Surah ash-Shura (Consultation ) 42 : 1
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Explanatory Note
The surah begins with five separate letters: "Ha. Mim. Ayn. Sin. Qaf." This is uniquely the only Surah of the Qur'an where there are two Ayat with disjointed letters.
The مقطعات حروف Huruf Muqatta’at
The مقطعات حروف Huruf Muqatta’at "disjointed letters" are combinations of between one and five Arabic letters appearing at the beginning of 29 out of the 114 Surahs of the Quran (approximately 33% of Surahs). The letters are written together like a word, but each letter is pronounced separately. Some of these are a complete Ayat in it of themselves whilst others are part of a longer Ayat (some qurra number the endings of Ayat differently). There is only one instance, Surah 42: Shura (Ha Mim, Ayn Sin Qaf), where the disjointed letters are part of two separate Ayaat.
Meaning of the Muqatta’at
A group of scholars refrained from interpreting Ayaat which contain Huruf Muqatta’at and it was not narrated that the Prophet explained them. It is preferable to say Allah knows better about what they mean. However, it was narrated that some of the scholars, even amongst the Sahabah, did interpret them and they differed in their interpretation.
Some of the scholars who tried to discover the wisdom behind these letters said; these letters mentioned at the beginning of Surahs point to the miraculous nature of the Qur’an, and implies that all mankind is unable to match it, even though it is composed of the letters that they use in their daily speech.
Ibn Kathir writes, "The individual letters in the beginning of some Surahs are among those things whose knowledge Allah has kept only for Himself. This was reported from Abu Bakr, Umar, Uthman, Ali and Ibn Mas’ud. It was said that these letters are the names of some of the Surahs. The wisdom behind mentioning these letters in the beginning of the Surahs, regardless of the exact meanings of these letters, is that they testify to the miracle of the Qur'an. Indeed, the servants are unable to produce something like the Qur'an, although it is comprised of the same letters with which they speak to each other."
One of the benefits of these letters is a rhetorical benefit; O you disbelievers, how come you cannot come up with a similar Qur'an to this one? Aren't these the same letters you use in your daily speech? So why can't you produce a similar Qur'an if it is not from Allah?
We do not know their true meaning and this humbles mankind - people who recite letters in their daily speech but they do not have full knowledge of the meanings of all words. In Surah al Fatihah, we asked Allah to 'guide us to the upright path'. These letters show that we cannot be guided by our own will and we need Allah's help. The letters show that we cannot know and understand everything, so we should put more hope and reliance upon Allah. Allah lets us know that if you really want to get guidance from this Book - you will have to ask Allah to give you understanding of this religion, you cannot know it of your own accord. So an arrogant attitude will prevent you from true knowledge, and submission to Allah will open the doors for true understanding.
Analysis and Figures
There are 29 Surahs that have the Huruf Muqatta’at. These are:
1. Surah 2: al-Baqarah - Alif Lam Mim الم
2. Surah 3: ale-Imran - Alif Lam Mim الم
3. Surah 7: al-A'raf - Alif Lam Mim Sad المص
4. Surah 10: Yunus - Alif Lam Ra الر
5. Surah 11: Hūd - Alif Lam Ra الر
6. Surah 12: Yusuf - Alif Lam Ra الر
7. Surah 13: ar-Ra'd - Alif Lam Mim Ra المر
8. Surah 14: Ibrahim - Alif Lam Ra الر
9. Surah 15: al-Hijr - Alif Lam Ra الر
10. Surah 19: Maryam - Kaf Ha Ya Ain Sad كهيعص
11. Surah 20: Ta Ha - Ta Ha طه
12. Surah 26: ash-Shuʿara - Ta Sin Mim طسم
13. Surah 27: an-Naml - Ta Sin طس
14. Surah 28: al-Qasas - Ta-Sin Mim طسم
15. Surah 29: al-Ankabut - Alif Lam Mim الم
16. Surah 30: ar-Rum - Alif Lam Mim الم
17. Surah 31: Luqman - Alif Lam Mim الم
18. Surah 32: as-Sajdah - Alif Lam Mim الم
19. Surah 36: Ya Sin - Ya Sin يس
20. Surah 38: Saad - Saad ص
21. Surah 40: Ghafir - Ha Mim حم
22. Surah 41: Fussilat - Ha Mim حم
23. Surah 42: ash-Shura - Ha Mim; Ain Sin Qaf حم عسق
24. Surah 43: Az-Zukhruf Ha Mim حم
25. Surah 44: ad-Dukhan - Ha Mim حم
26. Surah 45: al-Jathiya Ḥā Mīm حم
27. Surah 46: al-AHqaf - Ha Mim حم
28. Surah 50: Qaf - Qaf ق
29.Surah 68: Al-Qalam - Nun ن
Four Surahs are named after their Muqatta'at letters, Surah Ta-Ha (20), Ya-Sin (36), Sad (38) and Qaf (50).
