This page contains all verses of surah Al-Ankaboot in addition to Interpretation of all verses by Maarif-ul-Quran (Mufti Muhammad Shafi). In the first part you can read surah العنكبوت ordered in pages exactly as it is present in the Quran. To read an interpretation of a verse click on its number.
Surah Al-Ankaboot, meaning "The Spider," is the 29th chapter of the Quran. It consists of 69 verses and is categorized as a Meccan surah. The surah takes its name from the mention of the spider's web in verse 41, which serves as a metaphor for the fragility of false beliefs and the strength of true faith.
The surah addresses various themes, including the tests and trials faced by believers, the importance of patience and perseverance, and the consequences of disbelief. It emphasizes the concept of steadfastness in the face of adversity and the ultimate triumph of truth over falsehood.
Surah Al-Ankaboot also highlights the significance of seeking refuge in Allah and relying on Him during times of difficulty. It encourages believers to maintain their faith and trust in Allah's wisdom and guidance, even when confronted with challenges and opposition.
The surah contains lessons from the stories of previous prophets, such as Noah, Abraham, Lot, and others, demonstrating the recurring pattern of struggle and perseverance in the path of righteousness. It underscores the universal nature of these struggles and the timeless relevance of the messages conveyed by the prophets.
Furthermore, Surah Al-Ankaboot emphasizes the concept of accountability and the Day of Judgment, reminding believers of the ultimate reckoning and the eternal consequences of their actions. It serves as a powerful reminder of the transient nature of worldly life and the importance of preparing for the Hereafter.
In summary, Surah Al-Ankaboot offers profound insights into the challenges faced by believers, the necessity of unwavering faith and patience, and the ultimate triumph of truth over falsehood. It serves as a source of guidance and inspiration for navigating the trials of life and upholding the principles of righteousness and piety.
Surah Al-Ankaboot سُورَةُ العَنكَبُوتِ Page 396 (Verses from 1 to 6)
Do the people think that they will be left to say, "We believe" and they will not be tried?
Ahasiba alnnasu an yutrakoo an yaqooloo amanna wahum la yuftanoona
وَهُمْ لَا يُفْتَنُونَ (And will not be put to test - 29:2). It is derived from Fitnah, which means trial or test. The believers, especially the prophets and pious, have to go through many a trials in this world. However, they always come out victors in the end. These trials and tribulations sometimes come as a result of enmity of the infidels and sinners by way of afflictions, as have been experienced by the Holy Prophet ﷺ and many other prophets, and at times in the form of diseases, as was experienced by Sayyidna Ayyub (علیہ السلام) . And for others many of these trial types are combined together.
Although the background under which this verse was revealed, according to many narrations, was the harassment faced by the companions of the Holy Qur’ an from the infidels at the time of hijrah, but otherwise its message is common to all times. The sense is that the pious, saints and scholars will face the trials and tribulations in all times. (Qurtubi).
فَلَيَعْلَمَنَّ اللَّـهُ الَّذِينَ صَدَقُوا (So Allah will surely know the ones who are truthful - 29:3). It means that through tests and hardships the good and the bad, and the sincere and non-sincere will be differentiated, because if the hypocrites are mixed up with the sincere believers and are not identified, it may create a number of problems. The object of this verse is to elucidate the difference between the good and the bad, and between the sincere and the non-sincere. The expression used for this purpose is that Allah Ta’ ala will find out who are the true ones and who are the liars. Since He knows about every one even before his birth, whether he is a true one or a liar, the sense carried by this expression is that tests and trials are conducted to bring the distinction of good and bad on surface, so that others should also know.
Hakim-ul-Ummah Thanawi (رح) has copied the argument of his Shaikh, Maulana Muhammad Ya` qub (رح) that sometimes people are addressed by descending down to their level of intellect. The common man makes distinction between the sincere and the hypocrites by testing him out. Therefore, according to their approach of understanding Allah Ta’ ala has said that, through various means, We would find out who is sincere and who is not, even though He knows everything from the very beginning.