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Towards Understanding the Quran - Tafheem ul Quran

Quran Translation & Commentary by Abul ala Maududi, English render by Zafar Ishaq Ansari
(Surah 1-46, 66-114),
Muhammad Akbar & A. A Kamal
(Surah 47-65)

Quran Translation
Word for Word by
Dr. Shehnaz Shaikh
& Kausar Khatri

Introduction
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 45. Al-Jathiyah
Verses [Section]: 1-11[1], 12-21 [2], 22-26 [3], 27-37 [4]

Quran Text of Verse 1-11
45. Al-Jathiyah Page 49945. Al-Jathiyahبِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِیْمِحٰمٓۚHa Meem تَنْزِیْلُ(The) revelationالْكِتٰبِ(of) the Bookمِنَ(is) fromاللّٰهِAllahالْعَزِیْزِthe All-Mightyالْحَكِیْمِ the All-Wise اِنَّIndeedفِیinالسَّمٰوٰتِthe heavensوَ الْاَرْضِand the earthلَاٰیٰتٍsurely (are) Signsلِّلْمُؤْمِنِیْنَؕfor the believers وَ فِیْAnd inخَلْقِكُمْyour creationوَ مَاand whatیَبُثُّHe dispersesمِنْofدَآبَّةٍ(the) moving creaturesاٰیٰتٌ(are) Signsلِّقَوْمٍfor a peopleیُّوْقِنُوْنَۙwho are certain وَ اخْتِلَافِAnd (in the) alternationالَّیْلِ(of) the nightوَ النَّهَارِand the dayوَ مَاۤand whatاَنْزَلَAllah sends downاللّٰهُAllah sends downمِنَfromالسَّمَآءِthe skyمِنْofرِّزْقٍ(the) provisionفَاَحْیَاand gives lifeبِهِtherebyالْاَرْضَ(to) the earthبَعْدَafterمَوْتِهَاits deathوَ تَصْرِیْفِand (in) directing ofالرِّیٰحِ(the) windsاٰیٰتٌ(are) Signsلِّقَوْمٍfor a peopleیَّعْقِلُوْنَ who reason تِلْكَTheseاٰیٰتُ(are the) Versesاللّٰهِ(of) AllahنَتْلُوْهَاWe recite themعَلَیْكَto youبِالْحَقِّ ۚin truthفَبِاَیِّThen in whatحَدِیْثٍۭstatementبَعْدَafterاللّٰهِAllahوَ اٰیٰتِهٖand His Versesیُؤْمِنُوْنَ will they believe وَیْلٌWoeلِّكُلِّto everyاَفَّاكٍliarاَثِیْمٍۙsinful یَّسْمَعُWho hearsاٰیٰتِ(the) Versesاللّٰهِ(of) Allahتُتْلٰیrecitedعَلَیْهِto himثُمَّthenیُصِرُّpersistsمُسْتَكْبِرًاarrogantlyكَاَنْas ifلَّمْnotیَسْمَعْهَا ۚhe heard themفَبَشِّرْهُSo give him tidingsبِعَذَابٍ(of) a punishmentاَلِیْمٍ painful وَ اِذَاAnd whenعَلِمَhe knowsمِنْofاٰیٰتِنَاOur Versesشَیْـَٔاanythingِ۟اتَّخَذَهَاhe takes themهُزُوًا ؕ(in) ridiculeاُولٰٓىِٕكَThoseلَهُمْfor themعَذَابٌ(is) a punishmentمُّهِیْنٌؕhumiliating مِنْBefore themوَّرَآىِٕهِمْBefore themجَهَنَّمُ ۚ(is) Hellوَ لَاand notیُغْنِیْwill availعَنْهُمْthemمَّاwhatكَسَبُوْاthey had earnedشَیْـًٔاanythingوَّ لَاand notمَاwhatاتَّخَذُوْاthey had takenمِنْbesidesدُوْنِbesidesاللّٰهِAllahاَوْلِیَآءَ ۚ(as) protectorsوَ لَهُمْAnd for themعَذَابٌ(is) a punishmentعَظِیْمٌؕgreat هٰذَاThisهُدًی ۚ(is) guidanceوَ الَّذِیْنَAnd those whoكَفَرُوْاdisbelieveبِاٰیٰتِin (the) Versesرَبِّهِمْ(of) their Lordلَهُمْfor themعَذَابٌ(is) a punishmentمِّنْofرِّجْزٍfilthاَلِیْمٌ۠painful
Translation of Verse 1-11
In the name of Allah, Most Gracious, Most Merciful.

(45:1) Ha'. Mim.

