Surah 41. Fussilat

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Verses [Section]: 1-8[1], 9-18 [2], 19-25 [3], 26-32 [4], 33-44 [5], 45-54 [6]

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Quran Text of Verse 33-44وَ مَنْAnd whoاَحْسَنُ(is) betterقَوْلًا(in) speechمِّمَّنْthan (one) whoدَعَاۤinvitesاِلَیtoاللّٰهِAllahوَ عَمِلَand doesصَالِحًاrighteous (deeds)وَّ قَالَand saysاِنَّنِیْIndeed I amمِنَofالْمُسْلِمِیْنَ those who submit وَ لَاAnd notتَسْتَوِیare equalالْحَسَنَةُthe good (deed)وَ لَاandالسَّیِّئَةُ ؕthe evil (deed)اِدْفَعْRepelبِالَّتِیْby (that) whichهِیَ[it]اَحْسَنُ(is) betterفَاِذَاthen behold!الَّذِیْOne whoبَیْنَكَbetween youوَ بَیْنَهٗand between himعَدَاوَةٌ(was) enmityكَاَنَّهٗas if heوَلِیٌّ(was) a friendحَمِیْمٌ intimate وَ مَاAnd notیُلَقّٰىهَاۤit is grantedاِلَّاexceptالَّذِیْنَ(to) those whoصَبَرُوْا ۚ(are) patientوَ مَاand notیُلَقّٰىهَاۤit is grantedاِلَّاexceptذُوْ(to the) ownerحَظٍّ(of) fortuneعَظِیْمٍ great وَ اِمَّاAnd ifیَنْزَغَنَّكَwhisper comes to youمِنَfromالشَّیْطٰنِthe Shaitanنَزْغٌan evil suggestionفَاسْتَعِذْthen seek refugeبِاللّٰهِ ؕin AllahاِنَّهٗIndeed Heهُوَ[He]السَّمِیْعُ(is) the All-Hearerالْعَلِیْمُ the All-Knower وَ مِنْAnd ofاٰیٰتِهِHis Signsالَّیْلُ(are) the nightوَ النَّهَارُand the dayوَ الشَّمْسُand the sunوَ الْقَمَرُ ؕand the moonلَا(Do) notتَسْجُدُوْاprostrateلِلشَّمْسِto the sunوَ لَاand notلِلْقَمَرِto the moonوَ اسْجُدُوْاbut prostrateلِلّٰهِto Allahالَّذِیْthe One Whoخَلَقَهُنَّcreated themاِنْifكُنْتُمْyouاِیَّاهُHim aloneتَعْبُدُوْنَ worship فَاِنِBut ifاسْتَكْبَرُوْاthey are arrogantفَالَّذِیْنَthen those whoعِنْدَ(are) nearرَبِّكَyour LordیُسَبِّحُوْنَglorifyلَهٗHimبِالَّیْلِby nightوَ النَّهَارِand dayوَ هُمْAnd theyلَا(do) notیَسْـَٔمُوْنَ۩tire 41. Fussilat Page 481وَ مِنْAnd amongاٰیٰتِهٖۤHis Signsاَنَّكَ(is) that youتَرَیseeالْاَرْضَthe earthخَاشِعَةًbarrenفَاِذَاۤbut whenاَنْزَلْنَاWe send downعَلَیْهَاupon itالْمَآءَwaterاهْتَزَّتْit is stirred (to life)وَ رَبَتْ ؕand growsاِنَّIndeedالَّذِیْۤthe One Whoاَحْیَاهَاgives it lifeلَمُحْیِ(is) surely the Giver of lifeالْمَوْتٰی ؕ(to) the deadاِنَّهٗIndeed Heعَلٰی(is) onكُلِّeveryشَیْءٍthingقَدِیْرٌ All-Powerful اِنَّIndeedالَّذِیْنَthose whoیُلْحِدُوْنَdistortفِیْۤ[in]اٰیٰتِنَاOur Versesلَا(are) notیَخْفَوْنَhiddenعَلَیْنَا ؕfrom UsاَفَمَنْSo is (he) whoیُّلْقٰیis castفِیinالنَّارِthe Fireخَیْرٌbetterاَمْorمَّنْ(he) whoیَّاْتِیْۤcomesاٰمِنًاsecureیَّوْمَ(on the) Dayالْقِیٰمَةِ ؕ(of) ResurrectionاِعْمَلُوْاDoمَاwhatشِئْتُمْ ۙyou willاِنَّهٗIndeed Heبِمَاof whatتَعْمَلُوْنَyou doبَصِیْرٌ (is) All-Seer اِنَّIndeedالَّذِیْنَthose whoكَفَرُوْاdisbelieveبِالذِّكْرِin the Reminderلَمَّاwhenجَآءَهُمْ ۚit comes to themوَ اِنَّهٗAnd indeed itلَكِتٰبٌ(is) surely a Bookعَزِیْزٌۙmighty لَّاNotیَاْتِیْهِcomes to itالْبَاطِلُthe falsehoodمِنْۢfromبَیْنِbefore itیَدَیْهِbefore itوَ لَاand notمِنْfromخَلْفِهٖ ؕbehind itتَنْزِیْلٌA Revelationمِّنْfromحَكِیْمٍ(the) All-Wiseحَمِیْدٍ (the) Praiseworthy مَاNotیُقَالُis saidلَكَto youاِلَّاexceptمَاwhatقَدْwas saidقِیْلَwas saidلِلرُّسُلِto the Messengersمِنْbefore youقَبْلِكَ ؕbefore youاِنَّIndeedرَبَّكَyour Lordلَذُوْ(is) Possessorمَغْفِرَةٍ(of) forgivenessوَّ ذُوْand Possessorعِقَابٍ(of) penaltyاَلِیْمٍ painful وَ لَوْAnd ifجَعَلْنٰهُWe (had) made itقُرْاٰنًاa Quranاَعْجَمِیًّا(in) a foreign (language)لَّقَالُوْاthey (would have) saidلَوْ لَاWhy notفُصِّلَتْare explained in detailاٰیٰتُهٗ ؕits versesءَؔاَعْجَمِیٌّ(Is it) a foreign (language)وَّ عَرَبِیٌّ ؕand an ArabقُلْSayهُوَIt (is)لِلَّذِیْنَfor those whoاٰمَنُوْاbelieveهُدًیa guidanceوَّ شِفَآءٌ ؕand a healingوَ الَّذِیْنَAnd those whoلَا(do) notیُؤْمِنُوْنَbelieveفِیْۤinاٰذَانِهِمْtheir earsوَقْرٌ(is) deafnessوَّ هُوَand itعَلَیْهِمْ(is) for themعَمًی ؕblindnessاُولٰٓىِٕكَThoseیُنَادَوْنَare being calledمِنْfromمَّكَانٍۭa placeبَعِیْدٍ۠far

