Overview - Surah 39: az-Zumar (The Groups)
The Surah talks about the true religion. It is to serve Allah sincerely and to avoid Shirk. Tawhid brings the blessings of Allah, while Shirk has terrible consequences. The Believers are told not to despair and lose heart. If it is difficult for them to practice their religion in one place, they can migrate from that land. The unbelievers are told that they can do whatever they wish, but they cannot turn the Believers away from the path of faith.
Sections:
- To Allah belongs the pure and sincere religion. The principle of Tawhid and its benefits. The evil of Shirk and its consequences.
- The reward of those who are steadfast in their faith.
- The perfect guidance of the Qur'an. It is straight without any crookedness.
- Allah is sufficient for the Prophet. The rejecters will be abased.
- The futility of Shirk and its evil consequences.
- Allah's mercy is available for all.
- You ignorant people, do you invite me to worship someone other than Allah? The Judgment of Allah.
- The reward of Believers and the punishment of the unbelievers.
The Surah takes its name from the mention of 'az-Zumar' in (39:71) and (39:73). These are the only mention of the words zumar in the whole Qur'an.
There are 88 Ayat in this Surah.
Overview
| Total Ayat | 75 |
| Total Words * | 1172 |
| Root Words * | 253 |
| Unique Root Words * | 4 |
| Makki / Madani | Makki |
| Chronological Order* | 59th (according to Ibn Abbas) |
| Year of Revelation* | 9th year of Prophethood |
| Events during/before this Surah*
Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
Adversity (not burdened with another’s burden) , Adversity (patience during) , God (knows that beyond comprehension) , Angels, Astronomy (celestial mechanics) (solar and lunar orbits), Botany, Cattle, Death, Disbelievers, Disbelievers (God’s promise to) , Earth, Earth (condition of at the time of resurrection) , Earth (creation and recreation of) , Earth (rotation of) , Hell, Humankind (creation of) , Hydrology, Judgement (Day) , Knowledge, Knowledge (obligation upon man to obtain and impart) , Prayer (prostration) , Prayer (standing) , Pregnancy, Prophet (people who are false prophets are wicked) , Qur’an, Qur’an (revealed in Arabic) , Religion, Resurrection (Day) , Resurrection (of soul) , Revelation, Sin, Weather (rain)
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Theme 1: Tawhid al-Khalis [Pure Monotheism]
- With Truth بِالْحَقِّ - In the beginning, it is mentioned that the Qur'an was revealed with Truth and the last Ayat it will be said that people will have been judged with Truth
- إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّـهَ مُخْلِصًا لَّهُ الدِّينَ "Indeed, We have sent down to you the Book, [O Muhammad], in truth. So worship Allah, [being] sincere to Him in religion." (39:2)
وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ "...And it will be judged between them in truth, and it will be said, "[All] praise to Allah, Lord of the worlds." (39:75)
Manuscripts / Inscriptions
17th Century
17th Century
1917 CE
1917 CE
7th/8th Century H (13th/14th CE)
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
- In the end of Surat Sad, Allah says: "It is but a reminder to the worlds." (37:87). In the beginning of Surat Az-Zumar He says: "The revelation of the Qur'an is from Allah, the Exalted in Might, the Wise." (39:1). It is as if it is being said: 'this reminder is a revelation', such is the connection that if the 'Basmallah' in Surat Az-Zumar was removed, the ending of Sad with seemlessly connect to the beginning of Az-Zumar. (Ref: Asraar Tarteeb al Qur'aan, Al Suyuti 16/1).
- Aishah [ra] reports قَالَ قَالَتْ عَائِشَةُ كَانَ النَّبِيُّ صلى الله عليه وسلم لاَ يَنَامُ عَلَى فِرَاشِهِ حَتَّى يَقْرَأَ بَنِي إِسْرَائِيلَ وَالزُّمَرَ . قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ . "The Prophet (ﷺ) would not sleep until he recited Surat Bani Isra'il and Az-Zumar." [Tirmidhee no. 2920]
- The people of Hell will be under layers ontop of layers of Hell (39:16), whilst the people of Paradise will be in lofty mansions built one storey ontop of another (39:20).
