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لِلَّذِينَ اسْتَجَابُواْ لِرَبِّهِمُ الْحُسْنَى وَالَّذِينَ لَمْ يَسْتَجِيبُواْ لَهُ لَوْ أَنَّ لَهُم مَّا فِي الأَرْضِ جَمِيعاً وَمِثْلَهُ مَعَهُ لاَفْتَدَوْاْ بِهِ أُوْلَـئِكَ لَهُمْ سُوءُ الْحِسَابِ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ

Lillatheena istajaboo lirabbihimu alhusna waallatheena lam yastajeeboo lahu law anna lahum ma fee alardi jameeAAan wamithlahu maAAahu laiftadaw bihi olaika lahum sooo alhisabi wamawahum jahannamu wabisa almihadu

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Yoruba Translation

Hausa Translation

Ga waɗanda(3) suka karɓa wa Ubangijinsu akwai abu mafi kyau a gare su, kuma waɗanda suke ba su karɓa Masa ba, to, lalle dã sunã da abin da yake a cikin ƙasa gaba ɗaya da misãlinsa tãre da shi, haƙĩƙa, dã sun yi fansa da shi. Waɗancan sunã da mummunan bincike kuma matabbatarsu Jahannama ce, kuma tir da ita ta zama shimfida.

English Translation

For those who respond to their Lord, are (all) good things. But those who respond not to Him,- Even if they had all that is in the heavens and on earth, and as much more, (in vain) would they offer it for ransom. For them will the reckoning be terrible: their abode will be Hell,- what a bed of misery!
For those who respond to their Lord is good; and (as for) those who do not respond to Him, had they all that is in the earth and the like thereof with it they would certainly offer it for a ransom. (As for) those, an evil reckoning shall be theirs and their abode is hell, and evil is the resting-place.
For those who answered Allah's call is bliss; and for those who answered not His call, if they had all that is in the earth, and therewith the like thereof, they would proffer it as ransom. Such will have a woeful reckoning, and their habitation will be hell, a dire abode.

Asbabu n-Nuzuul (Occasions of Revelation)

Tafseer (English)

Two Parables proving that Truth remains and Falsehood perishes

This honorable Ayah contains two parables which affirm that truth remains and increases, while falsehood diminishes and perishes.

Allah said,

أَنزَلَ مِنَ السَّمَاء مَاء ...

He sends down water from the sky,

He sends rain,

... فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا ...

and the valleys flow according to their measure,

each valley taking its share according to its capacity, for some valleys are wider and can retain more water than others which are small and thus retain smaller measures of water.

This Ayah indicates that hearts differ, for some of them can retain substantial knowledge while others cannot entertain knowledge, but rather are bothered by knowledge,

... فَاحْتَمَلَ السَّيْلُ زَبَدًا رَّابِيًا ...

but the flood bears away the foam that mounts up to the surface,

of the water that ran down the valleys;

this is the first parable.

Allah said next,

... وَمِمَّا يُوقِدُونَ عَلَيْهِ فِي النَّارِ ابْتِغَاء حِلْيَةٍ أَوْ مَتَاعٍ ...

and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils...

This is the second parable, whereas gold and silver ore is heated with fire to make adornments with it, and iron and copper ore are heated to make pots and the like with it. Foam also rises to the surface of these ores, just as in the case with water,

... زَبَدٌ مِّثْلُهُ ...

rises a foam like unto it,

... كَذَلِكَ يَضْرِبُ اللّهُ الْحَقَّ وَالْبَاطِلَ ...

thus does Allah (by parables) show forth truth and falsehood.

when they both exist, falsehood does not remain, just as foam does not remain with the water or the gold and silver ores which are heated in fire. Rather, foam dissipates and vanishes,

... فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاء ...

Then, as for the foam it passes away as scum upon the banks,

for it carries no benefit and dissipates and scatters on the banks of the valley. The foam also sticks to trees or is dissipated by wind, just as the case with the scum that rises on the surface of gold, silver, iron and copper ores; it all goes away and never returns. However, water, gold and silver remain and are used to man's benefit.

This is why Allah said next,

... وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الأَرْضِ كَذَلِكَ يَضْرِبُ اللّهُ الأَمْثَالَ ﴿١٧﴾

while that which is for the good of mankind remains in the earth. Thus Allah sets forth parables.

Allah said in a similar Ayah,

وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ

And these similitudes We put forward for mankind; but none will understand them except those who have knowledge. (29:43)

Some of the Salaf (rightly guided ancestors) said,

"When I would read a parable in the Qur'an that I could not comprehend, I would cry for myself because Allah the Exalted says,

وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ

But none will understand them except those who have knowledge.'' (29:43)

Ali bin Abi Talhah reported that Abdullah bin Abbas commented on Allah's statement, أَنزَلَ مِنَ السَّمَاء مَاء فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا (He sends down water from the sky, and the valleys flow according to their measure),

"This is a parable that Allah has set;

the hearts carry knowledge from Him, and certainty according to the amount of doubt.

