سُوْرَةُ طٰهٰ

Surah Taa-Haa (20) — Ayah 113

Taa-Haa · Meccan · Juz 16 · Page 319

وَكَذَٰلِكَ أَنزَلْنَـٰهُ قُرْءَانًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ ٱلْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا ﴿113﴾
And thus We have sent it down as a Qur’ân in Arabic, and have explained therein in detail the warnings, in order that they may fear Allâh, or that it may cause them to have a lesson from it (or to have the honour for believing and acting on its teachings).
وَكَذَٰلِكَ wakadhālika And thus
أَنزَلْنَـٰهُ anzalnāhu We have sent it down
قُرْءَانًا qur'ānan (the) Quran
عَرَبِيًّۭا ʿarabiyyan (in) Arabic
وَصَرَّفْنَا waṣarrafnā and We have explained
فِيهِ fīhi in it
مِنَ mina of
ٱلْوَعِيدِ l-waʿīdi the warnings
لَعَلَّهُمْ laʿallahum that they may
يَتَّقُونَ yattaqūna fear
أَوْ aw or
يُحْدِثُ yuḥ'dithu it may cause
لَهُمْ lahum [for] them
ذِكْرًۭا dhik'ran remembrance

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 113) ➊ { وَ كَذٰلِكَ اَنْزَلْنٰهُ قُرْاٰنًا عَرَبِيًّا :} "In this way" refers to the verses mentioned in this Surah, that We have revealed the entire Quran in the same manner as these verses. See the explanation of { ’’ قُرْاٰنًا عَرَبِيًّا ‘‘ } in Surah Yusuf (2).
{وَ صَرَّفْنَا فِيْهِ مِنَ الْوَعِيْدِ:} means that repeatedly and in various ways, He has warned of His punishment and grasp in this world and the Hereafter.
{ لَعَلَّهُمْ يَتَّقُوْنَ … : } so that they may fear, or at the very least, this may create some kind of admonition and advice in their hearts, and they may reflect on what happened to the previous nations—if we also commit sins, we will be destroyed just like them. (Ibn Kathir) Due to the tanween of indefiniteness on {’’ ذِكْرًا ‘‘}, it has been translated as "some kind of advice."

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

113. 1. That is, refrain from committing sins, prohibitions, and immoralities.

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

113. And thus We have sent down the Qur’an in Arabic, and We have diversified the warnings in it so that they may become mindful, or it may inspire reflection [81] among them.

[81] That is, the purpose of mentioning the conditions of the Day of Judgment and the punishments for evil deeds in the Quran is so that people may fear the consequences of their bad actions and develop piety within themselves. And if this is not possible, then at the very least, some reflection may arise in their hearts. Perhaps this reflection may become a means of their guidance, and through them, others may also be guided.