| This Surah (Revealed) Meccan, except for verses 12, 17, and 114, which are Medinese; it consists of
123 verses, and was revealed after Yūnus.(Hâd)
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| بِسْم ِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ | | Ayah First 1 الأية الأولي |
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Tafseer
Alif lām rāâ: God knows best what He means by these [letters]; this is, a Book
whose verses have been set clear, through marvellous arrangement and wonderful meanings, and then detailed,
expounded, through rulings, stories and admonitions, from One Wise, Informed, that is, [from] God.
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Tafseer
[Saying:] âWorship none but God. Truly I am to you a warner from Him, of
chastisement, if you disbelieve, and a bearer of good tidingsâ, of reward, if you believe.
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Tafseer
And [bidding you]: âAsk forgiveness of your Lord, for [your] idolatry, then
repent, return, to Him, through [acts of] obedience, and He will give you, in this world, fair enjoyment, in the
way of pleasant living and abundant provision, until a time appointed, namely, death, and He will give, in
the Hereafter, every person of merit, in deed, [the due for] his merit, his reward. But if you turn away
(tawallaw: one of the two tāâ letters [of tatawallaw] has been omitted), in other words, if you object, I fear
for you the chastisement of an awful day, namely, the Day of Resurrection.
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Tafseer
Unto God is your return, and He has power over all thingsâ, including reward and
chastisement.
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Tafseer
227 As reported by al-Bukhārī [by way of an isnād] from Ibn âAbbās, the following
was revealed regarding those who were embarrassed to withdraw [to relieve nature] or to have sexual
intercourse [without their clothes] and become exposed to the heaven. It is also said:
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| Ayah that it was revealed]
regarding the hypocrites: Lo!, they fold up their breasts that they may hide from Him, that is, [from] God; lo! the
moment they cover themselves with their garments, wrapping themselves up therewith, He, God,
exalted be He, knows what they keep hidden and what they proclaim, and so their hiding is to no avail.
Truly He knows what is in the breasts [of men], that is, what is in the hearts.
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Tafseer
And there is not (wa-mā min: min is extra) a creature (dābba is that [creature]
which treads [dabba]) in the earth but the sustenance thereof rests on God, [sustenance] which He has
undertaken [to provide], out of His bounty, exalted be He. And He knows its habitation, its dwelling-place in
this world â or in the loins â and its repository, after death, or in the womb. All, that which is mentioned,
is in a manifest, a clear, Book, which is the Preserved Tablet (al-lawh al-mahfūz).
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Tafseer
And He it is Who created the heavens and the earth in six days, the first of
which was Sunday and the last, Friday â and His Throne, before creating them, was upon the water, borne by the
winds â that He might try you (li-yabluwakum is semantically connected to khalaqa, âHe [Who]
createdâ), in other words, He created them and all that is beneficial and good for you in them, in order to
test you: which of you is best in conduct, that is, [which of you] is most obedient to God. And if you were to
say, O Muhammad (s), to them: âTruly you shall be raised again after deathâ, those who disbelieve will say,
âThis, Qurâān that speaks of resurrection â or, [this] that you are saying â is nothing but manifest, clear,
sorceryâ (sihrun: a variant reading has sāhirun, âsorcererâ, in which case the reference is to the Prophet
(s).
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Tafseer
And if we postpone the chastisement for them until, the arrival of, a reckoned
time, [reckoned] moments, they will surely say, in mockery: âWhat is detaining it?â, what is preventing it
from being sent down? God, exalted be He, says: Verily on the day when it comes to them, it cannot be
averted, warded off, from them, and that, chastisement, which they derided shall surround them, [it] shall come
down upon them.
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Tafseer
And if We cause, the disbelieving, man to taste some mercy from Us, [such as]
wealth and [good] health, and then wrest it from him, lo! he is despairing, having lost hope of Godâs
mercy, ungrateful, intensely ungrateful to Him.
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Tafseer
But if We cause him to taste prosperity after some misery, [such as]
impoverishment and hardship, that had befallen him, assuredly he will say, âThe ills, the afflictions, have gone from
meâ, when he had not anticipated that they would go away; yet still he does not give thanks for this;
lo!, he is exultant, wanton, boastful, to people of what he has been given;
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Tafseer
save, but, those who endure, misery, [patiently] and perform righteous deeds,
during times of comfort; theirs will be forgiveness and a great reward, which is Paradise.
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Tafseer
Perhaps, O Muhammad (s), you might [think to] leave out some of what is revealed
to you, such that you do not convey it to them, for they do not take it seriously, and that your breast
should be straitened by it, by 228 reciting it to them, because they say, âWhy has a treasure not been sent down
for him, or an angel not come with him?â, to confirm his sincerity, as we had requested? You are but a warner,
and yours is only to convey [the Message], not to produce what they have requested; and God is Guardian over
all things, He is Preserver [of all things], so He will requite them [accordingly].
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Tafseer
Or do they say, âHe has invented itâ?, that is, the Qurâān. Say: âThen bring ten
sūras the like thereof, in terms of clarity and rhetorical excellence, invented, for you are Arabs who speak
[Arabic] eloquently, like myself â he challenged them to these [ten sūras] first, and then to one sūra â and call,
in order [for them] to assist you, upon whom you can beside God, that is, [on] other than Him, if you are
truthfulâ, about it [the Qurâān] being an invention of lies.
