Qaf

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. Qāf. The discussion on similar letters has already passed in Sūrah Al-Baqarah. Allah takes an oath on the noble Qur’ān because of the meanings, abundant goodness and blessings it contains. He takes an oath on that you shall surely be resurrected on the Day of Judgement for accountability and requital.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, which is Medinese; it consists of 45 verses. In the Name of God, the Compassionate, the Merciful: [50:1] Qaf God knows beSt what He means by this [letter]. By the glorious Qur’an, [by] the noble [Qur’an], the disbelievers of Mecca have [certainly] not believed in Muhammad (s). [50:2] Nay, but they consider it odd that there should have come to them a Warner from among them¬ selves, a messenger who is one of them, to threaten them with [the punishment of] the Fire after resur¬ rection. So the disbelievers say, ‘litis, warning, is an odd thing!

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. The cause of their rejection was not that they expected you to lie, because they know your honesty. Rather, they are amazed that a warning messenger came to them from their own species, not from the angels. They say, in amazement, “A human messenger coming to us is a strange thing!”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3. “Will we be resurrected after we have died and turned into dust? Resurrection, and life returning to our bodies after they have decomposed is a far-fetched thing; it is impossible it will happen.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hment of] the Fire after resur¬ rection. So the disbelievers say, ‘litis, warning, is an odd thing! [50:3] What! (read a-idha pronouncing both hamzas, or not pronouncing the second, but inserting an alif between the two in both cases) When we are dead and have become dutf?, shall we return [to life]? That is afar-fetched return!’, [an event that is] extremely remote. [50:4] We know what the earth diminishes, consumes, of them, and with Us is a preserving Book, namely, the Preserved Tablet ( al-lawh al-mahfuz ), which contains everything that has been ordained [by God].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. Verily, I know how much of their bodies the earth eats away after their death; it is not hidden from Me. I have a book that preserves everything I have decreed for them in their lives and after their deaths.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. Rather, these idolaters rejected the Qur’ān when His Messenger brought it to them. They are in uncertainty regarding it; they cannot stay firm on anything regarding it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Preserved Tablet ( al-lawh al-mahfuz ), which contains everything that has been ordained [by God]. [50:5] Nay, but they denied the truth, the Qur’an, when it came to them and so they, with regard to the Prophet (s) and the Qur’an, are [now] in a confounded situation, a troubled [one]. [For] on one occasion they said [that he was], ‘A sorcerer!’ [cf. Q. 38:4] and [that his statements were] ‘[Nothing but manifest] sorcery!’ [cf. Q. 37:15], on another, ‘A poet!’ [cf. Q. 21:5] and ‘Poetry!’ [cf. Q. 36:69], and Still on another, ‘A soothsayer!’ [cf. Q.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. Do these rejectors of the resurrection not ponder over the sky above them: how I created it, made it and adorned it with the stars I placed in it, and it does not have any cracks to spoil it? The being who created this sky is not incapable of resurrecting the dead alive.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

sayer!’ [cf. Q. 52:29] and [that his Statements were nothing more than] soothsaying [cf. Q. 69:42]. [50:6] Have they not then looked, with their own eyes, at the heaven, being, above them, in order to take heed by their own minds [of the consequences for them] when they deny the Resurrection, how We have built it, without supports, and adorned it, with planets, and how there are no cracks in it?, no fissures blemishing it. [50:7] And the earth ( wa’l-arda, is a supplement to the position of the words ila l-samai, ‘at the heaven’), how, We have spread it out, [how] We have rolled it acros…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. And I spread the earth in a manner fitting to live on, placing within it firm mountains so that it does not shake. I also caused all types of beautiful plants and trees to grown on it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. I created all that as an enlightenment and reminder for every servant who turns to his Lord in obedience.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

delightfid kind, [every delightful] Specimen, causing delight by its [very] beauty, to grow in it, [50:8] as an insight ( tabsiratan is a direcft object denoting reason, that is to say, We did this to give an insight from Us) and a reminder for every penitent servant, who returns to obedience of Us. [50:9] And We send down from the heaven blessed water, containing much blessing, with which We cause to grow gardens, orchards, and the grain that is harvested, [50:10] and the date-palms that Hand tall ( bdsiqatin, is an implied [future] circumstantial qualifier) with piled fpathes, one [clu…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. And I send down rainwater from the sky, which contains abundant benefits and goodness. With that water, I then cause gardens to grow and the crops you harvest, i.e. barley etc.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. I also cause tall date palms to grow, which have closely arranged minute flowers, one above the other.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. I cause all that to grow, as provision for the servants so that they can eat from it. I also revive through the rainwater barren lands which have no growth, and just as I revive the barren earth I will also revive the dead who will emerge alive.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

