise).
Verse 30:50: The Traces of Mercy
30:50a: فَانظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ So look at the effects of the mercy of Allah - (ফান্যুর্ ইলা--আ-ছা-রি রহমাতিল্লা-হি; n-ẓ-r / ন-য-র – to see, look // unẓur // Cognate: Hebrew: nāṣar "to watch, guard"; '-th-r / ء-ث-র – trace, effect // āthāri // Cognate: Aramaic: 'atar "place"; r-ḥ-m / র-হ-ম – mercy // raḥmati // Cognate: Hebrew: raḥamim "mercy")
30:50b: كَيْفَ يُحْيِي الْأَرْضَ how He gives life to the earth (কাইফা ইয়ুহ্ইয়িল্-আরদ্বোয়া; ḥ-y-y / হ-য়-য় – to live, give life // yuḥyī // Cognate: Hebrew: ḥāyāh "to live"; '-r-ḍ / ء-র-দ – earth // al-arḍa // Cognate: Akkadian: erṣetu "earth")
30:50c: بَعْدَ مَوْتِهَا after its death. (বা'দা মাওতিহা-; m-w-t / ম-ও-ত – to die // mawtihā // Cognate: Akkadian: mūtu "death")
30:50d: إِنَّ ذَٰلِكَ لَمُحْيِي الْمَوْتَىٰ Indeed, that [same one] is the Giver of Life to the dead, (ইন্না যা-লিকা লামুহ্ইয়িল্-মাওতা-; ḥ-y-y / হ-য়-য় – to give life // lamuḥyī // Cognate: Hebrew: ḥāyāh "to live")
30:50e: وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ and He is over all things competent. (ওয়া হুওয়া আ'লা- কুল্লি শাইইন ক্বাদীর; q-d-r / ক-দ-র – to have power, be able // qadīrun // Cognate: Ge'ez: qadara "to be able")
Tafsīr 30:50:
This verse directs the observer to witness a tangible sign of divine power in the natural world: the revival of barren earth after rainfall, described here as the "effects of Allah's mercy." This observable miracle of rejuvenation in nature is then presented as a direct analogue and proof for the resurrection of the dead. The verse concludes that the God who accomplishes the former is most certainly 'Qadīr' (All-Powerful) to accomplish the latter.
Verse 31:12: Gratitude as Wisdom
31:12a: وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ And We had certainly given Luqman wisdom (ওয়া লাক্বাদ্ আ-তাইনা- লুক্বমা-নাল্-হিক্মাতা; '-t-y / ء-ত-য় – to come, give // ātaynā // Cognate: Moabite: 'th "to come"; l-q-m-n / ল-ক-ম-ন – Luqman // Luqmāna // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to be wise // al-ḥikmah // Cognate: Ugaritic: ḥkm "wise")
31:12b: أَنِ اشْكُرْ لِلَّهِ [saying], "Be grateful to Allah." (আনিশ্ কুর লিল্লা-হ্; sh-k-r / শ-ক-র – to be grateful, thank // ushkur // Cognate: Hebrew: šākar "to hire, reward")
31:12c: وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ And whoever is grateful is grateful only for [the benefit of] his own soul. (ওয়া মাইঁ ইয়াশ্কুর্ ফাইন্নামা- ইয়াশ্কুরু লিনাফ্সিহ্; n-f-s / ন-ফ-স – soul, self // linafsihi // Cognate: Hebrew: nefeš "soul")
31:12d: وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ And whoever is ungrateful - then indeed, Allah is Self-Sufficient, Praiseworthy. (ওয়া মান কাফারা ফাইন্নাল্লা-হা গানিইয়্যুন্ হামীদ্; k-f-r / ক-ফ-র – to be ungrateful // kafara // Cognate: Akkadian: kapāru "to wipe off"; gh-n-y / গ-ন-য় – to be rich, self-sufficient // ghaniyyun // Cognate: [Cognate: none]; ḥ-m-d / হ-ম-দ – to praise // ḥamīdun // Cognate: Ge'ez: ḥamada "to thank")
Tafsīr 31:12:
This verse introduces the sage Luqman, whose defining characteristic was the divine gift of 'ḥikmah' (wisdom). The very essence of this wisdom is immediately defined as gratitude ('shukr') to God. The verse then reiterates a key Qur'ānic principle: gratitude benefits only the practitioner, while ingratitude does no harm to God, who remains 'Ghanī' (Free of all need) and 'Ḥamīd' (Inherently Praiseworthy).
Verse 31:13: The Gravest Injustice
31:13a: وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ And [mention, O Muhammad], when Luqman said to his son (ওয়া ইয ক্ব-লা লুক্বমা-নু লিব্নিহী; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice"; b-n-y / ব-ন-য় – son // li-ibnihi // Cognate: Hebrew: bēn "son")
31:13b: وَهُوَ يَعِظُهُ while he was instructing him, (ওয়া হুওয়া ইয়াอิ'যুহূ; w-'-ẓ / ও-আ'-য – to admonish, instruct // ya'iẓuhu // Cognate: [Cognate: none])
31:13c: يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ "O my son, do not associate partners with Allah. (ইয়া- বুনাইয়া লা- তুশ্রিক্ বিল্লা-হ্; sh-r-k / শ-র-ক – to associate partners // tushrik // Cognate: Ge'ez: šaraka "to be a partner")
31:13d: إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ Indeed, association [with Him] is a great injustice." (ইন্নাশ্-শিরকা লাযুল্মুন্ আ'যীম্; ẓ-l-m / য-ল-ম – to wrong, do injustice // laẓulmun // Cognate: Ge'ez: ṣalmat "darkness"; '-ẓ-m / আ'-য-ম – to be great, mighty // 'aẓīmun // Cognate: [Cognate: none])
Tafsīr 31:13:
This verse presents the first and most crucial piece of advice from the wise Luqman to his son, delivered in a tone of loving instruction. The central prohibition is against 'shirk'—the act of associating anything with God in worship or sovereignty. The reason given for this prohibition defines its severity: it is not merely a sin, but 'ẓulmun 'aẓīm,' the most grievous and profound form of injustice possible.
Verse 31:26: The Dominion of God
31:26a: لِّلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ To Allah belongs whatever is in the heavens and the earth. (লিল্লা-হি মা- ফিস্-সামা-ওয়া-তি অল্-আরদ্ব্; s-m-w / স-ম-ও – heaven, sky // al-samāwāti // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
31:26b: إِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ Indeed, Allah - He is the Self-Sufficient, the Praiseworthy. (ইন্নাল্লা-হা হুওয়াল্-গানিইয়্যুল্-হামীদ্; gh-n-y / গ-ন-য় – to be rich, self-sufficient // al-ghaniyy // Cognate: [Cognate: none]; ḥ-m-d / হ-ম-দ – to praise // al-ḥamīd // Cognate: Ge'ez: ḥamada "to thank")
Tafsīr 31:26:
This verse asserts God's absolute ownership over all of creation, a dominion that necessitates no support or partnership. This total ownership explains His nature as 'al-Ghanī' (the Rich, the Self-Sufficient), as He who owns everything is in need of nothing. It also explains why He is 'al-Ḥamīd' (the Praiseworthy), as His perfect ownership and sustaining power make Him inherently worthy of all praise.
Verse 31:27: The Inexhaustible Words
31:27a: وَلَوْ أَنَّمَا فِي الْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ And if whatever trees upon the earth were pens (ওয়া লাও আন্নামা- ফিল্-আরদ্বি মিন্ শাজারতিন্ আক্ব্লা-মুওঁ; sh-j-r / শ-জ-র – tree // shajaratin // Cognate: [Cognate: none]; q-l-m / ক-ল-ম – pen // aqlāmun // Cognate: Greek: kalamos "reed")
31:27b: وَالْحَبْرُ يَمُدُّهُ مِن بَعْدِهِ and the sea [were ink], replenished thereafter (অল্-বাহ্রু ইয়ামুদ্দুহূ মিম্ বা'দিহী; b-ḥ-r / ব-হ-র – sea // al-baḥru // Cognate: Ugaritic: bḥr "sea"; m-d-d / ম-দ-দ – to extend, replenish // yamudduhu // Cognate: [Cognate: none])
31:27c: سَبْعَةُ أَبْحُرٍ by seven [more] seas, (সাব্'আতু আবহুরিమ్; s-b-' / স-ব-আ' – seven // sab'atu // Cognate: Hebrew: šeḇa' "seven"; b-ḥ-r / ব-হ-র – sea // abḥurin // Cognate: Ugaritic: bḥr "sea")
31:27d: مَّا نَفِدَتْ كَلِمَاتُ اللَّهِ the words of Allah would not be exhausted. (মা- নাফিদাত্ কালিমা-তুল্লা-হ্; n-f-d / ন-ফ-দ – to be exhausted // nafidat // Cognate: [Cognate: none]; k-l-m / ক-ল-ম – word // kalimātu // Cognate: Aramaic: kelmā "word")
31:27e: إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ Indeed, Allah is Exalted in Might, Wise. (ইন্নাল্লা-হা আ'যীযুন্ হাকীম্; '-z-z / আ'-য-য – to be mighty, noble // 'azīzun // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to be wise // ḥakīmun // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 31:27:
This verse uses a breathtaking hyperbole to illustrate the infinite nature of God's knowledge and words ('kalimāt Allāh'). It posits a scenario where all the trees on earth become pens and the sea, multiplied seven times over, becomes ink, yet even these vast resources would be depleted before the words of God could be fully recorded. This immeasurable quality is a direct reflection of His nature as ''Azīz' (the Almighty, whose power is limitless) and 'Ḥakīm' (the All-Wise, whose knowledge is boundless).
Verse 31:30: The Ultimate Reality
31:30a: ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ That is because Allah is the Truth, (যা-লিকা বিআন্নাল্লা-হা হুওয়াল্-হাক্ব্ִক্বু; ḥ-q-q / হ-ক-ক – truth, right // al-ḥaqqu // Cognate: Aramaic: ḥaqqā "truth")
31:30b: وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ الْبَاطِلُ and that which they call upon besides Him is falsehood, (ওয়া আন্না মা- ইয়াদ্'ঊ'না মিন্ দূনিহিল্-বা-ত্বিলু; d-'-w / দ-আ'-ও – to call, invoke // yad'ūna // Cognate: Syriac: d'ā "to call upon"; b-ṭ-l / ব-ত-ল – to be false, void // al-bāṭil // Cognate: [Cognate: none])
31:30c: وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ and because Allah is the Most High, the Grand. (ওয়া আন্নাল্লা-হা হুওয়াল্-'আলিইয়্যুল্-কাবীর; '-l-w / আ'-ল-ও – to be high, exalted // al-'aliyy // Cognate: Hebrew: 'elyōn "most high"; k-b-r / ক-ব-র – to be great, mighty // al-kabīr // Cognate: Aramaic: kabbīr "mighty")
Tafsīr 31:30:
This verse reaffirms the core message of monotheism by establishing a clear dichotomy between reality and illusion. It declares that Allah is 'al-Ḥaqq'—the one and only absolute Truth and ultimate Reality. It logically follows that any and every object of worship besides Him is inherently 'al-bāṭil'—falsehood, void, and without any real substance. This is because He alone is 'al-'Aliyy' (the Supremely High) and 'al-Kabīr' (the Incomparably Great).
Verse 31:34: The Keys of the Unseen
31:34a: إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ Indeed, Allah [alone] has knowledge of the Hour (ইন্নাল্লা-হা ই'ন্দাহূ ই'ল্মুস্-সা-'আতি; '-l-m / আ'-ল-ম – to know // 'ilmu // Cognate: Hebrew: 'ālam "to be hidden"; s-w-' / স-ও-আ' – hour, moment // al-sā'ah // Cognate: [Cognate: none])
31:34b: وَيُنَزِّلُ الْغَيْثَ and sends down the rain (ওয়া ইউনান্যিলুল্-গাইছা; n-z-l / ন-য-ল – to send down // yunazzilu // Cognate: [Cognate: none]; gh-y-th / গ-য়-ث – rain // al-ghayth // Cognate: [Cognate: none])
31:34c: وَيَعْلَمُ مَا فِي الْأَرْحَامِ and knows what is in the wombs. (ওয়া ইয়া'লামু মা- ফিল্-আরহা-মি; r-ḥ-m / র-হ-ম – womb, mercy // al-arḥām // Cognate: Hebrew: reḥem "womb")
31:34d: وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا And no soul perceives what it will earn tomorrow, (ওয়া মা- তাদ্রী নাফ্সুম্ মা-যা- তাক্সিবু গাদান্; d-r-y / দ-র-য় – to know, perceive // tadrī // Cognate: [Cognate: none]; n-f-s / ন-ফ-স – soul, self // nafsun // Cognate: Hebrew: nefeš "soul"; k-s-b / ক-স-ব – to earn, acquire // taksibu // Cognate: [Cognate: none]; gh-d-w / গ-দ-ও – tomorrow // ghadan // Cognate: [Cognate: none])
31:34e: وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ and no soul perceives in what land it will die. (ওয়া মা- তাদ্রী নাফ্সুম্ বিআইইয়্যি আরদ্বিন্ তামূতু; '-r-ḍ / ء-র-দ – earth, land // arḍin // Cognate: Akkadian: erṣetu "earth"; m-w-t / ম-ও-ত – to die // tamūtu // Cognate: Akkadian: mūtu "death")
31:34f: إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ Indeed, Allah is Knowing and Acquainted. (ইন্নাল্লা-হা আ'লীমুন্ খবীর; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden"; kh-b-r / খ-ব-র – to be aware, acquainted // khabīrun // Cognate: Akkadian: ḫabāru "to be noisy" [antiphrasis])
Tafsīr 31:34:
This verse enumerates five matters of 'al-ghayb' (the unseen) whose knowledge is exclusive to God, establishing a clear boundary for human understanding. These are: the timing of the Final Hour, the sending of rain, the details of what is in the womb, what a soul will earn in the future, and the place of one's death. The verse concludes by affirming that such comprehensive knowledge belongs only to Allah because He is 'Alīm' (All-Knowing) and 'Khabīr' (All-Acquainted).
Verse 32:22: The Gravest Wrongdoing
32:22a: وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ And who is more unjust than one who is reminded (ওয়া মান্ আয্লামু মিম্মান্ যুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুুু’; ẓ-l-m / য-ল-ম – to be unjust // aẓlamu // Cognate: Ge'ez: ṣalmat "darkness"; dh-k-r / য-ক-র – to remind // dhukkira // Cognate: Akkadian: zakāru "to speak, name")
32:22b: بِآيَاتِ رَبِّهِ of the verses of his Lord (বিআ-য়া-তি রব্বিহী; '-y-y / ء-য়-য় – sign, verse // āyāti // Cognate: Hebrew: 'ōt "sign"; r-b-b / র-ব-ব – lord, sustainer // rabbihi // Cognate: Ugaritic: rb "chief")
32:22c: ثُمَّ أَعْرَضَ عَنْهَا and then turns away from them? (ছুম্মা আ'রদ্বোয়া আ'ন্হা-; '-r-ḍ / আ'-র-দ – to turn away // a'raḍa // Cognate: [Cognate: none])
32:22d: إِنَّا مِنَ الْمُJْرِمِينَ مُنتَقِمُونَ Indeed, from the criminals We will take retribution. (ইন্না- মিনাল্-মুজরিমীনা মুন্তাক্বিমূন্; j-r-m / জ-র-ম – to be guilty, criminal // al-mujrimīn // Cognate: [Cognate: none]; n-q-m / ন-ক-ম – to avenge, exact retribution // muntaqimūn // Cognate: [Cognate: none])
Tafsīr 32:22:
This verse uses a powerful rhetorical question to define the pinnacle of injustice ('ẓulm'): the act of being reminded of God's signs and revelations, only to consciously turn away from them in rejection. This deliberate act of heedlessness is identified as a grave crime. The verse concludes with a stern and unwavering promise of divine justice: that God will exact full retribution ('muntaqimūn') from such criminals.
Verse 33:39: The Fear of God Alone
33:39a: الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ Those who convey the messages of Allah (আল্লাযীনা ইয়্যুবাল্লিগূনা রিসা-লা-তিল্লা-হি; b-l-gh / ব-ল-গ – to convey, deliver // yuballighūna // Cognate: [Cognate: none]; r-s-l / র-স-ল – to send, message // risālāt // Cognate: Ugaritic: rš "head, chief")
33:39b: وَيَخْشَوْنَهُ and fear Him (ওয়া ইয়াখ্শাওনাহূ; kh-sh-y / খ-শ-য় – to fear, have awe // yakhshawnahu // Cognate: [Cognate: none])
33:39c: وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ and fear no one except Allah. (ওয়ালা- ইয়াখ্শাওনা আহাদান্ ইল্লাল্লা-হা; '-ḥ-d / ء-হ-দ – one // aḥadan // Cognate: Hebrew: 'eḥād "one")
33:39d: وَكَفَىٰ بِاللَّهِ حَسِيبًا And sufficient is Allah as an Accountant. (ওয়া কাফা- বিল্লা-হি হাসীবা; k-f-y / ক-ফ-য় – to be sufficient // kafā // Cognate: [Cognate: none]; ḥ-s-b / হ-স-ব – to reckon, account // ḥasīban // Cognate: Hebrew: ḥāšaḇ "to think, account")
Tafsīr 33:39:
This verse describes the defining characteristic of the true prophets and messengers of God: they faithfully convey His message while reserving their 'khashyah'—a fear mingled with awe and reverence—for Him alone. Their mission is marked by a singular focus that makes them fearless of any created being. The verse concludes by affirming that such devotion is all that is required, as Allah is perfectly sufficient ('kafā') as a 'Ḥasīb'—a reckoner and taker of account.
Verse 33:43: The Divine Blessings
33:43a: هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ It is He who confers blessings upon you, (হুওয়াল্লাযী ইয়্যুসাল্লী আ'লাইকুম্; ṣ-l-w / স-ল-ও – to pray, bless // yuṣallī // Cognate: Syriac: ṣlōṯā "prayer")
33:43b: وَمَلَائِكَتُهُ and His angels [also], (ওয়া মালা--ইকাতুহূ; l-'-k / ল-ء-ক – angel // malā'ikatuhu // Cognate: Hebrew: mal'āḵ "messenger")
33:43c: لِيُخْرِجَكُم مِّنَ الظُّلُمَاتِ that He may bring you out from the darknesses (লিইয়্যুখ্রিজাকুম্ মিনায্-যুলুমা-তি; kh-r-j / খ-র-জ – to go out, bring out // liyukhrijakum // Cognate: [Cognate: none]; ẓ-l-m / য-ল-ম – to be dark // al-ẓulumāt // Cognate: Ge'ez: ṣalmat "darkness")
33:43d: إِلَى النُّورِ into the light. (ইলান্-নূরি; n-w-r / ন-ও-র – light // al-nūr // Cognate: Hebrew: nēr "lamp, light")
33:43e: وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا And He is ever, to the believers, Merciful. (ওয়া কা-না বিল্মু'মিনীনা রহীমা; '-m-n / ء-ম-ন – to believe // al-mu'minīn // Cognate: Hebrew: he'ĕmīn "to believe"; r-ḥ-m / র-হ-ম – to be merciful // raḥīman // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 33:43:
This verse describes a profound act of divine grace, where God Himself, along with His angels, confers 'ṣalāh' (blessings and honor) upon the believers. The ultimate purpose of this divine attention is salvific: to guide and extract them from the plural 'ẓulumāt' (darknesses of ignorance and disbelief) into the singular 'nūr' (the one Light of truth and guidance). This special care is a direct manifestation of His intrinsic quality of being ever 'Raḥīm' (Merciful) specifically towards the faithful.
Verse 33:52: The Final Decree on Marriage
33:52a: لَّا يَحِلُّ لَكَ النِّسَاءُ Not lawful for you [O Muhammad] are women (লা- ইয়াহিল্লু লাকান্-নিসা--উ; ḥ-l-l / হ-ল-ল – to be lawful // yaḥillu // Cognate: Akkadian: elēlu "to be pure"; n-s-w / ন-স-ও – woman // al-nisā' // Cognate: [Cognate: none])
33:52b: مِن بَعْدُ after this, (মিম্ বা'দু; b-'-d / ব-আ'-দ – after // ba'du // Cognate: Ugaritic: b'd "behind")
33:52c: وَلَا أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ nor that you should exchange them for [other] wives, (ওয়ালা--আন্ তাবাদ্দালা বিহিন্না মিন্ আযওয়া-জিঁও; b-d-l / ব-দ-ল – to change, exchange // tabaddala // Cognate: [Cognate: none]; z-w-j / য-ও-জ – pair, wife // azwājin // Cognate: Akkadian: zūgu "pair")
33:52d: وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ even if their beauty pleases you, (ওয়া লাও আ'জাবাকা হুস্নুহুন্না; '-j-b / আ'-জ-ব – to please, amaze // a'jabaka // Cognate: [Cognate: none]; ḥ-s-n / হ-স-ন – to be beautiful // ḥusnuhunna // Cognate: Ugaritic: ḥsn "goodness")
33:52e: إِلَّا مَا مَلَكَتْ يَمِينُكَ except what your right hand possesses. (ইল্লা- মা- মালাকাত্ ইয়ামীনুকা; m-l-k / ম-ল-ক – to possess // malakat // Cognate: Akkadian: malku "king"; y-m-n / য়-ম-ন – right hand // yamīnuka // Cognate: Hebrew: yāmīn "right hand")
Tafsīr 33:52:
This verse places a divine restriction on the Prophet Muhammad's marriages, decreeing that he was not permitted to marry any additional women beyond his existing wives at the time of this revelation. It also forbade him from divorcing any of them to marry another, regardless of his admiration for her beauty. This specific ruling for the Prophet finalized the composition of his household, with an exception maintained for captives.
Verse 34:21: The Test of Belief
34:21a: وَمَا كَانَ لَهُ عَلَيْهِم And he had not over them (ওয়া মা- কা-না লাহূ আ'লাইহিম্; [No Root]; [No Root]; [No Root])
34:21b: مِّن سُلْطَانٍ any authority (মিন্ সুল্ত্বোয়া-নিন্; s-l-ṭ / স-ল-ত – authority, power // sulṭānin // Cognate: Aramaic: shulṭānā "authority")
34:21c: إِلَّا لِنَعْلَمَ except that We might make evident (ইল্লা- লিনা'লামা; '-l-m / আ'-ল-ম – to know, make evident // lina'lama // Cognate: Hebrew: 'ālam "to be hidden")
34:21d: مَن يُؤْمِنُ بِالْآخِرَةِ who believes in the Hereafter (মাইঁ ইয়ু'মিনু বিল্-আ-খিরাতি; '-m-n / ء-ম-ন – to believe // yu'minu // Cognate: Hebrew: he'ĕmīn "to believe"; '-kh-r / ء-খ-র – last, hereafter // al-ākhirah // Cognate: Ge'ez: 'aḫara "after")
34:21e: مِمَّنْ هُوَ مِنْهَا فِي شَكٍّ from him who is in doubt about it. (মিম্মান্ হুওয়া মিন্হা- ফী শাক্ক্; sh-k-k / শ-ক-ক – to doubt // shakkin // Cognate: [Cognate: none])
34:21f: وَرَبُّكَ عَلَىٰ كُلِّ شَيْءٍ حَفِيظٌ And your Lord, over all things, is a Guardian. (ওয়া রব্বুকা আ'লা- কুল্লি শাইইন হাফীয; r-b-b / র-ব-ব – lord, sustainer // rabbuka // Cognate: Ugaritic: rb "chief"; ḥ-f-ẓ / হ-ফ-য – to guard, preserve // ḥafīẓun // Cognate: [Cognate: none])
Tafsīr 34:21:
This verse clarifies the nature of Satan's influence, stating that he has no coercive power ('sulṭān') over human beings. His ability to tempt is permitted by God for a specific purpose: to test and thereby distinguish those who have firm, sincere belief in the Hereafter from those who harbor doubt. This entire process is perfectly overseen by God, who is the ultimate 'Ḥafīẓ' (Guardian) over all affairs and all souls.
Verse 34:26: The Decisive Opener
34:26a: قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا Say, "Our Lord will gather us together; (ক্বুল্ ইয়াজ্মাঊ' বাইনানা- রব্বুনা-; q-w-l / ক-ও-ল – to say // qul // Cognate: Ge'ez: qāla "voice"; j-m-' / জ-ম-আ' – to gather, collect // yajma'u // Cognate: Ge'ez: jam'a "to collect"; r-b-b / র-ব-ব – lord // rabbunā // Cognate: Ugaritic: rb "chief")
34:26b: ثُمَّ يَفْتَحُ بَيْنَنَا then He will judge between us (ছুম্মা ইয়াফ্তাহু বাইনানা-; f-t-ḥ / ফ-ত-হ – to open, judge // yaftaḥu // Cognate: Akkadian: petû "to open")
34:26c: بِالْحَقِّ in truth. (বিল্হাক্ব্ִক্বি; ḥ-q-q / হ-ক-ক – truth, right // bil-ḥaqq // Cognate: Aramaic: ḥaqqā "truth")
34:26d: وَهُوَ الْفَتَّاحُ الْعَلِيمُ And He is the Judge, the Knowing." (ওয়া হুওয়াল্-ফাত্তা-হুল্-'আলীম্; f-t-ḥ / ফ-ত-হ – to open, judge // al-fattāḥ // Cognate: Akkadian: petû "to open"; '-l-m / আ'-ল-ম – to know // al-'alīm // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 34:26:
This verse instructs the Prophet to deliver a definitive statement about the resolution of all worldly disputes between believers and disbelievers. The final arbitration is deferred to the Day of Judgment, when God will gather everyone and 'open' between them ('yaftaḥu baynanā')—a judicial term for delivering a decisive verdict with absolute truth. This is guaranteed because He is 'al-Fattāḥ' (the Ultimate Judge or Opener of all matters) and 'al-'Alīm' (the All-Knowing), whose verdict is based on perfect knowledge.
Verse 35:2: The Gates of Mercy
35:2a: مَّا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ Whatever Allah opens for the people of mercy, (মা- ইয়াফ্তাহিল্লা-হু লিন্না-সি মির রহমাতিন্; f-t-ḥ / ফ-ত-হ – to open // yaftiḥi // Cognate: Akkadian: petû "to open"; '-n-s / ء-ন-স – people // al-nās // Cognate: Ge'ez: 'ənsa "man"; r-ḥ-m / র-হ-ম – mercy // raḥmatin // Cognate: Hebrew: raḥamim "mercy")
35:2b: فَلَا مُمْسِكَ لَهَا none can withhold it; (ফালা- মুম্সিকা লাহা-; m-s-k / ম-স-ক – to hold, withhold // mumsika // Cognate: [Cognate: none])
35:2c: وَمَا يُمْسِكْ and whatever He withholds, (ওয়া মা- ইয়্যুম্সিক্; m-s-k / ম-স-ক – to hold, withhold // yumsik // Cognate: [Cognate: none])
35:2d: فَلَا مُرْسِلَ لَهُ مِن بَعْدِهِ none can release it thereafter. (ফালা- মুরসিলা লাহূ মিম্ বা'দিহ্; r-s-l / র-স-ল – to send, release // mursila // Cognate: Ugaritic: rš "head, chief")
35:2e: وَهُوَ الْعَزِيزُ الْحَكِيمُ And He is the Exalted in Might, the Wise. (ওয়া হুওয়াল্-'আযীযুল্-হাকীম্; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to be wise // al-ḥakīm // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 35:2:
This verse establishes God's absolute and exclusive control over the flow of mercy ('raḥmah') and all provisions in the universe. It states a simple but profound reality: when He decrees for a blessing to be given, no force can prevent it, and when He withholds it, no force can release it. This total dominion is a function of His essential attributes as 'al-'Azīz' (the Almighty), who has the power to execute His will, and 'al-Ḥakīm' (the All-Wise), who dispenses or withholds with perfect wisdom.
Verse 35:10: The Source of Honor
35:10a: مَن كَانَ يُرِيدُ الْعِزَّةَ Whoever desires honor - (মান্ কা-না ইউরীদুল্-'ইজ্জাতা; r-w-d / র-ও-দ – to want, desire // yurīdu // Cognate: [Cognate: none]; '-z-z / আ'-য-য – to be mighty, honor // al-'izzah // Cognate: [Cognate: none])
35:10b: فَلِلَّهِ الْعِзَّةُ جَمِيعًا then to Allah belongs all honor. (ফালিল্লা-হিল্-'ইজ্জাতু জামীআ'; j-m-' / জ-ম-আ' – all, entirely // jamī'an // Cognate: Ge'ez: jam'a "to collect")
35:10c: إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ To Him ascends good speech, (ইলাইহি ইয়াস্'আদুল্-কালিমুত্ ত্বাইয়্যিবু; ṣ-'-d / স-আ'-দ – to ascend // yaṣ'adu // Cognate: [Cognate: none]; k-l-m / ক-ল-ম – word, speech // al-kalimu // Cognate: Aramaic: kelmā "word"; ṭ-y-b / ত-য়-ব – to be good, pure // al-ṭayyibu // Cognate: Hebrew: ṭōḇ "good")
35:10d: وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ and righteous work raises it. (অল্'আমালুস স-লিহু ইয়ার্ফাঊ'হূ; '-m-l / আ'-ম-ল – to do, work // al-'amalu // Cognate: [Cognate: none]; ṣ-l-ḥ / স-ল-হ – righteous // al-ṣāliḥu // Cognate: [Cognate: none]; r-f-' / র-ফ-আ' – to raise, elevate // yarfa'uhu // Cognate: [Cognate: none])
Tafsīr 35:10:
This verse redirects the human quest for honor ('izzah), stating unequivocally that all true honor belongs exclusively to God. It then describes the means by which one can attain a portion of this divinely-granted honor: pure and goodly speech ('al-kalim al-ṭayyib') ascends to Him, and it is the righteous deed ('al-'amal al-ṣāliḥ') that elevates and gives weight to that speech.
Verse 35:15: Human Poverty and Divine Sufficiency
35:15a: يَا أَيُّهَا النَّاسُ O mankind, (ইয়া--আইয়্যুহান্-না-সু; '-n-s / ء-ন-স – mankind // al-nās // Cognate: Ge'ez: 'ənsa "man")
35:15b: أَنتُمُ الْفُقَرَاءُ إِلَى اللَّهِ it is you who are the poor in need of Allah, (আন্তুমুল্-ফুক্বারা--উ ইলাল্লা-হি; f-q-r / ফ-ক-র – to be poor, needy // al-fuqarā'u // Cognate: Syriac: pəqar "needy")
35:15c: وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ while Allah is the Self-Sufficient, the Praiseworthy. (ওয়াল্লা-হু হুওয়াল্-গানিইয়্যুল্-হামীদ্; gh-n-y / গ-ন-য় – to be rich, self-sufficient // al-ghaniyy // Cognate: [Cognate: none]; ḥ-m-d / হ-ম-দ – to praise // al-ḥamīd // Cognate: Ge'ez: ḥamada "to thank")
Tafsīr 35:15:
This verse addresses humanity with a fundamental truth about its existential condition, defining all people as 'al-fuqarā''—the utterly poor and dependent in relation to God. In stark contrast, it defines God as 'al-Ghanī' (the Absolutely Self-Sufficient, free of any need) and 'al-Ḥamīd' (the Inherently Praiseworthy, whose worth is not dependent on the praise of His creatures). This establishes that the relationship of worship is for humanity's benefit, not God's.
Verse 35:28: The Knowledgeable Fear
35:28a: إِنَّمَا يَخْشَى اللَّهَ Only they fear Allah, (ইন্নামা- ইয়াখ্শাল্লা-হা; kh-sh-y / খ-শ-য় – to fear, have awe // yakhshā // Cognate: [Cognate: none])
35:28b: مِنْ عِبَادِهِ الْعُلَمَاءُ from among His servants, who have knowledge. (মিন্ ই'বা-দিহিল্-'উলামা--উ; '-b-d / আ'-ব-দ – to serve, worship // 'ibādihi // Cognate: Syriac: 'abdā "servant"; '-l-m / আ'-ল-ম – to know // al-'ulamā'u // Cognate: Hebrew: 'ālam "to be hidden")
35:28c: إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ Indeed, Allah is Exalted in Might, Forgiving. (ইন্নাল্লা-হা আ'যীযুন্ গাফূর; '-z-z / আ'-য-য – to be mighty, noble // 'azīzun // Cognate: [Cognate: none]; gh-f-r / গ-ফ-র – to forgive, cover // ghafūrun // Cognate: Syriac: kafar "to cover")
Tafsīr 35:28:
Following a description of the diverse wonders of creation, this verse makes a profound statement about the relationship between knowledge and piety. It asserts that true 'khashyah'—an awe-filled fear of God—is found exclusively among 'al-'ulamā'' (the knowledgeable), because the more one understands the complexity and majesty of creation, the more one comprehends the greatness of the Creator. This awe is balanced by the hope found in His attributes as ''Azīz' (All-Mighty) and 'Ghafūr' (Oft-Forgiving).
Verse 35:30: The Bountiful Recompense
35:30a: لِيُوَفِّيَهُمْ أُجُورَهُمْ That He may give them in full their rewards (লিইয়্যুওয়াফ্ফিয়াহুম্ উজুুরাহুম্; w-f-y / ও-ফ-য় – to pay in full, fulfill // liyuwaffiyahum // Cognate: [Cognate: none]; '-j-r / ء-জ-র – to reward, recompense // ujūrahum // Cognate: Akkadian: agru "hireling")
35:30b: وَيَزِيدَهُم مِّن فَضْلِهِ and increase them from His bounty. (ওয়া ইয়াযীদাহুম্ মিন্ ফাদ্ব্লিহ্; z-y-d / য-য়-দ – to increase, add // yazīdahum // Cognate: [Cognate: none]; f-ḍ-l / ফ-দ-ল – grace, bounty // faḍlihi // Cognate: [Cognate: none])
35:30c: إِنَّهُ غَفُورٌ شَكُورٌ Indeed, He is Forgiving and Appreciative. (ইন্নাহূ গাফূরুন্ শাকূর; gh-f-r / গ-ফ-র – to forgive, cover // ghafūrun // Cognate: Syriac: kafar "to cover"; sh-k-r / শ-ক-র – to be grateful, appreciate // shakūrun // Cognate: Hebrew: šākar "to hire, reward")
Tafsīr 35:30:
This verse describes the nature of divine recompense for the righteous, who recite the Qur'an, pray, and give charity. God promises not only to pay them their wages ('ujūr') in full for their deeds, but to also grant them a 'ziyādah'—an increase from His own limitless bounty ('faḍl'). This generous response is rooted in His attributes as 'Ghafūr' (Forgiving of their shortcomings) and 'Shakūr' (Appreciative, who rewards abundantly for even small deeds).
Verse 35:45: The Reprieve of Justice
35:45a: وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُوا And if Allah were to seize the people for what they earned, (ওয়া লাও ইউআ-খিযুল্লা-হুন্-না-সা বিমা- কাসাবূ; '-kh-dh / ء-খ-য – to take, seize // yu'ākhidhu // Cognate: Ugaritic: aḥd "to seize"; k-s-b / ক-স-ব – to earn, acquire // kasabū // Cognate: [Cognate: none])
35:45b: مَا تَرَكَ عَلَىٰ ظَهْرِهَا He would not leave on its back (মা- তারাকা আ'লা- যহ্রিহা-; t-r-k / ত-র-ক – to leave // taraka // Cognate: [Cognate: none]; ẓ-h-r / য-হ-র – back, surface // ẓahrihā // Cognate: Hebrew: ṣōhar "noon, midday")
35:45c: مِن دَابَّةٍ any creature. (মিন্ দা--ব্বাতিওঁ; d-b-b / দ-ব-ব – to move, creature // dābbatin // Cognate: [Cognate: none])
35:45d: وَلَٰكِن يُؤَخِّرُهُمْ But He defers them (ওয়ালা-কিইঁ ইউআখ্খিরুহুম্; '-kh-r / ء-খ-র – to delay, defer // yu'akhkhiruhum // Cognate: Ge'ez: 'aḫara "after")
35:45e: إِلَىٰ أَجَلٍ مُّسَمًّى to a specified term. (ইলা--আজালিম্ মুসাম্মান্; '-j-l / ء-জ-ল – term, appointed time // ajalin // Cognate: [Cognate: none]; s-m-w / স-ম-ও – to name // musamman // Cognate: Hebrew: šēm "name")
35:45f: فَإِذَا جَاءَ أَجَلُهُمْ And when their term comes, (ফাইযা- জা--আ আজালুহুম্; j-y-' / জ-য়-ء – to come // jā'a // Cognate: [Cognate: none])
35:45g: فَإِنَّ اللَّهَ كَانَ بِعِبَادِهِ بَصِيرًا then indeed, Allah is, of His servants, ever Seeing. (ফাইন্নাল্লা-হা কা-না বিอิ'বা-দিহী বাসীরা; b-ṣ-r / ব-স-র – to see, perceive // baṣīran // Cognate: Ugaritic: bṣr "to behold")
Tafsīr 35:45:
This verse illustrates the vastness of God's forbearance, explaining that if He were to enact immediate justice for humanity's misdeeds, the resulting punishment would be so comprehensive that no creature would be left on earth. Instead, He grants a reprieve until a precisely appointed time ('ajalin musamman'), at which point judgment will be inescapable. This delay is not due to oversight, for Allah is ever 'Baṣīr' (All-Seeing) of His servants' actions.
