Surah Zumar ayat 28 Tafsir Quran 39:28

﴿قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ﴾
[ الزمر: 28]

39:28 [It is] an Arabic Qur'an, without any deviance that they might become righteous.

an Arabic Qur’ān qur’ānan ‘arabiyyan a circumstantial qualifier for emphasis without any deviation that is without any contradiction or variance that perhaps they may guard themselves against disbelief.

A Quran revealed in the Arabic literary form, well founded, constant and resolute, a Quran that does not allow in its structure declension, obliquity or crookedness so that they -people- may hopefully keep in awe of Allah and entertain the profound reverence dutiful to Him

The Parable of Shirk وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـذَا الْقُرْءَانِ مِن كُلِّ مَثَلٍ ( And indeed We have put forth for men, in this Qur'an every kind of parable ) means, `We have explained things to mankind in it the Qur'an by setting forth examples and parables.' لَعَلَّهُمْ يَتَذَكَّرُونَ ( in order that they may remember. ) Because parables bring the meaning closer to people's minds.
As Allah says: ضَرَبَ لَكُمْ مَّثَلاً مِّنْ أَنفُسِكُمْ ( He sets forth for you a parable from yourselves ) ( 30:28 ).
meaning, `so that you may learn it from yourselves.' And Allah says: وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ ( in Order that they may have Taqwa of Him. ) ( 29:43 ). قُرْءَاناً عَرَبِيّاً غَيْرَ ذِى عِوَجٍ ( An Arabic Qur'an, without any crookedness (therein )) means, it is in a plain Arabic tongue, with no crookedness, deviation or confusion.
It is plain, clear proof.
Allah has made it like this and has revealed it like this, لَعَلَّهُمْ يَتَّقُونَ ( in order that they may have Taqwa of Him ) means, in order that they may heed the warnings contained therein, and strive to attain the promises therein.
Then Allah says: ضَرَبَ اللَّهُ مَثَلاً رَّجُلاً فِيهِ شُرَكَآءُ مُتَشَـكِسُونَ ( Allah puts forth a parable: a man belonging to many partners disputing with one another, ) meaning, they were disputing concerning that slave in whom they all had a share. وَرَجُلاً سَلَماً لِّرَجُلٍ ( and a (slave ) man belonging entirely to one master.) means, no one owned him except that one man. هَلْ يَسْتَوِيَانِ مَثَلاً ( Are those two equal in comparison ) meaning, they are not the same.
By the same token, the idolator who worships other gods besides Allah and the sincere believer who worships none besides Allah, with no partner or associate, are not equal.
What comparison can there be between them Ibn `Abbas, may Allah be pleased with him, Mujahid and others said, "This Ayah is the parable of the idolator and the sincere believer." Because this parable is so clear and obvious, Allah then says: الْحَمْدُ للَّهِ ( All the praises and thanks be to Allah! ) i.e., for establishing proof against them. بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ ( But most of them know not.
) means, and for this reason they associate others in worship with Allah. The fact that the Messenger of Allah ﷺ and Quraysh will die, and how They will dispute before Allah Allah's saying; إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ ( Verily, you will die, and verily, they (too ) will die.) This is one of the Ayat which Abu Bakr As-Siddiq, may Allah be pleased with him, quoted when the Messenger of Allah ﷺ died, so that the people would realize that he had really died.
Another Ayah which he quoted was: وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ ( Muhammad is no more than a Messenger, and indeed (many ) Messengers have passed away before him.
If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will do to Allah; and Allah will give reward to those who are grateful.)( 3:144 ).
The meaning of this Ayah is that you will certainly depart this world and be gathered before Allah in the Hereafter.
You will dispute the issues of Tawhid and Shirk before Allah, things over which you disputed in this world, and He will judge between you with truth, and He is the Judge, the All-Knowing.
So, He will save the sincere believers who worship Him alone, and He will punish the disbelievers who deny His Oneness and associate others in worship with Him.
Although this Ayah speaks about the believers and disbelievers, and how they will dispute in the Hereafter, it also includes all disputants in this world, for their disputes will come back to them in the Hereafter.
Ibn Abi Hatim, may Allah have mercy on him, recorded that Ibn Az-Zubayr, may Allah be pleased with him, said, "When the Ayah ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ( Then, on the Day of Resurrection, you will be disputing before your Lord. ) was revealed, Az-Zubayr, may Allah be pleased with him, said, `O Messenger of Allah, will we repeat our disputes' He said,
«نَعَم»
( Yes. ) He ( Az-Zubayr ) said, `This is a very serious matter."' Ahmad recorded from Az-Zubayr bin Al-`Awwam, may Allah be pleased with him, that when this Surah was revealed to the Messenger of Allah ﷺ: إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ( Verily, you will die, and verily, they (too ) will die.
Then, on the Day of Resurrection, you will be disputing before your Lord.) Az-Zubayr, may Allah be pleased with him, said, "O Messenger of Allah, will the sins that we committed against others in this world be repeated for us" He said,
«نَعَمْ، لَيُكَرَّرَنَّ عَلَيْكُمْ حَتْى يُؤَدَّى إِلَى كُلِّ ذِي حَقَ حَقُّه»
( Yes, they will be repeated until everyone who is entitled will have his rights restored to him.
) Az-Zubayr, may Allah be pleased with him, said, "By Allah, it is a very serious matter." It was also recorded by At-Tirmidhi, who said "Hasan Sahih." `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said: ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ( Then, on the Day of Resurrection, you will be disputing before your Lord. ) means, the truthful one will dispute with the liar, the oppressed will dispute with the oppressor, the one who is guided will dispute with the one who is misguided and the weak will dispute with the arrogant.
Ibn Mandah recorded in Kitab Ar-Ruh that Ibn `Abbas, may Allah be pleased with him, said, "The people will dispute on the Day of Resurrection, to the extent that the soul will dispute with the body.
The soul will say to the body, `You did such and such,' and the body will say to the soul, `You told me to do it and you tempted me.' Then Allah will send an angel to judge between them, and he will say, `You two are like a man who cannot walk but can see, and a man who cannot see but can walk.' They went into a garden and the one who could not walk said to the one who was blind, `I see fruit there, but I cannot reach it.' The blind man said, `Climb on me and get it.' So he climbed on him and got it.
So which of them is the wrongdoer They will say, `Both of them.' The angel will say to them, `You have passed judgement against yourselves.' The body was a means of transportation for the soul." Ibn Abi Hatim recorded that Sa`id bin Jubayr said that Ibn `Umar, may Allah be pleased with him, said, "This Ayah was revealed and we did not know what it was revealed about: ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ( Then, on the Day of Resurrection, you will be disputing before your Lord. )" He said, "We said, what will we dispute about There is no dispute between us and the People of the Book, so what will we dispute about Until the Fitnah occurred." Then Ibn `Umar, may Allah be pleased with him, said, "This is what our Lord promised us we would dispute about." This was recorded by An-Nasa'i.

