سُوْرَةُ الْقِيَامَةِ
Surah Al-Qiyaama (75) — Ayah 17
إِنَّ عَلَيْنَا جَمْعَهُۥ وَقُرْءَانَهُۥ ﴿17﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
It is for Us to collect it and to give you (O Muhammad صلى الله عليه وسلم) the ability to recite it (the Qur’ân).
Word by Word — Arabic, Transliteration & Meaning
إِنَّ
inna
Indeed
عَلَيْنَا
ʿalaynā
upon Us
جَمْعَهُۥ
jamʿahu
(is) its collection
وَقُرْءَانَهُۥ
waqur'ānahu
and its recitation
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
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.
The tafsir of this verse may be read with the following verses.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
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.
17. 1. That is, gathering it in your chest and making its recitation flow on your tongue is Our responsibility. So that no part of it slips from your memory and it is not erased from your mind.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
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.
17. It is for Us to collect it (in your heart) and to make it recited by your tongue [12].
[12] Four verses have come in between as a parenthetical statement; for their explanation, consider the following hadith: Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates that when Sayyiduna Jibreel would bring revelation to the Prophet ﷺ, he ﷺ would move his tongue and lips (out of concern that he might forget), which would cause him ﷺ great difficulty, and others would also notice this. So Allah Almighty revealed these verses, meaning that it is Our responsibility to firmly establish (make you remember) the revelation in your heart, and also to make you recite it. So when We have recited it, then you ﷺ should recite it just as We have recited it, and as long as the revelation continues to descend, remain silent and listen. Then, making the words of the revelation flow on your ﷺ tongue is also Our responsibility. Thus, after the revelation of these verses, whenever Jibreel would come, the Prophet ﷺ would remain silent, and when he would leave, the Prophet ﷺ would recite it exactly as Allah had made him hear it. [بخاری۔ کتاب التفسیر، نیز باب کیف کان بدء الوحی الٰی رسول اللّٰہﷺ]
What is the Explanation of the Quran?
These verses shed light on several important matters. For example, Allah has not only revealed the Quran but has also revealed its explanation. Secondly, just as Allah has taken the responsibility of preserving the Quran, He has also taken the responsibility of preserving its explanation. Here, the question arises: what is the explanation of the Quran? It should be clear that merely repeating the words of the Quran is not called explanation; rather, explanation includes clarifying the meaning of the Quranic words, their commentary and interpretation, their wisdom and methodology—all of this is included. In order to understand the Quran and act upon it, it is necessary that the meaning of the Quranic words is determined and unified according to both the One who revealed it, i.e., Allah Almighty, and the one upon whom it was revealed, i.e., the Messenger of Allah ﷺ. To understand this, consider the example: Zaid (the speaker) says to Bakr (the addressee), "Bring water." Bakr will only be able to comply with Zaid's command if both the speaker and the addressee have a determined and unified understanding of the words "water" and "bring." Otherwise, Bakr will be unable to comply with Zaid's command. For example, if Zaid uses an ambiguous word, until he further clarifies it, or if Zaid's addressee is someone who does not understand Urdu at all, then even if Bakr wishes to comply with Zaid's command, he will not be able to act upon it, and it will remain a question mark. This is why Allah Almighty has not only revealed the words of the Quran but has also instilled their meaning (explanation) in the mind of the addressee (i.e., the Messenger of Allah ﷺ). It was also the responsibility of the Messenger of Allah ﷺ to convey this explanation to the Ummah. [44: 16]
Now, if someone tries to determine the meaning of the Quranic words solely based on the dictionary, independent of the explanation given by the Messenger of Allah ﷺ, i.e., the Sunnah of the Messenger ﷺ, he will fail for the following four reasons: The four reasons for the failure of those who try to act upon the Quran while disregarding the Sunnah:
Firstly:
It is difficult to determine the meaning of some words because, in the dictionary, a word may have many meanings. For example, the word "Salat" means prayer, blessing, mercy, and funeral prayer—these are meanings that are also supported by verses. But for the performance of prayer, there is mention of ablution, tayammum, mosques, facing the qiblah, bowing, prostration, etc. Therefore, none of the above meanings alone fully convey its correct meaning. Then, in the dictionary, "musalli" also means the horse that comes second in a horse race, right behind the first horse. Additionally, "salat" also means "to move the hips." Thus, some playful people have taken "performance of salat" to mean "parade," and others have taken it to mean holding gatherings of dance and music. Now, it is obvious that all these meanings are incorrect according to the Shariah, and the reasons are those mentioned above.
