Surah Ibrahim (Abraham ) 14 : 18
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
Click word/image to view Qur'an Dictionary | ||
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Word | Arabic word | |
(14:18:1) mathalu (The) example |
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(14:18:2) alladhīna (of) those who |
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(14:18:3) kafarū disbelieve |
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(14:18:4) birabbihim in their Lord |
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(14:18:5) aʿmāluhum their deeds |
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(14:18:6) karamādin (are) like ashes |
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(14:18:7) ish'taddat blows furiously |
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(14:18:8) |
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(14:18:9) l-rīḥu the wind |
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(14:18:10) |
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(14:18:11) yawmin a day |
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(14:18:12) ʿāṣifin stormy |
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(14:18:13) |
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(14:18:14) yaqdirūna control (they have) |
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(14:18:15) |
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(14:18:16) kasabū they have earned |
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(14:18:17) |
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(14:18:18) shayin anything |
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(14:18:19) |
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(14:18:20) |
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(14:18:21) l-ḍalālu (is) the straying |
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(14:18:22) l-baʿīdu far |
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Explanatory Note
The image of ashes being blown about on a stormy day adds action to the concept that the unbelievers’ works will come to nothing. People cannot hold on to any part of their actions, or make use of them. This image gives a far more profound effect than any expression of the same meaning of total loss in intellectual terms.
This scene expresses a basic truth about what the unbelievers do. Actions that have no basis in faith, and are not controlled by that bond relating every action to its motive, and relating that motive to God remain loose, lacking a solid entity. They are like ashes or flying particles. It is not the action itself that carries paramount value, but rather the motivation behind it. Action is a mechanical movement, but its motive is what differentiates man from machine. Just like the ashes blown far away by fierce winds, so too have they gone far astray.
3. Surah Overview
It appears from the tone of this Surah that it belongs to a group of Surahs which were revealed during the last stages of the Makkan period. For instance ayah 13: “And those who disbelieved said to their messengers, “We will surely drive you out of our land, or you must return to our religion.” So their Lord inspired to them, “We will surely destroy the wrongdoers.” clearly indicates that the persecution of the Muslims was most intense at the time of the revelation of this Surah and that the people of Makkah were bent on expelling the Muslims, just like the disbelievers of the former Prophets.
10. Wiki Forum
11. Tafsir Zone
Overview (Verses 18 - 20) So Easy for God The fitting comment on the destiny of tyrants and the misery they are made to suffer is part of a scene painting the situation of the unbelievers, with its assertion of God’s power, a power which can easily do away with them all and replace them with a new creation. This picture follows the last confrontation that takes place in this life. The curtains are drawn here before they open again to show what happens to both sides in the life to come. “The works of those who disbelieve in their Lord are like ashes which the wind blows about fiercely on a stormy day. They cannot achieve any benefit from all that they might have earned. This [disbelief] is indeed going very far astray.” (Verse 18) The image of ashes being blown about on a stormy day adds action to the concept that the unbelievers’ works will come to nothing. People cannot hold on to any part of their actions, or make use of them. This image gives a far more profound effect than any expression of the same meaning of total loss in intellectual terms. This scene expresses a basic truth about what the unbelievers do. Actions that have no basis in faith, and are not controlled by that bond relating every action to its motive, and relating that motive to God remain loose, lacking a solid entity. They are like ashes or flying particles. It is not the action itself that carries paramount value, but rather the motivation behind it. Action is a mechanical movement, but its motive is what differentiates man from machine. The comment which follows is also very apt: “This [disbelief] is indeed going very far astray.” (Verse 18) Just like the ashes blown far away by fierce winds, so too have they gone far astray. The following verses then speak of the fate of the unbelievers of olden times in order to demonstrate the fate of the unbelieving Arabs of the Quraysh. These verses threaten them with God’s ability to replace them with a new creation: “Do you not see that God has created the heavens and the earth in accordance with the truth. If He so wills, He can do away with you and bring into being a new creation. This is no difficult thing for God.” (Verses 19-20) This switch from a discussion about faith and disbelief, and the dispute between God’s messengers and the unbelievers in un-Islamic societies, to a picture of the heavens and the earth is very natural in the Qur’ān. It is also natural in human feelings and perceptions. This is a further indication of the divine source of the Qur’ān. There is a secret but intelligible discourse between man and the universe. Human nature responds instinctively to this secret communication once it tunes in to it and receives its signals. Those who do not pick up on these signals and indicators must examine their receptive faculties. For these must be faulty. Eyes may turn blind, and ears may become deaf, and a person may be dumb. Those who cannot receive the signals of the