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Translation of Verse 33-44

(41:33) And who is fairer in speech than he who calls to Allah and acts righteously and says: “I am a Muslim”?³⁶

(41:34) (O Prophet), good and evil are not equal. Repel (evil) with that which is good, and you will see that he, between whom and you there was enmity, shall become as if he were a bosom friend (of yours).³⁷

(41:35) But none attains to this except those who are steadfast;³⁸ none attains to this except those endowed with mighty good fortune.³⁹

(41:36) And if you are prompted by a provocation from Satan, seek refuge with Allah.⁴⁰ He, and He alone, is All-Hearing, All- Knowing.⁴¹

(41:37) And⁴² of His Signs are the night and the day, and the sun and the moon.⁴³ Do not prostrate yourselves before the sun, nor before the moon, but prostrate yourselves before Allah Who created them, if it is Him that you serve.⁴⁴

(41:38) But if they wax proud⁴⁵ (and persist in their attitude, it does not matter, for) the angels near-stationed to your Lord glorify Him night and day, and never grow weary.⁴⁶

(41:39) And of His Signs is that you see the earth withered, then We send down water upon it, and lo! it quivers and swells. Surely He Who gives life to the dead earth will also give life to the dead.⁴⁷ Surely He has power over everything.

(41:40) Those⁴⁸ who pervert Our Signs⁴⁹ are not hidden from Us.⁵⁰ Is he who will be cast into the Fire better, or he who comes secure on the Day of Resurrection? Do as you wish; He sees all what you do.

