This page contains all verses of surah Fussilat in addition to Interpretation of all verses by Tafsir Ibn Kathir (Hafiz Ibn Kathir). In the first part you can read surah فصلت ordered in pages exactly as it is present in the Quran. To read an interpretation of a verse click on its number.
In the Name of Allah, the Most Gracious, the Most Merciful.
(Ha Mim. A revelation from the Most Gracious, the Most Merciful.) means, the Qur'an is revealed from the Most Gracious, Most Merciful. This is like the Ayat:
(Say Ruh Al-Qudus (Jibril) has brought it down from your Lord with truth) (16:102).
(And truly, this is a revelation from the Lord of all that exists, Which the trustworthy Ruh (Jibril) has brought down upon your heart that you may be (one) of the warners.) (26:192-194).
(A Book whereof the Ayat are explained in detail) means, its meanings are clear and its rulings are sound and wise.
(a Qur'an in Arabic) means, because it is a clear Arabic Qur'an, its meanings are precise and detailed and its words are clear and not confusing. This is like the Ayah:
((This is) a Book, the Ayat whereof are completed, and then explained in detail from One (Allah), Who is All-Wise Well-Acquainted) (11:1). meaning, it is miraculous in its wording and in its meanings.
(Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise.) (41:42).
(for people who know.) means, this clear style will be readily understood by scholars who are thoroughly versed in knowledge.
(Giving glad tidings and warning,) means, sometimes it brings glad tidings to the believers, and sometimes it brings a warning to the disbelievers.
(but most of them turn away, so they hear not.) means, most of the Quraysh did not understand anything of it at all, despite the fact that it was so clear.
(And they say: "Our hearts are under coverings...") meaning, they are wrapped and screened,
(from that to which you invite us; and in our ears is deafness,) means, `we are deaf to the message you bring to us.'
(and between us and you is a screen,) `so nothing of what you say reaches us.'
(so work you (on your way); verily, we are working) means, go your way, and we will go our way, and we will not follow you.
(Say) `O Muhammad, to these disbelievers and idolators,'
(I am only a human being like you. It is revealed to me that your God is One God,) `not like these idols and false gods which you worship. Allah is one God,'
(therefore take straight path to Him) means, `worship Him Alone sincerely, in accordance with what He has commanded you through His Messengers.'
(and seek forgiveness of Him) means, `for your past sins.'
(And woe to the polytheists.) means, doom and destruction is their lot.
(Those who give not the Zakah) `Ali bin Abi Talhah reported from Ibn `Abbas that this means those who do not bear witness that there is no God except Allah. This was also the view of `Ikrimah. This is like the Ayat:
(Indeed he succeeds who purifies himself. And indeed he fails who corrupts himself.) (91:9-10) And;
(Indeed whosoever purifies himself shall achieve success. And remembers (glorifies) the Name of his Lord, and prays.) (87:14-15) And;
(And say to him: "Would you purify yourself") (79:18) What is meant by Zakah here is purification of the soul, ridding oneself of all bad qualities, the worst of which is Shirk. The Zakah paid on one's wealth is so called because it purifies wealth, and it is a means of increasing it, blessing it and making it more beneficial, and a means of assisting one to use it in doing good deeds. Qatadah said, "They withheld the Zakah of their wealth." This is the apparent meaning according to many of the scholars of Tafsir, and this is the view favored by Ibn Jarir. But the matter is subject to further examination, because the obligation of Zakah was instituted during the second year after the Hijrah to Al-Madinah, according to what is stated by several scholars. Yet this Ayah was revealed in Makkah. However, it is not unlikely that the principle of giving charity and Zakah was already in place and had been enjoined at the beginning of the Prophet's mission, as Allah says:
(but pay the due thereof on the day of their harvest) (6:141). As for the details of Zakah and how it is to be calculated according to the Nusub, were explained in Al-Madinah. This is how we may reconcile between the two opinions. Similarly, prayer was originally enjoined before sunrise and before sunset at the beginning of the Prophet's mission; it was only on the Night of the Isra', a year and a half before the Hijrah, that Allah enjoined upon His Messenger the five daily prayers. The conditions and essential elements of prayer were explained later, in stages. And Allah knows best. Then Allah says:
(Truly, those who believe and do righteous good deeds, for them will be an endless reward that will never stop.) Mujahid and others said, "It will never be cut off or decrease." This is like the Ayat:
(They shall abide therein for ever.) (18:3)
(a gift without an end) (11:108)
Allah denounces the idolators who worship other gods apart from Him although He is the Creator, Subduer and Controller of all things. He says:
(Say: "Do you verily disbelieve in Him Who created the earth in two Days And you set up rivals with Him") meaning, `false gods whom you worship alongside Him'
(That is the Lord of the that exists.) the Creator of all things is the Lord of all the creatures. Here the Ayah;
(Who created the heavens and the earth in Six Days) (7:54). is explained in more detail; the creation of the earth and the creation of the heaven are discussed separately. Allah says that He created the earth first, because it is the foundation, and the foundation should be built first, then the roof. Allah says elsewhere:
(He it is Who created for you all that is on the earth. Then He rose over (Istawa ila) the heaven and made them seven heavens) (2:29). With regard to the Ayat:
(Are you more difficult to create or is the heaven that He constructed He raised its height, and has perfected it. Its night He covers with darkness and its forenoon He brings out (with light). And after that He spread the earth, And brought forth therefrom its water and its pasture. And the mountains He has fixed firmly, (to be) a provision and benefit for you and your cattle.) (79:27-33) This Ayah states that the spreading out of the earth came after the creation of the heavens, but the earth itself was created before the heavens according to some texts. This was the response of Ibn `Abbas, may Allah be pleased with him, as recorded by Al-Bukhari in his Tafsir of this Ayah in his Sahih. He recorded that Sa`id bin Jubayr said: "A man said to Ibn `Abbas, may Allah be pleased with him, saying: `I find some things in the Qur'an which confuse me:
(There will be no kinship among them that Day, nor will they ask of one another) (23:101),
(And they will turn to one another and question one another) (37:27),
(but they will never be able to hide a single fact from Allah) (4:42),
(By Allah, our Lord, we were not those who joined others in worship with Allah) (6:23) But in this Ayah they did hide something. And Allah says:
(Are you more difficult to create or is the heaven that He constructed) until;
(And after that He spread the earth.) (79:27-30) So He mentioned the creation of the heavens before the earth, then He said:
(Say: "Do you verily disbelieve in Him Who created the earth in two Days...") until;
(We come willingly.) Here He mentioned the creation of the earth before the creation of the heavens. And He says:
(verily, Allah (Kana) is Oft-Forgiving, Most Merciful) (4:23).
