Saturday 20 April 2019

Surah Fussilat - Explained in Detail: Exegesis of 41st Chapter of the Holy Quran

Sürah Fuṣṣilat is the forty first surah with 54 ayahs with six rukus, part of the 24-25th Juzʼ  of the Holy Qur'an, revealed in Makkah.

The name of this Surah is composed of two words, Ha-Mim and As-Sajdah, which implies that it is a Surah which begins with Ha-Mim and in which a verse requiring the performance of Sajdah (prostration) has occurred. And is written as complete Sürah Ha Meem as Sajdah so as not to confuse it with Sürah As Sajdah, the 32nd Chapter of the Holy Qur'an. For this very reason it is generally known as Sürah Fuṣṣilat.

Sürah Fuṣṣilat  is one of the seven consecutive surahs of the Holy Quran which are affixed the Letters Ha-Meem " حٰمٓ ". Chronologically they all belong to the same Makkan Period, and they immediately follow the last Sürah in time. The other six surahs that begin with same dis-joined words are:
  • Chapter. 40 Surah Al Mu'min (The Believer)
  • Chapter. 42 Surah Ash Shura (The Consultation)
  • Chapter. 43 Surah Az Zukhruf (The Ornaments of Gold)
  • Chapter. 44 Surah Ad Dukhan (The Smoke)
  • Chapter. 45 Surah Al Jathiya (The Crouching)
  • Chapter. 46 Surah Al Ahqaf (The Wind Curved Sand Dunes
To understand this surah completely, one must understand the environment prevail ant in Makkah at the time of its revelation, which have been very eloquently summed by by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi as under:
  • According to authentic Traditions, it was sent down after the affirmation of the Faith by Hadrat Hamzah, one of the uncles of the Prophet of Allah, and before the affirmation of the Faith by Hadrat Umar, later the second caliph. It has been reported that one day some of the Quraish chiefs were sitting in their assembly in the Masjid al-Haram, while in another corner of the Mosque the Holy Prophet was sitting by himself. This was the time when Hadrat Hamzah had already embraced Islam and the people of the Quraish 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 Quraish chiefs: "Gentlemen, if you like I would go and speak to Muhammad (upon whom be Allah's peace and blessings) 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 said to the Holy Prophet: "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 Holy Prophet said: "Abul Walid, say what you want to say and I shall listen to you." He said, "Nephew, if 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." 'To this the Holy Prophet, after reciting Bismilah ir Rehman-ir-Raihm, replied: "Well, now listen to me."Then pronouncing  he began to recite this very Surah, and Utbah kept on listening to it. Coming to the verse of prostration (v. 38) the Holy Prophet prostrated himself; then raising his head, said, "This was my reply, O Abul Walid, now you may act as you please." Utbah arose and walked back towards the chiefs, the people saw him from afar, and said: "By God! Utbab'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 Quraish, 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 band against your brother, and the others will deal with him. But if he overcame Arabia, his sovereignty would be your sovereignty and his honor your honor." 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).
  • It has also been related that when during the recitation the Holy Prophet had come to verse 13, viz."If they turn away, say to them: I warn you of a thunderbolt the like of which had visited the Ad and the Thamud," Utbah had spontaneously placed his hand on the Holy Prophet's mouth, and said: "For God's sake, have mercy on your people." Afterwards he justified his action before the Quraish chiefs, saying: "You know that whatever Muhammad says is always fulfilled; therefore, I feared lest a torment should descend on us." (For details, see Tafsir Ibn Kathir, vol. IV, pp. 90- 91; Al Bidayah wan-Nihayah, vol. III, p. 62).
This Sürah thus makes antagonism its subject of discussion, which the unbelieving Quraish were showing stubbornly and wickedly in order to defeat the message of the Qur'an. They would say to tho Holy Prophet, "You may try however hard you try: we would not listen to you. We have put coverings on our hearts and we have closed our ears. There is a wall between you and us, which would never let us meet together." For this object they had devised the following plan: Whenever the Holy Prophet or a follower of his would try to recite the Qur'an before the people, they would at once raise such a hue and cry that no one could bear anything.

They were desperately trying to misconstrue the verses of the Qur'an and spread every kind of misunderstanding among the people. They would raise strange objections, a specimen of which has been presented in this Surah. They said, "If an Arab presents a discourse in Arabic, what could be the miracle in it? Arabic is his mother tongue. Anyone could compose anything that he pleased in his mother tongue and then make the claim that he had received it from God. It would be a miracle if the person would suddenly arise and make an eloquent speech in a foreign tongue which he did not know. Then only could one say that the discourse was not of his own composition but a revelation from God."

In brief, this surah is about:
  • "What is Revelation and Faith, and what is man's attitude to both, and what are its consequences - verses 1-32.
  • The fruits of Faith and Unfaith, Truth and Falsehood - verses 33-54.
Let us now read the translation and exegesis in English of the Surah segmented into portions as per the subject matter and see how Allah has responded to the queries of the pagans of Makkah and have warned them of severe consequences if they do not believe what has been revealed unto Prophet Muhammad (peace be upon him). 

For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 
"In the name of Allah, the Most Gracious, the Most Merciful"

1. Ha-Meem حٰمٓ
[These disjoined letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their meanings - see our earlier post for details: Understanding the Holy Quran: Huroof Muqatta’at - Disjoined Letters].

Verses 2-8 are about the Al Qur'an which is a giver of good news and admonition and Woe to those who deny the Hereafter and do not pay Zakah:
(2)   [This is] a revelation from the Entirely Merciful, the Especially Merciful. 
In the last surah (Surah Al Mu'min 40: 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 the 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 of understanding; and (4) it open up the way to Forgiveness through repentance and gives warning of all spiritual dangers.

