Surah az-Zumar (The Groups) 39 : 36
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
| Click word/image to view Qur'an Dictionary | ||
|---|---|---|
| Word | Arabic word | |
| (39:36:1) alaysa Is not |
|
|
| (39:36:2) l-lahu Allah |
|
|
| (39:36:3) bikāfin sufficient |
|
|
| (39:36:4) ʿabdahu (for) His slave |
|
|
| (39:36:5) wayukhawwifūnaka And they threaten you |
|
|
| (39:36:6) bi-alladhīna with those |
|
|
| (39:36:7) |
|
|
| (39:36:8) dūnihi besides Him |
|
|
| (39:36:9) |
|
|
| (39:36:10) yuḍ'lili Allah lets astray |
|
|
| (39:36:11) l-lahu Allah lets astray |
|
|
| (39:36:12) |
|
|
| (39:36:13) |
|
|
| (39:36:14) |
|
|
| (39:36:15) hādin guide |
|
|
Explanatory Note
These five verses epitomize the logic of faith: simple, clear, forceful and profound. Thus it was in the Prophet’s heart, and thus it should be in every heart that advocates a cause. These verses represent the line that such a believer should follow. They provide his light as he goes along his clear and straight way.
It is reported that these verses were revealed as a result of the unbelievers trying to scare the Prophet, claiming that their deities, which he described in disrespectful terms, would be sure to harm him. They warned him that unless he desisted, their gods would cause him much trouble. However, the significance of these verses is far broader than this. They describe the true nature of the battle between an advocate of the truth and all the forces that line up against him. They show the confidence and reassurance a believer feels as he gives these forces their true measure.
“Is not God sufficient for His servant?” Yes, indeed. So, what can scare him when God is with him? What can generate any feeling of fear in him after he has taken the position of a servant of God and fulfilled the responsibilities that such a position confers? Who can doubt God’s sufficiency for His servants when He is the Almighty who holds sway over all His creation?
“Yet they would try to frighten you with those who are inferior to Him.” How could he be frightened when those inferiors do not frighten one who is protected by God? Is there anyone on earth who is not inferior to God? It is a very simple issue. It requires no argument or hard thinking. It is God opposed by some who are inferior to Him. This leaves no room for doubt concerning the outcome.
God’s will is the one that is done. He determines everything for His servants, including what takes place within them, their inner thoughts and feelings. He knows who deserves to go astray and who deserves to be guided. He lets them have what they deserve. When He has made His judgement, no one can alter it.
3. Surah Overview
In Ayat 10 (…and the earth of God is spacious…) there is abundant evidence that this Surah was sent down before the migration to Abyssinia. Some hadith provide the explanation that this verse was sent down in respect of Ja’far bin Abi Talib and his companions when they made up their mind to emigrate to Abyssinia.
قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا فِي هَـٰذِهِ الدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ اللَّـهِ وَاسِعَةٌ ۗ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ "Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account." (39:10)
In Surah al-Ankabut (29) - there is a similar Ayat, يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ "O My servants who have believed, indeed My earth is spacious, so worship only Me." (29:56)
The entire Surah is a most eloquent and effective address which was given some time before the emigration to Abyssinia, in an environment filled with tyranny and persecution, ill-will and antagonism, at Makkah. It is a sermon whose addresses mainly are the unbelieving Quraysh, although here and there the believers also have been addressed. In it the real aim of the invitation of Muhammad is this: Man should adopt God’s servitude sincerely, and should not pollute his worship with the service of any other. Presenting this cardinal principle in different ways over and over again, the truth of Monotheism (Tawhid) and the excellent results of accepting it, and the falsehood of polytheism (shirk) and the evil consequences of following it, have been explained in a most forceful way, and the people exhorted to give up their wrong way of life and return to the mercy of their Lord. In this very connection, the believers have been instructed, as if to say: “If a place has become narrow for the worship and service of God, His earth is vast: you may emigrate to some other place in order to save your faith: God will reward you for your patience.” On the other hand, the Prophet has been encouraged, so as to say: “Tell the disbelievers plainly that they may do whatever they like, but their persecutions and tyrannies will never deter you from the way of Islam; that they may go on doing their utmost to obstruct your way, but you will continue to perform your mission in spite of the adverse conditions and circumstances.”
