Tazkirul Quran

Maulana Wahiduddin Khan — b. 1344 AH / 1925 CE · d. 1442 AH / 2021 CE Sunni Non-denominational

Tazkirul Quran ad-Dukhan الدُّخَان (Smoke, The Evident Smoke) 59 verses · Meccan

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
In the name of God, the Most Gracious, the Most Merciful
44:1 ›
حمۤ ۝١
Abdel Haleem
Ha Mi
Maulana Wahiduddin Khan

The total clarity of the Quran is in itself proof of its being the Book of God, and this being so, its tidings and forecasts are also definitive. There is no scope for any doubt about them. The beginning of the revelation of the Quran took place on a particular night—a night fixed for important godly decisions. The revelation of the Quran was not a simple event. It resulted from a decision regarding the dawn of a new era of history. That is why it was revealed on this specially blessed night. Primarily, the Quran was and still is a declaration of Truth. It came into existence in order to show the falsity of polytheism and the truth of the Unity of God. Most importantly, it provides man with a standard by which to distinguish between truth and falsehood. The Quran was the distinguisher among nations solely on this basis.

Connections 4 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 (4) 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.

44:2 ›
وَٱلۡكِتَـٰبِ ٱلۡمُبِینِ ۝٢
Abdel Haleem
By the Scripture that makes things clear
Maulana Wahiduddin Khan

The total clarity of the Quran is in itself proof of its being the Book of God, and this being so, its tidings and forecasts are also definitive. There is no scope for any doubt about them. The beginning of the revelation of the Quran took place on a particular night—a night fixed for important godly decisions. The revelation of the Quran was not a simple event. It resulted from a decision regarding the dawn of a new era of history. That is why it was revealed on this specially blessed night. Primarily, the Quran was and still is a declaration of Truth. It came into existence in order to show the falsity of polytheism and the truth of the Unity of God. Most importantly, it provides man with a standard by which to distinguish between truth and falsehood. The Quran was the distinguisher among nations solely on this basis.

Connections 3 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 (3) 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.

44:3 ›
إِنَّاۤ أَنزَلۡنَـٰهُ فِی لَیۡلَةࣲ مُّبَـٰرَكَةٍۚ إِنَّا كُنَّا مُنذِرِینَ ۝٣
Abdel Haleem
truly We sent it down on a blessed night––We have always sent warnings––
Maulana Wahiduddin Khan

The total clarity of the Quran is in itself proof of its being the Book of God, and this being so, its tidings and forecasts are also definitive. There is no scope for any doubt about them. The beginning of the revelation of the Quran took place on a particular night—a night fixed for important godly decisions. The revelation of the Quran was not a simple event. It resulted from a decision regarding the dawn of a new era of history. That is why it was revealed on this specially blessed night. Primarily, the Quran was and still is a declaration of Truth. It came into existence in order to show the falsity of polytheism and the truth of the Unity of God. Most importantly, it provides man with a standard by which to distinguish between truth and falsehood. The Quran was the distinguisher among nations solely on this basis.

Connections 2 multi-source 1 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mention (1) 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.

44:4 ›
فِیهَا یُفۡرَقُ كُلُّ أَمۡرٍ حَكِیمٍ ۝٤
Abdel Haleem
a night when every matter of wisdom was made distinct
Maulana Wahiduddin Khan

The total clarity of the Quran is in itself proof of its being the Book of God, and this being so, its tidings and forecasts are also definitive. There is no scope for any doubt about them. The beginning of the revelation of the Quran took place on a particular night—a night fixed for important godly decisions. The revelation of the Quran was not a simple event. It resulted from a decision regarding the dawn of a new era of history. That is why it was revealed on this specially blessed night. Primarily, the Quran was and still is a declaration of Truth. It came into existence in order to show the falsity of polytheism and the truth of the Unity of God. Most importantly, it provides man with a standard by which to distinguish between truth and falsehood. The Quran was the distinguisher among nations solely on this basis.

Connections 2 multi-source 1 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mention (1) 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.

44:5 ›
أَمۡرࣰا مِّنۡ عِندِنَاۤۚ إِنَّا كُنَّا مُرۡسِلِینَ ۝٥
Abdel Haleem
at Our command––We have always sent messages to man––
Maulana Wahiduddin Khan

The total clarity of the Quran is in itself proof of its being the Book of God, and this being so, its tidings and forecasts are also definitive. There is no scope for any doubt about them. The beginning of the revelation of the Quran took place on a particular night—a night fixed for important godly decisions. The revelation of the Quran was not a simple event. It resulted from a decision regarding the dawn of a new era of history. That is why it was revealed on this specially blessed night. Primarily, the Quran was and still is a declaration of Truth. It came into existence in order to show the falsity of polytheism and the truth of the Unity of God. Most importantly, it provides man with a standard by which to distinguish between truth and falsehood. The Quran was the distinguisher among nations solely on this basis.

Connections 2 multi-source 1 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mention (1) 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.

44:6 ›
رَحۡمَةࣰ مِّن رَّبِّكَۚ إِنَّهُۥ هُوَ ٱلسَّمِیعُ ٱلۡعَلِیمُ ۝٦
Abdel Haleem
as a mercy [Prophet] from your Lord who sees and knows all
Maulana Wahiduddin Khan

The total clarity of the Quran is in itself proof of its being the Book of God, and this being so, its tidings and forecasts are also definitive. There is no scope for any doubt about them. The beginning of the revelation of the Quran took place on a particular night—a night fixed for important godly decisions. The revelation of the Quran was not a simple event. It resulted from a decision regarding the dawn of a new era of history. That is why it was revealed on this specially blessed night. Primarily, the Quran was and still is a declaration of Truth. It came into existence in order to show the falsity of polytheism and the truth of the Unity of God. Most importantly, it provides man with a standard by which to distinguish between truth and falsehood. The Quran was the distinguisher among nations solely on this basis.

Connections 2 multi-source 1 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mention (1) 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.

44:7 ›
رَبِّ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَمَا بَیۡنَهُمَاۤۖ إِن كُنتُم مُّوقِنِینَ ۝٧
Abdel Haleem
Lord of the heavens and the earth and everything between––if only you people were firm believers––
Maulana Wahiduddin Khan

The total clarity of the Quran is in itself proof of its being the Book of God, and this being so, its tidings and forecasts are also definitive. There is no scope for any doubt about them. The beginning of the revelation of the Quran took place on a particular night—a night fixed for important godly decisions. The revelation of the Quran was not a simple event. It resulted from a decision regarding the dawn of a new era of history. That is why it was revealed on this specially blessed night. Primarily, the Quran was and still is a declaration of Truth. It came into existence in order to show the falsity of polytheism and the truth of the Unity of God. Most importantly, it provides man with a standard by which to distinguish between truth and falsehood. The Quran was the distinguisher among nations solely on this basis.

Connections 2 multi-source 1 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mention (1) 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.

44:8 ›
لَاۤ إِلَـٰهَ إِلَّا هُوَ یُحۡیِۦ وَیُمِیتُۖ رَبُّكُمۡ وَرَبُّ ءَابَاۤىِٕكُمُ ٱلۡأَوَّلِینَ ۝٨
Abdel Haleem
there is no god but Him: He gives life and death––He is your Lord and the Lord of your forefathers––
Maulana Wahiduddin Khan

The total clarity of the Quran is in itself proof of its being the Book of God, and this being so, its tidings and forecasts are also definitive. There is no scope for any doubt about them. The beginning of the revelation of the Quran took place on a particular night—a night fixed for important godly decisions. The revelation of the Quran was not a simple event. It resulted from a decision regarding the dawn of a new era of history. That is why it was revealed on this specially blessed night. Primarily, the Quran was and still is a declaration of Truth. It came into existence in order to show the falsity of polytheism and the truth of the Unity of God. Most importantly, it provides man with a standard by which to distinguish between truth and falsehood. The Quran was the distinguisher among nations solely on this basis.

