Kashani Tafsir

Abd al-Razzaq al-Kashani — b. 650 AH / 1252 CE · d. 730 AH / 1329 CE Sunni (Sufi) Akbari Sufi (school of Ibn Arabi)

Kashani Tafsir al-Qiyamah القِيَامَة (The Rising of the Dead, Resurrection) 40 verses · Meccan

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
In the name of God, the Most Gracious, the Most Merciful
75:1 ›
۞ لَاۤ أُقۡسِمُ بِیَوۡمِ ٱلۡقِیَـٰمَةِ ۝١
Abdel Haleem
By the Day of Resurrectio
Abd al-Razzaq al-Kashani

No! I swear by the Day of Resurrection. The Lord of the Worlds swears an oath by the Day of Resurrection. That is the day when the pavil- ions of the rightful due of lordhood will be opened, the carpet of majesty and tremendousness spread, and the banner of all-compellingness brought out to the desert of all-subjugatingness. The portico of magnificence will be raised, the scales of justice will be hung, and the harshness of the exalted all-compellingness will make everyone confounded and senseless. The prophets will come in their perfection and put away talk of their knowledge: “We have no knowledge” [5:109]. The angels of the Dominion will come and strike fire to the monasteries of their worship: “We have not worshiped You with the rightful due of Your worship.” The recognizers and tawḤīd-voicers will come and disown their own recognition: “We have not recognized You with the rightful due of Your recognition.” What great remorse-if on that day His bounty does not take your hand! What tremendous affliction-if in that assembly His generosity does not come to your aid! If His solicitude does not take your hand, what good will obedience have done? If He shows the face of His justice, that will be your destruction. The Pir of the Tariqah said, “O God, You know that I do not have these days by myself. I do not light the candle of guidance with my sufficiency. What comes from me? What opens up from my doing? My obedience is through Your success-giving, my service through Your guidance, My repentance through Your kind favor, my gratitude through Your beneficence, my remembrance through Your inspiration. All is You! Who am I? If not for Your bounty, what do I have?”

No! I swear by the Day of Resurrection. The Lord of the Worlds swears an oath by the Day of Resurrection. That is the day when the pavil- ions of the rightful due of lordhood will be opened, the carpet of majesty and tremendousness spread, and the banner of all-compellingness brought out to the desert of all-subjugatingness. The portico of magnificence will be raised, the scales of justice will be hung, and the harshness of the exalted all-compellingness will make everyone confounded and senseless. The prophets will come in their perfection and put away talk of their knowledge: “We have no knowledge” [5:109]. The angels of the Dominion will come and strike fire to the monasteries of their worship: “We have not worshiped You with the rightful due of Your worship.” The recognizers and tawḤīd-voicers will come and disown their own recognition: “We have not recognized You with the rightful due of Your recognition.” What great remorse-if on that day His bounty does not take your hand! What tremendous affliction-if in that assembly His generosity does not come to your aid! If His solicitude does not take your hand, what good will obedience have done? If He shows the face of His justice, that will be your destruction. The Pir of the Tariqah said, “O God, You know that I do not have these days by myself. I do not light the candle of guidance with my sufficiency. What comes from me? What opens up from my doing? My obedience is through Your success-giving, my service through Your guidance, My repentance through Your kind favor, my gratitude through Your beneficence, my remembrance through Your inspiration. All is You! Who am I? If not for Your bounty, what do I have?”

Connections 1 multi-source 15 single-source 4 commentators

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75:2 ›
وَلَاۤ أُقۡسِمُ بِٱلنَّفۡسِ ٱللَّوَّامَةِ ۝٢
Abdel Haleem
and by the self-reproaching soul
Abd al-Razzaq al-Kashani

No! I swear by the blaming soul. Among the words of the commentators is that the blaming soul is the soul of the person of faith which is always in remorse for its own days and blaming itself for its own shortcomings. It strikes fear and dread into itself and looks upon itself with the eyes of disdain and abasement and says, O soul mean in aspiration and deluded, on whatever stone I strike you, you come up false. O you who fell short in the road of seeking the Real at the first step! O you who were cut off in the desert of the Law's prescription despite a thousand steeds! O you who have never seen the tip of the hair of good fortune despite a thousand candles and lamps! O you who fell into the treasury of Tibet but did not catch the scent of musk! O you who dove into the ocean with all the divers with- out finding anything at all but losing your own self! O you who came late and went back early! O you who bought the mirage of delusion in place of the wine of joy and sold your heart and religion for a price! They deemed the life of this world more worthy of love than the next world [16:107]. You'll see when the dust clears away if you're seated on a horse or an ass. * How long making the abode of delusion an abode of joy! How long making the abode of flight an abode of lodging! Wait until the jolt of Seraphiel's trumpet hides your pretty face and shows your ugly character! One swat of the Lion for a world full of carrion-eaters, one blast of the Trumpet for a hundred thousand Pharaoh-natures! [DS 182, 184] A great man was asked, “Where does the road begin?” He said, “Not with you. When you go off to the side, the road begins everywhere.” There is never a day when this call does not come from the World of Infinity: “O you whom We called but you turned away from Us! O you whom We called, morning and night, to the good fortune of companionship, but you pulled your feet back from Our street! It is We whom you can- not avoid.