14, 14 and 14
Of the 28 letters of the Arabic alphabet, exactly one half appear as Muqatta'at, either singly or in combinations of two, three, four or five letters. The most frequent are Alif Lam Mim and Ha Mim, occurring six times each.
The 14 letters that are used as Muqatta'at are; alif أ, ha هـ, Ha ح, ta ط, ya ي, kaf ك, lam ل, mim م, nun ن, sin س, ayn ع, saad ص, qaf ق, ra ر.
The 14 letters that are not used are; ba ب, ta ت, tha ث, jeem ج, kha خ, dal د, dhal ذ, zal ز, dzha ظ, dhad ض, ghayn غ, fa ف, sheen ش, waw و.
Interestingly, there is also a total combination of 14 patterns used;
1. Alif Lam Mim الم
2. Alif Lam Mim Sad المص
3. Alif Lam Ra الر
4. Alif Lam Mim Ra المر
5. Kaf Ha Ya Ain Sad كهيعص
6. Ta Ha طه
7. Ta Sin Mim طسم
8. Ta Sin طس
9. Ya Sin يس
10. Saad ص
11. Ha Mim حم
12. Ha Mim; Ain Sin Qaf حم عسق
13. Qaf ق
14. Nun ن
Combinations of 1, 2, 3, 4 and 5 letters.
a. Three Surahs begin with only one letter:
(i) Surah 38: Sad with Sad
(ii) Surah 50: Qaf with Qaf
(iii) Surah 68: Qalam with Nun
b. The combination of two letters occurs in 10 Surahs:
Three of them occur only once each:
(i) Surah 20: Ta Ha has Ta Ha
(ii) Surah 27: al Naml has Ta Seen
(iii) Surah 36: Ya Sin has Ya Seen
Ha Meem occurs in seven consecutive Surahs from Surah 40 to Surah 46:
(i) Surah 40: Ghafir
(ii) Surah 41: Fussilat
(iii) Surah 42: ash-Shura
(iv) Surah 43: az-Zukhruf
(v) Surah 44: ad-Dukhan
(vi) Surah 45: al-Jathiyah
(vii) Surah 46:al-Ahqaf
c. There are three combinations of three letters each occurring in 14 Surahs.
Alif Laam Meem occurs in six Surahs
(i) Surah Al Baqarah 2
(ii) Surah Ali ‘Imran 3
(iii) Surah Al ‘Ankabut 29
(iv) Surah Al Rum 30
(v) Surah Luqman 31
(vi) Surah Al Sajdah 32
Alif Laam Ra occurs in six consecutive Surahs: Surah 10 to Surah 15:
(i) Surah Yunus 10
(ii) Surah Hud 11
(iii) Surah Yusuf 12
(iv) Surah Al Rad 13
(v) Surah Ibrahim 14
(vi) Surah Al Hijr 15
Ta Seen Meem occurs in two Surahs:
(i) Surah Al-Shura 26
(ii) Surah Al-Qasas 28
d. Combination of four letters occurs twice:
(i) Surah Aaraf 7: Alif Laam Meem Sad
(ii) Surah Ar-Ra`d 13: Alif Laam Meem Ra
e. Combination of five letters occurs twice:
(i) Surah Maryam 19 begins with Kaf Ha Ya Ayn Sad
(ii) Surah Al-Shura 42 begins with Ha Meem Ayn Seen Qaf
Some reflections on the Disjointed Letters - حروف مقطعات Huruf Muqatta’at
The human body is composed of various fundamental elements that are found in nature. Clay and dust are composed of the same fundamental elements. Yet it would be absurd to say that a human being is exactly the same as the dust. We can all have access to the elements that are found in the human body, and add a few gallons of water, which is the constitution of the human body. We know the elements in the human body and yet we are at a loss when asked the secret of life.