كِتٰبٌ فُصِّلَتۡ اٰيٰتُهٗ قُرۡاٰنًا عَرَبِيًّا لِّقَوۡمٍ يَّعۡلَمُوۡنَۙ‏ 
(3) a Book whose verses have been well-expounded; an Arabic Qur'an for those who have knowledge, 
The surah takes its name from the third verse which clearly defines the Holy Qur'an a Book the verses of which are well expounded, clearly spelt and explained in detail - A Book that has been revealed in Arabic for those who have knowledge to interpret it and know that no man could ever compose a book like this for it is a miracle of Allah Who has worded it clearly for the guidance of the mankind, and a warning for those who turn away from it.

If with  all the qualities mentioned in explanation of the verse 2 above, if the man does not profit by its blessings, the fault lies with in his will; he turns away , and thus fail to hear the voice that calls to him.
(4) As a giver of good tidings and a warner; but most of them turn away, so they do not hear. 
Those who turn away, the consequences of their will rejection is that a distance is created between Revelation and those from whom it is meant: their ears become deaf, so that the voice falls fainter and fainter on their ears: they fell a bar between them and the Messenger of Allah who comes to teach them
(5)   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." 
The disbelievers when confronted answer back that the message you (Prophet Muhammad, peace be upon him) bring to them has no way open to reach their hearts, and the invitation had divided them and had cut them off from you. They say: "It has become a hindrance for us to join you." It has two meanings: (1) That we have nothing to do with you. (2) That if you do not desist from your preaching, you may go on doing your mission, we will also not stop our opposition to you, and we will do whatever we can to defeat and frustrate your mission.
(6)   Say, O [Muhammad], "I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him and seek His forgiveness." And woe to those who associate others with Allah
In verse 6, Allah tells the Prophet of Allah to tell the disbelievers: It is not in my power to remove the covering that envelops your hearts, open your ears, and tear away the curtain which you have drawn between me and yourselves. I am only a man. I can make only him understand who is inclined to listen, and can only meet him who is ready to meet with me. That you may, if you so like, put coverings on your hearts and make your ears deaf, but the fact is that you don’t have many gods: there is only One God, whose servants you are. And this is no philosophy, which I might have thought out myself, and which might have equal probability of being true or false, but this reality has been made known to me through revelation, which cannot admit of any likelihood of error. So do not make any other your God: do not serve and worship any other deity: do not invoke and bow to any other for help: and do not obey and follow the customs and laws and codes made and set by others.

And if you repent, then seek for Allah's forgiveness: Ask for His forgiveness for the unfaithfulness that you have been showing so far towards Him, for the shirk and disbelief and disobedience that you have been committing till now, and for the sins that you happened to commit due to forgetfulness of God.
(7)  Those who do not give zakah, and in the Hereafter they are disbelievers. 
The meaning of the word zakah has been disputed by the commentators. Some believe that that zakat here implies the purity of the soul and self which accrues from belief in Tauhid and obedience to Allah. According to this explanation, the translation of the verse would be: Woe to the mushriks (disbelievers), who do not adopt purity. Another group take this word here also in the meaning of the zakat on property and wealth. According to this explanation, the verse means: Woe to those who do not fulfill the right of Allah by committing shirk and the right of the men by withholding the zakat.
(8)   Indeed, those who believe and do righteous deeds - for them is a reward uninterrupted.
Verses 9-12 dwell on the miracle of the creation of earth, mountains, seasons, skies and heavens:
(9)   Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds." (10)   And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its [creatures'] sustenance in four days without distinction - for [the information] of those who ask. (11) Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come [into being], willingly or by compulsion." They said, "We have come willingly." 
To understand the verse 11, three things need to be explained here:
  • First, by heaven is meant the whole universe. In other words, turning to the heaven means that Allah turned to the creation of the universe.
  • Second, by smoke is implied the initial and primary stage of matter, in which it lay diffused in space in a shapeless, dust like condition before the formation of the universe. Scientists of the modern age describe the same thing as nebulae, and the same also is their view about the beginning of the universe: that is, before creation the matter of which the universe was built lay diffused in smoke-like nebulous form.
  • Third, it would be wrong to interpret “then He turned to the heaven” to mean that first He created the earth, then set mountains in it, then arranged blessings and provisions of food in it, and then, at the end, He turned towards the creation of the universe. This misunderstanding is removed by the following sentence: “He said to it and the earth: Come both of you, willingly or by compulsion. They said: We have come willingly.” This makes it clear that in this verse and in the following verses, mention is being made of the time when there was neither the earth nor the heaven, but the creation of the universe was being started. Only the word thumma (then) cannot be made the argument to say that the earth had been created before the heavens. 
There are several instances of this in the Quran that the word thumma is not necessarily used to show the chronological order but it is also used for the order of Presentation. A similar expression is made in Surah Az-Zumar: "This does not mean that first He created the human beings from Adam and then created his wife, Eve. But here, instead of the chronological order, there is the order of presentation, examples of which are found in every language. For instance, we say, “Whatever you did today is known to me, and whatever you did yesterday is also in my knowledge.” This cannot mean that what happened yesterday has happened after today."
(12)   And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing.
To understand these verses well, it would be useful to study the relevant verses of the Holy Qur'an: (Surah Al-Baqarah, Ayat 29); (Surah Ar-Raad, Ayat 2); (Surah Al-Hijr, Ayats 16-18); (Surah Al-Anbiya, Ayats 30-33); (Surah Al-Hajj, Ayat 65); (Surah Al-Muminun, Ayat 17).