Verse 36:5: The Revelation's Source
36:5a: تَنزِيلَ الْعَزِيزِ [This is] a revelation of the Exalted in Might, (তান্যীলাল্-'আযীযির্-; n-z-l / ন-য-ল – to send down // tanzīla // Cognate: [Cognate: none]; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none])
36:5b: الرَّحِيمِ the Merciful, (র-হীম্; r-ḥ-m / র-হ-ম – to be merciful // al-raḥīm // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 36:5:
Following the opening oath of Surah Yā-Sīn, this verse immediately establishes the divine source and nature of the Qur'ānic revelation. It is a 'tanzīl'—something sent down directly from God—whose character reflects the sender: it comes with the authority of 'al-'Azīz' (the All-Mighty) and the compassion of 'al-Raḥīm' (the All-Merciful).
Verse 36:12: The Record of Deeds
36:12a: إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ Indeed, it is We who bring the dead to life, (ইন্না- নাহ্নু নুহ্যিল্-মাওতা-; ḥ-y-y / হ-য়-য় – to live, give life // nuḥyī // Cognate: Hebrew: ḥāyāh "to live"; m-w-t / ম-ও-ত – to die // al-mawtā // Cognate: Akkadian: mūtu "death")
36:12b: وَنَكْتُبُ مَا قَدَّمُوا and We record what they have sent before (ওয়া নাক্তুবু মা- ক্বাদ্দামূ; k-t-b / ক-ত-ব – write, record // naktubu // Cognate: Hebrew: kəṯāḇ "writing"; q-d-m / ক-দ-ম – to send forth, precede // qaddamū // Cognate: Akkadian: qudmu "front")
36:12c: وَآثَارَهُمْ and their traces. (ওয়া আ-ছা-রহুম্; '-th-r / ء-ث-র – trace, effect // āthārahum // Cognate: Aramaic: 'atar "place")
36:12d: وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ And all things We have enumerated (ওয়া কুল্লা শাইইন আহ্সইনা-হু; ḥ-ṣ-y / হ-স-য় – to count, enumerate // aḥṣaynāhu // Cognate: [Cognate: none])
36:12e: فِي إِمَامٍ مُّبِينٍ in a clear register. (ফীই ইমা-মিম্ মুবীন্; '-m-m / ء-ম-ম – leader, register // imāmin // Cognate: Hebrew: 'ummā "tribe"; b-y-n / ব-য়-ন – to be clear // mubīnin // Cognate: Aramaic: bəyān "explanation")
Tafsīr 36:12:
This verse powerfully affirms God's power over resurrection and the meticulousness of His accounting. He not only brings the dead to life but also records both the deeds that people send forth ('mā qaddamū') and the lasting effects and legacies they leave behind ('āthārahum'). This comprehensive record is so precise that everything is enumerated in an 'Imāmin Mubīn' (a Clear Register), leaving no action unaccounted for.
Verse 36:38: The Sun's Appointed Course
36:38a: وَالشَّمْسُ تَجْرِي And the sun runs (ওয়াশ্-শাম্সু তাজ্রী; sh-m-s / শ-ম-স – sun // al-shamsu // Cognate: Hebrew: šemeš "sun"; j-r-y / জ-র-য় – to run, flow // tajrī // Cognate: [Cognate: none])
36:38b: لِمُسْتَقَرٍّ لَّهَا on its course to a resting place. (লিমুস্তাক্বার্রিল্ লাহা-; q-r-r / ক-র-র – to rest, be fixed // limustaqarrin // Cognate: Aramaic: qərar "to remain")
36:38c: ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ That is the determination of the Exalted in Might, the Knowing. (যা-লিকা তাক্ব্দীরুল্-'আযীযিল্-'আলীম্; q-d-r / ক-দ-র – to decree, determine // taqdīru // Cognate: Ge'ez: qadara "to be able"; '-z-z / আ'-য-য – to be mighty // al-'azīz // Cognate: [Cognate: none]; '-l-m / আ'-ল-ম – to know // al-'alīm // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 36:38:
This verse presents the precise, continuous motion of the sun as a sign of divine order. Its journey ('tajrī') towards a designated point of stability or for a designated duration ('limustaqarrin') is not random but is the exact 'taqdīr' (decree or measurement) of 'al-'Azīz' (the Almighty), whose power establishes this cosmic law, and 'al-'Alīm' (the All-Knowing), whose knowledge ensures its perfect and unfailing execution.
Verse 36:39: The Moon's Phases
36:39a: وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ And the moon - We have determined for it phases, (অল্-ক্বামারা ক্বাদ্দারনা-হু মানা-যিলা; q-m-r / ক-ম-র – moon // al-qamara // Cognate: Sabaean: qmr "moon"; q-d-r / ক-দ-র – to decree, measure // qaddarnāhu // Cognate: Ge'ez: qadara "to be able"; n-z-l / ন-য-ল – to descend, station // manāzila // Cognate: [Cognate: none])
36:39b: حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ until it returns like an old date stalk. (হাত্তা- আ'-দা কাল্'উর্জূনীল্-ক্বদীম্; '-w-d / আ'-ও-দ – to return // 'āda // Cognate: [Cognate: none]; '-r-j-n / আ'-র-জ-ন – date stalk // al-'urjūn // Cognate: [Cognate: none]; q-d-m / ক-দ-ম – old, ancient // al-qadīm // Cognate: Akkadian: qudmu "front")
Tafsīr 36:39:
This verse complements the previous one by detailing the divine decree for the moon, whose journey through the sky is precisely measured ('qaddarnāhu') into distinct phases or mansions ('manāzil'). The cyclical nature of its path is captured in the vivid and precise simile of it returning at the end of its cycle to the state of 'al-'urjūn al-qadīm'—the old, withered, and crescent-shaped date stalk.
Verse 36:40: The Celestial Harmony
36:40a: لَا الشَّمْسُ يَنبَغِي لَهَا It is not for the sun (লাশ্-শাম্সু ইয়াম্বাগী লাহা-; sh-m-s / শ-ম-স – sun // al-shamsu // Cognate: Hebrew: šemeš "sun"; b-gh-y / ব-গ-য় – to be fitting, proper // yanbaghī // Cognate: [Cognate: none])
36:40b: أَن تُدْرِكَ الْقَمَرَ to overtake the moon, (আন্ তুদ্রিকাল্-ক্বামারা; d-r-k / দ-র-ক – to grasp, overtake // tudrika // Cognate: [Cognate: none]; q-m-r / ক-ম-র – moon // al-qamara // Cognate: Sabaean: qmr "moon")
36:40c: وَلَا اللَّيْلُ سَابِقُ النَّهَارِ nor does the night outstrip the day. (ওয়ালাল্-লাইলু সা-বিক্বুন্-নাহা-র্; l-y-l / ল-য়-ল – night // al-laylu // Cognate: Hebrew: laylāh "night"; s-b-q / স-ব-ক – to precede, outstrip // sābiqu // Cognate: [Cognate: none]; n-h-r / ন-হ-র – day, stream // al-nahār // Cognate: Akkadian: nahru "river")
36:40d: وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ And each, in an orbit, is swimming. (ওয়া কুল্লুন্ ফী ফালাকিইঁ ইয়াস্বাহূন্; k-l-l / ক-ল-ল – all, each // kullun // Cognate: Akkadian: kalu "all"; f-l-k / ফ-ল-ক – orbit, sphere // falakin // Cognate: Akkadian: pilakku "spindle"; s-b-ḥ / স-ব-হ – to swim, glide // yasbaḥūn // Cognate: [Cognate: none])
Tafsīr 36:40:
This verse describes the perfect and inviolable harmony of the celestial order established by God. The sun and moon are bound by laws that prevent them from colliding or over-taking one another, just as the cycles of night and day follow each other in a precise sequence without transgression. The verse concludes with the beautiful and scientifically precise image of all celestial bodies 'yasbaḥūn' (swimming or gliding smoothly) within their own appointed 'falak' (orbit).
Verse 36:58: The Greeting of Peace
36:58a: سَلَامٌ قَوْلًا "Peace," a word (সালা-মুন্ ক্বাওলাম্; s-l-m / স-ল-ম – to be at peace // salāmun // Cognate: Aramaic: šəlām "peace"; q-w-l / ক-ও-ল – to say, word // qawlan // Cognate: Ge'ez: qāla "voice")
36:58b: مِّن رَّبٍّ رَّحِيمٍ from a Merciful Lord. (মির রব্বির রহীম্; r-b-b / র-ব-ব – lord, sustainer // rabbin // Cognate: Ugaritic: rb "chief"; r-ḥ-m / র-হ-ম – to be merciful // raḥīmin // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 36:58:
This verse describes the ultimate honor and bliss for the inhabitants of Paradise. They will receive a direct salutation of 'Salām' (Peace), a word spoken to them from their 'Rabb al-Raḥīm' (Merciful Lord). This divine greeting signifies the attainment of perfect security, tranquility, and honor, free from all forms of harm or distress.
Verse 36:81: The All-Powerful Creator
36:81a: أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ Is not He who created the heavens and the earth (আওয়ালাইসাল্লাযী খলাক্বস্-সামা-ওয়া-তি অল্-আরদ্বোয়া; kh-l-q / খ-ল-ক – to create // khalaqa // Cognate: Syriac: ḥlaq "to allot")
36:81b: بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم able to create the like of them? (বিক্ব-দিরিন্ আ'লা--আইঁ ইয়াখ্লুক্বা মিছ্লাহুম্; q-d-r / ক-দ-র – to have power, be able // biqādirin // Cognate: Ge'ez: qadara "to be able"; m-th-l / ম-ث-ল – like, similar // mithlahum // Cognate: Akkadian: mašālu "to be equal")
36:81c: بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ Yes, indeed! And He is the All-Knowing Creator. (বালা- ওয়া হুওয়াল্-খল্লা-ক্বুল্-'আলীম্; kh-l-q / খ-ল-ক – to create // al-khallāqu // Cognate: Syriac: ḥlaq "to allot"; '-l-m / আ'-ল-ম – to know // al-'alīm // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 36:81:
This verse poses a powerful rhetorical question to affirm the reality of resurrection, arguing from the greater to the lesser. It asks whether the One who had the power to create the vastness of the heavens and the earth is not also able to re-create beings like humans. The answer is an emphatic 'Balā' (Yes, indeed), for He is 'al-Khallāq' (the Supreme Creator who creates repeatedly and perfectly) and 'al-'Alīm' (the All-Knowing), whose knowledge encompasses every aspect of creation and re-creation.
Verse 36:82: The Creative Command
36:82a: إِنَّمَا أَمْرُهُ His command is only (ইন্নামা--আম্রুহূ; '-m-r / ء-ম-র – command, affair // amruhu // Cognate: Ugaritic: amr "to see, command")
36:82b: إِذَا أَرَادَ شَيْئًا when He intends a thing (ইযা--আরা-দা শাইআন্; r-w-d / র-ও-দ – to intend, want // arāda // Cognate: [Cognate: none]; sh-y-' / শ-য়-ء – thing // shay'an // Cognate: Hebrew: shay "gift, tribute")
36:82c: أَن يَقُولَ لَهُ to say to it, (আইঁ ইয়াক্বূলা লাহূ; q-w-l / ক-ও-ল – to say // yaqūla // Cognate: Ge'ez: qāla "voice")
36:82d: كُن فَيَكُونُ "Be," and it is. (কুন ফাইয়াকূন্; k-w-n / ক-ও-ন – to be // kun fayakūn // Cognate: Hebrew: kūn "to be established")
Tafsīr 36:82:
This famous verse describes the instantaneous and effortless nature of God's creative power. It clarifies that for God to bring anything into existence, no process or effort is required; His will ('irādah') is actualized simply through the divine command 'Kun' (Be!). The result is immediate and certain: 'fa-yakūn' (and it is), demonstrating His absolute and unopposed omnipotence.
Verse 38:9: The Treasures of Mercy
38:9a: أَمْ عِندَهُمْ Or do they have (আম্ ই'ন্দাহুম্; '-n-d / আ'-ন-দ – with, in the presence of // 'indahum // Cognate: [Cognate: none])
38:9b: خَزَائِنُ رَحْمَةِ رَبِّكَ the treasures of the mercy of your Lord, (খযা--ইনু রহমাতি রব্বিকা; kh-z-n / খ-য-ন – to store, treasure // khazā'inu // Cognate: Aramaic: genaz "treasure"; r-ḥ-m / র-হ-ম – mercy // raḥmati // Cognate: Hebrew: raḥamim "mercy"; r-b-b / র-ব-ব – lord // rabbika // Cognate: Ugaritic: rb "chief")
38:9c: الْعَزِيزِ الْوَهَّابِ the Exalted in Might, the Bestower? (ল্-'আযীযিল্-ওয়াহ্হা-ব্; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none]; w-h-b / ও-হ-ব – to give, grant // al-wahhāb // Cognate: Sabaean: whb "to grant")
Tafsīr 38:9:
This verse is a rhetorical challenge to the arrogance of those who deny God's chosen prophets, questioning if they are the ones in control of the 'khazā'in' (treasures) of divine mercy. It implies that prophethood is a mercy that God bestows from His limitless stores. This act of giving is a function of His attributes as 'al-'Azīz' (the Almighty), who is not constrained, and 'al-Wahhāb' (the Constant Bestower), who gives freely as He wills.
Verse 38:35: Solomon's Unique Prayer
38:35a: قَالَ رَبِّ اغْفِرْ لِي He said, "My Lord, forgive me (ক্ব-লা রব্বিগ্ফির্ লী; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice"; r-b-b / র-ব-ব – lord // rabbi // Cognate: Ugaritic: rb "chief"; gh-f-r / গ-ফ-র – to forgive // ighfir // Cognate: Syriac: kafar "to cover")
38:35b: وَهَبْ لِي مُلْكًا and grant me a kingdom (ওয়া হাব্ লী মুল্কাল্; w-h-b / ও-হ-ব – to give, grant // wahab // Cognate: Sabaean: whb "to grant"; m-l-k / ম-ল-ক – to possess, kingdom // mulkan // Cognate: Akkadian: malku "king")
38:35c: لَّا يَنبَغِي لِأَحَدٍ مِّن بَعْدِي such as will not belong to anyone after me. (লা- ইয়াম্বাগী লিআহাদিమ్ মিম্ বা'দী; b-gh-y / ব-গ-য় – to be fitting, belong // yanbaghī // Cognate: [Cognate: none]; '-ḥ-d / ء-হ-দ – one, anyone // aḥadin // Cognate: Hebrew: 'eḥād "one")
38:35d: إِنَّكَ أَنتَ الْوَهَّابُ Indeed, You are the Bestower." (ইন্নাকা আন্তাল্-ওয়াহ্হা-ব্; w-h-b / ও-হ-ব – to give, grant // al-wahhāb // Cognate: Sabaean: whb "to grant")
Tafsīr 38:35:
This verse records the prayer of the Prophet Solomon, which begins with a plea for forgiveness before asking for a unique and unparalleled kingdom ('mulkan'). This request for a dominion that would belong to no one after him was a testament to his understanding of God's limitless power. His supplication is sealed by appealing to God's attribute as 'al-Wahhāb'—the constant and ultimate Bestower of all gifts, no matter how great.
Verse 39:4: The Oneness of God
39:4a: لَّو أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَدًا If Allah had intended to take a son, (লাও আরা-দাল্লা-হু আইঁ ইয়াত্তাখিযা ওয়ালাদাল্; r-w-d / র-ও-দ – to intend, want // arāda // Cognate: [Cognate: none]; '-kh-dh / ء-খ-য – to take // yattakhidha // Cognate: Ugaritic: aḥd "to seize"; w-l-d / ও-ল-দ – to beget, child // waladan // Cognate: Hebrew: yeled "child")
39:4b: لَّاصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَاءُ He could have chosen from what He creates whatever He willed. (লাস্ত্বোয়াফা- মিম্মা- ইয়াখ্লুক্বু মা- ইয়াশা--উ; ṣ-f-w / স-ফ-ও – to choose, purify // laṣṭafā // Cognate: [Cognate: none]; kh-l-q / খ-ল-ক – to create // yakhluqu // Cognate: Syriac: ḥlaq "to allot"; sh-y-' / শ-য়-ء – to will, wish // yashā'u // Cognate: [Cognate: none])
39:4c: سُبْحَانَهُ Exalted is He! (সুব্হা-নাহূ; s-b-ḥ / স-ব-হ – to praise, glorify // subḥānahu // Cognate: [Cognate: none])
39:4d: هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ He is Allah, the One, the Overpowering. (হুওয়াল্লা-হুল্-ওয়া-হিদুল্-ক্বাহ্হা-র্; w-ḥ-d / ও-হ-দ – to be one // al-wāḥid // Cognate: Hebrew: 'eḥād "one"; q-h-r / ক-হ-র – to subdue, overcome // al-qahhār // Cognate: [Cognate: none])
Tafsīr 39:4:
This verse offers a logical refutation of the notion that God has a son, arguing that if He had so willed, He would have simply chosen one from His own magnificent creation rather than engaging in the created act of procreation. The verse then dismisses this hypothetical premise entirely with 'Subḥānahu' (Glory be to Him), affirming His absolute transcendence. His true nature is defined by His attributes as 'al-Wāḥid' (the singular, unique) and 'al-Qahhār' (the utterly dominant over all creation).
Verse 39:7: Divine Will and Human Choice
39:7a: إِن تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنكُمْ If you disbelieve, then indeed Allah is free of need of you. (ইন তাক্ফুরূ ফাইন্নাল্লা-হা গানিইয়্যুন্ আ'ন্কুম্; k-f-r / ক-ফ-র – to deny, disbelieve // takfurū // Cognate: Akkadian: kapāru "to wipe off"; gh-n-y / গ-ন-য় – to be rich, free of need // ghaniyyun // Cognate: [Cognate: none])
39:7b: وَلَا يَرْضَىٰ لِعِبَادِهِ الْكُفْرَ And He does not approve for His servants disbelief. (ওয়ালা- ইয়ারদ্বোয়া- লিอิ'বা-দিহিল্-কুফ্রা; r-ḍ-y / র-দ-য় – to be pleased, approve // yarḍā // Cognate: [Cognate: none]; '-b-d / আ'-ব-দ – to serve, worship // 'ibādihi // Cognate: Syriac: 'abdā "servant")
39:7c: وَإِن تَشْكُرُوا يَرْضَهُ لَكُمْ And if you are grateful, He approves it for you. (ওয়া ইন তাশ্কুরূ ইয়ারদ্বোয়াহু লাকুম্; sh-k-r / শ-ক-র – to be grateful // tashkurū // Cognate: Hebrew: šākar "to hire, reward")
39:7d: وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ And no bearer of burdens will bear the burden of another. (ওয়ালা- তাযিরু ওয়া-যিরাতুওঁ উইয্রা উখ্র-; w-z-r / ও-য-র – to bear a burden // taziru // Cognate: [Cognate: none])
39:7e: ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ Then to your Lord is your return, (ছুম্মা ইলা- রব্বিকুম্ মারজি'উ'কুম্; r-j-' / র-জ-আ' – to return // marji'ukum // Cognate: [Cognate: none])
39:7f: فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ and He will inform you about what you used to do. (ফাইউনাব্বিউ'কুম্ বিমা- কুন্তুম্ তা'মালূন্; n-b-' / ন-ব-ء – to inform, prophesize // yunabbi'ukum // Cognate: Akkadian: nabû "to call")
39:7g: إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ Indeed, He is Knowing of that within the breasts. (ইন্নাহূ আ'লীมุม বিযা-তিস্-সুদূর; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden"; dh-w-t / য-ও-ত – essence, self // dhāti // Cognate: [Cognate: none]; ṣ-d-r / স-দ-র – breast, chest // al-ṣudūr // Cognate: Akkadian: sadāru "to arrange")
Tafsīr 39:7:
This verse clarifies the relationship between human free will and divine will, stating that while God is completely self-sufficient and unaffected by human disbelief, He does not approve of it for His servants; conversely, He approves of their gratitude. It then reinforces the principle of absolute individual accountability ('lā taziru wāziratun wizra ukhrā'), with the final judgment deferred to the return to God, who will inform everyone of their deeds based on His perfect knowledge of even their innermost secrets.
Verse 39:22: The Light of Islam
39:22a: أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ So is one whose breast Allah has expanded (আফামান শারহাল্লা-হু সদরাহূ; sh-r-ḥ / শ-র-হ – to expand, open // sharaḥa // Cognate: [Cognate: none]; ṣ-d-r / স-দ-র – breast, chest // ṣadrahu // Cognate: Akkadian: sadāru "to arrange")
39:22b: لِلْإِسْلَامِ for Islam (লিল্ইস্লা-মি; s-l-m / স-ল-ম – to submit, be at peace // al-islām // Cognate: Aramaic: šəlām "peace")
39:22c: فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ so he is upon a light from his Lord (ফাহুওয়া আ'লা- নূরিమ్ মির রব্বিহ্; n-w-r / ন-ও-র – light // nūrin // Cognate: Hebrew: nēr "lamp, light")
39:22d: فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم [like one who is not]? Then woe to those whose hearts are hardened (ফাওয়াইলুল্ লিল্ক্ব-সিয়াতি ক্বুলূবুহুম্; w-y-l / ও-য়-ল – woe // fawaylun // Cognate: Ge'ez: waylā "woe"; q-s-w / ক-স-ও – to be hard // al-qāsiyati // Cognate: [Cognate: none]; q-l-b / ক-ল-ব – heart // qulūbuhum // Cognate: Ugaritic: qlb "inner part")
39:22e: مِّن ذِكْرِ اللَّهِ to the remembrance of Allah. (মিন্ যিকরিল্লা-হ্; dh-k-r / য-ক-র – to remember, mention // dhikr // Cognate: Akkadian: zakāru "to speak, name")
Tafsīr 39:22:
This verse draws a stark contrast between two spiritual states, rhetorically asking if one whose heart God has opened to Islam, who then walks in divine light ('nūr'), is comparable to one whose heart is closed. It pronounces 'wayl' (woe and destruction) upon those whose hearts have become hardened ('qāsiyah') against the remembrance of God. This establishes that spiritual receptivity is a divine gift, while a hardened heart is a state deserving of condemnation.
Verse 39:42: The Taking of Souls
39:42a: اللَّهُ يَتَوَفَّى الْأَنفُسَ Allah takes the souls (আল্লা-হু ইয়াতাওয়াффাল্-আন্ফুসা; w-f-y / ও-ফ-য় – to take in full, cause to die // yatawaffā // Cognate: [Cognate: none]; n-f-s / ন-ফ-স – soul, self // al-anfusa // Cognate: Hebrew: nefeš "soul")
39:42b: حِينَ مَوْتِهَا at the time of their death, (হীনা মাওতিহা-; ḥ-y-n / হ-য়-ন – time // ḥīna // Cognate: Aramaic: ḥīn "time"; m-w-t / ম-ও-ত – to die // mawtihā // Cognate: Akkadian: mūtu "death")
39:42c: وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا and those that do not die [He takes] in their sleep. (অল্লাতী লাম্ তামুত্ ফী মানা-মিহা-; n-w-m / ন-ও-ম – to sleep // manāmihā // Cognate: Hebrew: nūm "to be drowsy")
39:42d: فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ Then He keeps those for which He has decreed death (ফাইউম্সিকুল্লাতী ক্বাদ্বোয়া- আ'লাইহাল্-মাওতা; m-s-k / ম-স-ক – to hold, keep // fayumsiku // Cognate: [Cognate: none]; q-ḍ-y / ক-দ-য় – to decree // qaḍā // Cognate: Hebrew: qāṣāh "end, determine")
39:42e: وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُّسَمًّى and releases the others for a specified term. (ওয়া ইউরছিলুল্-উখ্র--ইলা--আজালিম্ মুসাম্মা; r-s-l / র-স-ল – to send, release // yursilu // Cognate: Ugaritic: rš "head, chief"; '-j-l / ء-জ-ল – term // ajalin // Cognate: [Cognate: none]; s-m-w / স-ম-ও – to name // musamman // Cognate: Hebrew: šēm "name")
39:42f: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ Indeed in that are signs for a people who give thought. (ইন্না ফী যা-লিকা লাআ-য়া-তিল্ লিক্বাওমিইঁ ইয়াতাফাক্কারূন্; '-y-y / ء-য়-য় – sign // la'āyātin // Cognate: Hebrew: 'ōt "sign"; f-k-r / ফ-ক-র – to think, reflect // yatafakkarūn // Cognate: [Cognate: none])
Tafsīr 39:42:
This verse explains the nature of death and sleep as two forms of 'tawaffī' (the taking of the soul) by God. He takes the souls of the deceased permanently and the souls of the sleeping temporarily, holding the former and returning the latter to their bodies until their appointed time of death. This daily cycle of sleep and wakefulness is presented as a profound 'āyah' (sign) of God's power over life and death for those who engage in deep reflection ('yatafakkarūn').
Verse 39:53: The Boundless Mercy
39:53a: قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا Say, "O My servants who have transgressed (ক্বুল্ ইয়া- ই'বা-দিয়াল্লাযীনা আস্রাফূ; q-w-l / ক-ও-ল – to say // qul // Cognate: Ge'ez: qāla "voice"; '-b-d / আ'-ব-দ – to serve, worship // 'ibādiya // Cognate: Syriac: 'abdā "servant"; s-r-f / স-র-ফ – to transgress, be excessive // asrafū // Cognate: [Cognate: none])
39:53b: عَلَىٰ أَنفُسِهِمْ against themselves, (আ'লা--আন্ফুসিহিম্; n-f-s / ন-ফ-স – soul, self // anfusihim // Cognate: Hebrew: nefeš "soul")
39:53c: لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ do not despair of the mercy of Allah. (লা- তাক্ব্নাִত্বূ মির রহমাতিল্লা-হ্; q-n-ṭ / ক-ন-ত – to despair // taqnaṭū // Cognate: [Cognate: none]; r-ḥ-m / র-হ-ম – mercy // raḥmati // Cognate: Hebrew: raḥamim "mercy")
39:53d: إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا Indeed, Allah forgives all sins. (ইন্নাল্লা-হা ইয়াগ্ফিরুয্-যুনূবা জামীআ'; gh-f-r / গ-ফ-র – to forgive, cover // yaghfiru // Cognate: Syriac: kafar "to cover"; dh-n-b / য-ন-ব – misdeed, sin // al-dhunūba // Cognate: Hebrew: zānāḇ "tail, end")
39:53e: إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ Indeed, it is He who is the Forgiving, the Merciful." (ইন্নাহূ হুওয়াল্-গাফূরুর রহীম্; gh-f-r / গ-ফ-র – forgiving // al-ghafūr // Cognate: Syriac: kafar "to cover"; r-ḥ-m / র-হ-ম – merciful // al-raḥīm // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 39:53:
This verse is one of the most powerful expressions of divine hope and mercy in the entire Qur'ān, containing a direct address from God to those who have sinned excessively against their own souls. It issues a profound prohibition: 'lā taqnaṭū' (do not despair) of God's mercy, because His capacity for forgiveness is all-encompassing, covering every sin for those who turn to Him. This boundless clemency is rooted in His essential nature as 'al-Ghafūr' (the Oft-Forgiving) and 'al-Raḥīm' (the Especially Merciful).
Verse 39:67: The True Measure of God
39:67a: وَمَا قَدَرُوا اللَّهَ And they have not appraised Allah (ওয়া মা- ক্বাদারুল্লা-হা; q-d-r / ক-দ-র – to measure, appraise // qadarū // Cognate: Ge'ez: qadara "to be able")
39:67b: حَقَّ قَدْرِهِ with His true appraisal. (হাক্ব্ִক্বা ক্বাদ্রিহ্; ḥ-q-q / হ-ক-ক – truth, right, true // ḥaqqa // Cognate: Aramaic: ḥaqqā "truth")
39:67c: وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ And the earth entirely will be in His grip (অল্-আরদ্বু জামীআ'ন্ ক্বাব্দ্বোয়াতুহূ; q-b-ḍ / ক-ব-দ – to seize, grip // qabḍatuhu // Cognate: [Cognate: none])
39:67d: يَوْمَ الْقِيَامَةِ on the Day of Resurrection, (ইয়াওমাল্-ক্বিয়া-মাতি; q-w-m / ক-ও-ম – to stand, rise // al-qiyāmah // Cognate: Aramaic: qəyāmtā "resurrection")
39:67e: وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ and the heavens will be rolled up in His right hand. (ওয়াস্-সামা-ওয়া-তু মাৎবিইয়্যা-তুম্ বিইয়্যামীনিহ্; ṭ-w-y / ত-ও-য় – to roll up, fold // maṭwiyyātun // Cognate: [Cognate: none]; y-m-n / য়-ম-ন – right hand // biyamīnihi // Cognate: Hebrew: yāmīn "right hand")
39:67f: سُبْحَانَهُ وَتَعَالَىٰ Exalted is He and high above (সুব্হা-নাহূ ওয়া তাআ'-লা-; s-b-ḥ / স-ব-হ – to exalt // subḥānahu // Cognate: [Cognate: none]; '-l-w / আ'-ল-ও – to be high // ta'ālā // Cognate: Hebrew: 'elyōn "most high")
39:67g: عَمَّا يُشْرِكُونَ what they associate with Him. (আ'ম্মা- ইয়্যুশ্রিকূন্; sh-r-k / শ-র-ক – to associate partners // yushrikūn // Cognate: Ge'ez: šaraka "to be a partner")
Tafsīr 39:67:
This verse rebukes those who commit shirk by stating that they have failed to comprehend the true measure and immense magnitude of God. To illustrate His awesome power, it provides a vivid eschatological image where, on the Day of Resurrection, the entire earth will be but a handful in His grip, and the vast heavens will be rolled up like a scroll in His right hand. This display of ultimate power demonstrates His absolute transcendence ('Subḥānahu wa ta'ālā') far above the insignificant partners they associate with Him.
Verse 40:3: Divine Attributes
40:3a: غَافِرِ الذَّنبِ The Forgiver of sin (গাফিরিয যাম্বি; gh-f-r / গ-ফ-র – to forgive, cover // ghāfir // Cognate: Syriac: kafar "to cover"; dh-n-b / য-ন-ব – misdeed, sin // dhanb // Cognate: Hebrew: zānāḇ "tail, end")
40:3b: وَقَابِلِ التَّوْبِ and Acceptor of repentance (ওয়া ক্বাবিলিত্ তাওবি; q-b-l / ক-ব-ল – to accept, receive // qābil // Cognate: Akkadian: qablu "battle, encounter"; t-w-b / ত-ও-ব – to return, repent // tawb // Cognate: Hebrew: shuv "to return")
40:3c: شَدِيدِ الْعِقَابِ severe in punishment (শাদীদিল্ ই'ক্বাবি; sh-d-d / শ-দ-দ – to be strong, severe // shadīd // Cognate: Ge'ez: šadada "to be firm"; '-q-b / আ'-ক-ব – to follow, punish // 'iqāb // Cognate: Aramaic: 'eqbā "heel, consequence")
40:3d: ذِي الطَّوْلِ the Possessor of bounty (যিত্ তওলি; dh-w / য-ও – possessor of // dhī // Cognate: Sabaean: ḏū "possessor of"; t-w-l / ত-ও-ল – to be long, bestow // ṭawl // Cognate: Hebrew: ṭā'ah "to go astray" [semantic shift to 'long reach'])
40:3e: لَا إِلَٰهَ إِلَّا هُوَ There is no deity except Him (লা ইলাহা ইল্লা হুওয়া; '-l-h / ء-ল-হ – god, deity // ilāh // Cognate: Ugaritic: il "god"; h-w / হ-ও – he, it // huwa // Cognate: [Cognate: none])
40:3f: إِلَيْهِ الْمَصِيرُ To Him is the final return (ইলাইহিল্ মাসীরু; '-l-y / ء-ল-য় – towards // ilayhi // Cognate: [Cognate: none]; s-y-r / স-য়-র – to become, journey // maṣīr // Cognate: Syriac: sūrā "departure")
Tafsīr 40:3:
This verse powerfully juxtaposes God's attributes of mercy and justice, establishing a foundational theological balance. It affirms that while God is the ultimate Forgiver (Ghāfir) and accepts sincere repentance (Tawb), His punishment ('iqāb) is also severe for the unrepentant, yet His bounty (Ṭawl) is immense. The verse culminates by reinforcing the core tenet of monotheism (Tawḥīd), declaring His absolute sovereignty and that all existence will ultimately return to Him.
Verse 40:12: Monotheistic Rejection
40:12a: ذَٰلِكُم بِأَنَّهُ That is because (যালিকুম্ বিআন্নাহূ; dh-l-k / য-ল-ক – to be that // dhālikum // Cognate: Aramaic: dāk "that"; '-n-n / ء-ন-ন – that, because // annahu // Cognate: Hebrew: 'an "that")
40:12b: إِذَا دُعِيَ اللَّهُ when Allah was invoked (ইযা দু'ইয়াল্লা-হু; d-'-w / দ-আ'-ও – to call, invoke // du'iya // Cognate: Syriac: d'ā "to call upon")
40:12c: وَحْدَهُ كَفَرْتُمْ alone, you disbelieved (ওয়াহ্দাহূ কাফার্তুম্; w-h-d / ও-হ-দ – to be one // waḥdahu // Cognate: Hebrew: 'eḥād "one"; k-f-r / ক-ফ-র – to deny, disbelieve // kafartum // Cognate: Akkadian: kapāru "to wipe off")
40:12d: وَإِن يُشْرَكْ بِهِ but if partners were associated with Him (ওয়া ইঁয়্যুশ্রক্ বিহী; sh-r-k / শ-র-ক – to associate, share // yushrak // Cognate: Ge'ez: šaraka "to be a partner")
40:12e: تُؤْمِنُوا you believed (তু'মিনূ; '-m-n / ء-ম-ন – to believe, trust // tu'minū // Cognate: Hebrew: he'ĕmīn "to believe")
40:12f: فَالْحُكْمُ لِلَّهِ So the judgment is for Allah (ফাল্হুক্মু লিল্লা-হি; h-k-m / হ-ক-ম – to judge, rule // al-ḥukm // Cognate: Ugaritic: ḥkm "wise")
40:12g: الْعَلِيِّ الْكَبِيرِ the Most High, the Grand (ল্-আ'লিইয়্যিল্ কাবীর; '-l-w / আ'-ল-ও – to be high, exalted // al-'aliyy // Cognate: Hebrew: 'elyōn "most high"; k-b-r / ক-ব-র – to be great, mighty // al-kabīr // Cognate: Aramaic: kabbīr "mighty")
Tafsīr 40:12:
This verse exposes the core spiritual ailment of the disbelievers on the Day of Judgment, diagnosing their rejection of pure monotheism. Their fundamental error was practicing belief selectively, accepting divinity only when shared (shirk) but rejecting it when attributed to Allah alone (Tawḥīd). The final verdict is absolute and belongs solely to Allah, whose attributes of being the Most High (al-'Aliyy) and the Grand (al-Kabīr) underscore the futility of their polytheistic compromises.