- Zumar - This word only occurs in this Surah. It appears twice - (39:71) and (39:73).
- Ya Ibad -'O My Servants....' (39:10) (39:53) - Expression of sympathy with the creation.
Total Word Count per Ayat (shows how many words per Ayat) = 4* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | أ ل ه | 61 | 2851 |
| 2. | ٱلَّذِى | 31 | 1464 |
| 3. | ق و ل | 29 | 1722 |
| 4. | ر ب ب | 18 | 980 |
| 5. | ك و ن | 18 | 1390 |
| 6. | ع ب د | 16 | 275 |
| 7. | إِلَىٰ | 15 | 742 |
| 8. | أ ر ض | 12 | 461 |
| 9. | ع ل م | 12 | 854 |
| 10. | ق و م | 12 | 660 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| أ ل ه | 61 | 2851 |
| ٱلَّذِى | 31 | 1464 |
| ق و ل | 29 | 1722 |
| ر ب ب | 18 | 980 |
| ك و ن | 18 | 1390 |
| ع ب د | 16 | 275 |
| إِلَىٰ | 15 | 742 |
| أ ر ض | 12 | 461 |
| ع ل م | 12 | 854 |
| ق و م | 12 | 660 |
In Ayat 10 (…and the earth of God is spacious…) there is abundant evidence that this Surah was sent down before the migration to Abyssinia. Some hadith provide the explanation that this verse was sent down in respect of Ja’far bin Abi Talib and his companions when they made up their mind to emigrate to Abyssinia.
قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا فِي هَـٰذِهِ الدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ اللَّـهِ وَاسِعَةٌ ۗ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ "Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account." (39:10)
In Surah al-Ankabut (29) - there is a similar Ayat, يَا عِبَادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ "O My servants who have believed, indeed My earth is spacious, so worship only Me." (29:56)
The entire Surah is a most eloquent and effective address which was given some time before the emigration to Abyssinia, in an environment filled with tyranny and persecution, ill-will and antagonism, at Makkah. It is a sermon whose addresses mainly are the unbelieving Quraysh, although here and there the believers also have been addressed. In it the real aim of the invitation of Muhammad is this: Man should adopt God’s servitude sincerely, and should not pollute his worship with the service of any other. Presenting this cardinal principle in different ways over and over again, the truth of Monotheism (Tawhid) and the excellent results of accepting it, and the falsehood of polytheism (shirk) and the evil consequences of following it, have been explained in a most forceful way, and the people exhorted to give up their wrong way of life and return to the mercy of their Lord. In this very connection, the believers have been instructed, as if to say: “If a place has become narrow for the worship and service of God, His earth is vast: you may emigrate to some other place in order to save your faith: God will reward you for your patience.” On the other hand, the Prophet has been encouraged, so as to say: “Tell the disbelievers plainly that they may do whatever they like, but their persecutions and tyrannies will never deter you from the way of Islam; that they may go on doing their utmost to obstruct your way, but you will continue to perform your mission in spite of the adverse conditions and circumstances.”
- The mushrikin try to justify their worship of saints saying: "It brings us closer to Allah."
- On the Day of Judgement no one shall bear the burden of others.
- Believers who cannot practice their faith should migrate to other place where they can.
- The real losers are those who lose their souls and families on the Day of Judgement.
- No one can rescue the one against whom the sentence of punishment has been decreed.
- Al-Qur'an is consistent yet it repeats the teachings in different ways.
- Allah has cited every kind of example in Al-Qur'an so that people may learn a lesson.
- Who can be more wicked than the one who invents a lie against Allah.
- Those who have transgressed against their souls should not despair of Allah's mercy, they should repent while they can.
- On the Day of Judgement everyone's Book of Deeds shall be laid open and justice shall be done with all fairness.