Verses 13-18 give a clear warning to the disbelievers and the example of Allah's scourge upon the nations of A'd and Thamud:
(13)   But if they turn away, then say, "I have warned you of a thunderbolt like the thunderbolt [that struck] 'Aad and Thamud. 
That is, if they do not believe that God and Deity is One and only One, Who has created this earth and the whole universe, and if they still persist in their ignorance that they would make others as their deities beside Him, others who are in fact His creatures and slaves, and regard them as His associates in His Being and rights and powers, then warning for them is like that of what stuck Aad and Thamud.
(14)   [That occurred] when the messengers had come to them before them and after them, [saying], "Worship not except Allah." They said, "If our Lord had willed, He would have sent down the angels, so indeed we, in that with which you have been sent, are disbelievers." 
Verse 14 can have several meanings:
  • That the Messengers continued to come to them one after the other.
  • That the Messengers tried in every way to make them understand the truth and did not leave any stone unturned to bring them to the right path.
  • That the Messengers came to them in their own country as well as in the adjoining countries.
That is, if Allah had disapproved of our religion, and had willed to send a messenger to us to keep us away from it, He would have sent the angels. As you are not an angel but a man like us, we do not believe that you have been sent by God, and sent for the purpose that we give up our religion and adopt the way of life that you are presenting. The disbelievers’ saying that they deny, what you have been sent with, was only sarcastic. It does not mean that they believed him to have been sent by God and then denied what he said. But this is a sarcastic expression of the type that Pharaoh had uttered before his courtiers about the Prophet Moses (peace be upon him): This messenger of yours, who has been sent to you, seems to be utterly mad.
(15)   As for 'Aad, they were arrogant upon the earth without right and said, "Who is greater than us in strength?" Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs. (16)  So We sent upon them a screaming wind during days of misfortune to make them taste the punishment of disgrace in the worldly life; but the punishment of the Hereafter is more disgracing, and they will not be helped.  
Days of misfortune” do not mean that the days in themselves were ill-omened, and the torrent came because the people of Aad met with those evil or ill-omened days. If this were the meaning and there were some ill omen in the days themselves, the torment would have visited all the nations of the world. The correct meaning, therefore, is that since in those days God’s torment descended on this nation, the days were evil or ill-omened for the people of Aad. It is not correct to argue on the basis of the verse that some days are ill-omened and some auspicious.

The details of this torment given at other places in the Quran show that this wind continued to rage for seven nights and eight days consecutively. It swept the people off the ground and they fell down dead and lay scattered here and there like hollow trunks of the palm-tree. (Surah Al- Haaqqah, Ayat 7). It left rotting everything on which it blew. (Surah Adh-Dhariyat, Ayat 42). When the people of Aad saw it advancing, they rejoiced with the hope that the dense clouds would bring much rain, which would water their withering crops. But when it came, it laid waste the entire land. (Surah Al-Ahqaf, Ayats 24-25).

This ignominious torment was an answer to their arrogance and vanity because of that which they had assumed greatness in the land without any right, and would boast that there was none more powerful than them on the entire earth. Allah disgraced them and destroyed the major part of their population along with their civilization. The remnant of their population was humbled and debased before those very nations whom they used to overawe by their show of power and might (for the details of the story of Aad see (Surah Al-Aaraf, Ayats 65-72); (Surah Houd, Ayats 50-60); (Surah Al-Muminun, Ayats 32-41); (Surah Ash- Shuara, Ayats 123-140); (Surah Al-Ankabut, Ayat 40).
(17)   And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn. (18)   And We saved those who believed and used to fear Allah.
For the details of the story of Thamud see (Surah Al- Aaraf, Ayats 73-79); (Surah Houd, Ayats 61-68); (Surah Al- Hijr, Ayats 80-84); (Surah Bani-Israil, Ayat 59); (Surah AshShuaara, Ayats 141-159); (Surah An-Naml, Ayats 45-53)

Verses 19-25 center on the Day of Judgement people's own ears, eyes and skins will bear witness against them relating to their misdeeds:
( 19 )   And [mention, O Muhammad], the Day when the enemies of Allah will be gathered to the Fire while they are [driven] assembled in rows, 
What is meant to be said hare is: When they will be rounded up to be presented in the Court of Allah, though the words used are to the effect: When they will be gathered to be driven to Fire of Hell, for Hell in any case will be their final destination.

And that all the former and latter generations and races will be gathered together at a time and called to account together. For, whatever a person does in his lifetime, whether good or evil, its influence and impact does not end with his life but continues to operate even after his death for long periods of time, for which he is totally responsible. Likewise, whatever a generation does in its own time, its influence continues to affect the later generations for centuries, and it is responsible for its heritage. It is inevitable to examine all these influences and their results and to collect their evidences. For that very reason, generation after generation of the people will go on arriving and will be withheld. The court will start its work when all the former and latter generations will have assembled together in the Plain of Resurrection. (For further explanation, see (Surah Al-Aaraf, Ayats 38-39).
( 20 )   Until, when they reach it, their hearing and their eyes and their skins will testify against them of what they used to do. 
The explanation of this given in the Hadith is that when a stubborn culprit will go on denying his crimes, and will even belie all the witnesses, then the limbs of his body will bear the witness, one after the other, by the command of Allah, and will tell what offenses he had committed through them.

This verse is one of those many verses which prove that the Hereafter will not only be a spiritual world but human beings will be resurrected with the body and soul as they are now in this world. Not only this: they will be given the same body in which they live now. The same particles and atoms which composed their bodies in the world will be collected on the Day of Resurrection, and they will be resurrected with the same previous bodies in which they had lived and worked in the world. Evidently, the limbs of man can bear the witness in the Hereafter only in case they are the same limbs with which he committed a crime in his previous life.