Verse 40:16: Full Exposure
40:16a: يَوْمَ هُم بَارِزُونَ the Day they will emerge (ইয়াওমা হুম্ বা-রিযূনা; y-w-m / য়-ও-ম – day // yawma // Cognate: Hebrew: yōm "day"; b-r-z / ব-র-য – to come forth, be prominent // bārizūn // Cognate: [Cognate: none])
40:16b: لَا يَخْفَىٰ عَلَى اللَّهِ not hidden from Allah (লা ইয়াখ্ফা- আ'লাল্লা-হি; kh-f-y / খ-ফ-য় – to be hidden, concealed // yakhfā // Cognate: Syriac: ḥpā "to cover")
40:16c: مِنْهُمْ شَيْءٌ of them is anything (মিন্হুম্ শাইউন্; sh-y-' / শ-য়-ء – thing, matter // shay'un // Cognate: Hebrew: shay "gift, tribute" [semantic divergence])
40:16d: لِّمَنِ الْمُلْكُ الْيَوْمَ To whom belongs the dominion this Day? (লিমানিল্ মুল্কুল্ ইয়াওমা; m-l-k / ম-ল-ক – to possess, rule // al-mulk // Cognate: Akkadian: malku "king")
40:16e: لِلَّهِ الْوَاحِدِ الْقَهَّارِ To Allah, the One, the Overpowering (লিল্লা-হিল্ ওয়া-হিদ্লি ক্বাহ্হা-র্; w-h-d / ও-হ-দ – to be one // al-wāḥid // Cognate: Hebrew: 'eḥād "one"; q-h-r / ক-হ-র – to subdue, overcome // al-qahhār // Cognate: [Cognate: none])
Tafsīr 40:16:
This verse depicts the absolute transparency and divine sovereignty of the Day of Judgment. It describes a moment of total exposure where every individual is brought forth ('bārizūn'), and no secret can remain concealed from Allah. The rhetorical question about dominion ('al-mulk') is answered with a declaration of God's ultimate and singular authority as 'al-Wāḥid' (The One) and 'al-Qahhār' (The Overpowering), emphasizing that all other powers and authorities have ceased to exist.
Verse 40:19: Unveiled Secrets
40:19a: يَعْلَمُ خَائِنَةَ الْأَعْيُنِ He knows the treachery of the eyes (ইয়া'লামু খ্বা-ইনাতাল্ আ'ইয়ুনি; '-l-m / আ'-ল-ম – to know // ya'lamu // Cognate: Hebrew: 'ālam "to be hidden" [antiphrasis]; kh-w-n / খ-ও-ন – to betray, deceive // khā'inata // Cognate: Aramaic: ḥān "to be guilty"; '-y-n / আ'-য়-ন – eye, spring // al-a'yun // Cognate: Ugaritic: 'yn "eye")
40:19b: وَمَا تُخْفِي الصُّدُورُ and what the breasts conceal (ওয়ামা- তুখ্ফিস্ সুদূরু; kh-f-y / খ-ফ-য় – to be hidden // tukhfī // Cognate: Syriac: ḥpā "to cover"; s-d-r / স-দ-র – breast, chest // al-ṣudūr // Cognate: Akkadian: sadāru "to arrange" [semantic shift to 'chest' as seat of thoughts])
Tafsīr 40:19:
This verse highlights God's omniscience, extending beyond actions to the most subtle and internal states of being. It specifies His knowledge of 'khā’inata al-a‘yun'—deceitful glances or treacherous looks—and the innermost secrets concealed within the hearts ('al-ṣudūr'). This illustrates that no thought or intention, however fleeting or hidden, escapes divine awareness, underscoring the totality of accountability before Him.
Verse 40:20: Just Decree
40:20a: وَاللَّهُ يَقْضِي بِالْحَقِّ And Allah judges with truth (ওয়াল্লা-হু ইয়াক্ব্দ্বী বিল্হাক্ক্বি; q-d-y / ক-দ-য় – to decree, judge // yaqḍī // Cognate: Hebrew: qāṣāh "end, determine"; h-q-q / হ-ক-ক – truth, right // al-ḥaqq // Cognate: Aramaic: ḥaqqā "truth")
40:20b: وَالَّذِينَ يَدْعُونَ مِن دُونِهِ while those they invoke besides Him (ওয়াল্লাযীনা ইয়াদ্'ঊ'না মিন্ দূনিহী; d-'-w / দ-আ'-ও – to call, invoke // yad'ūna // Cognate: Syriac: d'ā "to call upon"; d-w-n / দ-ও-ন – besides, other than // dūnihi // Cognate: [Cognate: none])
40:20c: لَا يَقْضُونَ بِشَيْءٍ cannot judge a thing (লা- ইয়াক্ব্দ্বূনা বিশাইইন্; q-d-y / ক-দ-য় – to decree, judge // yaqḍūna // Cognate: Hebrew: qāṣāh "end, determine"; sh-y-' / শ-য়-ء – thing, matter // shay'in // Cognate: Hebrew: shay "gift, tribute")
40:20d: إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ Indeed, Allah—He is the Hearing, the Seeing (ইন্নাল্লা-হা হুওয়াস্ সামীউ'ল্ বাসীরু; s-m-' / স-ম-আ' – to hear // al-samī' // Cognate: Akkadian: šemû "to hear"; b-s-r / ব-স-র – to see, perceive // al-baṣīr // Cognate: Ugaritic: bṣr "to behold")
Tafsīr 40:20:
This verse establishes a stark contrast between divine and false authority, centering on the act of judgment. Allah's judgment ('yaqḍī') is absolute and founded 'bi-al-ḥaqq' (in truth and justice), whereas the idols and false deities invoked by polytheists are utterly powerless, incapable of decreeing anything. The verse concludes by reinforcing God's omniscience with the attributes 'al-Samī'' (The All-Hearing) and 'al-Baṣīr' (The All-Seeing), which are the very prerequisites for perfect and just judgment.
Verse 40:21: Historical Admonition
40:21a: أَوَلَمْ يَسِيرُوا فِي الْأَرْضِ Have they not traveled through the earth (আওয়ালাম্ ইয়াসীরূ ফিল্ আরদ্বি; s-y-r / স-য়-র – to travel, journey // yasīrū // Cognate: Syriac: sūrā "departure"; '-r-d / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
40:21b: فَيَنظُرُوا كَيْفَ كَانَ and seen how was (ফাইয়ান্জুরূ কাইফা কা-না; n-z-r / ন-য-র – to see, look // yanẓurū // Cognate: Hebrew: nāṣar "to watch, guard"; k-y-f / ক-য়-ফ – how // kayfa // Cognate: [Cognate: none]; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kūn "to be established")
40:21c: عَاقِبَةُ الَّذِينَ كَانُوا the outcome of those who were (আ'-ক্বিবাতুল্লাযীনা কা-নূ; '-q-b / আ'-ক-ব – end, consequence // 'āqibatu // Cognate: Aramaic: 'eqbā "heel, consequence")
40:21d: مِن قَبْلِهِمْ before them? (মিন্ ক্বাব্লিহিম্; q-b-l / ক-ব-ল – before, in front // qablihim // Cognate: Akkadian: qablu "battle, middle")
40:21e: كَانُوا هُمْ أَشَدَّ مِنْهُمْ They were more powerful than them (কা-নূ হুম্ আশাদ্দা মিন্হুম্; sh-d-d / শ-দ-দ – to be strong, severe // ashadda // Cognate: Ge'ez: šadada "to be firm")
40:21f: قُوَّةً وَآثَارًا فِي الْأَرْضِ in strength and in traces on the earth (ক্বুওওয়াতাঁও ওয়াআ-সা-রান্ ফিল্ আরদ্বি; q-w-y / ক-ও-য় – to be strong // quwwatan // Cognate: Syriac: qwayyā "strong"; '-th-r / ء-ث-র – trace, mark // āthāran // Cognate: Aramaic: 'atar "place")
40:21g: فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ but Allah seized them for their sins (ফাআখাযাহুমুল্লা-হু বিযুনূবিহিম্; '-kh-dh / ء-খ-য – to take, seize // fa-akhadhahum // Cognate: Ugaritic: aḥd "to seize"; dh-n-b / য-ন-ব – misdeed, sin // dhunūbihim // Cognate: Hebrew: zānāḇ "tail, end")
40:21h: وَمَا كَانَ لَهُم مِّنَ اللَّهِ مِن وَاقٍ and they had no protector from Allah (ওয়ামা- কা-না লাহুম্ মিনাল্লা-হি মিঁও ওয়া-ক্ব্; w-q-y / ও-ক-য় – to guard, protect // wāqin // Cognate: Ge'ez: waqaya "he kept safe")
Tafsīr 40:21:
This verse employs a powerful historical argument, urging listeners to observe the archeological and historical remnants of past civilizations. It points out that previous nations, despite being superior in might ('quwwah') and leaving greater monuments ('āthāran'), were ultimately seized by God due to their sins. This serves as an empirical proof that worldly power is no defense against divine justice, as they had no 'wāqin' (protector) to shield them from God's decree.
Verse 40:22: Consequence of Rejection
40:22a: ذَٰلِكَ بِأَنَّهُمْ كَانَت That was because (যা-লিকা বিআন্নাহুম্ কা-নাত্; dh-l-k / য-ল-ক – to be that // dhālika // Cognate: Aramaic: dāk "that"; '-n-n / ء-ন-ন – that, because // annahum // Cognate: Hebrew: 'an "that")
40:22b: تَأْتِيهِمْ رُسُلُهُم بِالْبَيِّنَاتِ their messengers came to them with clear proofs (তা'তীহিম্ রুসুলুহুম্ বিল্বাইয়্যিনা-তি; '-t-y / ء-ত-য় – to come // ta'tīhim // Cognate: Moabite: 'th "to come"; r-s-l / র-স-ল – to send // rusuluhum // Cognate: Ugaritic: rš "head, chief"; b-y-n / ব-য়-ন – to be clear // al-bayyināt // Cognate: Aramaic: bəyān "explanation")
40:22c: فَكَفَرُوا فَأَخَذَهُمُ اللَّهُ but they disbelieved, so Allah seized them (ফাকাফারূ ফাআখাযাহুমুল্লা-হু; k-f-r / ক-ফ-র – to deny, disbelieve // fakafarū // Cognate: Akkadian: kapāru "to wipe off"; '-kh-dh / ء-খ-য – to take, seize // fa-akhadhahum // Cognate: Ugaritic: aḥd "to seize")
40:22d: إِنَّهُ قَوِيٌّ شَدِيدُ الْعِقَابِ Indeed, He is Powerful, severe in punishment (ইন্নাহূ ক্বাওয়িইয়্যুন্ শাদীদুল্ ই'ক্ব্বা-ব্; q-w-y / ক-ও-য় – to be strong // qawiyyun // Cognate: Syriac: qwayyā "strong"; sh-d-d / শ-দ-দ – to be strong, severe // shadīd // Cognate: Ge'ez: šadada "to be firm"; '-q-b / আ'-ক-ব – to follow, punish // al-'iqāb // Cognate: Aramaic: 'eqbā "heel, consequence")
Tafsīr 40:22:
This verse explains the underlying reason for the destruction of past nations mentioned previously. Their downfall was a direct consequence of a clear pattern: messengers delivered 'al-bayyināt' (indisputable proofs), which they met with rejection and disbelief ('fakafarū'). The inevitable result was divine seizure, a consequence underscored by the concluding attributes of God as 'Qawiyy' (All-Powerful) and 'Shadīd al-'iqāb' (Severe in Punishment), reinforcing that such rejection has unavoidable and severe repercussions.
Verse 40:35: Arrogant Rejection
40:35a: الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ Those who argue about the signs of Allah (আল্লাযীনা ইয়ুজা-দিলূনা ফীই আ-য়া-তিল্লা-হি; j-d-l / জ-দ-ল – to argue, dispute // yujādilūna // Cognate: [Cognate: none]; '-y-y / ء-য়-য় – sign, miracle // āyāt // Cognate: Hebrew: 'ōt "sign")
40:35b: بِغَيْرِ سُلْطَانٍ أَتَاهُمْ without any authority having come to them (বিগাইরি সুল্তা-নিন্ আতা-হুম্; gh-y-r / গ-য়-র – without, other than // bi-ghayri // Cognate: [Cognate: none]; s-l-t / স-ল-ত – authority, power // sulṭānin // Cognate: Aramaic: shulṭānā "authority"; '-t-y / ء-ত-য় – to come // atāhum // Cognate: Moabite: 'th "to come")
40:35c: كَبُرَ مَقْتًا عِندَ اللَّهِ [It is] greatly hateful in the sight of Allah (কাবুরা মাক্ব্তান্ ই'ন্দাল্লা-হি; k-b-r / ক-ব-র – to be great, grievous // kabura // Cognate: Aramaic: kabbīr "mighty"; m-q-t / ম-ক-ত – to hate, detest // maqtan // Cognate: [Cognate: none])
40:35d: وَعِندَ الَّذِينَ آمَنُوا and in the sight of those who have believed (ওয়া ই'ন্দাল্লাযীনা আ-মানূ; '-m-n / ء-ম-ন – to believe, trust // āmanū // Cognate: Hebrew: he'ĕmīn "to believe")
40:35e: كَذَٰلِكَ يَطْبَعُ اللَّهُ Thus does Allah seal (কাযা-লিকা ইয়াত্ব্বা'উল্লা-হু; T-b-' / ত-ব-আ' – to seal, stamp // yaṭba'u // Cognate: Akkadian: ṭabā'u "to sink, impress")
40:35f: عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ over every heart of an arrogant tyrant (আ'লা- কুল্লি ক্বল্বি মুতাকাব্বিরিন্ জাব্বা-র্; q-l-b / ক-ল-ব – heart, core // qalbi // Cognate: Ugaritic: qlb "inner part"; k-b-r / ক-ব-র – to be arrogant, great // mutakabbirin // Cognate: Aramaic: kabbīr "mighty"; j-b-r / জ-ব-র – to compel, be a tyrant // jabbārin // Cognate: Syriac: gabrā "strong man")
Tafsīr 40:35:
This verse diagnoses the spiritual pathology behind baseless religious argumentation. Those who dispute God's signs without 'sulṭān' (divinely-given authority or proof) engage in an act that is profoundly odious ('maqtan') to both God and the believers. The verse reveals the consequence of this intellectual arrogance: Allah seals the hearts ('yaṭba'u Allāhu 'alā kulli qalbin') of every 'mutakabbir' (arrogant) and 'jabbār' (tyrant), rendering them incapable of accepting truth.
Verse 40:38: The Believer's Call
40:38a: وَقَالَ الَّذِي آمَنَ And the one who had believed said (ওয়াক্ব-লাল্লাযীই আ-মানা; q-w-l / ক-ও-ল – to say // wa-qāla // Cognate: Ge'ez: qāla "voice"; '-m-n / ء-ম-ন – to believe, trust // āmana // Cognate: Hebrew: he'ĕmīn "to believe")
40:38b: يَا قَوْمِ اتَّبِعُونِ O my people, follow me (ইয়া- ক্বাওমিত্ তাবিঊ'নি; q-w-m / ক-ও-ম – people, nation // qawmi // Cognate: Akkadian: qā'um "people"; t-b-' / ত-ব-আ' – to follow // ittabi'ūni // Cognate: Sabaic: tb' "to follow")
40:38c: أَهْدِكُمْ سَبِيلَ الرَّشَادِ I will guide you to the way of righteousness (আহ্দিকুম্ সাবীলার্ রশা-দ্; h-d-y / হ-দ-য় – to guide // ahdikum // Cognate: Syriac: hedayā "guidance"; s-b-l / স-ব-ল – way, path // sabīla // Cognate: Hebrew: shəḇīl "path"; r-sh-d / র-শ-দ – right guidance, integrity // al-rashād // Cognate: [Cognate: none])
Tafsīr 40:38:
This verse presents the sincere appeal from the believing man within Pharaoh's court, offering a clear alternative to the path of tyranny. Addressing his people ('yā qawmi') with a tone of kinship, he invites them to follow his lead ('ittabi'ūni'), promising to guide them not to worldly power but to 'sabīl al-rashād'—the path of true integrity and right guidance. This contrasts his humble, wisdom-based leadership with Pharaoh's arrogant and destructive path.
Verse 40:48: Leaders and Followers
40:48a: قَالَ الَّذِينَ اسْتَكْبَرُوا Those who were arrogant will say (ক্ব-লাল্লাযীনাস্ তাক্বারূ; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice"; k-b-r / ক-ব-র – to be arrogant, great // istakbarū // Cognate: Aramaic: kabbīr "mighty")
40:48b: إِنَّا كُلٌّ فِيهَا "Indeed, we are all in it (ইন্না- কুল্লুন্ ফীহা-; k-l-l / ক-ল-ল – all, every // kullun // Cognate: Akkadian: kalu "all"; f-ī / ফ-ঈ – in, within // fīhā // Cognate: Ugaritic: p- "in, at")
40:48c: إِنَّ اللَّهَ قَدْ حَكَمَ Indeed, Allah has judged (ইন্নাল্লা-হা ক্বদ্ হাকামা; h-k-m / হ-ক-ম – to judge, rule // ḥakama // Cognate: Ugaritic: ḥkm "wise")
40:48d: بَيْنَ الْعِبَادِ between the servants" (বাইনাল্ ই'বা-দ্; b-y-n / ব-য়-ন – between // bayna // Cognate: Hebrew: bên "between"; '-b-d / আ'-ব-দ – to serve, worship // al-'ibād // Cognate: Syriac: 'abdā "servant")
Tafsīr 40:48:
This verse captures a moment of bleak realization in Hell, where the arrogant leaders ('alladhīna-stakbarū') respond to their weaker followers. They offer no help, stating grimly that everyone, leader and follower alike, shares the same fate ('kullun fīhā'), confirming that worldly hierarchies are dissolved. Their final declaration is one of resignation to a higher authority: Allah has already passed the final, unchangeable judgment ('ḥakama bayna al-'ibād'), and their dispute is now irrelevant.
Verse 40:51: Divine Victory
40:51a: إِنَّا لَنَنصُرُ رُسُلَنَا Indeed, We will surely give victory to Our messengers (ইন্না- লানাংসুরু রুসুলানা-; n-s-r / ন-স-র – to help, give victory // lananṣuru // Cognate: Aramaic: nְṣַר "to watch, guard"; r-s-l / র-স-ল – to send // rusulanā // Cognate: Ugaritic: rš "head, chief")
40:51b: وَالَّذِينَ آمَنُوا and those who have believed (ওয়াল্লাযীনা আ-মানূ; '-m-n / ء-ম-ন – to believe, trust // āmanū // Cognate: Hebrew: he'ĕmīn "to believe")
40:51c: فِي الْحَيَاةِ الدُّنْيَا in the life of this world (ফিল্ হায়া-তিদ্ দুন্ইয়া-; h-y-y / হ-য়-য় – to live // al-ḥayāti // Cognate: Hebrew: ḥayyīm "life"; d-n-w / দ-ন-ও – to be low, near // al-dunyā // Cognate: [Cognate: none])
40:51d: وَيَوْمَ يَقُومُ الْأَشْهَادُ and on the Day the witnesses will stand (ওয়া ইয়াওমা ইয়াক্বূমুল্ আশ্হা-দ্; q-w-m / ক-ও-ম – to stand, rise // yaqūmu // Cognate: Aramaic: qūm "to stand"; sh-h-d / শ-হ-দ – to witness, testify // al-ashhād // Cognate: Hebrew: 'ēḏ "witness")
Tafsīr 40:51:
This verse is a divine promise of certain victory ('naṣr') for God's messengers and the community of believers. This victory is guaranteed in two distinct realms: in the worldly life ('fī al-ḥayāti al-dunyā'), which may manifest as moral, military, or ideological success, and definitively on the Day of Judgment ('yawma yaqūmu al-ashhād'), when their truthfulness will be testified to and their ultimate triumph will be undeniable.
Verse 40:57: Greater Creation
40:57a: لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ Surely the creation of the heavens and the earth (লাখাল্ক্বুস্ সামা-ওয়া-তি অল্আরদ্বি; kh-l-q / খ-ল-ক – to create // lakhalqu // Cognate: Syriac: ḥlaq "to allot"; s-m-w / স-ম-ও – heaven, sky // al-samāwāti // Cognate: Akkadian: šamû "sky"; '-r-d / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
40:57b: أَكْبَرُ مِنْ خَلْقِ النَّاسِ is greater than the creation of mankind (আক্বারু মিন্ খাল্ক্বিন্ না-সি; k-b-r / ক-ব-র – to be great // akbaru // Cognate: Aramaic: kabbīr "mighty"; '-n-s / ء-ন-স – mankind // al-nās // Cognate: Ge'ez: 'ənsa "man")
40:57c: وَلَٰكِنَّ أَكْثَرَ النَّاسِ but most of mankind (ওয়ালা-কিন্না আক্সারান্না-সি; k-th-r / ক-ث-র – to be many, much // akthara // Cognate: Hebrew: kāṯar "to surround")
40:57d: لَا يَعْلَمُونَ do not know (লা- ইয়া'লামূন্; '-l-m / আ'-ল-ম – to know // ya'lamūn // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 40:57:
This verse presents an argument from scale to affirm the doctrine of resurrection, which many found inconceivable. It posits that the creation of the entire cosmos ('al-samāwāti wa-al-arḍ') is an act of far greater magnitude ('akbar') than the creation of humanity. The logical conclusion is that the God who accomplished the greater creation can effortlessly accomplish the lesser one (re-creation), but this simple, powerful truth is lost on most people because they fail to contemplate the universe and its Creator.
Verse 40:64: Earth as a Dwelling
40:64a: اللَّهُ الَّذِي جَعَلَ لَكُمُ Allah is the One who made for you (আল্লা-হুল্লাযী জাআ'লা লাকুমুল্; j-'-l / জ-আ'-ল – to make, place // ja'ala // Cognate: [Cognate: none])
40:64b: الْأَرْضَ قَرَارًا the earth a settlement (ল্আরদ্বোয়া ক্বার-র-; '-r-d / ء-র-দ – earth, land // al-arḍa // Cognate: Akkadian: erṣetu "earth"; q-r-r / ক-র-র – to rest, settle // qarāran // Cognate: Aramaic: qərar "to remain")
40:64c: وَالسَّمَاءَ بِنَاءً and the sky a canopy (ওয়াস্ সামা--আ বিনা--আন্; s-m-w / স-ম-ও – heaven, sky // al-samā'a // Cognate: Akkadian: šamû "sky"; b-n-y / ব-ন-য় – to build // binā'an // Cognate: Hebrew: bānāh "to build")
40:64d: وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ And He formed you and perfected your forms (ওয়া সাওয়ারাকুম্ ফাআহ্সানা সুওয়ারাকুম্; s-w-r / স-ও-র – to form, shape // ṣawwarakum // Cognate: Syriac: ṣūr "to form"; h-s-n / হ-স-ন – to be good, beautiful // aḥsana // Cognate: Ugaritic: ḥsn "goodness")
40:64e: وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ and provided for you from the good things (ওয়া রাযাক্বাকুম্ মিনাত্ ত্বইয়্যিবা-তি; r-z-q / র-য-ক – to provide sustenance // razaqakum // Cognate: Middle Persian: rōzīg "daily bread"; T-y-b / ত-য়-ব – to be good, pure // al-ṭayyibāt // Cognate: Hebrew: ṭōḇ "good")
40:64f: ذَٰلِكُمُ اللَّهُ رَبُّكُمْ That is Allah, your Lord (যা-লিকুমুল্লা-হু রব্বুকুম্; r-b-b / র-ব-ব – lord, sustainer // rabbukum // Cognate: Ugaritic: rb "chief")
40:64g: فَتَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ so blessed is Allah, Lord of the worlds (ফাতাবা-রকাল্লা-হু রব্বুল্ আ'-লামীন্; b-r-k / ব-র-ক – to bless // tabāraka // Cognate: Hebrew: bārak "to bless"; '-l-m / আ'-ল-ম – world, universe // al-'ālamīn // Cognate: Aramaic: 'ālam "world")
Tafsīr 40:64:
This verse enumerates several of God's blessings to demonstrate His creative power and providential care. It highlights the design of the planet as a stable habitat ('qarāran') under a protective canopy ('binā’an'), the aesthetic perfection of the human form ('fa-aḥsana ṣuwarakum'), and the provision of pure sustenance ('al-ṭayyibāt'). This accumulation of evidence for divine design and lordship culminates in an exclamation of praise: 'fatabāraka Allāh Rabb al-'ālamīn', affirming that the Giver of these gifts is the blessed Lord of all existence.
Verse 40:65: The Call to Sincerity
40:65a: هُوَ الْحَيُّ He is the Ever-Living (হুওয়াল্ হাইইয়্যু; h-y-y / হ-য়-য় – to live // al-ḥayy // Cognate: Hebrew: ḥayyīm "life")
40:65b: لَا إِلَٰهَ إِلَّا هُوَ there is no deity except Him (লা ইলা-হা ইল্লা- হুওয়া; '-l-h / ء-ল-হ – god, deity // ilāha // Cognate: Ugaritic: il "god"; h-w / হ-ও – he, it // huwa // Cognate: [Cognate: none])
40:65c: فَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ so call upon Him, being sincere to Him in religion (ফাদ্'ঊ'হু মুখ্লিসীনা লাহুদ্ দীনা; d-'-w / দ-আ'-ও – to call, invoke // fad'ūhu // Cognate: Syriac: d'ā "to call upon"; kh-l-s / খ-ল-স – to be pure, sincere // mukhliṣīna // Cognate: [Cognate: none]; d-y-n / দ-য়-ন – religion, judgment // al-dīn // Cognate: Aramaic: dīnā "judgment")
40:65d: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ [All] praise is for Allah, Lord of the worlds (ল্হাম্দু লিল্লা-হি রব্বিল্ আ'-লামীন্; h-m-d / হ-ম-দ – to praise // al-ḥamdu // Cognate: Ge'ez: ḥamada "to thank"; r-b-b / র-ব-ব – lord, sustainer // rabbi // Cognate: Ugaritic: rb "chief"; '-l-m / আ'-ল-ম – world, universe // al-'ālamīn // Cognate: Aramaic: 'ālam "world")
Tafsīr 40:65:
This verse logically connects theology to the practice of worship. It begins by stating two foundational truths: God is the sole possessor of eternal life ('al-Ḥayy') and He is the only true deity ('lā ilāha illā huwa'). The direct and necessary consequence of these truths is the command to invoke Him with 'mukhliṣīna'—absolute sincerity in faith and devotion—purifying the act of worship from any form of polytheism. The verse concludes with the ultimate expression of this sincere devotion: 'al-ḥamdu lillāh,' attributing all praise to the Lord of all existence.
Verse 40:68: The Ultimate Decree
40:68a: هُوَ الَّذِي يُحْيِي وَيُمِيتُ He is the One who gives life and causes death (হুওয়াল্লাযী ইয়ুহ্ঈ ওয়া ইয়ুমীতু; h-y-y / হ-য়-য় – to live, give life // yuḥyī // Cognate: Hebrew: ḥāyāh "to live"; m-w-t / ম-ও-ত – to die // yumītu // Cognate: Akkadian: mūtu "death")
40:68b: فَإِذَا قَضَىٰ أَمْرًا And when He decrees a matter (ফাইযা- ক্বাদ্বোয়া-- আম্রান্; q-d-y / ক-দ-য় – to decree, judge // qaḍā // Cognate: Hebrew: qāṣāh "end, determine"; '-m-r / ء-ম-র – matter, command // amran // Cognate: Ugaritic: amr "to see, command")
40:68c: فَإِنَّمَا يَقُولُ لَهُ He only says to it (ফাইন্নামা- ইয়াক্বূলু লাহূ; q-w-l / ক-ও-ল – to say // yaqūlu // Cognate: Ge'ez: qāla "voice")
40:68d: كُن فَيَكُونُ "Be," and it is (কুন ফাইয়াকূনু; k-w-n / ক-ও-ন – to be // kun fa-yakūnu // Cognate: Hebrew: kūn "to be established")
Tafsīr 40:68:
This verse defines God's absolute and effortless power over existence itself. His dominion is encapsulated in the two ultimate acts: giving life ('yuḥyī') and causing death ('yumītu'). The mechanism of His power is then explained: when He decrees any matter ('qaḍā amran'), it requires no effort or process but is actualized instantly through the divine command 'Kun' ('Be!'), and it immediately comes into being ('fa-yakūnu'). This establishes His omnipotence as immediate, creative, and absolute.
Verse 41:12: The Cosmic Decree
41:12a: فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ And He completed them as seven heavens (ফাক্বাদ্বোয়া-হুন্না সাব্'আ সামা-ওয়া-তিন্; q-ḍ-y / ক-দ-য় – to decree, complete // faqaḍāhunna // Cognate: Hebrew: qāṣāh "end, determine"; s-b-' / স-ব-আ' – seven // sab'a // Cognate: Hebrew: šeḇa' "seven"; s-m-w / স-ম-ও – heaven, sky // samāwātin // Cognate: Akkadian: šamû "sky")
41:12b: فِي يَوْمَيْنِ in two days (ফী ইয়াওমাইনি; y-w-m / য়-ও-ম – day, period // yawmayni // Cognate: Hebrew: yōm "day")
41:12c: وَأَوْحَىٰ فِي كُلِّ سَمَاءٍ أَمْرَهَا and inspired in each heaven its command. (ওয়া আওহা- ফী কুল্লি সামা--ইন আম্রাহা-; w-ḥ-y / ও-হ-য় – to reveal, inspire // awḥā // Cognate: Ge'ez: waḥaya "to reveal"; '-m-r / ء-ম-র – command, affair // amrahā // Cognate: Ugaritic: amr "to see, command")
41:12d: وَزَيَّنَّا السَّمَاءَ الدُّنْيَا And We adorned the nearest heaven (ওয়া যাইইয়্যান্নাস্-সামা--আদ্-দুন্ইয়া-; z-y-n / য-য়-ন – to adorn // zayyannā // Cognate: [Cognate: none]; d-n-w / দ-ন-ও – to be low, near // al-dunyā // Cognate: [Cognate: none])
41:12e: بِمَصَابِيحَ وَحِفْظًا with lamps and as a protection. (বিমাস-বীহা ওয়া হিফ্যা; ṣ-b-ḥ / স-ব-হ – morning, lamp // maṣābīḥa // Cognate: [Cognate: none]; ḥ-f-ẓ / হ-ফ-য – to guard, protect // ḥifẓan // Cognate: [Cognate: none])
41:12f: ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ That is the determination of the Exalted in Might, the Knowing. (যা-লিকা তাক্ব্দীরুল্-'আযীযিল্-'আলীম্; q-d-r / ক-দ-র – to decree, determine // taqdīru // Cognate: Ge'ez: qadara "to be able"; '-z-z / আ'-য-য – mighty // al-'azīz // Cognate: [Cognate: none]; '-l-m / আ'-ল-ম – knowing // al-'alīm // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 41:12:
This verse continues the account of creation, describing the completion of the seven heavens and the establishment of a specific divine command ('amr') or law for each. It then focuses on the lowest heaven, which was adorned with stars ('maṣābīḥ') for beauty and to serve as a guard ('ḥifẓan'). This entire perfect cosmic arrangement is declared to be the precise 'taqdīr' (decree and measure) of 'al-'Azīz' (the Almighty) and 'al-'Alīm' (the All-Knowing).
Verse 41:39: The Sign of Revival
41:39a: وَمِنْ آيَاتِهِ And of His signs (ওয়া মিন্ আ-য়া-তিহী; '-y-y / ء-য়-য় – sign, miracle // āyātihi // Cognate: Hebrew: 'ōt "sign")
41:39b: أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً is that you see the earth barren, (আন্নাকা তারল্-আরদ্বোয়া খ-শিআ'তান্; r-'-y / র-ء-য় – to see // tarā // Cognate: Ugaritic: r'y "to see"; '-r-ḍ / ء-র-দ – earth // al-arḍa // Cognate: Akkadian: erṣetu "earth"; kh-sh-' / খ-শ-আ' – to be humbled, barren // khāshi'atan // Cognate: [Cognate: none])
41:39c: فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ but when We send down upon it rain, (ফাইযা--আন্যাল্না- আ'লাইহাল্-মা--আ; n-z-l / ন-য-ল – to send down // anzalnā // Cognate: [Cognate: none]; m-w-h / ম-ও-হ – water // al-mā'a // Cognate: Hebrew: mayim "water")
41:39d: اهْتَزَّتْ وَرَبَتْ it quivers and swells. (হ্তায্যাত্ ওয়া রবাত্; h-z-z / হ-য-য – to shake, quiver // ihtazzat // Cognate: [Cognate: none]; r-b-w / র-ব-ও – to swell, grow // rabat // Cognate: Akkadian: rabû "to become great")
41:39e: إِنَّ الَّذِي أَحْيَاهَا Indeed, the One who revived it (ইন্নাল্লাযীই আহ্ইয়া-হা; ḥ-y-y / হ-য়-য় – to live, revive // aḥyāhā // Cognate: Hebrew: ḥāyāh "to live")
41:39f: لَمُحْيِي الْمَوْتَىٰ is the Reviver of the dead. (লামুহ্ইয়িল্-মাওতা-; m-w-t / ম-ও-ত – to die // al-mawtā // Cognate: Akkadian: mūtu "death")
Tafsīr 41:39:
This verse presents the rejuvenation of the earth as a direct, observable sign ('āyah') of God's power to resurrect. It draws a powerful parallel between the barren, seemingly lifeless earth and the state of the dead. Just as God brings the earth back to life, causing it to stir and swell with vegetation after sending down rain, the verse concludes that the same divine power will surely revive the dead.
Verse 41:53: The Universal Signs
41:53a: سَنُرِيهِمْ آيَاتِنَا We will show them Our signs (সানুুরীহিম্ আ-য়া-তিনা-; r-'-y / র-ء-য় – to see, show // sanurīhim // Cognate: Ugaritic: r'y "to see"; '-y-y / ء-য়-য় – sign, miracle // āyātinā // Cognate: Hebrew: 'ōt "sign")
41:53b: فِي الْآفَاقِ in the horizons (ফিল্-আ-ফা-ক্বি; '-f-q / ء-ফ-ক – horizon, region // al-āfāq // Cognate: [Cognate: none])
41:53c: وَفِي أَنفُسِهِمْ and within themselves (ওয়া ফীই আন্ফুসিহিম্; n-f-s / ন-ফ-স – soul, self // anfusihim // Cognate: Hebrew: nefeš "soul")
41:53d: حَتَّىٰ يَتَبَيَّنَ لَهُمْ until it becomes clear to them (হাত্তা- ইয়াতাবাইয়্যানা লাহুম্; b-y-n / ব-য়-ন – to be clear // yatabayyana // Cognate: Aramaic: bəyān "explanation")
41:53e: أَنَّهُ الْحَقُّ that it is the truth. (আন্নাহুল্-হাক্ব্ִক্ব্; ḥ-q-q / হ-ক-ক – truth, right // al-ḥaqqu // Cognate: Aramaic: ḥaqqā "truth")
Tafsīr 41:53:
This is a divine promise to continuously reveal evidence for the truth of the Qur'ān and God's existence. The signs ('āyāt') will manifest in two realms: externally in the farthest horizons ('al-āfāq') through cosmic phenomena and historical events, and internally within the human self ('anfusihim') through psychological, biological, and spiritual insights. This accumulation of evidence will continue until the truth ('al-ḥaqq') becomes undeniably manifest to all.
Verse 42:4: The Celestial Dominion
42:4a: لَهُ مَا فِي السَّمَاوَاتِ To Him belongs whatever is in the heavens (লাহূ মা- ফিস্-সামা-ওয়া-তি; s-m-w / স-ম-ও – heaven, sky // al-samāwāti // Cognate: Akkadian: šamû "sky")
42:4b: وَمَا فِي الْأَرْضِ and whatever is in the earth. (ওয়া মা- ফিল্-আরদ্ব্; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
42:4c: وَهُوَ الْعَلِيُّ الْعَظِيمُ And He is the Most High, the Most Great. (ওয়া হুওয়াল্-'আলিইয়্যুল্-'আযীম্; '-l-w / আ'-ল-ও – to be high, exalted // al-'aliyy // Cognate: Hebrew: 'elyōn "most high"; '-ẓ-m / আ'-য-ম – to be great, mighty // al-'aẓīm // Cognate: [Cognate: none])
Tafsīr 42:4:
This verse asserts God's absolute and all-encompassing ownership of the entire cosmos. This complete dominion over everything that exists is a reflection of His intrinsic nature. He is 'al-'Aliyy' (the Supremely High), elevated far above His creation, and 'al-'Aẓīm' (the Most Great), whose magnificence and power are beyond measure.