] circumstantial qualifier) with piled fpathes, one [cluster of dates] sitting on top of the other, [50:11] as provision for [Our] servants (rizqan li’l-ibadi, is a direCt objeCt denoting reason); and with it We revive a dead land ( baldatan maybe followed equally by the masculine [ maytan ] or the feminine [adjeCtive, maytatan ]).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. O Messenger! Before these people who have rejected you, many nations rejected their Prophets. The people of Noah, the people of The Well and the Thamud all denied their Prophets.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. The Aad and people of Pharaoh, together with the people of Lot, all denied their Prophets.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Thamud, the people of Salih, [50:13] and c Ad, the people of Hud, and Pharaoh, the brethren of Lot, [50:14] and the dwellers in the wood, a small forest — the people of Shu'ayb — and the people ofTubba c — a king [who ruled] in Yemen; he had submitted [to God] and had summoned his people to [the same] submission [to God], but they denied him. Each, of those mentioned, denied the messengers, as [your tribe] Quraysh have, and so My threat became due, the sending down of chastisement on all [of them] became incumbent, so do not be anguished by Quraysh’s disbelieving in you.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. The people of Shu‘ayb: the people of the Thicket, also denied their Prophet. The punishment that Allah promised them was then proven.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. Am I then incapable of having created you in the first instance, that I am incapable of resurrecting you? Rather, they are in confusion about a new creation after their previous creation.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

isement on all [of them] became incumbent, so do not be anguished by Quraysh’s disbelieving in you. [50:15] Were We then wearied by thefirtf creation?, that is to say, We were not wearied by it, and like¬ wise We will not be wearied by restoring it. Nay, yet they are in doubt about a new creation, which will be [at] the Resurrection.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. And I have already created man and know what his soul whispers to him, and I am closer to him than [his] jugular vein. Verily, I created the human and I know the thoughts and desires that pass his mind. I am closer to him than the vein that is present in his neck and connected to his heart.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

restoring it. Nay, yet they are in doubt about a new creation, which will be [at] the Resurrection. [50:16] And verily We created man and We know ( wa-na’lamu is a circumstantial qualifier with an implicit [preceding] nahnu ) 2 what (ma relates to the verbal aCtion) his soul whimpers to him, [what] it Speaks [to him] (the bi- [of bihi, ‘him’] is extra, or it is [required] for the intransitive verb to become transitive [and take a direCt objeCt]; the [suffixed] personal pronoun [in bihi, ‘him’] refers to man); and We are nearer to him, in knowing [him], than his jugular vein ( habli’l-wari…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. When the two receivers receive, seated on the right and on the left. When the two receiving angels receive his deeds: one sitting on his right, and the other seated on his left.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nitive annexation is explicative; al-waridan are two [principal] veins on either side of the neck). [50:17] When ( idh is dependent because of an implied udhkur, ‘mention’) the two Receivers, the two angels charged with [recording] a person’s deeds, receive, [when they] observe and record, seated, that is, [while] both of them are sitting ( qaidun, ‘seated’, is the subjecft, the predicate of which is the preceding [clause]), 3 on the right and on the left, [hand side] of him — [50:18] he does not utter a word but that there is beside him a watcher, a guardian, [who is] ready, present (bo…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. Man does not utter any word except that with him is an observer prepared [to record]. He does not utter any statement except that there is an angel anticipating whatever he says, present.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. And the intoxication of death will bring the truth; that is what you were trying to avoid. The pangs of death are a reality and will come; there is no escaping from them. O negligent human! That is what you used to turn away from and delay.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s] ready, present (both [raqibun, ‘watcher’, and ‘atidun, ‘ready’] are meant to indicate the dual). [50:19] And the agony of death, its throes and distress, arrives with the truth, of the Hereafter, such that the one who denied it sees it with his own eyes — and this is the distress itself. That, namely, death, is what you used to shun, [what you used] to flee from and be terrified by. [50:20] And the Trumpet will be blown, for resurrection. That, namely, the day of the bla.bt, is the Day of the Promised Threat, of chastisement for the disbelievers.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. And the Horn will be blown. That is the Day of [carrying out] the threat. The angel appointed to blow the trumpet will blow for the second time. That is the Day of Judgement, the day of the punishment the disbelievers and sinners have been warned of.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. And every soul will come, with it a driver and a witness. Each soul will come with an angel driving it, and an angel testifying against it for its deeds.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ly, the day of the bla.bt, is the Day of the Promised Threat, of chastisement for the disbelievers. [50:21] And, thereat, every soul will come, to the site for the Gathering, accompanied by a driver, an angel to drive it there, and a witness, to testify to its deeds, namely, the hands and the feet and others; and it will be said to the disbeliever: [50:22] ‘Verily, in the world, you were oblivious of this, that has befallen you on this day; So [now] We have removed from you your covering.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. [It will be said], “You were certainly in heedlessness of this, and I have removed from you your cover, so your sight, this Day, is sharp.” It will be said to this human who is being driven, verily, in the world you were in neglect regarding this day because of you being deceived by your desires and pleasures. So I have removed your neglect from you by the punishment and horror you see before you. Your eyesight is sharp today; you now see everything you were neglectful of!

