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Surah 46. Al-Ahqaf

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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46:1
حمٓ Ha meem
Ha. Mim.1
  - Mohammad Asad

See Appendix II.

Ha M'im.
  - Muhammad Farooq-i-Azam Malik
Ha-Mim.
  - Mustafa Khattab
Ha. Mim.
  - Marmaduke Pickthall
Ha Mim. 4774
  - Abdullah Yusuf Ali

See Introduction to S. xi.

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46:2
تَنزِيلُ ٱلْكِتَـٰبِ مِنَ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ Tanzeelu alkit a bi mina All a hi alAAazeezi al h akeem i
THE BESTOWAL from on high of this divine writ issues from God, the Almighty, the Wise.
  - Mohammad Asad
This Book is revealed by Allah, the All-Mighty, the All-Wise.
  - Muhammad Farooq-i-Azam Malik
The revelation of this Book is from Allah- the Almighty, All-Wise.
  - Mustafa Khattab
The revelation of the Scripture from Allah the Mighty, the Wise.
  - Marmaduke Pickthall
The revelation of the Book is from Allah the Exalted in Power Full of Wisdom. 4775
  - Abdullah Yusuf Ali

This verse is the same as the second verse of the last Sura, but the theme is worked out differently in the two Sura. In S. xlv. was shown how deniers of Revelation will at last be humbled until they can no longer deny its truth and power. In this Sura is shown how Truth and Revelation will be vindicated by patience and constancy (xlvi. 35).

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46:3
مَا خَلَقْنَا ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ وَأَجَلٍ مُّسَمًّى ۚ وَٱلَّذِينَ كَفَرُوا۟ عَمَّآ أُنذِرُوا۟ مُعْرِضُونَ M a khalaqn a a l ssam a w a ti wa a lar d a wam a baynahum a ill a bi a l h aqqi waajalin musamman wa a lla th eena kafaroo AAamm a on th iroo muAAri d oon a
We have not created the heavens and the earth and all that is between them otherwise than in accordance with [an inner] truth, and for a term set [by Us]:2 and yet, they who are bent on denying the truth turn aside from the warnlng which has been conveyed unto them.3
  - Mohammad Asad

Regarding the expression "in accordance with [an inner] truth", see note [11] on 10:5 . The reference to the "term" set by God to all creation is meant to stress the fact of its finality in time as well as in space, in contrast with His Own timelessness and infinity.

Lit., "from that whereof they have been warned": i.e., they refuse to heed the warning not to attribute divine qualities to any being or force beside God.

We created the heavens and the earth and all that lies between them to manifest the truth and to last for an appointed term. Yet the disbelievers give no heed to Our warning.
  - Muhammad Farooq-i-Azam Malik
We only created the heavens and the earth and everything in between for a purpose and an appointed term. Yet the disbelievers are turning away from what they have been warned about.
  - Mustafa Khattab
We created not the heavens and the earth and all that is between them save with truth, and for a term appointed. But those who disbelieve turn away from that whereof they are warned.
  - Marmaduke Pickthall
We created not the heavens and the earth and all between them but for just ends and for a term appointed: but those who reject Faith turn away from that whereof they are warned. 4776
  - Abdullah Yusuf Ali

Cf. xlv. 22. Many things may appear to us in the present world as strange and inexplicable. But everything made by Allah has a just purpose which must be fulfilled. Nothing in this world is permanent: everything is for an appointed term. The Word of Allah alone abides. All else will pass away after it has fulfilled its purpose. But Unbelievers refuse to face the danger of which they are warned.