Verse 42:9: The True Protector
42:9a: أَمِ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ Or have they taken protectors besides Him? (আমিত্ তাখাযূ মিন্ দূনিহীই আউলিয়া--আ; '-kh-dh / ء-খ-য – to take // ittakhadhū // Cognate: Ugaritic: aḥd "to seize"; d-w-n / দ-ও-ন – besides // dūnihi // Cognate: [Cognate: none]; w-l-y / ও-ল-য় – to be near, protect // awliyā'a // Cognate: [Cognate: none])
42:9b: فَاللَّهُ هُوَ الْوَلِيُّ But Allah - He is the Protector. (ফাল্লা-হু হুওয়াল্-ওয়ালিইয়্যু; w-l-y / ও-ল-য় – to be near, protect // al-waliyy // Cognate: [Cognate: none])
42:9c: وَهُوَ يُحْيِي الْمَوْتَىٰ And it is He who gives life to the dead, (ওয়া হুওয়া ইয়ুহ্ইয়িল্-মাওতা-; ḥ-y-y / হ-য়-য় – to live, give life // yuḥyī // Cognate: Hebrew: ḥāyāh "to live"; m-w-t / ম-ও-ত – to die // al-mawtā // Cognate: Akkadian: mūtu "death")
42:9d: وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ and He is over all things competent. (ওয়া হুওয়া আ'লা- কুল্লি শাইইন ক্বাদীর; q-d-r / ক-দ-র – to have power, be able // qadīrun // Cognate: Ge'ez: qadara "to be able")
Tafsīr 42:9:
This verse challenges the logic of polytheism with a rhetorical question, asking how anyone could take protectors ('awliyā'') other than God. It then declares definitively that Allah is the only true 'Walī' (Protector and Ally). This claim is substantiated by citing two proofs of His ultimate power: He alone gives life to the dead, and He is 'Qadīr' (omnipotent) over all things.
Verse 42:11: The Incomparable Creator
42:11a: فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ [He is] the Originator of the heavens and the earth. (ফা-ত্বিরুস্-সামা-ওয়া-তি অল্-আরদ্ব্; f-ṭ-r / ফ-ত-র – to cleave, create // fāṭiru // Cognate: Ge'ez: faṭara "he created"; s-m-w / স-ম-ও – heaven // al-samāwāti // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth // al-arḍ // Cognate: Akkadian: erṣetu "earth")
42:11b: جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا He has made for you from yourselves, mates, (জাআ'লা লাকুম্ মিন্ আন্ফুসিকুম্ আযওয়া-জাওঁ; j-'-l / জ-আ'-ল – to make, place // ja'ala // Cognate: [Cognate: none]; n-f-s / ন-ফ-স – soul, self // anfusikum // Cognate: Hebrew: nefeš "soul"; z-w-j / য-ও-জ – pair, mate // azwājan // Cognate: Akkadian: zūgu "pair")
42:11c: وَمِنَ الْأَنْعَامِ أَزْوَاجًا and for the cattle, mates; (ওয়া মিনাল্-আন্আ'-মি আযওয়া-জা; n-'-m / ন-আ'-ম – livestock // al-an'ām // Cognate: [Cognate: none])
42:11d: يَذْرَؤُكُمْ فِيهِ He multiplies you thereby. (ইয়ায্রাউকুম্ ফীহি; dh-r-' / য-র-ء – to create, multiply // yadhra'ukum // Cognate: [Cognate: none])
42:11e: لَيْسَ كَمِثْلِهِ شَيْءٌ There is nothing like unto Him, (লাইসা কামিছ্লিহী শাইউন্; l-y-s / ল-য়-স – not to be // laysa // Cognate: [Cognate: none]; m-th-l / ম-ث-ল – like, similar // mithlihi // Cognate: Akkadian: mašālu "to be equal"; sh-y-' / শ-য়-ء – thing // shay'un // Cognate: Hebrew: shay "gift, tribute")
42:11f: وَهُوَ السَّمِيعُ الْبَصِيرُ and He is the Hearing, the Seeing. (ওয়া হুওয়াস্-সামীউ'ল্-বাসীর; s-m-' / স-ম-আ' – to hear // al-samī' // Cognate: Akkadian: šemû "to hear"; b-ṣ-r / ব-স-র – to see // al-baṣīr // Cognate: Ugaritic: bṣr "to behold")
Tafsīr 42:11:
This verse affirms God's role as the 'Fāṭir' (Originator) who established the system of pair-bonding for both humans and livestock as the means of propagation. It then presents one of the most foundational statements on divine transcendence in the Qur'ān: 'Laysa ka-mithlihi shay'' ("There is nothing whatever like unto Him"), asserting His absolute uniqueness and incomparability to His creation. This is immediately balanced by affirming His immanent awareness through His attributes as 'al-Samī'' (the All-Hearing) and 'al-Baṣīr' (the All-Seeing).
Verse 42:19: The Subtle Provider
42:19a: اللَّهُ لَطِيفٌ بِعِبَادِهِ Allah is subtle with His servants; (আল্লা-হু লাত্বীফুম্ বিอิ'বা-দিহ্; l-ṭ-f / ল-ত-ফ – to be subtle, gentle // laṭīfun // Cognate: [Cognate: none]; '-b-d / আ'-ব-দ – to serve, worship // 'ibādihi // Cognate: Syriac: 'abdā "servant")
42:19b: يَرْزُقُ مَن يَشَاءُ He provides for whom He wills. (ইয়ার্যুক্বু মাইঁ ইয়াশা--উ; r-z-q / র-য-ক – to provide sustenance // yarzuqu // Cognate: Middle Persian: rōzīg "daily bread"; sh-y-' / শ-য়-ء – to will, wish // yashā'u // Cognate: [Cognate: none])
42:19c: وَهُوَ الْقَوِيُّ الْعَزِيزُ And He is the Powerful, the Exalted in Might. (ওয়া হুওয়াল্-ক্বাওয়িইয়্যুল্-'আযীয; q-w-y / ক-ও-য় – to be strong, powerful // al-qawiyy // Cognate: Syriac: qwayyā "strong"; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none])
Tafsīr 42:19:
This verse highlights a unique combination of God's attributes, stating that He is 'Laṭīf' with His servants—a term implying kindness, gentleness, and a subtle wisdom that operates in ways humans may not perceive. This subtle care is expressed through His provision ('rizq'), which He dispenses according to His will. This gentle provision is not a sign of weakness; rather, it is backed by His absolute nature as 'al-Qawiyy' (the All-Powerful) and 'al-'Azīz' (the Almighty).
Verse 42:23: The Reward for Love
42:23a: وَمَن يَقْتَرِفْ حَسَنَةً And whoever commits a good deed, (ওয়া মাইঁ ইয়াক্ব্তারিফ্ হাসানাতান্; q-r-f / ক-র-ফ – to commit, earn // yaqtarif // Cognate: [Cognate: none]; ḥ-s-n / হ-স-ন – to be good // ḥasanatan // Cognate: Ugaritic: ḥsn "goodness")
42:23b: نَّزِدْ لَهُ فِيهَا حُسْنًا We will increase for him good in it. (নাযিদ্ লাহূ ফীহা- হুস্না; z-y-d / য-য়-দ – to increase, add // nazid // Cognate: [Cognate: none])
42:23c: إِنَّ اللَّهَ غَفُورٌ شَكُورٌ Indeed, Allah is Forgiving and Appreciative. (ইন্নাল্লা-হা গাফূরুন্ শাকূর; gh-f-r / গ-ফ-র – to forgive, cover // ghafūrun // Cognate: Syriac: kafar "to cover"; sh-k-r / শ-ক-র – to be grateful, appreciate // shakūrun // Cognate: Hebrew: šākar "to hire, reward")
Tafsīr 42:23:
This verse, following a command to love the Prophet's near kin, establishes a general principle of divine reward. It promises that for any good deed ('ḥasanah') a person performs, God will not only reward it but will add to it an increase in goodness. This divine generosity is explained by His attributes as 'Ghafūr' (Forgiving, who overlooks flaws in the deed) and 'Shakūr' (Appreciative, who gives abundant reward for even the smallest of efforts).
Verse 42:25: The Acceptor of Repentance
42:25a: وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ And it is He who accepts repentance (ওয়া হুওয়াল্লাযী ইয়াক্ব্বালুত্-তাওবাতা; q-b-l / ক-ব-ল – to accept, receive // yaqbalu // Cognate: Akkadian: qablu "battle, encounter"; t-w-b / ত-ও-ব – to return, repent // al-tawbata // Cognate: Hebrew: shuv "to return")
42:25b: عَنْ عِبَادِهِ from His servants (আ'ন্ ই'বা-দিহী; '-b-d / আ'-ব-দ – to serve, worship // 'ibādihi // Cognate: Syriac: 'abdā "servant")
42:25c: وَيَعْفُو عَنِ السَّيِّئَاتِ and pardons the misdeeds, (ওয়া ইয়া'ফূ আ'নিস্-সাইয়্যিআ-তি; '-f-w / আ'-ফ-ও – to pardon, efface // ya'fū // Cognate: [Cognate: none]; s-w-' / স-ও-ء – to be evil, misdeed // al-sayyi'āt // Cognate: Ge'ez: śawwe'a "bad")
42:25d: وَيَعْلَمُ مَا تَفْعَلُونَ and He knows what you do. (ওয়া ইয়া'লামু মা- তাফ্'আলূন্; '-l-m / আ'-ল-ম – to know // ya'lamu // Cognate: Hebrew: 'ālam "to be hidden"; f-'-l / ফ-আ'-ল – to do // taf'alūn // Cognate: [Cognate: none])
Tafsīr 42:25:
This verse is a profound statement of hope, affirming that God is the one who actively accepts the 'tawbah' (repentance) of His servants. His mercy does not stop at mere acceptance; He also 'ya'fū' (pardons and completely effaces) their sins. This entire process of mercy is undergirded by His omniscience, as He knows full well the deeds that are being repented from.
Verse 42:28: Rain After Despair
42:28a: وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ And it is He who sends down the rain (ওয়া হুওয়াল্লাযী ইউনান্যিলুল্-গাইছা; n-z-l / ন-য-ল – to send down // yunazzilu // Cognate: [Cognate: none]; gh-y-th / গ-য়-ث – rain // al-ghaytha // Cognate: [Cognate: none])
42:28b: مِن بَعْدِ مَا قَنَطُوا after they have despaired, (মিম্ বা'দি মা- ক্বানাত্বূ; q-n-ṭ / ক-ন-ত – to despair // qanaṭū // Cognate: [Cognate: none])
42:28c: وَيَنشُرُ رَحْمَتَهُ and spreads His mercy. (ওয়া ইয়ান্শুরু রহমাতাহ্; n-sh-r / ন-শ-র – to spread, unfold // yanshuru // Cognate: [Cognate: none]; r-ḥ-m / র-হ-ম – mercy // raḥmatahu // Cognate: Hebrew: raḥamim "mercy")
42:28d: وَهُوَ الْوَلِيُّ الْحَمِيدُ And He is the Protector, the Praiseworthy. (ওয়া হুওয়াল্-ওয়ালিইয়্যুল্-হামীদ্; w-l-y / ও-ল-য় – to be near, protect // al-waliyy // Cognate: [Cognate: none]; ḥ-m-d / হ-ম-দ – to praise // al-ḥamīd // Cognate: Ge'ez: ḥamada "to thank")
Tafsīr 42:28:
This verse highlights God's power and mercy through the specific act of sending rain precisely when people have lost all hope. This timely intervention is described as an act of 'spreading His mercy,' a tangible sign of His care. This act demonstrates His nature as 'al-Walī' (the Protecting Friend who provides for His creation) and 'al-Ḥamīd' (the One who is worthy of all praise for such blessings).
Verse 42:40: Just Recompense
42:40a: وَجَزَاءُ سَيِّئَةٍ And the recompense for an evil is (ওয়া জাযা--উ সাইয়্যিআতিন্; j-z-y / জ-য-য় – to recompense // jazā'u // Cognate: [Cognate: none]; s-w-' / স-ও-ء – to be evil, misdeed // sayyi'atin // Cognate: Ge'ez: śawwe'a "bad")
42:40b: سَيِّئَةٌ مِّثْلُهَا an evil like it, (সাইয়্যিআতুম্ মিছ্লুহা-; m-th-l / ম-ث-ল – like, similar // mithluhā // Cognate: Akkadian: mašālu "to be equal")
42:40c: فَمَنْ عَفَا وَأَصْلَحَ but whoever pardons and makes reconciliation, (ফামান্ আ'ফা- ওয়া আস্লাহা; '-f-w / আ'-ফ-ও – to pardon, efface // 'afā // Cognate: [Cognate: none]; ṣ-l-ḥ / স-ল-হ – to be righteous, reform // aṣlaḥa // Cognate: [Cognate: none])
42:40d: فَأَجْرُهُ عَلَى اللَّهِ his reward is [due] from Allah. (ফাআজ্রুহূ আ'লাল্লা-হ্; '-j-r / ء-জ-র – to reward, recompense // ajruhu // Cognate: Akkadian: agru "hireling")
Tafsīr 42:40:
This verse establishes two levels of responding to injustice, first affirming the principle of just retaliation—that the recompense for a wrong should be proportionate to it. However, it immediately presents a higher ethical path: that of pardoning ('afā') and seeking reconciliation ('aṣlaḥa'). The reward for choosing this superior path of forgiveness is not quantified, but is instead made the direct responsibility of God Himself, indicating its immense value in His sight.
Verse 42:51: Modes of Revelation
42:51a: وَمَا كَانَ لِبَشَرٍ And it is not for any human (ওয়া মা- কা-না লিবাশারিন্; b-sh-r / ব-শ-র – human being // basharin // Cognate: [Cognate: none])
42:51b: أَن يُكَلِّمَهُ اللَّهُ that Allah should speak to him (আইঁ ইয়্যুকাল্লিমাহুল্লা-হু; k-l-m / ক-ল-ম – to speak // yukallimahullāhu // Cognate: Aramaic: kelmā "word")
42:51c: إِلَّا وَحْيًا except by inspiration, (ইল্লা- ওয়াহ্ইয়ান্; w-ḥ-y / ও-হ-য় – to reveal, inspire // waḥyan // Cognate: Ge'ez: waḥaya "to reveal")
42:51d: أَوْ مِن وَرَاءِ حِجَابٍ or from behind a partition, (আও মিওঁ ওয়ার--ই হিஜா-বিন্; w-r-' / ও-র-ء – behind // warā'i // Cognate: [Cognate: none]; ḥ-j-b / হ-জ-ব – to veil, partition // ḥijābin // Cognate: [Cognate: none])
42:51e: أَوْ يُرْسِلَ رَسُولًا or by sending a messenger (আও ইয়্যুরসিলা রসূলান্; r-s-l / র-স-ল – to send, messenger // yursila rasūlan // Cognate: Ugaritic: rš "head, chief")
42:51f: فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ to reveal by His permission what He wills. (ফাইঊহিয়া বিইয্নিহী মা- ইয়াশা--উ; '-dh-n / ء-য-ন – to permit // bi-idhnihi // Cognate: [Cognate: none])
42:51g: إِنَّهُ عَلِيٌّ حَكِيمٌ Indeed, He is Most High, Wise. (ইন্নাহূ আ'লিইয়্যুন্ হাকীম্; '-l-w / আ'-ল-ও – to be high, exalted // 'aliyyun // Cognate: Hebrew: 'elyōn "most high"; ḥ-k-m / হ-ক-ম – to be wise // ḥakīmun // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 42:51:
This verse defines the three exclusive ways in which God communicates with humanity, clarifying that direct, unmediated speech is not possible for mortals. The modes of divine communication are: 'waḥy' (direct inspiration into the heart), speaking from behind a 'ḥijāb' (veil or partition) as with Moses, or sending an angelic messenger (like Gabriel) to reveal His message. This system of revelation is a function of His being ''Aliyy' (too High and transcendent for direct contact) and 'Ḥakīm' (All-Wise in the methods He chooses).
Verse 43:42: The Divine Power
43:42a: أَوْ نُرِيَنَّكَ الَّذِي وَعَدْنَاهُمْ Or We show you that which We have promised them, (আও নুরিইয়ান্নাকাল্লাযী ওয়াআ'দ্না-হুম্; r-'-y / র-ء-য় – to see, show // nuriyannaka // Cognate: Ugaritic: r'y "to see"; w-'-d / ও-আ'-দ – to promise // wa'adnāhum // Cognate: [Cognate: none])
43:42b: فَإِنَّا عَلَيْهِم then indeed, We over them (ফাইন্না- আ'লাইহিম্; [No Root]; [No Root]; [No Root])
43:42c: مُّقْتَدِرُونَ are fully able. (মুক্ব্তাদিরূন্; q-d-r / ক-দ-র – to have power, be able // muqtadirūn // Cognate: Ge'ez: qadara "to be able")
Tafsīr 43:42:
This verse is a statement of God's absolute power to enact the punishment He has promised to the disbelievers, whether He shows its fulfillment to the Prophet in his lifetime or not. It asserts that His ability to bring about this promised retribution is total and certain. This is because He is 'Muqtadirūn'—the possessor of perfect and comprehensive power over them at all times.
Verse 44:16: The Great Seizure
44:16a: يَوْمَ نَبْطِشُ The Day We will seize (ইয়াওমা নাব্ত্বিশুল্-; b-ṭ-sh / ব-ত-শ – to seize, strike // nabṭishu // Cognate: [Cognate: none])
44:16b: الْبَطْشَةَ الْكُبْرَىٰ with the greatest assault, (বত্ব্শাতাল্-কুব্র-; b-ṭ-sh / ব-ত-শ – to seize, assault // al-baṭshata // Cognate: [Cognate: none]; k-b-r / ক-ব-র – to be great // al-kubrā // Cognate: Aramaic: kabbīr "mighty")
44:16c: إِنَّا مُنتَقِمُونَ indeed, We will take retribution. (ইন্না- মুন্তাক্বিমূন্; n-q-m / ন-ক-ম – to avenge, exact retribution // muntaqimūn // Cognate: [Cognate: none])
Tafsīr 44:16:
This verse issues a severe warning of a future day of reckoning, described as 'al-baṭshah al-kubrā'—the great and decisive assault or seizure. On that day, God promises that He will surely exact 'intiqām' (full and just retribution). Commentators have variously interpreted this as referring to the Battle of Badr, the conquest of Mecca, or the ultimate punishment on the Day of Judgment.
Verse 45:37: The Majesty in Creation
45:37a: وَلَهُ الْكِبْرِيَاءُ And to Him belongs [all] majesty (ওয়া লাহুল্-কিব্রিয়া--উ; k-b-r / ক-ব-র – to be great, majesty // al-kibriyā'u // Cognate: Aramaic: kabbīr "mighty")
45:37b: فِي السَّمَاوَاتِ وَالْأَرْضِ within the heavens and the earth, (ফিস্-সামা-ওয়া-তি অল্-আরদ্ব্; s-m-w / স-ম-ও – heaven, sky // al-samāwāti // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
45:37c: وَهُوَ الْعَزِيزُ الْحَكِيمُ and He is the Exalted in Might, the Wise. (ওয়া হুওয়াল্-'আযীযুল্-হাকীম্; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to be wise // al-ḥakīm // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 45:37:
This verse concludes Surah Al-Jathiyah with a definitive statement of God's exclusive right to 'al-kibriyā''—supreme greatness, majesty, and pride—throughout the entire cosmos. This absolute majesty is a reflection of His fundamental attributes. He is 'al-'Azīz' (the Almighty), whose power is unassailable, and 'al-Ḥakīm' (the All-Wise), whose dominion is governed by perfect wisdom.
Verse 46:9: The Prophet's Humanity
46:9a: قُلْ مَا كُنتُ بِدْعًا مِّنَ الرُّسُلِ Say, "I am not a novelty among the messengers, (ক্বুল্ মা- কুন্তু বিদ্'আম্ মিনার রুসুলি; q-w-l / ক-ও-ল – to say // qul // Cognate: Ge'ez: qāla "voice"; b-d-' / ব-দ-আ' – to be new, a novelty // bid'an // Cognate: [Cognate: none]; r-s-l / র-স-ল – to send, messenger // al-rusul // Cognate: Ugaritic: rš "head, chief")
46:9b: وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ nor do I know what will be done with me or with you. (ওয়া মা--আদ্রী মা- ইয়্যুফ্'আলু বী ওয়ালা- বিকুম্; d-r-y / দ-র-য় – to know, perceive // adrī // Cognate: [Cognate: none]; f-'-l / ফ-আ'-ল – to do // yuf'alu // Cognate: [Cognate: none])
46:9c: إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ I only follow what is revealed to me, (ইন আত্তাবিউ' ইল্লা- মা- ইয়ূহা--ইলাইইয়্যা; t-b-' / ত-ব-আ' – to follow // attabi'u // Cognate: Sabaic: tb' "to follow"; w-ḥ-y / ও-হ-য় – to reveal, inspire // yūḥā // Cognate: Ge'ez: waḥaya "to reveal")
46:9d: وَمَا أَنَا إِلَّا نَذِيرٌ مُّبِينٌ and I am not but a clear warner." (ওয়া মা--আনা ইল্লা- নাযীরুম্ মুবীন্; n-dh-r / ন-য-র – to warn // nadhīrun // Cognate: [Cognate: none]; b-y-n / ব-য়-ন – to be clear // mubīnun // Cognate: Aramaic: bəyān "explanation")
Tafsīr 46:9:
This verse commands the Prophet Muhammad to declare his true status, emphasizing that he is not an unprecedented innovation ('bid'an') but a link in the long chain of prophethood. He is to further assert his own human limitations by stating his lack of knowledge regarding the unseen future for himself or his followers. His mission is defined by two clear boundaries: he strictly follows only the divine revelation he receives, and his function is solely that of a 'nadhīrun mubīn' (a clear warner).
Verse 47:38: The Test of Giving
47:38a: هَا أَنتُمْ هَٰؤُلَاءِ تُدْعَوْنَ Here you are - those invited (হা--আন্তুম্ হা--উলা--ই তুদ্'আওনা; d-'-w / দ-আ'-ও – to call, invite // tud'awna // Cognate: Syriac: d'ā "to call upon")
47:38b: لِتُنفِقُوا فِي سَبِيلِ اللَّهِ to spend in the cause of Allah. (লিতুন্ফিক্বূ ফী সাবীলিল্লা-হি; n-f-q / ন-ফ-ক – to spend // litunfiqū // Cognate: [Cognate: none]; s-b-l / স-ব-ল – way, path // sabīli // Cognate: Hebrew: shəḇīl "path")
47:38c: فَمِنكُم مَّن يَبْخَلُ But among you are some who are stingy; (ফামিন্কুম্ মাইঁ ইয়াব্খলু; b-kh-l / ব-খ-ল – to be stingy, miserly // yabkhalu // Cognate: [Cognate: none])
47:38d: وَمَن يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَن نَّفْسِهِ and whoever is stingy is stingy only toward himself. (ওয়া মাইঁ ইয়াব্খল্ ফাইন্নামা- ইয়াব্খলু আ'ন্ নাফ্সিহ্; n-f-s / ন-ফ-স – soul, self // nafsihi // Cognate: Hebrew: nefeš "soul")
47:38e: وَاللَّهُ الْغَنِيُّ وَأَنتُمُ الْفُقَرَاءُ And Allah is the Rich, while you are the poor. (ওয়াল্লা-হুল্-গানিইয়্যু ওয়া আন্তুমুল্-ফুক্বারা--উ; gh-n-y / গ-ন-য় – to be rich, self-sufficient // al-ghaniyy // Cognate: [Cognate: none]; f-q-r / ফ-ক-র – to be poor, needy // al-fuqarā'u // Cognate: Syriac: pəqar "needy")
47:38f: وَإِن تَتَوَلَّوْا يَسْتَبْدِلْ And if you turn away, He will replace you (ওয়া ইন তাতাওয়াল্লাও ইয়াস্তাব্দিল্; w-l-y / ও-ল-য় – to turn away // tatawallaw // Cognate: [Cognate: none]; b-d-l / ব-দ-ল – to change, replace // yastabdil // Cognate: [Cognate: none])
47:38g: قَوْمًا غَيْرَكُمْ with another people; (ক্বাওমান্ গাইরাকুম্; q-w-m / ক-ও-ম – people, nation // qawman // Cognate: Akkadian: qā'um "people")
47:38h: ثُمَّ لَا يَكُونُوا أَمْثَالَكُم then they will not be like you. (ছুম্মা লা- ইয়াকূনূই আম্ছা-লাকুম্; m-th-l / ম-ث-ল – like, similar // amthālakum // Cognate: Akkadian: mašālu "to be equal")
Tafsīr 47:38:
This verse diagnoses the spiritual ailment of miserliness, clarifying that when believers are called to spend in God's cause, any stinginess harms only themselves, for they are the ones who forfeit the reward. It establishes the ultimate power dynamic: God is 'al-Ghanī' (the Absolutely Rich) and humanity is 'al-fuqarā'' (the absolutely needy), so the call to give is for our benefit, not His. The verse concludes with a stern warning that if a community turns away from its duty, God can effortlessly replace it with a better, more obedient one.
Verse 48:1: The Clear Victory
48:1a: إِنَّا فَتَحْنَا لَكَ Indeed, We have given you (ইন্না- ফাতাহ্না- লাকা; f-t-ḥ / ফ-ত-হ – to open, grant victory // fataḥnā // Cognate: Akkadian: petû "to open")
48:1b: فَتْحًا مُّبِينًا a clear victory, (ফাত্হাম্ মুবীনা; b-y-n / ব-য়-ন – to be clear, manifest // mubīnan // Cognate: Aramaic: bəyān "explanation")
Tafsīr 48:1:
This verse is a powerful and celebratory announcement of a 'fatḥun mubīn'—a manifest and clear victory—granted by God to the Prophet Muhammad. While referring specifically to the Treaty of Hudaybiyyah, which was a strategic and moral triumph, the verse carries a broader meaning of the clear success and opening that God provides for the cause of truth.
Verse 48:11: The Hypocrites' Excuse
48:11a: سَيَقُولُ لَكَ الْمُخَلَّفُونَ مِنَ الْأَعْرَابِ Those who remained behind of the bedouins will say to you, (সাইয়াক্বূলু লাকাল্-মুখল্লাফূনা মিনাল্-আ'রা-বি; q-w-l / ক-ও-ল – to say // sayaqūlu // Cognate: Ge'ez: qāla "voice"; kh-l-f / খ-ল-ফ – to leave behind // al-mukhallafūna // Cognate: Aramaic: ḥălāp "instead of"; '-r-b / আ'-র-ব – Arab, bedouin // al-a'rāb // Cognate: [Cognate: none])
48:11b: شَغَلَتْنَا أَمْوَالُنَا وَأَهْلُونَا "Our properties and our families occupied us, (শাগালাত্না--আম্ওয়া-লুনা- ওয়া আহ্লূনা-; sh-gh-l / শ-গ-ল – to occupy, distract // shaghalatnā // Cognate: [Cognate: none]; m-w-l / ম-ও-ল – wealth, property // amwālunā // Cognate: [Cognate: none]; '-h-l / ء-হ-ল – people, family // ahlūnā // Cognate: Ugaritic: 'hl "tent")
48:11c: فَاسْتَغْفِرْ لَنَا so ask forgiveness for us." (ফাস্তাগ্ফির লানা-; gh-f-r / গ-ফ-র – to seek forgiveness // istaghfir // Cognate: Syriac: kafar "to cover")
48:11d: يَقُولُونَ بِأَلْسِنَتِهِم They say with their tongues (ইয়াক্বূলূনা বিআল্সিনাতিহিম্; l-s-n / ল-স-ন – tongue // alsinatihim // Cognate: Akkadian: lišānu "tongue")
48:11e: مَّا لَيْسَ فِي قُلُوبِهِمْ what is not in their hearts. (মা- লাইসা ফী ক্বুলূবিহিম্; l-y-s / ল-য়-স – not to be // laysa // Cognate: [Cognate: none]; q-l-b / ক-ল-ব – heart, core // qulūbihim // Cognate: Ugaritic: qlb "inner part")
48:11f: قُلْ فَمَن يَمْلِكُ لَكُم مِّنَ اللَّهِ شَيْئًا Say, "Then who has for you any power against Allah (ক্বুল্ ফামাইঁ ইয়াম্লিকু লাকুম্ মিনাল্লা-হি শাইআন্; m-l-k / ম-ল-ক – to possess, have power // yamliku // Cognate: Akkadian: malku "king")
48:11g: إِنْ أَرَادَ بِكُمْ ضَرًّا أَوْ أَرَادَ بِكُمْ نَفْعًا if He intended for you harm or intended for you benefit?" (ইন আরা-দা বিকুম্ দ্বোয়ার্রান্ আও আরা-দা বিকুম্ নাফ্'আ; r-w-d / র-ও-দ – to intend // arāda // Cognate: [Cognate: none]; ḍ-r-r / দ-র-র – harm // ḍarran // Cognate: [Cognate: none]; n-f-' / ন-ফ-আ' – benefit // naf'an // Cognate: [Cognate: none])
48:11h: بَلْ كَانَ اللَّهُ بِمَا تَعْمَلُونَ خَبِيرًا Rather, Allah is ever, with what you do, Acquainted. (বাল্ কা-নাল্লা-হু বিমা- তা'মালূনা খবীরা; '-m-l / আ'-ম-ল – to do, work // ta'malūna // Cognate: [Cognate: none]; kh-b-r / খ-ব-র – to be aware, acquainted // khabīran // Cognate: Akkadian: ḫabāru "to be noisy" [antiphrasis])
Tafsīr 48:11:
This verse exposes the insincerity of the bedouins who failed to join the Prophet for the expedition of Hudaybiyyah, predicting their flimsy excuse that their wealth and families preoccupied them. God reveals that their request for forgiveness is a lie spoken with their tongues but not felt in their hearts. The verse then challenges them with a fundamental question of faith: who could possibly protect them from God's will, whether for harm or benefit, concluding with the powerful reminder that Allah is completely 'Khabīr' (All-Acquainted) with their true actions and motivations.
Verse 49:9: Intra-Faith Reconciliation
49:9a: وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا And if two factions among the believers fight, (ওয়া ইন্ ত্বোয়া--ইফাতা-নি মিনাল্-মু'মিনীনাক্ তাতালূ; ṭ-w-f / ত-ও-ফ – to circle, faction // ṭā'ifatāni // Cognate: [Cognate: none]; '-m-n / ء-ম-ন – to believe // al-mu'minīn // Cognate: Hebrew: he'ĕmīn "to believe"; q-t-l / ক-ত-ল – to fight, kill // iqtatalū // Cognate: Aramaic: qəṭal "to kill")
49:9b: فَأَصْلِحُوا بَيْنَهُمَا then make settlement between them. (ফাআস্ִলিহূ বাইনাহুমা-; ṣ-l-ḥ / স-ল-হ – to be righteous, reconcile // aṣliḥū // Cognate: [Cognate: none])
49:9c: فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ But if one of them oppresses the other, (ফাইন বাগতিহ্দা-হুমা- আ'লাল্-উখ্র-; b-gh-y / ব-গ-য় – to transgress, oppress // baghat // Cognate: [Cognate: none]; '-kh-r / ء-খ-র – other // al-ukhrā // Cognate: Ge'ez: 'aḫara "after")
49:9d: فَقَاتِلُوا الَّتِي تَبْغِي then fight the one that oppresses (ফাক্ব-তিলুল্লাতী তাব্গী; q-t-l / ক-ত-ল – to fight // fāqātilū // Cognate: Aramaic: qəṭal "to kill")
49:9e: حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ until it returns to the command of Allah. (হাত্তা- তাফীআ ইলা--আম্রিল্লা-হ্; f-y-' / ফ-য়-ء – to return // tafī'a // Cognate: [Cognate: none]; '-m-r / ء-ম-র – command // amr // Cognate: Ugaritic: amr "to see, command")
49:9f: فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ And if it returns, then make settlement between them with justice (ফাইন ফা--আত্ ফাআস্ִলিহূ বাইনাহুমা- বিল্'আদ্লি; '-d-l / আ'-দ-ল – to be just, fair // al-'adl // Cognate: [Cognate: none])
49:9g: وَأَقْسِطُوا and act justly. (ওয়া আক্বْسিত্বূ; q-s-ṭ / ক-স-ত – to be just, equitable // aqsiṭū // Cognate: Aramaic: qəšoṭ "truth")
49:9h: إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ Indeed, Allah loves those who act justly. (ইন্নাল্লা-হা ইউহিব্বুল্-মুক্ব্সিִত্বীন্; ḥ-b-b / হ-ব-ব – to love // yuḥibbu // Cognate: Ugaritic: ḥbb "to love")
Tafsīr 49:9:
This verse provides a comprehensive framework for resolving internal conflict within the Muslim community, mandating immediate reconciliation ('iṣlāḥ') as the primary response. If one party persists in transgression ('baghy'), the community is commanded to intervene against the aggressor until they submit to God's command, at which point reconciliation must be re-established with perfect justice ('adl' and 'qisṭ'), for God loves the just.
Verse 49:12: The Sanctity of Reputation
49:12a: اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ Avoid much [negative] assumption. (জ্ִতানিূ কাছীরাম্ মিনায্-যন্নি; j-n-b / জ-ন-ব – to avoid // ijtanibū // Cognate: [Cognate: none]; k-th-r / ক-ث-র – to be many, much // kathīran // Cognate: Hebrew: kāṯar "to surround"; ẓ-n-n / য-ন-ন – to assume, suspect // al-ẓann // Cognate: [Cognate: none])
49:12b: إِنَّ بَعْضَ الظَّنِّ إِثْمٌ Indeed, some assumption is sin. (ইন্না বা'দ্বোয়़ায্-যন্নি ইছ্মুন্; '-th-m / ء-ث-ম – sin, wrongdoing // ithmun // Cognate: [Cognate: none])
49:12c: وَلَا تَجَسَّسُوا And do not spy, (ওয়ালা- তাজাচ্ছাসূ; j-s-s / জ-স-স – to spy // tajassasū // Cognate: [Cognate: none])
49:12d: وَلَا يَغْتَب بَّعْضُكُم بَعْضًا nor backbite one another. (ওয়ালা- ইয়াগ্তাব্ বা'দ্বুকুম্ বা'দ্বোয়া; gh-y-b / গ-য়-ব – to be absent, backbite // yaghtab // Cognate: [Cognate: none])
Tafsīr 49:12:
This verse lays down crucial principles for maintaining the fabric of a healthy society by safeguarding individual honor. It commands believers to avoid excessive suspicion, as some of it constitutes sin, and explicitly forbids spying ('tajassus') and backbiting ('ghībah'). These prohibitions work together to protect privacy and prevent the spread of slander, thereby fostering trust within the community.