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. And his companion, [the angel], will say, “This [record] is what is with me, prepared.” His companion, the angel appointed to him will say, “These are his actions I have with me that I present, without any increase nor decrease.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

sight on this day is acute’, [it is] sharp, able to perceive what you used to rejeCt in the world. [50:23] And his companion, the angel charged with him, will say, ‘This is what I have ready with me [as testimony]’, whereupon it will be said to Malik [the Keeper of the Fire]: [50:24] ‘Cafi into Hell (alqiya: meaning [either] alqi alqi, ‘caSt, caSt ...’ [to denote repetition], or [the 1 The import being qabila, ‘tribe’, which in Arabic is feminine. 2 In other words, wa-nahnu na'lamu, so that the force of the Arabic is this: And verily We created man, [with Us] all the while knowing what..

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. [Allah will say], “Throw into Hell every obstinate disbeliever, Allah will say to the two angels: the driver and the testifier, “Throw into hell every stubborn rejector of the truth.”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. Preventer of good, aggressor, and doubter, “Who is frequent preventer of the truth Allah has made obligatory on him, transgressor of the limits of Allah, doubter in whatever promise or warning he is given.”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. Who made [as equal] with Allah another deity; then throw him into the severe punishment. “The one who attributes another deity with Allah and makes him a partner in worship. So throw him into the severe punishment.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

f good, such as [the payment of] alms, transgressor, wrongdoer, skeptic, a doubter of his religion, [50:26] who has set up alongside God another god! ( alladhija’ala ma’a’Llahi ilahan akhara is the subject, with an implicitly conditional import, 4 5 the predicate of which is [the following]). CaSthim then into the severe chastisement’ (the explanation of this [dual form of the verb alqiyahu, ‘cast him ] is as above). [50:27] And his companion, Satan, will say, ‘Our Lord! I did not make him a rebel, I did [not] lead him astray, but he [himself] was in extreme error’, and so when I invited…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. His [satan] companion will say, “Our Lord, I did not make him transgress, but he [himself] was in extreme error.” His companion from the satans will say, proclaiming innocence from him, “O my Lord! I did not lead him astray; he himself was in deviance, far away from the truth.”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. [Allah] will say, “Do not dispute before Me, while I had already presented to you the warning. Allah will say: “Do not argue in front of Me; there is no benefit in that, because I gave the message to you in the world beforehand with the severe warnings that My messengers brought to you for those who disbelieved in Me and disobeyed Me.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ll — for this one had said, ‘he [Satan] made me a rebel’, by way of his [Satan’s] invitation to him. [50:28] He, exalted be He, will say, ‘Do not dispute in My presence, in other words, diluting is of no use here, for I had already given you, in [the life of] the world, the threat, of chastisement in the Hereafter should you not believe, and so it is [now] inevitable. [50:29] The word [that comes] from Me, in this reS^edt, cannot be altered, and I am not unjuSt to servants’, that I should chaStise them without any guilt [on their part] ( zallam means dhu zulm, ‘one of injustice’, because…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. The word will not be changed with Me, and never will I be unjust to the servants.” The statement cannot be changed with Me, and I do not turn back on My promise. I do not oppress My servants by decreasing their good deeds, nor by increasing their evil deeds. Rather, I requite them for whatever they have done.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. On the Day I will say to Hell, “Have you been filled?” and it will say, “Are there some more,” On the day I will say to hell, “Are you full with all the disbelievers and sinners that have been thrown into you?” It will reply to its Lord, saying, “Is there any more?” asking for more, angry for its Lord.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s dhu zulm, ‘one of injustice’, because of His words, There will be no injustice today [Q. 40:17]); [50:30] on the day (yawma is in the accusative because of zallam, ‘unjuSt’) when We will say ( naqulu, may also be read yaqulu, ‘He will say’) to Hell, ‘Are you [now] full?’ (this interrogative is for confirma¬ tion of His promise to fill it [with mankind and jinn]), and it will say, by way of an interrogative, such as a question: ‘Are there any more?’: that is to say, ‘I [Hell] only have capacity for what I have been filled with’, in other words, ‘I am full!’. [50:31] And Paradise will be…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. And Paradise will be brought near to the righteous, not far, And Paradise will be brought close for those who were mindful of their Lord by fulfilling His commands and refraining from things he did not allow. They will see all the blessings within it, without it being far from them.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. [It will be said], “This is what you were promised - for every returner [to Allah] and keeper [of His covenant] It will be said to them: “This is what Allah promised every one of you who frequently repents to his Lord and upholds whatever his Lord made obligatory upon him.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