(39:28) It is an Arabic Qur'an *46 free of all crookedness *47 that they may guard against their evil end.

[It is] an Arabic Qur'an, without any meaning

*46) That is, " It has not been sent down in a foreign language so that the people of Makkah and Arabia should stand in need of a translator or interpreter, but it is in their own language, which they can understand directly. "
*47) That is, " There is nothing of double-dealing in it so that a common man should find it difficult to understand, but everything has been presented in it in a straightforward manner, from which everyone can know what this Book states as wrong and why, what it states as right and on what ground, what it wants the people to accept and what it wants them to reject, and what it enjoins and what it forbids. "
 

The Parable of Shirk وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـذَا الْقُرْءَانِ مِن كُلِّ مَثَلٍ ( And indeed We have put forth for men, in this Qur'an every kind of parable ) means, `We have explained things to mankind in it the Qur'an by setting forth examples and parables.' لَعَلَّهُمْ يَتَذَكَّرُونَ ( in order that they may remember. ) Because parables bring the meaning closer to people's minds.
As Allah says: ضَرَبَ لَكُمْ مَّثَلاً مِّنْ أَنفُسِكُمْ ( He sets forth for you a parable from yourselves ) ( 30:28 ).
meaning, `so that you may learn it from yourselves.' And Allah says: وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ ( in Order that they may have Taqwa of Him. ) ( 29:43 ). قُرْءَاناً عَرَبِيّاً غَيْرَ ذِى عِوَجٍ ( An Arabic Qur'an, without any crookedness (therein )) means, it is in a plain Arabic tongue, with no crookedness, deviation or confusion.
It is plain, clear proof.
Allah has made it like this and has revealed it like this, لَعَلَّهُمْ يَتَّقُونَ ( in order that they may have Taqwa of Him ) means, in order that they may heed the warnings contained therein, and strive to attain the promises therein.
Then Allah says: ضَرَبَ اللَّهُ مَثَلاً رَّجُلاً فِيهِ شُرَكَآءُ مُتَشَـكِسُونَ ( Allah puts forth a parable: a man belonging to many partners disputing with one another, ) meaning, they were disputing concerning that slave in whom they all had a share. وَرَجُلاً سَلَماً لِّرَجُلٍ ( and a (slave ) man belonging entirely to one master.) means, no one owned him except that one man. هَلْ يَسْتَوِيَانِ مَثَلاً ( Are those two equal in comparison ) meaning, they are not the same.
By the same token, the idolator who worships other gods besides Allah and the sincere believer who worships none besides Allah, with no partner or associate, are not equal.
What comparison can there be between them Ibn `Abbas, may Allah be pleased with him, Mujahid and others said, "This Ayah is the parable of the idolator and the sincere believer." Because this parable is so clear and obvious, Allah then says: الْحَمْدُ للَّهِ ( All the praises and thanks be to Allah! ) i.e., for establishing proof against them. بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ ( But most of them know not.
) means, and for this reason they associate others in worship with Allah. The fact that the Messenger of Allah ﷺ and Quraysh will die, and how They will dispute before Allah Allah's saying; إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ ( Verily, you will die, and verily, they (too ) will die.) This is one of the Ayat which Abu Bakr As-Siddiq, may Allah be pleased with him, quoted when the Messenger of Allah ﷺ died, so that the people would realize that he had really died.
Another Ayah which he quoted was: وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ ( Muhammad is no more than a Messenger, and indeed (many ) Messengers have passed away before him.
If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will do to Allah; and Allah will give reward to those who are grateful.)( 3:144 ).
The meaning of this Ayah is that you will certainly depart this world and be gathered before Allah in the Hereafter.
You will dispute the issues of Tawhid and Shirk before Allah, things over which you disputed in this world, and He will judge between you with truth, and He is the Judge, the All-Knowing.
