| This Surah (Revealed) Meccan or Medinese, consisting of 29 verses.(Al-Hadâd)
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| بِسْم ِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ | | Ayah First 1 الأية الأولي |
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Tafseer
All that is in the heavens and the earth glorifies God, that is to say, all
things exalt Him as being transcendent (thus, the lām [of liâLlāhi] is extra; mā, â[all] thatâ, is used
instead of min, â[all] whoâ, in order to indicate what is the predominant [sc. non-rational beings]); and He is the
Mighty, in His kingdom, the Wise, in His actions.
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Tafseer
To Him belongs the kingdom of the heavens and the earth; He gives life, through
[His act of] creation, and He brings death, thereafter, and He has power over all things.
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Tafseer
He is the First, preceding everything [but] without [His] having any beginning,
and the Last, succeeding everything [but] without [His] having any end, and the Manifest, through the
proofs for Him, and the Hidden, from the perception of the senses, and He has knowledge of all things.
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Tafseer
It is He Who created the heavens and the earth in six days, of the days of this
world, the first of which being Sunday, and the last of which, Friday, then presided upon the Throne (âarsh:
[denotes] the kursī), a presiding [that was] befitting of Him. He knows what enters the earth, of rain
and dead creatures, and what issues from it, of vegetation and minerals, and what comes down from the heaven,
in the way of mercy and chastisement, and what ascends in it, of righteous deeds and evil ones. And He
is with you, by [virtue of] His knowledge, wherever you may be; and God is Seer of what you do.
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Tafseer
To Him belongs the kingdom of the heavens and the earth, and to Him [all]
matters, all existents, are 651 returned.
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Tafseer
He makes the night pass into, He makes it enter, the day, so that it increases
while the night diminishes, and makes the day pass into the night, so that it increases while the day
diminishes. And He is Knower of what is in the breasts, of what it contains of secrets and convictions.
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Tafseer
Believe, adhere to belief, in God and His Messenger, and expend, in the way of
God, out of that over which He has made you successors, out of the wealth of those mentioned [whom you have
succeeded], for you will be succeeded in this [wealth] by those who will come after you: this was
revealed at the time of the âhardshipâ campaign, the campaign of Tabūk. For those of you who believe and
expend â an allusion to âUthmān [b. âAffān], may God be pleased with him â will have a great reward.
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Tafseer
And why should you not believe â an address to the disbelievers â in other
words, there is nothing to prevent you from believing, in God when the Messenger is calling you to believe
in your Lord, and a pledge has been taken from you (reading [it as] ukhidha mīthāqukum; otherwise akhadha
mīthāqakum, âHe has taken a pledge from youâ) concerning it â that is to say, God took this [pledge
from you] in the world of atoms when He made them bear witness against themselves: âAm I not your Lord?â
They said, âYea, indeedâ [Q. 7:172] â if you are believers?, that is to say, if your intention is to
believe in Him, then apply yourselves to this [duty of faith].
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Tafseer
It is He Who sends down upon His servant clear signs, the signs of the Qurâān,
that He may bring you forth from the darkness, [from] disbelief, to the light, [to] faith. For truly God is
Kind, Merciful to you, in bringing you forth from disbelief to faith.
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Tafseer
And why should you, after having embraced faith, not (allā: the nūn of an
[an-lā] has been assimilated here with the lām of lā) expend in the way of God when to God belongs the heritage of
the heavens and the earth, with all that they comprise, so that He will [eventually] receive all
your wealth but without the reward for having expended [of it for His cause], as opposed to if you had expended and
had hence been rewarded. Not equal [to the rest of you] are those of you who expended and fought before
the victory, at Mecca. Such are greater in rank than those who expended and fought afterwards. Yet to each,
of the two groups (a variant reading [for wa-kullan, âyet to eachâ] has nominative wa-kullun as a
subject) God has promised the best reward, Paradise. And God is Aware of what you do, and will requite you for
it [accordingly].
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Tafseer
Who is it that will lend God, by expending his wealth in the way of God, a
goodly loan, [goodly] by virtue of his expending it for Godâs sake, so that He may multiply it (fa-yudāâifahu, may
also be read fa-yudaââifahu) for him, from tenfold up to more than seven hundredfold âas stated in sūrat
al-Baqara [Q. 2:261], and [so that] there may be for him, in addition to the multiplied [reward], a generous
reward, coupled with satisfaction and prosperity.