g, to a place, not far [anymore], from them, and so they see it, whereupon it will be said to them: [50:32] ‘ 77 i is, that you see, is what you were promised (read tuadima, or [third person plural] yuaduna, ‘they were promised’), in the world (and [what follows] substitutes for li’l-muttaqina, ‘for the God-fear¬ ing’) — [it is] for every penitent one, [for every] person reverting [after sin] to obedience of God, who is mindful, mindful of the bounds [of God’s religion], [50:33] who fears the Compassionate One [while He is] in the Unseen, [the one who] fears Him without having seen Him,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. Who feared the Merciful in private and came with a heart repenting heart. Whoever fears Allah in private, where none can see him except Allah, and meets Allah with a pure heart while having frequently turned to Him in humility.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. Enter it in peace. This is the Day of Eternity.” It will be said to them: “Enter into Paradise in total safety from everything you dislike. It is a day of eternity, one which is everlasting.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

seen Him, and comes with a penitent heart’, [a heart] eagerly applying itself to obedience of Him. [50:34] It will also be said to the God-fearing: ‘Enter it in peace!, that is to say, secure from every fear, or [it means enter it] with a greeting, that is to say, greet [yourselves] and enter. 6 That, day in which this entry takes place, is the day of immortality’, [of] everlaStingness in Paradise. [50:35] Therein they will have whatever they wish; and with Us there is yet more, as extra for what they did and for what they will request.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. They will have whatever they wish therein, and with Me is more. They will have every everlasting blessing they desire in it, and I have many more blessings for them that no eye has ever seen, nor any ear has ever heard of, nor any heart of man has ever imagined. One of them is seeing Me may I be glorified.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. How many nations there were which I destroyed before these denying idolaters amongst the people of Makkah. They searched in the lands hoping to find a place to run to, but they did not find it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hey wish; and with Us there is yet more, as extra for what they did and for what they will request. [50:36] And how many a generation We destroyed before them, that is, before the disbelievers of Quraysh We destroyed many generations of disbelievers, who were mightier than these in prowess, and [who] then searched throughout the land [wondering]: is there any escape?, for them and others from death,

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. In that destruction of the previous nations which has been mentioned are a reminder and lesson for one who has a heart to understand with, or who listens attentively with presence of mind, and not absentmindedly.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. And I created the heavens and I created the earth and whatever is between the heavens and the earth in six days, despite My power to create them in one moment, and I was not affected by tiredness as the Jews say.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, a mind, or gives ear, [or] listens to admonitions, in [full] witness, present in heart [and mind]. [50:38] And verily We created the heavens and the earth, and all that is between them, in six days, the fi rSi of which was Sunday and the la St of which was Friday, and no weariness, no fatigue, touched Us: this was revealed as a refutation of the Jews’ claim that God rented on the Saturday and lay down upon the Throne.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39. So be patient, O Messenger, on what the Jews and others say, and pray the Fajr prayer to your Lord, praising Him before sunrise, and pray Asr before sunset.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

er [beings]: His com¬ mand, when He wills a thing, is juft to say to it 'Be’, and it is [Q. 36:82]. [50:39] So endure [patiently], addressing the Prophet (s), what they, the Jews and others, say, in the way of [anthropomorphic] comparisons and denials, and glorify with praise of your Lord, perform prayers with praise [of Him], before the rising of the sun, in other words, [perform] the morning prayer, and before the sunset, that is to say, [perform] both the midday and the afternoon prayers;