No! I swear by the blaming soul. Among the words of the commentators is that the blaming soul is the soul of the person of faith which is always in remorse for its own days and blaming itself for its own shortcomings. It strikes fear and dread into itself and looks upon itself with the eyes of disdain and abasement and says, O soul mean in aspiration and deluded, on whatever stone I strike you, you come up false. O you who fell short in the road of seeking the Real at the first step! O you who were cut off in the desert of the Law's prescription despite a thousand steeds! O you who have never seen the tip of the hair of good fortune despite a thousand candles and lamps! O you who fell into the treasury of Tibet but did not catch the scent of musk! O you who dove into the ocean with all the divers with- out finding anything at all but losing your own self! O you who came late and went back early! O you who bought the mirage of delusion in place of the wine of joy and sold your heart and religion for a price! They deemed the life of this world more worthy of love than the next world [16:107]. You'll see when the dust clears away if you're seated on a horse or an ass. * How long making the abode of delusion an abode of joy! How long making the abode of flight an abode of lodging! Wait until the jolt of Seraphiel's trumpet hides your pretty face and shows your ugly character! One swat of the Lion for a world full of carrion-eaters, one blast of the Trumpet for a hundred thousand Pharaoh-natures! [DS 182, 184] A great man was asked, “Where does the road begin?” He said, “Not with you. When you go off to the side, the road begins everywhere.” There is never a day when this call does not come from the World of Infinity: “O you whom We called but you turned away from Us! O you whom We called, morning and night, to the good fortune of companionship, but you pulled your feet back from Our street! It is We whom you can- not avoid.

Connections 2 multi-source 14 single-source 5 commentators

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75:3 ›
أَیَحۡسَبُ ٱلۡإِنسَـٰنُ أَلَّن نَّجۡمَعَ عِظَامَهُۥ ۝٣
Abdel Haleem
Does man think We shall not put his bones back together
Connections 13 single-source 2 commentators

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No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

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75:4 ›
بَلَىٰ قَـٰدِرِینَ عَلَىٰۤ أَن نُّسَوِّیَ بَنَانَهُۥ ۝٤
Abdel Haleem
In fact, We can reshape his very fingertips
Connections 12 single-source 1 commentator

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75:5 ›
بَلۡ یُرِیدُ ٱلۡإِنسَـٰنُ لِیَفۡجُرَ أَمَامَهُۥ ۝٥
Abdel Haleem
Yet man wants to deny what is ahead of him
Connections 12 single-source 1 commentator

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75:6 ›
یَسۡءَلُ أَیَّانَ یَوۡمُ ٱلۡقِیَـٰمَةِ ۝٦
Abdel Haleem
he says, ‘So, when will this Day of Resurrection be?’
Connections 12 single-source 1 commentator

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75:7 ›
فَإِذَا بَرِقَ ٱلۡبَصَرُ ۝٧
Abdel Haleem
When eyes are dazzle
Connections 12 single-source 1 commentator

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75:8 ›
وَخَسَفَ ٱلۡقَمَرُ ۝٨
Abdel Haleem
and the moon eclipsed
Connections 12 single-source 1 commentator

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75:9 ›
وَجُمِعَ ٱلشَّمۡسُ وَٱلۡقَمَرُ ۝٩
Abdel Haleem
when the sun and the moon are brought together
Connections 12 single-source 1 commentator

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75:10 ›
یَقُولُ ٱلۡإِنسَـٰنُ یَوۡمَىِٕذٍ أَیۡنَ ٱلۡمَفَرُّ ۝١٠
Abdel Haleem
on that Day man will say, ‘Where can I escape?’
Connections 12 single-source 1 commentator

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75:11 ›
كَلَّا لَا وَزَرَ ۝١١
Abdel Haleem
Truly, there is no refuge
Connections 12 single-source 1 commentator

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75:12 ›
إِلَىٰ رَبِّكَ یَوۡمَىِٕذٍ ٱلۡمُسۡتَقَرُّ ۝١٢
Abdel Haleem
they will all return to your Lord on that Day
Connections 12 single-source 1 commentator