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Tafseer
Mention, the day when you will see the believing men and believing women with
their light shining forth before them, in front of them, and, it will [also] be, on their right, and it
will be said to them: âGood tidings for you on this day: Gardens, that is to say, enter them, underneath which
rivers flow, wherein you will 652 abide. That is the great successâ.
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Tafseer
The day when the hypocrites, men and women, will say to those who believe, âLook
at us (unzurūnā: a variant reading has anzirūnā, meaning âGive us a chanceâ) that we may glean
something of your light!â It will be said, to them in mockery of them: âStep back and seek light!â So they step
back, then there will be set up between them, and the believers, a wall â this is said to be the wall of âthe
Heightsâ [cf. Q. 7:46] â with a gate, the inner side of which contains mercy, the side of the believers, and the
outer side of which, the side of the hypocrites, faces toward the chastisement.
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Tafseer
They will call out to them, âDid we not use to be with you?â, upon [the path of]
obedience. They will say, âYes, indeed! But you caused your souls to fall into temptation, by [engaging
in] hypocrisy, and you awaited, reversals of fortune for the believers, and you doubted, you were uncertain
about the religion of Islam, and [false] hopes, greedy desires, deceived you until Godâs ordinance, death, came;
and the Deceiver, Satan, deceived you concerning God.
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Tafseer
So on this day no ransom will be taken from you (read tuâkhadhu or yuâkhadhu)
nor from those who disbelieved. Your abode will be the Fire: it will be your guardian, it is [the
place truly] deserving of you, and an evil destination!â, it is.
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Tafseer
Is it not time for those who believe â this was revealed concerning the matter
of the Companions [of the Prophet] who had been overindulging in jest, that their hearts should be humbled
to the remembrance of God and [to] what has been revealed (read as nuzzila; or read nazala, â[what]
has come downâ) of the truth, the Qurâān, and that they should not be (lā yakūnū is a supplement to takhshaâa,
âbe humbledâ) like those who were given the Scripture before?, namely, the Jews and the Christians. For
the stretch of time, the interval [extending] from them [back] to [the time of the sending of the last
of] their prophets, was too long for them and so their hearts became hardened, unyielding to the remembrance of
God, and many of them are immoral.
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Tafseer
Know â an address to the believers [just] mentioned â that God revives the earth
after its death, by [bringing forth] vegetation, and likewise He is able to do with your hearts,
restoring them to humbleness. We have certainly made clear for you the signs, that testify to Our power with
this [mentioned example] and others, that perhaps you may understand.
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Tafseer
Indeed men who give voluntary alms (al-mussaddiqīna, derives from the
[infinitive] al-tasadduq, âto give voluntary almsâ; the tāâ [of the original mutasaddiqīna] has been assimilated
with the sād) and women who give voluntary alms (a variant reading for both has the softened form [with a
single sād, musaddiqīna and musaddiqāti], which derives from al-tasdīq, âto affirm the truth ofâ, âto
believe inâ) and [those of them] who have lent God a goodly loan (this refers back to both the men and women with
[the masculine plural of] predominance; the supplementing of a verb [aqradū, âwho lentâ] to a noun [of
action, al-mussaddiqāt] at [the point of] the relative clause of the al-, is because in that position it
[the noun] functions as a verb; the mention of the âloanâ together with its qualification [âgoodlyâ] after [the
mention of] âthe giving of voluntary almsâ is intended to define it), it will be multiplied (yudāâafu, is also read
as yudaââafu), namely, their loan [will multiplied], for them and they will have a generous reward. 653
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Tafseer
And those who believe in God and His messengers â they are the truthful,
(al-siddīqūna) those who go to the greatest lengths to be truthful, and the witnesses with their Lord, against
the deniers of [all] communities; they will have their reward and their light. But those who
disbelieve and deny Our signs, those [signs] that testify to [the truth of] Our Oneness â they will be the
inhabitants of Hell-fire.
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Tafseer
Know that the life of this world is merely play and diversion and glitter, the
frequent adornment [of oneself], and mutual vainglory in respect of wealth and children, that is, preoccupation
with such things â but as for acts of obedience and incentives thereto, these are the concerns of the
Hereafter; as the likeness of, that is to say, it, in the manner in which you admire it and in the manner in which it
will disappear, is as the likeness of, rain whose vegetation, which results from this [rain], the
disbelievers, the sowers, admire; [but] then it withers, it becomes dried-up, and you see it turn yellow, then it
becomes chaff, scatters vanishing with the winds. And in the Hereafter there is a severe chastisement, for those
who prefer this world to it, and forgiveness from God and beatitude, for those who have not preferred this
world to it; and the life of this world, that is to say, the comfort [enjoyed] in it, is but the comfort of
delusion.
