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Tafsir Ishraq al-Ma'ani

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Introduction | Wiki
1. Al-Fatihah
2. Al-Baqarah
3. Al-Imran
4. Al-Nisa
5. Al-Maidah
6. Al-Anam
7. Al-Araf
8. Al-Anfal
9. Al-Taubah
10. Yunus
11. Hud
12. Yusuf
13. Al-Rad
14. Ibrahim
15. Al-Hijr
16. Al-Nahl
17. Bani Israil
18. Al-Kahf
19. Maryam
20. Ta-Ha
21. Al-Anbiya
22. Al-Hajj
23. Al-Muminun
24. An-Nur
25. Al-Furqan
26. Ash-Shuara
27. An-Naml
28. Al-Qasas
29. Al-Ankabut
30. Ar-Rum
31. Luqman
32. As-Sajdah
33. Al-Ahzab
34. Saba
35. Fatir
36. Yasin
37. As-Saffat
38. Saad
39. Az-Zumar
40. Al-Mumin
41. Ha-Meem-As-Sajdah
42. AShura
43. Az-Zukhruf
44. Ad-Dukhan
45. Al-Jathiyah
46. Al-Ahqaf
47. Muhammad
48. Al-Fath
49. Al-Hujurat
50. Al-Qaf
51. Adh-Dhariyat
52. At-Tur
53. An-Najm
54. Al-Qamar
55. Al-Rahman
56. Al-Waqiah
57. Al-Hadid
58. Al-Mujadalah
59. Al-Hashr
60. Al-Mumtahinah
61. As-Saff
62. Al-Jumuah
63. Al-Munafiqun
64. Al-Taghabun
65. At-Talaq
66. At-Tahrim
67. Al-Mulk
68. Al-Qalam
69. Al-Haqqah
70. Al-Maarij
71. Nuh
72. Al-Jinn
73. Al-Muzzammil
74. Al-Muddhththir
75. Al-Qiyamah
76. Ad-Dahr
77. Al-Mursalat
78. An-Naba
79. An-Naziat
80. Abas
81. At-Takwir
82. Al-Infitar
83. At-Tatfif
84. Al-Inshiqaq
85. Al-Buruj
86. At-Tariq
87. Al-Ala
88. Al-Ghashiyah
89. Al-Fajr
90. Al-Balad
91. Ash-Shams
92. Al-Lail
93. Ad-Duha
94. Al-Inshirah
95. At-Tin
96. Al-Alaq
97. Al-Qadr
98. Al-Bayyinah
99. Az-Zilzal
100. Al-Adiyat
101. Al-Qariah
102. At-Takathur
103. Al-Asr
104. Al-Humazah
105. Al-Fil
106. Al-Quraish
107. Al-Maun
108. Al-Kauthar
109. Al-Kafirun
110. An-Nasr
111. Al-Lahab
112. Al-Ikhlas
113. Al-Falaq
114. An-Nas
Surah 50. Qaf
Verses [Section]: 1-15[1], 16-29 [2], 30-45 [3]

Quran Text of Verse 16-29
50. Qaf Page 519وَ لَقَدْAnd certainlyخَلَقْنَاWe createdالْاِنْسَانَmanوَ نَعْلَمُand We knowمَاwhatتُوَسْوِسُwhispersبِهٖto himنَفْسُهٗ ۖۚhis soulوَ نَحْنُand Weاَقْرَبُ(are) nearerاِلَیْهِto himمِنْthanحَبْلِ(his) jugular veinالْوَرِیْدِ (his) jugular vein اِذْWhenیَتَلَقَّیreceiveالْمُتَلَقِّیٰنِthe two receiversعَنِonالْیَمِیْنِthe rightوَ عَنِand onالشِّمَالِthe leftقَعِیْدٌ seated مَاNotیَلْفِظُhe uttersمِنْanyقَوْلٍwordاِلَّاbutلَدَیْهِwith himرَقِیْبٌ(is) an observerعَتِیْدٌ ready وَ جَآءَتْAnd will comeسَكْرَةُ(the) stuporالْمَوْتِ(of) deathبِالْحَقِّ ؕin truthذٰلِكَThatمَا(is) whatكُنْتَyou wereمِنْهُ[from it]تَحِیْدُ avoiding وَ نُفِخَAnd will be blownفِی[in]الصُّوْرِ ؕthe trumpetذٰلِكَThatیَوْمُ(is the) Dayالْوَعِیْدِ (of) the Warning وَ جَآءَتْAnd will comeكُلُّeveryنَفْسٍsoulمَّعَهَاwith itسَآىِٕقٌa driverوَّ شَهِیْدٌ and a witness لَقَدْCertainlyكُنْتَyou wereفِیْinغَفْلَةٍheedlessnessمِّنْofهٰذَاthisفَكَشَفْنَاSo We have removedعَنْكَfrom youغِطَآءَكَyour coverفَبَصَرُكَso your sightالْیَوْمَtodayحَدِیْدٌ (is) sharp وَ قَالَAnd (will) sayقَرِیْنُهٗhis companionهٰذَاThisمَا(is) whatلَدَیَّ(is) with meعَتِیْدٌؕready اَلْقِیَاThrowفِیْintoجَهَنَّمَHellكُلَّeveryكَفَّارٍdisbelieverعَنِیْدٍۙstubborn مَّنَّاعٍForbidderلِّلْخَیْرِof goodمُعْتَدٍtransgressorمُّرِیْبِۙdoubter ِ۟الَّذِیْWhoجَعَلَmadeمَعَwithاللّٰهِAllahاِلٰهًاa godاٰخَرَanotherفَاَلْقِیٰهُso throw himفِیin(to)الْعَذَابِthe punishmentالشَّدِیْدِ the severe قَالَWill sayقَرِیْنُهٗhis companionرَبَّنَاOur LordمَاۤnotاَطْغَیْتُهٗI made him transgressوَ لٰكِنْbutكَانَhe wasفِیْinضَلٰلٍۭerrorبَعِیْدٍ far قَالَHe will sayلَا(Do) notتَخْتَصِمُوْاdisputeلَدَیَّ(in) My presenceوَ قَدْand indeedقَدَّمْتُI sent forthاِلَیْكُمْto youبِالْوَعِیْدِ the Warning مَاNotیُبَدَّلُwill be changedالْقَوْلُthe wordلَدَیَّwith Meوَ مَاۤand notاَنَاI Amبِظَلَّامٍunjustلِّلْعَبِیْدِ۠to My slaves
Translation of Verse 16-29

