سُوْرَةُ الْاَنْۣبِيَآءِ
Surah Al-Anbiyaa (21) — Ayah 25
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِىٓ إِلَيْهِ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱعْبُدُونِ ﴿25﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And We did not send any Messenger before you (O Muhammad صلى الله عليه وسلم) but We revealed to him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else)."
Word by Word — Arabic, Transliteration & Meaning
وَمَآ
wamā
And not
أَرْسَلْنَا
arsalnā
We sent
مِن
min
before you
قَبْلِكَ
qablika
before you
مِن
min
any
رَّسُولٍ
rasūlin
Messenger
إِلَّا
illā
but
نُوحِىٓ
nūḥī
We reveal(ed)
إِلَيْهِ
ilayhi
to him
أَنَّهُۥ
annahu
that [He]
لَآ
lā
(There is) no
إِلَـٰهَ
ilāha
god
إِلَّآ
illā
except
أَنَا۠
anā
Me
فَٱعْبُدُونِ
fa-uʿ'budūni
so worship Me
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 25) ➊ In the previous verse, the matter that was briefly mentioned by saying {هٰذَا ذِكْرُ مَنْ مَّعِيَ وَ ذِكْرُ مَنْ قَبْلِيْ} is now repeated in clear words with emphasis, and the reference that was limited to only a few books is now made general by mentioning all the messengers. Thus, it is stated that every messenger We sent before you, whether he was given a book or not, We revealed to him that there is none worthy of worship except Me, so worship Me. See also Surah An-Nahl (36). It is understood that all messengers were sent to call to the oneness of divinity (Tawheed al-Uluhiyyah): that worship is only for Allah, and supplication and seeking help is only from Him, because most of the disbelievers also accepted the oneness of Lordship (Tawheed ar-Rububiyyah), meaning they acknowledged Allah as the Creator, Owner, and Provider, but at the time of calling, they would also call upon others besides Allah and considered them owners of benefit and harm, or believed that they could have their requests fulfilled by Allah through them. See Surah Yunus (18) and Surah Az-Zumar (3).
➋ In this verse, Allah has mentioned Himself first with the plural of majesty due to the multiplicity of His attributes, meaning to express His greatness. Then, when mentioning Tawheed, He referred to Himself with the singular pronoun, that {’’ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاعْبُدُوْنِ ‘‘} in which {’’ اَنَا ‘‘} (I) is also singular and the yaa of the speaker in {’’ فَاعْبُدُوْنِ ‘‘} (which was originally {’’ فَاعْبُدُوْنِيْ ‘‘}) is also singular. Here, the plural form is not used, so that there is not even a suspicion that there is more than one deity.
➋ In this verse, Allah has mentioned Himself first with the plural of majesty due to the multiplicity of His attributes, meaning to express His greatness. Then, when mentioning Tawheed, He referred to Himself with the singular pronoun, that {’’ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاعْبُدُوْنِ ‘‘} in which {’’ اَنَا ‘‘} (I) is also singular and the yaa of the speaker in {’’ فَاعْبُدُوْنِ ‘‘} (which was originally {’’ فَاعْبُدُوْنِيْ ‘‘}) is also singular. Here, the plural form is not used, so that there is not even a suspicion that there is more than one deity.
