سُوْرَةُ هُوْدٍ
Surah Hud (11) — Ayah 105
يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِۦ ۚ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ ﴿105﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
On the Day when it comes, no person shall speak except by His (Allâh’s) Leave. Some among them will be wretched and (others) blessed.
Word by Word — Arabic, Transliteration & Meaning
يَوْمَ
yawma
(The) Day
يَأْتِ
yati
(it) comes
لَا
lā
not
تَكَلَّمُ
takallamu
will speak
نَفْسٌ
nafsun
a soul
إِلَّا
illā
except
بِإِذْنِهِۦ ۚ
bi-idh'nihi
by His leave
فَمِنْهُمْ
famin'hum
Then among them
شَقِىٌّۭ
shaqiyyun
(will be the) wretched
وَسَعِيدٌۭ
wasaʿīdun
and (the) glad
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.
(Ayah 105) ➊ {يَوْمَ يَاْتِ: } In these few verses, Allah Almighty has described some of the scenes of that Day. {’’ يَاْتِ ‘‘} is originally {’’ يَأْتِيْ ‘‘}. Zamakhshari has written that just as { ’’ يَوْمَ يَاْتِ ‘‘}, {’’ لَا أَدْرِ‘‘} is also said. Sibawayh and Khalil have stated that omitting the ya and sufficing with kasrah in its place is very common in the dialect of Hudhayl (i.e., it is also found in other dialects but less frequently). The subject of {’’ يَاْتِ ‘‘} is the same as what was mentioned above in the phrase {’’ يَوْمٌ مَّجْمُوْعٌ لَّهُ النَّاسُ ‘‘}. The word {’’ يَوْمٌ مَّجْمُوْعٌ لَّهُ النَّاسُ ‘‘۔ ’’ يَوْمٌ ‘‘} in Arabic also means "time." For details, see {’’التحرير والتنوير لابن عاشور‘‘}, meaning: the day when that time will come, or the time when that day will come. Zamakhshari has written one meaning that the day Allah Almighty will come, i.e., the subject of {’’ يَاْتِ ‘‘} is Allah Almighty, as He said: «{ وَ جَآءَ رَبُّكَ وَ الْمَلَكُ صَفًّا صَفًّا }» [ الفجر : ۲۲] "And your Lord will come, and the angels, rank upon rank."
➋ { لَا تَكَلَّمُ نَفْسٌ اِلَّا بِاِذْنِهٖ:} From here, the intercession of the Christians and some Muslims is refuted, which according to their belief is in the power of certain personalities that, due to being beloved to Allah or being very mighty, they will save whomever they wish, whereas there, without Allah's permission, no one will even dare to speak. See Surah Naba (38).
➌ {فَمِنْهُمْ شَقِيٌّ وَّ سَعِيْدٌ : ’’ شَقِيٌّ ‘‘} is on the pattern of {’’فَعِيْلٌ‘‘} for emphasis. In Qamus it is stated that {’’اَلشَّقَا‘‘} is sometimes also called {’’اَلشَّقَاءُ‘‘}, meaning hardship, distress. {’’شَقِيَ يَشْقٰي‘‘} (ع) is like {’’رَضِيَ يَرْضٰي‘‘}, i.e., it is a defective verb with waw. Zamakhshari has said: {’’اَلَّذِيْ وَجَبَتْ لَهُ النَّارُ بِإِسَاءَتِهِ ‘‘} meaning, that wretched one for whom, due to his evil deeds, the Fire has become obligatory. {’’ سَعِيْدٌ ‘‘} is the fortunate one for whom, due to his good deeds, Paradise has become obligatory.
➋ { لَا تَكَلَّمُ نَفْسٌ اِلَّا بِاِذْنِهٖ:} From here, the intercession of the Christians and some Muslims is refuted, which according to their belief is in the power of certain personalities that, due to being beloved to Allah or being very mighty, they will save whomever they wish, whereas there, without Allah's permission, no one will even dare to speak. See Surah Naba (38).
➌ {فَمِنْهُمْ شَقِيٌّ وَّ سَعِيْدٌ : ’’ شَقِيٌّ ‘‘} is on the pattern of {’’فَعِيْلٌ‘‘} for emphasis. In Qamus it is stated that {’’اَلشَّقَا‘‘} is sometimes also called {’’اَلشَّقَاءُ‘‘}, meaning hardship, distress. {’’شَقِيَ يَشْقٰي‘‘} (ع) is like {’’رَضِيَ يَرْضٰي‘‘}, i.e., it is a defective verb with waw. Zamakhshari has said: {’’اَلَّذِيْ وَجَبَتْ لَهُ النَّارُ بِإِسَاءَتِهِ ‘‘} meaning, that wretched one for whom, due to his evil deeds, the Fire has become obligatory. {’’ سَعِيْدٌ ‘‘} is the fortunate one for whom, due to his good deeds, Paradise has become obligatory.