Tafsir Zone
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Overview (Verses 1 - 3) Maintaining Sincerity in Faith The sūrah begins with a clear, emphatic statement: “This book is bestowed from on high by God, the Almighty, the Wise.” (Verse 1) As He is Almighty, He is able to bestow it from on high, and as He is wise, He knows the purpose of bestowing it, ensuring that it is all done in accordance with wise and elaborate planning. The sūrah, however, does not dwell on this fact. It is only a prelude to its main theme, which this book has been revealed to establish, namely, God’s oneness, addressing all worship to Him alone, ensuring sincerity in faith, eliminating all traces of any alleged partnership with God and establishing direct contact with Him without any intermediary or need for intercession. “It is We who have bestowed on you this revelation from on high, stating the truth.” (Verse 2) The essence of the truth with which the book has been revealed is the absolute oneness of God, which forms the foundation of all existence. In verse 5 the sūrah states: “He has created the heavens and the earth in accordance with the truth.” It is all the same truth that makes up the foundation of the universe and provides the purpose for revealing the Qur’ān. It is a single, consistent truth confirmed by the unity of the system that controls the heavens and the earth, and expressed in human language through this hook. It is the truth that puts the seal on everything made by the only Creator. “Therefore, worship God alone, sincere in your faith in Him.” (Verse 2) The address here is to the Prophet, the recipient of the book as it is bestowed from on high. It embodies the constitution which he advocates, calling on all mankind to adopt it: to worship God alone, sincere in our devotion, and to conduct human life, in all spheres, on this basis. These are not mere statements. It is a complete system, starting with a firm belief that is translated into an all-embracing way of life for both the individual and the community. A believer in God’s oneness submits only to God, bowing his head to none other, and asking nothing from others. For him only God is powerful and holds sway. Indeed, all other creatures are weak, unable to do him, or themselves, either harm or good. It is God alone who gives, bestows favours or withholds them. What is the use, then, of turning to anyone other than God for help when all are weak and God alone holds all power? A true believer recognizes the unity of the system that conducts all affairs in the universe, realizes that the code of living God has chosen for mankind is part of that system, specially moulded to achieve harmony between human life and the universe. Hence, a believer does not choose any system or legal code other than that which God has laid down. A believer in God’s oneness also feels that there is a bond between him and all that God has created in this universe, and that all creatures are friendly towards him. He feels that all around him have been put in place by God’s hand. Hence, he warms to everything that comes his way of God’s creation. He does not hurt, destroy or waste anyone or anything, or use it in any way other than what God has sanctioned. Similarly, the effects of believing in God’s oneness are apparent in believers’ concepts and feelings just as they are reflected in their actions and behaviour. Thus, belief in God’s oneness is not merely a verbal utterance. Hence why it is given such emphasis in God’s book, and hence why it is repeated and explained in a great variety of ways. Each and everyone of us needs to study and reflect upon God’s oneness so that this truth is perfectly ingrained in our own essence. “True devotion is due to God alone.” (Verse 3) In Arabic this statement has added emphasis provided by certain characteristics of the sentence structure, which is peculiar to Arabic and difficult to capture in translation. It gives the statement the sense of a declaration producing a loud but clear echo. Thus sound, structure and meaning combine to strongly emphasize this basic truth upon which all life, throughout the universe, is based. Who Deserves Guidance? Then a refutation of the complex superstition the idolaters presented in opposition to belief in God’s oneness follows: “Those who take others besides Him as their protectors say: We worship them for no reason other than that they would bring us nearer to God.’ God will judge between them concerning all matters on which they differ. God will not grace with guidance anyone who is an ungrateful liar.” (Verse 3) Although they declared that God created them and the heavens and earth, they would not carry this belief to its natural and logical consequence which required that they devote all their worship and submission to Him alone. Instead they invented the superstition that the angels were God’s daughters and even carved statues representing angels so that they could worship these. They then claimed that their worship of these statues, such as al-Lāt, al-`Uzzā and Manāt, was not in essence devotion to them. It was merely a gesture to bring them closer to God, in the hope that these statues or what they represented would eventually intercede with God on their behalf. Thus, deviation from simple, natural logic landed them in such a medley of falsehood: for the angels are not God’s daughters, nor do the idols represent angels. God does not accept such deviation. He neither accepts intercession on people’s behalf nor allows them to draw closer to Him in this way. Humanity deviates from the logic of its own nature whenever it moves away from the simple faith of God’s oneness, which is the essence of Islam, as it was the essence of divine religion, preached by every messenger of God. Nowadays, we see in different parts of the world worship of saints, which is similar in essence to the practice of the Arabs of old who worshipped angels, or statues representing angels, to draw closer to God. God, in His limitless glory, defines the way that brings people close to Him: this is belief in God’s oneness without intermediaries or intercessors of any sort. “God will not grace with guidance anyone who is an ungrateful liar.” (Verse 3) They lie to God when they allege that the angels are His daughters. They also lie to Him when they claim that such worship of the angels will plead with Him on their behalf. In fact this worship makes them unbelievers, disobedient of God’s express orders. Needless to say, God does not give His guidance to one who lies to Him, let alone disbelieves in Him. Guidance is granted as a reward for turning to Him, sincerity in worship, and diligently seeking the right way. |
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 1 - 3) Maintaining Sincerity in Faith The sūrah begins with a clear, emphatic statement: “This book is bestowed from on high by God, the Almighty, the Wise.” (Verse 1) As He is Almighty, He is able to bestow it from on high, and as He is wise, He knows the purpose of bestowing it, ensuring that it is all done in accordance with wise and elaborate planning. The sūrah, however, does not dwell on this fact. It is only a prelude to its main theme, which this book has been revealed to establish, namely, God’s oneness, addressing all worship to Him alone, ensuring sincerity in faith, eliminating all traces of any alleged partnership with God and establishing direct contact with Him without any intermediary or need for intercession. “It is We who have bestowed on you this revelation from on high, stating the truth.” (Verse 2) The essence of the truth with which the book has been revealed is the absolute oneness of God, which forms the foundation of all existence. In verse 5 the sūrah states: “He has created the heavens and the earth in accordance with the truth.” It is all the same truth that makes up the foundation of the universe and provides the purpose for revealing the Qur’ān. It is a single, consistent truth confirmed by the unity of the system that controls the heavens and the earth, and expressed in human language through this hook. It is the truth that puts the seal on everything made by the only Creator. “Therefore, worship God alone, sincere in your faith in Him.” (Verse 2) The address here is to the Prophet, the recipient of the book as it is bestowed from on high. It embodies the constitution which he advocates, calling on all mankind to adopt it: to worship God alone, sincere in our devotion, and to conduct human life, in all spheres, on this basis. These are not mere statements. It is a complete system, starting with a firm belief that is translated into an all-embracing way of life for both the individual and the community. A believer in God’s oneness submits only to God, bowing his head to none other, and asking nothing from others. For him only God is powerful and holds sway. Indeed, all other creatures are weak, unable to do him, or themselves, either harm or good. It is God alone who gives, bestows favours or withholds them. What is the use, then, of turning to anyone other than God for help when all are weak and God alone holds all power? A true believer recognizes the unity of the system that conducts all affairs in the universe, realizes that the code of living God has chosen for mankind is part of that system, specially moulded to achieve harmony between human life and the universe. Hence, a believer does not choose any system or legal code other than that which God has laid down. A believer in God’s oneness also feels that there is a bond between him and all that God has created in this universe, and that all creatures are friendly towards him. He feels that all around him have been put in place by God’s hand. Hence, he warms to everything that comes his way of God’s creation. He does not hurt, destroy or waste anyone or anything, or use it in any way other than what God has sanctioned. Similarly, the effects of believing in God’s oneness are apparent in believers’ concepts and feelings just as they are reflected in their actions and behaviour. Thus, belief in God’s oneness is not