(41:41) These are the ones who rejected the Good Counsel when it came to them, although it is certainly a Mighty Book.⁵¹

(41:42) Falsehood may not enter it from the front or from the rear.⁵² It is a revelation that has been sent down from the Most Wise, the Immensely Praiseworthy.

(41:43) (O Prophet), nothing is said to you but what was already said to the Messengers before you. Surely your Lord is the Lord of forgiveness⁵³ and the Lord of grievous chastisement.

(41:44) Had We revealed this as a non-Arabic Qur'an they would have said: “Why were its verses not clearly expounded? How strange, a non-Arabic scripture and an Arab audience!”⁵⁴ Tell them: “It is a guidance and a healing to the believers. But to those who do not believe, it serves as a plug in their ears and a covering over their eyes. It is as if they are being called from a place far away.⁵⁵

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Commentary

36. After providing consolation to the believers and reinforcing their morale, they are now being urged to turn their attention to their mission.

In the preceding verse, they were told that steadfastness in devotion to God and firm adherence to it is the basic goodness which endears them to the angels and makes them worthy of Paradise. They are further being told what will place them on an even higher pedestal, causing their further exaltation: This whereby they should act righteously, call others to serve God, and fearlessly proclaim themselves to be Muslims. So intense was the unbelievers’ hostility to Islam at this time that anyone’s declaration that he had embraced Islam amounted to him having set his foot in a wild forest teeming with ravenous beasts all ready to pounce upon him and tear him to pieces. If a believer were to go a step further and begin summoning others to Islam, then this was tantamount to inviting those beasts to devour him. Despite such severe opposition to Islam, when identification with it amounts to inviting hardship upon oneself, one should nevertheless ensure that one’s conduct is impeccable so that Islam’s enemies have no pretext to point blaming fingers.

37. This Qur’anic directive may be better appreciated against the backdrop in which it was given. At that time, whoever embraced Islam found himself in a bitterly hostile atmosphere. Likewise, whoever invited people to Islam aroused the wrath of the Makkan unbelievers. In such circumstances, believers are told that while it is a virtue to take God as one’s Lord and to remain steadfast in following His way, nonetheless the height of virtue consists in declaring one’s faith and summoning others to that faith, in total disregard of the consequences that might ensue.

Furthermore, while pursuing this mission one’s conduct should be so transparently clean and unblemished that detractors fail to find any fault with Islam and its votaries.

In order to fully appreciate the significance of this directive, one should call to mind the circumstances in which it was given. The directive was given when Islam’s message was being generally spurned and. facing obstinate and aggressive opposition. In pursuing their blind hostility, the unbelievers had exceeded all limits of morality, humanity and decency. In their zealotry, these opponents did not shrink from recourse to all kinds of lies against the Prophet (peace be on him) and his followers. Indeed, all possible means were employed in a bid to discredit the Prophet (peace be on him) and turn people against him.

A whole range of allegations was fabricated to bring this about. Virtually a whole army of persons was mobilized in order to create doubts in people’s minds. Not only this, but the Muslims were also being subjected to myriads of hardships and torments so that quite a few of them had to migrate for their safety. In order to render the Prophet's preaching ineffective, no sooner would he rise to preach than his opponents would create a din such as to drown out whatever he was saying. The conditions obtaining at that time were so demoralizing that all avenues of preaching Islam seemed to be effectively blocked.

It was at this stage that the Prophet (peace be on him) was taught how to smash the force of his enemies.

In such adverse circumstances, it is significant that the Qur’an directed the Prophet (peace be on him) to follow the golden rule: ‘Repel (evil) with that which is good, and you will see that he, between whom and you there was enmity, shall become as if he were a bosom friend (of yours).’ The first point emphasized is that good and evil are not alike. When a fierce storm of opposition is raised by the enemies of truth, believers may find themselves helpless and resource less.

Notwithstanding this, evil is intrinsically weak and fragile. It is bound to perish. The standard-bearers of evil are themselves bound to realize that they are wrongdoers, oppressors, and that they are being stubborn on account of their own self-interests. Humans, as long as they are so, can simply not help despising evil. As a result, let alone gaining the esteem of others, evil-doers lose esteem in their own sight. There also surges within them a sense of guilt which weakens them from within.