Connections 2 multi-source 1 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mention (1) 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.

44:9 ›
بَلۡ هُمۡ فِی شَكࣲّ یَلۡعَبُونَ ۝٩
Abdel Haleem
yet in [their state of] doubt they take nothing seriously
Maulana Wahiduddin Khan

The subject about which these addressees of the Quran were in doubt was not the existence of God but the oneness of God. While accepting the existence of God in a traditional manner, they continued to practise the religion of their forefathers and their leaders. The Quran proved the beliefs of their forefathers to be baseless, but they were not ready to accept this position. On the one hand, they found themselves without supporting arguments while, on the other, they found it impossible to banish from their minds the image of the greatness of their forefathers and leaders. This dual dilemma had pushed them into the realm of doubt. The preacher of God appeared to them too small a person for them to accept, or to act on his advice to abandon their so-called great men. Those who do not accept the Truth through persuasion expose themselves to the danger of having to accept it under threat of punishment. They may accept it in the latter instance, but at that time their acceptance will be of no avail.

Connections 12 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 (12) 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.

44:10 ›
فَٱرۡتَقِبۡ یَوۡمَ تَأۡتِی ٱلسَّمَاۤءُ بِدُخَانࣲ مُّبِینࣲ ۝١٠
Abdel Haleem
[Prophet], watch out for the Day when the sky brings forth clouds of smoke for all to see
Maulana Wahiduddin Khan

The subject about which these addressees of the Quran were in doubt was not the existence of God but the oneness of God. While accepting the existence of God in a traditional manner, they continued to practise the religion of their forefathers and their leaders. The Quran proved the beliefs of their forefathers to be baseless, but they were not ready to accept this position. On the one hand, they found themselves without supporting arguments while, on the other, they found it impossible to banish from their minds the image of the greatness of their forefathers and leaders. This dual dilemma had pushed them into the realm of doubt. The preacher of God appeared to them too small a person for them to accept, or to act on his advice to abandon their so-called great men. Those who do not accept the Truth through persuasion expose themselves to the danger of having to accept it under threat of punishment. They may accept it in the latter instance, but at that time their acceptance will be of no avail.

Connections 12 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 (12) 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.

44:11 ›
یَغۡشَى ٱلنَّاسَۖ هَـٰذَا عَذَابٌ أَلِیمࣱ ۝١١
Abdel Haleem
It will envelop the people. They will cry, ‘This is a terrible torment
Maulana Wahiduddin Khan

The subject about which these addressees of the Quran were in doubt was not the existence of God but the oneness of God. While accepting the existence of God in a traditional manner, they continued to practise the religion of their forefathers and their leaders. The Quran proved the beliefs of their forefathers to be baseless, but they were not ready to accept this position. On the one hand, they found themselves without supporting arguments while, on the other, they found it impossible to banish from their minds the image of the greatness of their forefathers and leaders. This dual dilemma had pushed them into the realm of doubt. The preacher of God appeared to them too small a person for them to accept, or to act on his advice to abandon their so-called great men. Those who do not accept the Truth through persuasion expose themselves to the danger of having to accept it under threat of punishment. They may accept it in the latter instance, but at that time their acceptance will be of no avail.

Connections 3 multi-source 13 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (13) 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.

44:12 ›
رَّبَّنَا ٱكۡشِفۡ عَنَّا ٱلۡعَذَابَ إِنَّا مُؤۡمِنُونَ ۝١٢
Abdel Haleem
Lord relieve us from this torment! We believe!’
Maulana Wahiduddin Khan

The subject about which these addressees of the Quran were in doubt was not the existence of God but the oneness of God. While accepting the existence of God in a traditional manner, they continued to practise the religion of their forefathers and their leaders. The Quran proved the beliefs of their forefathers to be baseless, but they were not ready to accept this position. On the one hand, they found themselves without supporting arguments while, on the other, they found it impossible to banish from their minds the image of the greatness of their forefathers and leaders. This dual dilemma had pushed them into the realm of doubt. The preacher of God appeared to them too small a person for them to accept, or to act on his advice to abandon their so-called great men. Those who do not accept the Truth through persuasion expose themselves to the danger of having to accept it under threat of punishment. They may accept it in the latter instance, but at that time their acceptance will be of no avail.

Connections 3 multi-source 13 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (13) 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.

44:13 ›
أَنَّىٰ لَهُمُ ٱلذِّكۡرَىٰ وَقَدۡ جَاۤءَهُمۡ رَسُولࣱ مُّبِینࣱ ۝١٣
Abdel Haleem
How will this [sudden] faith benefit them? When a prophet came to warn them plainly
Maulana Wahiduddin Khan

The subject about which these addressees of the Quran were in doubt was not the existence of God but the oneness of God. While accepting the existence of God in a traditional manner, they continued to practise the religion of their forefathers and their leaders. The Quran proved the beliefs of their forefathers to be baseless, but they were not ready to accept this position. On the one hand, they found themselves without supporting arguments while, on the other, they found it impossible to banish from their minds the image of the greatness of their forefathers and leaders. This dual dilemma had pushed them into the realm of doubt. The preacher of God appeared to them too small a person for them to accept, or to act on his advice to abandon their so-called great men. Those who do not accept the Truth through persuasion expose themselves to the danger of having to accept it under threat of punishment. They may accept it in the latter instance, but at that time their acceptance will be of no avail.

Connections 3 multi-source 13 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (13) 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.

44:14 ›
ثُمَّ تَوَلَّوۡا۟ عَنۡهُ وَقَالُوا۟ مُعَلَّمࣱ مَّجۡنُونٌ ۝١٤
Abdel Haleem
they turned their backs on him, saying, ‘He is tutored! He is possessed!’
Maulana Wahiduddin Khan

The subject about which these addressees of the Quran were in doubt was not the existence of God but the oneness of God. While accepting the existence of God in a traditional manner, they continued to practise the religion of their forefathers and their leaders. The Quran proved the beliefs of their forefathers to be baseless, but they were not ready to accept this position. On the one hand, they found themselves without supporting arguments while, on the other, they found it impossible to banish from their minds the image of the greatness of their forefathers and leaders. This dual dilemma had pushed them into the realm of doubt. The preacher of God appeared to them too small a person for them to accept, or to act on his advice to abandon their so-called great men. Those who do not accept the Truth through persuasion expose themselves to the danger of having to accept it under threat of punishment. They may accept it in the latter instance, but at that time their acceptance will be of no avail.

Connections 3 multi-source 13 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (13) 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.

44:15 ›
إِنَّا كَاشِفُوا۟ ٱلۡعَذَابِ قَلِیلًاۚ إِنَّكُمۡ عَاۤىِٕدُونَ ۝١٥
Abdel Haleem
We shall hold the torment back for a while ––you are sure to return [to Us]––
Maulana Wahiduddin Khan

The subject about which these addressees of the Quran were in doubt was not the existence of God but the oneness of God. While accepting the existence of God in a traditional manner, they continued to practise the religion of their forefathers and their leaders. The Quran proved the beliefs of their forefathers to be baseless, but they were not ready to accept this position. On the one hand, they found themselves without supporting arguments while, on the other, they found it impossible to banish from their minds the image of the greatness of their forefathers and leaders. This dual dilemma had pushed them into the realm of doubt. The preacher of God appeared to them too small a person for them to accept, or to act on his advice to abandon their so-called great men. Those who do not accept the Truth through persuasion expose themselves to the danger of having to accept it under threat of punishment. They may accept it in the latter instance, but at that time their acceptance will be of no avail.