(45:2) This Book is a revelation from the Most Mighty, the Most Wise.1

(45:3) Behold, for those who believe2 there are (myriad) Signs in the heavens and the earth

(45:4) and in your own creation; and in the animals which He spreads out over the earth too there are Signs for those endowed with sure faith;3

(45:5) and in the succession of night and day,4 and in the provision5 that Allah sends down from the sky wherewith He gives life to the earth after it had been lifeless,6 and in the change of the winds:7 (in all these) there are Signs for people who use reason.

(45:6) These are Allah's Signs that We rehearse to you in Truth. In what kind of discourse after Allah and His Signs will they, then, believe?8

(45:7) Woe to every guilty impostor

(45:8) who hears Allah's Signs being rehearsed to him, and yet persists in his pride, as though he had not heard it.9 Announce to him, then, the tidings of a grievous chastisement.

(45:9) Whenever he comes to know anything of Our Signs, he makes them an object of jest.10 For such there awaits a humiliating chastisement.

(45:10) Hell is behind them.11 Their worldly earnings shall not avail them, nor those whom they took as protectors instead of Allah.12 An awesome chastisement lies in store for them.

(45:11) This (Qur'an) is the true guidance. Those who deny the Signs of their Lord shall suffer the torment of a woeful scourge.


Commentary

1. This serves as a short prelude to the surah which alerts the addressees to the following two truths: (i) The Qur’an is not a product of the Prophet’s mind. Rather, it is being sent down to him by God. (ii) God Who has been revealing the Qur’an is Most Mighty and Most Wise. Since He is Most Mighty, one should not dare to defy Him. Moreover, God has perfect wisdom. This requires man to faithfully observe all His commands.

His wisdom rules out any lapse or mistake in His commands.

2. The manner in which the main theme is treated after this prelude makes it evident that the Makkan unbelievers’ objections to the Prophet's teachings underlie the main discourse. These unbelievers contended that they could not abandon their venerated gods only because of a single person’s call to do so. In response, they are told that the truth of Islam is endorsed by the signs scattered all over the universe. On reflection, they can note these signs even in their own selves and in the universe at large.

Itis beyond any shadow of doubt that the whole universe is the creation of the One True God, Who alone owns it, holds its reins and regulates it.

The unbelievers contended that their deities were partners in God’s Divinity. The Qur’an, on the contrary, emphatically tells them that there is no deity other than the One True God. The signs spread across the cosmos underscore the truth of monotheism and refute polytheism. As to the Qur’anic assertion that these signs are for believers signifies that though they are meant for everyone, they actually guide only believers to sound results. For those lost in negligence and error the existence of these signs is immaterial. For they live like animals, oblivious to all truth.

An insensitive person cannot, of course, feel or take note of anything.

3. As to those bent upon denying the truth or those who prefer to be mired in skepticism, they are beyond redemption. However, as for those who do not have such closed minds and who reflect on their own births, on their bodies, on the immense variety of species of animals scattered on earth, they will perceive the signs which will lead them to believe in God’s Oneness. (For further details, see also al-An‘am 6, nn. 25-27, Towards Understanding the Qur’an, vol. II, pp. 229-30; al-Nahl 16, nn. 6-8, vol. IV, pp. 313-14; al-Hajj 22, nn. 5-9, vol. VI, pp. 7-11; al-Mu’minun 23, nn. 12- 13, vol. VI, pp. 87-8; al-Furqan 25, n. 69, vol. VIL, p. 33; al-Shu‘ara’ 26, nn. 57-9, vol. VIL, pp. 77-8; al-Naml 27, nn. 80-1, vol. VIL, pp. 174-6; al-Rum 30, nn. 25-32 and 79, vol. VIIL, pp. 88-93 and 114; al-Sajdah 32, nn. 14-18, vol. VIL pp. 163-6; Ya Sin 36: 71-3; al-Zumar 39: 6 and al-Mu’min 40, nn. 97-8 and 110 above.)

4. The alternation of day and night stands out as one of God’s signs in the sense that this alternation happens regularly. It is a sign insofar as day is bright whereas night is dark. Moreover, it is also a sign insofar as the duration of day keeps gradually receding until it equals the duration of night. Then again day’s duration begins to increase and night’s duration gradually recedes until the duration of the two becomes equal.

The variations between night and day and the wisdom underlying these variations indicate that only One True God is the Creator, Master and Ruler of the sun, the earth and all beings on earth. God also controls the sun and the moon. All this indicates as well that His control over day and night is characterized by immense wisdom. For He has put in place unalterable laws which have made the earth a fitting habitat for numerous life forms. (For further details, see Yunus 10, n. 65, Towards Understanding the Qur’an, vol. IV, pp. 48-50; al-Naml 27, n. 104, vol. VIL pp. 187-8; al-Qasas 28, n. 92, vol. VIL, p. 243; Luqman 31: 29 and n. 50, vol. VIIL, p. 144; Ya Sin 36: 37 and n. 32, vol. IX, pp. 258-9.)