As for doubt, working good deeds does not benefit while it exists.

As for certainty, Allah benefits its people by it, hence Allah's statement, فَأَمَّا الزَّبَدُ (Then, as for the foam), which refers to doubt, فَيَذْهَبُ جُفَاء وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الأَرْضِ (it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth), in reference to certainty.

And just as when jewelry is heated in fire and is rid of its impurity, which remains in the fire, similarly Allah accepts certainty and discards doubt.''

The Qur'an and the Sunnah contain Parables that use Water and Fire

Allah has set two examples in the beginning of Surah Al-Baqarah (Surah 24), about the hypocrites, one using fire and another using water.

Allah said,

مَثَلُهُمْ كَمَثَلِ الَّذِى اسْتَوْقَدَ نَاراً فَلَمَّآ أَضَاءَتْ مَا حَوْلَهُ

Their likeness is as the likeness of one who kindled a fire; then, when it illuminated all around him. (2:17)

then He said,

أَوْ كَصَيِّبٍ مِّنَ السَّمَآءِ فِيهِ ظُلُمَـتٌ وَرَعْدٌ وَبَرْقٌ

Or like a rainstorm in the sky, bringing darkness, thunder, and lightning. (2:19)

Allah also has set two parables for the disbelievers in Surah An-Nur (Surah 24), one of them is,

وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ

As for those who disbelieved, their deeds are like a mirage in a desert. (24:39)

The mirage occurs during intense heat.

It is recorded in the Two Sahihs that the Messenger of Allah said,

فَيُقَالُ لِلْيَهُودِ يَوْمَ الْقِيَامَةِ: فَمَا تُرِيدُون؟

فَيَقُولُونَ: أَيْ رَبَّنَا عَطِشْنَا فَاسْقِنَا.

فَيُقَالُ: أَلَا تَرِدُونَ؟

فَيَرِدُونَ النَّارَ فَإِذَا هِيَ كَسَرَابٍ يَحْطِمُ بَعْضُهَا بَعْضًا

It will be said to the Jews on the Day of Resurrection, "What do you desire?''

They will reply, "We need to drink, for we have become thirsty, O our Lord!''

It will be said, "Will you then proceed to drink,''

and they will head towards the Fire, which will appear as a mirage, its various parts consuming the other parts.''

Allah said in the second parable (in Surah An-Nur);

أَوْ كَظُلُمَـتٍ فِى بَحْرٍ لُّجِّىٍّ

Or is like the darkness in a vast deep sea. (24:40)

In the Two Sahihs it is recorded that Abu Musa Al-Ash`ari said that the Messenger of Allah said,

إِنَّ مَثَلَ مَا بَعَثَنِي اللهُ بِهِ مِنَ الْهُدَى وَالْعِلْمِ، كَمَثَلِ غَيْثٍ أَصَابَ أَرْضًا،

The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth,

فَكَانَ مِنْهَا طَائِفَةٌ قَبِلَتِ الْمَاءَ فَأَنْبَتَتِ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ،

some of which was fertile soil that absorbed the rain water and brought forth vegetation and grass in abundance.

وَكَانَتْ مِنْهَا أَجَادِبُ أَمْسَكَتِ الْمَاءَ، فَنَفَعَ اللهُ بِهَا النَّاسَ، فَشَرِبُوا، وَرَعَوْا، وَسَقُوا، وَزَرَعُوا،

And another portion of it was hard, it held the rain water and Allah benefited the people with it and they utilized it for drinking, grazing, making their animals drink from it and for irrigation purposes.

وَأَصَابَتْ طَائِفَةً مِنْهَا أُخْرَى، إِنَّمَااِهيَ قِيعَانٌ لَا تُمْسِكُ مَاءً وَلَا تُنْبِتُ كَلَأً،

And another portion of it fell on barren land, which could neither hold the water nor bring forth vegetation.

فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللهِ وَنَفَعَهُ اللهُ بِمَا بَعَثَنِي وَنَفَعَ بِهِ، فَعَلِمَ وَعَلَّمَ،

The first is the example of the person who comprehends Allah's religion and gets benefit, as well as benefiting others (from the knowledge and guidance) which Allah has revealed through me and learns and then teaches others.

وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ رَأْسًا وَلَمْ يَقْبَلْ هُدَى اللهِ الَّذِي أُرْسِلْتُ بِه

The last example is that of a person who does not care for it and does not embrace Allah's guidance revealed through me.

This parable uses water in it.

In another Hadith that Imam Ahmad collected, Abu Hurayrah narrated that the Messenger of Allah said,

مَثَلِي وَمَثَلُكُمْ كَمَثَلِ رَجُلٍ اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ، جَعَلَ الْفَرَاشُ وَهَذِهِ الدَّوَابُّ الَّتِي يَقَعْنَ فِي النَّارِ يَقَعْنَ فِيهَا، وَجَعَلَ يَحْجُزُهُنَّ وَيغْلِبْنَهُ فَيَقْتَحِمْنَ فِيهَا

قَالَ : فَذَلِكُمْ مَثَلِي وَمَثَلُكُمْ، أَنَا آخِذٌ بِحُجَزِكُمْ عَنِ النَّارِ، هَلُمَّ عَنِ النَّارِ، فَتَغْلِبُونِي، فَتَقْتَحِمُونَ فِيهَا

My example and the example of you is like that of a person who lit a fire. When the fire illuminated his surroundings, butterflies and insects started falling into it, as they usually do, and he started swatting at them to prevent them from falling; but they overwhelmed him and kept falling into the fire.