This subject is borne out decisively and absolutely by the following verses of the Quran: (Surah Bani-Israil, Ayats 49-51, 98); (Surah Al-Muminun, Ayats 35- 38, (82-83); (Surah An-Noor, Ayat 24); (Surah As-Sajdah, Ayat 10); (Surah YaSeen, Ayats 65, 78, 79); (Surah As-Saafat, Ayats 16-18); (Surah Al-Waqiah, Ayats 47-50); (Surah An-Naziat, Ayats 10-14).
( 21 )   And they will say to their skins, "Why have you testified against us?" They will say, "We were made to speak by Allah, who has made everything speak; and He created you the first time, and to Him you are returned. 
This shows that not only man’s own limbs will bear witness on the Day of Resurrection, but every such thing before which man would have committed any crime will also speak out. The same thing has been said in Surah Al- Zilzal, thus: The earth will cast out all the burdens, which lie within it, and man will say: what has befallen it? On that Day shall it relate whatever had happened (on it), because your Lord will have commanded it (to do so). (verses 2-5).
( 22 )   And you we re not covering yourselves, lest your hearing testify against you or your sight or your skins, but you assumed that Allah does not know much of what you do. ( 23 )   And that was your assumption which you assumed about your Lord. It has brought you to ruin, and you have become among the losers." 
Verse 23: Every man’s attitude and conduct is determined by the thought and conjecture that he has about his God. The conduct of a righteous believer is right because his thought and conjecture about his Lord is right, and the conduct of a disbeliever and a hypocrite and a sinful person is wrong because his thought and conjecture about his Lord is wrong. This same theme has the Prophet (peace be upon him) expressed in a comprehensive and brief Hadith, thus: Your Lord says: I am with the thought and conjecture that My servant holds about Me. (Bukhari, Muslim).
(24)   So [even] if they are patient, the Fire is a residence for them; and if they ask to appease [Allah], they will not be of those who are allowed to appease. 
It can also mean this: If they would want to return to the world, they would not be able to return, and this: If they would want to come out from Hell, they would not be able to come out of it, and this: If they would want to offer an excuse or repentance, it would not be accepted.
(25)   And We appointed for them companions who made attractive to them what was before them and what was behind them [of sin], and the word has come into effect upon them among nations which had passed on before them of jinn and men. Indeed, they [all] were losers.
This is the permanent and eternal way of Allah that He dots not let the men with evil intentions and desires have good companions, but lets them have bad companions according to their own inclinations. Then, as they go on descending into the depths of vice, more and more evil and wicked men and devils go on joining them as their associates and advisers and companions. Some people’s saying that so-and-so is himself a very good man but happens to have bad companions is, in fact, contrary to fact. The law of nature is that every man gets the same sort of friends as he himself is. If bad people happen to be associated with a good man, they cannot remain associated with him for long. Likewise, if good and noble men happen to be associated with evil intentioned and immoral men by chance, their association cannot last long. An evil man naturally attracts only evil men to himself and only evil men become attracted towards him just as filth attracts flits and flits are attracted by the filth.

The meaning of: “Who have made attractive for them what was before them and what was behind them” is this: They assured them that their past had been glorious and their future would also be bright. They made them see everything attractive and pleasant on every side. They told them that those who criticized them were foolish because they were not doing anything novel or strange. Those who had made any progress in the world before them had been doing the same that they were doing. Ahead of them there was no Hereafter at all in which they might have to be called to account for their deeds. But if at all, the Hereafter did take place, as some foolish people assert it would, the God who was blessing them in the world would bless them there too. Hell had not been made for them but for those whom God had deprived of His blessings here.
Continuing the picture painting of the day of Judgment, verses 26-32 make a mention of those who do not listen to Al-Quran shall be sternly punished and those who do not listen to those who say our God is Allah and then stay firm on it, angels are assigned for their protection:
(26)   And those who disbelieve say, "Do not listen to this Qur'an and speak noisily during [the recitation of] it that perhaps you will overcome." 
This was one of those plans of the disbelievers of Makkah with which they wanted to frustrate the Prophet’s (peace be upon him) mission of preaching his message. They knew well haw impressive was the Quran, how high was the character of the man presenting it, and how effective and inspiring the style of his preaching. They knew that anyone who heard such matchless discourses in such an attractive style from such a noble person could not help being hued and charmed. Therefore, they planned that they should neither hear it themselves nor let anyone else hear it; whenever Muhammad (peace be upon him) should start reciting it, they should create noise, clap hands, pass taunting remarks and raise all sorts of objections and such a hue and cry as to subdue his voice. By this plan they hoped they would be able to defeat the Prophet of Allah.
(27)   But We will surely cause those who disbelieve to taste a severe punishment, and We will surely recompense them for the worst of what they had been doing. (28)   That is the recompense of the enemies of Allah - the Fire. For them therein is the home of eternity as recompense for what they, of Our verses, were rejecting. (29)   And those who disbelieved will [then] say, "Our Lord, show us those who misled us of the jinn and men [so] we may put them under our feet that they will be among the lowest." 
After warning the disbelievers of the consequences of their opposition to the truth and their stubbornness, from verse 30 below, the address now turns to the believers and the Prophet (peace be upon him).
(30)   Indeed, those who have said, "Our Lord is Allah " and then remained on a right course - the angels will descend upon them, [saying], "Do not fear and do not grieve but receive good tidings of Paradise, which you were promised. 
That is, they did not call Allah their Lord merely incidentally, nor were they involved in the error to regard Allah as their Lord and at the same time others as well as their lords, but they embraced the faith sincerely and stood by it steadfastly: neither adopted a creed contrary to it later nor mixed it up with a false creed, but they fulfilled the demands of the doctrine of Tauhid in their practical lives as well.

It is not necessary that the coming down of the angels may be perceptible, and the believers may see them with the eyes, or hear their voices with the ears. Although Allah also sends the angels openly for whomever He wills, generally their coming down for the believers, especially in hard times when they are being persecuted by the enemies of the truth, takes place in imperceptible ways and their voices penetrate into the depths of the heart as peace and tranquility instead of just striking the ear-drums.

