سُوْرَةُ الْمُؤْمِنِ
Surah Ghafir (40) — Ayah 62
ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ خَـٰلِقُ كُلِّ شَىْءٍ لَّآ إِلَـٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ ﴿62﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
That is Allâh, your Lord, the Creator of all things: Lâ ilâha illâ Huwa (none has the right to be worshipped but He). How then are you turning away (from Allâh, by worshipping others instead of Him)?
Word by Word — Arabic, Transliteration & Meaning
ذَٰلِكُمُ
dhālikumu
That
ٱللَّهُ
l-lahu
(is) Allah
رَبُّكُمْ
rabbukum
your Lord
خَـٰلِقُ
khāliqu
(the) Creator
كُلِّ
kulli
(of) all
شَىْءٍۢ
shayin
things
لَّآ
lā
(there is) no
إِلَـٰهَ
ilāha
god
إِلَّا
illā
except
هُوَ ۖ
huwa
Him
فَأَنَّىٰ
fa-annā
So how
تُؤْفَكُونَ
tu'fakūna
are you deluded
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 62) ➊ { ذٰلِكُمُ اللّٰهُ: ’’ ذٰلِكُمْ ‘‘} is used for a distant demonstrative, but here it is used for something near. Bringing a distant demonstrative for something near is intended to express the greatness and loftiness of that Being and His being far above human thought, and for the detail of using {’’ ذٰلِكُمْ‘‘} instead of {’’ذٰلِكَ‘‘}, see the commentary of Surah Yusuf, Ayah (32): « قَالَتْ فَذٰلِكُنَّ الَّذِيْ لُمْتُنَّنِيْ فِيْهِ».
➋ When the predicate is definite, exclusivity is created in the statement, that is why it is translated as "He alone is Allah, your Lord." Here {’’ ذٰلِكُمْ‘‘} is the subject, after which there are four predicates, meaning He about whom you have just heard that He is the Creator of the heavens and the earth, who makes the night dark for rest and the day bright for movement and action, His name alone is Allah (in whom all attributes of perfection are combined), if anyone else claims to be Allah, then bring him. Other than the Creator and Controller of the earth, heavens, and day and night, no one can say, "I am Allah."
➌ {رَبُّكُمْ:} He alone is your Lord, your Nurturer and the One who provides you with everything you need. Other than Him, there is no one who is your Lord.
➍ { خَالِقُ كُلِّ شَيْءٍ:} Not only of the earth, heavens, and day and night, but He is the Creator of everything; no one besides Him has created even a particle. For details, see Surah Hajj (73, 74).
➎ { لَاۤ اِلٰهَ اِلَّا هُوَ:} This is the fourth predicate, which is the summary of all the previous statements: (the One who makes the night for rest and the day bright) (1) He alone is Allah (the possessor of all attributes of perfection). (2) He alone is the Lord. (3) He alone is the Creator of everything. (4) And besides Him, there is no one worthy of worship.
➏ { فَاَنّٰى تُؤْفَكُوْنَ:’’ أَنّٰي‘‘} is originally used for questioning about place, i.e., "from where? from which place?" but according to context, it is also used for questioning about state, i.e., "in what way? how?" The meaning is that Allah's being the only One worthy of worship and being called upon is absolutely clear in light of these proofs, then what is that place from where someone has turned you away from His worship and made you worship and call upon that creation which does not even have its own existence in its control? And how have you strayed from this clear and bright path into the darkness of shirk and misguidance?
➋ When the predicate is definite, exclusivity is created in the statement, that is why it is translated as "He alone is Allah, your Lord." Here {’’ ذٰلِكُمْ‘‘} is the subject, after which there are four predicates, meaning He about whom you have just heard that He is the Creator of the heavens and the earth, who makes the night dark for rest and the day bright for movement and action, His name alone is Allah (in whom all attributes of perfection are combined), if anyone else claims to be Allah, then bring him. Other than the Creator and Controller of the earth, heavens, and day and night, no one can say, "I am Allah."
➌ {رَبُّكُمْ:} He alone is your Lord, your Nurturer and the One who provides you with everything you need. Other than Him, there is no one who is your Lord.
➍ { خَالِقُ كُلِّ شَيْءٍ:} Not only of the earth, heavens, and day and night, but He is the Creator of everything; no one besides Him has created even a particle. For details, see Surah Hajj (73, 74).
➎ { لَاۤ اِلٰهَ اِلَّا هُوَ:} This is the fourth predicate, which is the summary of all the previous statements: (the One who makes the night for rest and the day bright) (1) He alone is Allah (the possessor of all attributes of perfection). (2) He alone is the Lord. (3) He alone is the Creator of everything. (4) And besides Him, there is no one worthy of worship.
➏ { فَاَنّٰى تُؤْفَكُوْنَ:’’ أَنّٰي‘‘} is originally used for questioning about place, i.e., "from where? from which place?" but according to context, it is also used for questioning about state, i.e., "in what way? how?" The meaning is that Allah's being the only One worthy of worship and being called upon is absolutely clear in light of these proofs, then what is that place from where someone has turned you away from His worship and made you worship and call upon that creation which does not even have its own existence in its control? And how have you strayed from this clear and bright path into the darkness of shirk and misguidance?