10. Wiki Forum
11. Tafsir Zone
|
Overview (Verses 36 - 40) To Do All in One’s Power Is not God sufficient for His servant? Yet they would try to frighten you with those who are inferior to Him. He whom God lets go astray can never find any guide; whereas he whom God guides aright can never be led astray. Is God not mighty, capable of inflicting retribution? If you ask them who created the heavens and the earth, they will answer: ‘God.’ Say: ‘Consider these beings you invoke beside Him: if God wills harm to befall me, could they remove the harm He has inflicted? Or, if He wills that mercy should be bestowed on me, could they withhold His mercy?’ Say: ‘God is enough for me: In Him place their trust those who have a trust to place.’ Say: My people! Do all that may be in your power, and I will do what I can. You shall come to know who will be visited with humiliating suffering and who shall be smitten by long-lasting suffering.’ (Verses 36-40) These five verses epitomize the logic of faith: simple, clear, forceful and profound. Thus it was in the Prophet’s heart, and thus it should be in every heart that advocates a cause. These verses represent the line that such a believer should follow. They provide his light as he goes along his clear and straight way. It is reported that these verses were revealed as a result of the unbelievers trying to scare the Prophet, claiming that their deities, which he described in disrespectful terms, would be sure to harm him. They warned him that unless he desisted, their gods would cause him much trouble. However, the significance of these verses is far broader than this. They describe the true nature of the battle between an advocate of the truth and all the forces that line up against him. They show the confidence and reassurance a believer feels as he gives these forces their true measure. “Is not God sufficient for His servant?” (Verse 36) Yes, indeed. So, what can scare him when God is with him? What can generate any feeling of fear in him after he has taken the position of a servant of God and fulfilled the responsibilities that such a position confers? Who can doubt God’s sufficiency for His servants when He is the Almighty who holds sway over all His creation? “Yet they would try to frighten you with those who are inferior to Him.” (Verse 36) How could he be frightened when those inferiors do not frighten one who is protected by God? Is there anyone on earth who is not inferior to God? It is a very simple issue. It requires no argument or hard thinking. It is God opposed by some who are inferior to Him. This leaves no room for doubt concerning the outcome. God’s will is the one that is done. He determines everything for His servants, including what takes place within them, their inner thoughts and feelings: “He whom God lets go astray can never find any guide; whereas he whom God guides aright can never be led astray.” (Verses 36-37) He knows who deserves to go astray and who deserves to be guided. He lets them have what they deserve. When He has made His judgement, no one can alter it. “Is God not mighty, capable of inflicting retribution?” (Verse 37) Yes, indeed, He is. He requites everyone as they deserve, inflicting retribution on those who deserve it. When anyone fulfils the duties incumbent on God’s servants, He extends His protection to them. How can such a person, then, fear anyone? The same truth is then re-emphasized in a different way, using their own logic and what they, by their very nature, acknowledge of God’s attributes: “If you ask them who created the heavens and the earth, they will answer: ‘God.’ Say: ‘Consider these beings you invoke beside Him: if God wills harm to befall me, could they remove the harm He has inflicted? Or, if He wills that mercy should be bestowed on me, could they withhold His mercy?’ Say: ‘God is enough for me: In Him place their trust those who have a trust to place.’” (Verse 38) Whenever they were asked, they would readily state that God is the Creator of the heavens and the earth. No human nature could say anything else. No rational being could explain the existence of the heavens and the earth except through a supreme will. Therefore, the sūrah uses this natural acceptance to ask every reasonable human being: since God is the Creator of the heavens and the earth, can anyone anywhere in the heavens and the earth remove harm from anyone if God wills that harm afflict that person? By the same token, can anyone withhold mercy from anyone if God wishes it to be bestowed on that person? The clear and decisive answer to these questions is in the negative. So, why should an advocate of God’s cause fear anything? What can he fear, and what can he hope for, when no one can remove harm from him or withhold grace? When this notion is firmly planted in a believer’s heart, the matter is settled. There is no more argument. The only fear or hope such a believer may have is centred on what comes from God. It is He who is sufficient for His servants, and in Him all trust is placed: “Say: God is enough for me: In Him place their trust those who have a trust to place.” (Verse 38) This gives believers all they need of trust and reassurance, leaving no room for worry or fear of anything. They go along their way in full confidence as to the end they will meet: “Say: My people! Do all that may be in your power, and I will do what I can. You shall come to know who will be visited with humiliating suffering and who shall be smitten by long-lasting suffering.” (Verses 39-40) Do what you can, the way you wish. I am going my way entertaining no desire to change or deviate even slightly from it, free from worry or anxiety. You will come to know who will suffer humiliation in this life and everlasting punishment in the life to come. Once this simple truth testified by both human nature and the universe at large has been presented, confirming that God is the Creator of the heavens and earth, and that the message advocated by prophets and their followers comes from Him, who in the whole universe can affect anything? Who can protect others from harm or withhold mercy from them? Since no one has any power to do so, what would they fear, and what would they hope for? |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