These are very comprehensive words, which contain a new theme of consolation and peace for the believers, in every stage of life, from the world till the Hereafter. This counsel of the angels in this world means: No matter how strong and powerful be the forces of falsehood, you should not be afraid of them, and whatever hardships and deprivations you may have to experience on account of your love of the truth, you should not grieve on account of them, for ahead there lie in store for you such things against which every blessing of the world is insignificant. When the angels say the same words at the time of death, they mean this: There is no cause of fear for you in the destination you are heading for, for Paradise awaits you there, and you have no cause of grief for those whom you are leaving behind in the world, for we are your guardians and companions here. When the angels will say these very words in the intermediary state between death and Resurrection and in the Plain of Resurrection, they will mean: Here, there is nothing but peace for you. Do not grieve for the hardships you had to suffer in the world, and do not fear what you are going to face in the Hereafter, for we are giving you the good news of Paradise, which used to be promised to you in the world.
(31)   We [angels] were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish] (32) As accommodation from a [Lord who is] Forgiving and Merciful."
33-44 The best in speech is the one who calls people towards Allah, do good deeds and say, "I am a Muslim" And Example of Allah's signs and Nothing is said to Muhammad which was not said to the prior Prophets and AL-Quran is a guide and healing for the believers
(33) And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims." 
After consoling and encouraging the believers, now they are being exhorted towards their real duty. In the preceding verse they were told: Being firm in the service to Allah and standing steadfast on this way after adopting it is by itself the basic good, which makes man a friend of the angels and worthy of Paradise. Now they are being told: The next thing which wins man the highest place of honor is that he should do good deeds himself and should invite others to the service of Allah, and even in the environment of severe antagonism where to proclaim Islam is tantamount to inviting hardships for oneself, one should firmly say that one is a Muslim.

To understand the full significance of these words, one should keep in view the conditions in which they were said. The conditions were that anyone who proclaimed to be a Muslim would feel as if he had stepped into a jungle of beasts, where everyone was rushing at him to tear him into pieces. More than that, if anyone opened his mouth to preach Islam he would feel as if he had called on the beasts to come and devour him. Such were the conditions when it was said: A person’s believing in Allah as his Lord and adopting the right way and standing steadfast on it is indeed a great and fundamental good, but the greatest good is that man should boldly say that he is a Muslim and should invite others towards Allah’s service, fearless of the consequences, and while performing this duty should remain so pure and pious in conduct and character that no one should have a cause to find fault with Islam and with those who uphold it.
(34)   And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend. 
To understand the full significance of these words, one should keep in view the conditions in which the Prophet (peace be upon him) and, through him, his followers were given this instruction. The conditions were that the invitation to the truth was being resisted and opposed with extreme stubbornness and severe antagonism, in which all bounds of morality, humanity and decency were being transgressed. In short, he and his companions were being persecuted in every possible way because of which a substantial number of the Muslims had been compelled to emigrate from the country. Then the plans that had been prepared to stop him from preaching was that a hand of the mischievous people was set behind him, who would raise such a hue and cry that no one should be able to hear anything as soon as he opened his mouth to preach his message. In such discouraging conditions when apparently every way of extending invitation to Islam seemed to be blocked, the Prophet (peace be upon him) was taught this recipe for breaking the opposition.
  • First, it was said that goodness and evil are not equal, as if to say: Although apparently your opponents might have raised a dreadful storm of mischief and evil, as against which goodness might seem absolutely helpless and powerless, yet evil in itself has a weakness which ultimately causes its own destruction. For as long as man is man, his nature cannot help hating evil. Not only the companions of evil, even its own upholders know in their hearts that they are liars and wicked people and are being stubborn for selfish motives. Not to speak of creating dignity and honor for them in the hearts of others. It lowers them in their own esteem, and causes their morale to be weakened and destroyed in the event of every conflict. As against this evil, the good which appears to be utterly helpless and powerless, goes on operating and working and it becomes dominant in the long run. For, in the first place, the good has a power of its own which wins the hearts and no man, however perverted and corrupted, can help esteeming it in his own heart. Then, when the good and evil are engaged in a face to face conflict and their nature and merits become apparent and known, after a long drawn out struggle, not many people would be left, who would not start hating the evil and admiring the good.
  • Second, it was said that evil should be resisted not by the mere good but by a superior good, as if to say: If a person treats you unjustly and you forgive him, it is the mere good. The superior good is that you treat the one who ill-treats you which kindness and love.
The result would be that your worst enemy would become your closest friend, for that is human nature itself. If you remain quiet in response to an abuse, it will be mere goodness but it will not silence the abuser. But if you express good wishes for him in response to his abuses, even the most shameless opponent will feel ashamed, and then would hardly ever be able to employ invectives against you. If a person doesn’t miss any opportunity to harm you, and you go on tolerating his excesses, it may well make him even bolder in his mischief. But if on an occasion he gets into trouble and you come to his rescue, he will fall down at your feet, for no mischief can hold out against goodness. However, it would be wrong to take this general principle in the meaning that every enemy will necessarily become a close friend when you have treated him with the superior good. There are such wicked people also in the world, whose inimical nature will never change for the better no matter how tolerantly you may overlook their excesses and how benevolently you may react and respond to every evil committed by them. But such devil-incarnates are as few in the world as the embodiments of goodness are.
(35) But none is granted it except those who are patient, and none is granted it except one having a great portion [of good]. 
It requires a great will power, resolution, courage, power of endurance and full control over one’s own self. A man may act benevolently in response to an evil done, on an impulse, and there is nothing extraordinary in it. But when a person has to fight for years and years, for the sake of the truth, those mischievous worshipers of falsehood, who do not feel any hesitation in violating any bond of morality, and are also intoxicated with power, it requires extraordinary grit to go on resisting the evil with good, and that too with the superior good, without ever showing any lack of restraint and self-control. Such a work can be accomplished only by him who has resolved with a cool mind to work for the cause of upholding the truth, who has subdued his self to intellect and sense and in whom good and righteousness have taken such deep roots that no malice and mischief of the opponents can succeed in deposing him from his high position.

