42. Surah Ash-Shura

53. Siraatil laahil lazee lahoo maa fis samaawaati wa maa fil ard; alaaa ilal laahi taseerul umoor (section 5)

صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ

The Way of Allah, to Whom belongs whatever is in the heavens and whatever is on earth. Behold (how) all affairs tend towards Allah!
Full Transliteration
1. Haa Meeem
2. 'Ayyyn Seeen Qaaaf
3. Kazaalika yooheee ilaika wa ilal lazeena min qablikal laahul 'Azeezul Hakeem
4. Lahoo maa fis samaa waati wa maa fil ardi wa Huwal 'Aliyul 'Azeem
5. Takaadus samaawaatu yatafattarna min fawqihinn; walmalaaa'ikatu yusabbihoona bihamdi Rabbihim wa yastaghfiroona liman fil ard; alaaa innal laaha huwal Ghafoorur Raheem
6. Wallazeenat takhazoo min dooniheee awliyaaa'al laahu hafeezun 'alaihim wa maaa anta 'alaihim biwakeel
7. Wa kazaalika awhainaaa llaika Qur-aanan 'Arabiyyal litunzira Ummal Quraa wa man hawlahaa wa tunzira Yawmal Jam'i laa raiba feeh; fareequn fil jannati wa fareequn fissa'eer
8. Wa law shaaa'al laahu laja'alahum ummatanw waahi datanw walaakiny yudkhilumany yashaaa'u fee rahmatih; waz zaalimoona maa lahum minw waliyyinw wa laa naseer
9. Amit takhazoo min dooniheee awliyaaa'a fallaahu Huwal Waliyyu wa Huwa yuhyil mawtaa wa Huwa 'alaa kulli shai'in Qadeer (section 1)
10. Wa makh-talaftum feehi min shai'in fahukmuhooo ilallaah; zaalikumul laahu Rabbee 'alaihi tawakkaltu wa ilaihi uneeb
11. Faatirus samaawaati wal ard; ja'ala lakum min anfusikum azwaajanw wa minal an'aami azwaajai yazra'ukum feeh; laisa kamislihee shai'unw wa Huwas Samee'ul Baseer
12. Lahoo maqaaleedus samaawaati wal ardi yabsutur rizqa limai yashaaa'u wa yaqdir; innahoo bikulli shai'in 'Aleem
13. Shara'a lakum minad deeni maa wassaa bihee Noohanw wallazeee awhainaaa ilaika wa maa wassainaa biheee Ibraaheema wa Moosa wa 'Eesaaa an aqeemud deena wa laa tatafarraqoo feeh; kabura 'alal mushrikeena maa tad'oohum ilaih; Allaahu yajtabee ilaihi mai yashaaa'u wa yahdeee ilaihi mai yuneeb
14. Wa maa tafarraqooo illaa mim ba'di maa jaaa'ahumul 'ilmu baghyam bainahum; wa law laa Kalimatun sabaqat mir Rabbika ilaaa ajalim musammal laqudiya bainahum; wa innal lazeena oorisul Kitaaba mim ba'dihim lafee shakkim minhu mureeb
15. Falizaalika fad'u wastaqim kamaaa umirta wa laa tattabi' ahwaaa'ahum wa qul aamantu bimaaa anzalal laahu min Kitaab, wa umirtu li a'dila bainakum Allaahu Rabbunaa wa Rabbukum lanaaa a'maa lunaa wa lakum a'maalukum laa hujjata bainanaa wa baina kumul laahu yajma'u bainanaa wa ilaihil maseer
16. Wallazeena yuhaaajjoona fil laahi mim ba'di mastujeeba lahoo hujjatuhum daahidatun 'inda Rabbihim wa 'alaihim ghadabunw wa lahum 'azaabun shadeed
17. Allahul lazeee anzalal Kitaaba bilhaqqi wal Meezaan; wa ma yudreeka la'allas Saa'ata qareeb
18. Yasta'jilu bihal lazeena laa yu'minoona bihaa wallazeena aamanoo mushfiqoona minhaa wa ya'lamoona annahal haqq; alaaa innal lazeena yumaaroona fis Saa'ati lafee dalaalin ba'eed
19. Allahu lateefum bi'ibaadihee yarzuqu mai yashaaa'u wa Huwal Qawiyyul 'Azeez (Section 2)
20. Man kaana yureedu harsal Aakhirati nazid lahoo fee harsihee wa man kaana yureedu harsad dunyaa nu'tihee minhaa wa maa lahoo fil Aakhirati min naseeb
21. Am lahum shurakaaa'u shara'oo lahum minad deeni maa lam ya'zan bihil laah; wa law laa kalimatul fasli laqudiya bainahum; wa innaz zaalimeena lahum 'azaabun aleem
22. Taraz zaalimeena mushfiqeena mimmaa kasaboo wa huwa waaqi'um bihim; wallazeena aamanoo wa 'amilus saalihaati fee rawdaatil jannaati lahum maa yashaaa'oona 'inda Rabbihim; zaalika huwal fadlul kabeer
23. Zaalikal lazee yubash shirul laahu 'ibaadahul lazeena aamanoo wa 'amilus saalihaat; qul laaa as'alukum 'alaihi ajran illal mawaddata fil qurbaa; wa mai yaqtarif hasanatan nazid lahoo feehaa husnaa; innal laaha Ghafoorun Shakoor
