Human Despair and the Nearness of the Truth
Humans waver between arrogance and despair; Allah will show His signs in horizons and within أنفس until the truth is clear, and He encompasses all things.
Juz 25
41. Fuṣṣilat
Explained In Detail42. Ash-Shūrā
The ConsultationDisjointed Letters
Opening with the mysterious disjointed letters that introduce the surah.
Revelation and God’s Majesty
Affirms divine revelation to the Prophet, God’s exalted sovereignty, and His encompassing knowledge and authority.
Qur’an Warns and Unites
The Qur’an is sent in Arabic to warn and gather people; judgment belongs to God, the Creator and Originator over all affairs.
One Faith, No Division
Calls to uphold the same religion given to earlier prophets, forbidding sectarianism, and affirming that God will judge disputed matters.
Mercy, Provision, and True Reward
God is gentle and provides as He wills; the hereafter is the true aim, and the Prophet asks no reward except love for close kin.
Context · al-Wahidi
Verse 42:23 is the only verse in this passage with a report. Al-Wahidi reports from Ibn Abbas that when the Prophet came to Medina, he faced burdens and obligations he could not afford. The Ansar told each other that he was their sister's son and Allah had guided them through him. So they collected some of their wealth and brought it to him, and this verse came down. Al-Wahidi also reports from Qatadah that the idolaters met and asked each other whether Muhammad was seeking payment for his preaching, and Allah revealed the verse.
Source text (1 entry)
The words of Allah, Mighty and Majestic: "Say: I ask of you no reward for it except love for kinship" ... [to the end of the verse] [42:23]Ibn Abbas said(6)
: When the Messenger of Allah (peace be upon him) came to Medina, burdens and obligations fell upon him, and he did not have the means for them. So the Ansar said: Allah, Exalted is He, has guided you through this man. He is the son of your sister (1), and burdens and obligations fall upon him, and he does not have the means for them. So gather for him from your wealth what will not harm you, and bring it to him, so that it may help him (2) with what befalls him. They did so, then brought it (3) to him and said to him: O Messenger of Allah, you are the son of our sister (4), and Allah, Exalted is He, has guided us at your hands. Burdens and obligations fall upon you, and you do not have the means for them (5). So we thought we would gather for you something (6) from our wealth and bring it to you, so that you might use it to help with what befalls you. Here it is. Then this verse was revealed.
Qatadah said (7): The polytheists gathered in one of their assemblies and said to one another: Do you think Muhammad asks a reward for what he does? So Allah, Exalted is He, sent down this verse.
(6) Al-Qurtubi cited it in full in his Tafsir 7/5844 without a chain.
Ibn Jarir al-Tabari recorded it 25/25, and al-Suyuti in al-Durr al-Manthur 7/347 also attributed it to Ibn Abi Hatim and Ibn Mardawayh, through Miqsam from Ibn Abbas, with similar wording. Something similar to this report of Ibn Abbas is reported from Sa'id ibn Jubayr; al-Suyuti cited it in al-Durr al-Manthur 7/348, attributed it to al-Tabarani in al-Awsat and Ibn Mardawayh, and graded its chain weak.
(7) Al-Qurtubi cited it in his Tafsir 7/5844.
Truth of the Message
Refutes claims of fabrication, affirms God’s power to confirm truth and erase falsehood, and reminds that He sends mercy after hardship.
Context · al-Wahidi
Verse 42:27 came down about some of the People of the Suffah, poor Companions who wished for worldly wealth. Al-Wahidi cites Khabbab ibn al-Aratt as saying it was revealed about them: they looked at the wealth of the Jewish tribes of Qurayzah and al-Nadir and wished it were theirs. Al-Fahl notes that this report is given without a chain. Al-Wahidi also reports from Amr ibn Hurayth that the People of the Suffah said, "If only we had this world," and the verse came down. Al-Fahl grades this chain fair.