universe have defective faculties. Hence they are unsuited to positions of leadership. This includes all those who accept a materialistic philosophy which produces what is falsely called ‘scientific doctrines’. Science cannot function with faulty faculties and a defective means of contact with the universe. Such people are described in the Qur’ān as blind. It is not possible for human life to prosper under a system, doctrine or philosophy promoted by someone who is blind. The fact that the heavens and the earth have been created with the truth gives the impression of limitless ability and solid stability. The truth is solid and stable even in the sound the word ‘truth’ makes. This contrasts completely with the ashes blown about fiercely on a stormy day, dispersed far and wide, as it contrasts with people going far astray. In light of the fate suffered by despots who stubbornly took the wrong side in the battle between truth and falsehood, a strong warning is issued: “If He so wills, He can do away with you and bring into being a new creation.” (Verse 19) He who is able to create the heavens and the earth can easily replace the human race with a different one, or bring about a new community of humans in place of the present one. Again the connotations of taking a community away to replace it with another fits properly with the image of ashes blown far away. “This is no difficult thing for God.” (Verse 20) The creation of the heavens and the earth testify that it is indeed easy for God. The fate of earlier unbelieving communities also testifies to it, and so do the ashes scattered hither and thither. It is indeed a remarkable feature of the Qur’ānic style that imagery and connotations slot together in perfect harmony. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 18 - 20) So Easy for God The fitting comment on the destiny of tyrants and the misery they are made to suffer is part of a scene painting the situation of the unbelievers, with its assertion of God’s power, a power which can easily do away with them all and replace them with a new creation. This picture follows the last confrontation that takes place in this life. The curtains are drawn here before they open again to show what happens to both sides in the life to come. “The works of those who disbelieve in their Lord are like ashes which the wind blows about fiercely on a stormy day. They cannot achieve any benefit from all that they might have earned. This [disbelief] is indeed going very far astray.” (Verse 18) The image of ashes being blown about on a stormy day adds action to the concept that the unbelievers’ works will come to nothing. People cannot hold on to any part of their actions, or make use of them. This image gives a far more profound effect than any expression of the same meaning of total loss in intellectual terms. This scene expresses a basic truth about what the unbelievers do. Actions that have no basis in faith, and are not controlled by that bond relating every action to its motive, and relating that motive to God remain loose, lacking a solid entity. They are like ashes or flying particles. It is not the action itself that carries paramount value, but rather the motivation behind it. Action is a mechanical movement, but its motive is what differentiates man from machine. The comment which follows is also very apt: “This [disbelief] is indeed going very far astray.” (Verse 18) Just like the ashes blown far away by fierce winds, so too have they gone far astray. The following verses then speak of the fate of the unbelievers of olden times in order to demonstrate the fate of the unbelieving Arabs of the Quraysh. These verses threaten them with God’s ability to replace them with a new creation: “Do you not see that God has created the heavens and the earth in accordance with the truth. If He so wills, He can do away with you and bring into being a new creation. This is no difficult thing for God.” (Verses 19-20) This switch from a discussion about faith and disbelief, and the dispute between God’s messengers and the unbelievers in un-Islamic societies, to a picture of the heavens and the earth is very natural in the Qur’ān. It is also natural in human feelings and perceptions. This is a further indication of the divine source of the Qur’ān. There is a secret but intelligible discourse between man and the universe. Human nature responds instinctively to this secret communication once it tunes in to it and receives its signals. Those who do not pick up on these signals and indicators must examine their receptive faculties. For these must be faulty. Eyes may turn blind, and ears may become deaf, and a person may be dumb. Those who cannot receive the signals of the universe have defective faculties. Hence they are unsuited to positions of leadership. This includes all those who accept a materialistic philosophy which produces what is falsely called ‘scientific doctrines’. Science cannot function with faulty faculties and a defective means of contact with the universe. Such people are described in the Qur’ān as blind. It is not possible for human life to prosper under a system, doctrine or philosophy promoted by someone who is blind. The fact that the heavens and the earth have been created with the truth gives the impression of limitless ability and solid stability. The truth is solid and stable even in the sound the word ‘truth’ makes. This contrasts completely with the ashes blown about fiercely on a stormy day, dispersed far and wide, as it contrasts with people going far astray. In light of the fate suffered by despots who stubbornly took the wrong side in the battle between truth and falsehood, a strong warning is issued: “If He so wills, He can do away with you and bring into being a new creation.” (Verse 19) He who is able to create the heavens and the earth can easily replace the human race with a different one, or bring about a new community of humans in place of the present one. Again the connotations of taking a community away to replace it with another fits properly with the image of ashes blown far away. “This is no difficult thing for God.” (Verse 20) The creation of the heavens and the earth testify that it is indeed easy for God. The fate of earlier unbelieving communities also testifies to it, and so do the ashes scattered hither and thither. It is indeed a remarkable feature of the Qur’ānic style that imagery and connotations slot together in perfect harmony. |