24. Am yaqooloonaf tara 'alal laahi kaziban fa-iny yasha' illaahu yakhtim 'alaa qalbik; wa yamhul laahul baatila wa yuhiqqul haqqa bi Kalimaatih; innahoo 'Aleemun bizaatis sudoor
25. Wa Huwal lazee yaqbalut tawbata 'an 'ibaadihee wa ya'foo 'anis saiyiaati wa ya'lamu maa taf'aloon
26. Wa yastajeebul lazeena aamanoo wa 'amilu saalihaati wa yazeeduhum min fadlih; wal kaafiroona lahum 'azaabun shadeed
27. Wa law basatal laahur rizqa li'ibaadihee labaghaw fil ardi wa laakiny yunazzilu biqadarim maa yashaaa'; innahoo bi'ibaadihee Khabeerun Baseer
28. Wa Huwal lazee yunazzilul ghaisa min ba'di maa qanatoo wa yanshuru rahmatah; wa Huwal Waliyyul Hameed
29. Wa min Aayaatihee khalqus samaawaati wal ardi wa maa bassa feehimaa min daaabbah; wa Huwa 'alaa jam'ihim izaa yashaaa'u Qadeer (section 3)
30. Wa maaa asaabakum min museebatin fabimaa kasabat aydeekum wa ya'foo 'an kaseer
31. Wa maaa antum bimu'jizeena fil ardi wa maa lakum min doonil laahi minw wa liyyinw wa laa naseer
32. Wa min Aayaatihil ja waarifil bahri kal a'lam
33. Iny yashaaa yuskinir reeha fa yazlalna rawaakida 'alaa zahrihi; inna fee zaalika la Aayaatil likulli sabbaarin shakoor
34. Aw yoobiqhunna bimaa kasaboo wa ya'fu 'an kaseer
35. Wa ya'lamal lazeena yujaadiloona feee Aayaatinaa maa lahum min mahees
36. Famaa ooteetum min shai'in famataa'ul hayaatid dunyaa wa maa 'indal laahi khairunw wa abqaa lillazeena aamanoo wa 'alaa Rabbihim yatawakkaloon
37. Wallazeena yajtaniboona kabaaa'iral ismi wal fawaahisha wa izaa maa ghadiboo hum yaghfiroon
38. Wallazeenas tajaaboo li Rabbihim wa aqaamus Salaata wa amruhum shooraa bainahum wa mimmaa razaqnaahum yunfiqoon
39. Wallazeena izaa asaabahumul baghyu hum yantasiroon
40. Wa jazaaa'u saiyi'atin saiyi'atum misluha faman 'afaa wa aslaha fa ajruhoo 'alal laah; innahoo laa yuhibbuz zaalimeen
41. Wa lamanin tasara ba'da zulmihee fa ulaaa'ika maa 'alaihim min sabeel
42. Innamas sabeelu 'alal lazeena yazlimoonan naasa wa yabghoona fil ardi bighairil haqq; ulaaa'ika lahum 'azaabun aleem
43. Wa laman sabara wa ghafara inna zaalika lamin 'azmil umoor (section 4)
44. Wa mai yudli lillaahu famaa lahoo minw waliyyin min ba'dih; wa taraz zaalimeena lammaa ra awul 'azaaba yaqooloona hal ilaa maraddin min sabeel
45. Wa taraahum yu'radoona 'alaihaa khaashi'eena minazzulli yanzuroona min tarfin khaifiyy; wa qaalal lazeena aamanooo innal khaasireenal lazeena khasirooo anfusahum wa ahleehim Yawmal Qiyaamah; alaaa innaz zaalimeena fee 'azaabin muqeem
46. Wa maa kaana lahum min awliyaaa'a yansuroonahum min doonil laah; wa mai yudlilil laahu famaa lahoo min sabeel
47. Istajeeboo li Rabbikum min qabli any yaatiya Yawmul laa maradda lahoo min Allah; maa lakum min malja' iny yawma'izinw wa maa lakum min nakeer
48. Fa-in a'radoo famaaa arsalnaaka 'alaihim hafeezan in 'alaika illal balaagh; wa innaaa izaaa azaqnal insaana minnaa rahmatan fariha bihaa wa in tusibhum saiyi'atun bimaa qaddamat aydeehim fa innal insaana kafoor
49. Lillaahi mulkus samaawaati wal ard; yakhluqu maa yashaaa'; yahabu limai yashaaa'u inaasanw wa yahabu limai yashaaa'uz zukoor
50. Aw yuzawwijuhum zukraananw wa inaasanw wa yaj'alu mai yashaaa'u 'aqeemaa; innahoo 'Aleemun Qadeer
51. Wa maa kaana libasharin any yukallimahul laahu illaa wahyan aw minw waraaa'i hijaabin aw yursila Rasoolan fa yoohiya bi iznihee maa yashaaa'; innahoo 'Aliyyun Hakeem
52. Wa kazaalika awhainaaa ilaika roohan min amrinaa; maa kunta tadree mal Kitaabu wa lal eemaanu wa laakin ja'alnaahu nooran nahdee bihee man nashaaa'u min 'ibaadinaa; wa innaka latahdeee ilaaa Saraatin Mustaqeem
53. Siraatil laahil lazee lahoo maa fis samaawaati wa maa fil ard; alaaa ilal laahi taseerul umoor (section 5)
Audio: English
Audio: Arabic & English