Secondly:
In every language, some words are used as technical terms, which the native speakers are well aware of. For example, the literal meaning of the word "akhbar" is merely "news," but its technical meaning is the newspaper in which, besides news, many other things are also included. Similarly, some terms are scientific and technical, which only experts in the field know. Since the dictionary explains the meanings of words in the language, explaining such technical terms is outside its scope, and separate books are written for such terms. For example, "khabar wahid," "tool bulad," "sarayat hararat," "kashish saql," etc., are such terms whose meanings are not known to the general speakers of the language. Since the Quran is the source of Islamic sciences, it contains countless such terms, for example: deen, ilah, ibadah, salat, zakat, ma'ruf, munkar, hajj, umrah, akhirah, etc. Determining the meaning of such terms is also the work of Allah and His Messenger. The meaning of religious terms as explained by Allah and His Messenger is called the explanation of the Quran, and only this explanation can be acceptable to the Ummah. Without the preservation of the explanation of the Quran, the preservation of only the words of the Quran is meaningless.
Thirdly:
Idioms are used locally, which must either be learned from native speakers or looked up in a book of idioms. In Lucknow, a doctor was visited by a friend who was not from that area. A patient came to the doctor's clinic and said: "I saw the earth three times last night." The doctor listened to the patient's complaint, gave him medicine, and the patient left. Later, the friend said to the doctor, "I couldn't understand what complaint the patient described for which you gave him medicine." The doctor replied that here, "seeing the earth" means "to vomit," and I gave him medicine for that illness. The one who denies the Sunnah is also a denier of the Quran.
Fourthly:
Sometimes a word becomes famous for a particular meaning, even though, linguistically, there is room for difference. In such a case, only the customary meaning will be considered. For example, "Ibn Abbas (may Allah be pleased with them both)" will only refer to Abdullah ibn Abbas (may Allah be pleased with them both), even though, linguistically, it would also be correct to call his other son Fudayl "Ibn Abbas." Similarly, "Masjid al-Aqsa" will only refer to Bayt al-Maqdis, not any distant mosque, as those who deny miracles interpret the event of Isra by saying that "Masjid al-Aqsa" does not mean Bayt al-Maqdis, but any distant mosque, which according to them is correct. From the above explanations, three results emerge:
1. Allah has not only taken the responsibility of preserving the words of the Quran but also the responsibility of preserving its explanation. Because if the explanation of the Quran is not preserved, then the preservation of the words is meaningless, and the Quran becomes a child's play.
2. In terms of being obligatory to follow, there is no difference between the Quran and its explanation, i.e., the Sunnah of the Messenger ﷺ.
3. The explanation, commentary, or interpretation of the Quran that can be relied upon is only that which has been explained by the Messenger of Allah ﷺ himself.
[12] Four verses have come in between as a parenthetical statement; for their explanation, consider the following hadith: Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates that when Sayyiduna Jibreel would bring revelation to the Prophet ﷺ, he ﷺ would move his tongue and lips (out of concern that he might forget), which would cause him ﷺ great difficulty, and others would also notice this. So Allah Almighty revealed these verses, meaning that it is Our responsibility to firmly establish (make you remember) the revelation in your heart, and also to make you recite it. So when We have recited it, then you ﷺ should recite it just as We have recited it, and as long as the revelation continues to descend, remain silent and listen. Then, making the words of the revelation flow on your ﷺ tongue is also Our responsibility. Thus, after the revelation of these verses, whenever Jibreel would come, the Prophet ﷺ would remain silent, and when he would leave, the Prophet ﷺ would recite it exactly as Allah had made him hear it. [بخاری۔ کتاب التفسیر، نیز باب کیف کان بدء الوحی الٰی رسول اللّٰہﷺ]
What is the Explanation of the Quran?