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. Glorify Him at night and after the prayers.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

prayer, and before the sunset, that is to say, [perform] both the midday and the afternoon prayers; [50:40] and glorify Him at [some part of the] night, that is to say, perform the two evening prayers, 7 and after proftrations (read adbar, as the plural of dubur, or idbar as the verbal noun from adbara, ‘to pass’), in other words, perform supererogatory prayers as prescribed by the Sunna after the obligatory ones; it is also said to mean the actual uttering of glorifications at these times, with continuous praise.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

41. O Messenger, listen on the day when the angel appointed to blow the trumpet a second time calls from a close place.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

is also said to mean the actual uttering of glorifications at these times, with continuous praise. [50:41] And liften — O addressee to My words — on the day when the caller, namely, [the archangel] Israfil, calls out from a place that is near, to the heaven: this is the Rock of the Holy House [of Jerusa¬ lem], the place on earth that is the nearest to the heaven. He [Israfil] will say: ‘O withered bones, severed limbs, torn flesh and scattered hairs! God verily commands you to come together for the passing of judgement’.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

42. On the day the creation will hear the blast of the resurrection, in truth without any doubt. That day which they will hear it in is the day the dead will come out of their graves for the accounting and resurrection.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

flesh and scattered hairs! God verily commands you to come together for the passing of judgement’. [50:42] On the day {yawma substitutes for the previous yawma) when they, that is, all creatures, hear the Call of truth, of the Resurrection — this will be Israfil’s second blaSt, and it may precede or follow his [initial] call — that, day of the call and the hearing, is the day of coming forth, from the graves (yawma, ‘on the day, is in the accusative because of an implied yunadi, ‘[when] he will call’), that is to say, they will come to know the consequence of their denial. [50:43] Indeed…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

43. It is I who gives life and death. There is nobody to give life and death besides Me. And to Me alone is the return of the servants on the day of judgment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

heir denial. [50:43] Indeed it is We Who give life and bring death, and to Us is the journey’s end. [50:44] On the day when ( yawma substitutes for the previous yawma, with the intervening [Statement] being a parenthetical) the earth is dplit asunder (read tashaqqaqu, or tashshaqqaqu, where the original second ta [of tatashaqqaqu ] has been assimilated with it [the shin]) from them, [they will come] haften- ing forth ( siraan: [sira] the plural of sari', a circumstantial qualifier referring to an implied clause, that is to say [together they would read] fa-yakhrujiina musri'ina, ‘they com…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

44. On the day the earth will break away from them, then they will come out quickly. That is an easy gathering for Me.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

is We Who give life and bring death, and to Us is the journey’s end. [50:44] On the day when ( yawma substitutes for the previous yawma, with the intervening [Statement] being a parenthetical) the earth is dplit asunder (read tashaqqaqu, or tashshaqqaqu, where the original second ta [of tatashaqqaqu ] has been assimilated with it [the shin]) from them, [they will come] haften- ing forth ( siraan: [sira] the plural of sari', a circumstantial qualifier referring to an implied clause, that is to say [together they would read] fa-yakhrujiina musri'ina, ‘they come forth hastening’).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

45. I know best what these deniers say. And you are not imposed on them, O Messenger, to force them to accept faith. You are only a conveyer of what Allah has ordered you to convey, so remind through the Qur’ān he who fears my warning to the disbelievers and the sinful, because the fearful is the one who takes advice and takes reminders when reminded.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

back to life after extinction and the assembly for the exposition and the reckoning [before God]). [50:45] We know be ft what they, the disbelievers of the Quraysh, say, and you are not [to be] a coercerof them, so as to coerce them to [embrace] faith — but this was [revealed] before the command to Struggle [againSt these disbelievers].…