Source text (1 entry)
The words of Allah, Mighty and Majestic: "And had Allah expanded provision for His servants, they would have transgressed in the earth ... [to the end of the verse]" [42:27]. It was revealed concerning some of the People of the Suffah who wished for worldly abundance and wealth (8).Khabbab ibn al-Aratt said (9): This verse was revealed concerning us. That was because we looked (10) at the wealth of Qurayzah and al-Nadir and wished for it, so Allah sent down this verse.
(374) Abu Uthman al-Mu'adhdhin informed us (11), saying: Abu Ali al-Faqih informed us, saying: Abu (1) Muhammad ibn Mu'adh informed us, saying: al-Husayn ibn al-Hasan ibn Harb informed us, saying: Ibn al-Mubarak informed us, saying: Haywah related to us, saying: Abu Hani' al-Khawlani informed me that he heard Amr ibn Hurayth say: This verse was revealed concerning the Companions of the Suffah: "And had Allah expanded provision for His servants, they would have transgressed in the earth" [42:27]. That was because they said: If only we had the world. So they wished for the world (2).
(8) See: Tafsir al-Tabari 25/30, and al-Durr al-Manthur 7/352.
(9) The author mentions it in al-Wasit 4/54, and al-Baghawi in his Tafsir 4/147, without mentioning a chain.
(2) Its chain is fair (hasan). Abu Hani' is Humayd ibn Hani', truthful, fair in hadith.
Recorded by al-Tabari in his Tafsir 25/30, and Abu Nu'aym in al-Hilyah 1/338, by way of Abu Hani'. Al-Haythami mentions it in Majma' al-Zawa'id 7/104 and said: "Al-Tabarani recorded it, and its narrators are the narrators of the Sahih." Al-Suyuti said in al-Durr al-Manthur 7/352: "Ibn al-Mundhir, Sa'id ibn Mansur, Abd ibn Humayd, Ibn Jarir, al-Tabarani, Ibn Mardawayh, Abu Nu'aym in al-Hilyah, and al-Bayhaqi in Shu'ab al-Iman recorded it with a sound chain," and he cited it.
fair chain
Signs in Creation and the Sea
Points to God’s signs in the heavens, earth, creatures, and ships; hardships come by what people earn, yet God pardons and can still the winds.
Traits of the Believers
Worldly life is fleeting; believers trust God, consult together, establish prayer, give, restrain anger, forgive, and stand for justice without oppression.
No Escape from Misguidance
Whoever God lets go astray has no protector; wrongdoers will see the punishment and have no way back.
Day of No Return
Urges response before the unavoidable Day; all return is to God, who owns the heavens and earth and grants offspring as He wills.
How Revelation Comes
Revelation is conveyed by inspiration, from behind a veil, or through an angel; the Qur’an is a guiding light to God’s straight path.
Context · al-Wahidi
Verse 42:51 came down after some Jews challenged the Prophet. They asked why he did not speak to Allah and look at Him, as Moses had, if he really was a prophet. They said they would not believe in him until he did. The Prophet replied that Moses did not see Allah, and Allah revealed this verse. Al-Wahidi gives this report without naming an authority. Al-Fahl only notes that al-Baghawi also cites it in his commentary.
Source text (1 entry)
The words of Allah, Mighty and Majestic: "It is not for any human being that Allah should speak to him except by revelation..." [to the end of the verse] [42:51]That(3) is because the Jews said to the Prophet (peace be upon him): "Will you not speak to Allah and look at Him, if you are a prophet, as Musa spoke to Him and looked at Him? For we will never believe in you until you do that." He said: "Musa did not look at Allah, Mighty and Majestic." And Allah, Exalted is He, sent down this verse.
Surat al-Zukhruf
(3) Al-Baghawi mentioned it in his Tafsir 4/153.
43. Az-Zukhruf
The Ornaments Of GoldA Clear Arabic Qur’an
God swears by the clear Book, revealed in Arabic and exalted in the Preserved Source.