Connections 3 multi-source 12 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (12) 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.

44:16 ›
یَوۡمَ نَبۡطِشُ ٱلۡبَطۡشَةَ ٱلۡكُبۡرَىٰۤ إِنَّا مُنتَقِمُونَ ۝١٦
Abdel Haleem
and on the Day We seize [them] mightily We shall exact retribution
Maulana Wahiduddin Khan

The subject about which these addressees of the Quran were in doubt was not the existence of God but the oneness of God. While accepting the existence of God in a traditional manner, they continued to practise the religion of their forefathers and their leaders. The Quran proved the beliefs of their forefathers to be baseless, but they were not ready to accept this position. On the one hand, they found themselves without supporting arguments while, on the other, they found it impossible to banish from their minds the image of the greatness of their forefathers and leaders. This dual dilemma had pushed them into the realm of doubt. The preacher of God appeared to them too small a person for them to accept, or to act on his advice to abandon their so-called great men. Those who do not accept the Truth through persuasion expose themselves to the danger of having to accept it under threat of punishment. They may accept it in the latter instance, but at that time their acceptance will be of no avail.

Connections 3 multi-source 12 single-source 2 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (12) 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.

44:17 ›
۞ وَلَقَدۡ فَتَنَّا قَبۡلَهُمۡ قَوۡمَ فِرۡعَوۡنَ وَجَاۤءَهُمۡ رَسُولࣱ كَرِیمٌ ۝١٧
Abdel Haleem
We tested the people of Pharaoh before them: a noble messenger was sent to them
Maulana Wahiduddin Khan

The call for Truth is, in fact, a manifestation of God’s power in the shape of reasoning. In this way, God announces Himself through human beings, while He Himself remains unseen. The divine call, therefore, becomes a trial for its addressees. The truth seekers acknowledge it and bow down before it, while those who are enamoured of appearances consider it unimportant and ignore it. But after rejecting the call to accept the Truth, man cannot avoid facing the consequences. During the lifetime of the Prophet, these ruinous consequences became apparent in this world itself, just as had happened in the case of the Pharaoh of Egypt. Where there was no immediate evidence of such divine retribution, the deniers had to face the consequences of their actions after death.

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.

44:18 ›
أَنۡ أَدُّوۤا۟ إِلَیَّ عِبَادَ ٱللَّهِۖ إِنِّی لَكُمۡ رَسُولٌ أَمِینࣱ ۝١٨
Abdel Haleem
saying, ‘Hand the servants of God over to me! I am a faithful messenger who has been sent to you
Maulana Wahiduddin Khan

The call for Truth is, in fact, a manifestation of God’s power in the shape of reasoning. In this way, God announces Himself through human beings, while He Himself remains unseen. The divine call, therefore, becomes a trial for its addressees. The truth seekers acknowledge it and bow down before it, while those who are enamoured of appearances consider it unimportant and ignore it. But after rejecting the call to accept the Truth, man cannot avoid facing the consequences. During the lifetime of the Prophet, these ruinous consequences became apparent in this world itself, just as had happened in the case of the Pharaoh of Egypt. Where there was no immediate evidence of such divine retribution, the deniers had to face the consequences of their actions after death.

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.

44:19 ›
وَأَن لَّا تَعۡلُوا۟ عَلَى ٱللَّهِۖ إِنِّیۤ ءَاتِیكُم بِسُلۡطَـٰنࣲ مُّبِینࣲ ۝١٩
Abdel Haleem
Do not consider yourselves to be above God! I come to you with clear authority
Maulana Wahiduddin Khan

The call for Truth is, in fact, a manifestation of God’s power in the shape of reasoning. In this way, God announces Himself through human beings, while He Himself remains unseen. The divine call, therefore, becomes a trial for its addressees. The truth seekers acknowledge it and bow down before it, while those who are enamoured of appearances consider it unimportant and ignore it. But after rejecting the call to accept the Truth, man cannot avoid facing the consequences. During the lifetime of the Prophet, these ruinous consequences became apparent in this world itself, just as had happened in the case of the Pharaoh of Egypt. Where there was no immediate evidence of such divine retribution, the deniers had to face the consequences of their actions after death.

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.

44:20 ›
وَإِنِّی عُذۡتُ بِرَبِّی وَرَبِّكُمۡ أَن تَرۡجُمُونِ ۝٢٠
Abdel Haleem
I seek refuge in my Lord and yours against your insults
Maulana Wahiduddin Khan

The call for Truth is, in fact, a manifestation of God’s power in the shape of reasoning. In this way, God announces Himself through human beings, while He Himself remains unseen. The divine call, therefore, becomes a trial for its addressees. The truth seekers acknowledge it and bow down before it, while those who are enamoured of appearances consider it unimportant and ignore it. But after rejecting the call to accept the Truth, man cannot avoid facing the consequences. During the lifetime of the Prophet, these ruinous consequences became apparent in this world itself, just as had happened in the case of the Pharaoh of Egypt. Where there was no immediate evidence of such divine retribution, the deniers had to face the consequences of their actions after death.

Connections 9 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 (9) 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.

44:21 ›
وَإِن لَّمۡ تُؤۡمِنُوا۟ لِی فَٱعۡتَزِلُونِ ۝٢١
Abdel Haleem
If you do not believe me, just let me be.’
Maulana Wahiduddin Khan

After prolonged effort on the part of Moses to bring Pharaoh’s people to the right path, by preaching the word of God, his assignment to issue the call for the Truth came to an end. At that time, Moses was instructed to leave Egypt and move out along with his people (the Children of Israel). Accordingly, Moses set out and journeyed until he reached the banks of the Red Sea. The waters parted for him and a path appeared for him to cross over. Pharaoh and his army were in hot pursuit of Moses and the Children of Israel. When Pharaoh saw a path being formed across the Sea, he thought that he could also cross it, just as Moses had done. But the path across the Sea was not simply a path in the ordinary sense. The waters had parted by the commandment of God and God’s commandment was for the deliverance of Moses and the destruction of Pharaoh. So, when Pharaoh and his army entered the Sea, the waters rushed upon them from either side of the path and rose to their former level. Pharaoh was drowned along with his army. One who receives the good things of life in this world often considers them as his personal possessions, though in reality, they do not rightly belong to him. God may give them to anybody whenever He wishes, then, taking them away from him, may give them to somebody else, just as He pleases.

Connections 10 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 (10) 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.

44:22 ›
فَدَعَا رَبَّهُۥۤ أَنَّ هَـٰۤؤُلَاۤءِ قَوۡمࣱ مُّجۡرِمُونَ ۝٢٢
Abdel Haleem
[Moses] cried to his Lord, ‘These people are evildoers!’
Maulana Wahiduddin Khan

After prolonged effort on the part of Moses to bring Pharaoh’s people to the right path, by preaching the word of God, his assignment to issue the call for the Truth came to an end. At that time, Moses was instructed to leave Egypt and move out along with his people (the Children of Israel). Accordingly, Moses set out and journeyed until he reached the banks of the Red Sea. The waters parted for him and a path appeared for him to cross over. Pharaoh and his army were in hot pursuit of Moses and the Children of Israel. When Pharaoh saw a path being formed across the Sea, he thought that he could also cross it, just as Moses had done. But the path across the Sea was not simply a path in the ordinary sense. The waters had parted by the commandment of God and God’s commandment was for the deliverance of Moses and the destruction of Pharaoh. So, when Pharaoh and his army entered the Sea, the waters rushed upon them from either side of the path and rose to their former level. Pharaoh was drowned along with his army. One who receives the good things of life in this world often considers them as his personal possessions, though in reality, they do not rightly belong to him. God may give them to anybody whenever He wishes, then, taking them away from him, may give them to somebody else, just as He pleases.