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Tafseer
Vie with one another for forgiveness from your Lord and a garden the breadth of
which is as the breadth of the heaven and the earth, if one were placed at the end of the other, prepared
for those who believe in God and His messengers. That is the bounty of God, which He gives to whomever He
will, and God is [dispenser] of tremendous bounty.
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Tafseer
No affliction befalls in the earth, by way of drought [for example], or in
yourselves, such as illness, or the loss of a child, but it is in a Book, meaning, the Preserved Tablet (al-lawh
al-mahfūz), before We bring it about, [before] We create it â the same is said [to be true] of [Godâs] graces â
that is indeed easy for God,
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Tafseer
so that you may not (kay-lā: kay makes a verb subjunctive, with the same sense
as an [as in an-lā, âso that â notâ]), that is to say, God informs [you] of this so that you may not, grieve
for what escapes you, nor exult, with a wanton exultation, rather an exultation that is [followed by] a
thanksgiving for the grace, at what He has given you (read [thus] as ātākum; or read as atākum, meaning, â[at]
what has come to you from Himâ). For God does not like any swaggering braggart, [swaggering] in
arrogance because of what he has been given, [boastful] of it to people;
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Tafseer
such as are niggardly, in their duties, and bid people to be niggardly, in these
[too]: against such there is a severe threat of chastisement. And whoever turns away, from what is his duty,
still God, He is indeed (huwa, âHeâ, is a separating pronoun; a variant reading drops it) the
Independent, [without need] of anyone other than Him, the Praiser, of His friends.
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Tafseer
We have verily sent Our messengers, the angels, to prophets, with clear signs,
with the definitive proofs, and We revealed with them the Scripture and the Balance, justice, so that
mankind may uphold justice. And We sent down iron, We caused it to be extracted from mineral ores, wherein is
great might, with which one may wage battle, and [many] uses for mankind, and so that God may know, a
knowledge of direct vision (liyaâlamaâLlāhu is a supplement to li-yaqūmaâl-nāsu, âso that mankind may upholdâ) those who
help Him, by helping [to uphold] His religion through [the use of] instruments of war made of
metal and otherwise, and 654 His messengers through the Unseen (biâl-ghaybi: a circumstantial qualifier
referring to the [suffixed pronoun] hāâ, âHimâ, of yansuruhu, â[who] aid Himâ), that is to say, while He [God] is
not seen by them in this world. Ibn âAbbās said: âThey help Him even though they do not see Himâ (yansurūnahu
wa-lā yubsirūnahu). Assuredly God is Strong, Mighty, without any need of being helped, but such
[help] benefits those who proffer it.
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Tafseer
And verily We sent Noah and Abraham and We ordained among their seed prophethood
and the Scripture, meaning the four Books: the Torah, the Gospel, the Psalms and the Furqān, all of
which have been [revealed] among the seed of Abraham; and some of them are [rightly] guided, and
many of them are immoral.
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Tafseer
Then We sent to follow in their footsteps Our messengers, and We sent to follow,
Jesus son of Mary, and We gave him the Gospel, and We placed in the hearts of those who followed him
kindness and mercy. But [as for] monasticism, namely, abstention from women and seclusion in
monasteries, they invented it, [an innovation] on their part â We had not prescribed it for them, We did not enjoin
them to it; but they took it on â only seeking Godâs beatitude. Yet they did not observe it with due
observance, for many of them abandoned it and rejected the religion of Jesus and embraced the religion of
their [then] king. However, many of them did remain upon the religion of Jesus and they believed in our
Prophet [when he came]. So We gave those of them who believed, in him, their reward; but many of them are
immoral.
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Tafseer
O you who believe, in Jesus, fear God and believe in His Messenger, Muhammad
(s), and Jesus, and He will give you a twofold portion, share, of His mercy, for your belief in both
prophets; and He will assign for you a light by which you will walk, across the Path [over Hell and into Paradise], and
forgive you; for God is Forgiving, Merciful;
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