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
|
|
Overview (Verses 36 - 40) To Do All in One’s Power Is not God sufficient for His servant? Yet they would try to frighten you with those who are inferior to Him. He whom God lets go astray can never find any guide; whereas he whom God guides aright can never be led astray. Is God not mighty, capable of inflicting retribution? If you ask them who created the heavens and the earth, they will answer: ‘God.’ Say: ‘Consider these beings you invoke beside Him: if God wills harm to befall me, could they remove the harm He has inflicted? Or, if He wills that mercy should be bestowed on me, could they withhold His mercy?’ Say: ‘God is enough for me: In Him place their trust those who have a trust to place.’ Say: My people! Do all that may be in your power, and I will do what I can. You shall come to know who will be visited with humiliating suffering and who shall be smitten by long-lasting suffering.’ (Verses 36-40) These five verses epitomize the logic of faith: simple, clear, forceful and profound. Thus it was in the Prophet’s heart, and thus it should be in every heart that advocates a cause. These verses represent the line that such a believer should follow. They provide his light as he goes along his clear and straight way. It is reported that these verses were revealed as a result of the unbelievers trying to scare the Prophet, claiming that their deities, which he described in disrespectful terms, would be sure to harm him. They warned him that unless he desisted, their gods would cause him much trouble. However, the significance of these verses is far broader than this. They describe the true nature of the battle between an advocate of the truth and all the forces that line up against him. They show the confidence and reassurance a believer feels as he gives these forces their true measure. “Is not God sufficient for His servant?” (Verse 36) Yes, indeed. So, what can scare him when God is with him? What can generate any feeling of fear in him after he has taken the position of a servant of God and fulfilled the responsibilities that such a position confers? Who can doubt God’s sufficiency for His servants when He is the Almighty who holds sway over all His creation? “Yet they would try to frighten you with those who are inferior to Him.” (Verse 36) How could he be frightened when those inferiors do not frighten one who is protected by God? Is there anyone on earth who is not inferior to God? It is a very simple issue. It requires no argument or hard thinking. It is God opposed by some who are inferior to Him. This leaves no room for doubt concerning the outcome. God’s will is the one that is done. He determines everything for His servants, including what takes place within them, their inner thoughts and feelings: “He whom God lets go astray can never find any guide; whereas he whom God guides aright can never be led astray.” (Verses 36-37) He knows who deserves to go astray and who deserves to be guided. He lets them have what they deserve. When He has made His judgement, no one can alter it. “Is God not mighty, capable of inflicting retribution?” (Verse 37) Yes, indeed, He is. He requites everyone as they deserve, inflicting retribution on those who deserve it. When anyone fulfils the duties incumbent on God’s servants, He extends His protection to them. How can such a person, then, fear anyone? The same truth is then re-emphasized in a different way, using their own logic and what they, by their very nature, acknowledge of God’s attributes: “If you ask them who created the heavens and the earth, they will answer: ‘God.’ Say: ‘Consider these beings you invoke beside Him: if God wills harm to befall me, could they remove the harm He has inflicted? Or, if He wills that mercy should be bestowed on me, could they withhold His mercy?’ Say: ‘God is enough for me: In Him place their trust those who have a trust to place.’” (Verse 38) Whenever they were asked, they would readily state that God is the Creator of the heavens and the earth. No human nature could say anything else. No rational being could explain the existence of the heavens and the earth except through a supreme will. Therefore, the sūrah uses this natural acceptance to ask every reasonable human being: since God is the Creator of the heavens and the earth, can anyone anywhere in the heavens and the earth remove harm from anyone if God wills that harm afflict that person? By the same token, can anyone withhold mercy from anyone if God wishes it to be bestowed on that person? The clear and decisive answer to these questions is in the negative. So, why should an advocate of God’s cause fear anything? What can he fear, and what can he hope for, when no one can remove harm from him or withhold grace? When this notion is firmly planted in a believer’s heart, the matter is settled. There is no more argument. The only fear or hope such a believer may have is centred on what comes from God. It is He who is sufficient for His servants, and in Him all trust is placed: “Say: God is enough for me: In Him place their trust those who have a trust to place.” (Verse 38) This gives believers all they need of trust and reassurance, leaving no room for worry or fear of anything. They go along their way in full confidence as to the end they will meet: “Say: My people! Do all that may be in your power, and I will do what I can. You shall come to know who will be visited with humiliating suffering and who shall be smitten by long-lasting suffering.” (Verses 39-40) Do what you can, the way you wish. I am going my way entertaining no desire to change or deviate even slightly from it, free from worry or anxiety. You will come to know who will suffer humiliation in this life and everlasting punishment in the life to come. Once this simple truth testified by both human nature and the universe at large has been presented, confirming that God is the Creator of the heavens and earth, and that the message advocated by prophets and their followers comes from Him, who in the whole universe can affect anything? Who can protect others from harm or withhold mercy from them? Since no one has any power to do so, what would they fear, and what would they hope for? |
