Explained in Detail, Revelations Well Expounded — Verse 2
41:2 · Fussilat
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تَنزِیلࣱ مِّنَ ٱلرَّحۡمَـٰنِ ٱلرَّحِیمِ ٢
tanzīlun mina l-raḥmāni l-raḥīm
Explained in Detail, Revelations Well Expounded / Fussilat (41:2)
Connections 1 multi-source 6 single-source 4 commentators
Multi-source connections cited by 2+ commentators
Single-source mentions (6) cited by only one commentator
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Q 11:1 (Hud)
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Q 16:102 (an-Nahl)
cited by
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Q 26:192 (ash-Shu`ara`)
cited by
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Q 26:193 (ash-Shu`ara`)
cited by
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Q 26:194 (ash-Shu`ara`)
cited by
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Q 41:42 (Fussilat)
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By commentator who cites how many verses on this ayah
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Tafsir Ibn Kathir (abridged) 6 verses
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Al-Qushairi Tafsir 1 verse 2 mentions total
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Kashani Tafsir 1 verse 2 mentions total
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Kashf Al-Asrar Tafsir 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
A revelation from the Lord of Mercy, the Giver of Mercy
tanzīlun mina l-raḥmāni l-raḥīm
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Tafsir Commentary
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Description of the Qur'an, and what Those Who turn away from it say.
حـم - تَنزِيلٌ مِّنَ الرَّحْمَنِ الرَّحِيمِ
(Ha Mim. A revelation from the Most Gracious, the Most Merciful.) means, the Qur'an is revealed from the Most Gracious, Most Merciful. This is like the Ayat:
قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِن رَّبِّكَ بِالْحَقِّ
(Say Ruh Al-Qudus (Jibril) has brought it down from your Lord with truth) (16:102).
وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَـلَمِينَ - نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ - عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ
(And truly, this is a revelation from the Lord of all that exists, Which the trustworthy Ruh (Jibril) has brought down upon your heart that you may be (one) of the warners.) (26:192-194).
كِتَـبٌ فُصِّلَتْ ءَايَـتُهُ
(A Book whereof the Ayat are explained in detail) means, its meanings are clear and its rulings are sound and wise.
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) means, because it is a clear Arabic Qur'an, its meanings are precise and detailed and its words are clear and not confusing. This is like the Ayah:
كِتَابٌ أُحْكِمَتْ ءايَـتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ
((This is) a Book, the Ayat whereof are completed, and then explained in detail from One (Allah), Who is All-Wise Well-Acquainted) (11:1). meaning, it is miraculous in its wording and in its meanings.
لاَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ
(Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise.) (41:42).
لِقَوْمٍ يَعْلَمُونَ
(for people who know.) means, this clear style will be readily understood by scholars who are thoroughly versed in knowledge.
بَشِيراً وَنَذِيراً
(Giving glad tidings and warning,) means, sometimes it brings glad tidings to the believers, and sometimes it brings a warning to the disbelievers.
فَأَعْرَضَ أَكْثَرُهُمْ فَهُمْ لاَ يَسْمَعُونَ
(but most of them turn away, so they hear not.) means, most of the Quraysh did not understand anything of it at all, despite the fact that it was so clear.
وَقَالُواْ قُلُوبُنَا فِى أَكِنَّةٍ
(And they say: "Our hearts are under coverings...") meaning, they are wrapped and screened,
مِمَّا تَدْعُونَا إِلَيْهِ وَفِى ءَاذانِنَا وَقْرٌ
(from that to which you invite us; and in our ears is deafness,) means, `we are deaf to the message you bring to us.'
وَمِن بَيْنِنَا وَبَيْنِكَ حِجَابٌ
(and between us and you is a screen,) `so nothing of what you say reaches us.'
فَاعْمَلْ إِنَّنَا عَـمِلُونَ
(so work you (on your way); verily, we are working) means, go your way, and we will go our way, and we will not follow you.
A revelation from the Compassionate the Merciful tanzīlun mina’l-rahmāni’l-rahīm the subject.