Recitation by Mishary Al-Alfasy

Tafseer


It is derived frog the sentence, wa amru-hum shura baina hum, of verse 38, implying thereby that it is a Surah in which the word shura has occurred.

Period of Revelation
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 Ha-Miim As Sajdah, for it seems to be, in a way, a supplement to it. This will become clear to every person who first studies Surah Ha-Mim As Sajdah carefully and then goes through this Surah. He will see that in that Surah the Quraish 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 (upon whom be Allah's peace), 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 Holy 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.

Theme and Subject Matter
The discourse begins in a way as if to say: "Why are you expressing surprise and amazement at what Our Prophet is presenting before you? What he says is not new or strange, nor anything novel, which might have been presented for the first time in history: that Revelation should come down to a man from God and he should be given instructions for the guidance of mankind. Allah has been sending similar Revelations with similar instructions to the former Prophets before this. It is not surprising that the Owner of the Universe should be acknowledged as Deity and Ruler, but what is strange is that one should accept another as divine and deity in spite of being His subject and slave. You are being angry with him who is presenting Tauhid before you, where as the shirk that you are practicing with regard to the Master of the Universe is such a grave crime as may cause the heavens to break asunder. The angels are amazed at this boldness of yours and fear that the wrath of Allah might descend on you any moment."

After this the people have been told that a person's being appointed to Prophethood and his presenting himself as a Prophet does not mean that he has been made master of the people's destinies and he has come to the world with that very claim. Allah has kept the destinies in His own hand. The Prophet has come only to arouse the heedless and guide the strayed ones to the Right Path. To call to account those who do not listen to him and to punish or not to punish them is Allah's own responsibility. and not part of the Prophet's work. Therefore, they should take it out of their head that the Prophet has come with a claim similar to those that are made by their so called religious guides and saints to the effect that he who would not listen to them, or would behave insolently towards them, would be burnt to death: In this very connection, the people have also been told that the Prophet has not come to condemn them but he is their well wisher; he is warning them that the way they are following will only lead to their own destruction.

Then, an answer has been given to the question: Why didn't Allah make all human beings righteous by birth, and why did He allow the difference of viewpoint owing to which the people start following each and every way of thought and action?The answer given is this: Owing to this very fact has it become possible for man to attain to the special mercy of Allah, which is not meant for other dumb creatures, but is only meant for those endowed with power and authority, who should take Allah as Patron and Guardian not instinctively but consciously by willing choice. Allah supports the man who adopts this way and guides and helps him to do good and right and admits him into His special mercy. On the contrary, the man who misuses his option and makes his patron those who are not, in fact, the guardians, and cannot be, are deprived of divine mercy. In this connection, it has also been made clear that only Allah is the Patron of man and of all other creatures. Others are neither the patron nor have the power to do full justice to patronage. Man's success depends only on this that he should make no mistake in choosing a patron for himself by the use of his free choice, and should take only Him his Guide Who, in reality, is the real Patron.