This is a law of nature. Only a man of very high rank is characterized by these qualities; and the one who possesses these qualities cannot be prevented by any power of the world from attaining to his goal of success. It is in no way possible that the depraved people may defeat him with their mean machinations and shameless devices.
(36)   And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing. 
The best commentary of this subject is the event which Imam Ahmad has related in his Musnad on the authority of Abu Hurairah. He says that once a man started uttering invectives against Abu Bakr in the presence of the Prophet (peace be upon him). Abu Bakr kept on hearing the invectives quietly and the Prophet (peace be upon him) kept on smiling at it. At last, when Abu Bakr could restrain himself no longer, he also uttered a harsh word for the person in response. No sooner did he utter the word, the Prophet (peace be upon him) was seized by restraint, which appeared on his face, and he rose and left the place immediately. Abu Bakr also rose and went behind him. On the way he asked: How is it that as long as the person went on abusing me, you kept quiet and smiling, but when I also said a word in retaliation, you were annoyed. The Prophet (peace be upon him) replied: As long as you were quiet, an angel remained with you who went on replying to him on your behalf, but when you spoke out, Satan came in place of the angel. I could not sit with Satan.

This is the fifth place where the Prophet and, through him, the believers have been taught this wisdom of preaching and reforming the people. For the other four places, see (Surah Al-Aaraf, Ayats 199-204), (Surah An-Nahl, Ayats 125- 128), (Surah Al-Muminun, Ayats 96-98), (Surah Al-Ankabut, Ayats 46-47).

Now the discourse turns to the common people and they are made to understand the truth in a few sentences.

 وَمِنۡ اٰيٰتِهِ الَّيۡلُ وَالنَّهَارُ وَالشَّمۡسُ وَالۡقَمَرُ​ؕ لَا تَسۡجُدُوۡا لِلشَّمۡسِ وَلَا لِلۡقَمَرِ وَاسۡجُدُوۡا لِلّٰهِ الَّذِىۡ خَلَقَهُنَّ اِنۡ كُنۡتُمۡ اِيَّاهُ تَعۡبُدُوۡنَ
(37) And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostate to Allah, who created them, if it should be Him that you worship.
That is, they are not the objects of divine power that you may start worshiping them, thinking that Allah is manifesting Himself in their form, but they are the signs of Allah by pondering over which you can understand the reality of the universe and its system, and can know that the doctrine of the Oneness of God which the Prophets are teaching is the actual reality. The mention of the night and day before the sun and moon has been made to give the warning that the hiding of the sun and appearing of the moon at night, and the hiding of the moon and appearing of the sun in the day clearly point to the fact that neither of them is God or object of divine power, but both are helpless and powerless objects, and are moving subject to the law of God.

This is an answer to the philosophy that the intelligent among the polytheists generally used to propound to prove that polytheism was rational. They said that they did not bow to these objects but bowed to God through them. An answer to this has been given, so as to say: If you really are Allah’s worshipers, there is no need of these intermediaries: why don’t you bow down to Him directly?
(38)  But if they are arrogant - then those who are near your Lord exalt Him by night and by day, and they do not become weary. 
It means this: The system of this whole universe, whose agents are the angels, is running on the basis of Allah’s Oneness and His servitude. The angels who are its agents are testifying every moment that their Lord is pure and exalted far above that another should be His associate in His Divinity and worship. Now, if a few foolish persons do not believe even after admonition, and turn away from the way that is being followed by the whole universe and persist in following the way of shirk only, let them remain involved in their folly.

The Performance of Sajdah: The consensus is that it is obligatory to perform sajdah (prostration) here, but the jurists differ as to which of the two preceding verses requires the performance of sajdah. Ali and Abdullah bin Masud performed the sajdah at the end of (verse 37), while Ibn Abbas, Ibn Umar, Said bin Musayyab, Masruq, Qatadah, Hasan Basri, Abu Abdur Rahman as-Sulami, Ibn Sirin, Ibrahim Nakhai and several other prominent jurists have expressed the opinion that it should be performed at the end of verse 38. The same also is the opinion of Imam Abu Hanifah, and the Shafeites also have held the same view as preferable. Thus majority consensus is offering sajdah at the end of verse 38.
( 39 )   And of His signs is that you see the earth stilled, but when We send down upon it rain, it quivers and grows. Indeed, He who has given it life is the Giver of Life to the dead. Indeed, He is over all things competent.
For explanation, see (Surah An-Nahl, Ayat 65); (Surah Al-Hijr, Ayats 5-7); (Surah Ar-Room, Ayat 19).

After telling the common people in a few sentences that the doctrine of Tauhid and the Hereafter to which Muhammad (peace be upon him) is inviting them, is rational and the signs of the universe testify to its being right and true, the discourse from verse 40 again turns to the opponents who were determined to oppose it stubbornly.

اِنَّ الَّذِيۡنَ يُلۡحِدُوۡنَ فِىۡۤ اٰيٰتِنَا لَا يَخۡفَوۡنَ عَلَيۡنَا ؕ اَفَمَنۡ يُّلۡقٰى فِى النَّارِ خَيۡرٌ اَمۡ مَّنۡ يَّاۡتِىۡۤ اٰمِنًا يَّوۡمَ الۡقِيٰمَةِ​ ؕ اِعۡمَلُوۡا مَا شِئۡتُمۡ​ ۙ اِنَّهٗ بِمَا تَعۡمَلُوۡنَ بَصِيۡرٌ

(40)  Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do. 
The word yulhidun in the original is derived from ilhad which means to deviate, to turn away from the right to the wrong path, to adopt crookedness. Thus, ilhad in the revelations of Allah would mean that instead of understanding them in their clear and straightforward meaning one should misconstrue them and go astray and also lead others astray. One of the devices being adopted by the disbelievers of Makkah to defeat the message of the Quran was that they would hear the verses of the Quran and then would isolate one verse from its context, tamper with another, misconstrue a word or a sentence and thus raise every sort of objection and would mislead the people, saying that the Prophet (peace be upon him) had said such and such a thing that day.

