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Surah Fussilat (Explained in Detail) 41 : 19 Views: 04091
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وَيَوْمَ يُحْشَرُ أَعْدَآءُ ٱللَّهِ إِلَى ٱلنَّارِ فَهُمْ يُوزَعُونَ
Translations:
Saheeh Int.
And [mention, O Muhammad], the Day when the enemies of Allah will be gathered to the Fire while they are [driven] assembled in rows,
 
 
Qur'an Dictionary
Click word/image to see root word
Translation Arabic word
(41:19:1)
wayawma
And (the) Day
(41:19:2)
yuḥ'sharu
will be gathered
(41:19:3)
aʿdāu
(the) enemies
(41:19:4)
l-lahi
(of) Allah
(41:19:5)
ilā
to
(41:19:6)
l-nāri
the Fire
(41:19:7)
(41:19:8)
yūzaʿūna
will be assembled in rows
   
Surah Fussilat 41 : 19
1. Lessons/Guidance/Reflections/Gems [ edit ] Last edited: 09/03/2017

Explanatory Note

On the day when God's enemies will be gathered together before the fire, they will be driven onwards untie; when they reach it, their ears, their eyes and their very skins will bear witness against them, speaking of what they used to do [on earth]. They will ask their skins: 'Why did you bear witness against us?' To which they will reply: `God, who gave speech to all things, has made us speak. It is He who created you in the first instance, and to Him you now return. You did not try to hide yourselves so that your ears, eyes and skins could not be made to testify against you. Yet you thought that God did not know much of what you were doing. And it is this thought of yours which you entertained about your Lord that brought you to perdition, so that you are now among the lost.' If they resign themselves to patience, the fire will be their home; and if they pray to be allowed to make amends, they will not be allowed to do so. (Verses 19-24)

There is a great surprise in this very difficult situation in which they see their own senses and faculties obeying God and doing as they are bid. In this situation they are branded as 'enemies of God'! What fate will God's enemies suffer? They are herded together, from all generations, like a flock of sheep, and driven to the fire. When they stand close to it and the reckoning begins, they find themselves facing witnesses whom they did not reckon with. Their tongues, long used to lie, fabricate falsehood and engage in ridicule are now tied, while their ears, eyes and skins rebel against them obeying their Lord. They report on what they used to consider secret. They used to hide themselves, thinking that God would not see them conceal their intentions and crimes. But they did not try to hide themselves from their own ears, eyes or skins. How could they, when these faculties are part of them? Now, these publicize what the unbelievers thought to be concealed from all creatures and from God Almighty as well.

As God so commands their own organs, they are overwhelmed and respond in complete obedience: "They will ask their skins: Why did you bear witness against us?" (Verse 21) They will put the facts clearly before them, attempting to hide nothing: "To which they will reply: God, who gave speech to all things, has made us speak." (Verse 21) It is He who made tongues the organs of speech. He can easily give speech to other organs. He gave speech to all things, making them speak and explain things as they are. "It is He who created you in the first instance, and to Him you now return." (Verse 21) From Him all originate, and to Him all shall return. There is no escape from His authority, neither at the beginning, nor at the end. Their minds used to deny this; now their skins state it to them in an undeniable way.
The remainder of the comments may be a continuation of what their own organs say to them, or equally it may be a comment on this amazing situation: "You did not try to hide yourselves so that your ears, eyes and skins could not be made to testify against you." (Verse 22)

It never occurred to you that these, your organs, could rebel against you. In fact, you could not have hidden yourselves from your organs even if you had tried. "Yet you thought that God did not know much of what you were doing." (Verse 22) Your foolish and ignorant thoughts deceived you, leading you to hell: "And it is this thought of yours which you entertained about your Lord that brought you to perdition, so that you are now among the lost." (Verse 23)

We then have the final comment: "If they resign themselves to patience, the fire will be their home." (Verse 24) What an absurd situation. Patience now entails enduring the fire. It is no longer the patience that withstands adversity in order to achieve a cherished goal and earn reward from God. It is a sort of patience that incurs the penalty of hell where they abide: "And if they pray to be allowed to make amends, they will not be allowed to do so." (Verse 24)

There is no way back, no remonstration or acknowledgement of error will suffice. It is customary for admissions of error to be coupled with a request for forgiveness, after removing the causes of strained relations. Now, no admission of error is allowed, let alone forgiveness and improved relations.

