سُوْرَةُ الْمُؤْمِنِ
Surah Ghafir (40) — Ayah 69
أَلَمْ تَرَ إِلَى ٱلَّذِينَ يُجَـٰدِلُونَ فِىٓ ءَايَـٰتِ ٱللَّهِ أَنَّىٰ يُصْرَفُونَ ﴿69﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
See you not those who dispute about the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh? How are they turning away [from the truth, (i.e. Islâmic Monotheism to the falsehood (i.e. polytheism)]?
Word by Word — Arabic, Transliteration & Meaning
أَلَمْ
alam
Do not
تَرَ
tara
you see
إِلَى
ilā
[to]
ٱلَّذِينَ
alladhīna
those who
يُجَـٰدِلُونَ
yujādilūna
dispute
فِىٓ
fī
concerning
ءَايَـٰتِ
āyāti
(the) Signs
ٱللَّهِ
l-lahi
(of) Allah
أَنَّىٰ
annā
How
يُصْرَفُونَ
yuṣ'rafūna
they are turned away
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
Have you not seen those who dispute concerning the signs of Allah? How they are turned away [92]?
[92]
Deriving One’s Own Doctrines from the Verses of the Quran, and Disputation and Sectarianism in Them:
By the signs of Allah are meant the signs in the universe and within the self, which the Quran has mentioned at countless places and here too as proofs of Tawheed. Yet, the polytheists dispute in them and associate Allah’s beloved ones with Him in His powers. And if by these verses are meant Allah’s commands and instructions, then it refers to those people who, after reaching the extreme of one aspect, establish a doctrine, and then interpret those verses which appear contrary to their established doctrine. For example, when some people saw man’s helplessness in matters of life and death and sustenance, they formed the doctrine that man is absolutely compelled and is merely a plaything in the hands of Power. Then, they interpreted those verses which proved man’s choice. In opposition to such people, others arose who, from the very verses of the Quran, established the doctrine that man is absolutely free and can do whatever he wishes. And they interpreted those verses which proved man’s helplessness. In this way, due to disputation in Allah’s verses, reaching the extreme of one side, and ignoring the other aspect, at the beginning of Islam, two sects—Jabriyah and Qadariyah—emerged in opposition to each other. It is the same issue of predestination, about which the Messenger of Allah ﷺ strictly forbade discussion. As a result of disputation on this very issue, these two sects came into being and began to dispute in the verses of the Quran and to use them as evidence in support of their respective doctrines. Whereas, in this matter, the correct and moderate path is that man is compelled in some matters and has choice in others. This is the wisdom and will of Allah Almighty. Now, the justice of Allah Almighty is that in those matters where man is compelled, there will be no accountability upon him. Accountability or questioning will only be regarding those matters in which he has choice, or to the extent that he has choice. Later, all the innovative sects that arose, each based their reasoning on the Quran itself and made arbitrary interpretations, even to the extent that, in their own inventions, they did not refrain from making both semantic and literal distortions. And we have already presented some such interpretations in our footnotes.
[92]
Deriving One’s Own Doctrines from the Verses of the Quran, and Disputation and Sectarianism in Them:
By the signs of Allah are meant the signs in the universe and within the self, which the Quran has mentioned at countless places and here too as proofs of Tawheed. Yet, the polytheists dispute in them and associate Allah’s beloved ones with Him in His powers. And if by these verses are meant Allah’s commands and instructions, then it refers to those people who, after reaching the extreme of one aspect, establish a doctrine, and then interpret those verses which appear contrary to their established doctrine. For example, when some people saw man’s helplessness in matters of life and death and sustenance, they formed the doctrine that man is absolutely compelled and is merely a plaything in the hands of Power. Then, they interpreted those verses which proved man’s choice. In opposition to such people, others arose who, from the very verses of the Quran, established the doctrine that man is absolutely free and can do whatever he wishes. And they interpreted those verses which proved man’s helplessness. In this way, due to disputation in Allah’s verses, reaching the extreme of one side, and ignoring the other aspect, at the beginning of Islam, two sects—Jabriyah and Qadariyah—emerged in opposition to each other. It is the same issue of predestination, about which the Messenger of Allah ﷺ strictly forbade discussion. As a result of disputation on this very issue, these two sects came into being and began to dispute in the verses of the Quran and to use them as evidence in support of their respective doctrines. Whereas, in this matter, the correct and moderate path is that man is compelled in some matters and has choice in others. This is the wisdom and will of Allah Almighty. Now, the justice of Allah Almighty is that in those matters where man is compelled, there will be no accountability upon him. Accountability or questioning will only be regarding those matters in which he has choice, or to the extent that he has choice. Later, all the innovative sects that arose, each based their reasoning on the Quran itself and made arbitrary interpretations, even to the extent that, in their own inventions, they did not refrain from making both semantic and literal distortions. And we have already presented some such interpretations in our footnotes.