So, He will save the sincere believers who worship Him alone, and He will punish the disbelievers who deny His Oneness and associate others in worship with Him.
Although this Ayah speaks about the believers and disbelievers, and how they will dispute in the Hereafter, it also includes all disputants in this world, for their disputes will come back to them in the Hereafter.
Ibn Abi Hatim, may Allah have mercy on him, recorded that Ibn Az-Zubayr, may Allah be pleased with him, said, "When the Ayah ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ( Then, on the Day of Resurrection, you will be disputing before your Lord. ) was revealed, Az-Zubayr, may Allah be pleased with him, said, `O Messenger of Allah, will we repeat our disputes' He said, «نَعَم» ( Yes. ) He ( Az-Zubayr ) said, `This is a very serious matter."' Ahmad recorded from Az-Zubayr bin Al-`Awwam, may Allah be pleased with him, that when this Surah was revealed to the Messenger of Allah ﷺ: إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ( Verily, you will die, and verily, they (too ) will die.
Then, on the Day of Resurrection, you will be disputing before your Lord.) Az-Zubayr, may Allah be pleased with him, said, "O Messenger of Allah, will the sins that we committed against others in this world be repeated for us" He said, «نَعَمْ، لَيُكَرَّرَنَّ عَلَيْكُمْ حَتْى يُؤَدَّى إِلَى كُلِّ ذِي حَقَ حَقُّه» ( Yes, they will be repeated until everyone who is entitled will have his rights restored to him.
) Az-Zubayr, may Allah be pleased with him, said, "By Allah, it is a very serious matter." It was also recorded by At-Tirmidhi, who said "Hasan Sahih." `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said: ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ( Then, on the Day of Resurrection, you will be disputing before your Lord. ) means, the truthful one will dispute with the liar, the oppressed will dispute with the oppressor, the one who is guided will dispute with the one who is misguided and the weak will dispute with the arrogant.
Ibn Mandah recorded in Kitab Ar-Ruh that Ibn `Abbas, may Allah be pleased with him, said, "The people will dispute on the Day of Resurrection, to the extent that the soul will dispute with the body.
The soul will say to the body, `You did such and such,' and the body will say to the soul, `You told me to do it and you tempted me.' Then Allah will send an angel to judge between them, and he will say, `You two are like a man who cannot walk but can see, and a man who cannot see but can walk.' They went into a garden and the one who could not walk said to the one who was blind, `I see fruit there, but I cannot reach it.' The blind man said, `Climb on me and get it.' So he climbed on him and got it.
So which of them is the wrongdoer They will say, `Both of them.' The angel will say to them, `You have passed judgement against yourselves.' The body was a means of transportation for the soul." Ibn Abi Hatim recorded that Sa`id bin Jubayr said that Ibn `Umar, may Allah be pleased with him, said, "This Ayah was revealed and we did not know what it was revealed about: ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ( Then, on the Day of Resurrection, you will be disputing before your Lord. )" He said, "We said, what will we dispute about There is no dispute between us and the People of the Book, so what will we dispute about Until the Fitnah occurred." Then Ibn `Umar, may Allah be pleased with him, said, "This is what our Lord promised us we would dispute about." This was recorded by An-Nasa'i.

( A Lecture in Arabic ) a Qur’an in the Arabic usage, ( containing no crookedness ) not contradicting the Torah, the Gospel, the Psalms or any other divinely inspired Scripture in terms of the affirmation of Allah’s divine Oneness, some legal rulings and punishments; it is also said that ( containing no crookedness ) means: it is uncreated-this is the opinion of al-Suddi-, ( that haply they may ward off (evil )) by means of the Qur’an that which Allah has prohibited them.

An Arabic Quran, without any crookedness (therein) in order that they may avoid all evil which Allah has ordered them to avoid, fear Him and keep their duty to Him.

Page 461 English transliteration