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سُورَةُ فُصِّلَتۡ · 41:31
MeccanRevelation order ٦١Juzʾ ٢٤Page ٤٨٠

نَحْنُ أَوْلِيَآؤُكُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَفِى ٱلْءَاخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِىٓ أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ

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Saheeh International · EN

We [angels] were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish]

Bio

Introduction

This is āyah 31 of Sūrat Fussilat (Explained in Detail), the 61st sūrah in the traditional order of revelation. It was revealed in the Meccan period and sits within Juzʾ 24. Meccan verses tend to address faith, the oneness of God, and the hereafter.

This introduction is a starting point — the community and Bilal will enrich it over time.

Bio

Revelation & occasion

Asbāb al-Nuzūl
Period
Meccan
Order revealed
61 of 114
Surah
Fussilat (41)
Occasion of revelation · Al-Wahidi

We are your friends in this world's life and in the next world. In this world's life through faith and in the next world through forgiveness, in this world's life through the realization of recognition and in the next world by gaining forgiveness, in this world's life through approval of the decree and in the next world through encounter in the abode of sub- sistence, in this world through love and in the next world through proximity, in this world through contemplation and in the next world through face-to-face vision. If the Adamite were given the life of Noah and he were to spend all his days showing gratitude for the blessing and generosity in this saying of the Exalted Lord- “We are your friends in this world's life and in the next world”-his life would come to an end and he would never be grateful enough for the blessings, or recognize the generosity, in God's words: “We are your friend, your lovingly kind companion, and your helper in this world and the afterworld.” In this world, think how the Real answered the angels for your sake when they said, “What, wilt Thou set therein one who will work corruption there?” [2:30]. God did not say that they would not work corruption. He said, “Surely I know what you do not know [2:30]. You have no aware- ness of the secrets of My Divinity and no cognizance of the gentle favors of My Lordhood toward the Adamites.” The slanderers do not diminish your level with Me, nor do the backbiters harm you. It is as if they praise you unknowingly in My sight with the faults they find. “If they are unworthy, I will make them worthy. If they are far, I will bring them near. If they are abased, I will make them exalted. Though you see their outward disloyalty, I see their inward loy- alty. Though you gaze on the opposition of their limbs and bodily parts, I gaze on the conformity of their hearts and secret cores. Though you wear the waistcoat of obedience, they wear the shirt of union. Though you have the robe of worship, they have the hat of forgiveness. Though you have clung to your own sinlessness, they have clung to My mercy. What would it matter if I did not accept your sinlessness? What harm is there in their disobedience when there is My pardon and forgiveness? They are lifted up by the beginningless gentleness and caressed by the endless bounty.

Commentary

Tafsir

4 works

Hafiz Ibn Kathir

Verily, those who say: "Our Lord is Allah," and then they stand firm, on them the angels will descend (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! (30)"We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. (31)"An entertainment from the Oft-Forgiving, Most Merciful. (32) Glad Tidings to Those Who believe in Allah Alone and stand firm إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا (Verily, those who say: "Our Lord is Allah," and then they stand firm,) means, they do good deeds sincerely for the sake of Allah, and they obey Allah, doing what Allah has prescribed for them. Ibn Jarir recorded that Sa'id bin 'Imran said, "I read this Ayah to Abu Bakr As-Siddiq, may Allah be pleased with …
Provenance

Chains of transmission

Oral — isnād

  1. ~610–632 CERevelation & memorisation

    Received by the Prophet ﷺ and preserved by the ḥuffāẓ (memorisers) among the Companions.

  2. 1st century AHMutawātir transmissionawaiting curation

    Carried by mass-transmission through the generations of qurrāʾ.

  3. TodayLiving chainsawaiting curation

    Continuous ijāzah chains link reciters today back to the Prophet ﷺ.

Verified isnād chains for this āyah will be added by curators.

Written — the manuscript record

  1. ~650 CEʿUthmānic codicesawaiting curation

    The standardised muṣḥaf sent to the great cities (e.g. the Topkapı and Samarqand codices).

  2. 8th–10th c.Early Ḥijāzī & Kūfic foliosawaiting curation

    Surviving leaves in Birmingham, Sanaa, Paris (BnF) and beyond.

  3. Modern printModern printawaiting curation

    The 1924 Cairo edition → today: the standard printed muṣḥaf used worldwide.

A curated chain of manuscript images for this exact āyah — roughly one per century — is coming. Help us source and verify them.

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And now — what do you think?

The text, its history and the classical commentary are laid out above. Share your own understanding, ask a question, or reason with others.

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Provenance

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