41 - Fussilat (Explained in detail)

5 Tafsir(s) related to verse 41.31

Al-Jalalayn

We are your friends in the life of this world, that is, we will look after you in it, and in the Hereafter, in other words, we will be alongside you thereat until you enter Paradise; and therein you will have whatever your souls desire, and therein you will have whatever you request,

Ibn Al Kathir

Glad Tidings to Those Who believe in Allah Alone and stand firm

إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ

(Verily, those who say: "Our Lord is Allah,'' and then they stand firm,) means, they do good deeds sincerely for the sake of Allah, and they obey Allah, doing what Allah has prescribed for them. Ibn Jarir recorded that Sa`id bin `Imran said, "I read this Ayah to Abu Bakr As-Siddiq, may Allah be pleased with him:

إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ

(Verily, those who say: "Our Lord is Allah,'' and then they stand firm,) He said, `Those are the ones who do not associate anything with Allah.''' Then he reported a narration of Al-Aswad bin Hilal, who said, "Abu Bakr As-Siddiq, may Allah be pleased with him, said, `What do you say about this Ayah:

إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ

(Verily, those who say: "Our Lord is Allah,'' and then they stand firm,)' They said:

رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ

("Our Lord is Allah,'' and then they stand firm,) `They shun sin.' He said, `You have not interpreted it improperly.' They say: `Our Lord is Allah, then they stand firm and do not turn to any other god besides Him. ''' This was also the view of Mujahid, `Ikrimah, As-Suddi and others. Ahmad recorded that Sufyan bin `Abdullah Ath-Thaqafi said, "I said, `O Messenger of Allah, tell me something that I can adhere to.' He said:

«قُلْ: رَبِّيَ اللهُ، ثُمَّ اسْتَقِم»

(Say, my Lord is Allah, then stand firm.) I said, `O Messenger of Allah, what do you fear most for me' The Messenger of Allah took hold of the edge of his tongue and said,

«هذَا»

(This is.)'' This was also recorded by At-Tirmidhi and Ibn Majah; At-Tirmidhi said, "Hasan Sahih.'' Muslim also recorded it in his Sahih, and An-Nasa'i recorded that Sufyan bin `Abdullah Ath-Thaqafi said, "I said, `O Messenger of Allah, tell me something about Islam that I will not have to ask anyone about it after you.' He said:

«قُلْ: آمَنْتُ بِاللهِ ثُمَّ اسْتَقِم»

(Say: I believe in Allah, then stand firm.)'' -- then he mentioned the rest of the Hadith.

تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ

(on them the angels will descend). Mujahid, As-Suddi, Zayd bin Aslam and his Zayd's son said, "This means, at the time of death, and they will say,

أَلاَّ تَخَافُواْ

(Fear not). '' Mujahid, `Ikrimah and Zayd bin Aslam said, "This means not to fear "that which you will face in the Hereafter.''

وَلاَ تَحْزَنُواْ

(nor grieve!) `for what you have left behind of worldly things, children, family, wealth and debt, for we will take care of it for you.'

وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ

(But receive the glad tidings of Paradise which you have been promised!) So they give glad tidings of the end of bad things and the arrival of good things. This is like what is said in the Hadith narrated by Al-Bara', may Allah be pleased with him:

«إِنَّ الْمَلَائِكَةَ تَقُولُ لِرُوحِ الْمُؤْمِنِ: اخْرُجِي أَيَّتُهَا الرُّوحُ الطَّيِّـبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَهُ، اخْرُجِي إِلى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان»

(The angels say to the soul of the believer, "Come out, O good soul from the good body in which you used to dwell, come out to rest, and provision and a Lord Who is not angry.'') It was said that the angels will come down to them on the Day when they are brought out of their graves. Zayd bin Aslam said, "They will give him glad tidings when he dies, in his grave, and when he is resurrected.'' This was recorded by Ibn Abi Hatim, and this view reconciles all the opinions; it is a good view and it is true.

نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ

(We have been your friends in the life of this world and are (so) in the Hereafter. ) means, the angels will say to the believers when death approaches: "We have been your friends, i.e., your close companions, in this world, protecting you and helping you by the command of Allah, and we will be with you in the Hereafter, keeping you from feeling lonely in your graves and when the Trumpet is blown; we will reassure you on the Day of Resurrection and will take you across the Sirat and bring you to the Gardens of delight.''

وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ

(Therein you shall have (all) that your souls desire,) means, `in Paradise you will have all that you wish for and that will delight you.'

وَلَكُمْ فِيهَا مَا تَدَّعُونَ

(and therein you shall have (all) for which you ask.) means, `whatever you ask for, it will appear before you as you wish it to be.'

نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ

(An entertainment from the Oft-Forgiving, Most Merciful.) means, `a welcoming gift and a blessing from the One Who has forgiven your sins and Who is Merciful and Kind towards you, Who has forgiven you, concealed your faults and been Kind and Merciful.'

Kashf Al-Asrar

We are your friends in this world's life and in the next world.

In this world's life through faith and in the next world through forgiveness, in this world's life through the realization of recognition and in the next world by gaining forgiveness, in this world's life through approval of the decree and in the next world through encounter in the abode of subsistence, in this world through love and in the next world through proximity, in this world through contemplation and in the next world through face-to-face vision.

If the Adamite were given the life of Noah and he were to spend all his days showing gratitude for the blessing and generosity in this saying of the Exalted Lord“We are your friends in this world's life and in the next world”-his life would come to an end and he would never be grateful enough for the blessings, or recognize the generosity, in God's words: “We are your friend, your lovingly kind companion, and your helper in this world and the afterworld.”

In this world, think how the Real answered the angels for your sake when they said, “What, wilt Thou set therein one who will work corruption there?” [2:30]. God did not say that they would not work corruption. He said, “Surely I know what you do not know [2:30]. You have no awareness of the secrets of My Divinity and no cognizance of the gentle favors of My Lordhood toward the Adamites.”

The slanderers do not diminish your level with Me, nor do the backbiters harm you.

It is as if they praise you unknowingly

in My sight with the faults they find.

“If they are unworthy, I will make them worthy. If they are far, I will bring them near. If they are abased, I will make them exalted. Though you see their outward disloyalty, I see their inward loyalty. Though you gaze on the opposition of their limbs and bodily parts, I gaze on the conformity of their hearts and secret cores. Though you wear the waistcoat of obedience, they wear the shirt of union. Though you have the robe of worship, they have the hat of forgiveness. Though you have clung to your own sinlessness, they have clung to My mercy. What would it matter if I did not accept your sinlessness? What harm is there in their disobedience when there is My pardon and forgiveness? They are lifted up by the beginningless gentleness and caressed by the endless bounty.

Faults do not intrude on the Beginningless.”

Abū Yazīd BasṬāmī was walking in a road and heard the sound of group of people. He wanted to know what their state was all about. He went forward and saw an infant fallen in black mud, the people standing there watching. All of a sudden the child's mother ran forth from the side and threw herself into the mud. She lifted up the child and went. When Abū Yazīd saw that, he became happy. He shouted out while standing there and said, “Tenderness came and took away the defilement. Love came and took away the disobedience. Solicitude came and took away the sin.”

Your excuse with Me is elaborate

and sin from the likes of you is slight.

Sayyid Abul Ala Maududi - Tafhim al-Qur'an

After warning the disbelievers of the consequences of their opposition to the truth and their stubbornness, the address now turns to the believers and the Holy Prophet.

That is, they did not call Allah their Lord merely incidentally, nor were they involved in the error to regard Allah as their Lord and at the same time others 'as well as their lords, but they embraced the Faith sincerely and stood by it steadfastly: neither adopted a creed contrary to it later nor mixed it up with a false creed, but they fulfilled the demands of the doctrine of Tauhid in their practical lives as well.

