Tafsir of Fussilat 41:43

Tafsir of Surah Fussilat (41): Verses 43-56 (Excerpt from Mafatih al-Ghayb)

[Fussilat: 43] What is said to you...

After threatening the deniers of God's signs and clarifying the nobility of God's signs and the high status of His Book, the Almighty turns to commanding the Messenger of God (PBUH) to be patient with the harm inflicted by his people and not to let his heart be constricted due to what was recounted about them at the beginning of the Surah—from their saying: {Our hearts are within veils concerning that to which you invite us} (Fussilat: 5) up to {Then do [as you will]; indeed, We are doing [as We will]} (Fussilat: 5).

He then said: {Nothing is said to you except what was said to the Messengers before you.}

There are two interpretations for this:

1. The Closer Meaning: What the disbelievers of your people say to you is nothing but words of harm and accusations against the revealed Books, similar to what the disbelievers of previous nations said to their Messengers. {And indeed, your Lord is full of forgiveness} for the truthful, {and [He is] possessor of a painful punishment} for the falsehood-pursuers. Therefore, delegate this matter to God and occupy yourself with what you have been commanded: conveying the message and inviting to God Almighty.
2. The Second Meaning: What God says to you is nothing but what He said to all the Prophets, which is commanding you and all the Prophets to be patient with the foolishness of their people. Thus, it is incumbent upon the obedient to hope in Him, and upon the disobedient to fear Him.

We have already shown in our exegesis of this Surah that the purpose is to address their statement: {And they say, "Our hearts are within veils concerning that to which you invite us, and in our ears is deafness, and between us and you is a barrier, so act; indeed, we are acting."} (Fussilat: 5). Therefore, sometimes the falsehood of this approach is highlighted, and sometimes the promise and threat are mentioned for those who do not believe in this Qur'an or turn away from it. The discourse has continued up to this point from the beginning of the Surah with excellent arrangement and perfect coherence.

Then, the Almighty mentioned another response to their saying: {And they say, "Our hearts are within veils concerning that to which you invite us, and in our ears is deafness..."} He said: {And if We had made it a non-Arabic Qur'an, they would have said, "Why are its verses not detailed? Is it non-Arabic and [the Messenger] Arab?"}

Regarding this, there are two issues:

Al-Hamzah, Al-Kisā'ī, and Abū Bakr (from 'Āṣim) recited it as "A-a'jamiyyun?" (with two hamzas indicating interrogation). The rest recited it with a single hamza and elongation, following their rule for similar cases like "A-an-dhar-tahum?" (The Cow: 6), also as an interrogation. It is narrated from Ibn 'Abbās that he recited it with a single hamza.

• Reading with two hamzas: The first hamza is one of denial/reproach. The meaning is: They objected, saying, "Is it a non-Arabic Qur'an while the Messenger is Arab, or the one sent to them is Arab?"
• Reading without the interrogative hamza: The meaning is a statement that the Qur'an is non-Arabic while the recipient is Arab.

It is narrated regarding the reason for the revelation of this verse that the disbelievers, out of stubbornness, said: "If only the Qur'an had been revealed in a foreign language (non-Arabic)."

However, I believe that such statements cause great harm to the Qur'an, as they imply that some verses have no connection to others, which constitutes the greatest form of criticism. How can one claim it is a coherent book, let alone a miracle, while accepting such criticism?

The truth, in my view, is that this Surah, from beginning to end, is a single discourse, responding to what God recounted them saying: {Our hearts are within veils concerning that to which you invite us, and in our ears is deafness...} This statement is also connected to and a response to that.

The implication is: If We had sent this Qur'an in a foreign language, they would have the right to say: "Why did You send foreign speech to an Arab people?" And they could legitimately say, {Our hearts are within veils concerning that to which you invite us}—meaning, concerning this speech—"because we do not understand or grasp its meaning." But since We sent this Book in the language of the Arabs, using their words, and you are people of this language, how can you claim that your hearts are veiled from it and your ears are deafened by it?

Thus, it becomes clear that if we interpret this verse as a response to their previous statement, the entire Surah remains connected in the most excellent manner of coherence, all leading toward a single purpose. This interpretation is superior to the one commonly cited by people, which is very strange.

Then the Almighty said: {Say, "It is for those who have believed guidance and healing. But those who do not believe - in their ears is deafness, and it is blindness upon them. Those are the ones being called to from a distant place."}

Know that this is connected to their saying: {And they say, "Our hearts are within veils concerning that to which you invite us..."} up to the end of the verse. It is as if the Almighty is saying: We sent this discourse to you in your own language, not a foreign one, so you cannot claim that your hearts are veiled due to ignorance of the language.

Therefore, it remains that whoever God has endowed with a natural inclination towards truth, a heart inclined towards sincerity, and a drive to strive in seeking religion, for him this Qur'an is guidance and healing.

• Guidance: Because it proves the path to good and directs towards all forms of happiness.
• Healing: Because once guidance is achieved, that guidance becomes healing for him from the sickness of disbelief and ignorance.

However, for one who is drowned in the sea of dereliction, lost in the deserts of deprivation, and infatuated with following Satan, this Qur'an will be deafness in their ears, as they said: {And they say, "Our hearts are within veils..."} (Fussilat: 5), and the Qur'an will be blindness upon them, as they said: {And between us and you is a barrier} (Fussilat: 5). {Those are the ones being called to from a distant place} because of that barrier which prevents them from benefiting from the clarity of the Qur'an.