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46:4
قُلْ أَرَءَيْتُم مَّا تَدْعُونَ مِن دُونِ ٱللَّهِ أَرُونِى مَاذَا خَلَقُوا۟ مِنَ ٱلْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِى ٱلسَّمَـٰوَٰتِ ۖ ٱئْتُونِى بِكِتَـٰبٍ مِّن قَبْلِ هَـٰذَآ أَوْ أَثَـٰرَةٍ مِّنْ عِلْمٍ إِن كُنتُمْ صَـٰدِقِينَ Qul araaytum m a tadAAoona min dooni All a hi aroonee m atha khalaqoo mina alar d i am lahum shirkun fee a l ssam a w a ti eetoonee bikit a bin min qabli h atha aw ath a ratin min AAilmin in kuntum sa diqeen a
Say: "Have you [really] given thought to what it is that you invoke instead of God? Show me what these [beings or forces] have created anywhere on earth! Or had they, perchance, a share in [creating] the heavens? [If so,] bring me any divine writ preceding this one, or any [other] vestige of knowledge4 - if what you claim is true!"
  - Mohammad Asad

Sc., "in support of your claim that there are other divine powers besides God".

Ask them: "Have you pondered on those whom you invoke besides Allah? Show me anything that they have created in the earth, or do they have any share in the creation of the heavens? Bring me any Book revealed before this, or some remnant of divine knowledge in support of your beliefs if you are telling the truth."
  - Muhammad Farooq-i-Azam Malik
Ask 'them, O Prophet', 'Have you considered whatever 'idols' you invoke besides Allah? Show me what they have created on earth! Or do they have a share in 'the creation of' the heavens? Bring me a scripture 'revealed' before this 'Quran' or a shred of knowledge, if what you say is true.'
  - Mustafa Khattab
Say (unto them, O Muhammad): Have ye thought on all that ye invoke beside Allah? Show me what they have created of the earth. Or have they any Portion the heavens? Bring me a Scripture before this (Scripture), or some vestige of knowledge (in support of what ye say), if ye are truthful.
  - Marmaduke Pickthall
Say: "Do ye see what it is ye invoke besides Allah? Show me what it is they have created on earth or have they a share in the heavens? Bring me a Book (revealed) before this or any remnant of knowledge (ye may have) if ye are telling the truth!" 4777 4778
  - Abdullah Yusuf Ali

Some people may rush thoughtlessly into false worship, because it is the fashion or an ancestral custom, etc. They are asked to pause and see for themselves. Have the false gods or falsehood created anything? (They destroy much). Or have they any share or lot in the things we associate with the heavens,-spiritual well-being, etc.?

'Or is there any warrant for you from any earlier revelation, assuming that you do not believe in this Revelation? Or can you point to the least scrap or remnant of real knowledge on which you can base what We condemn as your false life?' No, you cannot.

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46:5
وَمَنْ أَضَلُّ مِمَّن يَدْعُوا۟ مِن دُونِ ٱللَّهِ مَن لَّا يَسْتَجِيبُ لَهُۥٓ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ وَهُمْ عَن دُعَآئِهِمْ غَـٰفِلُونَ Waman a d allu mimman yadAAoo min dooni All a hi man l a yastajeebu lahu il a yawmi alqiy a mati wahum AAan duAA a ihim gh a filoon a
And who could be more astray than one who invokes, instead of God, such as will not respond to him either now or on the Day of Resurrection,5 and are not even conscious of being invoked? -
  - Mohammad Asad

Lit., "will not respond to him till the Day of Resurrection", i.e., never.

And who could be more astray than the one who invokes those deities besides Allah who cannot answer him till the Day of Resurrection - which, in fact, are not even aware that they are being invoked?
  - Muhammad Farooq-i-Azam Malik
And who could be more astray than those who call upon others besides Allah- 'others' that cannot respond to them until the Day of Judgment, and are 'even' unaware of their calls?
  - Mustafa Khattab
And who is further astray than those who, instead of Allah, pray unto such as hear not their prayer until the Day of Resurrection, and are unconscious of their prayer,
  - Marmaduke Pickthall
And who is more astray than one who invokes besides Allah such as will not answer him to the Day of Judgement and who (in fact) are unconscious of their call (to them)? 4779
  - Abdullah Yusuf Ali

As there is no argument at all in favour of your sham worship, what sense is there in it? Either your false gods are senseless stocks and stones which will never answer you to the end of Time, being themselves devoid of understanding, or they are real objects which will disown you at the last. If you worshipped Self, your own misused faculties will witness against you at the last (xli. 20-23). If you worshipped good men or prophets, like Jesus, they will disown you (v. 119). Similarly, if you worshipped angels, they will disown you (xxxiv. 40-41).