This is the parable of me and you, I am holding you by the waist trying to save you from the Fire, saying, "Go away from the Fire,'' yet you overwhelm me and fall into it.

The Two Sahihs also collected this Hadith. This is a parable using fire.

Tafseer (Arabic)

يخبر تعالى عن مآل السعداء والأشقياء فقال " للذين استجابوا لربهم " أي أطاعوا الله ورسوله وانقادوا لأوامرهم وصدقوا أخباره الماضية والآتية فلهم " الحسنى " وهو الجزاء الحسن كقوله تعالى مخبرا عن ذي القرنين أنه قال " أما من ظلم فسوف نعذبه ثم يرد إلى ربه فيعذبه عذابا نكرا وأما من آمن وعمل صالحا فله جزاء الحسنى وسنقول له من أمرنا يسرا " وقال تعالى " للذين أحسنوا الحسنى وزيادة " وقوله" والذين لم يستجيبوا له " أي لم يطيعوا الله" لو أن لهم ما في الأرض جميعا " أي في الدار الآخرة لو أن يمكنهم أن يفتدوا من عذاب الله بملء الأرض ذهبا ومثله معه لافتدوا به ولكن لا يقبل منهم لأنه تعالى لا يقبل منهم يوم القيامة صرفا ولا عدلا " أولئك لهم سوء الحساب " أي في الدار الآخرة أي يناقشون على النقير والقطمير والجليل والحقير ومن نوقش الحساب عذب ولهذا قال " ومأواهم جهنم وبئس المهاد " .

"للذين استجابوا لربهم" أجابوه بالطاعة "الحسنى" الجنة "والذين لم يستجيبوا له" وهم الكفار "لو أن لهم ما في الأرض جميعا ومثله معه لافتدوا به" من العذاب "أولئك لهم سوء الحساب" وهو المؤاخذة بكل ما عملوه لا يغفر منه شيء "ومأواهم جهنم وبئس المهاد" الفراش هي

أي أجابوا ; واستجاب بمعنى أجاب ; قال : فلم يستجبه عند ذاك مجيب وقد تقدم ; أي أجاب إلى ما دعاه الله من التوحيد والنبوات. " الحسنى " لأنها في نهاية الحسن . وقيل : من الحسنى النصر في الدنيا , والنعيم المقيم غدا .

I'raab - grammatical analysis of the Qur'an

«لِلَّذِينَ» اسم موصول متعلقان بخبر مقدم والجملة مستأنفة.
«اسْتَجابُوا» ماض وفاعله.
«لِرَبِّهِمُ» متعلقان باستجابوا والهاء مضاف إليه.
«الْحُسْنى » مبتدأ مؤخر مرفوع بالضمة المقدرة على الألف للتعذر والجملة صلة الموصول.
«وَالَّذِينَ» اسم موصول معطوف على الذين قبلها.
«لَمْ» حرف نفي وجزم وقلب.
«يَسْتَجِيبُوا» مضارع مجزوم بحذف النون والواو فاعل والجملة صلة.
«لَهُ» متعلقان بيستجيبوا.
«لَوْ» حرف شرط غير جازم.
«أَنَّ» حرف مشبه بالفعل.
«لَهُمْ» متعلقان بخبر مقدم.
«ما» موصولية اسم أن وأن وما بعدها جملة ابتدائية لا محل لها.
«فِي الْأَرْضِ» متعلقان بصلة ما.
«وَمِثْلَهُ» عطف على ما والهاء مضاف إليه.
«مَعَهُ» ظرف مكان والهاء مضاف إليه.
«لَافْتَدَوْا» اللام واقعة في جواب الشرط.
«افتدوا» ماض وفاعله والجملة لا محل لها لأنها جواب شرط غير جازم.
«بِهِ» متعلقان بافتدوا.
«أُولئِكَ» اسم إشارة في محل رفع مبتدأ والكاف للخطاب والجملة مستأنفة.
«لَهُمْ سُوءُ» لهم متعلقان بخبر مقدم وسوء مبتدأ مؤخر والجملة خبر أولئك.
«الْحِسابِ» مضاف إليه.
«وَمَأْواهُمْ» مبتدأ مرفوع بالضمة المقدرة على الألف للتعذر والهاء في محل جر بالإضافة.
«جَهَنَّمُ» خبر والجملة معطوفة على ما سبق.
«وَبِئْسَ» الواو استئنافية وبئس فعل ماض لإنشاء الذم.
«الْمِهادُ» فاعل مرفوع والجملة مستأنفة.

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