سُوْرَةُ الْحَجِّ
Surah Al-Hajj (22) — Ayah 16
وَكَذَٰلِكَ أَنزَلْنَـٰهُ ءَايَـٰتٍۭ بَيِّنَـٰتٍ وَأَنَّ ٱللَّهَ يَهْدِى مَن يُرِيدُ ﴿16﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Thus have We sent it (this Qur’ân) down (to Muhammad صلى الله عليه وسلم) as clear signs, evidence and proofs, and surely, Allâh guides whom He wills.
Word by Word — Arabic, Transliteration & Meaning
وَكَذَٰلِكَ
wakadhālika
And thus
أَنزَلْنَـٰهُ
anzalnāhu
We sent it down
ءَايَـٰتٍۭ
āyātin
(as) clear Verses
بَيِّنَـٰتٍۢ
bayyinātin
(as) clear Verses
وَأَنَّ
wa-anna
and that
ٱللَّهَ
l-laha
Allah
يَهْدِى
yahdī
guides
مَن
man
whom
يُرِيدُ
yurīdu
He intends
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 16) ➊ {وَ كَذٰلِكَ اَنْزَلْنٰهُ اٰيٰتٍۭ بَيِّنٰتٍ:} Tabari said: "And just as We have made Our proof clear to those people with various evidences who do not believe in Our ability to bring the dead back to life after their death and do not have faith in Us, in the same way We have revealed this entire Qur’an in the form of very clear verses."
➋ {وَ اَنَّ اللّٰهَ يَهْدِيْ مَنْ يُّرِيْدُ:} What is the connection of this sentence with the previous sentence and what is the wisdom behind bringing the conjunction "wa" in between? For the solution to this question, the scholars have made several grammatical analyses of the verse, but to me, the closest is the interpretation of Biqa'i. The detail is that in {’’ وَ اَنَّ اللّٰهَ يَهْدِيْ مَنْ يُّرِيْدُ ‘‘} the "wa" indicates that it is conjoined to something omitted which is related to {’’ وَ كَذٰلِكَ اَنْزَلْنٰهُ اٰيٰتٍۭ بَيِّنٰتٍ ‘‘}, thus the entire phrase would be: {’’ وَكَذٰلِكَ أَنْزَلْنَاهُ آيَاتٍ بَيِّنَاتٍ لِيُعْلَمَ أَنَّ اللّٰهَ يُضِلُّ مَنْ يَّشَاءُ وَ أَنَّ اللّٰهَ يَهْدِيْ مَنْ يُّرِيْدُ ‘‘} "And in the same way We have revealed it in the form of clear verses, so that it becomes known to all that Allah misguides whom He wills and it becomes known that indeed Allah guides whom He wills." That is, although there are clear proofs of faith and monotheism in the Qur’an, the reason why not everyone is guided by it is so that it becomes known that misguidance and guidance are in the hands of Allah; He misguides whom He wills and guides whom He wills. No person can attain this blessing on his own strength, because knowledge, intellect, and experience are only a possible means to reach the truth, but access to it depends solely on Allah’s Tawfiq (divine enablement). Some scholars have analyzed it as: {’’وَالْأَمْرُ أَنَّ اللّٰهَ يَهْدِيْ مَنْ يُّرِيْدُ ‘‘} "And the real matter is that indeed Allah guides whom He wills." Shah Abdul Qadir (may Allah have mercy on him) has translated it accordingly.
➋ {وَ اَنَّ اللّٰهَ يَهْدِيْ مَنْ يُّرِيْدُ:} What is the connection of this sentence with the previous sentence and what is the wisdom behind bringing the conjunction "wa" in between? For the solution to this question, the scholars have made several grammatical analyses of the verse, but to me, the closest is the interpretation of Biqa'i. The detail is that in {’’ وَ اَنَّ اللّٰهَ يَهْدِيْ مَنْ يُّرِيْدُ ‘‘} the "wa" indicates that it is conjoined to something omitted which is related to {’’ وَ كَذٰلِكَ اَنْزَلْنٰهُ اٰيٰتٍۭ بَيِّنٰتٍ ‘‘}, thus the entire phrase would be: {’’ وَكَذٰلِكَ أَنْزَلْنَاهُ آيَاتٍ بَيِّنَاتٍ لِيُعْلَمَ أَنَّ اللّٰهَ يُضِلُّ مَنْ يَّشَاءُ وَ أَنَّ اللّٰهَ يَهْدِيْ مَنْ يُّرِيْدُ ‘‘} "And in the same way We have revealed it in the form of clear verses, so that it becomes known to all that Allah misguides whom He wills and it becomes known that indeed Allah guides whom He wills." That is, although there are clear proofs of faith and monotheism in the Qur’an, the reason why not everyone is guided by it is so that it becomes known that misguidance and guidance are in the hands of Allah; He misguides whom He wills and guides whom He wills. No person can attain this blessing on his own strength, because knowledge, intellect, and experience are only a possible means to reach the truth, but access to it depends solely on Allah’s Tawfiq (divine enablement). Some scholars have analyzed it as: {’’وَالْأَمْرُ أَنَّ اللّٰهَ يَهْدِيْ مَنْ يُّرِيْدُ ‘‘} "And the real matter is that indeed Allah guides whom He wills." Shah Abdul Qadir (may Allah have mercy on him) has translated it accordingly.