Virtue, on the contrary, which apparently looks weak, has an intrinsic strength and ultimately triumphs if it remains active. Even an evil-doer recognizes the value of virtue. In an open encounter between good and evil, only very few will support the latter. It is also emphasized that evil should be repulsed not simply by good but by good of the highest kind.

The point is that if someone ill-treats you and you forgive him then this is surely an act of goodness. But a good act of the highest order is that you treat well even those who treat you badly. The expected result of this behavior is intensified: the worst enemy is likely to become your bosom friend. This because human nature is such.

Suppose, then, that if one keeps quiet in response to someone’s abuse, undoubtedly it is a good act. Such inaction might, however, not prompt him to stem his abusive tongue. Now, consider what would happen if the person so attacked were to go further and act benevolently towards his enemy, earnestly seeking his wellbeing in response to his abuse.

Such an attitude would inevitably cause embarrassment and silence the detractor once and for all.

It is also likely, however, that in some cases if one does not retaliate, one’s enemy might be further emboldened and cause one further harm.

In the long run, however, evil cannot compete with goodness. This observation that goodness will always overcome one’s enemies should, nonetheless, not be taken as an inexonerable law of nature. There are wicked people who will continue to cause mischief, no matter what favors one might do them. Such are the exception, however, rather than the rule.

38. Although the directive is very effective, itis nonetheless not easy to put it into practice. It calls for exemplary patience, large-heartedness, firm resolve and self-control. Occasionally one may behave in this manner. However, if one is dealing with a wickedness intoxicated with power and which lacks all scruples, it is hard to constantly act with such a high degree of self-restraint. It is only the person who is wedded fully to the cause of truth who will be able to maintain his poise, exercise self-control to the full and not be provoked at others’ mischief. In other words, he will be the person of such sterling resolve and nerve that no viciousness from his opponents, howsoever despicable, will succeed in prevailing upon him to lower his lofty moral standards.

39. This is the law of nature. Only people of superb stature possess these qualities, and none can prevent them from reaching the heights of success. It is simply impossible for those of low moral stature to defeat such people by recourse to debased maneuvers, ignoble tactics and vile acts.

40. Satan is greatly upset when he observes that in the conflict between truth and falsehood the virtuous respond to evil with good and decency. Satan longs to see the votaries of truth, especially its leading figures, commit a moral lapse, one that he can then publicize to their discredit. This lapse would be used to argue that the difference between the forces of evil and good was not all that clear for ignoble acts were not confined to one party alone; rather, they characterize both parties, whereby those who are considered good have also been guilty of unworthy actions. Superficially, this line of argument appeals to many, for common people do not have the ability to differentiate between the initial excesses that were committed and those actions that came in response to them. Hence, as long as they see the party representing truth and goodness acting with conspicuous decency in response to the vileness of those who are evil, they remain impressed. However, if in a moment of weakness, the party of good and truth also commit an untoward act, or an act that does not behoove good people, then the common folk will tar both parties with the same brush though the act might have been committed in reaction to a major excess committed by those who are evil. Hence, it was pointed out that people should be constantly on guard against Satan’s deception. For Satan is likely to approach them in the garb of a sincere well-wisher, provoking the good not to put up with any of the enemy’s high-handedness, and emphasizing that the excess to which they were subjected was simply unbearable and should be duly paid back, punch for punch. Hence why, on those occasions when one feels unduly provoked, one should be on the alert against Satan’s promptings.

Such feelings of provocation are an indication that Satan is prompting the person concerned so that in a fit of rage he should take a mistaken step. However, even in full consciousness, it is still not right to be complacent for one nevertheless runs the risk of succumbing to another mistake. This because one is likely to entertain the illusion that one has such an exceeding degree of self-control that even Satan has failed to push him to committing mistakes. Such illusion is another grave act of self-deception, one caused by Satan, one that is highly dangerous. On such occasions one should seek refuge with God, for it is thanks to His succor and protection alone that man can avoid falling prey to serious mistakes.