Connections 10 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 (10) 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.

44:23 ›
فَأَسۡرِ بِعِبَادِی لَیۡلًا إِنَّكُم مُّتَّبَعُونَ ۝٢٣
Abdel Haleem
[God replied], ‘Escape in the night with My servants, for you are sure to be pursued
Maulana Wahiduddin Khan

After prolonged effort on the part of Moses to bring Pharaoh’s people to the right path, by preaching the word of God, his assignment to issue the call for the Truth came to an end. At that time, Moses was instructed to leave Egypt and move out along with his people (the Children of Israel). Accordingly, Moses set out and journeyed until he reached the banks of the Red Sea. The waters parted for him and a path appeared for him to cross over. Pharaoh and his army were in hot pursuit of Moses and the Children of Israel. When Pharaoh saw a path being formed across the Sea, he thought that he could also cross it, just as Moses had done. But the path across the Sea was not simply a path in the ordinary sense. The waters had parted by the commandment of God and God’s commandment was for the deliverance of Moses and the destruction of Pharaoh. So, when Pharaoh and his army entered the Sea, the waters rushed upon them from either side of the path and rose to their former level. Pharaoh was drowned along with his army. One who receives the good things of life in this world often considers them as his personal possessions, though in reality, they do not rightly belong to him. God may give them to anybody whenever He wishes, then, taking them away from him, may give them to somebody else, just as He pleases.

Connections 10 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 (10) 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.

44:24 ›
وَٱتۡرُكِ ٱلۡبَحۡرَ رَهۡوًاۖ إِنَّهُمۡ جُندࣱ مُّغۡرَقُونَ ۝٢٤
Abdel Haleem
Leave the sea behind you parted and their army will be drowned.’
Maulana Wahiduddin Khan

After prolonged effort on the part of Moses to bring Pharaoh’s people to the right path, by preaching the word of God, his assignment to issue the call for the Truth came to an end. At that time, Moses was instructed to leave Egypt and move out along with his people (the Children of Israel). Accordingly, Moses set out and journeyed until he reached the banks of the Red Sea. The waters parted for him and a path appeared for him to cross over. Pharaoh and his army were in hot pursuit of Moses and the Children of Israel. When Pharaoh saw a path being formed across the Sea, he thought that he could also cross it, just as Moses had done. But the path across the Sea was not simply a path in the ordinary sense. The waters had parted by the commandment of God and God’s commandment was for the deliverance of Moses and the destruction of Pharaoh. So, when Pharaoh and his army entered the Sea, the waters rushed upon them from either side of the path and rose to their former level. Pharaoh was drowned along with his army. One who receives the good things of life in this world often considers them as his personal possessions, though in reality, they do not rightly belong to him. God may give them to anybody whenever He wishes, then, taking them away from him, may give them to somebody else, just as He pleases.

Connections 10 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 (10) 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.

44:25 ›
كَمۡ تَرَكُوا۟ مِن جَنَّـٰتࣲ وَعُیُونࣲ ۝٢٥
Abdel Haleem
Many a garden and spring they left behind
Maulana Wahiduddin Khan

After prolonged effort on the part of Moses to bring Pharaoh’s people to the right path, by preaching the word of God, his assignment to issue the call for the Truth came to an end. At that time, Moses was instructed to leave Egypt and move out along with his people (the Children of Israel). Accordingly, Moses set out and journeyed until he reached the banks of the Red Sea. The waters parted for him and a path appeared for him to cross over. Pharaoh and his army were in hot pursuit of Moses and the Children of Israel. When Pharaoh saw a path being formed across the Sea, he thought that he could also cross it, just as Moses had done. But the path across the Sea was not simply a path in the ordinary sense. The waters had parted by the commandment of God and God’s commandment was for the deliverance of Moses and the destruction of Pharaoh. So, when Pharaoh and his army entered the Sea, the waters rushed upon them from either side of the path and rose to their former level. Pharaoh was drowned along with his army. One who receives the good things of life in this world often considers them as his personal possessions, though in reality, they do not rightly belong to him. God may give them to anybody whenever He wishes, then, taking them away from him, may give them to somebody else, just as He pleases.

Connections 10 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 (10) 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.

44:26 ›
وَزُرُوعࣲ وَمَقَامࣲ كَرِیمࣲ ۝٢٦
Abdel Haleem
many a cornfield and noble building
Maulana Wahiduddin Khan

After prolonged effort on the part of Moses to bring Pharaoh’s people to the right path, by preaching the word of God, his assignment to issue the call for the Truth came to an end. At that time, Moses was instructed to leave Egypt and move out along with his people (the Children of Israel). Accordingly, Moses set out and journeyed until he reached the banks of the Red Sea. The waters parted for him and a path appeared for him to cross over. Pharaoh and his army were in hot pursuit of Moses and the Children of Israel. When Pharaoh saw a path being formed across the Sea, he thought that he could also cross it, just as Moses had done. But the path across the Sea was not simply a path in the ordinary sense. The waters had parted by the commandment of God and God’s commandment was for the deliverance of Moses and the destruction of Pharaoh. So, when Pharaoh and his army entered the Sea, the waters rushed upon them from either side of the path and rose to their former level. Pharaoh was drowned along with his army. One who receives the good things of life in this world often considers them as his personal possessions, though in reality, they do not rightly belong to him. God may give them to anybody whenever He wishes, then, taking them away from him, may give them to somebody else, just as He pleases.

Connections 10 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 (10) 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.

44:27 ›
وَنَعۡمَةࣲ كَانُوا۟ فِیهَا فَـٰكِهِینَ ۝٢٧
Abdel Haleem
many a thing in which they had delighted
Maulana Wahiduddin Khan

After prolonged effort on the part of Moses to bring Pharaoh’s people to the right path, by preaching the word of God, his assignment to issue the call for the Truth came to an end. At that time, Moses was instructed to leave Egypt and move out along with his people (the Children of Israel). Accordingly, Moses set out and journeyed until he reached the banks of the Red Sea. The waters parted for him and a path appeared for him to cross over. Pharaoh and his army were in hot pursuit of Moses and the Children of Israel. When Pharaoh saw a path being formed across the Sea, he thought that he could also cross it, just as Moses had done. But the path across the Sea was not simply a path in the ordinary sense. The waters had parted by the commandment of God and God’s commandment was for the deliverance of Moses and the destruction of Pharaoh. So, when Pharaoh and his army entered the Sea, the waters rushed upon them from either side of the path and rose to their former level. Pharaoh was drowned along with his army. One who receives the good things of life in this world often considers them as his personal possessions, though in reality, they do not rightly belong to him. God may give them to anybody whenever He wishes, then, taking them away from him, may give them to somebody else, just as He pleases.

Connections 10 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 (10) 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.