These words imply a severe threat. The All-Powerful Ruler’s saying that the acts of such and such a person are not hidden from Him by itself contains the meaning that he cannot escape their consequences.
(41)   Indeed, those who disbelieve in the message after it has come to them... And indeed, it is a mighty Book. 
A mighty Book: An unchanging Book, which cannot be defeated by tricks and cunning devices, which the worshipers of falsehood are employing against it. It has the force of the truth in it, the force of true knowledge, the force of argument and reason, the force of eloquence and style, the force of divinity of God who sent it, and the force of the personality of the Messenger who presented it. No one, therefore, can defeat it by falsehood and hollow propaganda.
( 42 )  Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy. 
“Falsehood . . . . from before it” means that none can succeed in proving anything wrong or any teaching false in the Quran by making a frontal attack on it; “nor from behind it” means that nothing can be discovered till Resurrection which may be opposed to the truths and realities presented by the Quran; no new science, if it is really a science, can be propounded, which may contradict the knowledge contained in the Quran; no new experiment or observation can be made to prove that the guidance given to man by the Quran in respect of the beliefs, morality, law, civilization or culture, and economic, social and political life is wrong. That which this Book has declared as the truth can never be proven to be falsehood and that which it has declared as falsehood can never be proven to be the truth. Furthermore, it also means that whether falsehood makes a frontal attack, or makes a surprise attack by deception, it cannot defeat the message which the Quran has brought. In spite of all sorts of open and secret machinations of the opponents the message will spread and none shall be able to defeat and frustrate it.
(43)   Nothing is said to you, [O Muhammad], except what was already said to the messengers before you. Indeed, your Lord is a possessor of forgiveness and a possessor of painful penalty. 
Verse 44 below dwells on the kind of the stubbornness that the Prophet (peace be upon him) was confronting:
(44)   And if We had made it a non-Arabic Qur'an, they would have said, "Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?" Say, "It is, for those who believe, a guidance and cure." And those who do not believe - in their ears is deafness, and it is upon them blindness. Those are being called from a distant place.
The disbelievers said: Muhammad (peace be upon him) is an Arab. Arabic is his mother tongue. How can one believe that the Arabic Quran that he presents has not been forged by himself but has been revealed to him by God? The Quran could be believed to be the revelation of God if he had started speaking fluently in a foreign language unknown to him, like Persian, Latin, or Greek. This argument of theirs has been refuted by Allah, saying: Now when the Quran has been sent down in their own tongue so that they may understand it, they raise the objection: Why has it been sent down to an Arab in Arabic? But if it had been sent down in a foreign tongue, these very people would have said: How strange! An Arab Messenger has been sent to the Arabs, but the revelations being sent to him are in a tongue which is neither understood by him nor by his people.

When a person is summoned from afar, he hears a voice but does not understand what is being said to him. This is a wonderful simile which fully depicts the psychology of the stubborn opponents. Naturally when you talk to a person who is free from prejudice, he will listen to you, will try to understand what you say, will accept it if it is reasonable, with an open mind. On the contrary, the person who is not only prejudiced against you but is also malicious and spiteful, will not at all listen to you however hard you may try to make him understand your viewpoint. In spite of hearing you all the time he will not understand at all what you had been saying.

Verse 45-46 make a mention of Prophet Musa (Moses, peace be upon him) and that the Book given to Prophet Musa was similar to Al Qur'an:
(45) And We had already given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been concluded between them. And indeed they are, concerning the Qur'an, in disquieting doubt. 
That is, some people had believed in it and some others had made up their minds to oppose it. It has two meanings: (1) If Allah had not already decreed that the people would be given enough respite for consideration the disputants would have long been destroyed. (2) If Allah had not already decreed that the disputes would finally be decided on the Day of Judgment, the reality would have been made plain as to who is in the right and who is in the wrong.

This verse is true even today when those who read Qur'an understand that this is a Divine. But for the sake of their resistance to Islam, turn their faces away.

In this brief sentence the spiritual disease of the disbelievers of Makkah has been clearly diagnosed. It says that they are involved in doubt about the Quran and the Prophet Muhammad (peace be upon him), and this doubt has caused them great anguish and confusion. That is, although apparently they deny the Quran as being Allah’s Word and the Prophet (peace be upon him) as being His Messenger very vehemently, yet this denial is not based on any conviction, but their minds are afflicted with great vacillation, and doubt. On the one hand, their selfish motives, their interests and their prejudices demand that they should belie the Quran and the Prophet Muhammad (peace be upon him) and oppose them strongly. On the other hand, their hearts are convened from within, that the Quran is, in fact, a unique and un-paralleled Word the like of which has never been heard from any literary man or poet. Neither can the insane utter such things in their madness, nor can devils come to teach God-worship, piety and righteousness to the people. Likewise, when they say that Muhammad (peace be upon him) is a liar, their heaps from within put them to shame, and ask: Can such a person ever be a liar? When they brand him a madman, their hearts cry out from within and ask: Do you really think that he is mad? When they accuse that Muhammad (peace be upon him) is not interested in the truth but is working for selfish motives, their hearts from within curse them and ask: Do you call this virtuous man selfish, whom you have never seen striving for the sake of wealth and power and fame, whose life has been free from every tract of self-interest, who has always been working to bring about goodness and piety, but has never acted from any selfish motives.
(46)   Whoever does righteousness - it is for his [own] soul; and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants.
Verses 47-51 make a special mention of the wordily gods and stress that on the Day of Judgement all other gods to whom people worship besides Allah shall vanish:
(47)   To him [alone] is attributed knowledge of the Hour. And fruits emerge not from their coverings nor does a female conceive or give birth except with His knowledge. And the Day He will call to them, "Where are My 'partners'?" they will say, "We announce to You that there is [no longer] among us any witness [to that]."
There are profound mysteries which the knowledge of the man cannot fathom but which are all open knowledge to Allah, because He plans, guides and controls all things. The precise time of the Hour of Judgment is one of these. We are not to dispute about matters like these, which are matters of speculation as far  human intelligence is concerned. Such speculations ruined the Ummat of Moses, and set them on the arid path of doubts and controversies. out task is yo do our duty and love Allah and man.