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46:6
وَإِذَا حُشِرَ ٱلنَّاسُ كَانُوا۟ لَهُمْ أَعْدَآءً وَكَانُوا۟ بِعِبَادَتِهِمْ كَـٰفِرِينَ Wai tha h ushira a l nn a su k a noo lahum aAAd a an wak a noo biAAib a datihim k a fireen a
such as, when all mankind is gathered [for judgment], will be enemies unto those [who worshipped them], and will utterly reject their worship?6
  - Mohammad Asad

For this symbolic "enmity" of all false objects of worship, see note [11] on {lS}.

And when mankind shall be assembled on the Day of Judgement, they will become enemies of those who invoked them and deny their worship altogether.
  - Muhammad Farooq-i-Azam Malik
And when 'such' people will be gathered together, those 'gods' will be their enemies and will disown their worship.
  - Mustafa Khattab
And when mankind are gathered (to the Judgment) will become enemies for them, and will become deniers of having been worshipped.
  - Marmaduke Pickthall
And when mankind are gathered together (at the Resurrection) they will be hostile to them and reject their worship (altogether)!
  - Abdullah Yusuf Ali

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46:7
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا بَيِّنَـٰتٍ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلْحَقِّ لَمَّا جَآءَهُمْ هَـٰذَا سِحْرٌ مُّبِينٌ Wai tha tutl a AAalayhim a y a tun a bayyin a tin q a la alla th eena kafaroo lil h aqqi lamm a j a ahum h atha si h run mubeen un
But whenever Our messages are conveyed to them in all their clarity, they who are bent on denying the truth speak thus of the truth as soon as it is brought to them: "This is clearly nothing but spellbinding eloquence!"7
  - Mohammad Asad

Lit.' "sorcery": see note [12] on 74:24 , where the term sihr has been used, chronologically, for the first time in the above sense. As in that early instance, the truth referred to here is the message of the Qur'an.

When Our revelations are recited to them, clear as they are, and the truth comes before them, the disbelievers say: "This is plain magic."
  - Muhammad Farooq-i-Azam Malik
Whenever Our clear revelations are recited to them, the disbelievers say of the truth when it has come to them, 'This is pure magic.'
  - Mustafa Khattab
And when Our clear revelations are recited unto them, who disbelieve say of the Truth when it reacheth them: This is mere magic.
  - Marmaduke Pickthall
When Our Clear Signs are rehearsed to them the Unbelievers say of the Truth when it comes to them: "This is evident sorcery!" 4780
  - Abdullah Yusuf Ali

When the truth is actually brought to their doors, they call it sorcery! Cf. xxxvii. 12-15, and n. 4042.

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46:8
أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۖ قُلْ إِنِ ٱفْتَرَيْتُهُۥ فَلَا تَمْلِكُونَ لِى مِنَ ٱللَّهِ شَيْـًٔا ۖ هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ ۖ كَفَىٰ بِهِۦ شَهِيدًۢا بَيْنِى وَبَيْنَكُمْ ۖ وَهُوَ ٱلْغَفُورُ ٱلرَّحِيمُ Am yaqooloona iftar a hu qul ini iftaraytuhu fal a tamlikoona lee mina All a hi shayan huwa aAAlamu bim a tufee d oona feehi kaf a bihi shaheedan baynee wabaynakum wahuwa alghafooru a l rra h eem u
Or do they say, "He has invented all this"? Say [O Muhammad]: "Had I invented it, you would not be of the least help to me against God.8 He is fully aware of that [slander] into which you so recklessly plunge: enough is He as a witness between me and you! And [withal,] He alone is truly-forgiving, a true dispenser of grace.9
  - Mohammad Asad

Sc., "then why should I have invented all this for your sake?"

The implication is, "May God forgive you, and grace you with His guidance" (Zamakhshari).