44:28 ›
كَذَ ٰلِكَۖ وَأَوۡرَثۡنَـٰهَا قَوۡمًا ءَاخَرِینَ ۝٢٨
Abdel Haleem
We gave these to another people to inherit
Maulana Wahiduddin Khan

After prolonged effort on the part of Moses to bring Pharaoh’s people to the right path, by preaching the word of God, his assignment to issue the call for the Truth came to an end. At that time, Moses was instructed to leave Egypt and move out along with his people (the Children of Israel). Accordingly, Moses set out and journeyed until he reached the banks of the Red Sea. The waters parted for him and a path appeared for him to cross over. Pharaoh and his army were in hot pursuit of Moses and the Children of Israel. When Pharaoh saw a path being formed across the Sea, he thought that he could also cross it, just as Moses had done. But the path across the Sea was not simply a path in the ordinary sense. The waters had parted by the commandment of God and God’s commandment was for the deliverance of Moses and the destruction of Pharaoh. So, when Pharaoh and his army entered the Sea, the waters rushed upon them from either side of the path and rose to their former level. Pharaoh was drowned along with his army. One who receives the good things of life in this world often considers them as his personal possessions, though in reality, they do not rightly belong to him. God may give them to anybody whenever He wishes, then, taking them away from him, may give them to somebody else, just as He pleases.

Connections 9 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 (9) 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.

44:29 ›
فَمَا بَكَتۡ عَلَیۡهِمُ ٱلسَّمَاۤءُ وَٱلۡأَرۡضُ وَمَا كَانُوا۟ مُنظَرِینَ ۝٢٩
Abdel Haleem
Neither heavens nor earth shed a tear for them, nor were they given any time
Maulana Wahiduddin Khan

After prolonged effort on the part of Moses to bring Pharaoh’s people to the right path, by preaching the word of God, his assignment to issue the call for the Truth came to an end. At that time, Moses was instructed to leave Egypt and move out along with his people (the Children of Israel). Accordingly, Moses set out and journeyed until he reached the banks of the Red Sea. The waters parted for him and a path appeared for him to cross over. Pharaoh and his army were in hot pursuit of Moses and the Children of Israel. When Pharaoh saw a path being formed across the Sea, he thought that he could also cross it, just as Moses had done. But the path across the Sea was not simply a path in the ordinary sense. The waters had parted by the commandment of God and God’s commandment was for the deliverance of Moses and the destruction of Pharaoh. So, when Pharaoh and his army entered the Sea, the waters rushed upon them from either side of the path and rose to their former level. Pharaoh was drowned along with his army. One who receives the good things of life in this world often considers them as his personal possessions, though in reality, they do not rightly belong to him. God may give them to anybody whenever He wishes, then, taking them away from him, may give them to somebody else, just as He pleases.

Connections 10 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 (10) 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.

44:30 ›
وَلَقَدۡ نَجَّیۡنَا بَنِیۤ إِسۡرَ ٰۤءِیلَ مِنَ ٱلۡعَذَابِ ٱلۡمُهِینِ ۝٣٠
Abdel Haleem
We saved the Children of Israel from their degrading sufferin
Maulana Wahiduddin Khan

In this world, the downfall of one nation and the rise of another do not happen accidentally. Neither does it mean that a cruel nation has, on account of its oppressive methods, subjugated another. All such events take place in accordance with God’s decision, for the trial of man. It is God who, at His discretion, decides upon domination for one and subjection for another. Whatever He decides, it is based on His knowledge and is not arbitrary. God makes His decisions in accordance with His knowledge, in other words, whatever happens is on the basis of what one deserves. In the light of His total knowledge, God looks at the various peoples and then decides to give dominance to those nations whom He finds deserving: those whom He finds undeserving, He dethrones and commits to subjection. In the lives of nations, there appear signs to show that whatever fate befell them was by the decision of God. If a man’s insight is keen, he will be able to catch a glimpse of the causes leading to the decisions taken by God in respect of the various nations.

Connections 11 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 (11) 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.

44:31 ›
مِن فِرۡعَوۡنَۚ إِنَّهُۥ كَانَ عَالِیࣰا مِّنَ ٱلۡمُسۡرِفِینَ ۝٣١
Abdel Haleem
at the hands of Pharaoh: he was a tyrant who exceeded all bounds
Maulana Wahiduddin Khan

In this world, the downfall of one nation and the rise of another do not happen accidentally. Neither does it mean that a cruel nation has, on account of its oppressive methods, subjugated another. All such events take place in accordance with God’s decision, for the trial of man. It is God who, at His discretion, decides upon domination for one and subjection for another. Whatever He decides, it is based on His knowledge and is not arbitrary. God makes His decisions in accordance with His knowledge, in other words, whatever happens is on the basis of what one deserves. In the light of His total knowledge, God looks at the various peoples and then decides to give dominance to those nations whom He finds deserving: those whom He finds undeserving, He dethrones and commits to subjection. In the lives of nations, there appear signs to show that whatever fate befell them was by the decision of God. If a man’s insight is keen, he will be able to catch a glimpse of the causes leading to the decisions taken by God in respect of the various nations.

Connections 11 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 (11) 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.

44:32 ›
وَلَقَدِ ٱخۡتَرۡنَـٰهُمۡ عَلَىٰ عِلۡمٍ عَلَى ٱلۡعَـٰلَمِینَ ۝٣٢
Abdel Haleem
We chose them knowingly above others
Maulana Wahiduddin Khan

In this world, the downfall of one nation and the rise of another do not happen accidentally. Neither does it mean that a cruel nation has, on account of its oppressive methods, subjugated another. All such events take place in accordance with God’s decision, for the trial of man. It is God who, at His discretion, decides upon domination for one and subjection for another. Whatever He decides, it is based on His knowledge and is not arbitrary. God makes His decisions in accordance with His knowledge, in other words, whatever happens is on the basis of what one deserves. In the light of His total knowledge, God looks at the various peoples and then decides to give dominance to those nations whom He finds deserving: those whom He finds undeserving, He dethrones and commits to subjection. In the lives of nations, there appear signs to show that whatever fate befell them was by the decision of God. If a man’s insight is keen, he will be able to catch a glimpse of the causes leading to the decisions taken by God in respect of the various nations.

Connections 4 multi-source 8 single-source 5 commentators

Multi-source connections cited by 2+ commentators

Single-source mentions (8) 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.

44:33 ›
وَءَاتَیۡنَـٰهُم مِّنَ ٱلۡءَایَـٰتِ مَا فِیهِ بَلَـٰۤؤࣱا۟ مُّبِینٌ ۝٣٣
Abdel Haleem
We gave them revelations in which there was a clear test
Maulana Wahiduddin Khan

In this world, the downfall of one nation and the rise of another do not happen accidentally. Neither does it mean that a cruel nation has, on account of its oppressive methods, subjugated another. All such events take place in accordance with God’s decision, for the trial of man. It is God who, at His discretion, decides upon domination for one and subjection for another. Whatever He decides, it is based on His knowledge and is not arbitrary. God makes His decisions in accordance with His knowledge, in other words, whatever happens is on the basis of what one deserves. In the light of His total knowledge, God looks at the various peoples and then decides to give dominance to those nations whom He finds deserving: those whom He finds undeserving, He dethrones and commits to subjection. In the lives of nations, there appear signs to show that whatever fate befell them was by the decision of God. If a man’s insight is keen, he will be able to catch a glimpse of the causes leading to the decisions taken by God in respect of the various nations.

Connections 9 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 (9) 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.