Signs of the Creator’s Mercy
People are warned not to be left in heedlessness; God’s signs in creation, provision, and transport call to gratitude.
False Claims About Angels
They attribute offspring to God and call angels “daughters,” contradicting themselves and speaking without knowledge.
Blind Imitation vs. Abraham’s Way
They excuse shirk by fate and ancestral tradition; Abraham rejects idols and declares devotion to the One Creator.
The Deception of Worldly Comfort
Many are given enjoyment until truth comes; those who turn from remembrance are paired with devils and regret in the end.
The Messenger Is Not Responsible for Guidance
The Prophet cannot make the deaf hear; God will repay, and earlier messengers preached the same worship of one God.
Moses and Pharaoh’s Arrogance
Moses brings signs, but Pharaoh mocks and rallies his people; when punishment comes, they plead then break promises and are destroyed.
Debating Jesus as a Pretext
They raise Jesus only to dispute; he is a servant and a sign, and the unbelievers are warned against following Satan.
Context · al-Wahidi
Verse 43:57 came down after the Prophet told Quraysh that there is no good in anyone worshipped besides Allah. Al-Wahidi reports this from Ibn Abbas. Quraysh replied: did he not claim that Jesus was a servant, a prophet and a righteous man? If so, they said, then Jesus was like their own gods. Al-Fahl grades the chain fair. Al-Wahidi also points to the related story of Ibn al-Ziba'ra's debate with the Prophet, which he gives under verse 21:98.
Source text (1 entry)
His saying (mighty and majestic is He): "And when the son of Mary was put forward as an example..." [to the end of the verse] [43:57].(375) Ismail ibn Ibrahim al-Nasrabadhi informed us, saying: Ismail ibn Nujayd informed us, saying: Muhammad ibn al-Hasan ibn al-Khalil informed us, saying: Hisham ibn Ammar narrated to us, saying: al-Walid ibn Muslim narrated to us, saying: Shayban ibn Abd al-Rahman narrated to us, from Asim ibn Abi al-Najud, from
Abu (1) Razin, from Abu Yahya the client of Ibn Aqil (2), from Ibn Abbas: that the Messenger of Allah (peace be upon him) said to Quraysh: "O company of Quraysh, there is no good in anyone who is worshipped besides Allah." They said: Do you not claim that Isa was a servant and a prophet, and that he was (3) a righteous servant? If he was as you claim, then he is (4) like their gods. So Allah, exalted is He, sent down this verse (5): "And when the son of Mary was put forward as an example..." [to the end of the verse] (6) [43:57].
We have mentioned this story and the debate of Ibn al-Ziba'ra (7) with the Messenger of Allah (peace be upon him) at the end of Surat al-Anbiya, at His saying (mighty and majestic is He): "Indeed you and what you worship besides Allah are the fuel of Hell..." [to the end of the verse] (8) [21:98].
Surat al-Dukhan
(6) Its chain is hasan on account of Asim ibn Abi al-Najud; he is truthful, hasan in hadith.
Recorded by Ahmad 1/317, and al-Tabarani in al-Mu'jam al-Kabir (12740).
fair chain
The Hereafter: Judgment and Reward
Hold fast to revelation; the righteous enter Paradise with honor and joy, while the guilty remain in Hell, despairing and unreleased.
God Knows Their Plots
Their schemes will not prevail; God records their secrets and private talk.
Exalting the Lord of the Throne
God is far above having a child; the Prophet is told to turn away from their mockery until the promised Day arrives.
44. Ad-Dukhān
The SmokeThe Blessed Night and a Clear Warning
Allah swears by the clear Book, mentions the blessed night in which decrees are sent, and warns that the disbelievers remain in doubt and heedlessness despite mercy and revelation.
Smoke, Desperation, and Relapse
A looming punishment of smoke is foretold; the people plead for relief and promise belief, yet turn back once eased, leading to the threat of a greater seizure and retribution.
