سُوْرَةُ الْعَنْكَبُوْتِ
Surah Al-Ankaboot (29) — Ayah 51
أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَـٰبَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ ﴿51﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Is it not sufficient for them that We have sent down to you the Book (the Qur’ân) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.
Word by Word — Arabic, Transliteration & Meaning
أَوَلَمْ
awalam
And is (it) not
يَكْفِهِمْ
yakfihim
sufficient for them
أَنَّآ
annā
that We
أَنزَلْنَا
anzalnā
revealed
عَلَيْكَ
ʿalayka
to you
ٱلْكِتَـٰبَ
l-kitāba
the Book
يُتْلَىٰ
yut'lā
(which) is recited
عَلَيْهِمْ ۚ
ʿalayhim
to them
إِنَّ
inna
Indeed
فِى
fī
in
ذَٰلِكَ
dhālika
that
لَرَحْمَةًۭ
laraḥmatan
surely is a mercy
وَذِكْرَىٰ
wadhik'rā
and a reminder
لِقَوْمٍۢ
liqawmin
for a people
يُؤْمِنُونَ
yu'minūna
who believe
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 51) ➊ {اَوَ لَمْ يَكْفِهِمْ اَنَّاۤ اَنْزَلْنَا عَلَيْكَ الْكِتٰبَ …:} He said, these people ask for a sign, is it not enough of a sign for them that We have sent down to you this magnificent Book, while you were unlettered (illiterate)? Is it not a sufficient miracle that such a great Book was revealed to an unlettered person, a Book whose single surah the whole world is unable to produce the like of? The meaning is that if you wish to accept guidance, the Noble Qur’an itself is a sufficient miracle for this purpose; to demand further signs in its presence is mere stubbornness. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ مَا مِنَ الْأَنْبِيَاءِ نَبِيٌّ إِلاَّ أُعْطِيَ مِنَ الْآيَاتِ مَا مِثْلُهُ أُوْمِنَ ، أَوْ آمَنَ عَلَيْهِ الْبَشَرُ وَإِنَّمَا كَانَ الَّذِيْ أُوْتِيْتُهُ وَحْيًا أَوْحَاهُ اللّٰهُ إِلَيَّ فَأَرْجُوْ أَنِّيْ أَكْثَرُهُمْ تَابِعًا يَوْمَ الْقِيَامَةِ ] [بخاري، الاعتصام بالکتاب و السنۃ، باب قول النبي صلی اللہ علیہ وسلم بعثت بحوامع الکلم : ۷۲۷۴ ] “Among the Prophets, every Prophet was given such signs from among the signs that people would believe in him because of them, and the sign that has been given to me is only the Revelation which Allah has revealed to me. Therefore, I hope that on the Day of Resurrection, my followers will be more than all of them.”
➋ { يُتْلٰى عَلَيْهِمْ:} This Book is being recited before them everywhere and at all times, meaning it is not such that this miracle is hidden from them or at any time out of their sight. Whereas the miracles of previous Prophets were not always before them. The staff of Musa became a serpent, but only a few times, not always.
➌ { اِنَّ فِيْ ذٰلِكَ لَرَحْمَةً وَّ ذِكْرٰى لِقَوْمٍ يُّؤْمِنُوْنَ:} In this, two characteristics of the miracle (the Noble Qur’an) granted to the Prophet (peace and blessings be upon him) are mentioned, which were not present in the miracles of previous Prophets. The first is that the miracles of previous Prophets became a cause of punishment for their nations, because the truth was unveiled before them in such a way that when they did not believe after seeing with their own eyes, Allah’s punishment wiped them out completely. In contrast, the miracle (the Noble Qur’an) granted to the Messenger of Allah (peace and blessings be upon him) is an absolute mercy for mankind, because even those who do not accept it are given respite, and punishment does not come upon them immediately. This is the meaning of {’’ اِنَّ فِيْ ذٰلِكَ لَرَحْمَةً ‘‘}. The second characteristic is that the miracles of previous Prophets departed from the world along with them, whereas the Noble Qur’an will remain as an admonition and reminder for the believers until the Day of Resurrection. This is the meaning of {’’ ذِكْرٰى ‘‘}.
➋ { يُتْلٰى عَلَيْهِمْ:} This Book is being recited before them everywhere and at all times, meaning it is not such that this miracle is hidden from them or at any time out of their sight. Whereas the miracles of previous Prophets were not always before them. The staff of Musa became a serpent, but only a few times, not always.
➌ { اِنَّ فِيْ ذٰلِكَ لَرَحْمَةً وَّ ذِكْرٰى لِقَوْمٍ يُّؤْمِنُوْنَ:} In this, two characteristics of the miracle (the Noble Qur’an) granted to the Prophet (peace and blessings be upon him) are mentioned, which were not present in the miracles of previous Prophets. The first is that the miracles of previous Prophets became a cause of punishment for their nations, because the truth was unveiled before them in such a way that when they did not believe after seeing with their own eyes, Allah’s punishment wiped them out completely. In contrast, the miracle (the Noble Qur’an) granted to the Messenger of Allah (peace and blessings be upon him) is an absolute mercy for mankind, because even those who do not accept it are given respite, and punishment does not come upon them immediately. This is the meaning of {’’ اِنَّ فِيْ ذٰلِكَ لَرَحْمَةً ‘‘}. The second characteristic is that the miracles of previous Prophets departed from the world along with them, whereas the Noble Qur’an will remain as an admonition and reminder for the believers until the Day of Resurrection. This is the meaning of {’’ ذِكْرٰى ‘‘}.