A sending down from the All-Merciful, the Ever-Merciful. This Qur'an was sent down by the Lord whose name is the All-Merciful, the Ever-Merciful. He is the All-Merciful through kindly acts, the Ever-Merciful through lights; the All-Merciful through blessings, the Ever-Merciful through protection from sin; the All-Merciful through self-disclosure, the Ever-Merciful through befriending; the All-Merciful through alleviating acts of worship, the Ever-Merciful through verifying the most beautiful and an increase [10:26]. When the ocean of mercy sends up the waves of generosity and forgiveness, all slips and acts of disobedience cease to exist and come to nothing, for the slip is the attribute of what was not and then came to be, and the mercy is the attribute of what always was and always will be. How can what was not, then came to be, stand up to what always was and always will be?
A sending down from the All-Merciful, the Ever-Merciful. This Qur'an was sent down by the Lord whose name is the All-Merciful, the Ever-Merciful. He is the All-Merciful through kindly acts, the Ever-Merciful through lights; the All-Merciful through blessings, the Ever-Merciful through protection from sin; the All-Merciful through self-disclosure, the Ever-Merciful through befriending; the All-Merciful through alleviating acts of worship, the Ever-Merciful through verifying the most beautiful and an increase [10:26]. When the ocean of mercy sends up the waves of generosity and forgiveness, all slips and acts of disobedience cease to exist and come to nothing, for the slip is the attribute of what was not and then came to be, and the mercy is the attribute of what always was and always will be. How can what was not, then came to be, stand up to what always was and always will be?
A sending down from the All-Merciful, the Ever-Merciful. This Qur'an was sent down by the Lord whose name is the All-Merciful, the Ever-Merciful. He is the All-Merciful through kindly acts, the Ever-Merciful through lights; the All-Merciful through blessings, the Ever-Merciful through protection from sin; the All-Merciful through self-disclosure, the Ever-Merciful through befriending; the All-Merciful through alleviating acts of worship, the Ever-Merciful through verifying the most beautiful and an increase [10:26]. When the ocean of mercy sends up the waves of generosity and forgiveness, all slips and acts of disobedience cease to exist and come to nothing, for the slip is the attribute of what was not and then came to be, and the mercy is the attribute of what always was and always will be. How can what was not, then came to be, stand up to what always was and always will be?
A sending down from the All-Merciful, the Ever-Merciful. This Qur'an was sent down by the Lord whose name is the All-Merciful, the Ever-Merciful. He is the All-Merciful through kindly acts, the Ever-Merciful through lights; the All-Merciful through blessings, the Ever-Merciful through protection from sin; the All-Merciful through self-disclosure, the Ever-Merciful through befriending; the All-Merciful through alleviating acts of worship, the Ever-Merciful through verifying the most beautiful and an increase [10:26]. When the ocean of mercy sends up the waves of generosity and forgiveness, all slips and acts of disobedience cease to exist and come to nothing, for the slip is the attribute of what was not and then came to be, and the mercy is the attribute of what always was and always will be. How can what was not, then came to be, stand up to what always was and always will be?
A sending down from the All-Merciful, the Ever-Merciful.This Qur'an was sent down by the Lord whose name is the All-Merciful, the Ever-Merciful. He is the All-Merciful through kindly acts, the Ever-Merciful through lights; the All-Merciful through blessings, the Ever-Merciful through protection from sin; the All-Merciful through self-disclosure, the Ever-Merciful through befriending; the All-Merciful through alleviating acts of worship, the Ever-Merciful through verifying the most beautiful and an increase [10:26].When the ocean of mercy sends up the waves of generosity and forgiveness, all slips and acts of disobedience cease to exist and come to nothing, for the slip is the attribute of what was not and then came to be, and the mercy is the attribute of what always was and always will be. How can what was not, then came to be, stand up to what always was and always will be?
هذا القرآن الكريم تنزيل من الرحمن الرحيم، نزَّله على نبيه محمد صلى الله عليه وسلم.
يعني القرآن منزل من الرحمن الرحيم كقوله "قل نزله روح القدس من ربك بالحق" وقوله "وإنه لتنزيل رب العالمين نزل به الروح الأمين على قلبك لتكون من المنذرين".