Verse 49:13: The Basis of Nobility
49:13a: يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم O mankind, indeed We have created you (ইয়া--আইয়্যুহান্-না-সু ইন্না- খলাক্ব্না-কুম্; kh-l-q / খ-ল-ক – to create // khalaqnākum // Cognate: Syriac: ḥlaq "to allot")
49:13b: مِّن ذَكَرٍ وَأُنثَىٰ from a male and a female (মিন্ যাকারিওঁ ওয়া উন্ছা-; dh-k-r / য-ক-র – male // dhakarin // Cognate: Akkadian: zikaru "male"; '-n-th / ء-ন-ث – female // unthā // Cognate: Ugaritic: aṯt "woman")
49:13c: وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ and made you into nations and tribes (ওয়া জাআ'ল্না-কুম্ শুঊ'বাওঁ ওয়া ক্বাবা--ইলা; sh-'-b / শ-আ'-ব – nation, people // shu'ūban // Cognate: [Cognate: none]; q-b-l / ক-ব-ল – to face, tribe // qabā'ila // Cognate: Akkadian: qablu "middle")
49:13d: لِتَعَارَفُوا that you may know one another. (লিতাআ'-রফূ; '-r-f / আ'-র-ফ – to know, recognize // lita'ārafū // Cognate: [Cognate: none])
49:13e: إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ Indeed, the most noble of you in the sight of Allah is the most righteous of you. (ইন্না আক্রামাকুম্ ই'ন্দাল্লা-হি আত্ক্ব-কুম্; k-r-m / ক-র-ম – to be noble, honorable // akramakum // Cognate: Ugaritic: krm "vineyard"; w-q-y / ও-ক-য় – to be righteous, God-conscious // atqākum // Cognate: Ge'ez: waqaya "he kept safe")
49:13f: إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ Indeed, Allah is Knowing and Acquainted. (ইন্নাল্লা-হা আ'লীমুন্ খবীর; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden"; kh-b-r / খ-ব-র – to be aware, acquainted // khabīrun // Cognate: Akkadian: ḫabāru "to be noisy" [antiphrasis])
Tafsīr 49:13:
This is a foundational verse in the Qur'ān that establishes the principle of universal human equality, grounding it in a shared ancestry from a single male and female. It declares that ethnic and tribal diversity is not a basis for hierarchy but a means for mutual recognition ('lita'ārafū'). The verse then demolishes all false standards of nobility, such as race or lineage, and establishes a single, universal criterion for honor ('akramakum') in God's sight: 'taqwā' (righteousness and God-consciousness).
Verse 50:1: The Majestic Qur'an
50:1a: ق ۚ وَالْقُرْآنِ الْمَجِيدِ Qāf. By the majestic Qur'an. (ক্ব-ফ; অল্-ক্বুরআ-নিল্-মাজীদ্; q-r-' / ক-র-ء – to recite, read // al-qur'ān // Cognate: Syriac: qeryānā "reading"; m-j-d / ম-জ-দ – to be glorious, majestic // al-majīd // Cognate: [Cognate: none])
Tafsīr 50:1:
This verse opens with the single letter 'Qāf' and a divine oath sworn by the Qur'ān itself. The specific attribute by which the Qur'an is described is 'al-Majīd' (the Glorious, the Majestic), indicating its supreme honor, nobility of content, and profound richness of meaning. This oath serves to immediately establish the high station and incontrovertible truth of the revelation that is to follow.
Verse 50:9: The Blessed Rain
50:9a: وَنَزَّلْنَا مِنَ السَّمَاءِ And We have sent down from the sky (ওয়া নায্যাল্না- মিনাস্-সামা--ই; n-z-l / ন-য-ল – to send down // nazzalnā // Cognate: [Cognate: none]; s-m-w / স-ম-ও – heaven, sky // al-samā' // Cognate: Akkadian: šamû "sky")
50:9b: مَاءً مُّبَارَكًا a blessed water, (মা--আম্ মুবা-রকান্; m-w-h / ম-ও-হ – water // mā'an // Cognate: Hebrew: mayim "water"; b-r-k / ব-র-ক – to bless // mubārakan // Cognate: Hebrew: bārak "to bless")
50:9c: فَأَنبَتْنَا بِهِ جَنَّاتٍ and produced thereby gardens (ফাআম্ִবাত্না- বিহী জান্না-তিওঁ; n-b-t / ন-ব-ত – to grow, produce // anbatnā // Cognate: Akkadian: nabṭû "sprout"; j-n-n / জ-ন-ন – garden // jannātin // Cognate: Hebrew: gan "garden")
50:9d: وَحَبَّ الْحَصِيدِ and grain for harvest, (ওয়া হাব্বাল্-হাসদীদ্; ḥ-b-b / হ-ব-ব – seed, grain // ḥabba // Cognate: Hebrew: ḥabbūbā "kernel"; ḥ-ṣ-d / হ-স-দ – to harvest // al-ḥaṣīd // Cognate: Akkadian: eṣēdu "to reap")
Tafsīr 50:9:
This verse presents the life-giving rain as a sign of divine power and mercy, describing it as 'mā'an mubārakan'—a blessed water imbued with the capacity for growth and benefit. Through this rain, God demonstrates His creative and sustaining power by bringing forth diverse forms of produce. This act of giving life to the earth serves as a tangible proof of His ability to give life in the Hereafter.
Verse 50:10: The Towering Palms
50:10a: وَالنَّخْلَ بَاسِقَاتٍ And lofty date palms, (ওয়ান্-নাখ্লা বা-সিক্ব-তিল্; n-kh-l / ন-খ-ল – date palm // al-nakhla // Cognate: Akkadian: naḫlu "sieve" [semantic shift]; b-s-q / ব-স-ক – to be tall, lofty // bāsiqātin // Cognate: [Cognate: none])
50:10b: لَّهَا طَلْعٌ نَّضِيدٌ having fruit arranged in layers, (লাহা- ত্বোয়াল্'উন্ নাদ্বীদ্; ṭ-l-' / ত-ল-আ' – to rise, put forth fruit // ṭal'un // Cognate: [Cognate: none]; n-ḍ-d / ন-দ-দ – to arrange in layers // naḍīdun // Cognate: [Cognate: none])
Tafsīr 50:10:
Continuing the enumeration of divine signs in nature, this verse points to the tall date palms as evidence of God's design. Their notable features are their towering height ('bāsiqātin') and their fruit, which is arranged in dense, well-ordered clusters ('ṭal'un naḍīdun'). This intricate and purposeful design in creation is intended to lead the observer to recognize the wisdom of the Creator.
Verse 50:11: Provision and Resurrection
50:11a: رِّزْقًا لِّلْعِبَادِ As a provision for the servants. (রিয্ক্বাল্ লিল্'ইবা-দি; r-z-q / র-য-ক – to provide sustenance // rizqan // Cognate: Middle Persian: rōzīg "daily bread"; '-b-d / আ'-ব-দ – to serve, worship // lil-'ibād // Cognate: Syriac: 'abdā "servant")
50:11b: وَأَحْيَيْنَا بِهِ بَلْدَةً And We have given life thereby to a dead land. (ওয়া আহ্ইয়াইনা- বিহী বাল্দাতাম্; ḥ-y-y / হ-য়-য় – to live, give life // aḥyaynā // Cognate: Hebrew: ḥāyāh "to live"; b-l-d / ব-ল-দ – land, town // baldatan // Cognate: Akkadian: balāṭu "life" [semantic shift])
50:11c: مَّيْتًا (a land that was) dead. (মাইতান্; m-w-t / ম-ও-ত – to die, be dead // maytan // Cognate: Akkadian: mūtu "death")
50:11d: كَذَٰلِكَ الْخُرُوجُ Thus is the coming forth. (কাযা-লিকাল্-খুরূজ্; kh-r-j / খ-র-জ – to go out, emerge // al-khurūj // Cognate: [Cognate: none])
Tafsīr 50:11:
This verse clarifies the purpose of the previously mentioned natural wonders: they serve as 'rizq' (provision) for God's servants. It then draws the ultimate theological conclusion from the revival of a dead land through rain. The verse ends with the powerful and direct analogy, 'kadhālika al-khurūj' ("Thus is the coming forth"), explicitly stating that the resurrection of humanity from the grave will be just as simple for God.
Verse 50:18: The Ever-Present Scribes
50:18a: مَّا يَلْفِظُ مِن قَوْلٍ He utters no word (মা- ইয়াল্ফিযু মিন্ ক্বাওলিন্; l-f-ẓ / ল-ফ-য – to utter // yalfiẓu // Cognate: [Cognate: none]; q-w-l / ক-ও-ল – to say, word // qawlin // Cognate: Ge'ez: qāla "voice")
50:18b: إِلَّا لَدَيْهِ but that with him (ইল্লা- লাদাইহি; l-d-y / ল-দ-য় – at, with // ladayhi // Cognate: [Cognate: none])
50:18c: رَقِيبٌ عَتِيدٌ is an observer, ready. (রক্বীবুন্ আ'তীদ্; r-q-b / র-ক-ব – to watch, observe // raqībun // Cognate: Akkadian: rāqibu "watchman"; '-t-d / আ'-ত-দ – to be ready // 'atīdun // Cognate: [Cognate: none])
Tafsīr 50:18:
This verse asserts the principle of meticulous and constant angelic recording of human deeds, focusing specifically on speech. It states with absolute certainty that not a single word ('qawl') is uttered by a person without a 'Raqībun 'Atīd'—an ever-present angelic observer, prepared and ready to record it. This highlights the immense gravity of one's speech and the inescapable nature of divine accountability.
Verse 50:28: The Unchanging Word
50:28a: قَالَ لَا تَخْتَصِمُوا [Allah] will say, "Do not dispute (ক্ব-লা লা- তাখ্তাসিমূ; q-w-l / ক-ও-ল – to say // qāla // Cognate: Ge'ez: qāla "voice"; kh-ṣ-m / খ-স-ম – to dispute, argue // takhtaṣimū // Cognate: [Cognate: none])
50:28b: لَدَيَّ in My presence, (লাদাইয়্যা; l-d-y / ল-দ-য় – at, in the presence of // ladayya // Cognate: [Cognate: none])
50:28c: وَقَدْ قَدَّمْتُ إِلَيْكُم when I had already presented to you (ওয়া ক্বদ্ ক্বাদ্দাম্তু ইলাইকুম্; q-d-m / ক-দ-ম – to send forth, present // qaddamtu // Cognate: Akkadian: qudmu "front")
50:28d: بِالْوَعِيدِ the warning." (বিল্ওয়াঈ'দ্; w-'-d / ও-আ'-দ – to promise, warn // al-wa'īd // Cognate: [Cognate: none])
Tafsīr 50:28:
This verse depicts a scene on the Day of Judgment where God silences the futile arguments of the disbelievers and their erstwhile leaders. He declares an end to all disputes, reminding them that the time for argument is over because His 'wa'īd' (solemn warning of punishment) had already been clearly sent forth to them in their worldly lives through the messengers.
Verse 50:45: The Reminder's Role
50:45a: نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ We are most knowing of what they say, (নাহ্নু আ'লামু বিমা- ইয়াক্বূলূনা; '-l-m / আ'-ল-ম – to know // a'lamu // Cognate: Hebrew: 'ālam "to be hidden"; q-w-l / ক-ও-ল – to say // yaqūlūna // Cognate: Ge'ez: qāla "voice")
50:45b: وَمَا أَنتَ عَلَيْهِم and you are not over them (ওয়া মা--আন্তা আ'লাইহিম্; [No Root]; [No Root]; [No Root])
50:45c: بِجَبَّارٍ a tyrant. (বিজাব্বা-র্; j-b-r / জ-ব-র – to compel, be a tyrant // bijabbārin // Cognate: Syriac: gabrā "strong man")
50:45d: فَذَكِّرْ بِالْقُرْآنِ So remind by the Qur'an (ফাযাক্কির্ বিল্ক্বুরআ-নি; dh-k-r / য-ক-র – to remind // fadhakkir // Cognate: Akkadian: zakāru "to speak, name"; q-r-' / ক-র-ء – to recite, read // al-qur'ān // Cognate: Syriac: qeryānā "reading")
50:45e: مَن يَخَافُ وَعِيدِ whoever fears My warning. (মাইঁ ইয়াখ-ফু ওয়াঈ'দ্; kh-w-f / খ-ও-ফ – to fear // yakhāfu // Cognate: [Cognate: none]; w-'-d / ও-আ'-দ – to promise, warn // wa'īd // Cognate: [Cognate: none])
Tafsīr 50:45:
This verse comforts the Prophet Muhammad by affirming that God is perfectly aware of the disbelievers' hurtful words, and then clarifies the Prophet's role: he is not a 'jabbār' (a tyrant) meant to compel belief through force. His sole mission is to 'dhakkir' (remind) using the Qur'an, because the reminder is only effective for those who already possess an inner fear of God's warning ('wa'īd').
Verse 51:57: The Giver, Not the Taker
51:57a: مَا أُرِيدُ مِنْهُم I do not want from them (মা--উরীদু মিন্হুম্; r-w-d / র-ও-দ – to want, intend // urīdu // Cognate: [Cognate: none])
51:57b: مِّن رِّزْقٍ any provision, (মির রিয্ক্বিওঁ; r-z-q / র-য-ক – to provide sustenance // rizqin // Cognate: Middle Persian: rōzīg "daily bread")
51:57c: وَمَا أُرِيدُ أَن يُطْعِمُونِ nor do I want them to feed Me. (ওয়া মা--উরীদু আইঁ ইয়্যুৎ'ইমূন্; ṭ-'-m / ত-আ'-ম – to feed, taste // yuṭ'imūn // Cognate: Aramaic: ṭə'ēm "to taste")
Tafsīr 51:57:
Following the declaration that humanity was created to worship God, this verse clarifies the nature of this worship by stating God's absolute self-sufficiency. He explicitly declares that He has no need for any provision ('rizq') from His creation, nor does He require them to provide Him with food. This highlights that the commandment to worship is purely for the benefit of the created, not the Creator.
Verse 51:58: The Ultimate Provider
51:58a: إِنَّ اللَّهَ هُوَ الرَّزَّاقُ Indeed, it is Allah who is the continual Provider, (ইন্নাল্লা-হা হুওয়ার্-রয্যা-ক্বু; r-z-q / র-য-ক – to provide sustenance // al-razzāq // Cognate: Middle Persian: rōzīg "daily bread")
51:58b: ذُو الْقُوَّةِ the Possessor of power, (যুল্-ক্বুওওয়াতিল্-; dh-w / য-ও – possessor of // dhū // Cognate: Sabaean: ḏū "possessor of"; q-w-y / ক-ও-য় – to be strong, power // al-quwwah // Cognate: Syriac: qwayyā "strong")
51:58c: الْمَتِينُ the Firm. (ল্-মাতীন্; m-t-n / ম-ত-ন – to be strong, firm // al-matīn // Cognate: [Cognate: none])
Tafsīr 51:58:
This verse reinforces the previous one by stating the positive reality of God's nature, in contrast to what He does not need. He is 'al-Razzāq'—the supreme and constant Provider of all sustenance. This ability to provide for all of creation is based on His intrinsic attributes as 'Dhū al-Quwwah' (the Possessor of all Power) and 'al-Matīn' (the Unshakeably Firm and Steadfast).
Verse 52:28: The Beneficent and Merciful
52:28a: إِنَّا كُنَّا مِن قَبْلُ Indeed, we used to, before, (ইন্না- কুন্না- মিন্ ক্বাব্লু; k-w-n / ক-ও-ন – to be, used to // kunnā // Cognate: Hebrew: kūn "to be established")
52:28b: نَدْعُوهُ call upon Him. (নাদ্'ঊ'হূ; d-'-w / দ-আ'-ও – to call, invoke // nad'ūhu // Cognate: Syriac: d'ā "to call upon")
52:28c: إِنَّهُ هُوَ الْبَرُّ Indeed, He is the Beneficent, (ইন্নাহূ হুওয়াল্-বার্রুর্-; b-r-r / ব-র-র – to be righteous, beneficent // al-barr // Cognate: Akkadian: barāru "to be pious")
52:28d: الرَّحِيمُ the Merciful." (র-হীম্; r-ḥ-m / র-হ-ম – to be merciful // al-raḥīm // Cognate: Hebrew: raḥūm "merciful")
Tafsīr 52:28:
This verse contains the testimony of the inhabitants of Paradise, who explain that their salvation was the result of their consistent supplication to God during their worldly lives. Their experience of His favor leads them to affirm two of His most tender attributes. He is 'al-Barr' (the source of all goodness, the Beneficent) and 'al-Raḥīm' (the constantly Merciful).
Verse 53:32: The Purity from God
53:32a: الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ Those who avoid the major sins and immoralities, (আল্লাযীনা ইয়াজ্তানিবূনা কাবা--ইরল্-ইছ্মি অল্-ফাওয়া-হিশা; j-n-b / জ-ন-ব – to avoid // yajtanibūna // Cognate: [Cognate: none]; k-b-r / ক-ব-র – great, major // kabā'ir // Cognate: Aramaic: kabbīr "mighty"; '-th-m / ء-ث-ম – sin // al-ithm // Cognate: [Cognate: none]; f-ḥ-sh / ফ-হ-শ – to be obscene, immoral // al-fawāḥish // Cognate: [Cognate: none])
53:32b: إِلَّا اللَّمَمَ other than the minor faults - (ইল্লাল্-লামাম্; l-m-m / ল-ম-ম – small fault, to touch upon // al-lamam // Cognate: [Cognate: none])
53:32c: إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ indeed, your Lord is vast in forgiveness. (ইন্না রব্বাকা ওয়া-সিউ'ল্-মাগ্ফিরাতি; w-s-' / ও-স-আ' – to be vast, encompass // wāsi'u // Cognate: [Cognate: none]; m-gh-f-r-h / ম-গ-ফ-র-হ – forgiveness // al-maghfirah // Cognate: Syriac: kafar "to cover")
53:32d: هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ He was most knowing of you when He produced you from the earth (হুওয়া আ'লামু বিকুম্ ইয আন্শাআকুম্ মিনাল্-আরদ্বি; '-l-m / আ'-ল-ম – to know // a'lamu // Cognate: Hebrew: 'ālam "to be hidden"; n-sh-' / ন-শ-ء – to bring forth, produce // ansha'akum // Cognate: [Cognate: none])
53:32e: وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ and when you were fetuses in the wombs of your mothers. (ওয়া ইয আন্তুম্ আজিন্নাতুন্ ফী বুত্বূনি উম্মাহা-তিকুম্; j-n-n / জ-ন-ন – to be hidden, fetus // ajinnatun // Cognate: Hebrew: gan "garden"; b-ṭ-n / ব-ত-ন – belly, womb // buṭūn // Cognate: [Cognate: none]; '-m-m / ء-ম-ম – mother // ummahātikum // Cognate: Hebrew: 'ēm "mother")
53:32f: فَلَا تُزَكُّوا أَنفُسَكُمْ So do not claim purity for yourselves; (ফালা- তুযাক্কূই আন্ফুসাকুম্; z-k-w / য-ক-ও – to be pure, justify // tuzakkū // Cognate: Aramaic: zəkū "purity"; n-f-s / ন-ফ-স – soul, self // anfusakum // Cognate: Hebrew: nefeš "soul")
53:32g: هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ He is most knowing of who is righteous. (হুওয়া আ'লামু বিমানিত্তাক্ব-; w-q-y / ও-ক-য় – to be righteous, God-conscious // ittaqā // Cognate: Ge'ez: waqaya "he kept safe")
Tafsīr 53:32:
This verse describes the righteous as those who avoid major sins, while also offering hope by acknowledging God's forgiveness for minor, unintentional faults, as His mercy is 'wāsi'' (vast). It then prohibits self-righteousness ('falā tuzakkū anfusakum') by grounding humility in divine omniscience: God's knowledge of each individual is perfect and absolute, from their creation out of dust to their formation in the womb. True piety is not for us to claim, as He alone knows best who truly possesses 'taqwā'.
Verse 53:44: The Lord of Life and Death
53:44a: وَأَنَّهُ هُوَ أَمَاتَ And that it is He who causes death (ওয়া আন্নাহূ হুওয়া আমা-তা; m-w-t / ম-ও-ত – to die, cause death // amāta // Cognate: Akkadian: mūtu "death")
53:44b: وَأَحْيَا and gives life, (ওয়া আহ্ইয়া-; ḥ-y-y / হ-য়-য় – to live, give life // aḥyā // Cognate: Hebrew: ḥāyāh "to live")
Tafsīr 53:44:
This concise and powerful verse asserts God's absolute dominion over the two ultimate realities of existence. It declares that He alone is the one who ordains death ('amāta') and the one who grants life ('aḥyā'). This establishes His complete sovereignty over the beginning and end of every creature's journey.
Verse 53:48: The Lord of Wealth and Contentment
53:48a: وَأَنَّهُ هُوَ أَغْنَىٰ And that it is He who enriches (ওয়া আন্নাহূ হুওয়া আগ্না-; gh-n-y / গ-ন-য় – to be rich, enrich // aghnā // Cognate: [Cognate: none])
53:48b: وَأَقْنَىٰ and contents, (ওয়া আক্ব্না-; q-n-y / ক-ন-য় – to acquire, satisfy // aqnā // Cognate: [Cognate: none])
Tafsīr 53:48:
This verse continues the list of God's absolute powers, asserting His sole dominion over wealth and poverty. It states that He is the one who grants wealth ('aghnā') and also the one who bestows 'iqnā''—which can mean bestowing possessions or, more profoundly, granting satisfaction and contentment.
Verse 54:42: The Overwhelming Seizure
54:42a: كَذَّبُوا بِآيَاتِنَا كُلِّهَا They denied Our signs, all of them, (কায্যাবূ বিআ-য়া-তিনা- কুল্লিহা-; k-dh-b / ক-য-ব – to lie, deny // kadhdhabū // Cognate: [Cognate: none]; '-y-y / ء-য়-য় – sign, miracle // āyātinā // Cognate: Hebrew: 'ōt "sign"; k-l-l / ক-ল-ল – all, every // kullihā // Cognate: Akkadian: kalu "all")
54:42b: فَأَخَذْنَاهُمْ أَخْذَ so We seized them with a seizure (ফাআখয্না-হুম্ আখ্যা; '-kh-dh / ء-খ-য – to take, seize // fa'akhadhnāhum // Cognate: Ugaritic: aḥd "to seize")
54:42c: عَزِيزٍ مُّقْتَدِرٍ of one Exalted in Might, Powerful. (আ'যীযিম্ মুক্ব্তাদির্; '-z-z / আ'-য-য – to be mighty, noble // 'azīzin // Cognate: [Cognate: none]; q-d-r / ক-দ-র – to have power, be able // muqtadirin // Cognate: Ge'ez: qadara "to be able")
Tafsīr 54:42:
This verse describes the comprehensive rejection of divine guidance by past nations, such as the people of Pharaoh, who denied every single sign sent to them. The consequence of this total denial was an equally total punishment: God seized them with a seizure befitting His attributes as ''Azīz' (the Almighty, whom none can overcome) and 'Muqtadir' (the Possessor of perfect power to enact His will).
Verse 54:49: The Measure of Creation
54:49a: إِنَّا كُلَّ شَيْءٍ Indeed, all things (ইন্না- কুল্লা শাইইন; k-l-l / ক-ল-ল – all, every // kulla // Cognate: Akkadian: kalu "all"; sh-y-' / শ-য়-ء – thing // shay'in // Cognate: Hebrew: shay "gift, tribute")
54:49b: خَلَقْنَاهُ بِقَدَرٍ We created with a measure. (খলাক্ব্না-হু বিক্বাদার; kh-l-q / খ-ল-ক – to create // khalaqnāhu // Cognate: Syriac: ḥlaq "to allot"; q-d-r / ক-দ-র – to decree, measure // biqadarin // Cognate: Ge'ez: qadara "to be able")
Tafsīr 54:49:
This concise verse states a profound and fundamental principle of the Islamic worldview regarding creation and destiny. It affirms that everything in existence has been created 'biqadarin'—with a precise, predetermined measure, proportion, and destiny. This establishes that nothing in the universe is random or chaotic, but is rather part of an intricate and perfectly calibrated divine plan.
Verse 54:55: The Seat of Truth
54:55a: فِي مَقْعَدِ صِدْقٍ In a seat of truth, (ফী মাক্ব্'আদি সিদ্ক্বিন্; q-'-d / ক-আ'-দ – to sit, seat // maq'adi // Cognate: [Cognate: none]; ṣ-d-q / স-দ-ক – to be true, sincere // ṣidqin // Cognate: Hebrew: ṣāḏaq "to be righteous")
54:55b: عِندَ مَلِيكٍ مُّقْتَدِرٍ near a Sovereign, Perfect in Ability. (ই'ন্দা মালীকিম্ মুক্ব্তাদির; '-n-d / আ'-ন-দ – with, in the presence of // 'inda // Cognate: [Cognate: none]; m-l-k / ম-ল-ক – to possess, rule // malīkin // Cognate: Akkadian: malku "king"; q-d-r / ক-দ-র – to have power, be able // muqtadirin // Cognate: Ge'ez: qadara "to be able")
Tafsīr 54:55:
This verse provides a beautiful and powerful description of the ultimate reward for the righteous in the Hereafter. Their final destination is a 'maq'adi ṣidqin'—a seat of honor, truth, and permanence—in the direct presence of a 'Malīkin Muqtadir,' a Sovereign who is not only a king but one who possesses perfect and absolute power and ability.
Verse 55:1: The Most Merciful
55:1a: الرَّحْمَٰنُ The Most Merciful (র্-রহমা-নু; r-ḥ-m / র-হ-ম – to have mercy, womb // al-raḥmān // Cognate: Aramaic: Raḥmānā "the Merciful One")
Tafsīr 55:1:
This verse, a single divine name, serves as the thematic foundation for the entire surah. By beginning with 'al-Raḥmān', it establishes that all the subsequent signs, blessings, and warnings are manifestations of God's all-encompassing mercy.
Verse 55:2: The Qur'anic Instruction
55:2a: عَلَّمَ الْقُرْآنَ Taught the Qur'an. (আ'ল্লামাল্-ক্বুরআ-ন্; '-l-m / আ'-ল-ম – to know, teach // 'allama // Cognate: Hebrew: 'ālam "to be hidden"; q-r-' / ক-র-ء – to recite, read // al-qur'ān // Cognate: Syriac: qeryānā "reading")
Tafsīr 55:2:
This verse lists the first and foremost of God's merciful gifts to creation. The act of teaching the Qur'ān is mentioned even before the creation of man, highlighting the primacy of divine guidance and revelation in God's plan.
Verse 55:3: The Creation of Man
55:3a: خَلَقَ الْإِنسَانَ Created man. (খলাক্বাল্-ইন্সা-ন্; kh-l-q / খ-ল-ক – to create // khalaqa // Cognate: Syriac: ḥlaq "to allot"; '-n-s / ء-ন-স – mankind // al-insān // Cognate: Ge'ez: 'ənsa "man")
Tafsīr 55:3:
Following the gift of revelation, this verse states the next great act of mercy: the creation of humankind. This positioning implies that man was created specifically to be the recipient of the divine guidance mentioned in the previous verse.
Verse 55:4: The Gift of Expression
55:4a: عَلَّمَهُ الْبَيَانَ [And] taught him eloquence. (আ'ল্লামাহুল্-বায়া-ন্; '-l-m / আ'-ল-ম – to know, teach // 'allamahu // Cognate: Hebrew: 'ālam "to be hidden"; b-y-n / ব-য়-ন – to be clear, eloquent // al-bayān // Cognate: Aramaic: bəyān "explanation")
Tafsīr 55:4:
This verse completes the foundational sequence of mercies by highlighting the gift of 'al-bayān'—clear, articulate expression and the capacity to understand. This faculty is what enables humanity to comprehend, internalize, and convey the message of the Qur'ān, thus fulfilling the purpose of their creation.
Verse 55:5: Celestial Precision
55:5a: الشَّمْسُ وَالْقَمَرُ The sun and the moon (শ্-শাম্সু অল্-ক্বামারু; sh-m-s / শ-ম-স – sun // al-shamsu // Cognate: Hebrew: šemeš "sun"; q-m-r / ক-ম-র – moon // al-qamaru // Cognate: Sabaean: qmr "moon")
55:5b: بِحُسْبَانٍ [move] by precise calculation. (বিহুস্বা-ন্; ḥ-s-b / হ-স-ব – to reckon, calculate // ḥusbān // Cognate: Hebrew: ḥāšaḇ "to think, account")
Tafsīr 55:5:
This verse shifts from the creation of man to the cosmos, presenting the perfectly calculated orbits of the sun and moon as a sign of divine mercy and order. The term 'ḥusbān' indicates a meticulous and unfailing mathematical precision that governs their movements, preventing chaos and sustaining life.
Verse 55:6: Cosmic Prostration
55:6a: وَالنَّجْمُ وَالشَّجَرُ And the stars and the trees (ওয়ান্-নাজ্মু ওয়াশ্-শাজারু; n-j-m / ন-জ-ম – star, celestial body // al-najm // Cognate: Akkadian: nagimtu "star"; sh-j-r / শ-জ-র – tree // al-shajaru // Cognate: [Cognate: none])
55:6b: يَسْجُدَانِ both prostrate. (ইয়াস্জুদা-ন্; s-j-d / স-জ-দ – to prostrate, submit // yasjudān // Cognate: Akkadian: sagādu "to bow down")
Tafsīr 55:6:
This verse extends the theme of cosmic order to encompass all of creation, from the celestial bodies ('al-najm') to the terrestrial flora ('al-shajar'). It declares that they all engage in a form of 'sujūd' (prostration), signifying their perfect submission and obedience to the physical and metaphysical laws laid down by their Creator.
Verse 55:7: The Raised Heaven
55:7a: وَالسَّمَاءَ رَفَعَهَا And the heaven He raised (ওয়াস্-সামা--আ রফাআ'হা-; s-m-w / স-ম-ও – heaven, sky // al-samā'a // Cognate: Akkadian: šamû "sky"; r-f-' / র-ফ-আ' – to raise, elevate // rafa'ahā // Cognate: [Cognate: none])
55:7b: وَوَضَعَ الْمِيزَانَ and He set the balance. (ওয়া ওয়াদ্বোয়াআ'ল্-মীযা-ন্; w-ḍ-' / ও-দ-আ' – to place, set // waḍa'a // Cognate: [Cognate: none]; w-z-n / ও-য-ন – to weigh, balance // al-mīzān // Cognate: [Cognate: none])
Tafsīr 55:7:
This verse connects the physical order of the cosmos with the moral and social order for humanity. Just as God raised the heavens in perfect stability, He has also established 'al-mīzān'—the balance, representing justice, equity, and the universal principles of right and wrong—as the foundation for a harmonious earthly existence.
Verse 55:26: The Ephemeral Creation
55:26a: كُلُّ مَنْ عَلَيْهَا Everyone upon it (কুল্লু মান্ আ'লাইহা-; k-l-l / ক-ল-ল – all, every // kullu // Cognate: Akkadian: kalu "all"; '-l-w / আ'-ল-ও – upon, on // 'alayhā // Cognate: Hebrew: 'al "upon")
55:26b: فَانٍ is perishing. (ফা-ন্; f-n-y / ফ-ন-য় – to perish, pass away // fānin // Cognate: [Cognate: none])
Tafsīr 55:26:
This verse is a stark and unequivocal statement on the ephemeral nature of all created beings. It declares that every single entity upon the earth, without exception, is 'fānin'—transient, and destined to perish. This sets the stage for the following verse, which contrasts this universal mortality with divine permanence.
Verse 55:27: The Enduring Lord
55:27a: وَيَبْقَىٰ وَجْهُ رَبِّكَ And there will remain the Face of your Lord, (ওয়া ইয়াব্ক্ব- ওয়াজ্হু রব্বিকা; b-q-y / ব-ক-য় – to remain, endure // yabqā // Cognate: [Cognate: none]; w-j-h / ও-জ-হ – face, countenance // wajhu // Cognate: Ge'ez: wagih "face"; r-b-b / র-ব-ব – lord, sustainer // rabbika // Cognate: Ugaritic: rb "chief")
55:27b: ذُو الْجَلَالِ وَالْإِكْرَامِ Possessor of Majesty and Honor. (যুল্-জালা-লি অল্-ইক্রা-ম্; j-l-l / জ-ল-ল – to be majestic, glorious // al-jalāl // Cognate: Akkadian: gallu "great"; k-r-m / ক-র-ম – to be noble, honorable // al-ikrām // Cognate: Ugaritic: krm "vineyard")
Tafsīr 55:27:
In direct contrast to the perishing nature of creation, this verse affirms the absolute permanence of God. It is only the 'Wajh' (Face or Essence) of the Lord that will 'yabqā' (endure forever). This enduring essence is described as 'Dhū al-Jalāl wa-al-Ikrām,' the possessor of both overwhelming majesty and generous honor, establishing His eternal and glorious nature.
Verse 55:78: The Blessed Name
55:78a: تَبَارَكَ اسْمُ رَبِّكَ Blessed is the name of your Lord, (তাবা-রকাস্মু রব্বিকা; b-r-k / ব-র-ক – to bless, be exalted // tabāraka // Cognate: Hebrew: bārak "to bless"; s-m-w / স-ম-ও – name // ismu // Cognate: Hebrew: šēm "name"; r-b-b / র-ব-ব – lord, sustainer // rabbika // Cognate: Ugaritic: rb "chief")
55:78b: ذِي الْجَلَالِ وَالْإِكْرَامِ Possessor of Majesty and Honor. (যিল্-জালা-লি অল্-ইক্রা-ম্; j-l-l / জ-ল-ল – to be majestic, glorious // al-jalāl // Cognate: Akkadian: gallu "great"; k-r-m / ক-র-ম – to be noble, honorable // al-ikrām // Cognate: Ugaritic: krm "vineyard")
Tafsīr 55:78:
This concluding verse of Surah Ar-Rahman is a final declaration of praise, exalting the very name of God as blessed ('tabāraka'), a source of all goodness and growth. It reiterates the divine attribute mentioned earlier in the surah, 'Dhī al-Jalāl wa-al-Ikrām,' reminding the reader that the Lord whose name is blessed is the ultimate Possessor of Majesty and Honor.
Verse 56:1: The Inevitable Event
56:1a: إِذَا وَقَعَتِ الْوَاقِعَةُ When the Event occurs, (ইযা- ওয়াক্বাআ'তিল্-ওয়া-ক্বিআ'হ্; w-q-' / ও-ক-আ' – to fall, occur // waqa'ati al-wāqi'ah // Cognate: [Cognate: none])
Tafsīr 56:1:
This verse opens the surah with a powerful and definitive statement about the Day of Judgment. By naming it 'al-Wāqi'ah'—the Inevitable Event, that which must fall—it frames the Resurrection not as a possibility, but as a certain and impending reality.
Verse 56:2: An Undeniable Reality
56:2a: لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ There is, to its occurrence, no denial. (লাইসা লিওয়াক্ব্'আতিহা- কা-যিবাহ্; l-y-s / ল-য়-স – not to be // laysa // Cognate: [Cognate: none]; w-q-' / ও-ক-আ' – to fall, occur // waq'atihā // Cognate: [Cognate: none]; k-dh-b / ক-য-ব – to lie, deny // kādhibah // Cognate: [Cognate: none])
Tafsīr 56:2:
Following the previous verse, this statement reinforces the absolute certainty of the Day of Judgment. When the Event finally happens, its reality will be so overwhelming and self-evident that there will be no room for any 'kādhibah'—no falsehood, no lie, no possibility of denial.
Verse 56:3: The Great Reversal
56:3a: خَافِضَةٌ رَّافِعَةٌ Bringing down, raising up. (খ-ফিদ্বোয়াতুর র-ফিআ'হ্; kh-f-ḍ / খ-ফ-দ – to lower // khāfiḍatun // Cognate: [Cognate: none]; r-f-' / র-ফ-আ' – to raise, elevate // rāfi'atun // Cognate: [Cognate: none])
Tafsīr 56:3:
This verse describes the primary social and spiritual function of the Day of Judgment in two powerful words. It will be 'khāfiḍah' (that which abases), bringing low the arrogant and the disbelieving, and 'rāfi'ah' (that which exalts), raising high the humble and the righteous. This signifies a complete reversal of the false standards and hierarchies of the worldly life.
Verse 56:49: The Gathering of All
56:49a: قُلْ إِنَّ الْأَوَّلِينَ Say, "Indeed, the former (ক্বুল্ ইন্নাল্-আওওয়ালীনা; q-w-l / ক-ও-ল – to say // qul // Cognate: Ge'ez: qāla "voice"; '-w-l / ء-ও-ল – first, former // al-awwalīn // Cognate: [Cognate: none])
56:49b: وَالْآخِرِينَ and the later (অল্-আ-খিরীন্; '-kh-r / ء-খ-র – last, later // al-ākhirīn // Cognate: Ge'ez: 'aḫara "after")
Tafsīr 56:49:
This verse begins the definitive answer to the deniers of the resurrection, who question how generations long past could be brought back. The response starts with a comprehensive declaration that includes all of humanity. Both 'al-awwalīn' (the earliest generations) and 'al-ākhirīn' (the later ones) will be gathered.