Similarly the Qur’an addresses those people who reject its Divine authority. It tells them that this Qur’an, is in your own language, and over which the Arabs took pride. It is composed of the same letters that the Arabs used to express themselves most eloquently. The Arabs were very proud of their language and Arabic was at its peak when the Qur’an was revealed. With the letters Alif Lam Mim, Ya Sin, Ha-Mim, etc., (in English we would say A, B, C, D) the Qur’an challenges mankind to produce a Surah similar to the Qur’an, in beauty, elegance, accuracy and truth, if they doubt its authenticity.
Initially, the Qur’an challenges all the men and jinn to produce a recital like the Qur’an and adds that they would not be able to do it even if they backed each other. This challenge is mentioned in Surah Isra (17:88) and in Surah Tur (52:34). Later the Qur’an repeats the challenge in Surah Hud (11:13) by saying produce ten Surahs like it and later in Surah Yunus (10:38) produce one surah like it and finally the easiest challenge is given in Surah Al-Baqarah (2:23).
"And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto; and call your witnesses or helpers (if there are any) besides Allah if your doubts are true. But if ye cannot – and of a surety ye cannot – then fear the fire whose fuel is men and stones – which is prepared for those who reject faith." (2:23-24).
The Arabs are noted for their rhetoric ability, eloquence and meaningful expression. Just as the constituents of the human body are known to us and can be obtained by us, the letters comprising the Qur’an, such as Alif Lam Mim are known to us, and used frequently to formulate words. Life cannot be created by us, even if we possess knowledge of the constituents of the human body. Similarly we cannot capture the same eloquence and beauty of expression, accuracy and truth that we find in the Qur’an, despite knowing the letters that constitute the Qu’ran. The Qur’an thus proves its Divine origin.
3. Surah Overview
Although it could not be known from any authentic traditions, yet one feels after a study of its subject matter that this Surah might have been sent down consecutively after Surah 41: Fussilat (Presented In Detail), for it seems to be, in a way, a supplement to it. This will become clear to every person who first studies Surah 41: Fussilat carefully and then goes through this Surah. He will see that, in that Surah the Quraysh chiefs had been taken to tack for their deaf and blind opposition so that anyone in Makkah and in its out-skirts, who had any sense of morality and nobility left in him, should know how unreasonably the chiefs of the people were opposing Muhammad, and as against them, how serious he was in everything he said, how rational was his standpoint and how noble his character and conduct. Immediately after that warning this Surah was sent down, which did full justice to teaching and instruction, and made the truth of the Prophet’s message plain in such an impressive way that anyone who had any element of the love of the truth in him and who had not been blinded by the errors of ignorance, could not help being influenced by it.