5. Sustenance, in this context, signifies rainfall, a Point clarified in the next verse.

6. For further elaboration, see al-Mu’minun 23, n. 17, Towards Understanding the Qur’an, vol. VI, p. 90; al-Furqan 25, nn. 62-5, vol. VII, pp. 30-1; al-Shu‘ara’ 26, n. 5, vol. VIL, p. 55; al-Naml 27, n. 73-4, vol. VIL, pp. 171-3; al-Rum 30, n. 35-73, vol. VIIL pp. 95-112 and Ya Sin 36, nn. 26-31, vol. IX, pp. 255-8.

7. The reference here is to the movement of the winds in different regions and on earth in different seasons which results in climatic changes.

God has provided air in such manner that it caters for the breathing of all creatures. The air around the earth also saves mankind from many calamities. Moreover, air is not restricted or uniform; it veers from hot to cold and from slow to gusty. At times it turns into storms. Sometimes it brings rain and at others, it drives away clouds. Moreover, the movement of the winds is not haphazard; this phenomenon is governed by a particular law which is characterized by order and purpose, indicating the perfect wisdom of the One Who devised this arrangement. The movement of winds is closely related with winter and summer which, change with the revolution of the earth around the sun. Moreover, it has its direct bearing on seasonal changes and the distribution of rainfall.

All these pieces of evidence clearly indicate that it was not the result of mere accident by some blind force of nature. Nor are there separate and independent regulators for the sun, the earth, winds, rainfall and the plant and animal kingdom. On the contrary, all of them have the same lord and master, the One True God Who is their Creator. Quite evidently, all these elaborate arrangements have been made for a definite purpose by the All-Wise God.

8. If the unbelievers refuse to profess faith even in the face of these weighty proofs of God’s existence and Oneness, nothing can direct them to accept faith. The Word of God is the final and ultimate source of guidance. All weighty arguments for persuading man to embrace faith are contained in it. One is free to reject them. However, this does not and cannot alter the ultimate reality.

9. There is a world of difference between he who studies God’s signs with an unprejudiced mind and seriously reflects over them and he who rejects them out of hand because of his deeply entrenched prejudice.

The former is not keen on clinging to unbelief. Rather, he is on a quest for truth and seeks to reach the point of total satisfaction. In such a case, some other signs may convince him of the Divine truth at a later date. In comparison, the latter is not moved by any sign. This because he has made up his mind not to believe. While the former is expected to embrace faith sooner or later, the latter group can never accept faith. These latter display the following three characteristics: (i) They are given to lies, hence truth does not appeal to them. (ii) They are given to wickedness. Therefore, they strongly resent those teachings that place moral restrictions upon them. (iii) They suffer from the delusion that they know everything, hence they do not need any guidance. Misled by these false notions, they do not pay any attention to God’s signs.

10. Not only do unbelievers mock a particular sign of God, but they are prone to dismissing all signs of God with contempt. For example, on coming to know some Qur’anic statement, they first seek to find some crookedness in it in order to reduce it to a butt of ridicule. They are also given to mocking the Prophet (peace be on him) and the Qur’an and never fail to play up what they consider to be the outlandish and ridiculous contents of the Qur’an.

11. Ward’ in Arabic applies to everything that is not visible, whether it is behind or in front of someone. Therefore, part of the verse may be translated thus: ‘Hell is behind them’. Taken in the former sense, the verse means that they are on their way to Hell, without realizing that they will soon land themselves in it. In its latter sense, it signifies that they disregard the Hereafter and are engrossed in mischief-making, without realizing that Hell is after them.

12. Wali is open to the following two meanings: (i) Such gods and goddesses, and living and dead leaders, about whom the polytheists believe have the power to rescue them so that they will not be punished by God, no matter how they conduct themselves. This because they believe that the intervention and intercession of their patrons will enable them to attain deliverance. (ii) This verse warns the unbelievers who unquestioningly obey and would do anything to please their tribal chiefs, leaders and rulers, even at the expense of displeasing God. They are warned that when their attitude lands them in Hell, their patrons will fail to come forward to save and defend them. (For further details, see al-Shira 42, n.6 above.) 13. Fora detailed account, see Banit Isra’il 17, n. 83, vol. V, p. 60; al-Rum 30, n. 69, Towards Understanding the Qur’an, vol. VIIL p. 111; Luqman 31, n.