Verse 56:50: The Appointed Day
56:50a: لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ will surely be gathered for the appointment (লামাজ্মূঊ'না ইলা- মীক্ব-তি; j-m-' / জ-ম-আ' – to gather, collect // lamajmū'ūn // Cognate: Ge'ez: jam'a "to collect"; w-q-t / ও-ক-ত – appointed time // mīqāti // Cognate: [Cognate: none])
56:50b: يَوْمٍ مَّعْلُومٍ of a known Day." (ইয়াওমিম্ মা'লূম্; y-w-m / য়-ও-ম – day // yawmin // Cognate: Hebrew: yōm "day"; '-l-m / আ'-ল-ম – to know // ma'lūm // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 56:50:
Concluding the answer from the previous verse, this verse affirms the absolute certainty of the gathering of all humanity. This gathering is not random but is for a 'mīqāt'—a precise, divinely appointed time—on a 'yawmin ma'lūm,' a Day whose timing is already known and fixed in the knowledge of God.
Verse 57:3: The All-Encompassing
57:3a: هُوَ الْأَوَّلُ وَالْآخِرُ He is the First and the Last, (হুওয়াল্-আউওয়ালু অল্-আ-খিরু; '-w-l / ء-ও-ল – first // al-awwal // Cognate: [Cognate: none]; '-kh-r / ء-খ-র – last // al-ākhir // Cognate: Ge'ez: 'aḫara "after")
57:3b: وَالظَّاهِرُ وَالْبَاطِنُ the Manifest and the Immanent, (ওয়ায্-য-হিরু অল্-বা-ত্বিনু; ẓ-h-r / য-হ-র – to be manifest, apparent // al-ẓāhir // Cognate: Hebrew: ṣōhar "noon, midday"; b-ṭ-n / ব-ত-ন – to be hidden, immanent // al-bāṭin // Cognate: [Cognate: none])
57:3c: وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ and He is, of all things, Knowing. (ওয়া হুওয়া বিকুল্লি শাইইন আ'লীম্; sh-y-' / শ-য়-ء – thing // shay'in // Cognate: Hebrew: shay "gift, tribute"; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 57:3:
This verse provides a comprehensive and paradoxical description of God's relationship to creation, defining Him through four powerful attributes: He is 'al-Awwal' (preceding all existence) and 'al-Ākhir' (enduring after all has ceased), and simultaneously 'al-Ẓāhir' (manifest in the signs of creation) and 'al-Bāṭin' (immanent and hidden from perception). This all-encompassing nature is unified by the final statement that He has perfect knowledge of everything.
Verse 57:4: Divine Knowledge and Presence
57:4a: هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ He it is who created the heavens and the earth (হুওয়াল্লাযী খলাক্বস্-সামা-ওয়া-তি অল্-আরদ্বোয়া; kh-l-q / খ-ল-ক – to create // khalaqa // Cognate: Syriac: ḥlaq "to allot")
57:4b: فِي سِتَّةِ أَيَّامٍ in six days (ফী সিত্তাতি আইয়্যা-মিন্; s-t-t / স-ত-ত – six // sittati // Cognate: Hebrew: šeš "six"; y-w-m / য়-ও-ম – day, period // ayyāmin // Cognate: Hebrew: yōm "day")
57:4c: ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ then established Himself above the Throne. (ছুম্মা স্-তাওয়া- আ'লাল্-'আর্শ্; s-w-y / স-ও-য় – to be equal, establish // istawā // Cognate: [Cognate: none]; '-r-sh / আ'-র-শ – throne // al-'arsh // Cognate: Ugaritic: 'rš "couch")
57:4d: يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ He knows what penetrates into the earth (ইয়া'লামু মা- ইয়ালিজু ফিল্-আরদ্বি; '-l-m / আ'-ল-ম – to know // ya'lamu // Cognate: Hebrew: 'ālam "to be hidden"; w-l-j / ও-ল-জ – to enter, penetrate // yaliju // Cognate: [Cognate: none])
57:4e: وَمَا يَخْرُجُ مِنْهَا and what emerges from it, (ওয়া মা- ইয়াখ্রুজু মিন্হা-; kh-r-j / খ-র-জ – to go out, emerge // yakhruju // Cognate: [Cognate: none])
57:4f: وَمَا يَنزِلُ مِنَ السَّمَاءِ and what descends from the heaven (ওয়া মা- ইয়ান্যিলু মিনাস্-সামা--ই; n-z-l / ন-য-ল – to send down, descend // yanzilu // Cognate: [Cognate: none])
57:4g: وَمَا يَعْرُجُ فِيهَا and what ascends therein. (ওয়া মা- ইয়া'রুজু ফীহা-; '-r-j / আ'-র-জ – to ascend // ya'ruju // Cognate: [Cognate: none])
57:4h: وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ And He is with you wherever you may be. (ওয়া হুওয়া মাআ'কুম্ আইনা মা- কুন্তুম্; m-'-y / ম-আ'-য় – with // ma'akum // Cognate: [Cognate: none]; k-w-n / ক-ও-ন – to be // kuntum // Cognate: Hebrew: kūn "to be established")
57:4i: وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ And Allah, of what you do, is Seeing. (ওয়াল্লা-হু বিমা- তা'মালূনা বাসীর; b-ṣ-r / ব-স-র – to see, perceive // baṣīrun // Cognate: Ugaritic: bṣr "to behold")
Tafsīr 57:4:
This verse affirms God's power as the Creator of the cosmos and master of the Throne, then details the absolute comprehensiveness of His knowledge, which encompasses every minute process of entry and exit, descent and ascent throughout creation. It culminates in the profound statement of divine presence, 'wa huwa ma'akum ayna mā kuntum' ("He is with you wherever you may be"), a presence of knowledge and power that is confirmed by His attribute of being 'Baṣīr' (All-Seeing) of every deed.
Verse 57:9: From Darkness to Light
57:9a: هُوَ الَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ He it is who sends down upon His servant (হুওয়াল্লাযী ইউনান্যিলু আ'লা- আ'ব্দিহী; n-z-l / ন-য-ল – to send down // yunazzilu // Cognate: [Cognate: none]; '-b-d / আ'-ব-দ – to serve, worship // 'abdihi // Cognate: Syriac: 'abdā "servant")
57:9b: آيَاتٍ بَيِّنَاتٍ clear verses (আ-য়া-তিম্ বাইয়্যিনা-তিল্; '-y-y / ء-য়-য় – sign, verse // āyātin // Cognate: Hebrew: 'ōt "sign"; b-y-n / ব-য়-ন – to be clear, manifest // bayyinātin // Cognate: Aramaic: bəyān "explanation")
57:9c: لِّيُخْرِجَكُم مِّنَ الظُّلُمَاتِ to bring you out from darknesses (লিইয়্যুখ্রিজাকুম্ মিনায্-যুলুমা-তি; kh-r-j / খ-র-জ – to go out, bring out // liyukhrijakum // Cognate: [Cognate: none]; ẓ-l-m / য-ল-ম – to be dark // al-ẓulumāt // Cognate: Ge'ez: ṣalmat "darkness")
57:9d: إِلَى النُّورِ into the light. (ইলান্-নূরি; n-w-r / ন-ও-র – light // al-nūr // Cognate: Hebrew: nēr "lamp, light")
Tafsīr 57:9:
This verse defines the ultimate purpose of divine revelation, stating that God sends down 'āyātin bayyinātin' (clear and self-evident signs) to His servant, the Prophet Muhammad. The intended function of this revelation is salvific: to act as the means by which humanity is brought out from the plural 'ẓulumāt' (darknesses of ignorance, polytheism, and sin) into the singular 'nūr' (the one Light of truth, guidance, and faith).
Verse 57:22: The Prescribed Decree
57:22a: مَا أَصَابَ مِن مُّصِيبَةٍ No disaster strikes (মা--আস-বা মিম্ মুসীবাতিন্; ṣ-w-b / স-ও-ব – to strike, befall // aṣāba // Cognate: [Cognate: none]; ṣ-w-b / স-ও-ব – disaster, calamity // muṣībatin // Cognate: [Cognate: none])
57:22b: فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ upon the earth or among yourselves (ফিল্-আরদ্বি ওয়ালা- ফীই আন্ফুসিকুম্; '-r-ḍ / ء-র-দ – earth // al-arḍ // Cognate: Akkadian: erṣetu "earth"; n-f-s / ন-ফ-স – soul, self // anfusikum // Cognate: Hebrew: nefeš "soul")
57:22c: إِلَّا فِي كِتَابٍ except that it is in a register (ইল্লা- ফী কিতা-বিম্; k-t-b / ক-ত-ব – write, register // kitābin // Cognate: Hebrew: kəṯāḇ "writing")
57:22d: مِّن قَبْلِ أَن نَّبْرَأَهَا before We bring it into being. (মিন্ ক্বাব্লি আন্ নাব্রাআহা-; q-b-l / ক-ব-ল – before // qabli // Cognate: Akkadian: qablu "middle"; b-r-' / ব-র-ء – to create, bring into being // nabra'ahā // Cognate: Akkadian: barû "to see, create")
Tafsīr 57:22:
This verse establishes the theological principle of predestination ('qadar') with respect to all calamities ('muṣībah'), both societal and personal. It asserts that every such event is already recorded in a 'kitāb' (divine register) long before it is brought into existence. This is meant to instill a sense of acceptance and understanding that all events unfold according to a pre-existing divine plan.
Verse 57:25: The Iron and the Balance
57:25a: لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ We have already sent Our messengers with clear proofs, (লাক্বাদ্ আর্সাল্না- রুসুলানা- বিল্বাইয়্যিনা-তি; r-s-l / র-স-ল – to send, messenger // arsalnā rusulanā // Cognate: Ugaritic: rš "head, chief"; b-y-n / ব-য়-ন – to be clear, proof // al-bayyināt // Cognate: Aramaic: bəyān "explanation")
57:25b: وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ and We sent down with them the Scripture and the balance (ওয়া আন্যাল্না- মাআ'হুমুল্-কিতা-বা অল্-মীযা-না; n-z-l / ন-য-ল – to send down // anzalnā // Cognate: [Cognate: none]; k-t-b / ক-ত-ব – book // al-kitāb // Cognate: Hebrew: kəṯāḇ "writing"; w-z-n / ও-য-ন – to weigh, balance // al-mīzān // Cognate: [Cognate: none])
57:25c: لِيَقُومَ النَّاسُ بِالْقِسْطِ that the people might maintain [their affairs] in justice. (লিয়াক্বূমান্-না-সু বিল্ক্বিস্ִত্ব্; q-w-m / ক-ও-ম – to stand, maintain // liyaqūma // Cognate: Aramaic: qūm "to stand"; '-n-s / ء-ন-স – mankind // al-nās // Cognate: Ge'ez: 'ənsa "man"; q-s-ṭ / ক-স-ত – to be just, equitable // al-qisṭ // Cognate: Aramaic: qəšoṭ "truth")
57:25d: وَأَنزَلْنَا الْحَدِيدَ And We sent down iron, (ওয়া আন্যাল্নাল্-হাদীদা; ḥ-d-d / হ-দ-দ – iron // al-ḥadīd // Cognate: Hebrew: ḥad "sharp")
57:25e: فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ wherein is great military might and benefits for the people, (ফীহি বা'সুন্ শাদীদুওঁ ওয়া মানা-ফিউ' লিন্না-স্; b-'-s / ব-ء-স – might, hardship // ba'sun // Cognate: [Cognate: none]; sh-d-d / শ-দ-দ – to be strong, severe // shadīdun // Cognate: Ge'ez: šadada "to be firm"; n-f-' / ন-ফ-আ' – to benefit // manāfi'u // Cognate: [Cognate: none])
Tafsīr 57:25:
This verse outlines the comprehensive nature of the divine mission given to all prophets, who came equipped with clear proofs, the scripture for guidance, and 'al-mīzān' (the balance) for establishing justice. It then connects this spiritual and legal framework with the physical world by mentioning the sending down of iron ('al-ḥadīd'), a substance of both immense destructive power and great utility, symbolizing the need for material strength to uphold divinely ordained justice.
Verse 58:1: The Pleading Woman
58:1a: قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي Allah has certainly heard the speech of the one who (ক্বাদ্ সামিআ'ল্লা-হু ক্বাওলাল্লাতী; s-m-' / স-ম-আ' – to hear // sami'a // Cognate: Akkadian: šemû "to hear"; q-w-l / ক-ও-ল – to say, speech // qawla // Cognate: Ge'ez: qāla "voice")
58:1b: تُجَادِلُكَ فِي زَوْجِهَا disputes with you concerning her husband (তুজা-দিলুকা ফী যাওজিহা-; j-d-l / জ-দ-ল – to argue, dispute // tujādiluka // Cognate: [Cognate: none]; z-w-j / য-ও-জ – pair, husband // zawjihā // Cognate: Akkadian: zūgu "pair")
58:1c: وَتَشْتَكِي إِلَى اللَّهِ and complains to Allah. (ওয়া তাশ্তাকীই ইলাল্লা-হি; sh-k-w / শ-ক-ও – to complain // tashtakī // Cognate: [Cognate: none])
58:1d: وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمَا And Allah hears your dialogue. (ওয়াল্লা-হু ইয়াস্মাউ' তাহা-উরাকুমা-; s-m-' / স-ম-আ' – to hear // yasma'u // Cognate: Akkadian: šemû "to hear"; ḥ-w-r / হ-ও-র – to have dialogue // taḥāwurakumā // Cognate: [Cognate: none])
58:1e: إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ Indeed, Allah is Hearing and Seeing. (ইন্নাল্লা-হা সামীউ'ম্ বাসীর; s-m-' / স-ম-আ' – hearing // samī'un // Cognate: Akkadian: šemû "to hear"; b-ṣ-r / ব-স-র – seeing // baṣīrun // Cognate: Ugaritic: bṣr "to behold")
Tafsīr 58:1:
This verse demonstrates God's intimate attentiveness to the pleas of the oppressed, referring to the case of Khawlah bint Tha'labah, who came to the Prophet to dispute a pre-Islamic form of divorce. The verse affirms that God not only heard her specific complaint but also the entire dialogue between her and the Prophet. This serves as a powerful reassurance that God is always 'Samī'' (All-Hearing) and 'Baṣīr' (All-Seeing), aware of every injustice and every supplication.
Verse 58:5: The Opposers of God
58:5a: إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ Indeed, those who oppose Allah and His Messenger (ইন্নাল্লাযীনা ইউহা--দ্দূনাল্লা-হা ওয়া রসূলাহূ; ḥ-d-d / হ-দ-দ – to oppose, set a limit // yuḥāddūn // Cognate: Hebrew: ḥad "sharp"; r-s-l / র-স-ল – messenger // rasūlahu // Cognate: Ugaritic: rš "head, chief")
58:5b: كُبِتُوا كَمَا كُبِتَ will be disgraced just as were disgraced (কুবিতূ কামা- কুবিতাল্; k-b-t / ক-ব-ত – to disgrace, humiliate // kubitū // Cognate: [Cognate: none])
58:5c: الَّذِينَ مِن قَبْلِهِمْ those before them. (লাযীনা মিন্ ক্বাব্লিহিম্; q-b-l / ক-ব-ল – before // qablihim // Cognate: Akkadian: qablu "middle")
Tafsīr 58:5:
This verse establishes a divine historical precedent ('sunnah') regarding those who actively oppose ('yuḥāddūn') God and His Messenger. It promises that they will be subjected to 'kubt'—humiliation, suppression, and disgrace. This is not a new decree, but is the same fate that befell all such defiant groups in previous generations.
Verse 58:6: The Day of Resurrection
58:6a: يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا On the Day Allah will resurrect them all (ইয়াওমা ইয়াব্'আছুহুমুল্লা-হু জামীআ'ন্; y-w-m / য়-ও-ম – day // yawma // Cognate: Hebrew: yōm "day"; b-'-th / ব-আ'-ث – to resurrect // yab'athuhumu // Cognate: [Cognate: none]; j-m-' / জ-ম-আ' – all // jamī'an // Cognate: Ge'ez: jam'a "to collect")
58:6b: فَيُنَبِّئُهُم بِمَا عَمِلُوا and inform them of what they did. (ফাইউনাব্বিউ'হুম্ বিমা- আ'মিলূ; n-b-' / ন-ব-ء – to inform, prophesize // yunabbi'uhum // Cognate: Akkadian: nabû "to call"; '-m-l / আ'-ম-ল – to do, work // 'amilū // Cognate: [Cognate: none])
58:6c: أَحْصَاهُ اللَّهُ Allah has enumerated it, (আহ্স-হুল্লা-হু; ḥ-ṣ-y / হ-স-য় – to count, enumerate // aḥṣāhu // Cognate: [Cognate: none])
58:6d: وَنَسُوهُ while they have forgotten it. (ওয়া নাসূহ্; n-s-y / ন-স-য় – to forget // nasūhu // Cognate: Hebrew: nāšāh "to forget")
58:6e: وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ And Allah is, over all things, a Witness. (ওয়াল্লা-হু আ'লা- কুল্লি শাইইন শাহীদ্; sh-h-d / শ-হ-দ – to witness // shahīdun // Cognate: Hebrew: 'ēḏ "witness")
Tafsīr 58:6:
This verse describes the perfect and comprehensive nature of divine accountability on the Day of Resurrection. God will resurrect every soul and inform them of their deeds, presenting a record so meticulous ('aḥṣāhu') that it includes actions the people themselves have long forgotten. This complete record is possible because Allah is 'Shahīd'—the direct and ever-present Witness to all things.
Verse 58:11: Making Space
58:11a: فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ make space, Allah will make space for you. (ফাফ্সাহূ ইয়াফ্সাহিল্লা-হু লাকুম্; f-s-ḥ / ফ-স-হ – to make space, widen // fafsaḥū // Cognate: [Cognate: none])
58:11b: وَإِذَا قِيلَ انشُزُوا And when it is said, "Arise," (ওয়া ইযা- ক্বীলান্ শুযূ; n-sh-z / ন-শ-য – to rise up // unshuzū // Cognate: [Cognate: none])
58:11c: فَانشُزُوا then arise. (ফান্ শুযূ; n-sh-z / ন-শ-য – to rise up // unshuzū // Cognate: [Cognate: none])
58:11d: يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ Allah will raise those who have believed among you (ইয়ারফাอิ'ল্লা-হুল্লাযীনা আ-মানূ মিন্কুম্; r-f-' / র-ফ-আ' – to raise, elevate // yarfa'i // Cognate: [Cognate: none]; '-m-n / ء-ম-ন – to believe // āmanū // Cognate: Hebrew: he'ĕmīn "to believe")
58:11e: وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ and those who were given knowledge, by degrees. (ওয়াল্লাযীনা ঊতুল্-'ইল্মা দারজা-ত্; '-t-y / ء-ত-য় – to be given // ūtū // Cognate: Moabite: 'th "to come"; '-l-m / আ'-ল-ম – knowledge // al-'ilm // Cognate: Hebrew: 'ālam "to be hidden"; d-r-j / দ-র-জ – to ascend, degree // darajātin // Cognate: [Cognate: none])
Tafsīr 58:11:
This verse provides etiquette for gatherings, promising that those who make space for others will be granted spaciousness by God, both literally and metaphorically. It then connects this physical act of humility and respect to a higher spiritual reality. God elevates ('yarfa'i') in rank both those who possess faith and, to an even greater degree ('darajāt'), those who have been granted knowledge.
Verse 59:22: The Knower of All Realms
59:22a: هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ He is Allah, than whom there is no other deity, (হুওয়াল্লা-হুল্লাযী লা--ইলা-হা ইল্লা- হুওয়া; '-l-h / ء-ল-হ – god, deity // ilāha // Cognate: Ugaritic: il "god")
59:22b: عَالِمُ الْغَيْبِ وَالشَّهَادَةِ the Knower of the unseen and the witnessed. (আ'-লিমুল্-গাইবি ওয়াশ্-শাহা-দাতি; '-l-m / আ'-ল-ম – to know // 'ālimu // Cognate: Hebrew: 'ālam "to be hidden"; gh-y-b / গ-য়-ব – to be absent, unseen // al-ghayb // Cognate: [Cognate: none]; sh-h-d / শ-হ-দ – to witness, see // al-shahādah // Cognate: Hebrew: 'ēḏ "witness")
59:22c: هُوَ الرَّحْمَٰنُ الرَّحِيمُ He is the Entirely Merciful, the Especially Merciful. (হুওয়ার্-রহমা-নুর্-রহীম্; r-ḥ-m / র-হ-ম – to have mercy // al-raḥmān, al-raḥīm // Cognate: Aramaic: Raḥmānā "the Merciful One")
Tafsīr 59:22:
This verse begins a powerful litany of divine names by first establishing the foundation of monotheism: His absolute oneness. It then defines His omniscience as complete, covering both 'al-ghayb' (the hidden) and 'al-shahādah' (the observable). Finally, it introduces His most fundamental attributes, which color all His other actions: He is 'al-Raḥmān' (whose mercy encompasses all creation) and 'al-Raḥīm' (whose mercy is particular to the faithful).
Verse 59:23: The Sovereign
59:23a: هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ He is Allah, than whom there is no other deity, (হুওয়াল্লা-হুল্লাযী লা--ইলা-হা ইল্লা- হুওয়াল্; '-l-h / ء-ল-হ – god, deity // ilāha // Cognate: Ugaritic: il "god")
59:23b: الْمَلِكُ الْقُدُّوسُ السَّلَامُ the Sovereign, the Pure, the Perfection, (মালিকুল্-ক্বুদ্দূসুস্-সালা-মুল্; m-l-k / ম-ল-ক – king, sovereign // al-malik // Cognate: Akkadian: malku "king"; q-d-s / ক-দ-স – to be holy, pure // al-quddūs // Cognate: Hebrew: qādaš "to be holy"; s-l-m / স-ল-ম – peace, perfection // al-salām // Cognate: Aramaic: šəlām "peace")
59:23c: الْمُؤْمِنُ الْمُهَيْمِنُ the Bestower of Faith, the Overseer, (মু'মিনুল্-মুহাইমিনুল্; '-m-n / ء-ম-ন – to believe, grant security // al-mu'min // Cognate: Hebrew: he'ĕmīn "to believe"; h-y-m-n / হ-য়-ম-ন – to watch over, oversee // al-muhaymin // Cognate: [Cognate: none])
59:23d: الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ the Exalted in Might, the Compeller, the Supreme. (আ'যীযুল্-জাব্বা-রুল্-মুতাকাব্বির; '-z-z / আ'-য-য – mighty // al-'azīz // Cognate: [Cognate: none]; j-b-r / জ-ব-র – to compel // al-jabbār // Cognate: Syriac: gabrā "strong man"; k-b-r / ক-ব-র – to be great, supreme // al-mutakabbir // Cognate: Aramaic: kabbīr "mighty")
59:23e: سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ Exalted is Allah above what they associate with Him. (সুব্হা-নাল্লা-হি আ'ম্মা- ইয়্যুশ্রিকূন্; s-b-ḥ / স-ব-হ – to exalt // subḥāna // Cognate: [Cognate: none]; sh-r-k / শ-র-ক – to associate partners // yushrikūn // Cognate: Ge'ez: šaraka "to be a partner")
Tafsīr 59:23:
This verse continues the enumeration of divine names, reiterating God's oneness before listing attributes that describe His absolute perfection and power: He is the ultimate Sovereign ('al-Malik'), the Holy and Pure ('al-Quddūs'), the source of all Peace ('al-Salām'), the giver of Security ('al-Mu'min'), the Guardian ('al-Muhaymin'), and the possessor of all Might ('al-'Azīz', 'al-Jabbār', 'al-Mutakabbir'). The verse culminates by declaring His complete transcendence above any partners attributed to Him by creation.
Verse 59:24: The Creator
59:24a: هُوَ اللَّهُ الْخَالِقُ He is Allah, the Creator, (হুওয়াল্লা-হুল্-খ-লিক্বুল্; kh-l-q / খ-ল-ক – to create // al-khāliq // Cognate: Syriac: ḥlaq "to allot")
59:24b: الْبَارِئُ الْمُصَوِّرُ the Inventor, the Fashioner; (বা-রিউল্-মুসাওয়িরু; b-r-' / ব-র-ء – to create, invent // al-bāri' // Cognate: Akkadian: barû "to see, create"; ṣ-w-r / স-ও-র – to form, shape // al-muṣawwir // Cognate: Syriac: ṣūr "to form")
59:24c: لَهُ الْأَسْمَاءُ الْحُسْنَىٰ to Him belong the best names. (লাহুল্-আস্মা--উল্-হুস্না-; s-m-w / স-ম-ও – name // al-asmā' // Cognate: Hebrew: šēm "name"; ḥ-s-n / হ-স-ন – to be good, beautiful // al-ḥusnā // Cognate: Ugaritic: ḥsn "goodness")
59:24d: يُسَبِّحُ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ Whatever is in the heavens and earth glorifies Him. (ইয়্যুসাব্বিহু লাহূ মা- ফিস্-সামা-ওয়া-তি অল্-আরদ্ব্; s-b-ḥ / স-ব-হ – to praise, glorify // yusabbiḥu // Cognate: [Cognate: none])
59:24e: وَهُوَ الْعَزِيزُ الْحَكِيمُ And He is the Exalted in Might, the Wise. (ওয়া হুওয়াল্-'আযীযুল্-হাকীম্; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to be wise // al-ḥakīm // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 59:24:
This concluding verse of the litany describes God through His acts of creation: He is 'al-Khāliq' (the Creator who determines the measure of things), 'al-Bāri'' (the Maker who brings them into existence from nothing), and 'al-Muṣawwir' (the Fashioner who gives them their unique forms). It affirms that to Him belong all 'al-asmā' al-ḥusnā' (the most beautiful names) and that the entire cosmos, in its very being, glorifies Him. His creative power and the universe's submission to Him are a function of His being 'al-'Azīz' (the Almighty) and 'al-Ḥakīm' (the All-Wise).
Verse 60:8: Justice Towards the Just
60:8a: لَّا يَنْهَاكُمُ اللَّهُ Allah does not forbid you (লা- ইয়ান্হা-কুমুল্লা-হু; n-h-y / ন-হ-য় – to forbid // yanhākumu // Cognate: [Cognate: none])
60:8b: عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ from those who do not fight you (আ'নিল্লাযীনা লাম্ ইয়্যুক্ব-তিলূকুম্; q-t-l / ক-ত-ল – to fight, kill // yuqātilūkum // Cognate: Aramaic: qəṭal "to kill")
60:8c: فِي الدِّينِ because of religion (ফিদ্-দীনি; d-y-n / দ-য়-ন – religion, law // al-dīn // Cognate: Aramaic: dīnā "judgment")
60:8d: وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ and do not expel you from your homes (ওয়ালাম্ ইয়ুখ্রিজূকুম্ মিন্ দিয়া-রিকুম্; kh-r-j / খ-র-জ – to expel // yukhrijūkum // Cognate: [Cognate: none]; d-w-r / দ-ও-র – home, dwelling // diyārikum // Cognate: [Cognate: none])
60:8e: أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ from being righteous toward them and acting justly toward them. (আন্ তাবার্রূহুম্ ওয়া তুক্ব্সিত্বূই ইলাইহিম্; b-r-r / ব-র-র – to be righteous, kind // tabarrūhum // Cognate: Akkadian: barāru "to be pious"; q-s-ṭ / ক-স-ত – to be just, equitable // tuqsiṭū // Cognate: Aramaic: qəšoṭ "truth")
Tafsīr 60:8:
This verse sets a clear ethical principle for interaction with non-Muslims, stating that God does not forbid Muslims from showing 'birr' (righteous kindness) and 'qisṭ' (equity) towards those who have not engaged in religious persecution or expelled them from their homes. It establishes that peaceful and just coexistence with non-hostile non-Muslims is not only permissible but is in line with the divine love for justice.
Verse 62:1: The Universal Glorification
62:1a: يُسَبِّحُ لِلَّهِ Whatever is in the heavens (ইয়্যুসাব্বিহু লিল্লা-হি; s-b-ḥ / স-ব-হ – to praise, glorify // yusabbiḥu // Cognate: [Cognate: none])
62:1b: مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ and whatever is on the earth glorifies Allah - (মা- ফিস্-সামা-ওয়া-তি ওয়া মা- ফিল্-আরদ্বি; s-m-w / স-ম-ও – heaven // al-samāwāti // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth // al-arḍ // Cognate: Akkadian: erṣetu "earth")
62:1c: الْمَلِكِ الْقُدُّوسِ the Sovereign, the Pure, (ল্-মালিকিল্-ক্বুদ্দূসিল্-; m-l-k / ম-ল-ক – king, sovereign // al-malik // Cognate: Akkadian: malku "king"; q-d-s / ক-দ-স – to be holy, pure // al-quddūs // Cognate: Hebrew: qādaš "to be holy")
62:1d: الْعَزِيزِ الْحَكِيمِ the Exalted in Might, the Wise. (আ'যীযিল্-হাকীম্; '-z-z / আ'-য-য – to be mighty, noble // al-'azīz // Cognate: [Cognate: none]; ḥ-k-m / হ-ক-ম – to be wise // al-ḥakīm // Cognate: Ugaritic: ḥkm "wise")
Tafsīr 62:1:
This verse opens the surah by declaring that the act of 'tasbīḥ' (glorification) is a universal phenomenon, performed by every single entity in the heavens and the earth. This cosmic chorus of praise is directed toward the One whose attributes necessitate it: He is 'al-Malik' (the Absolute Sovereign), 'al-Quddūs' (the Perfectly Holy), 'al-'Azīz' (the All-Mighty), and 'al-Ḥakīm' (the All-Wise).
Verse 63:8: The True Honor
63:8a: يَقُولُونَ لَئِن رَّجَعْنَا إِلَى الْمَدِينَةِ They say, "If we return to the city, (ইয়াক্বূলূনা লাইন রজা'না--ইলাল্-মাদীনাতিল; q-w-l / ক-ও-ল – to say // yaqūlūna // Cognate: Ge'ez: qāla "voice"; r-j-' / র-জ-আ' – to return // raja'nā // Cognate: [Cognate: none]; m-d-n / ম-দ-ন – city // al-madīnah // Cognate: Aramaic: məḏintā "city")
63:8b: لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ the more honored will surely expel therefrom the more humble." (লাইয়ুখ্রিজান্নাল্-আআ'জ্জু মিন্হাল্-আযাল্; kh-r-j / খ-র-জ – to expel // layukhrijanna // Cognate: [Cognate: none]; '-z-z / আ'-য-য – more honored // al-a'azzu // Cognate: [Cognate: none]; dh-l-l / য-ল-ল – more humble // al-adhall // Cognate: Akkadian: dalālu "to be humble")
63:8c: وَلِلَّهِ الْعِزَّةُ But to Allah belongs [all] honor, (ওয়া লিল্লা-হিল্-'ইজ্জাতু; '-z-z / আ'-য-য – honor, might // al-'izzah // Cognate: [Cognate: none])
63:8d: وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ and to His Messenger, and to the believers. (ওয়া লিরাসূলিহী ওয়া লিল্মু'মিনীনা; r-s-l / র-স-ল – messenger // lirasūlihi // Cognate: Ugaritic: rš "head, chief"; '-m-n / ء-ম-ন – to believe // lil-mu'minīn // Cognate: Hebrew: he'ĕmīn "to believe")
63:8e: وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ But the hypocrites do not know. (ওয়ালা-কিন্নাল্-মুনা-ফিক্বীনা লা- ইয়া'লামূন্; n-f-q / ন-ফ-ক – to be a hypocrite // al-munāfiqīn // Cognate: [Cognate: none]; '-l-m / আ'-ল-ম – to know // ya'lamūn // Cognate: Hebrew: 'ālam "to be hidden")
Tafsīr 63:8:
This verse exposes the arrogant boast of the hypocrites, led by 'Abdullah ibn Ubayy, who claimed that upon returning to Medina, their supposedly honored faction would expel the supposedly humbled Muslims. God immediately refutes this false claim by declaring that all true 'izzah' (honor, might, and glory) belongs exclusively to Allah, and that He bestows it upon His Messenger and the faithful. The verse concludes by stating that the hypocrites are ignorant of this fundamental spiritual reality.
Verse 64:4: The All-Knowing
64:4a: يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ He knows what is in the heavens and earth, (ইয়া'লামু মা- ফিস্-সামা-ওয়া-তি অল্-আরদ্বি; '-l-m / আ'-ল-ম – to know // ya'lamu // Cognate: Hebrew: 'ālam "to be hidden"; s-m-w / স-ম-ও – heaven, sky // al-samāwāti // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
64:4b: وَيَعْلَمُ مَا تُسِرُّونَ and He knows what you conceal (ওয়া ইয়া'লামু মা- তুসির্রূনা; s-r-r / স-র-র – to be secret, conceal // tusirrūna // Cognate: Akkadian: sarru "false")
64:4c: وَمَا تُعْلِنُونَ and what you declare. (ওয়া মা- তু'লিনূন্; '-l-n / আ'-ল-ন – to declare, make public // tu'linūn // Cognate: [Cognate: none])
64:4d: وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ And Allah is Knowing of that within the breasts. (ওয়াল্লা-হু আ'লীมุม বিযা-তিস্-সুদূর; '-l-m / আ'-ল-ম – to know // 'alīmun // Cognate: Hebrew: 'ālam "to be hidden"; dh-w-t / য-ও-ত – essence, self // dhāti // Cognate: [Cognate: none]; ṣ-d-r / স-দ-র – breast, chest // al-ṣudūr // Cognate: Akkadian: sadāru "to arrange")
Tafsīr 64:4:
This verse describes the absolute and multi-layered nature of God's omniscience. His knowledge encompasses the entirety of the external world, but it also penetrates the internal world of human consciousness, knowing both what is concealed ('tusirrūn') and what is declared ('tu'linūn'). The verse culminates with the most profound level of this knowledge: He is perfectly aware of 'dhāt al-ṣudūr'—the very essence and innermost secrets of the hearts.
Verse 64:8: The Call to Faith
64:8a: فَآمِنُوا بِاللَّهِ وَرَسُولِهِ So believe in Allah and His Messenger (ফাআ-মিনূ বিল্লা-হি ওয়া রসূলিহী; '-m-n / ء-ম-ন – to believe // fa'āminū // Cognate: Hebrew: he'ĕmīn "to believe"; r-s-l / র-স-ল – to send, messenger // rasūlihi // Cognate: Ugaritic: rš "head, chief")
64:8b: وَالنُّورِ الَّذِي أَنزَلْنَا and the light which We have sent down. (ওয়ান্-নূরিল্লাযীই আন্যাল্না-; n-w-r / ন-ও-র – light // al-nūr // Cognate: Hebrew: nēr "lamp, light"; n-z-l / ন-য-ল – to send down // anzalnā // Cognate: [Cognate: none])
64:8c: وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ And Allah, with what you do, is Acquainted. (ওয়াল্লা-হু বিমা- তা'মালূনা খবীর; '-m-l / আ'-ম-ল – to do, work // ta'malūna // Cognate: [Cognate: none]; kh-b-r / খ-ব-র – to be aware, acquainted // khabīrun // Cognate: Akkadian: ḫabāru "to be noisy" [antiphrasis])
Tafsīr 64:8:
This verse issues a clear and direct command, calling humanity to the three pillars of faith: belief in Allah, belief in His final Messenger, and belief in 'al-Nūr' (the Light)—a metaphor for the Qur'ān—which He has revealed. This call to action is immediately followed by a reminder of divine accountability, as God is 'Khabīr'—fully and intimately acquainted with every single deed that is done.