10. Wiki Forum
11. Tafsir Zone
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Sayyid Qutb Overview Prologue Like all the surahs revealed in Makkah, this surah deals with the issue of faith, but it especially focuses on the question of revelation and the Divine message. It can truly be said that this question provides the central theme of the surah and that all points discussed in it serve this purpose. Yet the surah also expands on the truth of God's oneness, presenting it from different angles. It also speaks of the truth of resurrection and the need to believe in it. The life to come is mentioned in several places with different images of it presented. The surah also outlines some of the believers' qualities and the good manners characterising their behaviour. It also mentions man's provisions and how they are given in plenty or in scant measure. Furthermore, it speaks about man and his two states when he enjoys happiness or suffers hardship. Nevertheless, the question of revelation and the Divine message provides the basic truth the surah expounds upon, giving it its general ambiance. It is as if all the points and ideas discussed in the surah are meant to emphasise this truth and drive it home. The line the surah takes in presenting this truth and its associated topics requires further discussion. It is presented in different ways, each separated from the other with a few verses that speak about God's oneness through showing that the Creator, or the Provider, or who controls hearts, or determines all creatures' fates is the One God. As the surah tackles its main theme of revelation and message, it emphasises that the source of all revelation is one, as also are the message, the faith, the code of living and the line to be followed. Similarly, the leadership of humanity under the banner of faith is one. Thus the theme of oneness, with all its meanings and connotations, is brought into sharp relief throughout the surah, whatever topic it may be discussing. We will now briefly refer to some such examples: The surah begins with five separate letters: "Ha. Mim. (Ayn. Sin. Qaf" These are immediately followed by the statement: "Thus has God, the Almighty, the Wise, sent revelation to you, Prophet, and to those who preceded you." (Verse 3) It, thus, begins by stating that all revelations, throughout all generations, come from the same source. Further attributes of God are added in the next verse: "His is all that is in the heavens and the earth. He is the Most High, the Supreme One." (Verse 4) These attributes highlight the fact that the heavens and the earth belong to one owner, and that He is the Supreme One. The surah then takes another line, describing how the universe stands with regard to the question of belief in the One Owner, and to the deviation leading some people to associate partners with Him: "The heavens are well-nigh rent asunder from above as the angels extol their Lord's limitless glory and praise, and beg forgiveness for all who are on earth. Surely God is Much-Forgiving, Ever Merciful. As for those who take for their protectors beings other than Him, God watches them, and you are not responsible for them." (Verses 5-6) We thus see the whole universe preoccupied with the question of faith and unbelief to the extent that the heavens are about to be rent asunder because of the deviation by some earth dwellers. For their part, the angels pray for the forgiveness of all those on earth specifically because of the grave offence perpetrated by some of them. The surah then returns to its main theme: "So We have revealed to you a discourse in the Arabic tongue in order that you may warn the Mother City and all who dwell around it; that you may forewarn them of the Day of the Gathering, of which there is no doubt, when some shall be in paradise and some in the blazing fire." (Verse 7) It moves on with the two groups and their different abodes to state that God could have made them all one community. However, His will has decreed on the basis of His knowledge and wisdom that some are admitted to His grace, "whereas the wrongdoers will have no one to protect them and no one to support them." (Verse 8) It further states that God is the Protector of all, and that "He is the One who gives life to the dead; and He has power over all things." (Verse 9) Again the surah returns to the central theme of the truth of revelation and message, stating that judgement on all matters that are subject to dispute between people belongs to God who has revealed the Qur'an to which people must refer in all situations: "Whatever the subject of your disputes, the final word belongs to God. Such is God, my Lord. In Him have I placed my trust, and to Him do I always turn." (Verse 10) It then proceeds from God's Lordship to His being the One Creator who alone administers everything in the universe, determines provisions and knows all: "He is the Originator of the heavens and the earth. He made mates for you from among yourselves, just as He made mates for animals, so that you will multiply. Nothing bears even the slightest comparability to Him. He alone hears all and sees all. His are the keys of the heavens and the earth. He gives abundant sustenance, or gives it in scant measure to whomever He wills. He has full knowledge of everything." (Verses 11-12) Having made these points, the surah immediately returns to its central theme: "In matters of faith, He has ordained for you the same as He had enjoined on Noah — that which We have revealed to you [Muhammad] — and as We enjoined on Abraham, Moses and Jesus: Steadfastly uphold the faith and do not divide into factions.' Hard for the idolaters is that which you call on them to accept. God draws to Himself whoever He pleases and guides to Himself everyone who turns to Him. They became divided, out of selfish rivalry, only after the knowledge had reached them. Had it not been for a decree that had already been issued by your Lord, until a term set [by Him], all would have been decided between them. As