44:34 ›
إِنَّ هَـٰۤؤُلَاۤءِ لَیَقُولُونَ ۝٣٤
Abdel Haleem
These people here assert
Maulana Wahiduddin Khan

In every period the root cause of a man’s going astray has been his loss of belief in the life after death. The disbelief of some finds expression in their utterances. Others may not openly express it, but their hearts are devoid of the belief that they have to rise after death and face the reckoning of their deeds before God. The reason for this misunderstanding is generally that man, in view of his strong position in this world, presumes that he is never going to lose his elevated status, though the history of past nations ought to be enough to dispel this illusion. Tubba‘ was the title of the Kings of the ancient Himyar tribe of Yemen. These people enjoyed prominence from 300 B.C. to 115 B.C. and their greatness was much talked about in ancient Arabia. The rise and fall of the Tubba‘ people, a piece of history well-known to the initial addressees of the Quran (the Quraysh), gave proof of the fact that the law of ‘crime and punishment’ was prevalent in this world. Similarly, for every community there is a ‘Tubba‘’ which, by its example, teaches them a lesson. But, man is wont to take such occurrences as being nothing out of the ordinary. The result is that he does not learn those lessons which, by God’s will, are latent in events.

Connections 1 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 mention (1) 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.

44:35 ›
إِنۡ هِیَ إِلَّا مَوۡتَتُنَا ٱلۡأُولَىٰ وَمَا نَحۡنُ بِمُنشَرِینَ ۝٣٥
Abdel Haleem
‘There is nothing beyond our one death: we will not be resurrected
Maulana Wahiduddin Khan

In every period the root cause of a man’s going astray has been his loss of belief in the life after death. The disbelief of some finds expression in their utterances. Others may not openly express it, but their hearts are devoid of the belief that they have to rise after death and face the reckoning of their deeds before God. The reason for this misunderstanding is generally that man, in view of his strong position in this world, presumes that he is never going to lose his elevated status, though the history of past nations ought to be enough to dispel this illusion. Tubba‘ was the title of the Kings of the ancient Himyar tribe of Yemen. These people enjoyed prominence from 300 B.C. to 115 B.C. and their greatness was much talked about in ancient Arabia. The rise and fall of the Tubba‘ people, a piece of history well-known to the initial addressees of the Quran (the Quraysh), gave proof of the fact that the law of ‘crime and punishment’ was prevalent in this world. Similarly, for every community there is a ‘Tubba‘’ which, by its example, teaches them a lesson. But, man is wont to take such occurrences as being nothing out of the ordinary. The result is that he does not learn those lessons which, by God’s will, are latent in events.

Connections 1 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 mention (1) 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.

44:36 ›
فَأۡتُوا۟ بِءَابَاۤىِٕنَاۤ إِن كُنتُمۡ صَـٰدِقِینَ ۝٣٦
Abdel Haleem
Bring back our forefathers, if what you say is true.’
Maulana Wahiduddin Khan

In every period the root cause of a man’s going astray has been his loss of belief in the life after death. The disbelief of some finds expression in their utterances. Others may not openly express it, but their hearts are devoid of the belief that they have to rise after death and face the reckoning of their deeds before God. The reason for this misunderstanding is generally that man, in view of his strong position in this world, presumes that he is never going to lose his elevated status, though the history of past nations ought to be enough to dispel this illusion. Tubba‘ was the title of the Kings of the ancient Himyar tribe of Yemen. These people enjoyed prominence from 300 B.C. to 115 B.C. and their greatness was much talked about in ancient Arabia. The rise and fall of the Tubba‘ people, a piece of history well-known to the initial addressees of the Quran (the Quraysh), gave proof of the fact that the law of ‘crime and punishment’ was prevalent in this world. Similarly, for every community there is a ‘Tubba‘’ which, by its example, teaches them a lesson. But, man is wont to take such occurrences as being nothing out of the ordinary. The result is that he does not learn those lessons which, by God’s will, are latent in events.

44:37 ›
أَهُمۡ خَیۡرٌ أَمۡ قَوۡمُ تُبَّعࣲ وَٱلَّذِینَ مِن قَبۡلِهِمۡ أَهۡلَكۡنَـٰهُمۡۚ إِنَّهُمۡ كَانُوا۟ مُجۡرِمِینَ ۝٣٧
Abdel Haleem
Are they better than the people of Tubbaand those who flourished before them? We destroyed them all- they were guilty
Maulana Wahiduddin Khan

In every period the root cause of a man’s going astray has been his loss of belief in the life after death. The disbelief of some finds expression in their utterances. Others may not openly express it, but their hearts are devoid of the belief that they have to rise after death and face the reckoning of their deeds before God. The reason for this misunderstanding is generally that man, in view of his strong position in this world, presumes that he is never going to lose his elevated status, though the history of past nations ought to be enough to dispel this illusion. Tubba‘ was the title of the Kings of the ancient Himyar tribe of Yemen. These people enjoyed prominence from 300 B.C. to 115 B.C. and their greatness was much talked about in ancient Arabia. The rise and fall of the Tubba‘ people, a piece of history well-known to the initial addressees of the Quran (the Quraysh), gave proof of the fact that the law of ‘crime and punishment’ was prevalent in this world. Similarly, for every community there is a ‘Tubba‘’ which, by its example, teaches them a lesson. But, man is wont to take such occurrences as being nothing out of the ordinary. The result is that he does not learn those lessons which, by God’s will, are latent in events.

44:38 ›
وَمَا خَلَقۡنَا ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ وَمَا بَیۡنَهُمَا لَـٰعِبِینَ ۝٣٨
Abdel Haleem
We were not playing a pointless game when We created the heavens and earth and everything in between
Maulana Wahiduddin Khan

If one ponders over the system of heaven and earth—indeed, of the entire universe, it will become clear that its creation was effected with a definite purpose. Had this not been so, it would have been impossible in this world for man to build up glorious cultures. Its entire functioning being meaningful is an indication that it will end also in a meaningful and purposeful way. It is unimaginable that its end could be otherwise. Its end, in reality, will herald the commencement of the life Hereafter. And belief in the Hereafter is but an extension of universal meaningfulness. The present stage of the world is that of trial. So, everyone finds his share in the meaningfulness of this world. But, in the Hereafter, only those who are actually deserving in the eyes of God, will find a share in the meaningfulness of the afterlife.

Connections 7 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 (7) 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.

44:39 ›
مَا خَلَقۡنَـٰهُمَاۤ إِلَّا بِٱلۡحَقِّ وَلَـٰكِنَّ أَكۡثَرَهُمۡ لَا یَعۡلَمُونَ ۝٣٩
Abdel Haleem
We created them for a true purpose, but most people do not comprehend
Maulana Wahiduddin Khan

If one ponders over the system of heaven and earth—indeed, of the entire universe, it will become clear that its creation was effected with a definite purpose. Had this not been so, it would have been impossible in this world for man to build up glorious cultures. Its entire functioning being meaningful is an indication that it will end also in a meaningful and purposeful way. It is unimaginable that its end could be otherwise. Its end, in reality, will herald the commencement of the life Hereafter. And belief in the Hereafter is but an extension of universal meaningfulness. The present stage of the world is that of trial. So, everyone finds his share in the meaningfulness of this world. But, in the Hereafter, only those who are actually deserving in the eyes of God, will find a share in the meaningfulness of the afterlife.

Connections 6 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 (6) 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.

44:40 ›
إِنَّ یَوۡمَ ٱلۡفَصۡلِ مِیقَـٰتُهُمۡ أَجۡمَعِینَ ۝٤٠
Abdel Haleem
The Day of Decision is the time appointed for all
Maulana Wahiduddin Khan

If one ponders over the system of heaven and earth—indeed, of the entire universe, it will become clear that its creation was effected with a definite purpose. Had this not been so, it would have been impossible in this world for man to build up glorious cultures. Its entire functioning being meaningful is an indication that it will end also in a meaningful and purposeful way. It is unimaginable that its end could be otherwise. Its end, in reality, will herald the commencement of the life Hereafter. And belief in the Hereafter is but an extension of universal meaningfulness. The present stage of the world is that of trial. So, everyone finds his share in the meaningfulness of this world. But, in the Hereafter, only those who are actually deserving in the eyes of God, will find a share in the meaningfulness of the afterlife.