وقوله : ( تَنزِيلٌ مِّنَ الرحمن الرحيم ) بيان لمصدر هذا القرآن ، وقوله ( تَنزِيلٌ ) خبر لمبتدأ محذوف .أى : هذا القرآن ليس أساطير الأولين - كما زعم الجاحدون الجاهلون - وإنما هو منزل من عند الله - تعالى - صاحب الرحمة العظيمة الدائمة .إذ لفظ " الرحمن " بمعنى عظيم الرحمة ، لأن فعلان صيغة مبالغة فى كثرة الشئ وعظمته ، أما صيغة فعيل فتستعمل فى الصفات الدائمة ككريم ، فكأنه - تعالى - يقول : هذا الكتاب منزل من الله - تعالى - العظيم الرحمة الدائمة .قال بعض العلماء : وإنما خص هذان الوصفان بالذكر ، لأن الخلق فى هذا العالم كالمرضى المحتاجين ، والقرآن مشتمل على كل ما يحتاج إليه المرضى من الأدوية ، وعلى كل ما يحتاج إليه الأصحاء من الأغذية . فكان أعظم النفع من الله على هذا العالم إنزال القرآن الناشئ عن رحمته ولطفه بخلقه .
وقوله: ( تَنـزيلٌ مِنَ الرَّحْمَنِ الرَّحِيمِ ) يقول تعالى ذكره: هذا القرآن تنـزيل من عند الرحمن الرحيم نـزله على نبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم .
" تنزيل من الرحمن الرحيم "، قال الأخفش : ((تنزيل)) مبتدأ، وخبره قوله عز وجل:
تَنْزِيلٌ مِنَ الرَّحْمَنِ الرَّحِيمِ (2) افتتح الكلام باسم نكرة لما في التنكير من التعظيم . والوجه أن يكون { تَنزِيلٌ } مبتدأ سَوَّغ الابتداء به ما في التنكير من معنى التعظيم فكانت بذلك كالموصوفة وقوله : { مِنَ الرحمنن الرَّحِيم } خبر عنه . وقوله : { كتاب بَدل من تنزيل فحصل من المعنى : أن التنزيل من الله كتاب ، وأن صفته فُصّلت آياته ، موسوماً بكونه قرآناً عربياً ، فحصل من هذا الأسلوب أن القرآن منزَّل من الرحمان الرحيم مفصلاً عربياً . ولك أن تجعل قوله : مِنَ الرحمنن الرَّحِيم } في موضع الصفة للمبتدأ وتجعل قوله : { كتاب } خبرَ المبتدأ ، وعلى كلا التقديرين هو أسلوب فخم وقد مَضى مثله في قوله تعالى : { آلمص كتاب أنزل إليك } [ الأعراف : 1 ، 2 ] .والمراد : أنه منزَّل ، فالمصدر بمعنى المفعول كقوله : { وإنه لتنزيل رب العالمين نزل به الروح الأمين } [ الشعراء : 192 ، 193 ] وهو مبالغة في كونه فَعَل الله تنزيله ، تحقيقاً لكونه موحى به وليس منقولاً من صحف الأولين . وتنكير { تنزيل وكتاب لإِفادة التعظيم .والكتاب : اسم لمجموع حروف دالة على ألفاظ مفيدة وسمي القرآن كتاباً لأن الله أوحى بألفاظه وأمر رسوله بأن يكتب ما أُوحي إليه ، ولذلك اتخذ الرسول كتَّاباً يكتبون له كل ما ينزل عليه من القرآن . وإيثار الصفتين الرحمنن الرَّحِيمِ } على غيرهما من الصفات العلية للإِيماء إلى أن هذا التنزيل رحمة من الله بعباده ليخرجهم من الظلمات إلى النور كقوله تعالى : { فقد جاءكم بينة من ربكم وهدى ورحمة } [ الأنعام : 157 ] وقولِه تعالى : { وما أرسلناك إلا رحمة للعالمين } [ الأنبياء : 107 ] وقوله : { أولم يكفهم أنا أنزلنا عليك الكتاب يتلى عليهم إن في ذلك لرحمة وذكرى لقوم يؤمنون } [ العنكبوت : 51 ] .والجمع بين صفتي { الرحمنن الرَّحِيم } للإيماء إلى أن الرحمة صفة ذاتيَّة لله تعالى ، وأن متعلقها منتشر في المخلوقات كما تقدم في أول سورة الفاتحة والبسملة . وفي ذلك إيماء إلى استحماق الذين أعرضوا عن الاهتداء بهذا الكتاب بأنهم أعرضوا عن رحمة ، وأن الذين اهتدوا به هم أهل المرحمة لقوله بعد ذلك : { قل هو للذين آمنوا هدى وشفاء والذين لا يؤمنون في آذانهم وقر وهو عليهم عمى } [ فصلت : 44 ] .