Do they say that the Prophet has fabricated it himself? O Prophet, tell them: "If I have fabricated it myself, then there is nothing that you can do to protect me from the wrath of Allah. He knows fully well what you say about it. Enough is He as a witness between me and you. He is the Oft-Forgiving, the Most Merciful."
  - Muhammad Farooq-i-Azam Malik
Or do they say, 'He1 has fabricated this 'Quran'!'? Say, 'O Prophet,' 'If I have done so, then there is nothing whatsoever you can do to save me from Allah. He knows best what 'slurs' you indulge about it. Sufficient is He as a Witness between you and me. And He is the All-Forgiving, Most Merciful.'
  - Mustafa Khattab

 Muḥammad (ﷺ).

Or say they: He hath invented it? Say (O Muhammad): If I have invented it, still ye have no power to support me against Allah. He is best aware of what ye say among yourselves concerning it. He sufficeth for a witness between me and you And He is the Forgiving, the Merciful.
  - Marmaduke Pickthall
Or do they say "He has forged it"? Say: "Had I forged it then can ye obtain no single (blessing) for me from Allah. He knows best of that whereof ye talk (so glibly)! Enough is He for a witness between me and you! And He is Oft-Forgiving Most Merciful." 4781
  - Abdullah Yusuf Ali

'If I forged a message from myself as one purporting to come from Allah, you would not be able to see me enjoy any of the blessings from Allah which I enjoy: you would not see me calm and relying on Allah, nor would you see me bear the reputation of being a trustworthy man. A liar comes to an evil end. But what about those who talk so glibly and freely about things which they know not? Allah knows all and He is my witness! According to Ibn Kathir, the verse means that if the Prophet's claim to be Allah's messenger would have been a false one, he would have been stricken by a severe punishment from Allah and none had the power to avert that punishment.

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46:9
قُلْ مَا كُنتُ بِدْعًا مِّنَ ٱلرُّسُلِ وَمَآ أَدْرِى مَا يُفْعَلُ بِى وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰٓ إِلَىَّ وَمَآ أَنَا۠ إِلَّا نَذِيرٌ مُّبِينٌ Qul m a kuntu bidAAan mina a l rrusuli wam a adree m a yufAAalu bee wal a bikum in attabiAAu ill a m a yoo ha ilayya wam a an a ill a na th eerun mubeen un
Say: "I am not the first of [God's] apostles;10 and [like all of them,] I do not know what will be done with me or with you11 for I am nothing but a plain warner."
  - Mohammad Asad

Thus Tabari, Baghawi, Razi, Ibn Kathir, implying - as Razi stresses - "I am but a human being like all of God's message-bearers who preceded me". Alternatively, the phrase may be rendered as "I am no innovator among the apostles" - i.e., "I am not preaching anything that was not already preached by all of God's apostles before me" (Razi and Baydawi): which coincides with the Qur'anic doctrine of the identity of the ethical teachings propounded by all of God's prophets.

I.e., "What will happen to all of us in this world" (Tabari, quoting with approval this interpretation of Al-Hasan al-Basri), or "both in this world and in the hereafter" (Baydawi). Either of these two interpretations implies a denial on the Prophet's part of any foreknowledge of the future and, in a wider sense, any knowledge of "that which is beyond the reach of human perception" (al-ghayb): cf. 6:50 or 7:188 .

O Prophet tell them: "I am no prodigy among the Rasools; nor do I know what will be done with me or with you. I follow only what is revealed to me, and I am no more than a plain Warner."
  - Muhammad Farooq-i-Azam Malik
Say, 'I am not the first messenger ever sent, nor do I know what will happen to me or you. I only follow what is revealed to me. And I am only sent with a clear warning.'
  - Mustafa Khattab
Say: I am no new thing among the messengers (of Allah), nor know I what will be done with me or with you. I do but follow that which is inspired in me, and I am but a plain warner.
  - Marmaduke Pickthall
Say: "I am no bringer of new-fangled doctrine among the apostles nor do I know what will be done with me or with you. I follow but that which is revealed to me by inspiration: I am but a Warner open and clear." 4782
  - Abdullah Yusuf Ali

'What is there to forge? All prophets have taught the Unity of Allah and our duty to mankind. I bring no new fangled doctrine, but etemal truths that have been known to good men through the ages. It is to reclaim you that I have come. I do not know what will be your fate for all this callousness, nor what you will do to me. But this I know, that I am preaching truth and righteousness as inspired by Allah. My duty is only to proclaim aloud and clearly the Message entrusted to me by Allah. The rest I leave to Allah.'