Connections 7 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 (7) 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.

44:41 ›
یَوۡمَ لَا یُغۡنِی مَوۡلًى عَن مَّوۡلࣰى شَیۡءࣰا وَلَا هُمۡ یُنصَرُونَ ۝٤١
Abdel Haleem
a Day when no friend can take another’s place
Maulana Wahiduddin Khan

If one ponders over the system of heaven and earth—indeed, of the entire universe, it will become clear that its creation was effected with a definite purpose. Had this not been so, it would have been impossible in this world for man to build up glorious cultures. Its entire functioning being meaningful is an indication that it will end also in a meaningful and purposeful way. It is unimaginable that its end could be otherwise. Its end, in reality, will herald the commencement of the life Hereafter. And belief in the Hereafter is but an extension of universal meaningfulness. The present stage of the world is that of trial. So, everyone finds his share in the meaningfulness of this world. But, in the Hereafter, only those who are actually deserving in the eyes of God, will find a share in the meaningfulness of the afterlife.

Connections 7 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 (7) 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.

44:42 ›
إِلَّا مَن رَّحِمَ ٱللَّهُۚ إِنَّهُۥ هُوَ ٱلۡعَزِیزُ ٱلرَّحِیمُ ۝٤٢
Abdel Haleem
No one will receive any help except for those to whom God shows mercy: He is the Mighty, the Merciful Lord
Maulana Wahiduddin Khan

If one ponders over the system of heaven and earth—indeed, of the entire universe, it will become clear that its creation was effected with a definite purpose. Had this not been so, it would have been impossible in this world for man to build up glorious cultures. Its entire functioning being meaningful is an indication that it will end also in a meaningful and purposeful way. It is unimaginable that its end could be otherwise. Its end, in reality, will herald the commencement of the life Hereafter. And belief in the Hereafter is but an extension of universal meaningfulness. The present stage of the world is that of trial. So, everyone finds his share in the meaningfulness of this world. But, in the Hereafter, only those who are actually deserving in the eyes of God, will find a share in the meaningfulness of the afterlife.

Connections 7 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 (7) 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.

44:43 ›
إِنَّ شَجَرَتَ ٱلزَّقُّومِ ۝٤٣
Abdel Haleem
The tree of Zaqqu
Maulana Wahiduddin Khan

The picture of Hell painted by the Quran here and at other places is sufficient to shake every man who is serious about his future; it will make him rush towards the path of Paradise and away from the path of Hell. But those who are not serious about the Truth, who pay heed only to their own desires and who do not feel the necessity to consider the world of realities which lies outside their ambitions, will hear this and simply ignore it. For such people, these words will be like water running over a rock without a single drop penetrating its surface.

Connections 8 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 (8) 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.

44:44 ›
طَعَامُ ٱلۡأَثِیمِ ۝٤٤
Abdel Haleem
will be food for the sinners
Maulana Wahiduddin Khan

The picture of Hell painted by the Quran here and at other places is sufficient to shake every man who is serious about his future; it will make him rush towards the path of Paradise and away from the path of Hell. But those who are not serious about the Truth, who pay heed only to their own desires and who do not feel the necessity to consider the world of realities which lies outside their ambitions, will hear this and simply ignore it. For such people, these words will be like water running over a rock without a single drop penetrating its surface.

Connections 9 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 (9) 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.

44:45 ›
كَٱلۡمُهۡلِ یَغۡلِی فِی ٱلۡبُطُونِ ۝٤٥
Abdel Haleem
[hot] as molten metal, it boils in their bellie
Maulana Wahiduddin Khan

The picture of Hell painted by the Quran here and at other places is sufficient to shake every man who is serious about his future; it will make him rush towards the path of Paradise and away from the path of Hell. But those who are not serious about the Truth, who pay heed only to their own desires and who do not feel the necessity to consider the world of realities which lies outside their ambitions, will hear this and simply ignore it. For such people, these words will be like water running over a rock without a single drop penetrating its surface.

Connections 9 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 (9) 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.

44:46 ›
كَغَلۡیِ ٱلۡحَمِیمِ ۝٤٦
Abdel Haleem
like seething water
Maulana Wahiduddin Khan

The picture of Hell painted by the Quran here and at other places is sufficient to shake every man who is serious about his future; it will make him rush towards the path of Paradise and away from the path of Hell. But those who are not serious about the Truth, who pay heed only to their own desires and who do not feel the necessity to consider the world of realities which lies outside their ambitions, will hear this and simply ignore it. For such people, these words will be like water running over a rock without a single drop penetrating its surface.

Connections 9 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 (9) 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.

44:47 ›
خُذُوهُ فَٱعۡتِلُوهُ إِلَىٰ سَوَاۤءِ ٱلۡجَحِیمِ ۝٤٧
Abdel Haleem
‘Take him! Thrust him into the depths of Hell
Maulana Wahiduddin Khan

The picture of Hell painted by the Quran here and at other places is sufficient to shake every man who is serious about his future; it will make him rush towards the path of Paradise and away from the path of Hell. But those who are not serious about the Truth, who pay heed only to their own desires and who do not feel the necessity to consider the world of realities which lies outside their ambitions, will hear this and simply ignore it. For such people, these words will be like water running over a rock without a single drop penetrating its surface.

Connections 9 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 (9) 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.

44:48 ›
ثُمَّ صُبُّوا۟ فَوۡقَ رَأۡسِهِۦ مِنۡ عَذَابِ ٱلۡحَمِیمِ ۝٤٨
Abdel Haleem
Pour scalding water over his head as punishment!’
Maulana Wahiduddin Khan

The picture of Hell painted by the Quran here and at other places is sufficient to shake every man who is serious about his future; it will make him rush towards the path of Paradise and away from the path of Hell. But those who are not serious about the Truth, who pay heed only to their own desires and who do not feel the necessity to consider the world of realities which lies outside their ambitions, will hear this and simply ignore it. For such people, these words will be like water running over a rock without a single drop penetrating its surface.

Connections 9 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 (9) 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.

44:49 ›
ذُقۡ إِنَّكَ أَنتَ ٱلۡعَزِیزُ ٱلۡكَرِیمُ ۝٤٩
Abdel Haleem
‘Taste this, you powerful, respected man
Maulana Wahiduddin Khan

The picture of Hell painted by the Quran here and at other places is sufficient to shake every man who is serious about his future; it will make him rush towards the path of Paradise and away from the path of Hell. But those who are not serious about the Truth, who pay heed only to their own desires and who do not feel the necessity to consider the world of realities which lies outside their ambitions, will hear this and simply ignore it. For such people, these words will be like water running over a rock without a single drop penetrating its surface.

Connections 9 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 (9) 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.

44:50 ›
إِنَّ هَـٰذَا مَا كُنتُم بِهِۦ تَمۡتَرُونَ ۝٥٠
Abdel Haleem
This is what you doubted.’
Maulana Wahiduddin Khan

The picture of Hell painted by the Quran here and at other places is sufficient to shake every man who is serious about his future; it will make him rush towards the path of Paradise and away from the path of Hell. But those who are not serious about the Truth, who pay heed only to their own desires and who do not feel the necessity to consider the world of realities which lies outside their ambitions, will hear this and simply ignore it. For such people, these words will be like water running over a rock without a single drop penetrating its surface.

Connections 9 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 (9) 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.

