Surah 41. Fussilat

Ha-Mim.

  - Mustafa Khattab

Ha Mim. ⁴⁴⁶²

  - Abdullah Yusuf Ali

Abbreviated Letters: see Introduction to S. xi. See also n. 4382 to xl. 18, and n. 4505 to xli. 34.

'This is' a revelation from the Most Compassionate, Most Merciful.

  - Mustafa Khattab

A revelation from (Allah) Most Gracious Most Merciful ⁴⁴⁶³

  - Abdullah Yusuf Ali

In the last Sura (xl. 2-3) the revelation was described with reference to some of the qualities of Allah from Whom it came. Here it is described mainly with reference to its subject-matter. (1) It brings the Message of Grace and Mercy; (2) it is not merely a book of Dark Sayings, but everything is explained clearly and from various points of view; (3) it is in Arabic, the language of the people among whom it was first promulgated, and therefore easily intelligible to them if they take the trouble to understand; and (4) it opens the way to Forgiveness through Repentance and gives warning of all spiritual Dangers.

'It is' a Book whose verses are perfectly explained- a Quran in Arabic for people who know,

  - Mustafa Khattab

A Book whereof the verses are explained in detail a Qur'an in Arabic for people who understand

  - Abdullah Yusuf Ali

delivering good news and warning. Yet most of them turn away, so they do not hear.

  - Mustafa Khattab

Giving Good News and Admonition: yet most of them turn away and so they hear not. ⁴⁴⁶⁴

  - Abdullah Yusuf Ali

With all the qualities mentioned in the last note, if men do not profit by its blessings, the fault lies in their will: they turn away, and thus fail to hear the voice that calls to them.

They say, 'Our hearts are veiled against what you are calling us to, there is deafness in our ears, and there is a barrier between us and you. So do 'whatever you want' and so shall we!'

  - Mustafa Khattab

They say: "Our hearts are under veils (concealed) from that to which thou dost invite us and in [our ears is] a deafness and between us and thee is a screen: so do thou (what thou wilt); for us we shall do (what we will!)." ^{4465 4466}

  - Abdullah Yusuf Ali

The consequence of their wilful rejection is that a distance is created between Revelation and those for whom it is meant; their ears become deaf, so that the voice falls fainter and fainter on their ears: they feel a bar between themselves and the Messenger who comes to teach them. Cf. vii. 25.

This is either a superiority complex adopting the sarcastic tone of an inferiority complex, or it expresses calculated indifference to spiritual teaching. In effect it says: 'Our hearts and minds are not intelligent enough to understand your noble ideas, nor our ears sufficiently acute to hear their exposition: you and we are quite different; there is a gulf between us. Why worry about us? You go your way, and we shall go ours!'

Say, 'O Prophet,' 'I am only a man like you, 'but' it has been revealed to me that your God is only One God. So take the Straight Way towards Him, and seek His forgiveness. And woe to the polytheists-

  - Mustafa Khattab

Say thou: "I am but a man like you: it is revealed to me by inspiration that your Allah is One Allah: so stand true to Him and ask for His forgiveness." And woe to those who join gods with Allah ^{4467 4468}

  - Abdullah Yusuf Ali

The reply is in effect: that the bringer of the Message is not an angel nor a god, and so there can and ought to be no barrier between him and his hearers; but he has been chosen to bring a Message of Truth and Hope to them; they should accept the Gospel of Unity, and by Repentance, obtain Allah's Grace and Forgiveness.

There is nothing but pity for those who reject Truth, run after false worship, have no sympathy or charity for their fellow-men, and even deny that there is any future Life.

those who do not pay alms-tax and are in denial of the Hereafter.

  - Mustafa Khattab

Those who practice not Regular Charity and who even deny the Hereafter.

  - Abdullah Yusuf Ali

'But' those who believe and do good will certainly have a never-ending reward.

  - Mustafa Khattab

For those who believe and work deeds of righteousness is a reward that will never fail. ⁴⁴⁶⁹

  - Abdullah Yusuf Ali

But blessed are those who have Faith. They will have a Future and a Bliss that will never fail.

Ask 'them, O Prophet', 'How can you disbelieve in the One Who created the earth in two Days? And how can you set up equals with Him? That is the Lord of all worlds.

  - Mustafa Khattab

Say: Is it that ye Deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds. ⁴⁴⁷⁰

  - Abdullah Yusuf Ali

This is a difficult passage, describing the primal creation of our physical earth and the physical heavens around us. If we count the two Days mentioned in this verse, the four Days mentioned in verse 10, and the two Days mentioned in verse 12, we get a total of eight Days, while in many passages the creation is stated to have taken place in six Days: see vii. 54, n. 1031; and xxxii. 4, n. 3632. The Commentators understand the "four Days" in verse 10 to include the two Days in verse 9, so that the total for the universe comes to six Days. This is reasonable, because the processes described in verses 9 and 10 form really one series. In the one case it is the creation of the formless matter of the earth; in the other case it is the gradual evolution of the form of the earth, its mountains and seas, and its animal and vegetable life, with the "nourishment in due proportion", proper to each. Cf. also xv. 19-20.