(Most Powerful, All-Wise) (4:56).
(All-Hearer, All-Seer) (4:58). It is as if He was and is no longer.' Ibn `Abbas, may Allah be pleased with him, replied:
(There will be no kinship among them that Day, nor will they ask of one another) (23:101), this will happen when the Trumpet is blown for the first time.
(And all who are in the heavens and all who are on the earth will swoon away, except him whom Allah wills) (39:68), and at that time there will be no kinship among them, nor will they ask of one another. Then when the Sur will be blown again,
(And they will turn to one another and question one another) (37:27). With regard to the Ayat,
(By Allah, our Lord, we were not those who joined others in worship with Allah) (6:23) and
(but they will never be able to hide a single fact from Allah) (4:42), Allah will forgive the sincere believers their sins, then the idolators will say, `Let us say that we never joined others in worship with Allah.' Then a seal will be placed over their mouths, and their hands will speak. Then it will be known that not a single fact can be hidden from Allah, and at that point,
(those who disbelieved will wish) (4:42). Allah created the earth in two days, then He created the heavens, then He (Istawa ila) the heaven and gave it its shape in two more days. Then He spread the earth, which means that He brought forth therefrom its water and its pasture. And He created the mountains, sands, inanimate things, rocks and hills and everything in between, in two more days. This is what Allah says:
((He) spread (the earth)) (79:30) And Allah's saying:
((He) created the earth in two Days) So He created the earth and everything in it in four days, and He created the heavens in two days.
(verily, Allah (Kana) is Oft-Forgiving, Most Merciful) (4:23). This is how He described Himself, and this is how He still is. Whatever Allah wills comes to pass, so do not be confused about the Qur'an, for all of it comes from Allah."' This was recorded by Al-Bukhari.
((He) created the earth in two Days) means, on Sunday and Monday.
(He placed therein firm mountains from above it, and He blessed it,) means, He blessed it and gave it the potential to be planted with seeds and bring forth produce.
(And measured therein its sustenance) means, what its people need of provision and places in which to plant things and grow crops. This was on Tuesday and Wednesday, which together with the two previous days add up to four days.
(in four Days equal for all those who ask.) meaning, for those who want to ask about that, so that they might know. `Ikrimah and Mujahid said concerning the Ayah:
(and measured therein its sustenance): "He placed in every land that which is not suited for any other land." Ibn `Abbas, Qatadah and As-Suddi said, concerning the Ayah,
(equal for all those who ask): this means, "For whoever wants to ask about that." Ibn Zayd said:
(and measured therein its sustenance in four Days equal for all those who ask. ) "According to whatever a person who is need of provision wants, Allah measures out for him what he needs." This is like what they said concerning the Ayah:
(And He gave you of all that you asked for) (14:34). And Allah knows best.
(Then He rose over (Istawa ila) towards the heaven when it was smoke,) i.e., steam which arose from it when the earth was created.
(and said to it and to the earth: "Come both of you willingly or unwillingly.") meaning, `respond to My command and be subjected to this action, willingly or unwillingly.'
(They both said: "We come willingly.") meaning, `we will respond to You willingly and everything that You want to create in us -- angels, Jinn and men -- will all be obedient to You.'
(Then He completed and finished their creation (as) seven heavens in two Days) means, He finished forming them as seven heavens in two more days, which were Thursday and Friday.
(and He decreed in each heaven its affair. ) means, He placed in each heaven whatever it needs of angels and things which are known only unto Him.
(And We adorned the nearest (lowest) heaven with lamps) means, the stars and planets which shine on the people of the earth.
(as well as to guard.) means, as protection against the Shayatin, lest they listen to the angels on high.
(Such is the Decree of Him, the Almighty, the All-Knower) means, the Almighty Who has subjugated all things to His control, the All-Knower Who knows all the movements of His creatures.