44:51 ›
إِنَّ ٱلۡمُتَّقِینَ فِی مَقَامٍ أَمِینࣲ ۝٥١
Abdel Haleem
But those mindful of God will be in a safe plac
Maulana Wahiduddin Khan

These words paint an idyllic picture of a world which man sees only in his dreams. Therein lies the existence he most yearns for, but is unable to have it in this present world. Only in Paradise will he enter such a world, and it will be even better than his ‘dream’ world. This world, free of all kinds of fear, will be open to those who feared God in this world. The life there, which is replete with eternal benefits, will be the reward of those who sacrificed the temporary benefits of this world for its sake. The crowning glories of the Hereafter will be savoured only by those who had the courage to risk their worldly success for higher things.

Connections 6 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 (6) 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.

44:52 ›
فِی جَنَّـٰتࣲ وَعُیُونࣲ ۝٥٢
Abdel Haleem
amid Gardens and springs
Maulana Wahiduddin Khan

These words paint an idyllic picture of a world which man sees only in his dreams. Therein lies the existence he most yearns for, but is unable to have it in this present world. Only in Paradise will he enter such a world, and it will be even better than his ‘dream’ world. This world, free of all kinds of fear, will be open to those who feared God in this world. The life there, which is replete with eternal benefits, will be the reward of those who sacrificed the temporary benefits of this world for its sake. The crowning glories of the Hereafter will be savoured only by those who had the courage to risk their worldly success for higher things.

Connections 7 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 (7) 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.

44:53 ›
یَلۡبَسُونَ مِن سُندُسࣲ وَإِسۡتَبۡرَقࣲ مُّتَقَـٰبِلِینَ ۝٥٣
Abdel Haleem
clothed in silk and fine brocade, facing one another
Maulana Wahiduddin Khan

These words paint an idyllic picture of a world which man sees only in his dreams. Therein lies the existence he most yearns for, but is unable to have it in this present world. Only in Paradise will he enter such a world, and it will be even better than his ‘dream’ world. This world, free of all kinds of fear, will be open to those who feared God in this world. The life there, which is replete with eternal benefits, will be the reward of those who sacrificed the temporary benefits of this world for its sake. The crowning glories of the Hereafter will be savoured only by those who had the courage to risk their worldly success for higher things.

Connections 6 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 (6) 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.

44:54 ›
كَذَ ٰلِكَ وَزَوَّجۡنَـٰهُم بِحُورٍ عِینࣲ ۝٥٤
Abdel Haleem
so it will be. We shall wed them to maidens with large, dark eyes
Maulana Wahiduddin Khan

These words paint an idyllic picture of a world which man sees only in his dreams. Therein lies the existence he most yearns for, but is unable to have it in this present world. Only in Paradise will he enter such a world, and it will be even better than his ‘dream’ world. This world, free of all kinds of fear, will be open to those who feared God in this world. The life there, which is replete with eternal benefits, will be the reward of those who sacrificed the temporary benefits of this world for its sake. The crowning glories of the Hereafter will be savoured only by those who had the courage to risk their worldly success for higher things.

Connections 6 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 (6) 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.

44:55 ›
یَدۡعُونَ فِیهَا بِكُلِّ فَـٰكِهَةٍ ءَامِنِینَ ۝٥٥
Abdel Haleem
Secure and contented, they will call for every kind of fruit
Maulana Wahiduddin Khan

These words paint an idyllic picture of a world which man sees only in his dreams. Therein lies the existence he most yearns for, but is unable to have it in this present world. Only in Paradise will he enter such a world, and it will be even better than his ‘dream’ world. This world, free of all kinds of fear, will be open to those who feared God in this world. The life there, which is replete with eternal benefits, will be the reward of those who sacrificed the temporary benefits of this world for its sake. The crowning glories of the Hereafter will be savoured only by those who had the courage to risk their worldly success for higher things.

Connections 7 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 (7) 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.

44:56 ›
لَا یَذُوقُونَ فِیهَا ٱلۡمَوۡتَ إِلَّا ٱلۡمَوۡتَةَ ٱلۡأُولَىٰۖ وَوَقَىٰهُمۡ عَذَابَ ٱلۡجَحِیمِ ۝٥٦
Abdel Haleem
After the one death they will taste death no more. God will guard them from the torment of Hell
Maulana Wahiduddin Khan

These words paint an idyllic picture of a world which man sees only in his dreams. Therein lies the existence he most yearns for, but is unable to have it in this present world. Only in Paradise will he enter such a world, and it will be even better than his ‘dream’ world. This world, free of all kinds of fear, will be open to those who feared God in this world. The life there, which is replete with eternal benefits, will be the reward of those who sacrificed the temporary benefits of this world for its sake. The crowning glories of the Hereafter will be savoured only by those who had the courage to risk their worldly success for higher things.

Connections 7 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 (7) 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.

44:57 ›
فَضۡلࣰا مِّن رَّبِّكَۚ ذَ ٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِیمُ ۝٥٧
Abdel Haleem
a bounty from your Lord. That is the supreme triumph
Maulana Wahiduddin Khan

These words paint an idyllic picture of a world which man sees only in his dreams. Therein lies the existence he most yearns for, but is unable to have it in this present world. Only in Paradise will he enter such a world, and it will be even better than his ‘dream’ world. This world, free of all kinds of fear, will be open to those who feared God in this world. The life there, which is replete with eternal benefits, will be the reward of those who sacrificed the temporary benefits of this world for its sake. The crowning glories of the Hereafter will be savoured only by those who had the courage to risk their worldly success for higher things.

Connections 7 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 (7) 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.

44:58 ›
فَإِنَّمَا یَسَّرۡنَـٰهُ بِلِسَانِكَ لَعَلَّهُمۡ یَتَذَكَّرُونَ ۝٥٨
Abdel Haleem
We have made this Quran easy to understand- in your own language [Prophet]- so that they may take heed
Maulana Wahiduddin Khan

The Quran is undoubtedly a great book. It is, moreover, a very straightforward book. But its being easy to understand is in direct relation to the desire for guidance. In other words, one who seeks to discover the Truth through it will find it very simple to follow. But for one who is not serious or sincere in his search for Truth, the Quran can be impenetrable. In the present world one of the conditions for a man’s being serious is that he should not keep putting off his acceptance of the Truth. In other words, the appearance of Truth at the level of reasoning and arguments should be enough to make him accept it. One who does not accept the Truth on its being established at this level, is in effect waiting for the Truth to be laid bare before him. But when the Truth so appears, it does not do so in order to claim acceptance, but to have the accepters appreciate it and the rejecters pushed into the pit of blindness forever.

Connections 7 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 (7) 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.

44:59 ›
فَٱرۡتَقِبۡ إِنَّهُم مُّرۡتَقِبُونَ ۝٥٩
Abdel Haleem
So wait; the disbelievers too are waiting
Maulana Wahiduddin Khan

The Quran is undoubtedly a great book. It is, moreover, a very straightforward book. But its being easy to understand is in direct relation to the desire for guidance. In other words, one who seeks to discover the Truth through it will find it very simple to follow. But for one who is not serious or sincere in his search for Truth, the Quran can be impenetrable. In the present world one of the conditions for a man’s being serious is that he should not keep putting off his acceptance of the Truth. In other words, the appearance of Truth at the level of reasoning and arguments should be enough to make him accept it. One who does not accept the Truth on its being established at this level, is in effect waiting for the Truth to be laid bare before him. But when the Truth so appears, it does not do so in order to claim acceptance, but to have the accepters appreciate it and the rejecters pushed into the pit of blindness forever.

Connections 7 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 (7) 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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