قوله تعالى : حم تنزيل من الرحمن الرحيم قال الزجاج : تنزيل رفع بالابتداء وخبره كتاب فصلت آياته وهذا قول البصريين . وقال الفراء : يجوز أن يكون رفعه على إضمار هذا . ويجوز أن يقال : كتاب بدل من قوله : تنزيل . وقيل : نعت لقوله : تنزيل . وقيل : حم أي : هذه حم كما تقول باب كذا ، أي : هو باب كذا ف " حم " خبر ابتداء مضمر أي : هو حم ، وقوله : تنزيل مبتدأ آخر ، وقوله : " كتاب " خبره .
The call of a prophet is the pure call of religion. However, people mostly follow the religion of their forebears. Their thinking is dominated by their national traditions and contemporary mores. For this reason, the prophet’s unadulterated religion does not fit the pattern or mould of their thought. He appears a stranger to them. This difference acts as a mental barrier between the prophet and the common people. Unable to see the prophet’s call in its proper perspective, they are not prepared to accept it. The prophet’s call is in itself extremely rational. It is in itself a proof that it has come from God. But the aforesaid mental barrier proves so impregnable that a man is unable to penetrate it in order to grasp the meaning of the prophet’s call. Thus God opens the doors of His Grace to man, but he does not pass through them.
Commentary
The seven Surahs that commence with "Ha Meem" are known as "Al Hameem' or 'Hawameem'. Some more words are added as suffixes in their names to differentiate between them, for example, the 'Ha Meem' of Surah Mu'min is called "Ha Meem Al-Mum'in, and 'Ha Meem' of this Surah is called 'Ha Meem Sajdah' or 'Ha Meem Fussilat'. Both the names of this Surah are well-known.
The first addressees of this Surah are Quraysh of ` Arabia among whom Qur'an was revealed in their own language. They had witnessed the marvel of the Qur'an, and they had also seen innumerable miracles of the Holy Prophet ﷺ . And yet they turned away from the Qur'an. What to say of understanding, they did not even bear to listen to the Qur'an. Eventually, in response to the affectionate advices of the Holy Prophet ﷺ ، they declared that they neither understand what he says, nor do their hearts accept it, nor are their ears prepared to listen to it, and that there are double barriers between him and them, so he should carry on with his business and leave them to their own.
This is the meaning of the first five verses of this Surah. In these verses, Allah Almighty has specially addressed and advised Quraysh that Qur'an has been revealed in Arabic language, so that you do not have any difficulty in understanding the contents. At the same time three qualities of the Holy Qur'an have been stated. Firstly it is said, فُصِّلَتْ آيَاتُهُ Here, the word fussilat' is a derivative of fasl which originally means distinguishing the subjects by separating them. So فُصِّلَتْ means stating things very clearly by explaining in detail, either by separating them subject - wise in different chapters, or by mentioning them at one place. Different subjects like injunctions of Shari'ah, stories, beliefs, refutation of the people of false beliefs, etc. have been stated separately in the verses of the Holy Qur'an, and each subject has been explained by examples as well. The second and third qualities of the Holy Qur'an have been stated as that of communicating good news of everlasting happiness to the believers and of warning the non-believers of perpetual scourges.
(A revelation from the Beneficent, the Merciful,