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75:13 ›
یُنَبَّؤُا۟ ٱلۡإِنسَـٰنُ یَوۡمَىِٕذِۭ بِمَا قَدَّمَ وَأَخَّرَ ۝١٣
Abdel Haleem
On that Day, man will be told what he put first and what he put last
Connections 12 single-source 1 commentator

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75:14 ›
بَلِ ٱلۡإِنسَـٰنُ عَلَىٰ نَفۡسِهِۦ بَصِیرَةࣱ ۝١٤
Abdel Haleem
Truly, man is a clear witness against himself
Connections 1 multi-source 13 single-source 2 commentators

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75:15 ›
وَلَوۡ أَلۡقَىٰ مَعَاذِیرَهُۥ ۝١٥
Abdel Haleem
despite all the excuses he may put forward
Connections 1 multi-source 12 single-source 2 commentators

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75:16 ›
لَا تُحَرِّكۡ بِهِۦ لِسَانَكَ لِتَعۡجَلَ بِهِۦۤ ۝١٦
Abdel Haleem
[Prophet], do not rush your tongue in an attempt to hasten [your memorization of] the Revelation
Connections 17 single-source 2 commentators

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75:17 ›
إِنَّ عَلَیۡنَا جَمۡعَهُۥ وَقُرۡءَانَهُۥ ۝١٧
Abdel Haleem
We shall make sure of its safe collection and recitation
Connections 17 single-source 2 commentators

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75:18 ›
فَإِذَا قَرَأۡنَـٰهُ فَٱتَّبِعۡ قُرۡءَانَهُۥ ۝١٨
Abdel Haleem
When We have recited it, repeat the recitatio
Connections 17 single-source 2 commentators

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75:19 ›
ثُمَّ إِنَّ عَلَیۡنَا بَیَانَهُۥ ۝١٩
Abdel Haleem
and We shall make it clear
Connections 14 single-source 1 commentator

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75:20 ›
كَلَّا بَلۡ تُحِبُّونَ ٱلۡعَاجِلَةَ ۝٢٠
Abdel Haleem
Truly you [people] love this fleeting worl
Connections 14 single-source 1 commentator

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75:21 ›
وَتَذَرُونَ ٱلۡءَاخِرَةَ ۝٢١
Abdel Haleem
and neglect the life to come
Connections 14 single-source 1 commentator

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75:22 ›
وُجُوهࣱ یَوۡمَىِٕذࣲ نَّاضِرَةٌ ۝٢٢
Abdel Haleem
On that Day there will be radiant faces
Abd al-Razzaq al-Kashani

Faces that day will be radiant, gazing upon their Lord. The servant with faith is like a falcon. When they catch a falcon and want to make it worthy for the hand of the king, they sew its eyes shut for a while. They put a tie on its foot and keep it in a dark house, separate from its mate. For a time they afflict it with hunger so that it becomes weak and emaciated. It forgets its homeland and gains the nature of being left aside. Finally they open up its eyes. They light a candle and beat a drum for it. They put a piece of meat in front of it and they make the hand of the king its resting place. The falcon says to itself, “In the whole world, who has this honor that I have? A candle before my eyes, the beating of a drum my tune, bird meat my food, the king's hand my place!” In a similar way, when they want to clothe the faithful servant in the robe of bosom friendship and let him drink the wine of love, they do so with the same practice. For a time they keep him in within the four walls of the grave. They take away his hands' holding and his feet's walking. They remove sight from his eyes and leave him in this state for some time. Then all of a sudden they beat the drum of the resurrection. The servant lifts his head from the dust of the grave, opens his eyes, and sees the light of paradise: Their light running before them [57:12]. He forgets this world, drinks the wine of union, and sits at the table of everlastingness. Just as the falcon opened its eyes and saw itself on the hand of the king, the faithful servant opens his eyes and sees himself in the seat of truthfulness [54:55]. He hears the greeting of the King and sees the vision of the King. The servant is happy and joyful in the midst of blessedness, nearness, and the most beauti- ful, gazing on the beauty and majesty of the Real. This is why the Lord of the Worlds says, “Faces on that day will be radiant, gazing upon their Lord.” The faces of the faithful and the obedient, the faces of the sincerely truthful and the witnesses, the faces of the passionate and the yearners, will be shining like the moon and sparkling like the sun.