This is best explained by the following incident narrated by Imam Ahmad ibn Hanbal in his Musnad, on the authority of Abu Hurayrah: Once someone started hurling abuses at Abu Bakr in the Prophet's presence. Abu Bakr listened quietly while the Prophet (peace be on him) watched him with a smile on his face. At long last, Abu Bakr could no longer hold himself and made a harsh remark about the other person. When he uttered that, the Prophet’s complexion changed, indicating that he felt disconcerted and then he immediately left. Abi Bakr followed the Prophet (peace be on him) and asked him on the way why he had kept smiling while he was being insulted and why he had left in anger when he [to wit, Abu Bakr] retaliated. To this the Prophet (peace be on him) replied: ‘As long as you remained quiet, an angel remained with you and kept answering him on your behalf. However, when you retorted Satan replaced the angel and I could not sit in a place where Satan was present.’

41. After having sought refuge with God in the face of severe opposition, what fills a believer’s heart with patience, steadfastness and tranquility, peace and calm is the conviction that God is well aware of everything, including what both the believers and the unbelievers do; He sees the acts of both the parties and also hears whatever they say. With this belief, a true believer entrusts all matters relating to themselves and the enemies of truth to God and so doing feels fully satisfied.

This is the fifth instance in which the Qur’an imparts this wisdom to the Prophet (peace be on him) and through him to the believers, a wisdom that pertains to summoning people to Islam and bringing about reforms in the lives of fellow human beings. For the other instances in’ point, see al-A‘raf 7, nn. 149-53, Towards Understanding the Qur'an, vol. Il, pp. 111-16; al-Nahl 16, nn. 122-3, vol. IV, pp. 375-7.

42, From here on the address turns to the generality of people. A few sentences are devoted to explaining the basic truth to them.

43. Objects of nature should not be worshipped in the mistaken belief that they are God’s manifestations. Instead, they are only His signs. When one reflects on those signs, one grasps the essential truth of monotheism permeating the universe and its working. Day and night are mentioned before referring to the sun and the moon in order to bring home the point that the setting of the sun and the rising of the moon at night, and the appearance of the sun and the disappearance of the moon at day time, show that neither of them is Divine or a manifestation of the Divine. On the contrary, the sun and the moon are helpless entities bound to God’s laws and as such simply revolve in their respective orbits.

44. This constitutes a rejoinder to the philosophy that has been dexterously developed by the more intelligent of the polytheists. They insist that they do not prostrate themselves before objects of nature, but rather prostrate before God. In response they are asked why, if they truly worship God, they do not directly prostrate themselves before God rather than do so before any intermediaries?

45. ‘But if they wax proud’ means that the unbelievers thought it to be inconsistent with their pride to pay due heed to the Prophet (peace be on him) they preferred instead to intransigently cling to their ignorance.

46. The entire system of the universe is in operation through the angels, who are diligently engaged in celebrating God’s unity, and in obeying and serving Him. The angels associated with the affairs of the universe constantly testify that their Lord is far too glorious to have any partners in His Divinity. Yet if there are some fools who do not take heed, even after things have been explained to them and who insist on adhering to polytheism, then these may be left alone to wallow in the foolishness which they have chosen for themselves.

There is consensus among scholars that while reciting this part of the Qur’an prostration should be performed. There is disagreement, however, about which of the two verses requires prostration. Itis reported that ‘Ali and ‘Abd Allah ibn Mas’‘ud used to prostrate themselves on reciting verse 37. This view is shared by Imam Malik, and according to one report, by Imam Shafi’l as well. As opposed to this, ‘Abd Allah ibn ‘Abbas, ‘Abd Allah ibn ‘Umar, Sa‘id ibn al-Musayyab, Masruq, Qatadah, al-Hasan al-Basri, Abu ‘Abd al-Rahmn al-Sulami, Ibn Sirin, Ibrahim al- Nakha‘i and several others refer to verse 38 in this regard. This view is also held by Imam Abu Hanifah, The Shafi‘is too subscribe to the same view. (Qurtubi, al-Jami’ li Ahkam al-Qur’an, comments on Surah Ha Mim al-Sajdah 41: 38; Nasafi, Madarik al-Tanzil wa Haqa’iq al-Ta’wil, comments on Surah Ha Mim al-Sajdah 41: 38.)

47. For further details see al-Nahl 16: n. 53, Towards Understanding the Qur’an, vol. IV, p. 340; al-Hajj 22, nn. 8-9, vol. VI, p. 9; al-Rum 30, n. 25, vol. VIIL, p. 88, and Fatir 35, n. 19, vol. IX, p. 215.

