Surah Zumar ayat 29 Tafsir Quran 39:29

﴿ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ﴾
[ الزمر: 29]

39:29 Allah presents an example: a slave owned by quarreling partners and another belonging exclusively to one man - are they equal in comparison? Praise be to Allah! But most of them do not know.

God strikes for the idolater and the believer in God’s Oneness a similitude a man rajulan substitutes for mathalan ‘a similitude’ shared by several masters quarrelling disputing ill-mannered and a man belonging exclusively to one man. Are the two equal in comparison? mathalan for specification in other words the slave of many masters is not the same as the slave of a single person. For in the case of the former if all of his masters were to demand his service simultaneously he would be confused as to whom of them he should serve — which is the similitude of the idolater; the latter the slave of one is the similitude of the one who believes in the One God. Praise be to God! alone. Nay but most of them that is the people of Mecca do not know the chastisement in which they will end up and so they associate others with God.

Allah cites an instance of a man -a slave- who serves many masters who are quarrelsome and unable to find the concord for their perpetual discord, consequently, he is perplexed and at a loss. And another slave who serves only one master and by consequence he has peace of mind and he knows what pleases and what displeases his master and proceeds accordingly. Do they compare! yet most people do not realize this fact

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.

(39:29) Allah propounds a parable: there is a man whose ownership is shared by several quarrelsome masters, each pulling him to himself; and there is another who is exclusively owned by one man. Can the two be alike? *48 All praise and thanks be to Allah. *49 But most of them are unaware. *50

Allah presents an example: a slave owned meaning

*48) Allah in this parable has explained the difference between shirk and Tauhid and the impact each has on human life so clearly that it is not possible to put across such a vast theme so concisely and effectively in other words.
Everyone will admit that the person who has many masters, each one pulling hire to himself, and the masters also so ill-tempered that no one spares him time in his service to obey the other, and no one rests content only with threatening and cursing him if he fails to carry out his command from among the contradictory commands of the other masters, but is bent upon punishing him, his life would certainly be in great anguish.
On the contrary, the person who is the slave or servant of only one master, would be living a life of ease and comfort because he will not have to serve and seek the pleasure of another master.
This is such a straightforward thing which dces not need deep consideration for its understanding.
After this it remains no longer difficult for a person to understand that the peace of mind and satisfaction that accrue to him from the service of One God, can never accrue from the service of many gods.
Here, it should be understood well that the parable of many ill-tempered and contesting masters cannot apply to the images of stone, but it only applies to living masters, who practically give contradictory commands to man and keep pulling him to themselves in actual reality.
One such master sits in one's own self, which presents before him desires of every kind and compels him to fulfil them.
Other countless masters are there in the house, in the family, in the brotherhood, in the society, among the religious guides and the rulers and legislators, in the business and economic circles and among the dominant powers of civilization whose contradictory demands and requirements keep on pulling man to themselves at All times; then any god whose demand he fails to fulfll in any way, dces not Iet him go unpunished in his own circle.
However, each one's instrument of punishment is different.
Someone causes a heart-break, another takes offence, another humiliates, another boycotts, another bankupts, another makes a religious or a legal attack.
Man has no other way of being saved from this anguish and agony but to adopt the Way of Tauhid and become the slave of One God, and throw off the yoke of servitude of every other god.
Adoption of the Way of Tauhid also has two forms, which lead to different results: First, that an individual should decide to become the servant of One God individually but his environment is hostile.
In this case the external conflict and his anguish and agony might increase, but if he has adopted the Way sincerely, internal peace and satisfaction will necessarily accrue.
He will turn down every such desire of the self as goes against the Divine Commands, or whose fulfillment may clash with the demands of God-worship.
He will also reject every such demand of the family, society, nation, government, religious guides and economic powers that conflicts with the Divine Law.
Consequently, he might have to face extreme hardships, rather he will surely face, but his heart will have full satisfaction that he is fulfilling the demand of the servitude of that God Whose servant he actually is, and that those whose servant he is not, have no right on him, because of which he may have to serve them against the Command of his God.
No power of the world can deprive him of this satisfaction of the heart and peace of mind; so much so that even if he has to go to the gallows for its sake, he will go to it with a clear conscience, and he will have no compunction as to why he did not save his life by bowing before the false gods.
The second form is that the whole society be established on the basis of the Tauhid imbibing the principles of morality, civilization, culture, education, religion, law, social custom, politics, economics in every sphere of life as a creed, which the Master of the Universe has given through His Book and His Messenger.
The law should declare as a crime everything which God's religion has declared sinful and the government administration should try to eradicate the same; the system of education and training should prepare the minds and character to avoid the same; the same should be condemned from the religious pulpit, and regarded as vicious and forbidden in every economic enterprise.
Likewise, everything that Allah's religion has declared as good and virtuous should be protected and defended by the law, developed by the administrative forces, impressed in the minds and instilled in character by the entire system of education and training, infused from the religious pulpit, admired by the society and followed by it practically and enforced in every economic enterprise.
This is how man can attain to perfect internal and external peace and satisfaction, and all the doors to material and spiritual progress are thrown open, for the conflict in it between God-worship and the worship of others would be reduced to the minimum.
Although Islam invites every single individual to adopt Tauhid as his creed and to worship Allah alone, braving every danger and hardship, even in the absence of the established order, it cannot be denied that Islam's ultimate aim and object is to establish this second order, and the same has been the objective of the endeavors of all the Prophets: to bring into existence a community of the Muslims, who should follow Allah's religion collectively, free from the domination and influence of unbelief and the unbelievers, No one.
unless he is unaware of the Qur'an and the Sunnah and senseless, can say that the objective of the Prophets' struggle has been only the faith and obedience of the individual, and that it has never been their aim to enforce and establish Islam in the society and state.

*49) Here, in order to understand the real significance of al-hamdu-lillah ( praise be to Allah ), one should visualise this scene: after presenting the above question before the people the speaker observed a pause so that the opponents of Tauhid could give an answer to it if they had any.
Then, when they could not give any answer, and from nowhere it was said that both were equal, the speaker said: " AI-hamdu-lillah: Thank God that you too appreciate the difference between the two situations and none among you can dare say that slavery to many masters is better than slavery to one master, or that both are equal.
"
*50) That is, " You fully understand and appreciate the difference between to many masters, but when you arc made to God-worship and the worship of many gods, slavery to one master and slavery understand the difference between you show lack of understanding.
"
 

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.

( Allah coineth a similitude: A man in relation to whom are several part owners, quarrelling ) one ordering him to do something while the other forbidding him from doing the same; such is the similitude of a man who worships several deities, ( and a man belonging wholly to one man ) this is like the believer who worships only Allah and surrenders his religion and works to Allah alone. ( Are the two equal in similitude ) are the disbeliever and believer equal? ( Praise be to Allah ) divine Oneness and praise belong to Allah! ( But most of them know not ) the similitudes of the Qur’an.

Allah puts forth a similitude: a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master, (like those who worship Allah Alone). Are those two equal in comparison? All the praises and thanks be to Allah! But most of them know not.

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