Surah Fussilat (Explained in Detail) 41 : 6
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(41:6:1) qul Say |
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(41:6:2) |
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(41:6:3) |
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(41:6:4) basharun a man |
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(41:6:5) mith'lukum like you |
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(41:6:6) yūḥā it is revealed |
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(41:6:7) ilayya to me |
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(41:6:8) |
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(41:6:9) ilāhukum your god |
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(41:6:10) ilāhun (is) God |
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(41:6:11) wāḥidun One |
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(41:6:12) fa-is'taqīmū so take a Straight Path |
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(41:6:13) ilayhi to Him |
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(41:6:14) wa-is'taghfirūhu and ask His forgiveness |
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(41:6:15) |
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(41:6:16) lil'mush'rikīna to the polytheists |
Exaplanatory Note
This is just one example of what the first advocate of the message of Islam had to face. Yet, still he continued to call on people to accept his message, allowing no element of despair to creep into or disrupt his work. He never hastened the fulfilment of God's promise to him or the infliction of punishment on those who denied him. He acted instead upon instruction, declaring to people that putting the warnings into action was not up to him. He was no more than a human being receiving revelations and delivering a message. His task was to call on people to believe in God's oneness and to adhere to His message. He was also mandated to warn the idolaters. Once he had done this, matters were left to God while he himself had no say in what was bound to happen: "Say: I am but a human being like yourselves. It has been revealed to me that your God is the One and only God. Therefore, take the straight path to Him and seek His forgiveness. Woe to those who associate partners with Him."
What perseverance! What endurance and what dedication! Only a person who has experienced at first hand something of this condition can appreciate the power and resilience required to persevere against such odds. Yet this perseverance is coupled with the realization that one has no say in what turn developments take. Yet the Prophet faced such unrelenting opposition, arrogance and carelessness, without ever requesting a miracle to silence his opponents.
3. Surah Overview
According to authentic hadith, it was sent down after the affirmation of the Faith by Hamza, the uncle of the Prophet and before the affirmation of the Faith by Umar. Muhammad bin Ishaq, the earliest biographer of the Prophet, has related on the authority of Muhammad bin Ka’b al-Qurzi (a famous Companion), that one day some of the Quraysh chiefs were sitting in their assembly in the Masjid al-Haram, while in another corner of the Mosque there was the Prophet sitting by himself. This was the time when Hamza had already embraced Islam and the people of the Quraysh 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 Quraysh chiefs: “Gentlemen, if you like I would go and speak to Muhammad 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 sat by the Prophet. When the Prophet turned to him, he said: “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 Prophet said: “Abul Walid, say what you want to say and I shall listen to you.” He said, “Nephew, if by what you are doing, 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.” ‘Utbah went on speaking in this strain and the Prophet went on listening to him quietly. Then he said, “Have you said, O Abul Walid, what you had to say?” He replied that he had. The Prophet said: “Well, now listen to me.” Then pronouncing Bismillah ir Rahman-ir-Rahim he began to recite this very Surah, and Utbah kept on listening to it, putting his hands behind his back and leaning on them as he listened. Coming to the verse of prostration (v. 37) the Prophet prostrated himself; then raising his head, said, “This was my reply, O Abul Walid, now you may act as you please.” Then Utbah arose and walked back towards the chiefs, the people saw him from afar, and said: “By God! Utbah’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 Quraysh, 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 hand against your brother, and the others will deal with him. But if he overcame Arabia, his sovereignty would be your sovereignty and his honour your honour.” 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).
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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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