48. Itis stated in just a few sentences that the doctrines of monotheism and the Afterlife, which the Prophet (peace be on him) summoned people to accept, were true and reasonable and that the phenomena of the universe also testifies to their truth. After this, the discourse turns to Islam’s opponents, those who were inveterately bent upon opposing these doctrines.

49, The actual words are (‘pervert Our Signs’). The word ilhad means to deviate, to turn away from the straight to the crooked way, to adopt a crooked course. To prevent God’s Signs means to try to dig out something crooked in a way that is straight. In other words, while going through the verses, instead of turning to the clear, explicit meaning of those verses one commits the mistake of forcing them to yield all kinds of erroneous meanings, thereby misleading one’s own self as well as others. The unbelievers of Makkah had adopted various means to deviate from the Qur’an. One of these was that they would detach Qur’anic verses from their context, or interpolate them, or wrongly interpret a word or passage. By so doing it became possible for them to subject the Qur’an to a variety of objections and thereby deviate from it.

50. This implies a severe warning. Suppose a sovereign were to proclaim that those who are engaged in misdeeds ‘are not hidden from Us.’ Obviously, this proclamation means that such people will not escape punishment.

51. The Qur’an stands out as the eternal truth. Its message cannot be defeated by the unbelievers’ recourse to the tricks they employed against it. The votaries of falsehood employed whatever means they could against the Qur’an. In so doing, they clearly did not appreciate that the Qur’an represents the power of honesty, of true knowledge, of a powerful language and its eloquence, let alone the power of God, its Author as well as the force of the personality of the great Messenger (peace be on him) who brought it. The Qur’an, in short, cannot be 4 checkmated by falsehood or malicious propaganda.

52. ‘Falsehood may not enter it from the front or from the rear.’ In other words, if someone tries to refute the Qur’an directly from the front and seeks to prove any item or teaching of it to be false and flawed, he is bound to fail. On the other hand, the statement that falsehood will not be able to enter the Qur’an from the rear means that never can any truth or knowledge come to light which is opposed to the truths expounded by the Qur’an. There will never be any knowledge which will negate the knowledge expounded by the Qur’an. Nothing can ever be established through sound experiment and observation that will be able to establish the falsity of the guidance provided to mankind in the domain of beliefs, morality, law, culture and civilization, economy, society and polity that the Qur’an has declared to be true or vice versa. Moreover, this also means that whether falsehood attacks the Qur’an directly or deviously, it can never thwart its message. Despite all the open and hidden tactics employed by the Qur’an’s opponents, its message will spread far and wide and none will be able to repulse it.

53. God is surely Most Forbearing and Most Forgiving. This is evident from the fact that His Messengers were rejected as liars, were reviled, persecuted and tormented and yet God continued to grant respite for a long time to those who were responsible for these actions.

54. This is another example of the Makkan unbelievers' diehard opposition to the Prophet (peace be on him). They used to contend that since the Prophet was an Arab and Arabic was his mother tongue, how could one believe the Qur'ān to be the Word of God rather than the product of Muhammad's own mind? They argued that they might have considered the Qur'an to be of Divine provenance had the Prophet (peace be on him) suddenly burst forth into eloquence in some foreign tongue such as Persian, Greek or Latin that he did not know. In response, God makes it clear that the Qur'ān has been sent down in their own tongue precisely in order that they may easily understand it. It is nothing short of folly on their part to raise questions as to why it was revealed in Arabic. Had it been revealed in some other tongue, they would have found this odd and would have said: Isn't it weird? An Arab Messenger has been raised among Arabs, but the Book he has brought is in a foreign tongue, one that neither he understands nor his people.'

55. When one is called out to from a distance, one only hears a faint sound and is unable to comprehend the precise words spoken.

This similitude brings out in full the psychological state that marked the obdurate opponents. It is common knowledge that if a person is unbiased and someone talks to him he tries to listen in order to grasp what is said, and is willing to accept whatever he finds reasonable. In contrast, anyone who is filled with prejudice, spite and hostility will understand nothing. It appears that only the sound reaches his ears- while he is able to pay no heed to the message itself. The impression of the speaker will also be the same: what had reached the audience were just stray sounds rather than his actual words.