(50:16) Indeed, We have created man and know what his inner self whispers to him.12 We are closer to him than the jugular vein.13

(50:17) When receive the two receivers, sitting by the right and by the left.14

(50:18) Not a word he utters,15 but by him is an observer ready.16

(50:19) Then the death’s agony comes in truth.17 That is what you were shunning.

(50:20) And the Trumpet is blown,18 that is the day of threat.19

(50:21) And every soul shall come, with it a driver and a witness.20

(50:22) You were in heedlessness of this, therefore, We have removed from you your covering, so, sharp is your sight this day.

(50:23) Said his intimate companion,21 ‘This is what with me - prepared.’22

(50:24) Cast, you two,23 into Jahannum every stubborn unbeliever.24

(50:25) Every resolute hinderer of the good, aggressor,25 and doubter.

(50:26) Who set up with Allah, another god. So cast him, you two, into a severe torment.’

(50:27) His intimate companion26 shall say, ‘Our Lord, I did not make him insolent, but he was in a distant error.’

(50:28) He will say, ‘Dispute not before Me, for I sent you beforehand the threat.

(50:29) The word is not altered with Me,27 and I am not at all unjust to My slaves.’28


Commentary

12. In this context Allah knows that the inner-self whispers disbelief into the mind, saying, Resurrection and Reckoning is a far-fetched idea (Au.).

13. In Arabic, every artery in the blood-circulation system is known as “habl.” Two such major arteries were thought to be in the neck while two near the heart, and the allusion could be to any one of them. The important point is, Allah (swt) is closer than whatever is closer to man in his body (Shafi`).

Ibn Jarir does not explicitly discuss who is meant by the pronoun “We.” But the explanation that he offers implies, quite clearly, that it is Allah who is meant. His explanation of the whole verse is, “That is, We have greater power over his jugular vein, and closer to it in Our mastery over it than he.” But Ibn Kathir, perhaps in his attempt to escape from ideas of anthropomorphism, incarnation, unionism, or Transcendent Unity of Being (wahdatu al-wujud), asserts – without the support of an authority - that by “We” it is angels that are meant, those who write men’s deeds.

However, we do not see why accepting the apparent meaning should necessarily entail the implicated meanings. Today’s scientific advances are showing that the physical world is so complicated as to defy explanation. There are theories for instance which say that there could be multiple universes around us, in various dimensions, but which we cannot observe because of the dimensional problem. It is conjectured that our own universe might be passing through another, invisible universe. The nature of the Divine, His Presence, His Attributes, and His mode of contact with the humans, will never be understood by those barred from sighting Him in this world. We might as well leave the words as they are - unexplained (Au.).

Zamakhshari, Razi and Qurtubi accept the pronoun as referring to Allah, and explain that the allusion by nearness is to knowledge. That is, He is closer to man in knowledge than his jugular vein.

Mufti Shafi` explains that Allah’s contact and communion with man is something that can only be felt but whose nature cannot be explained. He said (96: 19),

“Prostrate yourself and get closer”

The Prophet (saws) said in the cave, during His Hijrah journey as in the Qur’an (9: 40),

“Rest assured, Allah is with us.”

Musa (asws) had assured his people (26: 62),

which is to say, “Surely, my Lord is with me.” A hadith says that man is closest to Allah during his prostration. Thus, Allah’s nearness is established, but how? This cannot be established for sure.

Majid’s comment is as follows: “That is the exact relationship in Islam, between God and man. Of course, there is no identity between the two: we remain ourselves, and He the great Other. Yet His communion with us is of a more intimate nature than is that of ourselves with us. The verse also does away entirely with the idea of God being remote and unapproachable, and stresses His all-pervading character and His intimacy with His creator.”