.....read more
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2. Linguistic Analysis [ edit ] Last edited: 04/03/2016
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3. Surah Overview Last edited: 04/03/2016
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4. Miscellaneous Information [ edit ] Last edited: 04/03/2016
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5. Connected/Related Ayat [ edit ] Last edited: 04/03/2016
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6. Frequency of the word [ edit ] Last edited: 04/03/2016
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7. Period of Revelation [ edit ] Last edited: 04/03/2016

According to authentic hadith, it was sent down after the affirmation of the Faith by Hamza, the uncle of the Prophet and before the affirmation of the Faith by Umar. Muhammad bin Ishaq, the earliest biographer of the Prophet, has related on the authority of Muhammad bin Ka’b al-Qurzi (a  famous Companion), that one day some of the Quraysh chiefs were sitting in their assembly in the Masjid al-Haram, while in another corner of the Mosque there was the Prophet sitting by himself. This was the time when Hamza had already embraced Islam and the people of the Quraysh were feeling upset at the growing numbers of the Muslims. On this occasion, Utbah bin Rabi’ah (the father-in-law of Abu Sufyan) said to the Quraysh chiefs: “Gentlemen, if you like I would go and speak to Muhammad and put before him some proposals; maybe that he accepts one of them, to which we may also agree, and so he stops opposing us.” They all agreed to this, and Utbah went and sat by the Prophet. When the Prophet turned to him, he said: “Nephew, you know the high status that you enjoy in the community by virtue of your ancestry and family relations, but you have put your people to great trouble: you have created divisions among them and you consider them to be fools: you talk ill of their religion and gods, and say things as though all our forefathers were pagans. Now listen to me and I shall make some suggestions. Consider them well: maybe that you accept one of them.” The Prophet said: “Abul Walid, say what you want to say and I shall listen to you.” He said, “Nephew, if by what you are doing, you want wealth, we will give you enough of it so that you will be the richest man among us; if you want to became an important man, we will make you our chief and will never decide a matter without you; if you want to be a king, we will accept you as our king; and if you are visited by a Jinn, whom you cannot get rid of by your own power, we will arrange the best physicians and have you treated at our own expense.” ‘Utbah went on speaking in this strain and the Prophet went on listening to him quietly. Then he said, “Have you said, O Abul Walid, what you had to say?” He replied that he had. The Prophet said: “Well, now listen to me.” Then pronouncing Bismillah ir Rahman-ir-Rahim he began to recite this very Surah, and Utbah kept on listening to it, putting his hands behind his back and leaning on them as he listened. Coming to the verse of prostration (v. 37) the Prophet prostrated himself; then raising his head, said, “This was my reply, O Abul Walid, now you may act as you please.” Then Utbah arose and walked back towards the chiefs, the people saw him from afar, and said: “By God! Utbah’s face is changed. He does not look the same man that he was when he went from here.” Then, when he came back and sat down, the people asked, “What have you heard?” He replied, “By God! I have heard something the like of which I had never heard before. By God, it’s neither poetry, nor sorcery, nor magic. O chiefs of the Quraysh, listen to what I say and leave this man to himself. I think what he recites is going to have its effect. If the other Arabs overcome him, you will be saved from raising your hand against your brother, and the others will deal with him. But if he overcame Arabia, his sovereignty would be your sovereignty and his honour your honour.” Hearing this the chiefs spoke out: “You too, O father of Walid, have been bewitched by his tongue.” Utbah replied, “I have given you my opinion; now you may act as you please.” (Ibn Hisham, vol. I, pp. 313-314).

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8. Reasons for Revelation [ edit ] Last edited: 04/03/2016
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9. Relevant Hadith [ edit ] Last edited: 04/03/2016
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10. Wiki Forum Last edited: 04/03/2016
Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

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11. Tafsir Quotes Last edited: 04/03/2016
 
ابن كثير - تفسير القرآن العظيم
 
  الطبري - جامع البيان
  ابن كثير - تفسير القرآن العظيم
  القرطبي - الجامع لأحكام
  البغوي - معالم التنزيل
  ابن أبي حاتم الرازي - تفسير القرآن
  ابن عاشور - التحرير والتنوير
  ابن القيم - تفسير ابن قيّم
  السيوطي - الدر المنثور
  الشنقيطي - أضواء البيان
  ابن الجوزي - زاد المسير
  الآلوسي - روح المعاني
  ابن عطية - المحرر الوجيز
  الرازي - مفاتيح الغيب
  أبو السعود - إرشاد العقل السليم
  الزمخشري - الكشاف
  البقاعي - نظم الدرر
  الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
  القاسمي - محاسن التأويل
  الماوردي - النكت والعيون
  السعدي - تيسير الكريم الرحمن
  عبد الرحمن الثعالبي - الجواهر الحسان
  السمرقندي - بحر العلوم
  أبو إسحاق الثعلبي - الكشف والبيان
  الشوكاني - فتح القدير
  النيسابوري - التفسير البسيط
  أبو حيان - البحر المحيط
  البيضاوي - أنوار التنزيل
  النسفي - مدارك التنزيل
  ابن جُزَيّ - التسهيل لعلوم التنزيل
  علي الواحدي النيسابوري - الوجيز
  السيوطي - تفسير الجلالين
  المختصر في التفسير — مركز تفسير
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12. External Links [ edit ] Last edited: 04/03/2016
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