Verse 64:9: The Day of Mutual Loss
64:9a: يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ The Day He will gather you for the Day of Gathering - (ইয়াওমা ইয়াজ্মাঊ'কুম্ লিইয়াওমিল্-জাম্'ই; y-w-m / য়-ও-ম – day // yawma // Cognate: Hebrew: yōm "day"; j-m-' / জ-ম-আ' – to gather, collect // yajma'ukum // Cognate: Ge'ez: jam'a "to collect")
64:9b: ذَٰلِكَ يَوْمُ التَّغَابُنِ that is the Day of Mutual Dispossession. (যা-লিকা ইয়াওমুত্-তাগা-বুন্; gh-b-n / গ-ব-ন – to lose, suffer loss // al-taghābun // Cognate: [Cognate: none])
64:9c: وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَالِحًا And whoever believes in Allah and does righteousness, (ওয়া মাইঁ ইয়ু'মিম্ বিল্লা-হি ওয়া ইয়া'মাল্ স-লিহান্; '-m-n / ء-ম-ন – to believe // yu'min // Cognate: Hebrew: he'ĕmīn "to believe"; '-m-l / আ'-ম-ল – to do, work // ya'mal // Cognate: [Cognate: none]; ṣ-l-ḥ / স-ল-হ – to be righteous // ṣāliḥan // Cognate: [Cognate: none])
64:9d: يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ He will remove from him his misdeeds (ইয়্যুকাফ্ফির আ'ন্হু সাইয়্যিআ-তিহী; k-f-r / ক-ফ-র – to cover, remove // yukaffir // Cognate: Akkadian: kapāru "to wipe off"; s-w-' / স-ও-ء – to be evil, misdeed // sayyi'ātihi // Cognate: Ge'ez: śawwe'a "bad")
64:9e: وَيُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ and admit him to gardens beneath which rivers flow, (ওয়া ইয়্যুদখিল্হু জান্না-তিন্ তাজ্রী মিন্ তাহ্তিহাল্-আন্হা-রু; d-kh-l / দ-খ-ল – to enter, admit // yudkhilhu // Cognate: [Cognate: none]; j-n-n / জ-ন-ন – garden // jannātin // Cognate: Hebrew: gan "garden"; j-r-y / জ-র-য় – to run, flow // tajrī // Cognate: [Cognate: none])
64:9f: خَالِدِينَ فِيهَا أَبَدًا to abide therein forever. (খ-লিদীনা ফীহা--আবাদা; kh-l-d / খ-ল-দ – to abide forever // khālidīna // Cognate: [Cognate: none]; '-b-d / ء-ব-দ – forever, eternally // abadan // Cognate: Ugaritic: 'bd "to perish" [antiphrasis])
64:9g: ذَٰلِكَ الْفَوْزُ الْعَظِيمُ That is the great attainment. (যা-লিকাল্-ফাওযুল্-'আযীম্; f-w-z / ফ-ও-য – to be successful, attain // al-fawz // Cognate: [Cognate: none]; '-ẓ-m / আ'-য-ম – to be great, mighty // al-'aẓīm // Cognate: [Cognate: none])
Tafsīr 64:9:
This verse describes the Day of Judgment as the 'Day of Gathering' and, more pointedly, the 'Yawm al-Taghābun'—the day of mutual loss and gain, where the disbelievers will realize their catastrophic losses and the believers their supreme gains. It then specifies the path to success on that day: sincere faith coupled with righteous deeds, which results in the expiation of sins and entry into eternal Paradise. This outcome is defined as 'al-fawz al-'aẓīm'—the ultimate and greatest success.
Verse 64:17: The Goodly Loan
64:17a: إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا If you loan Allah a goodly loan, (ইন তুক্ব্রিদ্বুল্লা-হা ক্বারদ্বোয়ান্ হাসানাইঁ; q-r-ḍ / ক-র-দ – to loan // tuqriḍū // Cognate: [Cognate: none]; ḥ-s-n / হ-স-ন – to be good, beautiful // ḥasanan // Cognate: Ugaritic: ḥsn "goodness")
64:17b: يُضَاعِفْهُ لَكُمْ He will multiply it for you (ইয়্যুদ্বোয়া-อิ'ফ্হু লাকুম্; ḍ-'-f / দ-আ'-ফ – to double, multiply // yuḍā'ifhu // Cognate: [Cognate: none])
64:17c: وَيَغْفِرْ لَكُمْ and forgive you. (ওয়া ইয়াগ্ফির্ লাকুম্; gh-f-r / গ-ফ-র – to forgive, cover // yaghfir // Cognate: Syriac: kafar "to cover")
64:17d: وَاللَّهُ شَكُورٌ حَلِيمٌ And Allah is Appreciative and Forbearing. (ওয়াল্লা-হু শাকূরুন্ হালীম্; sh-k-r / শ-ক-র – to be grateful, appreciate // shakūrun // Cognate: Hebrew: šākar "to hire, reward"; ḥ-l-m / হ-ল-ম – to be forbearing, gentle // ḥalīmun // Cognate: Akkadian: elamû "serene")
Tafsīr 64:17:
This verse employs the beautiful metaphor of a 'qarḍan ḥasanan' (a goodly loan) to encourage charitable spending, framing it as lending directly to God. The returns on this loan are immense: God promises to multiply the reward manifold ('yuḍā'ifhu') and to grant forgiveness for sins. This generous response is a reflection of His divine attributes as 'Shakūr' (Most Appreciative of even the smallest deeds) and 'Ḥalīm' (Most Forbearing with the shortcomings of His servants).
Verse 65:2: The Way Out
65:2a: فَإِذَا بَلَغْنَ أَجَلَهُنَّ And when they have [nearly] reached their term, (ফাইযা- বালাগনা আজালাহুন্না; b-l-gh / ব-ল-গ – to reach, attain // balaghna // Cognate: [Cognate: none]; '-j-l / ء-জ-ল – term, appointed time // ajalahunna // Cognate: [Cognate: none])
65:2b: فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ either retain them according to what is right (ফাআম্সিকূহুন্না বিমা'রূফিন্; m-s-k / ম-স-ক – to hold, retain // amsikūhunna // Cognate: [Cognate: none]; '-r-f / আ'-র-ফ – to know, recognize as right // ma'rūfin // Cognate: [Cognate: none])
65:2c: أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ or part with them according to what is right. (আও ফা-রিক্বূহুন্না বিমা'রূফিন্; f-r-q / ফ-র-ক – to separate, part // fāriqūhunna // Cognate: Hebrew: pāraq "to break apart")
65:2d: وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ And take as witness two just men from among you, (ওয়া আশ্হিদূ যাওয়াই আ'দ্লিম্ মিন্কুম্; sh-h-d / শ-হ-দ – to witness // ash-hidū // Cognate: Hebrew: 'ēḏ "witness"; '-d-l / আ'-দ-ল – to be just // 'adlin // Cognate: [Cognate: none])
65:2e: وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ and establish the testimony for [the sake of] Allah. (ওয়া আক্বীমুশ্-শাহা-দাতা লিল্লা-হ্; q-w-m / ক-ও-ম – to stand, establish // aqīmū // Cognate: Aramaic: qūm "to stand")
65:2f: ذَٰلِكُمْ يُوعَظُ بِهِ That is an admonition for (যা-লিকুম্ ইয়ূআ'যু বিহী; w-'-ẓ / ও-আ'-য – to admonish, instruct // yū'aẓu // Cognate: [Cognate: none])
65:2g: مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ whoever believes in Allah and the Last Day. (মান কা-না ইউ'মিনু বিল্লা-হি অল্-ইয়াওমিল্-আ-খির; '-m-n / ء-ম-ন – to believe // yu'minu // Cognate: Hebrew: he'ĕmīn "to believe")
65:2h: وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا And whoever fears Allah - He will make for him a way out. (ওয়া মাইঁ ইয়াত্তাক্বিল্লা-হা ইয়াজ্'আল্ লাহূ মাখ্রাজা; w-q-y / ও-ক-য় – to be righteous, fear God // yattaqi // Cognate: Ge'ez: waqaya "he kept safe"; j-'-l / জ-আ'-ল – to make, place // yaj'al // Cognate: [Cognate: none]; kh-r-j / খ-র-জ – to go out, exit // makhrajan // Cognate: [Cognate: none])
Tafsīr 65:2:
Within the legal context of divorce, this verse commands that all proceedings must be handled 'bima'rūf' (justly and honorably) and validated by witnesses, framing these legalities as an admonition tied to true faith. It then concludes with a profound and universal principle that transcends its immediate context: for anyone who maintains 'taqwā' (consciousness and fear of God), Allah promises to provide a 'makhraj'—a way out of every difficulty.
Verse 65:3: Unexpected Provision
65:3a: وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ And will provide for him from where he does not expect. (ওয়া ইয়ার্যুক্ব্হু মিন্ হাইছু লা- ইয়াহ্তাসিব্; r-z-q / র-য-ক – to provide sustenance // yarzuqhu // Cognate: Middle Persian: rōzīg "daily bread"; ḥ-y-th / হ-য়-ث – where // ḥaythu // Cognate: [Cognate: none]; ḥ-s-b / হ-স-ব – to reckon, expect // yaḥtasib // Cognate: Hebrew: ḥāšaḇ "to think, account")
65:3b: وَمَن يَتَوَكَّلْ عَلَى اللَّهِ And whoever relies upon Allah - (ওয়া মাইঁ ইয়াতাওয়াক্কাল্ আ'লাল্লা-হি; w-k-l / ও-ক-ল – to entrust, rely // yatawakkal // Cognate: [Cognate: none])
65:3c: فَهُوَ حَسْبُهُ then He is sufficient for him. (ফাহুওয়া হাস্বুহূ; ḥ-s-b / হ-স-ব – to be sufficient // ḥasbuhu // Cognate: Hebrew: ḥāšaḇ "to think, account")
65:3d: إِنَّ اللَّهَ بَالِغُ أَمْرِهِ Indeed, Allah will accomplish His purpose. (ইন্নাল্লা-হা বা-লিগু আম্রিহ্; b-l-gh / ব-ল-গ – to reach, accomplish // bālighu // Cognate: [Cognate: none]; '-m-r / ء-ম-র – command, purpose // amrihi // Cognate: Ugaritic: amr "to see, command")
65:3e: قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا Indeed, Allah has set for everything a measure. (ক্বাদ্ জাআ'লাল্লা-হু লিকুল্লি শাইইন ক্বাদ্রা; j-'-l / জ-আ'-ল – to make, set // ja'ala // Cognate: [Cognate: none]; q-d-r / ক-দ-র – to decree, measure // qadran // Cognate: Ge'ez: qadara "to be able")
Tafsīr 65:3:
Continuing the theme of the rewards of 'taqwā', this verse promises that God will provide sustenance ('rizq') from completely unexpected sources for the one who fears Him. It then establishes the principle of 'tawakkul' (reliance on God), stating that for anyone who places their trust in Him, He is 'ḥasbuhu' (wholly sufficient). This sufficiency is guaranteed because God's will is always accomplished, and every aspect of existence has been set by Him with a precise 'qadr' (measure and decree).
Verse 67:1: The Blessed Sovereign
67:1a: تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ Blessed is He in whose hand is the dominion, (তাবা-রকাল্লাযী বিয়াদিহিল্-মুল্কু; b-r-k / ব-র-ক – to bless, be exalted // tabāraka // Cognate: Hebrew: bārak "to bless"; y-d / য়-দ – hand // biyadihi // Cognate: Hebrew: yāḏ "hand"; m-l-k / ম-ল-ক – to possess, dominion // al-mulk // Cognate: Akkadian: malku "king")
67:1b: وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ and He is over all things competent. (ওয়া হুওয়া আ'লা- কুল্লি শাইইন ক্বাদীর; q-d-r / ক-দ-র – to have power, be competent // qadīrun // Cognate: Ge'ez: qadara "to be able")
Tafsīr 67:1:
This verse opens the surah with a powerful declaration of God's majesty, describing Him as 'tabāraka'—blessed, exalted, and the source of all good. His blessedness is tied to His absolute sovereignty ('al-mulk'), which He holds exclusively in His hand. This complete dominion is further explained by the fact that He is 'Qadīr'—perfectly competent and powerful over every single thing in existence.
Verse 67:3: The Flawless Creation
67:3a: الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا [He] who created seven heavens in layers. (আল্লাযী খলাক্বা সাব্'আ সামা-ওয়া-তিন্ ত্বিবা-ক্বন্; kh-l-q / খ-ল-ক – to create // khalaqa // Cognate: Syriac: ḥlaq "to allot"; ṭ-b-q / ত-ব-ক – to layer, conform // ṭibāqan // Cognate: [Cognate: none])
67:3b: مَّا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ You do not see in the creation of the Most Merciful (মা- তারা- ফী খল্ক্বির্-রহমা-নি; r-'-y / র-ء-য় – to see // tarā // Cognate: Ugaritic: r'y "to see"; r-ḥ-m / র-হ-ম – the Most Merciful // al-raḥmān // Cognate: Aramaic: Raḥmānā "the Merciful One")
67:3c: مِن تَفَاوُتٍ any inconsistency. (মিন্ তাফা-উত্; f-w-t / ফ-ও-ত – to be inconsistent, differ // tafāwutin // Cognate: [Cognate: none])
67:3d: فَارْجِعِ الْبَصَرَ So return [your] vision; (ফারজিই'ল্-বাসরা; r-j-' / র-জ-আ' – to return // irji'i // Cognate: [Cognate: none]; b-ṣ-r / ব-স-র – to see, vision // al-baṣara // Cognate: Ugaritic: bṣr "to behold")
67:3e: هَلْ تَرَىٰ مِن فُطُورٍ do you see any breaks? (হাল্ তারা- মিন্ ফুতূর; f-ṭ-r / ফ-ত-র – to cleave, break // fuṭūrin // Cognate: Ge'ez: faṭara "he created")
Tafsīr 67:3:
This verse presents the perfection of the cosmos as a direct proof of the Creator's perfection, specifically citing the creation of the seven heavens in harmonious layers. It issues a direct challenge to the observer to find any 'tafāwut' (flaw, inconsistency, or discrepancy) in the creation of 'al-Raḥmān'. The challenge is then intensified, daring the onlooker to look again and again to find even a single fissure or crack ('fuṭūr') in the perfect fabric of creation.
Verse 67:4: The Humbled Gaze
67:4a: ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ Then return [your] vision twice again. (ছুম্মার জিই'ল্-বাসরা কার্রাতাইনি; r-j-' / র-জ-আ' – to return // irji'i // Cognate: [Cognate: none]; k-r-r / ক-র-র – to repeat, twice // karratayni // Cognate: [Cognate: none])
67:4b: يَنقَلِبْ إِلَيْكَ الْبَصَرُ [Your] vision will return to you (ইয়ান্ক্বালিব্ ইলাইকাল্-বাসরু; q-l-b / ক-ল-ব – to turn back, return // yanqalib // Cognate: Ugaritic: qlb "inner part")
67:4c: خَاسِئًا وَهُوَ حَسِيرٌ humbled and fatigued. (খ-সিআওঁ ওয়া হুওয়া হাসীর; kh-s-' / খ-স-ء – to be humbled, repulsed // khāsi'an // Cognate: [Cognate: none]; ḥ-s-r / হ-স-র – to be weary, fatigued // ḥasīrun // Cognate: [Cognate: none])
Tafsīr 67:4:
Continuing the challenge from the previous verse, this ayah commands the observer to repeat their search for flaws in creation relentlessly. The inevitable result of this exhaustive search is foretold: the gaze itself will return defeated. It will be 'khāsi'' (humbled and driven away in failure) and 'ḥasīr' (worn out and fatigued) from its inability to find any imperfection in God's flawless handiwork.
Verse 67:14: The Knower of Subtleties
67:14a: أَلَا يَعْلَمُ مَنْ خَلَقَ Does He who created not know, (আলা- ইয়া'লামু মান্ খলাক্বা; '-l-m / আ'-ল-ম – to know // ya'lamu // Cognate: Hebrew: 'ālam "to be hidden"; kh-l-q / খ-ল-ক – to create // khalaqa // Cognate: Syriac: ḥlaq "to allot")
67:14b: وَهُوَ اللَّطِيفُ الْخَبِيرُ while He is the Subtle, the Acquainted? (ওয়া হুওয়াল্-লাত্বীফুল্-খবীর; l-ṭ-f / ল-ত-ফ – to be subtle, gentle // al-laṭīf // Cognate: [Cognate: none]; kh-b-r / খ-ব-র – to be aware, acquainted // al-khabīr // Cognate: Akkadian: ḫabāru "to be noisy" [antiphrasis])
Tafsīr 67:14:
This verse poses a powerful rhetorical question to affirm God's absolute omniscience, arguing from the act of creation itself. It posits the self-evident truth that the one who creates something must, by necessity, have the most perfect knowledge of it. This intimate knowledge is then explained through His attributes as 'al-Laṭīf' (the Subtle, who knows the finest and most hidden details) and 'al-Khabīr' (the All-Acquainted with the inner and outer states of all things).
Verse 67:19: The Upholder of All
67:19a: أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ Do they not see the birds above them, (আওয়ালাম্ ইয়ারাও ইলাত্ ত্বোয়ািরি ফাওক্বাহুম্; r-'-y / র-ء-য় – to see // yaraw // Cognate: Ugaritic: r'y "to see"; ṭ-y-r / ত-য়-র – bird // al-ṭayr // Cognate: [Cognate: none]; f-w-q / ফ-ও-ক – above // fawqahum // Cognate: [Cognate: none])
67:19b: صَافَّاتٍ وَيَقْبِضْنَ spreading and folding [their wings]? (স--ফ্ফা-তিওঁ ওয়া ইয়াক্ব্বিদ্বْنَ; ṣ-f-f / স-ফ-ফ – to spread out // ṣāffātin // Cognate: [Cognate: none]; q-b-ḍ / ক-ব-দ – to fold, seize // yaqbiḍna // Cognate: [Cognate: none])
67:19c: مَا يُمْسِكُهُنَّ None holds them up (মা- ইয়্যুম্সিকুহুন্না; m-s-k / ম-স-ক – to hold, grasp // yumsikuhunna // Cognate: [Cognate: none])
67:19d: إِلَّا الرَّحْمَٰنُ except the Most Merciful. (ইর্লার্-রহমা-ন্; r-ḥ-m / র-হ-ম – the Most Merciful // al-raḥmān // Cognate: Aramaic: Raḥmānā "the Merciful One")
Tafsīr 67:19:
This verse directs attention to the miracle of avian flight as a sign of divine power and mercy. The effortless way birds spread and fold their wings in the air is presented as something that should inspire wonder. The verse concludes that the force that truly holds them aloft, defying gravity, is none other than the power of 'al-Raḥmān' (the Most Merciful), whose mercy encompasses and sustains all creation.
Verse 68:19: The Enveloping Calamity
68:19a: فَطَافَ عَلَيْهَا So there came upon it (ফাত্বোয়া-ফা আ'লাইহা-; ṭ-w-f / ত-ও-ফ – to circle, encompass // ṭāfa // Cognate: [Cognate: none])
68:19b: طَائِفٌ مِّن رَّبِّكَ an encircler from your Lord (ত্বোয়া--ইফুম্ মির রব্বিকা; ṭ-w-f / ত-ও-ফ – that which encircles // ṭā'ifun // Cognate: [Cognate: none])
68:19c: وَهُمْ نَائِمُونَ while they were asleep. (ওয়া হুম্ না--ইমূন্; n-w-m / ন-ও-ম – to sleep // nā'imūn // Cognate: Hebrew: nūm "to be drowsy")
Tafsīr 68:19:
This verse, from the parable of the owners of the garden, describes the sudden arrival of divine punishment upon their property. The calamity is described as a 'ṭā'if'—an encircling disaster—that descended from God. It struck during the night while they were heedlessly asleep, highlighting the swift, unexpected, and inescapable nature of divine retribution when it is decreed.
Verse 68:20: The Barren Aftermath
68:20a: فَأَصْبَحَتْ كَالصَّرِيمِ And it became as if reaped. (ফাআস্বাহাত্ কাস্ִসরীম্; ṣ-r-m / স-র-ম – to cut, reap clean // al-ṣarīm // Cognate: [Cognate: none])
Tafsīr 68:20:
This verse describes the total devastation of the garden mentioned previously, using the powerful simile 'ka-al-ṣarīm'. This word signifies a field that has been cleanly harvested, or a dark, barren patch of land. In either sense, it conveys the completeness of the destruction, leaving the once-bountiful garden utterly desolate and devoid of produce.
Verse 68:45: The Firm Plan
68:45a: وَأُمْلِي لَهُمْ And I will give them respite. (ওয়া উম্লী লাহুম্; m-l-w / ম-ল-ও – to grant respite, dictate // umlī // Cognate: [Cognate: none])
68:45b: إِنَّ كَيْدِي مَتِينٌ Indeed, My plan is firm. (ইন্না কাইদী মাতীন্; k-y-d / ক-য়-দ – to plot, plan // kaydī // Cognate: [Cognate: none]; m-t-n / ম-ত-ন – to be strong, firm // matīnun // Cognate: [Cognate: none])
Tafsīr 68:45:
This verse reveals the divine strategy for dealing with those who persist in denial, assuring them of an 'imlā'' (a period of respite). This delay in punishment, however, should not be mistaken for forgetfulness or weakness. The verse concludes with a formidable warning: 'inna kaydī matīn' (Indeed, My plan is firm), signifying that the divine scheme is infallibly effective and will ultimately prevail.
Verse 69:33: Disbelief in the Almighty
69:33a: إِنَّهُ كَانَ لَا يُؤْمِنُ Indeed, he did not used to believe (ইন্নাহূ কা-না লা- ইউ'মিনু; '-m-n / ء-ম-ন – to believe // yu'minu // Cognate: Hebrew: he'ĕmīn "to believe")
69:33b: بِاللَّهِ الْعَظِيمِ in Allah, the Most Great, (বিল্লা-হিল্-'আযীম্; '-ẓ-m / আ'-য-ম – to be great, mighty // al-'aẓīm // Cognate: [Cognate: none])
Tafsīr 69:33:
This verse, describing the state of a damned soul in the Hereafter, identifies one of the core reasons for their punishment. The fundamental crime was their failure to believe in God. The specific divine attribute mentioned, 'al-'Aẓīm' (the Most Great), highlights that their disbelief was not merely a passive lack of faith but an active denial of the immense majesty and power of their Creator.
Verse 71:4: The Appointed Term
71:4a: يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ He will forgive you of your sins (ইয়াগ্ফির্ লাকুম্ মিন্ যুনূবিকুম্; gh-f-r / গ-ফ-র – to forgive, cover // yaghfir // Cognate: Syriac: kafar "to cover"; dh-n-b / য-ন-ব – misdeed, sin // dhunūbikum // Cognate: Hebrew: zānāḇ "tail, end")
71:4b: وَيُؤَخِّرْكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى and delay you for a specified term. (ওয়া ইউআখ্খিরকুম্ ইলা--আজালিম্ মুসাম্মা; '-kh-r / ء-খ-র – to delay, defer // yu'akhkhirkum // Cognate: Ge'ez: 'aḫara "after"; '-j-l / ء-জ-ল – term, appointed time // ajalin // Cognate: [Cognate: none]; s-m-w / স-ম-ও – to name // musamman // Cognate: Hebrew: šēm "name")
Tafsīr 71:4:
In this verse, the Prophet Noah presents the dual benefits of accepting his call to monotheism. The spiritual benefit is the forgiveness of past sins. The temporal benefit is a reprieve from punishment ('yu'akhkhirkum') until a 'ajalin musamman'—the natural, predetermined end of their lifespan—implying that their continued disbelief would hasten their destruction.
Verse 71:10: The Call to Forgiveness
71:10a: فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ And I said, 'Ask forgiveness of your Lord. (ফাক্বুল্তুস্ তাগ্ফিরূ রব্বাকুম্; q-w-l / ক-ও-ল – to say // faqultu // Cognate: Ge'ez: qāla "voice"; gh-f-r / গ-ফ-র – to seek forgiveness // istaghfirū // Cognate: Syriac: kafar "to cover"; r-b-b / র-ব-ব – lord, sustainer // rabbakum // Cognate: Ugaritic: rb "chief")
71:10b: إِنَّهُ كَانَ غَفَّارًا Indeed, He is a perpetual Forgiver. (ইন্নাহূ কা-না গাফ্ফা-রা; gh-f-r / গ-ফ-র – to forgive, cover // ghaffāran // Cognate: Syriac: kafar "to cover")
Tafsīr 71:10:
This verse details a key component of Noah's preaching to his people, showing that he directed them towards the path of repentance. His command to seek God's forgiveness was not an uncertain plea but was based on a firm theological conviction. He assured them that they should do so because their Lord is inherently 'Ghaffār'—One whose nature is to forgive repeatedly and abundantly.
Verse 72:1: The Jinn's Testimony
72:1a: قُلْ أُوحِيَ إِلَيَّ Say, [O Muhammad], "It has been revealed to me (ক্বুল্ ঊহিয়া ইলাইইয়্যা; q-w-l / ক-ও-ল – to say // qul // Cognate: Ge'ez: qāla "voice"; w-ḥ-y / ও-হ-য় – to reveal, inspire // ūḥiya // Cognate: Ge'ez: waḥaya "to reveal")
72:1a: أَنَّهُ اسْتَمَعَ نَفَرٌ that a group listened, (আন্নাহুস্ তামাআ' নাফারুম্; s-m-' / স-ম-আ' – to hear, listen // istama'a // Cognate: Akkadian: šemû "to hear"; n-f-r / ন-ফ-র – group, party // nafarun // Cognate: [Cognate: none])
72:1b: مِّنَ الْجِنِّ from the jinn, (মিনাল্-জিন্নি; j-n-n / জ-ন-ন – to be hidden, jinn // al-jinn // Cognate: Hebrew: gan "garden")
72:1c: فَقَالُوا إِنَّا سَمِعْنَا and they said, 'Indeed, we have heard (ফাক্ব-লূই ইন্না- সামি'না-; s-m-' / স-ম-আ' – to hear // sami'nā // Cognate: Akkadian: šemû "to hear")
72:1d: قُرْآنًا عَجَبًا a wondrous Qur'an. (ক্বুরআ-নান্ আ'জাবা; q-r-' / ক-র-ء – to recite, read // qur'ānan // Cognate: Syriac: qeryānā "reading"; '-j-b / আ'-জ-ব – to wonder, be amazing // 'ajaban // Cognate: [Cognate: none])
Tafsīr 72:1:
This verse commands the Prophet Muhammad to relate an extraordinary event from the unseen world, confirming that a group of jinn secretly listened to his recitation of the Qur'an. Their immediate reaction upon hearing it was one of profound awe. They recognized it as a 'qur'ānan 'ajabā'—a recitation that was wondrous, amazing, and unlike anything they had ever heard before.
Verse 72:2: The Path of Righteousness
72:2a: يَهْدِي إِلَى الرُّشْدِ It guides to the right path, (ইয়াহ্দীই ইলার্-রুশ্দি; h-d-y / হ-দ-য় – to guide // yahdī // Cognate: Syriac: hedayā "guidance"; r-sh-d / র-শ-দ – right guidance, integrity // al-rushd // Cognate: [Cognate: none])
72:2b: فَآمَنَّا بِهِ so we have believed in it. (ফাআ-মান্না- বিহী; '-m-n / ء-ম-ন – to believe // fa'āmannā // Cognate: Hebrew: he'ĕmīn "to believe")
72:2c: وَلَن نُّشْرِكَ بِرَبِّنَا أَحَدًا And we will never associate with our Lord anyone.'" (ওয়া লান্ নুশ্রিকা বিরব্বিনা--আহাদা; sh-r-k / শ-র-ক – to associate partners // nushrika // Cognate: Ge'ez: šaraka "to be a partner"; r-b-b / র-ব-ব – lord // birabbinā // Cognate: Ugaritic: rb "chief"; '-ḥ-d / ء-হ-দ – one, anyone // aḥadā // Cognate: Hebrew: 'eḥād "one")
Tafsīr 72:2:
This verse continues the testimony of the jinn, explaining the reason for their wonder at the Qur'an: they recognized that it guides to 'al-rushd' (the path of righteousness and integrity). This intellectual recognition led to an immediate spiritual transformation, as they declared their firm belief ('āmannā') in it. This newfound faith was immediately coupled with a resolute commitment to pure monotheism, vowing never again to commit 'shirk' by associating any partner with their Lord.
Verse 72:28: The Encompassing Knowledge
72:28a: لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا That He may know that they have conveyed (লিইয়া'লামা আন্ ক্বাদ্ আব্লাগূ; '-l-m / আ'-ল-ম – to know // liya'lama // Cognate: Hebrew: 'ālam "to be hidden"; b-l-gh / ব-ল-গ – to convey, deliver // ablaghū // Cognate: [Cognate: none])
72:28b: رِسَالَاتِ رَبِّهِمْ the messages of their Lord; (রিসা-লা-তি রব্বিহিম্; r-s-l / র-স-ল – to send, message // risālāti // Cognate: Ugaritic: rš "head, chief"; r-b-b / র-ব-ব – lord, sustainer // rabbihim // Cognate: Ugaritic: rb "chief")
72:28c: وَأَحَاطَ بِمَا لَدَيْهِمْ and He has encompassed whatever is with them (ওয়া আহা-ত্বোয়া বিমা- লাদাইহিম্; ḥ-w-ṭ / হ-ও-ত – to surround, encompass // aḥāṭa // Cognate: [Cognate: none]; l-d-y / ল-দ-য় – at, with // ladayhim // Cognate: [Cognate: none])
72:28d: وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا and has enumerated all things in number. (ওয়া আহ্স- কুল্লা শাইইন আ'দাদা; ḥ-ṣ-y / হ-স-য় – to count, enumerate // aḥṣā // Cognate: [Cognate: none]; k-l-l / ক-ল-ল – all, every // kulla // Cognate: Akkadian: kalu "all"; '-d-d / আ'-দ-দ – to count, number // 'adadā // Cognate: Hebrew: 'adad "to count")
Tafsīr 72:28:
This verse describes God's absolute and meticulous oversight of the process of revelation, stating that He guards His messengers so that He may know with certainty that the message has been delivered faithfully. This divine knowledge is all-encompassing ('aḥāṭa'), extending to every detail of the messengers' state, and is perfectly precise ('aḥṣā'), as He has counted and quantified every single thing in existence.
Verse 75:40: The Ultimate Power
75:40a: أَلَيْسَ ذَٰلِكَ بِقَادِرٍ Is not that [same one] able (আলাইসা যা-লিকা বিক্ব-দিরিন্; l-y-s / ল-য়-স – not to be // alaysa // Cognate: [Cognate: none]; q-d-r / ক-দ-র – to have power, be able // biqādirin // Cognate: Ge'ez: qadara "to be able")
75:40b: عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ to give life to the dead? (আ'লা--আইঁ ইয়ুহ্ইয়িয়াল্-মাওতা-; ḥ-y-y / হ-য়-য় – to live, give life // yuḥyiya // Cognate: Hebrew: ḥāyāh "to live"; m-w-t / ম-ও-ত – to die // al-mawtā // Cognate: Akkadian: mūtu "death")
Tafsīr 75:40:
This verse concludes the surah with a powerful and self-evident rhetorical question, serving as the ultimate argument for the resurrection. After detailing the stages of human creation from a mere sperm-drop, it asks whether the Creator who accomplished that intricate process is not also powerful enough to bring the dead back to life. The implicit answer is an overwhelming affirmation of God's omnipotence.
Verse 76:9: For the Face of God
76:9a: إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ [Saying], "We feed you only for the sake of Allah. (ইন্নামা- নুত্ব্'ইমুকুম্ লিওয়াজ্হিল্লা-হি; ṭ-'-m / ত-আ'-ম – to feed, taste // nuṭ'imukum // Cognate: Aramaic: ṭə'ēm "to taste"; w-j-h / ও-জ-হ – face, countenance // liwajhi // Cognate: Ge'ez: wagih "face")
76:9b: لَا نُرِيدُ مِنكُمْ جَزَاءً We do not desire from you any reward (লা- নুরীদু মিন্কুম্ জাযা--আওঁ; r-w-d / র-ও-দ – to want, desire // nurīdu // Cognate: [Cognate: none]; j-z-y / জ-য-য় – to recompense, reward // jazā'an // Cognate: [Cognate: none])
76:9c: وَلَا شُكُورًا or gratitude." (ওয়ালা- শুকূরা; sh-k-r / শ-ক-র – to be grateful, thank // shukūrā // Cognate: Hebrew: šākar "to hire, reward")
Tafsīr 76:9:
This verse reveals the inner spiritual state and motivation of the righteous ('al-abrār') when they give charity to the needy, the orphan, and the captive. Their act of feeding others is purely for 'the Face of Allah,' signifying that their sole intention is to earn His pleasure. They explicitly desire no worldly recompense ('jazā'') or even verbal thanks ('shukūr') from the recipients, demonstrating the absolute sincerity of their devotion.
Verse 82:6: The Deluded Man
82:6a: يَا أَيُّهَا الْإِنسَانُ O mankind, (ইয়া--আইয়্যুহাল্-ইন্সা-নু; '-n-s / ء-ন-স – mankind // al-insānu // Cognate: Ge'ez: 'ənsa "man")
82:6b: مَا غَرَّكَ what has deluded you (মা- গার্রাকা; gh-r-r / গ-র-র – to deceive, delude // gharraka // Cognate: [Cognate: none])
82:6c: بِرَبِّكَ الْكَرِيمِ concerning your Lord, the Generous? (বিরব্বিকাল্-কারীম্; r-b-b / র-ব-ব – lord, sustainer // birabbika // Cognate: Ugaritic: rb "chief"; k-r-m / ক-র-ম – to be noble, generous // al-karīm // Cognate: Ugaritic: krm "vineyard")
Tafsīr 82:6:
This verse poses a powerful and piercing rhetorical question to every human being on the Day of Judgment. It asks what could have possibly deluded them into disobeying their Lord, particularly when that Lord is 'al-Karīm'—the most Generous, whose continuous blessings and kindness should have inspired gratitude and obedience, not heedlessness.
Verse 85:9: The Owner of All
85:9a: الَّذِي لَهُ مُلْكُ The One to whom belongs the dominion of (আল্লাযী লাহূ মুল্কুস্-; m-l-k / ম-ল-ক – to possess, dominion // mulku // Cognate: Akkadian: malku "king")
85:9b: السَّمَاوَاتِ وَالْأَرْضِ the heavens and the earth. (সামা-ওয়া-তি অল্-আরদ্ব্; s-m-w / স-ম-ও – heaven, sky // al-samāwāti // Cognate: Akkadian: šamû "sky"; '-r-ḍ / ء-র-দ – earth, land // al-arḍ // Cognate: Akkadian: erṣetu "earth")
85:9c: وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ And Allah is, over all things, a Witness. (ওয়াল্লা-হু আ'লা- কুল্লি শাইইন শাহীদ্; sh-h-d / শ-হ-দ – to witness, testify // shahīdun // Cognate: Hebrew: 'ēḏ "witness")
Tafsīr 85:9:
This verse, describing the God in whom the martyred believers of the trench had faith, defines Him by His absolute sovereignty over the entire cosmos. It then affirms His complete and direct awareness of all events, stating that He is 'Shahīd'—the ever-present Witness over every single thing. This serves as both a comfort to the believers, whose suffering is witnessed, and a warning to the persecutors, whose crimes are perfectly observed.
Verse 85:12: The Lord's Seizure
85:12a: إِنَّ بَطْشَ رَبِّكَ Indeed, the assault of your Lord (ইন্না বাত্ব্শা রব্বিকা; b-ṭ-sh / ব-ত-শ – to seize, assault // baṭsha // Cognate: [Cognate: none]; r-b-b / র-ব-ব – lord, sustainer // rabbika // Cognate: Ugaritic: rb "chief")
85:12b: لَشَدِيدٌ is severe. (লাশাদীদ্; sh-d-d / শ-দ-দ – to be strong, severe // lashadīdun // Cognate: Ge'ez: šadada "to be firm")
Tafsīr 85:12:
Following the account of the persecutors, this verse serves as a stern divine warning about the nature of God's retribution. It declares with emphasis that the 'baṭsh' of God—His seizure or powerful strike against the unjust—is intensely 'shadīd' (severe and mighty). This affirms that while He may grant respite, His punishment, when it comes, is formidable and absolute.
Verse 85:13: The Originator and Repeater
85:13a: إِنَّهُ هُوَ يُبْدِئُ Indeed, it is He who originates (ইন্নাহূ হুওয়া ইয়্যুব্দিউ; b-d-' / ব-দ-ء – to begin, originate // yubdi'u // Cognate: [Cognate: none])
85:13b: وَيُعِيدُ and repeats. (ওয়া ইউঈ'দ্; '-w-d / আ'-ও-দ – to return, repeat // yu'īdu // Cognate: [Cognate: none])
Tafsīr 85:13:
This verse affirms God's absolute power over the entire cycle of existence. He is the one who 'yubdi'' (originates) creation from nothingness, and He is the one who 'yu'īd' (repeats it) by resurrecting it after death. This establishes His complete dominion over both the beginning and the end of life.