He placed on the earth firm mountains, standing high, showered His blessings upon it, and ordained 'all' its means of sustenance- totaling four Days exactly¹- for all who ask.

  - Mustafa Khattab

 These four Days include the first two, so the total period of creation is six heavenly Days.

He set on the (earth) Mountains standing firm high above it and bestowed blessings on the earth and measured therein all things to give them nourishment in due proportion in four Days in accordance with (the needs of) those who seek (sustenance). ^{4471 4472 4473}

  - Abdullah Yusuf Ali

Cf. xiii. 3 and xvi. 15, n. 2038. High above it: the highest mountains are 29,000 feet above sea-level, and the lowest depths of the bottom of the ocean are 31,600 feet below sea-level, so that the vertical difference between the highest and lowest points on the solid crust of the earth is about 11-1/2 miles. The highland areas are the main sources of the water-supply in all the regions of the earth, and vegetable and animal life depends on water-supply.

See n. 4470 above.

Sa-ilin may mean either (1) those who seek, or (2) those who ask or enquire. If the former meaning is adopted, the clause means that everything is apportioned to the needs and appetites of Allah's creatures. If the latter, it means that the needs of enquirers are sufficiently met by what is stated here.

Then He turned towards the heaven when it was 'still like' smoke, saying to it and to the earth, 'Submit, willingly or unwillingly.' They both responded, 'We submit willingly.'

  - Mustafa Khattab

Moreover He Comprehended in His design the sky and it had been (as) smoke: He said to it and to the earth: "Come ye together willingly or unwillingly." They said: "We do come (together) in willing obedience." ^{4474 4475 4476}

  - Abdullah Yusuf Ali

For istawa see n. 1386 to x. 3. Cf. also ii. 29.

From lxxix. 30 it would appear as if the earth was spread out after the sky was made. In the present passage the creation of the earth and the evolution of life on our globe are mentioned first; and the making of the sky into the seven firmaments is mentioned last. The two statements are not inconsistent. It is stated here that when the sky was made into seven firmaments, it had existed previously as smoke, or vapour, or steam. The idea I derive from a collation of the relevant Quranic passages is that Allah first created primeval matter, which was as yet without order, shape, or symmetry. This state is called Chaos as opposed to Cosmos in Greek Cosmogony. The next stage would be the condensation of this primeval matter, into gases, liquids, or solids: on this subject no precise information is given to us: it belongs to the realm of Physics. About the earth we are told of four stages or Days, and about the heavens, of two stages or Days. For Days see n. 4477 below. If these stages proceeded or proceed together in time, it is obvious that each stage as we know it on earth is half as long as each stage in the heavens. But these are questions of Physics, Astronomy, or Geology.

I take this to mean that Allah's design in creation was not to keep heaven and earth separate, but together, as we indeed are, being part of the solar system, and travellers through space, crossing the path of several comets. And all matter created by Allah willingly obeys the laws laid down for it.

So He formed the heaven into seven heavens in two Days, assigning to each its mandate. And We adorned the lowest heaven with 'stars like' lamps 'for beauty' and for protection. That is the design of the Almighty, All-Knowing.'¹

  - Mustafa Khattab

 See footnote for 7:54.

So He completed them as seven firmaments in two Days and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might Full of knowledge. ^{4477 4478}

  - Abdullah Yusuf Ali

For "Days", which may include thousands of years, see vii. 54, and n. 1031. They refer to stages in the evolution of physical nature. In the Biblical cosmogony, (Gen. i, and ii. 1-7), which reflects old Babylonian cosmogony, the scheme is apparently to be taken literally as to days and is as follows. The first day Allah created light; the second, the firmament; the third, the earth and vegetation; the fourth, the stars and plants; the fifth, fish and fowl from the sea; and the sixth, cattle, creeping things, beasts on land, and man; on the seventh day He ended His work and rested. Our scheme is wholly different. (1) Allah did not rest, and never rests. "His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them"; (2) Allah's work has not ended; His activity still goes on: xxxii. 5; vii, 54; (3) man in our scheme does not come in with land animals; his advent is much later; (4) our stages are not sharply divided from each other, as in the above scheme, where the stars and planets having been created on the fourth day, it is not intelligible how the first three days were counted, nor how vegetation grew on the third day. Our stages for earth and heaven are not in sequence of time for the heavens and the earth. Our six stages are broadly speaking, (1) the throwing off of our planet from cosmic matter; (2) its cooling and condensing; (3) and (4) the growth of vegetable and animal life; (5) and (6) the parallel growth of the starry realm and our solar system.

Cf. xv. 17, and n. 1951; also xxxvii. 6-9. The transition from the third person ("He completed," etc.) to the first person ("We adorned," etc.) may be noted. The act of creation is an impersonal act: the act of adornment and guarding is a personal favour to Allah's creatures.