Faces that day will be radiant, gazing upon their Lord. The servant with faith is like a falcon. When they catch a falcon and want to make it worthy for the hand of the king, they sew its eyes shut for a while. They put a tie on its foot and keep it in a dark house, separate from its mate. For a time they afflict it with hunger so that it becomes weak and emaciated. It forgets its homeland and gains the nature of being left aside. Finally they open up its eyes. They light a candle and beat a drum for it. They put a piece of meat in front of it and they make the hand of the king its resting place. The falcon says to itself, “In the whole world, who has this honor that I have? A candle before my eyes, the beating of a drum my tune, bird meat my food, the king's hand my place!” In a similar way, when they want to clothe the faithful servant in the robe of bosom friendship and let him drink the wine of love, they do so with the same practice. For a time they keep him in within the four walls of the grave. They take away his hands' holding and his feet's walking. They remove sight from his eyes and leave him in this state for some time. Then all of a sudden they beat the drum of the resurrection. The servant lifts his head from the dust of the grave, opens his eyes, and sees the light of paradise: Their light running before them [57:12]. He forgets this world, drinks the wine of union, and sits at the table of everlastingness. Just as the falcon opened its eyes and saw itself on the hand of the king, the faithful servant opens his eyes and sees himself in the seat of truthfulness [54:55]. He hears the greeting of the King and sees the vision of the King. The servant is happy and joyful in the midst of blessedness, nearness, and the most beauti- ful, gazing on the beauty and majesty of the Real. This is why the Lord of the Worlds says, “Faces on that day will be radiant, gazing upon their Lord.” The faces of the faithful and the obedient, the faces of the sincerely truthful and the witnesses, the faces of the passionate and the yearners, will be shining like the moon and sparkling like the sun.

Connections 2 multi-source 14 single-source 3 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (14) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:23 ›
إِلَىٰ رَبِّهَا نَاظِرَةࣱ ۝٢٣
Abdel Haleem
looking towards their Lord
Abd al-Razzaq al-Kashani

Faces that day will be radiant, gazing upon their Lord. The servant with faith is like a falcon. When they catch a falcon and want to make it worthy for the hand of the king, they sew its eyes shut for a while. They put a tie on its foot and keep it in a dark house, separate from its mate. For a time they afflict it with hunger so that it becomes weak and emaciated. It forgets its homeland and gains the nature of being left aside. Finally they open up its eyes. They light a candle and beat a drum for it. They put a piece of meat in front of it and they make the hand of the king its resting place. The falcon says to itself, “In the whole world, who has this honor that I have? A candle before my eyes, the beating of a drum my tune, bird meat my food, the king's hand my place!” In a similar way, when they want to clothe the faithful servant in the robe of bosom friendship and let him drink the wine of love, they do so with the same practice. For a time they keep him in within the four walls of the grave. They take away his hands' holding and his feet's walking. They remove sight from his eyes and leave him in this state for some time. Then all of a sudden they beat the drum of the resurrection. The servant lifts his head from the dust of the grave, opens his eyes, and sees the light of paradise: Their light running before them [57:12]. He forgets this world, drinks the wine of union, and sits at the table of everlastingness. Just as the falcon opened its eyes and saw itself on the hand of the king, the faithful servant opens his eyes and sees himself in the seat of truthfulness [54:55]. He hears the greeting of the King and sees the vision of the King. The servant is happy and joyful in the midst of blessedness, nearness, and the most beauti- ful, gazing on the beauty and majesty of the Real. This is why the Lord of the Worlds says, “Faces on that day will be radiant, gazing upon their Lord.” The faces of the faithful and the obedient, the faces of the sincerely truthful and the witnesses, the faces of the passionate and the yearners, will be shining like the moon and sparkling like the sun.

Faces that day will be radiant, gazing upon their Lord. The servant with faith is like a falcon. When they catch a falcon and want to make it worthy for the hand of the king, they sew its eyes shut for a while. They put a tie on its foot and keep it in a dark house, separate from its mate. For a time they afflict it with hunger so that it becomes weak and emaciated. It forgets its homeland and gains the nature of being left aside. Finally they open up its eyes. They light a candle and beat a drum for it. They put a piece of meat in front of it and they make the hand of the king its resting place. The falcon says to itself, “In the whole world, who has this honor that I have? A candle before my eyes, the beating of a drum my tune, bird meat my food, the king's hand my place!” In a similar way, when they want to clothe the faithful servant in the robe of bosom friendship and let him drink the wine of love, they do so with the same practice. For a time they keep him in within the four walls of the grave. They take away his hands' holding and his feet's walking. They remove sight from his eyes and leave him in this state for some time. Then all of a sudden they beat the drum of the resurrection. The servant lifts his head from the dust of the grave, opens his eyes, and sees the light of paradise: Their light running before them [57:12]. He forgets this world, drinks the wine of union, and sits at the table of everlastingness. Just as the falcon opened its eyes and saw itself on the hand of the king, the faithful servant opens his eyes and sees himself in the seat of truthfulness [54:55]. He hears the greeting of the King and sees the vision of the King. The servant is happy and joyful in the midst of blessedness, nearness, and the most beauti- ful, gazing on the beauty and majesty of the Real. This is why the Lord of the Worlds says, “Faces on that day will be radiant, gazing upon their Lord.” The faces of the faithful and the obedient, the faces of the sincerely truthful and the witnesses, the faces of the passionate and the yearners, will be shining like the moon and sparkling like the sun.