it is, those after them, who inherited the Divine book, are in grave, disquieting doubt about it. Therefore, call people to that faith, and follow the straight path as you have been commanded. Do not follow their likes and dislikes, but say: 7 believe in whatever revelation God has bestowed from on high..." (Verses 13-15) The surah follows this pattern in presenting the truth of revelation and message, maintaining this ambiance while turning to address other issues of faith which, in turn, endorse that truth. This pattern is abundantly clear in the first part of the surah, up to and including verse 24, in which the theme of revelation and message is encountered time after time. The second part, taking up the rest of the surah, begins with a discussion of God's signs that are seen in the way He gives some people abundant provision while others receive small measure, how He sends rainfall, the creation of the heavens and the earth with all creatures therein, and ships that traverse the sea. It then moves on to outline the basic quality that distinguishes believers and their community. This is followed by an image of the Day of Judgement showing the wrongdoers as they face their punishment: "you will see them exclaiming, Is there any way of return?' You shall see them brought before the fire, disgraced and humiliated, looking with a furtive glance." (Verses 44-45) By contrast, the believers will be in a dignified position, stating the fate that the wrongdoers face: "The believers will then say: 'The true losers are the ones who have forfeited themselves and their kindred on this Day of Resurrection.' Indeed the wrongdoers will fall into long-lasting suffering." (Verse 45) Against this backdrop, the surah calls on people to spare themselves such an end before it is too late: "Respond to your Lord before there comes, by God's will, a day that cannot be put off. There shall be no refuge for you on that day, nor shall you be able to deny your sins." (Verse 47) Then the surah reverts to its central theme, the truth of revelation and message, highlighting one of its many aspects: "If they turn away, We have not sent you to be their keeper. Your only duty is to deliver the message [entrusted to you]." (Verse 48) The surah continues to refer to its central theme, directly and indirectly, up to its end and moves after each reference to address other ideas relating to it. Its conclusion provides the following statement regarding revelation and message: "Thus have We revealed a spirit to you [Muhammad] by Our command. You knew neither revelation nor faith, but We made it a light, guiding with it whoever We will of Our servants. You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth. Most certainly, to God all things shall in the end return." (Verses 52-53) One of the clear objectives of the surah emerges from the way it tackles its central theme and how it proceeds, time after time, to refer to related issues. This objective is nothing less than to appoint a new leadership for the advocates of Divine faith. This new leadership is in fact this final message, the messenger delivering it and the Muslim community that follows the straight course defined by God. The first reference to this objective is made at the outset: "Thus has God, the Almighty, the Wise, sent revelation to you, Prophet, and to those who preceded you." (Verse 3) It thus makes it clear that it is God who reveals all messages to all messengers. This final message is a clear progression of something that has long been established. The second reference follows shortly after that to establish the centre of the new leadership to which reference will be later made: "So We have revealed to you a discourse in the Arabic tongue in order that you may warn the Mother City and all who dwell around it." (Verse 7) The third reference states the unity of the message whereas the first reference identified the unity of its source: "In matters of faith, He has ordained for you the same as He had enjoined on Noah — that which We have revealed to you (Muhammad] — and as We enjoined on Abraham, Moses and Jesus: Steadfastly uphold the faith and do not divide into factions." (Verse 13) In this third reference, the surah clearly states that division occurred because people disobeyed God's injunction. This did not come about as a result of any ignorance on the part of the followers of those noble messengers; they had the knowledge to spare them such division. It simply occurred as a result of injustice and envy: "They became divided, out of selfish rivalry, only after the knowledge had reached them." (Verse 14) The surah then moves on to describe the conditions of those who came after the generations that differed: "As it is, those after them, who inherited the Divine book, are in grave, disquieting doubt about it." (Verse 14) At this point it becomes abundantly clear that humanity had sunk into a state of confusion and doubt. It no longer had a wise leadership following a well-defined code. The Divine message that assumes the leadership of humanity suffered from the division that took place between its followers, while succeeding generations viewed it with profound suspicion, thereby precluding the emergence of wise leadership. The surah therefore declares that this final message and the messenger delivering it are to assume the role of leadership: "Therefore, call people to that faith, and follow the straight path as you have been commanded. Do not follow their likes and dislikes, but say: 'I believe in whatever revelation God has bestowed from on high. I am commanded to ensure justice between you. God is our Lord and your Lord." (Verse 15) Thus the detailed description of the Muslim community, which occurs in the second part of the surah, comes as a natural progression, because it is this community that will assume the leadership of humanity. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
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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