If they turn away, then say, 'O Prophet,' 'I warn you of a 'mighty' blast, like the one that befell 'Ȃd and Thamûd.'

  - Mustafa Khattab

But if they turn away say thou: "I have warned you of a stunning Punishment (as of thunder and lightning) like that which (overtook) the `Ad and the Thamud!" ⁴⁴⁷⁹

  - Abdullah Yusuf Ali

See verse 17 below.

The messengers had come to them from all angles, 'proclaiming,' 'Worship none but Allah.' They responded, 'Had our Lord willed, He could have easily sent down angels 'instead'. So we totally reject what you have been sent with.'

  - Mustafa Khattab

Behold the apostles came to them from before them and behind them (preaching): "Serve none but Allah." They said "If our Lord had so pleased He would certainly have sent down angels (to preach): now we reject your mission (altogether)." ^{4480 4481}

  - Abdullah Yusuf Ali

"From before them and behind them": i.e., from every side. They were warned from every point of view.

Cf. xv. 7, n. 1941; vi. 8-9, n. 841-42. The 'Ad had more power and material civilisation than the Pagan Arabs contemporary with the holy Prophet. But the greater the material civilisation, the greater the arrogance as the besetting sin.

As for 'Ȃd, they acted arrogantly throughout the land with no right, boasting, 'Who is superior to us in might?' Did they not see that Allah 'Himself', Who created them, was far superior to them in might? Still they persisted in denying Our signs.

  - Mustafa Khattab

Now the `Ad behaved arrogantly through the land against (all) truth and reason and said: "Who is superior to us in strength?" What! did they not see that Allah Who created them was superior to them in strength? But they continued to reject Our Signs! ⁴⁴⁸²

  - Abdullah Yusuf Ali

Against (all) truth and reason: Cf. vii. 33. Their estimate of their own strength was greater than was justified by facts, but if they had all the strength which they arrogated to themselves, yet how could they stand before Allah?

So We sent against them a furious wind,¹ for 'several' miserable days, to make them taste a humiliating punishment in this worldly life. But far more humiliating will be the punishment of the Hereafter. And they will not be helped.

  - Mustafa Khattab

 lit., a bitter and screaming wind.

So We sent against them a furious Wind through days of disaster that We might give them a taste of a Penalty of humiliation in this Life; but the Penalty of the Hereafter will be more humiliating still: and they will find no help. ⁴⁴⁸³

  - Abdullah Yusuf Ali

The detailed story of the 'Ad and their besetting sin, and the preaching of their Prophet Hud to them will be found in xxvi. 123-140; also vii. 65-72, and n. 1040. For the furious Wind, Cf. liv. 19.

As for Thamûd, We showed them guidance, but they preferred blindness over guidance. So the blast of a disgracing punishment overtook them for what they used to commit.

  - Mustafa Khattab

As to the Thamud We gave them guidance but they preferred blindness (of heart) to Guidance; so the stunning Punishment of humiliation seized them because of what they had earned. ^{4484 4485}

  - Abdullah Yusuf Ali

The story of the Thamud usually goes with that of the 'Ad. Cf. xxvi. 140-59; also vii. 73-79, and n. 1043.

"The thunder bolt:" i.e., deafening noises like those of thunder and lightning; or the rumbling of a terrible earthquake. In vii. 78, an earthquake is suggested: see n. 1047 to that verse. Cf. also above. xli. 13.

And We delivered those who were faithful and were mindful 'of Allah'.

  - Mustafa Khattab

But We delivered those who believed and practiced righteousness.

  - Abdullah Yusuf Ali

'Consider' the Day 'when' the enemies of Allah will be gathered for the Fire, all driven in ranks.

  - Mustafa Khattab

On the Day that the enemies of Allah will be gathered together to the Fire they will be marched in ranks. ⁴⁴⁸⁶

  - Abdullah Yusuf Ali

"Marched in ranks": to show their further humiliation: for they will be like prisoners going to Punishment.

When they reach it, their ears, eyes, and skin will testify against what they used to do.¹

  - Mustafa Khattab

 It is reported in Ibn Kathîr’s commentary that, on the Day of Judgment, the wicked will deny the evil deeds in their records—as a desperate attempt to escape the horrible punishment in Hell. They will be asked if they accept Allah, the angels, or even their own families and neighbours as witnesses, but they will refuse. So Allah will make their organs testify against them.

At length when they reach the (Fire) their hearing their sight and their skins will bear witness against them as to (all) their deeds. ⁴⁴⁸⁷

  - Abdullah Yusuf Ali

All the members of their bodies and the faculties of their minds, which they misused, will bear witness against them. Similarly, in xxxvi. 65, their hands and their feet bear witness against them. The "skin" not only includes the sense of touch (which is so often misused in sex), but also the sense of taste and the sense of smell, which are specialised forms of the organ of touch. All the sensory organs, and all their intellectual and emotional counterparts advance us by their use and pull us down by their misuse. They become tell-tale witnesses against us if abused.