Connections 2 multi-source 14 single-source 3 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (14) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:24 ›
وَوُجُوهࣱ یَوۡمَىِٕذِۭ بَاسِرَةࣱ ۝٢٤
Abdel Haleem
and on that Day there will be the sad and despairing face
Connections 14 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (14) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:25 ›
تَظُنُّ أَن یُفۡعَلَ بِهَا فَاقِرَةࣱ ۝٢٥
Abdel Haleem
of those who realize that a great calamity is about to befall them
Connections 14 single-source 1 commentator

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (14) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:26 ›
كَلَّاۤ إِذَا بَلَغَتِ ٱلتَّرَاقِیَ ۝٢٦
Abdel Haleem
Truly, when the soul reaches the collarbone
Connections 21 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (21) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:27 ›
وَقِیلَ مَنۡۜ رَاقࣲ ۝٢٧
Abdel Haleem
when it is said, ‘Could any charm-healer save him now?’
Connections 21 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (21) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:28 ›
وَظَنَّ أَنَّهُ ٱلۡفِرَاقُ ۝٢٨
Abdel Haleem
when he knows it is the final parting
Connections 21 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (21) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:29 ›
وَٱلۡتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ ۝٢٩
Abdel Haleem
when his legs are brought together
Connections 22 single-source 3 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (22) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:30 ›
إِلَىٰ رَبِّكَ یَوۡمَىِٕذٍ ٱلۡمَسَاقُ ۝٣٠
Abdel Haleem
on that day he will be driven towards your Lord
Connections 21 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (21) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:31 ›
فَلَا صَدَّقَ وَلَا صَلَّىٰ ۝٣١
Abdel Haleem
He neither believed nor prayed
Connections 21 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (21) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:32 ›
وَلَـٰكِن كَذَّبَ وَتَوَلَّىٰ ۝٣٢
Abdel Haleem
but denied the truth and turned away
Connections 21 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (21) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:33 ›
ثُمَّ ذَهَبَ إِلَىٰۤ أَهۡلِهِۦ یَتَمَطَّىٰۤ ۝٣٣
Abdel Haleem
walking back to his people with a conceited swagger
Connections 21 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (21) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:34 ›
أَوۡلَىٰ لَكَ فَأَوۡلَىٰ ۝٣٤
Abdel Haleem
Closer and closer it comes to you
Connections 18 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (18) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:35 ›
ثُمَّ أَوۡلَىٰ لَكَ فَأَوۡلَىٰۤ ۝٣٥
Abdel Haleem
Closer and closer still
Connections 18 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (18) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:36 ›
أَیَحۡسَبُ ٱلۡإِنسَـٰنُ أَن یُتۡرَكَ سُدًى ۝٣٦
Abdel Haleem
Does man think he will be left alone
Connections 19 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (19) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:37 ›
أَلَمۡ یَكُ نُطۡفَةࣰ مِّن مَّنِیࣲّ یُمۡنَىٰ ۝٣٧
Abdel Haleem
Was he not just a drop of spilt-out sperm
Connections 19 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (19) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:38 ›
ثُمَّ كَانَ عَلَقَةࣰ فَخَلَقَ فَسَوَّىٰ ۝٣٨
Abdel Haleem
which became a clinging form, which God shaped in due proportion
Connections 19 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (19) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:39 ›
فَجَعَلَ مِنۡهُ ٱلزَّوۡجَیۡنِ ٱلذَّكَرَ وَٱلۡأُنثَىٰۤ ۝٣٩
Abdel Haleem
fashioning from it the two sexes, male and female
Connections 19 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (19) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

75:40 ›
أَلَیۡسَ ذَ ٰلِكَ بِقَـٰدِرٍ عَلَىٰۤ أَن یُحۡـِۧیَ ٱلۡمَوۡتَىٰ ۝٤٠
Abdel Haleem
Does He who can do this not have the power to bring the dead back to life
Connections 19 single-source 2 commentators

Multi-source connections

No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.

Single-source mentions (19) cited by only one commentator

By commentator who cites how many verses on this ayah

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.

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