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Meccan · Surah 41 of 114

Fussilat 41:39

Explained in detail · ayah 39 of 54

وَمِنْ ءَايَٰتِهِۦٓ أَنَّكَ تَرَى ٱلْأَرْضَ خَٰشِعَةًۭ فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ ۚ إِنَّ ٱلَّذِىٓ أَحْيَاهَا لَمُحْىِ ٱلْمَوْتَىٰٓ ۚ إِنَّهُۥ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ

Wamin ayatihi annaka taraal-arda khashiAAatan fa-itha anzalnaAAalayha almaa ihtazzat warabat inna allatheeahyaha lamuhyee almawta innahuAAala kulli shay-in qadeer

"And of His signs is that you see the earth stilled, but when We send down upon it rain, it quivers and grows. Indeed, He who has given it life is the Giver of Life to the dead. Indeed, He is over all things competent."

Saheeh International translation

Recitation by Mishary Alafasy
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Other English translations

Abdel Haleem (Oxford)+

"Another of His signs is this: you see the earth lying desolate, but when We send water down on to it, it stirs and grows. He who gives it life will certainly give life to the dead. He has power over everything."

Pickthall (classic)+

"And of His portents (is this): that thou seest the earth lowly, but when We send down water thereon it thrilleth and groweth. Lo! He Who quickeneth it is verily the Quickener of the Dead. Lo! He is Able to do all things."

Yusuf Ali (classic)+

"And among His Signs in this: thou seest the earth barren and desolate; but when We send down rain to it, it is stirred to life and yields increase. Truly, He Who gives life to the (dead) earth can surely give life to (men) who are dead. For He has power over all things."

Tafsīr · classical commentary

Ibn Kathir

Abridged English, public domain

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From among the Signs of Allah

Here Allah reminds His Creation of His power, and that He is the One Who has no equal, and He is Able to do all things. Allah's saying;

وَمِنْ ءَايَـتِهِ الَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ

(And from among His signs are the night and the day, and the sun and the moon.) means, He created the night with its darkness and the day with its light, and they alternate without ceasing. And He created the sun with its shining light, and the moon with its reflected light. and He allotted their stages and gave them separate orbits in the heavens, so that by the variations in their movements man may know the stages of night and day, of weeks, months and years, and time periods related to people's rights, acts of worship and various transactions. Moreover, because the sun and moon are the most beautiful of the heavenly bodies that can be seen in both the upper and lower realms, Allah points out that they are created entities which are in a state of enthrallment to Him, subject to His dominion and control. So He says:

لاَ تَسْجُدُواْ لِلشَّمْسِ وَلاَ لِلْقَمَرِ وَاسْجُدُواْ لِلَّهِ الَّذِى خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

(Do not prostrate yourselves to the sun nor to the moon, but prostrate yourselves to Allah Who created them, if you (really) worship Him.) meaning, `do not associate anything in worship with Him, for your worship of Him will be of no benefit to you if you worship others alongside Him, because He does not forgive the association of others in worship with Him.' He says:

فَإِنِ اسْتَكْبَرُواْ

(But if they are too proud, ) i.e., to worship Him Alone, and they insist on associating others with Him,

فَالَّذِينَ عِندَ رَبِّكَ

(then there are those who are with your Lord) i.e., the angels,

يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لاَ يَسْـَمُونَ

(glorify Him night and day, and never are they tired.) This is like the Ayah:

فَإِن يَكْفُرْ بِهَا هَـؤُلاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْماً لَّيْسُواْ بِهَا بِكَـفِرِينَ

(But if these disbelieve therein, then, indeed We have entrusted it to a people who are not disbelievers therein.) (6:89).

وَمِنْ ءَايَـتِهِ

(And among His signs) means, signs of His ability to bring the dead back to life.

أَنَّكَ تَرَى الاٌّرْضَ خَـشِعَةً

(that you see the earth barren,) means, lifeless, with nothing growing in it; it is dead.

فَإِذَآ أَنزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ

(but when We send down water (rain) to it, it is stirred to life and growth.) means, it brings forth all kinds of crops and fruits.

إِنَّ الَّذِى أَحْيَـهَا لَمُحْىِ الْمَوْتَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

(Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)

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41:38
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Tafsir Saʿdi

English translation, public domain

+
Одним из знамений, свидетельствующих о могуществе Аллаха, также является пробуждение иссохшей земли после того, как Аллах ниспосылает на нее дождь. Она начинает шевелиться из-за того, что в ней пробуждаются растения, и разбухает. Так Аллах взращивает на ней прекрасные пары всевозможных трав, кустов и плодоносных деревьев, которыми оживляет Своих рабов и их владения. И Он властен воскресить усопших, так же как Он возвращает к жизни иссохшую землю.

Maʿārif al-Qur'ān

Mufti Shafi Usmani, English

+

وَهُمْ لَا يَسْأَمُونَ (and they do not get weary. - 38) This is one of the verses called ` Verses of sajdah' the recitation of which makes it obligatory to perform sajdah (prostration) for the one who recites them and the one who listens to them. This sajdah is called sajdah of tilawah. There is consensus of the Ummah on the point that sajdah of tilawah is wajib (obligatory) in this Surah, but the scholars differ regarding the exact place where it becomes wajib. Qadi Abu Bakr Ibn-ul-` Arabi has written in Ahkam-ul-Qur'an that Sayyidna ` Aliand Sayyidna Ibn Masud ؓ used to prostrate at the end of the verse 37 i.e. at the end ofإِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ (if it is Him whom you worship.) Imam Malik has adopted this very stance. Sayyidna Ibn ` Abbas ؓ ، however, used to prostrate at the end of the verse 38 i.e. at the end of لَا يَسْأَمُونَ ۩ (and they do not get weary.)

Sayyidna ` Abdullah Ibn ` Umar ؓ has also advised prostration at this place. Masruq, Abu ` Abdur Rahman Sulami, Ibrahim Nakha` i, Ibn Sirin, Qatadah, etc., and most jurists used to prostrate at verse 38, i.e. at the end of لَا يَسْأَمُونَ ۩. Imam Abu Bakr Jassas has said in Ahkam-ul-Qur'an that this has been the view of all the leading Hanafi scholars. He has further said that in view of the differences, it is on the safer side to prostrate at the end of the verse 38, because even if prostration becomes wajib at the end of the verse 37, then the obligation would be discharged if it is performed after the recitation of the verse 38, and if it becomes wajib at the verse 38, then, the discharge of obligation (if it is performed after verse 38) is more obvious.

Tafsīr sourced from quran.com's open API. These are classical commentaries; for personal rulings consult a qualified scholar.

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