Pharaoh’s People Tested
The example of Pharaoh’s people is recalled: they were tested through a noble messenger, but they rejected him, accused him, and persisted in arrogance.
Deliverance and the Drowning of Pharaoh
Moses prays for help, Allah commands the night departure, and Pharaoh’s forces are drowned; their lost luxuries are contrasted with Israel’s rescue and the clear signs granted to them.
Denial of Resurrection and Purpose
The deniers claim only one death and reject resurrection, challenged to bring back forefathers if truthful; creation is affirmed as purposeful, not a meaningless play.
Judgment Day: Hell for the Guilty, Paradise for the Godfearing
The Day of Decision is described when no ally can help; the wicked face the tree of Zaqqūm and scalding torment, while the righteous enjoy security, fine garments, companionship, and lasting bliss by Allah’s favor.
Context · al-Wahidi
Verse 44:49 came down about Abu Jahl. Al-Wahidi reports from Qatadah that Abu Jahl said, "Does Muhammad threaten me? By Allah, I am the mightiest man between its two mountains," and Allah revealed this verse. In a second report, Ikrimah says Abu Jahl met the Prophet and told him he was the best defended man of the Meccan valley, "the mighty, the noble." Allah killed him at Badr, humbled him and threw his own words back at him in this verse. Al-Fahl grades Ikrimah's chain very weak and mursal.
Source text (1 entry)
His saying, Mighty and Majestic: "Taste! You are indeed the mighty, the noble" [44:49].Qatadah said (9): It was revealed about the enemy of Allah, Abu Jahl. That is because he said: Does Muhammad threaten me?
By Allah, I (10) am the mightiest of all who live between its two mountains. So Allah, Exalted is He, revealed this verse.
(376) Abu Bakr al-Harithi informed us, saying: Abdullah ibn Muhammad(1) ibn Hayyan informed us, saying: Abu Yahya al-Razi related to us, saying: Sahl ibn Uthman related to us, saying: Asbat related to us, from Abu Bakr al-Hudhali, from Ikrimah, who said(2): The Prophet (peace be upon him) met Abu Jahl, and Abu Jahl said: You know well that I protect the people of al-Batha, and I am the mighty, the noble. He said: So Allah killed him on the day of Badr, humbled him, and reproached him with his own words, and about him was revealed: "Taste! You are indeed the mighty, the noble" [44:49].
Surah al-Jathiyah
(9) Recorded by al-Tabari in al-Tafsir 25/134; al-Suyuti in al-Durr al-Manthur 7/419 also attributed it to Abd ibn Humayd.
Also recorded by Abd al-Razzaq in al-Tafsir (2824) and al-Tabari 25/134; al-Suyuti also attributed it to Abd ibn Humayd and Ibn al-Mundhir, by way of Ma'mar, from Qatadah, with similar wording.
(2) Its chain is very weak; Abu Bakr al-Hudhali is abandoned (matruk), and it is also mursal.
Al-Suyuti mentioned it in al-Durr al-Manthur 7/418-419 and attributed it to al-Umawi in his Maghazi.
very weak chainmursal
The Qur’an Made Easy—So Wait
The message is made easy in the Prophet’s language as a reminder; he is instructed to wait, for the opponents too are waiting and will face the outcome.
45. Al-Jāthiyah
The CrouchingRevelation and Signs in Creation
The Qur’an is from Allah; the heavens, earth, and life’s diversity are clear signs for people of faith and certainty.
Woe to the Persistent Liar
Condemnation of those who hear Allah’s verses yet arrogantly reject them; they face painful punishment and have no true protection.
Blessings Made Subservient
Allah subjects the sea and all that is in the heavens and earth for human benefit—signs for those who reflect.
Justice, the Book, and Israel’s Example
Believers are urged to forgive, Allah will recompense all; Israel received scripture and guidance but differed, while the Qur’an is a clear insight and mercy.