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Tafseer
Then, if they, that is, those on whom you call for assistance, do not answer
you, know, this address is to the idolaters, that it has been revealed, enwrapped, only in Godâs knowledge, not as
an invention of lies against Him, and that (an is softened, in other words [understand it as] annahu) there
is no god save Him. Will you then submit?, after this definitive argument; in other words: âSubmit!â
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Tafseer
He who desires the life of this world and its adornment, by persisting in
idolatry â it is said that this was [revealed] regarding the dissimulators â We shall repay them their deeds, that
is, the requital of any good that they did, such as charity or kindness to kin, in it, by giving them
abundant provision, and therein, that is, in this world, they shall not be defrauded, they shall [not] be made to
suffer diminution in anything.
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Tafseer
Those are they for whom there is nothing in the Hereafter but the Fire; what
they contrive will have failed, [will] be invalid, therein, that is, in the Hereafter, and will not be rewarded,
and useless is that which they used to do.
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Tafseer
Is he who relies on a clear proof, a clear statement, from his Lord, meaning the
Prophet (s), or the believers; it [the proof] being the Qurâān, [a clear proof] which is followed by
a witness, to it of its veracity [as being], from Him, that is, from God; he [the witness] being Gabriel, and
before it, [before] the Qurâān, was the Book of Moses, the Torah, also a witness to it, as an example and a
mercy? (imāman wa-rahmatan is a circumstantial qualifier) [is such a person] like one who is not so? No!
Those, that is, the ones who rely on a clear proof, they believe in it, that is, in the Qurâān, and so for them
will be Paradise; but he who disbelieves in it of the partisans, [namely] all the disbelievers, the Fire
shall be his appointed place. So do not be in doubt, in uncertainty, concerning it, concerning the Qurâān. Truly it
is the Truth from your Lord, but most of mankind, that is, the people of Mecca, do not believe.
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Tafseer
And who, that is, none, does greater wrong than he who invents a lie concerning
God?, by ascribing to Him partner and child. Those, they shall be brought before their Lord, on the Day of
Resurrection, amid [the rest of] creation, and the witnesses (ashhād is the plural of shāhid) namely, the
angels, who will bear witness that the messengers conveyed [the Message] and that the disbelievers denied
[them], will say, âThese are they who lied concerning their Lordâ. Surely the curse of God is upon the
wrong-doers, the idolaters;
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Tafseer
they who bar [people] from Godâs way, [from] the religion of Islam, desiring [to
have] it, seeking that the 229 way be, crooked; and in the Hereafter they (hum, âtheyâ, is [reiterated] for
emphasis) are disbelievers.
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Tafseer
Such will not escape, God, in the earth and, beside God, other than Him, they
[can] have no allies, [no] helpers to protect them against His chastisement. For them the chastisement will
be double, for their having led others astray. They could not hear, the truth, nor did they use to see, it;
that is to say, because of their extreme aversion to it, it is as though they did not have the [physical]
capacity for it.
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Tafseer
Such are they who have lost their souls, for their journeyâs end shall be to the
Fire, made everlasting for them; and that which they used to invent, [of lies] concerning God, in the way
of claiming [that He has] a partner, has failed them, is absent [before them].
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Tafseer
Without doubt, verily, they will be the greatest losers in the Hereafter.
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Tafseer
Truly those who believe and perform righteous deeds and humble themselves, [who]
are at peace and feel reassured, or [who] repent, before their Lord: such will be the inhabitants of
Paradise, abiding therein.
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Tafseer
The likeness, the description, of the two parties, the disbelievers and the
believers, is as the blind and the deaf, this being the likeness of the disbeliever, and the one who sees and the
one who hears, this being the likeness of the believer, are they equal in likeness? No! Will you not then
remember? (tadhakkarūn: the original tāâ [of tatadhakkarūn] has been assimilated with the dhāl) [will you
not then] be admonished?
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Tafseer
And verily We sent Noah to his people [and he said]: âI am (annī: a variant
reading has innī, in which case âhe saidâ has been omitted) for you a clear warner, one whose warning is plain.
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Tafseer
That, you worship none but God. Lo! I fear for you, should you worship other
than Him, the chastisement of a painful dayâ, painful in this world and in the Hereafter.
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Tafseer
The council, the respected elders, of his people who disbelieved, said: âWe see
you but a mortal like us, and you have no merit over us, and we see not that any follow you save the vilest
among us, the riffraff among us, such as the weavers and the shoemakers, [through] rash opinion
(bādiyaâl-raâya: read with hamza or without [in both cases]), in other words, impulsively, without thinking you over
(it [bādiyaâl-raâya] is in the accusative because it is an adverbial clause, that is to say: at the time that
their opinion first came into being). We do not see that you have any merit over us, for which you would
deserve our following you; nay, we deem you liarsâ, with regard to your claim to [be bringing] a Message: they
[the disbelievers] included his folk with him in their address [to him].
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