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46:10
قُلْ أَرَءَيْتُمْ إِن كَانَ مِنْ عِندِ ٱللَّهِ وَكَفَرْتُم بِهِۦ وَشَهِدَ شَاهِدٌ مِّنۢ بَنِىٓ إِسْرَٰٓءِيلَ عَلَىٰ مِثْلِهِۦ فَـَٔامَنَ وَٱسْتَكْبَرْتُمْ ۖ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ Qul araaytum in k a na min AAindi All a hi wakafartum bihi washahida sh a hidun min banee isr a eela AAal a mithlihi fa a mana wa i stakbartum inna All a ha l a yahdee alqawma a l thth a limeen a
Say: "Have you given thought [to how you will fare] if this be truly [a revelation] from God and yet you deny its truth? - even though a witness from among the children of Israel has already borne witness to [the advent of] one like himself,12 and has believed [in him], the while you glory in your arrogance [and reject his message]? Verily, God does not grace [such] evildoing folk with His guidance!"
  - Mohammad Asad

I.e., a prophet like himself. The "witness" spoken of here is evidently Moses: cf. the two Biblical passages relating to the advent of the Prophet Muhammad (Deuteronomy xviii, 15 and 18): "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me"; and "I will raise them up a prophet from among thy brethren, like unto thee, and will put My words in his mouth." (See in this connection note [33] on 2:42 .)

Further say: "Think, if this Qur'an is indeed from Allah and you reject it, when a witness (a Jew) from the children of Israel has also testified to its similarity with earlier scriptures and has believed (accepted Islam), while you are showing arrogance, how unjust you are! Surely Allah does not guide the unjust people."
  - Muhammad Farooq-i-Azam Malik
Ask 'them, O Prophet', 'Consider if this 'Quran' is 'truly' from Allah and you deny it, and a witness from the Children of Israel attests to it and then believes,1 whereas you act arrogantly. Surely Allah does not guide the wrongdoing people.'
  - Mustafa Khattab

 This refers to ’Abdullâh ibn Salâm, a Jewish scholar, who embraced Islam when the Prophet (ﷺ) emigrated to Medina.

Bethink you: If it is from Allah and ye disbelieve therein, and a witness of the Children of Israel hath already testified to the like thereof and hath believed, and ye are too proud (what plight is yours)? Lo! Allah, guideth not wrongdoing folk.
  - Marmaduke Pickthall
Say: "See ye? If (this teaching) be from Allah and ye reject it and a witness from among the Children of Israel testifies to its similarity (with earlier scriptures) and has believed while ye are arrogant (how unjust ye are!) truly Allah guides not a people unjust." 4783 4784
  - Abdullah Yusuf Ali

Another side of the argument is now presented. 'You pagan Arabs! You are puffed up with pride, though you are an ignorant nation. Among Israel there are men who understand the previous scriptures, and who find in the Qur-an and its Preacher a true confirmation of the previous scriptures. They accept Islam as a fulfilment of the revelation of Moses himself! (See Deut. xviii. 18-19). And yet you hold back, though the Qur-an has come in your own language, in order to help you to understand. How unjust and how shameful! In that case, with what face can you seek guidance from Allah?'

There were learned Jews (and Christians) who saw in the holy Prophet the Messenger of Allah foreshadowed in previous Revelations, and accepted Islam. As this is a Makkan Sura we need not construe this as a reference to Abdullah ibn Salam, whose conversion was in Madinah only two years before the Prophet's death, unless we accept this particular verse to be so late in date. The sincere Jews were in a position to understand how this Revelation fitted in with all they had learnt about Revelation.

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