After this, it has been explained what the Din being presented by the Holy Prophet Muhammad (upon whom be Allah's peace) really is:

Its primary basis that as Allah Almighty is the Creator, Master and real Patron of the Universe and Man, He alone is Man's Ruler, He alone has the right to give Man Faith (Din) and Law (system of belief and practice) and judge the disputes of man and tell what is Truth and what is falsehood. No other being has any right whatever to be man's lawgiver. In other words, like the natural sovereignty, the sovereignty with regard to lawmaking also is vested only in Allah. No man or creature, apart from Allah, can be the bearer of this sovereignty. And if a person does not recognize and accept this Divine rule of Allah, it is merely futile for him to recognize the natural sovereignty of Allah.

On this very basis has Allah ordained a Din (True Religion) for Man from the very beginning. It was one and the same Religion that was vouchsafed in every age to all the Prophets. No Prophet ever founded any separate religion of his own. The same one Religion has been enjoined by Allah for all Mankind since the beginning of creation, and all the Prophets have been following it and inviting others to follow it.

This Religion and Creed was not sent so that man may rest content only with believing in it, but it was sent with the purpose and intention that it alone should be introduced, established and enforced in the world, and no man made religion be made to prevail in Allah's earth apart from His Religion. The Prophets had not been appointed only to preach this Religion but to establish it particularly in the world.

This same was the original Religion of mankind, but after the death of the Prophets, selfish people created new creeds by creating schisms for vested interests due to self conceit, vanity and ostentation. All the different religions and creeds found in the world today have resulted from corruption of the original Divine Truth.

Now, the Holy Prophet Muhammad (upon whom be Allah's peace,) has been sent so that he may present before the people the same and original Religion in place of the various practices and artificial creeds and man made religions, and may try to establish the same. On this, if instead of being grateful, you feel angry and come out to fight him, it is your folly; the Prophet will not abandon his mission only because of your foolishness. He has been enjoined to adhere to his faith at all costs and to carry out the mission to which he has been appointed. Therefore, the people should not cherish any false hope that in order to please thee he would cater to the same whims and superstitions of ignorance which has corrupted Allah's Religion before.

You do not understand how great an impudence it is against Allah to adopt a man made religion and law instead of the Religion and Law enjoined by Allah. You think it is an ordinary thing and there is nothing wrong with it. But in the sight of Allah it is the worst kind of shirk and a grave crime whose punishment will be imposed on all those who enforced their own religion on Allah's earth and those who adopted and followed their religion.

Thus, after presenting a clear and visible concept of Religion it is said: "The best possible method that could be employed for your instruction and for bringing you to the Right Path has already been employed. On the one hand, Allah has sent down His Book, which is teaching you the truth in a most impressive way in your own language; and on the other, the lives of the Holy Prophet Muhammad (upon whom be Allah's peace) and his Companions are present before you by which you can see for yourselves what kind of men are prepared by the guidance given in this Book. Even then if you do not accept this guidance, nothing else in the world can bring you to the Right Path. The only alternative, therefore, is that you should be allowed to persist in the same error in which you have remained involved for centuries, and made to meet with the same doom which has been destined by Allah for such wrongdoers."

While stating these truths, brief arguments have been given, here and there, for Tauhid and the Hereafter, the world worshipers have been warned of the evil consequences and their punishment in the life hereafter, and the disbelievers have been criticized for the moral weaknesses, which were the real cause of their deviation from the truth. The Surah has been concluded with two important themes.

First, that the Holy Prophet was wholly unaware of this concept of the "Book" or the True Faith during the first forty years of his life and then his sudden appearance before the people with those two things, is a manifest proof of his being a Prophet.

Secondly, his presenting his own teaching as the teaching of God does not mean that he claims to have spoken to God, face to face, but God has conveyed to him this Guidance, as in the case of all other Prophets, in three ways: He speaks to His Prophets either through Revelation, or from behind a veil, or He sends an angel with the message. This thing was clarified so that the opponents did not have an opportunity of accusing the Holy Prophet of claiming to have spoken to God, face to face, and the lovers of the truth should know by what methods Allah gave instruction to the man whom He had appointed to the mission of Prophethood.