14. The allusion is to the two angels appointed to write down all that a man does. The one on the right records good deeds while the other on the left records evil deeds. The one on the right has the command over the other. So that, when a man commits evil, he says to the one on the left, “Wait, do not write. Maybe he will repent.” (Zamakhshari: “Wait for seven hours”). The two change their shifts with two others every twelve hours. Thus, in sum, four angels are involved. Ibn `Abbas said that the four also guard the person (Ibn Jarir, Qurtubi, Ibn Kathir).

The angels write down every syllable that one utters, every little action that issues. Imam Ahmed b. Hanbal was heard moaning during his illness. When Ta’ us came to know, he remarked that angels write down even one’s moaning. It is said that thereafter Ibn Hanbal was not heard moaning until his death (Ibn Kathir).

It is said that the recording angels part company only when one goes to the water closet or is in intercourse (Zamakhshari).

There are various suggestions about how many angels are actively involved with an individual. But that the guardian angels are different from those that keep records, has consensus over it. The following Qur’anic ayah (13: 11) should not lead to confusion,

“For him there are successive (angels), before him and behind him, guarding him by Allah’s command” (Alusi).

15. Yusuf Ali comments: “Then each ‘word’ spoken is taken down by a guardian (raqib). This has been construed to mean that the guardian only records words, not thoughts which are not uttered. Thoughts may be forgiven if not uttered, and still more if they do not issue in action. At the stage at which we clothe a thought in words, we have already done an action. The Recorders mentioned in the last verse make a complete Record, in order to supply motives and springs of action, which will affect the degrees or status in the Hereafter. The three together, individuals or kinds, make the honourable Recorders, Kiraman Katibin, (plural, not dual number) mentioned in lxxii. 11.”

16. That is, never are the two angels fatigued, bored, or unprepared to record the happenings. They are ever fresh, ever attentive (Au.).

17. Majid writes: “… in addition to its other meanings, (haqq) also means, ‘A necessity, or requisite, thing. A thing or an event that is decreed or destined.’”

No one can escape the agony of death. `A’isha reports that at the time of his death the Prophet would dip his hand in a bowl of water near him, rub his face and say, as in Bukhari,

“There is no deity save Allah, surely death has its agonies.” Then he rested his hand in a fixed position and began to say, “To the company on High,” until the soul was withdrawn and his hand fell down (Qurtubi, Ibn Kathir).

18. That will be another day of great consequences. The Prophet said, as in a hadith of Tirmidhi rated by him and Haythami as Hasan:

“How should I relax when the bearer of the Trumpet has placed the Trumpet on his lips and awaits attentively as to when will he be ordered to blow, so that he can blow.” As if this was a bit tough on his Companions, so he told them, say,

“Allah is sufficient for us, and a good Trustee, upon Allah We have placed our trust” (Ibn Kathir).

19. That is, the day has come when the threats of punishment will be fulfilled (Au.).

20. `Uthman ibn `Affan (and many others of the Salaf) is reported to have said that two angels will accompany man throughout the Field of Resurrection: one driving him, and another a witness to his deeds (Ibn Jarir, Qurtubi, Ibn Kathir).

21. This is one of the two angels who used to keep the record (Au.).

22. “`Atid”: that is, (a record) well prepared, ready for presentation. The allusion by “this” is to the book of deeds, and the speaker is the angel.

23. That is, “You, the two angels.”

24. A pertinent hadith is in Ahmad and is sort of acceptable by Haythami’s standards:

The Prophet (saws) said, “A neck will rise from the Fire saying, ‘This day I have been given charge of three: every tyrant, everyone who set a deity along with Allah, and he who killed a soul without any cause.’ Then it will encircle them and cast them into the depth of Hell.”

25. “Transgressor” does not seem to express the understanding of the Salaf as in Ibn Jarir. They explained “mu`tadd” as someone who breaks the boundaries of moral rectitude in his behavior, talk, and personal affairs.

26. Ibn `Abbas, Mujahid, Qatadah and others said that this close companion is the Devil (Ibn Jarir), who was appointed to accompany the man because of his evil ways of life, as Allah (swt) said (43: 36):

“And, whoso turns a blind eye to the remembrance of the Compassionate, We assign over him a devil, who is then his close companion” (Au.)

27. While several other meanings are possible, presented by several commentators, one allusion seems to be to the decision to the effect that those who committed Association will not enter Paradise (Au.).

28. The textual word is “zallam” meaning, a great wrongdoer, and one possibility for using this exaggerated form is that, “Had I punished the innocent, I would surely be a great wrongdoer” (Zamakhshari).

Zarkashi has in his “Al-Burhan fi `Ulum al-Qur’an” stated that another possible meaning is, had Allah (swt) been a wrongdoer, He would have been so to a great degree, since all His Qualities reach the highest degree of perfection. Hence the exaggerated form zallam and not a mere zalim (Au.).