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Surah Fussilat (Explained in Detail) 41 : 5 Views: 04107
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وَقَالُوا۟ قُلُوبُنَا فِىٓ أَكِنَّةٍ مِّمَّا تَدْعُونَآ إِلَيْهِ وَفِىٓ ءَاذَانِنَا وَقْرٌ وَمِنۢ بَيْنِنَا وَبَيْنِكَ حِجَابٌ فَٱعْمَلْ إِنَّنَا عَٰمِلُونَ
Translations:
Saheeh Int.
And they say, "Our hearts are within coverings from that to which you invite us, and in our ears is deafness, and between us and you is a partition, so work; indeed, we are working."
 
 
Qur'an Dictionary
Click word/image to see root word
Translation Arabic word
(41:5:1)
waqālū
And they say
(41:5:2)
qulūbunā
Our hearts
(41:5:3)
(41:5:4)
akinnatin
coverings
(41:5:5)
(41:5:6)
tadʿūnā
you call us
(41:5:7)
ilayhi
to it
(41:5:8)
(41:5:9)
ādhāninā
our ears
(41:5:10)
waqrun
(is) deafness
(41:5:11)
(41:5:12)
bayninā
and between us
(41:5:13)
wabaynika
and between you
(41:5:14)
ḥijābun
(is) a screen
(41:5:15)
fa-iʿ'mal
So work
(41:5:16)
(41:5:17)
ʿāmilūna
(are) working
   
Surah Fussilat 41 : 5
1. Lessons/Guidance/Reflections/Gems [ edit ] Last edited: 09/03/2017

Exaplanatory Note

"They say: Our hearts are veiled from whatever you call us to, and in our ears is deafness, and there is a barrier between us and you. So do you what you will, and so shall we."  Such was their stubbornness. They hoped that the Prophet would despair of them ever responding to him and that he would, therefore, stop calling on them to believe. They did so because of the powerful effect of what he said when they deliberately wanted not to believe. Thus, they said to the Prophet: our hearts are covered over so as not to allow your words any penetration, and the deafness in our ears prevents us from hearing you, and the barrier between you and us allows you no interaction with us. Therefore, leave us alone and do what you will. We will go our own separate way. Equally, they might carelessly have said: we will neither listen to what you say nor heed your warnings. You may do what you please. We will continue to follow our own ways, caring nothing for what you do or say.

This is just one example of what the first advocate of the message of Islam had to face. Yet, still he continued to call on people to accept his message, allowing no element of despair to creep into or disrupt his work. He never hastened the fulfilment of God's promise to him or the infliction of punishment on those who denied him. He acted instead upon instruction, declaring to people that putting the warnings into action was not up to him. He was no more than a human being receiving revelations and delivering a message. His task was to call on people to believe in God's oneness and to adhere to His message.

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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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