When the final restoration of the true values comes, all falsehood will be exposed openly. the false gods will vanish and their falsehood will be acknowledged by those who had lapsed from true worship. But it will be too late then fr repentance.
(48)   And lost from them will be those they were invoking before, and they will be certain that they have no place of escape.
That is, in their utter hopelessness they will look around to see if they could find any one of those whom they used to serve and worship in the world, who could come to their rescue and save them from God’s torment, or at least have their punishment reduced, but they will find no helper on any side.
(49)   Man is not weary of supplication for good [things], but if evil touches him, he is hopeless and despairing.
“For good”: For prosperity, abundance of provisions, good health, well-being of children, etc. And man here does not imply every human being for it also includes the prophet and the righteous people, who are free from this weakness as is being mentioned below. But here it implies the mean and shallow person who starts imploring God humbly when touched by harm and is beside himself with joy when he receives the good things of life as most human beings are involved in this weakness, it has been called a weakness of man.
(50)   And if We let him taste mercy from Us after an adversity which has touched him, he will surely say, "This is [due] to me, and I do not think the Hour will occur; and [even] if I should be returned to my Lord, indeed, for me there will be with Him the best." But We will surely inform those who disbelieved about what they did, and We will surely make them taste a massive punishment.
When man entertains false ideas of values of life, there are two or more possible attitudes that may adopt in reaction to their experiences. (1) Their desires may be be inordinate for the good things and any little check brings them into mood of despair. (2) if their desires granted, they are puffed up, and think that everything is due to their own cleverness and merit and they forget Allah. Not only that, they go a step further and begin to doubt a Hereafter at all. Thus they turn all things, good or evil, away from their real purpose because they are devoted to falsehood.
(51)   And when We bestow favor upon man, he turns away and distances himself; but when evil touches him, then he is full of extensive supplication.
That is, he turns away from Our obedience and worship, and thinks it is below his dignity to bow to Us. [For other verses on this subject, see (Surah Younus, Ayat 12); (Surah Bani Israil, Ayat 83); (Surah Ar Room, Ayat 33-36); (Surah Az-Zumar, Ayats 8-9, 49 )]

The last three verses 52-54 carry a stern warning for those who deny Holy Qur'an as a Holy Scripture and are asked: Have you ever considered that if Al-Quran is really from Allah and you deny it, what will happen to you?
(52)   Say, "Have you considered: if the Qur'an is from Allah and you disbelieved in it, who would be more astray than one who is in extreme dissension?"
It does not mean that they should believe in it only owing to the danger that if it were really from Allah they would be inviting their own doom by denying it. But it means this: It is not wisdom that you should be bent upon opposing it stubbornly without seriously trying to understand what it says. You cannot assert that you have come to know that this Quran is not from God, and you have known with certainty that God has not sent it. Obviously, your refusal to believe in it as divine Word is not based on knowledge, but on conjecture, which may possibly be right as well as wrong. Now consider both the possibilities. If your conjecture were right, then, according to your own thinking, both the believers and the unbelievers would be equal, because both will became dust after death, and there is no life of Hereafter where belief and unbelief might be distinguished. But, if this Quran were really from God, and that of which it is forewarning did really take place, then think what doom you would invite for yourselves by denying it and opposing it like that. Therefore, your own interest demands that you should give up stubbornness and consider this Quran seriously; if even after due consideration, you decide not to believe in it, you may not, but you should not oppose it to the extent that you start employing falsehood and deception and persecution to bar the way of its message and prevent others from believing in it, not being content with your own unbelief.
(53 )   We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness?
This verse has two meanings:
  • First, that they will soon see wit their own eyes that the message of the Quran has spread in all the adjoining lands, and they themselves have yielded to it. Then they will realize that what they are being told today, which they are denying, was absolutely true. Some people have objected to this meaning, saying that a message’s being dominant and overwhelming vast areas is no argument to prove that it is the truth. False messages also become dominant and their adherents also go on subduing one country after the other. But this is a superficial objection which has been raised without a thorough study of the matter. The wonderful conquests that Islam achieved in the period of the Prophet (peace be upon him) and the rightly guided Caliphs, were not the signs of Allah only in the sense that the believers conquered one country after the other, but in the sense that this conquest of the countries was not like other conquests of the world, which make one man or one family or one nation master of the life and property of others and God’s earth is filled with tyranny and injustice. Contrary to this, this conquest brought with it a great religious, moral, intellectual, cultural, political, economic and social revolution; whose influence, wherever it reached, elicited what was best in man and suppressed what was worst in him. 
  • The other meaning of this verse is that Allah will show the people in the external world around them as well as in their own selves such signs as will make manifest that the teaching the Quran is giving is the very truth. Some people have raised the objection that the people even at that time were observing the world around them and also their own selves; therefore, it would be meaningless to show them any such signs in the future. But this objection also is as superficial as the objection against the first meaning. No doubt, the external world is the same as man has been seeing in the past and his own self also is of the same nature as has been seen in every age, yet in these the signs of God are so numerous that man has never comprehended them fully nor will ever be able to do so. In every age man has met with many new signs and this will go on happening till the Resurrection Day.
Is it not enough to warn the people of their evil end that Allah is watching whatever they are doing to belie and defeat the Message of the truth?
(54)  Unquestionably, they are in doubt about the meeting with their Lord. Unquestionably He is, of all things, encompassing.
That is, the basic cause of their attitude and conduct is that they are not sure that they will ever have to appear before their Lord and be held accountable for their deeds and actions. Hence they cannot escape His grasp nor can anything of their deeds be prevented from being recorded by Him. Short sighted people may like to think that there may be no Judgment. But Judgment is inevitable and cannot be escaped, for Allah "doth encompass all things."

You may now like to listen to Arabic recitation of Sürah Fuṣṣilat with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand). 

Photo | References: | 1 | 2 | 3 |
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, the exegesis of the chapters of the Holy Quran are basically based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 

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