merely a verbal utterance. Hence why it is given such emphasis in God’s book, and hence why it is repeated and explained in a great variety of ways. Each and everyone of us needs to study and reflect upon God’s oneness so that this truth is perfectly ingrained in our own essence. “True devotion is due to God alone.” (Verse 3) In Arabic this statement has added emphasis provided by certain characteristics of the sentence structure, which is peculiar to Arabic and difficult to capture in translation. It gives the statement the sense of a declaration producing a loud but clear echo. Thus sound, structure and meaning combine to strongly emphasize this basic truth upon which all life, throughout the universe, is based. Who Deserves Guidance? Then a refutation of the complex superstition the idolaters presented in opposition to belief in God’s oneness follows: “Those who take others besides Him as their protectors say: We worship them for no reason other than that they would bring us nearer to God.’ God will judge between them concerning all matters on which they differ. God will not grace with guidance anyone who is an ungrateful liar.” (Verse 3) Although they declared that God created them and the heavens and earth, they would not carry this belief to its natural and logical consequence which required that they devote all their worship and submission to Him alone. Instead they invented the superstition that the angels were God’s daughters and even carved statues representing angels so that they could worship these. They then claimed that their worship of these statues, such as al-Lāt, al-`Uzzā and Manāt, was not in essence devotion to them. It was merely a gesture to bring them closer to God, in the hope that these statues or what they represented would eventually intercede with God on their behalf. Thus, deviation from simple, natural logic landed them in such a medley of falsehood: for the angels are not God’s daughters, nor do the idols represent angels. God does not accept such deviation. He neither accepts intercession on people’s behalf nor allows them to draw closer to Him in this way. Humanity deviates from the logic of its own nature whenever it moves away from the simple faith of God’s oneness, which is the essence of Islam, as it was the essence of divine religion, preached by every messenger of God. Nowadays, we see in different parts of the world worship of saints, which is similar in essence to the practice of the Arabs of old who worshipped angels, or statues representing angels, to draw closer to God. God, in His limitless glory, defines the way that brings people close to Him: this is belief in God’s oneness without intermediaries or intercessors of any sort. “God will not grace with guidance anyone who is an ungrateful liar.” (Verse 3) They lie to God when they allege that the angels are His daughters. They also lie to Him when they claim that such worship of the angels will plead with Him on their behalf. In fact this worship makes them unbelievers, disobedient of God’s express orders. Needless to say, God does not give His guidance to one who lies to Him, let alone disbelieves in Him. Guidance is granted as a reward for turning to Him, sincerity in worship, and diligently seeking the right way. |
Scientific References
يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ "...He wraps the night over the day and wraps the day over the night..." (39:5)
The Arabic word for “wrap” is “yukowir” The word is used to depict the act of wrapping a turban around someone’s head. This word was also used in the sense of overlapping of the night and day and vice versa. The reason for the day’s turning into night and the night’s turning into day is due to the spheroid form of the earth.
God also says, وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا “And after that He spread the earth.” (79:30) The Arabic word “dahw” means to ‘spread’ or ‘spread out giving something a round shape’, i.e. like that of the ostrich’s egg. Many ancient cultures, including the Greek, Indian and Chinese, held the belief that the Earth is flat. The Europeans did not alter their view until the Middle ages.
- Surah 39. Az-Zumar - Saad al Ghamidi https://www.youtube.com/watch?v=Eht1S7reonw&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=39
- Surah 39. Az-Zumar Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=OAtztYUwsKE&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=39
- Surah 39. Az-Zumar Muhammad Al Luhaydan https://www.youtube.com/watch?v=ngdVbLTm2eo&index=39&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Idris Akbar Surah Az-Zumar http://Idris Akbar Surah Zumar
- Surah 39. Az-Zumar muhammad Minshawi https://www.youtube.com/watch?v=J9_MEe1isxo&index=39&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
- Dr Israr Ahmed Tafsir Surah Al-Zumur to Surah Al-M'umin (1-46)1 https://www.youtube.com/watch?v=tnWQdD1aXFw&list=PLB4B8D1654A8BD263&index=87
- Surah Al-Zumur to Surah Al-M'umin (1-46)2 https://www.youtube.com/watch?v=3LPfBkMisWQ&list=PLB4B8D1654A8BD263&index=88