Context · al-Wahidi
Verse 45:14 came down about Umar. Al-Wahidi reports from Ibn Abbas that it concerned Abd Allah ibn Ubayy during the campaign against Banu al-Mustaliq. At the well of al-Muraysi, Umar's servant held back the others until he had filled the water-skins of the Prophet, Abu Bakr and his master. Ibn Ubayy then said, "Fatten your dog and it will eat you." Umar took up his sword to go after him, and the verse came down. A second report from Ibn Abbas says that the Jew Finhas mocked Allah after 2:245 was revealed. Umar went after him with his sword, and the Prophet told him to put it down. Al-Fahl grades this second report fabricated.
Source text (1 entry)
His words (exalted and glorified is He): "Say to those who believe that they should forgive those who do not hope for the days of Allah... [to the end of the verse]" (3) [45:14].Ibn Abbas said, in the report of Ata (4): He means Umar ibn al-Khattab in particular, and by "those who do not hope for the days of Allah" He meant Abdullah ibn Ubayy. That is because they halted, during the expedition of Banu al-Mustaliq, at a well called al-Muraysi. Abdullah sent his slave to draw water, and he was slow in coming back. When he came, he said to him (1): What kept you? He said: Umar's slave sat on the rim (2) of the well and let no one draw water until he had filled the water-skins of the Prophet (peace be upon him) and the water-skins of Abu Bakr, and filled them for his master. Abdullah said: Our case and the case of these people is only as it is said: Fatten your dog and it will eat you. His words reached Umar (may Allah be pleased with him), and he girded himself with his sword, meaning to go to him. Then Allah (exalted is He) sent down this verse.
(377) Abu Ishaq al-Thaalibi (3) informed us, saying: al-Hasan (4) ibn Muhammad ibn Ubaydullah (5) informed us, saying: Musa ibn Muhammad ibn Ali related to us, saying: al-Hasan (6) ibn Alawayh (7) informed us, saying: Ismail ibn Isa al-Attar related to us, saying: Muhammad ibn Ziyad al-Yashkuri related to us, from Maymun ibn Mihran, from Ibn Abbas, who said: When this verse was sent down: "Who is it that will lend Allah a goodly loan" [2:245], a Jew in Medina called Finhas said: The Lord of Muhammad has become needy. He said: When Umar heard of that, he girded himself with his sword and went out in search of him. Jibril (peace be upon him) came to the Prophet (peace be upon him) and said: Your Lord says to you: "Say to those who believe that they should forgive those who do not hope for the days of Allah" [45:14], and he told him (1) that Umar had girded himself with his sword and gone out in search of the Jew. So the Messenger of Allah (peace be upon him) sent after him. When he came, he said: "Umar, put down your sword." He said: You have spoken the truth, O Messenger of Allah. I bear witness that you have been sent with the truth. He said: Your Lord (exalted and glorified is He) says: "Say to those who believe that they should forgive those who do not hope for the days of Allah" [45:14]. He said: Assuredly, by Him who sent you with the truth, anger will not be seen on my face (2).
Surat al-Ahqaf
(4) Al-Qurtubi cited it in his Tafsir 7/5981 and attributed it to al-Wahidi and al-Qushayri.
(2) Fabricated. Its defect is Muhammad ibn Ziyad al-Yashkuri, who is a liar. Al-Qurtubi cited it, 7/5981.
fabricated
False Assumptions and Desire as a God
Rejecting the idea that the wicked and righteous are equal; warning against those who follow their desires and are left astray after knowledge.
Denial of Resurrection Refuted
Those who claim only worldly life are challenged for proof; Allah gives life and death and will gather all to the Day of Resurrection.
The Day of Gathering and Exposure
Allah’s dominion is absolute; on the Day, every community is summoned to its record, while disbelievers face the consequences of denial and mockery.
Consequences of Rejection
Their deeds appear before them; punishment follows because they treated faith as a joke and were deceived by worldly life.
Praise to the Lord of All Realms
Concluding glorification of Allah, Lord of the heavens and earth, whose alone is majesty and greatness.