Verse 85:14: The Affectionate Forgiver
85:14a: وَهُوَ الْغَفُورُ And He is the Forgiving, (ওয়া হুওয়াল্-গাফূরুল্-; gh-f-r / গ-ফ-র – to forgive, cover // al-ghafūr // Cognate: Syriac: kafar "to cover")
85:14b: الْوَدُودُ the Affectionate, (ওয়াদূদ্; w-d-d / ও-দ-দ – to love, be affectionate // al-wadūd // Cognate: Ugaritic: ydd "beloved")
Tafsīr 85:14:
Juxtaposed with the severity of His punishment, this verse reveals the prevailing nature of God's mercy and love. He is 'al-Ghafūr' (the Oft-Forgiving), who covers the sins of the repentant, and also 'al-Wadūd' (the Affectionate), whose very essence is loving-kindness towards His servants.
Verse 85:15: The Lord of the Throne
85:15a: ذُو الْعَرْشِ Possessor of the Throne, (যুল্-'আর্শিল্-; dh-w / য-ও – possessor of // dhū // Cognate: Sabaean: ḏū "possessor of"; '-r-sh / আ'-র-শ – throne // al-'arsh // Cognate: Ugaritic: 'rš "couch")
85:15b: الْمَجِيدُ the Glorious. (মাজীদ্; m-j-d / ম-জ-দ – to be glorious // al-majīd // Cognate: [Cognate: none])
Tafsīr 85:15:
This verse describes God's supreme authority and majesty. He is 'Dhū al-'Arsh' (the Lord of the Throne), indicating His absolute dominion and control over all of creation. This sovereignty is inherently majestic, as He is 'al-Majīd' (the Glorious), whose essence is perfect and magnificent.
Verse 85:16: The Doer of All
85:16a: فَعَّالٌ لِّمَا يُرِيدُ Doer of what He wills. (ফা'আ'-লুল্ লিমা- ইউরীদ্; f-'-l / ফ-আ'-ল – to do // fa''ālun // Cognate: [Cognate: none]; r-w-d / র-ও-দ – to want, will // yurīdu // Cognate: [Cognate: none])
Tafsīr 85:16:
This verse is a concise and powerful statement of God's omnipotence and unopposed will. The intensive form 'fa''āl' signifies that He is the constant and effective doer of absolutely everything that He intends. His will is never frustrated, and His purpose is always accomplished.
Verse 86:4: The Ever-Present Guardian
86:4a: إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا There is no soul but that over it (ইন কুল্লু নাফ্সিল্ লাম্মা- আ'লাইহা-; n-f-s / ন-ফ-স – soul, self // nafsin // Cognate: Hebrew: nefeš "soul")
86:4b: حَافِظٌ is a guardian. (হা-ফিয; ḥ-f-ẓ / হ-ফ-য – to guard, preserve // ḥāfiẓun // Cognate: [Cognate: none])
Tafsīr 86:4:
Following an oath by the heavens, this verse delivers the subject of the oath: the absolute certainty of divine oversight and accountability. It declares that every single soul ('nafs'), without exception, has a 'ḥāfiẓ'—an angelic guardian appointed over it. This guardian observes and records all of its deeds, ensuring that nothing is done in secret.
Verse 87:1: Glorification of the Most High
87:1a: سَبِّحِ اسْمَ رَبِّكَ Glorify the name of your Lord, (সাব্বিহিস্মা রব্বিকাল্-; s-b-ḥ / স-ব-হ – to praise, glorify // sabbiḥi // Cognate: [Cognate: none]; s-m-w / স-ম-ও – name // isma // Cognate: Hebrew: šēm "name"; r-b-b / র-ব-ব – lord, sustainer // rabbika // Cognate: Ugaritic: rb "chief")
87:1b: الْأَعْلَى the Most High, (আ'লা-; '-l-w / আ'-ল-ও – to be high, exalted // al-a'lā // Cognate: Hebrew: 'elyōn "most high")
Tafsīr 87:1:
This verse is a direct command to the Prophet and the believers to perform 'tasbīḥ'—the act of glorifying and declaring the perfection of God. The object of this glorification is the name of the Lord, who is specifically described by the attribute 'al-A'lā' (the Most High). This establishes His supreme transcendence above all of creation.
Verse 87:2: Creation and Proportion
87:2a: الَّذِي خَلَقَ Who created (আল্লাযী খলাক্বা; kh-l-q / খ-ল-ক – to create // khalaqa // Cognate: Syriac: ḥlaq "to allot")
87:2b: فَسَوَّىٰ and proportioned, (ফাসাওওয়া-; s-w-y / স-ও-য় – to make level, proportion // fasawwā // Cognate: [Cognate: none])
Tafsīr 87:2:
This verse begins to describe the actions of the Most High Lord, highlighting two fundamental aspects of His creative power. He is the one who 'khalaqa' (brings things into existence) and also the one who 'sawwā' (perfectly forms, proportions, and balances) every aspect of His creation.
Verse 87:3: Decree and Guidance
87:3a: وَالَّذِي قَدَّرَ And Who decreed (ওয়াল্লাযী ক্বাদ্দার; q-d-r / ক-দ-র – to decree, measure // qaddara // Cognate: Ge'ez: qadara "to be able")
87:3b: فَهَدَىٰ and then guided. (ফাহাদা-; h-d-y / হ-দ-য় – to guide // fahadā // Cognate: Syriac: hedayā "guidance")
Tafsīr 87:3:
Continuing the description of the Lord's actions, this verse points to His universal decree and guidance. He is the one who 'qaddara' (determines the measure, nature, and destiny of all things) and then 'hadā' (guides) every part of creation to fulfill its prescribed purpose, from the orbits of planets to the instincts of animals.
Verse 88:21: The Role of the Reminder
88:21a: فَذَكِّرْ So remind; (ফাযাক্কির্; dh-k-r / য-ক-র – to remind, mention // fadhakkir // Cognate: Akkadian: zakāru "to speak, name")
88:21b: إِنَّمَا أَنتَ مُذَكِّرٌ you are only a reminder. (ইন্নামা--আন্তা মুযাক্কির; dh-k-r / য-ক-র – reminder // mudhakkirun // Cognate: Akkadian: zakāru "to speak, name")
Tafsīr 88:21:
This verse defines and delimits the primary mission of the Prophet Muhammad. His fundamental role is to 'dhakkir' (remind) humanity of the truths they already know innately or through previous revelations. The verse emphasizes the specific nature of his role: he is exclusively a 'mudhakkir' (one who reminds), not one who compels.
Verse 88:22: The Lack of Control
88:22a: لَّسْتَ عَلَيْهِم You are not over them (লাস্তা আ'লাইহিম্; l-y-s / ল-য়-স – not to be // lasta // Cognate: [Cognate: none])
88:22b: بِمُصَيْطِرٍ a controller. (বিমুসইত্বির্; s-ṭ-r / স-ত-র – to control, oversee // bimuṣayṭirin // Cognate: Greek: soter "savior, preserver" [semantic shift])
Tafsīr 88:22:
Reinforcing the previous verse, this statement explicitly negates any authority for the Prophet to compel or control the choices of his listeners. It clarifies that he is not a 'muṣayṭir'—a manager or controller of their affairs with the power to force them to believe. His duty is only to deliver the message, while the outcome and accountability rest with God.
Verse 93:6: The Orphan's Shelter
93:6a: أَلَمْ يَجِدْكَ يَتِيمًا Did He not find you an orphan (আলাম্ ইয়াজিদকা ইয়াতীমান্; w-j-d / ও-জ-দ – to find // yajidka // Cognate: [Cognate: none]; y-t-m / য়-ত-ম – orphan // yatīman // Cognate: Ugaritic: ytm "orphan")
93:6b: فَآوَىٰ and give [you] shelter? (ফাআ-ওয়া-; '-w-y / ء-ও-য় – to seek or give shelter // fa'āwā // Cognate: [Cognate: none])
Tafsīr 93:6:
This verse begins a series of personal reminders from God to the Prophet Muhammad, recounting His past favors to comfort him during a difficult time. The first favor mentioned is God's care for him when he was a 'yatīm' (orphan). In this state of vulnerability, God provided him with 'āwā'—shelter, refuge, and the care of his grandfather and uncle.
Verse 93:7: The Seeker's Guidance
93:7a: وَوَجَدَكَ ضَالًّا And He found you wandering, (ওয়া ওয়াজাদাকা দ্বোয়া--ল্লান্; w-j-d / ও-জ-দ – to find // wajadaka // Cognate: [Cognate: none]; ḍ-l-l / দ-ল-ল – to go astray, wander // ḍāllan // Cognate: [Cognate: none])
93:7b: فَهَدَىٰ and guided [you]? (ফাহাদা-; h-d-y / হ-দ-য় – to guide // fahadā // Cognate: Syriac: hedayā "guidance")
Tafsīr 93:7:
Continuing the intimate address to the Prophet, this verse reminds him of his state before receiving revelation. God found him 'ḍāllan'—not in the sense of sinful misguidance, but as one who was searching, unaware of the specifics of the divine law and scripture. In this state of seeking, God bestowed upon him the ultimate favor of 'hadā'—divine guidance and prophethood.
Verse 93:8: Divine Provision
93:8: وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ And He found you in need and made you self-sufficient (ওয়া-ওয়াজাদাকা ‘আ-ইলান ফা-ʼaghnaa; w-j-d / ও-জ-দ – to find // wajada // Cognate: Hebrew: yātsā "to go out" ; '-y-l / আ-ই-ল – poor, in need // 'ā'il // Cognate: none ; gh-n-y / ঘ-ন-য় – to be rich, sufficient // 'aghnā // Cognate: Ge'ez: 'aghnaya "to make rich")
Tafsīr 93:8:
This verse recalls the Prophet's early state of poverty and God's subsequent provision, serving as a powerful testament to divine providence and a source of assurance for believers facing hardship. It is a direct continuation of the sūrah's theme of God's grace to the Prophet, reassuring him that just as his past was difficult, God has provided for his present and will continue to do so.
Verse 95:5: Human Frailty
95:5: ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ Then We returned him to the lowest of the low (ছুম্মা রাদাদনা-হু 'আস্ফালা সা-ফিলীন; r-d-d / র-দ-দ – to return // radadnā // Cognate: Hebrew: yārad "to descend" ; s-f-l / স-ফ-ল – to be low, fall // 'asfal, sāfilīn // Cognate: Akkadian: sapālu "to be low")
Tafsīr 95:5:
This verse conveys the consequence of rejecting faith and righteousness, depicting a descent from the exalted state of human creation to a state of moral and spiritual degradation. It serves as a stark warning that while humanity is created in the best form, it is susceptible to fall into the abyss of spiritual decline if it deviates from the path of faith and good deeds.
Verse 96:3: The Noble Lord
96:3: اقْرَأْ وَرَبُّكَ الْأَكْرَمُ Read, and your Lord is the Most Generous (ইক্ব্রা' ওয়া-রাব্বুকাল-আকরাম; q-r-ʼ / ক্ব-র-আ – to read, recite // iqraʼ // Cognate: Aramaic: qra "to read" ; r-b-b / র-ব-ব – to be master, lord // rabb // Cognate: Hebrew: rab "great, master" ; k-r-m / ক-র-ম – to be generous, noble // al-akram // Cognate: Hebrew: kerem "vineyard")
Tafsīr 96:3:
This verse continues the command to "read" but adds a profound qualification by referencing God as "the Most Generous." This highlights that the act of revelation is not merely a divine command but an act of immense grace, and that the One who commands humanity to seek knowledge is Himself the ultimate source of all generosity.
Verse 96:4: Pen and Knowledge
96:4: الَّذِي عَلَّمَ بِالْقَلَمِ He who taught by the pen (আল্লাযী 'আল্লামা বিল-ক্বালাম; '-l-m / আ-ল-ম – to know, teach // 'allama // Cognate: Hebrew: lāmad "to learn" ; q-l-m / ক্ব-ল-ম – pen // al-qalam // Cognate: Greek: kalamos "reed, pen")
Tafsīr 96:4:
This verse exalts the pen as the primary instrument of divine knowledge and human learning, emphasizing that God's teaching transcends oral transmission. It underscores the profound value of literacy and recorded knowledge in Islam, presenting the pen as a sacred tool for preserving and disseminating truth.
Verse 96:5: Taught Man
96:5: عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ Taught man that which he did not know ('আল্লামাল-ইনসা-না মা- লাম ইয়া'লাম; '-l-m / আ-ল-ম – to know, teach // 'allama, ya'lam // Cognate: Hebrew: lāmad "to learn" ; '-n-s / ই-ন-স – man, human being // al-insān // Cognate: Hebrew: 'enosh "man")
Tafsīr 96:5:
This verse encapsulates the vastness of human ignorance before divine intervention and the transformative power of revelation and knowledge. It positions God as the ultimate source of all learning, highlighting that every piece of knowledge, from the most mundane to the most profound, originates from Him, thereby emphasizing human dependence on divine instruction.
Verse 99:7: Weight of Good
99:7: فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ So whoever does an atom's weight of good will see it (ফামান ইয়া'মাল মিছক্বা-লা যার্রাতিন খয়রান ইয়ারাহ; '-m-l / আ-ম-ল – to work, act // ya'mal // Cognate: Aramaic: 'amal "to labor" ; z-r-r / য-র-র – to scatter, be tiny // dharrah // Cognate: Hebrew: zera' "seed" ; kh-y-r / খ-য়-র – good // khayran // Cognate: Aramaic: khayra "good" ; r-ʼ-y / র-আ-য় – to see // yarah // Cognate: Hebrew: ra'ah "to see")
Tafsīr 99:7:
This verse establishes the absolute accountability for every deed, no matter how minute, and the ultimate justice of divine judgment. It provides a powerful incentive for believers to perform good deeds, assuring them that even the smallest act of kindness or righteousness will be recorded and rewarded on the Day of Judgment.
Verse 99:8: Weight of Evil
99:8: وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ And whoever does an atom's weight of evil will see it (ওয়া-মান ইয়া'মাল মিছক্বা-লা যার্রাতিন শার্রান ইয়ারাহ; '-m-l / আ-ম-ল – to work, act // ya'mal // Cognate: Aramaic: 'amal "to labor" ; z-r-r / য-র-র – to scatter, be tiny // dharrah // Cognate: Hebrew: zera' "seed" ; sh-r-r / শ-র-র – evil // sharra // Cognate: Hebrew: śarar "to be rebellious" ; r-ʼ-y / র-আ-য় – to see // yarah // Cognate: Hebrew: ra'ah "to see")
Tafsīr 99:8:
Complementing the previous verse, this āyah emphasizes the grave reality of accountability for even the slightest evil deed. It serves as a strong deterrent against moral transgression, underscoring that no negative action, however seemingly insignificant, will escape divine reckoning.
Verse 106:4: The House's Lord
106:4: الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَآمَنَهُم مِّنْ خَوْفٍ Who fed them against hunger and secured them against fear (আল্লাযী 'আত্ব'আমাহুম মিন জূ'ইন ওয়া-আ-মানাহুম মিন খাউফ; th-'-m / ত-আ-ম – to feed // 'at'amahum // Cognate: Aramaic: t'am "to taste" ; j-w-'- / জ-ও-অ – hunger // jū' // Cognate: Akkadian: gū'u "hunger" ; '-m-n / আ-ম-ন – to be safe // āmanahum // Cognate: Hebrew: 'amen "truly" ; kh-w-f / খ-ও-ফ – fear // khawf // Cognate: Hebrew: chāfaph "to cover, protect")
Tafsīr 106:4:
This verse details the specific blessings of sustenance and security granted by God to the Quraysh of Mecca, highlighting the fundamental reasons for their worship of the Lord of the Ka'bah. It connects the economic prosperity and safety of the city directly to divine providence, asserting that their way of life was a direct result of God's grace and protection.
Verse 112:1: The Unique Oneness
112:1: قُلْ هُوَ اللَّهُ أَحَدٌ Say, "He is God, the One and Only" (ক্বুল হুওয়াল্লা-হু আহাদ; q-w-l / ক্ব-ও-ল – to say // qul // Cognate: Aramaic: qol "voice" ; '-l-h / আ-ল-হ – to worship, deify // Allāh // Cognate: Hebrew: 'elōah "god" ; '-h-d / আ-হ-দ – one, a single entity // ahad // Cognate: Hebrew: echad "one")
Tafsīr 112:1:
This verse establishes the foundational concept of Islamic monotheism, declaring the absolute and indivisible oneness of God. It provides a concise and definitive refutation of polytheistic beliefs by asserting that God is a singular, unique, and unified entity, a concept central to the entirety of the Qur'ānic message.
Verse 112:2: The Eternal Refuge
112:2: اللَّهُ الصَّمَدُ God, the Eternal Refuge (আল্লা-হুছ-ছমাদ; '-l-h / আ-ল-হ – to worship, deify // Allāh // Cognate: Hebrew: 'elōah "god" ; s-m-d / স-ম-দ – to be a point of need, recourse // aṣ-ṣamad // Cognate: Aramaic: ṣemad "to bind, connect")
Tafsīr 112:2:
This verse introduces the attribute of "aṣ-Ṣamad," which conveys God's self-sufficiency and His status as the ultimate and eternal point of reliance for all of creation. It implies that God is a being who needs nothing while all others are in absolute need of Him, and that He is the sole refuge to whom all beings turn in times of need.
Verse 112:3: He Begot Not
112:3: لَمْ يَلِدْ وَلَمْ يُولَدْ He neither begets nor is born (লাম ইয়ালিদ ওয়া-লাম ইউলাদ; w-l-d / ও-ল-দ – to beget, give birth // yalid, yūlad // Cognate: Hebrew: yālad "to give birth")
Tafsīr 112:3:
This verse provides a crucial clarification of divine nature, directly rejecting anthropomorphic concepts of God having a son or being born from another entity. It reinforces the absolute uniqueness and transcendence of God, removing any possibility of a physical lineage or biological relationship with His creation, thus differentiating Islamic monotheism from concepts of divine fatherhood.
Verse 112:4: The Absolute Likeness
112:4: وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ And there is none comparable to Him (ওয়া-লাম ইয়াকুল-লাহূ কুফুওয়ান আহাদ; k-f-w / ক-ফ-ও – to be equal, similar // kufuwan // Cognate: Aramaic: kaph "as, like" ; '-h-d / আ-হ-দ – one, a single entity // ahad // Cognate: Hebrew: echad "one")
Tafsīr 112:4:
Concluding the sūrah, this verse asserts God's absolute incomparability and uniqueness, confirming that no one can be His equal in any way, shape, or form. It serves as a final, comprehensive statement on the oneness of God, solidifying the idea that He is beyond all human conceptions of similarity or resemblance, and that He stands alone in His divinity.
Summary:
The divine names in the Quran articulate God's nature through thematic categories, beginning with His essence and existence. Allah is the sole object of worship, defined by absolute, indivisible oneness (Al-Ahad, Al-Wahid) and complete self-sufficiency as the Eternal Refuge sought by all (As-Samad). His mercy is bifurcated into the all-encompassing grace of Ar-Rahman, from which creation and revelation flow, and the specific, responsive mercy of Ar-Rahim for believers. God is also the source of all goodness (Al-Barr) and the provider of subtle, often imperceptible, care (Al-Latif), whose vision is beyond human grasp. God’s knowledge (Al-Alim) and wisdom (Al-Hakim) are absolute, encompassing the unseen, every detail of the natural world, and the perfection of revelation. His awareness (Al-Khabir) extends to the innermost intentions, ensuring perfect accountability, while his senses of sight (Al-Basir) and hearing (As-Sami) are comprehensive, missing no action or utterance, however secret.
God's power is limitless and absolute, demonstrated through his ability (Al-Qadir, Al-Muqtadir) to create, afflict, and resurrect. His might (Al-Aziz) establishes his authority and is the source of all honor, while his compelling force (Al-Jabbar) enacts his will and overcomes all tyranny. This power is firm and unyielding (Al-Matin), underpinning his role as the great provider. As the Creator (Al-Khaliq), he originates existence from nothing, as the Inventor (Al-Bari) he brings life into being, and as the Fashioner (Al-Musawwir) he shapes all things with unique form. He is the ultimate Provider (Ar-Razzaq) who sustains all life, the Giver of Life (Al-Muhyi) who can revive the dead earth and humanity, and the Taker of Life (Al-Mumit) who controls the entire cycle of existence.
Justice (Al-Adl), equity (Al-Muqsit), and judgment (Al-Hakam) are foundational to God's decrees and his role as the final arbiter whose word is fulfilled with truth. His prevailing power (Al-Qahhar) ensures all creation submits to his ultimate authority. This power is balanced by kindness, expressed as affectionate love (Al-Wadud) for those who follow him, boundless generosity (Al-Karim) stemming from his self-sufficiency, and profound kindness (Ar-Rauf) demonstrated by easing burdens for humanity. He is also defined by his forbearance (Al-Halim), delaying punishment to allow for repentance. His capacity for forgiveness is vast, being the Perpetual Forgiver (Al-Ghaffar), the Forgiving (Al-Ghafur), the Pardoner (Al-Afuw) who erases sin, and the one who constantly accepts repentance (At-Tawwab). He is also the Appreciative (Ash-Shakur), who multiplies rewards for good deeds.
God's glory and majesty are absolute; he is the Superior (Al-Mutakabbir) to whom greatness exclusively belongs, the Grand (Al-Kabir), and the Most High (Al-Ali). His essence is characterized by Majesty and Honor (Dhul-Jalal wal-Ikram). He is the ultimate Guide (Al-Hadi, Ar-Rashid) who alone can place faith in the heart, the protecting friend (Al-Waliyy), the best disposer of affairs (Al-Wakil) in whom one places trust, and the Guardian (Al-Hafiz) who preserves all things. His perfection is conveyed through his absolute holiness (Al-Quddus) and his nature as the source of all peace (As-Salam). He is the Ever-Living (Al-Hayy) and the Self-Sustaining (Al-Qayyum) upon whom all existence depends.
His dominion is total; he is the Sovereign King (Al-Malik) and the Master of all Sovereignty (Malik al-Mulk), giving and taking power as he wills. He is the Governor (Al-Wali) and the Supremely Exalted (Al-Muta'ali), far above any description. His generosity is manifested as the Bestower (Al-Wahhab) of all things and the Opener (Al-Fattah) of all blessings and judgments, while he maintains and provides for all (Al-Muqit). His glory (Al-Majid) is linked to his praiseworthiness and sovereignty. He provides security (Al-Mumin) and oversees all affairs (Al-Muhaymin), possessing unyielding strength (Al-Qawiyy) and being the Originator of creation (Al-Mubdi). He is the Patient (As-Sabur) who defers retribution, and the Avenger (Al-Muntaqim) who enacts justice upon criminals. He is the Most Great (Al-Azim), the sufficient Accountant (Al-Hasib), the ever-watchful Observer (Ar-Raqib), the Responsive (Al-Mujib) to prayers, and the ultimate Witness (Ash-Shahid). He withholds (Al-Qabid) and extends (Al-Basit) sustenance and life as he wills and is the one who can prevent or allow any outcome (Al-Mani).
God is the Light (An-Nur) of the heavens and earth, the source of all guidance. He is the incomparable Originator (Al-Badi) who creates without precedent. He is the Praiseworthy (Al-Hamid) in his essence, free of all need, and the Everlasting (Al-Baqi) when all else perishes. As the Inheritor (Al-Warith), all things ultimately return to him. His sovereignty is absolute as he is the First (Al-Awwal) before which there was nothing, the Last (Al-Akhir) who remains after all else, the Manifest (Az-Zahir) through his signs, and the Hidden (Al-Batin) from sensory perception. He has the capacity to restore creation (Al-Mu'id), resurrect the dead (Al-Ba'ith), and has enumerated all things (Al-Muhsi). He bestows honor (Al-Mu'izz) and disgrace (Al-Mudhill), abases the arrogant (Al-Khafid) and exalts the faithful (Ar-Rafi). He is the ultimate Truth (Al-Haqq), the Gatherer (Al-Jami) of all for judgment, and the one who puts things forward in their proper order (Al-Muqaddim). He is the Self-Sufficient (Al-Ghani) who enriches whom he wills (Al-Mughni). He is the source of all adversity (Ad-Darr) and benefit (An-Nafi), the Delayer (Al-Mu'akhkhir) of terms, and the Perceiver (Al-Wajid) who is found by those who seek him.
Essense:
Allah's essence is defined by absolute unity, uniqueness, and self-sufficiency, making him the only being worthy of worship.
Divine mercy is both universal (Ar-Rahman), encompassing all of creation, and specific (Ar-Rahim), directed towards believers.
God's knowledge is absolute, extending to the unseen, the most minute details of the physical world, and the innermost thoughts and intentions of individuals.
His power is infinite, demonstrated in His ability to create from nothing, sustain the universe, control life and death, and resurrect all beings for judgment.
Creation is a continuous act involving origination (Al-Khaliq), invention from nothingness (Al-Bari), and the shaping of forms (Al-Musawwir).
Justice, fairness, and equity are intrinsic to God's nature and will be perfectly manifested on the Day of Judgment.
God's relationship with creation is characterized by a balance of immense power and profound kindness, love, generosity, and forbearance.
Forgiveness is a core divine attribute, with God being ever-ready to pardon, accept repentance, and multiply rewards for gratitude and good deeds.
All glory, majesty, and greatness belong exclusively to God; these attributes in humans lead to condemned arrogance.
God is the ultimate source of all guidance, protection, and sustenance, and complete trust should be placed in him as the disposer of all affairs.
His perfection is absolute, marked by holiness, peace, and an eternal, self-subsisting existence upon which all other existence depends.
Sovereignty belongs entirely to God; He is the true king who bestows and removes all worldly power and authority.
God has absolute control over all things, including the ability to give and withhold, to originate and to repeat creation, and to determine the timing of all events.
He is both the Manifest (Az-Zahir), visible through the signs in his creation, and the Hidden (Al-Batin), beyond the grasp of physical senses.
God's power includes the ability to bestow honor and disgrace, to abase and to exalt, actions which will find their ultimate expression in the hereafter.
He is the ultimate arbiter, the absolute Truth against which all else is falsehood, who will gather all of humanity for a final, certain reckoning.
Context:
A woman arguing with the Prophet concerning her husband, whose complaint Allah heard.
Youths who retreated to a cave and prayed for right guidance (Rashada).
Believers who, when faced with a gathered army, declared that Allah was sufficient for them as the best Disposer of Affairs.
The detailed stages of human creation, from a drop to a clinging clot to a lump of flesh and bones.
The Israelites who took the calf for worship were commanded to repent to their Creator (Bari'ikum).
The creation of mankind and being given form (sawwarnakum), after which the angels were told to prostrate to Adam.
Prophet Abraham declaring that his Lord is the one who gives life and causes death.
Prophet Muhammad being told he is not a "compeller" (bi-Jabbar) over the people.
Moses being told he could not see God, and God's glory causing a mountain to collapse.
Zechariah's prayer for an heir, in which he acknowledges God as the "best of inheritors."
God finding the Prophet Muhammad an orphan and giving him refuge, finding him lost and giving him guidance, and finding him poor and making him self-sufficient.
The promise of the Day of Judgment, referred to as the "Occurrence" which will bring some down (Khafidah) and raise others up (Rafi'ah).
Definitions:
Allah – The one true deity, who alone is worthy of worship and is defined by oneness, self-sufficiency, and having no equivalent.
Al-Ahad – The One; signifying absolute, unique, indivisible oneness.
Al-Wahid – The One; the single, prevailing Creator of all things.
As-Samad – The Eternal Refuge; the self-sufficient one sought by all, who neither begets nor is born and who feeds but is not fed.
Ar-Rahman – The Entirely Merciful; whose all-encompassing mercy is the basis of creation and the teaching of the Quran.
Ar-Rahim – The Especially Merciful; showing particular mercy to believers.
Al-Barr – The Beneficent; the source of all goodness and righteousness.
Al-Latif – The Subtle; whose perception is beyond vision and whose provision and care for his servants is gentle and often imperceptible.
Al-Alim – The Knowing; whose knowledge is absolute, encompassing the keys of the unseen and every detail on land and in the sea.
Al-Hakim – The Wise; whose wisdom is expressed in the perfected verses of the Quran and the flawless determination of creation.
Al-Khabir – The Acquainted; who is aware of all inner realities and knows that the most noble person is the most righteous.
Al-Basir – The Seeing; who is all-seeing, knowing even the deception of the eyes and the secrets of the heart.
As-Sami – The Hearing; who is all-hearing, accepting prayers and hearing the most private dialogues and complaints.
Al-Qadir – The Able; who is able to send affliction and to create the heavens, the earth, and their like.
Al-Muqtadir – The Perfect in Ability; who is omnipotent and whose seizure of wrongdoers is that of one with perfect might.
Al-Aziz – The Exalted in Might; whose power determines the order of the universe and from whom all revelations come.
Al-Jabbar – The Compeller; the one whose will is irresistible, who is superior and mighty.
Al-Matin – The Firm; the possessor of firm, unyielding power and whose plan is resolute.
Al-Khaliq – The Creator; the originator of all things, the best of creators who fashions life in stages.
Al-Bari – The Inventor; the creator and originator to whom one must turn in repentance.
Al-Musawwir – The Fashioner; the one who gives form to creation, including shaping humans.
Ar-Razzaq – The Provider; the great provider of all sustenance, who provides for those who rely on him from unexpected sources.
Al-Muhyi – The Giver of Life; who brings the dead earth back to life and will resurrect the dead.
Al-Mumit – The Taker of Life; who causes death as part of the life cycle that he alone controls.
Al-Adl – The Justice; whose word is fulfilled in justice and who commands justice among people.
Al-Hakam – The Judge; the only true judge who has revealed the detailed Book.
Al-Muqsit – The Equitable; who loves those who act with equity and commands justice.
Al-Qahhar – The Prevailing; the one, prevailing subduer to whom all false lords are compared.
Al-Wadud – The Affectionate; the merciful and loving, who loves those who love and follow him.
Al-Karim – The Generous; the noble Lord who is free of need and gives bountifully.
Ar-Rauf – The Kind; who is kind and merciful to people, sending clear verses to bring them from darkness to light.
Al-Halim – The Forbearing; who is forgiving and forbearing, multiplying rewards for good deeds.
Al-Ghaffar – The Perpetual Forgiver; who is ever-ready to forgive one who repents, believes, and does righteousness.
Al-Ghafur – The Forgiving; the mighty and forgiving one who accepts repentance and pardons misdeeds.
At-Tawwab – The Accepting of Repentance; the merciful one who continually turns to and accepts the repentance of his servants.
Al-Afuw – The Pardoner; who is ever-pardoning and forgiving.
Ash-Shakur – The Most Appreciative; who is appreciative and forbearing, increasing in favor those who are grateful.
Al-Mutakabbir – The Superior; the supreme one to whom greatness belongs, who is exalted above all partners.
Al-Kabir – The Grand; the great and exalted knower of the unseen and the witnessed.
Al-Ali – The Most High; whose Kursi (footstool) extends over the heavens and earth, signifying his supreme status.
Al-Jalil – The Majestic; the owner of majesty (Al-Jalal) and honor whose face will remain when all else perishes.
Al-Hadi – The Guide; who guides believers to a straight path and is sufficient as a guide.
Ar-Rashid – The Guide to the Right Path; from whom right guidance (ar-Rushd) is sought and who guides to it.
Al-Waliyy – The Protector; the protecting friend who is sufficient as a helper and spreads his mercy.
Al-Wakil – The Disposer of Affairs; the best trustee and disposer of all things, in whom one places their trust.
Al-Hafiz – The Guardian; who is guardian over all things and is the best of guardians.
Al-Quddus – The Holy One; the sovereign and holy one whom all in the heavens and earth exalt.
As-Salam – The Source of Peace; the holy sovereign who invites to the Home of Peace (Dar is-Salam).
Al-Hayy – The Ever-Living; the eternal, ever-living one who is the only true deity.
Al-Qayyum – The Sustainer of Existence; the self-subsisting sustainer by whose command the heavens and earth stand.
Al-Malik – The Sovereign; the true sovereign king and lord of the noble throne.
Malik al-Mulk – The Owner of Sovereignty; the master of all dominion who gives and takes sovereignty as he wills.
Al-Wali – The Patron; the governor of all affairs, beside whom there is no other patron.
Al-Muta'ali – The Exalted; the grand, supremely high one who possesses the highest attributes.
Dhul-Jalal wal-Ikram – The Possessor of Majesty and Honor; whose name is blessed and whose face, full of majesty, will remain forever.
Al-Wahhab – The Bestower; the one who grants mercy and has the depositories of all gifts.
Al-Fattah – The Judge/The Opener; the knowing judge who brings forth truth and gives decision.
Al-Muqit – The Maintainer; who has power and control over all things, including the provision of all creatures.
Al-Majid – The Glorious; the praiseworthy and glorious owner of the throne.
Al-Mumin – The Giver of Security; the one who provides safety from fear and hunger.
Al-Muhaymin – The Overseer; the one who watches over and acts as a criterion over scripture.
Al-Qawiyy – The Powerful; the strong and mighty Lord.
Al-Mubdi – The Originator; who originates creation and will repeat it.
As-Sabur – The Patient; who is with those who are patient.
Al-Muntaqim – The Avenger; who takes retribution from criminals and is an owner of retribution.
Al-Azim – The Most Great; the most high and magnificent one in whom belief is essential.
Al-Hasib – The Accountant; who is sufficient as a reckoner and will bring forth every deed, however small.
Ar-Raqib – The Observer; who is an ever-watchful observer over all people and their actions.
Al-Mujib – The Responsive; the Lord who is near and responds to the invocation of the supplicant.
Ash-Shahid – The Witness; who is a sufficient witness over all things and has enumerated all deeds.
Al-Qabid – The Withholder; who withholds and extends, and holds up the birds in the sky.
Al-Basit – The Extender; who extends and withholds provision and life.
Al-Mani – The Withholder; the one who withholds mercy or blessings, which none can then release.
An-Nur – The Light; the light of the heavens and the earth who guides whom he wills to his light.
Al-Badi – The Originator; the incomparable originator of the heavens and the earth who creates with a word.
Al-Majid – The Glorious; (duplicate entry in source, context refers to Praiseworthy and Owner of the Throne).
Al-Hamid – The Praiseworthy; who is free of all need and intrinsically worthy of all praise.
Al-Baqi – The Everlasting; who is more enduring, whose face will remain when all else perishes.
Al-Warith – The Inheritor; who remains after all die and is the best of inheritors.
Al-Awwal – The First; who exists before all things, the originator of creation.
Al-Akhir – The Last; the one who remains after all else has perished.
Az-Zahir – The Ascendant/Manifest; who is manifest through his signs in creation and his knowledge of the public and secret.
Al-Mu'id – The Restorer; who repeats creation after originating it.
Al-Ba'ith – The Resurrector; who will resurrect all those in the graves.
Al-Muhsi – The Enumerator; who has counted and recorded all things in a clear register.
Al-Mu'izz – The Honourer; who gives honor to whom he wills, as all honor belongs to him.
Al-Mudhill – The Humiliator; who humbles or disgraces whom he wills, particularly the disbelievers.
Al-Batin – The Intimate/Hidden; who is unseen by physical vision but knows all that is concealed.
Al-Khafid – The Abaser; who will bring down the arrogant on the Day of Judgment.
Ar-Rafi – The Exalter; who raises up the believers and those given knowledge by degrees.
Al-Haqq – The Truth; the absolute reality, whose existence means all other deities are falsehood.
Al-Jami – The Gatherer; who will gather all people for the Day of Judgment.
Al-Muqaddim – The Expediter/Presenter; who puts things forward, presenting the warning before the punishment.
Al-Ghani – The Free of Need; the self-sufficient one, of whom all mankind is in need.
Al-Mughni – The Enricher; who enriches and makes self-sufficient whom he wills.
Ad-Darr – The Distresser; who alone has the power to touch one with adversity, which only he can remove.
An-Nafi – The Propitious/Benefiter; who alone has the power to intend for and grant benefit.
Al-Mu'akhkhir – The Delayer; who gives respite and delays a term until its appointed time.
Al-Wajid – The Perceiver/Finder; who is found by those who seek his forgiveness, and who finds his servants in their time of need.