These verses shed light on several important matters. For example, Allah has not only revealed the Quran but has also revealed its explanation. Secondly, just as Allah has taken the responsibility of preserving the Quran, He has also taken the responsibility of preserving its explanation. Here, the question arises: what is the explanation of the Quran? It should be clear that merely repeating the words of the Quran is not called explanation; rather, explanation includes clarifying the meaning of the Quranic words, their commentary and interpretation, their wisdom and methodology—all of this is included. In order to understand the Quran and act upon it, it is necessary that the meaning of the Quranic words is determined and unified according to both the One who revealed it, i.e., Allah Almighty, and the one upon whom it was revealed, i.e., the Messenger of Allah ﷺ. To understand this, consider the example: Zaid (the speaker) says to Bakr (the addressee), "Bring water." Bakr will only be able to comply with Zaid's command if both the speaker and the addressee have a determined and unified understanding of the words "water" and "bring." Otherwise, Bakr will be unable to comply with Zaid's command. For example, if Zaid uses an ambiguous word, until he further clarifies it, or if Zaid's addressee is someone who does not understand Urdu at all, then even if Bakr wishes to comply with Zaid's command, he will not be able to act upon it, and it will remain a question mark. This is why Allah Almighty has not only revealed the words of the Quran but has also instilled their meaning (explanation) in the mind of the addressee (i.e., the Messenger of Allah ﷺ). It was also the responsibility of the Messenger of Allah ﷺ to convey this explanation to the Ummah. [44: 16]
Now, if someone tries to determine the meaning of the Quranic words solely based on the dictionary, independent of the explanation given by the Messenger of Allah ﷺ, i.e., the Sunnah of the Messenger ﷺ, he will fail for the following four reasons: The four reasons for the failure of those who try to act upon the Quran while disregarding the Sunnah:
Firstly:
It is difficult to determine the meaning of some words because, in the dictionary, a word may have many meanings. For example, the word "Salat" means prayer, blessing, mercy, and funeral prayer—these are meanings that are also supported by verses. But for the performance of prayer, there is mention of ablution, tayammum, mosques, facing the qiblah, bowing, prostration, etc. Therefore, none of the above meanings alone fully convey its correct meaning. Then, in the dictionary, "musalli" also means the horse that comes second in a horse race, right behind the first horse. Additionally, "salat" also means "to move the hips." Thus, some playful people have taken "performance of salat" to mean "parade," and others have taken it to mean holding gatherings of dance and music. Now, it is obvious that all these meanings are incorrect according to the Shariah, and the reasons are those mentioned above.
Secondly:
In every language, some words are used as technical terms, which the native speakers are well aware of. For example, the literal meaning of the word "akhbar" is merely "news," but its technical meaning is the newspaper in which, besides news, many other things are also included. Similarly, some terms are scientific and technical, which only experts in the field know. Since the dictionary explains the meanings of words in the language, explaining such technical terms is outside its scope, and separate books are written for such terms. For example, "khabar wahid," "tool bulad," "sarayat hararat," "kashish saql," etc., are such terms whose meanings are not known to the general speakers of the language. Since the Quran is the source of Islamic sciences, it contains countless such terms, for example: deen, ilah, ibadah, salat, zakat, ma'ruf, munkar, hajj, umrah, akhirah, etc. Determining the meaning of such terms is also the work of Allah and His Messenger. The meaning of religious terms as explained by Allah and His Messenger is called the explanation of the Quran, and only this explanation can be acceptable to the Ummah. Without the preservation of the explanation of the Quran, the preservation of only the words of the Quran is meaningless.
Thirdly:
Idioms are used locally, which must either be learned from native speakers or looked up in a book of idioms. In Lucknow, a doctor was visited by a friend who was not from that area. A patient came to the doctor's clinic and said: "I saw the earth three times last night." The doctor listened to the patient's complaint, gave him medicine, and the patient left. Later, the friend said to the doctor, "I couldn't understand what complaint the patient described for which you gave him medicine." The doctor replied that here, "seeing the earth" means "to vomit," and I gave him medicine for that illness. The one who denies the Sunnah is also a denier of the Quran.
Fourthly:
Sometimes a word becomes famous for a particular meaning, even though, linguistically, there is room for difference. In such a case, only the customary meaning will be considered. For example, "Ibn Abbas (may Allah be pleased with them both)" will only refer to Abdullah ibn Abbas (may Allah be pleased with them both), even though, linguistically, it would also be correct to call his other son Fudayl "Ibn Abbas." Similarly, "Masjid al-Aqsa" will only refer to Bayt al-Maqdis, not any distant mosque, as those who deny miracles interpret the event of Isra by saying that "Masjid al-Aqsa" does not mean Bayt al-Maqdis, but any distant mosque, which according to them is correct. From the above explanations, three results emerge:
1. Allah has not only taken the responsibility of preserving the words of the Quran but also the responsibility of preserving its explanation. Because if the explanation of the Quran is not preserved, then the preservation of the words is meaningless, and the Quran becomes a child's play.
2. In terms of being obligatory to follow, there is no difference between the Quran and its explanation, i.e., the Sunnah of the Messenger ﷺ.
3. The explanation, commentary, or interpretation of the Quran that can be relied upon is only that which has been explained by the Messenger of Allah ﷺ himself.