Anyone who is fair and not obstinate knows that if we interpret this verse in the manner we have mentioned, the entire Surah becomes a single, coherent discourse moving toward one objective, making this interpretation preferable to what others have mentioned.

The majority recited: {and it is blindness upon them} ('amā - as a maṣdar [verbal noun]). Ibn 'Abbās recited 'amī (as an adjective). Abū 'Ubayd stated that the first reading is better, similar to {guidance and healing}; thus, 'amā is also a maṣdar like them. If it had been stated that it is a guide (hādin) and a healer (shāfin), then the reading 'amī (adjective) would have been better, matching them.

Regarding His saying: {Those are the ones being called to from a distant place}: Ibn 'Abbās said this means like an animal that only understands a call or a shout. It is also said that one called from a distant place cannot hear, or if he hears, he does not understand—such is their state.

Then the Almighty said: {And We certainly gave Moses the Book, and there was disagreement concerning it.} I also say that this is connected to what preceded it, as if it were said: When We gave Moses the Book, they disagreed about it; some accepted it, and others rejected it. Likewise, We gave you this Book; some accepted it—your companions—and others rejected it—those who say: {Our hearts are within veils concerning that to which you invite us.}

Then the Almighty said: {And if it were not for a word that had preceded from your Lord}—meaning the postponement of punishment from them until a specified term, which is the Day of Resurrection, as He said: {But the Hour is their appointed time} (Al-Qamar: 46)—{judgment would have been passed between them.} Meaning, the one who affirmed and the one who denied would have been punished immediately with the punishment for denial. Indeed, they are in a doubtful suspicion regarding your truthfulness and your Book. Therefore, you should not be overly distressed by their saying: {Our hearts are within veils concerning that to which you invite us.}

Then He said: {Whoever does righteousness, it is for his own soul; and whoever does evil, it is against it.} Meaning, ease your heart regarding their turning away. If they believe, the benefit of their faith returns to them; if they disbelieve, the harm of their disbelief returns to them. God Almighty delivers to everyone the recompense appropriate to their deeds. {And your Lord is not ever unjust to His servants.}

[Fussilat: 47] To Him is returned the knowledge of the Hour...

{To Him is returned the knowledge of the Hour, and no fruits emerge from their casings, and no female bears or gives birth except with His knowledge. And the Day He will call to them, "Where are My partners?" they will say, "We announce to You that none of us is a witness." * And what they used to invoke before will have vanished from them, and they will be certain that there is for them no escape. * Man does not tire of asking for good, but if evil touches him, he becomes despairing and despondent. * But if We let him taste mercy from Us after affliction has touched him, he says, "This is for me, and I do not think the Hour will occur. And even if I am returned to my Lord, indeed, for me is the best [recompense] with Him." But We will surely inform the disbelievers of what they have done and will surely make them taste a severe punishment. * And when We bestow favor upon man, he turns away and withdraws his side, but when evil touches him, he is full of extensive supplication. * Say, "Have you considered: if it is from God, and you disbelieve in it, who is more astray than one who is in extreme opposition?" * We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. Is it not sufficient concerning your Lord that He is over all things a Witness? * Indeed, they are in doubt about the meeting with their Lord. Indeed, He encompasses all things.}

Regarding {To Him is returned the knowledge of the Hour}: This confirms that the knowledge of the Hour is reserved for God alone. {and no fruits emerge from their casings, and no female bears or gives birth except with His knowledge.} This emphasizes the comprehensive nature of His knowledge over all contingent matters.

{And the Day He will call to them, "Where are My partners?" they will say, "We announce to You that none of us is a witness."} This is the ultimate exposure of their falsehood on the Day of Judgment.

{And what they used to invoke before will have vanished from them, and they will be certain that there is for them no escape.}

{Man does not tire of asking for good, but if evil touches him, he becomes despairing and despondent.} This describes the inherent nature of man: greedy for ease and quick to despair when afflicted.

{But if We let him taste mercy from Us after affliction has touched him, he says, "This is for me, and I do not think the Hour will occur. And even if I am returned to my Lord, indeed, for me is the best [recompense] with Him."} This shows man's ingratitude and arrogance when ease returns.

{But We will surely inform the disbelievers of what they have done and will surely make them taste a severe punishment.} This is the consequence for their ingratitude and denial.

{And when We bestow favor upon man, he turns away and withdraws his side, but when evil touches him, he is full of extensive supplication.} This reiterates the previous point about human fickleness.

{Say, "Have you considered: if it is from God, and you disbelieve in it, who is more astray than one who is in extreme opposition?"} This is a powerful challenge to the deniers: if the Qur'an is truly from God, then their rejection places them in the deepest error.

{We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth.} This promises that evidence will manifest both externally (in the cosmos) and internally (in human nature) until the truth of the revelation is undeniable.

{Is it not sufficient concerning your Lord that He is over all things a Witness?} God's testimony is sufficient proof.

{Indeed, they are in doubt about the meeting with their Lord. Indeed, He encompasses all things.} Their doubt about the Resurrection is countered by the fact that God's knowledge and power encompass everything.