"Standing steadfast on Tauhid" has been explained by the Holy Prophet and the eminent Companions thus:

Hadrat Anas has reported that the Holy Prophet said: "Many people called Allah their Lord, but most of them became disbelievers. Firm and steadfast is he who remained firm on this creed till his death." (Ibn Jarir, Nasa'i, Ibn Abi Hatim).

Hadrat Abu Bakr Siddiq (may Allah be pleased with him) has explained it thus: "Then he did not associate another with Allah: did not attend to any other deity beside Him. " (Ibn Jarir).

Hadrat `Umar (may Allah be pleased with him) once recited this verse on the pulpit and said: "By God, the steadfast are those who remained firm on obedience to Allah: did not run about from place to place like foxes." (Ibn Jarir).

Hadrat 'Uthman (may Allah be pleased with him) says "Performed his deeds sincerely for the sake of Allah only." (Kashsaf)

Hadrat `Ali (may Allah be pleased with him) says: "Performed the duties enjoined by Allah faithfully and obediently." (Kashshaf)

It is not necessary that the coming down of the angels may be perceptible, and the believers may see them with the eyes, or hear their voices with the ears. Although Allah also sends the angels openly for whomever He wills, generally their coming down for the believers, especially in hard times when they are being persecuted by the enemies of the Truth, takes place in imperceptible ways and their voices penetrate into the depths of the heart as peace and tranquility instead of just striking the ear-drums. Some commentators have regarded this coming down of the angels as restricted to the time of death or grave, or the Plain of Resurrection. But if the conditions in which these verses were sent ' down arc kept in view there remains no doubt that the real object of stating this thing here is to mention the coming down of the angels on those who struggle with their lives in this world in the cause of the Truth, so that they are consoled and encouraged and they rest assured that they are not helpless but the angels of Allah are at their back. Although the angels also come to receive the believers at the time of death and they also welcome them in the grave (in the state of bearzakh), and They will also accompany them constantly on the Day of Resurrection, from the time Resurrection takes place till their entry into Paradise, yet their company is not particularly restricted to the Hereafter but remains available in this world also. The context clearly shows that in the conflict between the Truth and falsehood just as the worshipers of falsehood are accompanied by the devils and mischievous people, so arc the believers accompanied by the angels. On the one hand, the companions of the worshipers of falsehood show their misdeeds seem fair to them and assure them that the tyrannical and dishonest acts that they are committing arc the very means of their success and through them only will their leadership and dominance remain safe in the world. On the other, the angels come down to the worshipers of the Truth and give them the message that is being mentioned in the following sentences.

These are very comprehensive words, which contain a new theme of consolation and peace for the believers, in every stage of life, from the world till the Hereafter. This counsel of the angels in this world means: "No matter' how strong and powerful be the forces of falsehood, you should not be afraid of them, and whatever hardships and deprivations you may have to experience on account of your love of the Truth, you should not grieve on account of them, for ahead there lie in store for you such things against which every blessing of the world is insignificant." When the angels say the same words at the time of death, they mean this: "There is no cause of fear for you in the destination you are heading for, for Paradise awaits you there, and you have no cause of grief for those whom you are leaving behind in the world, for we are your guardians and companions here." When the angels will say these very words in the intermediary state between death and Resurrection and in the Plain of Resurrection, they will mean: `Here, there is nothing but peace for you. Do not grieve for the hardships you had to suffer in the world, and do not fear what you are going to face in the Hereafter, for we are giving you the good news of Paradise, which used to be promised to you in the world.

Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

(We are your protecting friends in the life of the world) We protected you in the life of the world (and in the Hereafter) and We will protect you in the Hereafter; these are the guardian angels. (There) in Paradise (ye will have (all) that your souls desire, and there) in Paradise (ye will have (all) for which ye pray) all that which you request.