🕋 تفسير سورة النحل
(An-Nahl) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ
📘 When the idolaters found chastisement slow in coming the following was revealed God’s commandment has come that is the Hour has come this verb atā is in the past tense because it means that the event therein described will come to pass in other words it God’s commandment is close at hand so do not seek to hasten it do not demand it before its due time for it will come to pass without doubt. Glory be to Him — an affirmation of His transcendence — and exalted be He above what they associate with Him in the way of others.
هُوَ الَّذِي أَنْزَلَ مِنَ السَّمَاءِ مَاءً ۖ لَكُمْ مِنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ
📘 He it is Who sends down water from the heaven whence you have drink for you to drink and whence are trees which grow because of this water whereat you let your animals graze.
إِنَّمَا سُلْطَانُهُ عَلَى الَّذِينَ يَتَوَلَّوْنَهُ وَالَّذِينَ هُمْ بِهِ مُشْرِكُونَ
📘 His Satan’s power is only over those who choose him as their patron by obeying him and those who ascribe partners to Him that is to God.
وَإِذَا بَدَّلْنَا آيَةً مَكَانَ آيَةٍ ۙ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنْتَ مُفْتَرٍ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
📘 And when We exchange a verse in place of a different verse by abrogating it and revealing another for the welfare of God’s servants — and God knows best what He reveals — they say that is the disbelievers say to the Prophet s ‘You are just a fabricator’ a liar making it up yourself. Nay most of them do not know the true nature of the Qur’ān and the benefit to God’s servants of abrogation.
قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَ
📘 Say to them ‘The Holy Spirit Gabriel has revealed it from your Lord with truth bi’l-haqq this is semantically connected to nazzala ‘he Gabriel has revealed it’ to confirm the faith of those who believe by their believing in it when it is revealed and as guidance and good tidings for those who have submitted to God’.
وَلَقَدْ نَعْلَمُ أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ بَشَرٌ ۗ لِسَانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهَٰذَا لِسَانٌ عَرَبِيٌّ مُبِينٌ
📘 And verily wa-laqad is for confirmation We know that they say ‘It is only a human that is teaching him the Qur’ān’ — this was a Christian blacksmith whom the Prophet s used to frequent. God exalted be He says The tongue the language of him to whom they refer to whom they incline with the accusation that he is the one teaching him is foreign’; while this Qur’ān is in a clear Arabic tongue one of lucidity and clarity so how can a foreigner be teaching him?
إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ لَا يَهْدِيهِمُ اللَّهُ وَلَهُمْ عَذَابٌ أَلِيمٌ
📘 Indeed those who do not believe in God’s signs — God shall not guide them and there is a painful chastisement for them.
إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ ۖ وَأُولَٰئِكَ هُمُ الْكَاذِبُونَ
📘 Only those invent falsehood who do not believe in God’s signs the Qur’an by saying that these are the words of a human and it is they who are the liars the emphasis is effected by way of repetition; wa-inna ‘and indeed’ and other combinations of inna are used in refutation of their saying ‘You are just a fabricator’ above Q. 16101.
مَنْ كَفَرَ بِاللَّهِ مِنْ بَعْدِ إِيمَانِهِ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيمَانِ وَلَٰكِنْ مَنْ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِنَ اللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
📘 Whoever disbelieves in God after having affirmed his faith — except for him who is compelled to pronounce a statement of unbelief and so pronounces it while his heart is at rest in faith man ‘whoever’ is either a subject or a conditional and so the predicate of this subject or the response to this conditional is an implied lahum wa‘īdun shadīd ‘there is for them a severe threat of chastisement’; this is indicated by the statement that follows — but he who opens up his breast to unbelief that is he who opens it up and expands it with unbelief meaning that his soul is content with it upon such shall be wrath from God and there is a great chastisement for them.
ذَٰلِكَ بِأَنَّهُمُ اسْتَحَبُّوا الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَةِ وَأَنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ
📘 That threat of chastisement for them is because they have preferred the life of this world they have chosen it in preference to the Hereafter and because God does not guide the disbelieving folk.
أُولَٰئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ ۖ وَأُولَٰئِكَ هُمُ الْغَافِلُونَ
📘 They are the ones on whose hearts God has set a seal and on their hearing and their sight as well and it is they who are heedless of what punishment is being prepared for them.
لَا جَرَمَ أَنَّهُمْ فِي الْآخِرَةِ هُمُ الْخَاسِرُونَ
📘 Without a doubt — verily — in the Hereafter they are the ones who will be the losers because their journey’s end shall be the Fire in which they shall be perpetually.
يُنْبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالْأَعْنَابَ وَمِنْ كُلِّ الثَّمَرَاتِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ
📘 With it He makes the crops grow for you and olives and date-palms and vines and all kinds of fruit. Surely in that which is mentioned there is a sign indicating His Oneness exalted He be for people who reflect upon His handiwork and therefore believe.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ
📘 Then indeed your Lord — as for those who emigrated to Medina after they were persecuted after they were tortured and compelled to pronounce words of unbelief a variant reading for futinū ‘they were persecuted’ has fatanū in other words ‘after they disbelieved’ or ‘after they turned people away from belief’ and then struggled and were patient in obedience — indeed your Lord after that that is after such a trial is Forgiving of them Merciful to them the predicate of the first inna ‘indeed’ is indicated by the predicate of the second one.
۞ يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا وَتُوَفَّىٰ كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُمْ لَا يُظْلَمُونَ
📘 Mention the day when every soul will come pleading arguing for itself not concerned for any other soul — this is the Day of Resurrection — and every soul will be repaid the requital of what it has done and they will not be wronged at all.
وَضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ
📘 And God strikes a similitude mathalan is substituted by the following qaryatan a town Mecca — meaning its inhabitants — secure from any raids never becoming agitated and peaceful without anyone ever needing to emigrate from it on account of anxiety or fear its provision coming to it plenteously abundantly from every place. But it rejected God’s graces by denying the Prophet s so God made it taste the garb of hunger and so they suffered seven years of drought and fear as a result of the raiding parties of the Prophet s all because of what they used to do.
وَلَقَدْ جَاءَهُمْ رَسُولٌ مِنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ الْعَذَابُ وَهُمْ ظَالِمُونَ
📘 And verily there came to them a messenger from among them Muhammad (s) but they denied him and so the chastisement of hunger and fear seized them while they were evildoers.
فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا وَاشْكُرُوا نِعْمَتَ اللَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
📘 So eat O believers of the lawful and good food which God has provided you and be thankful for God’s grace if it is Him that you worship.
إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
📘 He has forbidden you only carrion blood the flesh of swine and that which has been hallowed to other than God. Yet whoever is compelled neither craving nor transgressing then truly God is Forgiving Merciful.
وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ
📘 And do not say concerning that which your own tongues qualify falsehood such as ‘This is lawful and this is unlawful’ for what God respectively has not made lawful and what He has not made unlawful in order to invent lies against God by attributing such claims to Him. Truly those who invent lies against God will not prosper.
مَتَاعٌ قَلِيلٌ وَلَهُمْ عَذَابٌ أَلِيمٌ
📘 For them there will be a brief enjoyment in this world and for them in the Hereafter there will be a painful chastisement.
وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا مَا قَصَصْنَا عَلَيْكَ مِنْ قَبْلُ ۖ وَمَا ظَلَمْنَاهُمْ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ
📘 And to those of Jewry that is the Jews We forbade that which We have related to you already in the verse And to those of Jewry We forbade every beast with hoof … to the end Q. 6146; and We did not wrong them by forbidding them that but they used to wrong themselves by committing acts of disobedience which necessarily bring about such consequences.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِنْ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ
📘 Then indeed your Lord — to those who did evil associating others with God out of ignorance and then repented returned to God’s way after that and made amends in their actions — indeed your Lord after that that is after that ignorance or that repentance is Forgiving of them Merciful to them.
وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ
📘 And He disposed for you the night and the day and the sun wa’l-shamsa read in the accusative as a supplement to what precedes it; or read wa’l-shamsu in the nominative as a subject of a new sentence and the moon and the stars also read both ways are disposed musakhkharātin read in the accusative as a circumstantial qualifier or in the nominative musakhkharātun as a predicate by His command by His will. Surely in that there are signs for people who understand a people who reflect.
إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ
📘 Truly Abraham was a community a leader imām a good example comprising in his character all the good traits obedient to God a hanīf inclining towards the upright religion and he was not of the idolaters;
شَاكِرًا لِأَنْعُمِهِ ۚ اجْتَبَاهُ وَهَدَاهُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
📘 grateful as he was for His graces He chose him elected him and guided him to a straight path.
وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ
📘 And We gave him herein is a shift to the first person plural from the third person in this world good which is handsome praise of him by members of all three religions and in the Hereafter he will indeed be among the righteous for whom there will be the highest degrees of reward.
ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ
📘 Then We revealed to you O Muhammad (s) saying ‘Follow the creed the religion of Abraham a hanīf and he was not of the idolaters’ this remark is repeated in order to refute to the claim of the Jews and Christians that they follow his religion.
إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ ۚ وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ
📘 The Sabbath was only prescribed in other words its consecration was made obligatory only for those who differed concerning it with their prophet — these were the Jews. They were commanded to devote themselves solely to worship on Friday but they said ‘We do not want it’ and chose Saturday; consequently thereon the observance of it was enforced strictly on them; and lo! your Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ with regard this matter of the Sabbath by rewarding the obedient and chastising the one who disobeyed by his violating its sanctity.
ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
📘 Call mankind O Muhammad (s) to the way of your Lord to His religion with wisdom with the Qur’ān and fair exhortation its the Qur’ān’s fair exhortations or with gentle words and dispute with them by way of that which that is by way of that manner of disputation which is best such as calling them to God by way of His signs and calling them to His definitive arguments. Truly your Lord knows best that is He is fully knowledgeable of those who stray from His way and He knows best those who are guided and will requite them — this was revealed before the command to fight them.
وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُمْ بِهِ ۖ وَلَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ
📘 After Hamza b. ‘Abd al-Muttalib had been killed and mutilated and the Prophet s had seen him and said ‘Verily I will mutilate 70 of them for you’ the following was revealed And if you retaliate retaliate with the like of what you have been made to suffer; and yet if you endure patiently refraining from revenge verily that namely that enduring is better for the patient. Thus the Prophet s refrained from taking revenge and made atonement for his oath as reported by al-Bazzār.
وَاصْبِرْ وَمَا صَبْرُكَ إِلَّا بِاللَّهِ ۚ وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ
📘 So be patient and your patience is only by the help of God only by His assistance. And do not grieve for them that is for the disbelievers if they do not believe despite your eagerness that they believe nor be in distress because of that which they scheme in other words do not be concerned with their scheming for I God will make victorious over them.
إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ
📘 Truly God is with those who fear falling into unbelief and committing acts of disobedience and those who are virtuous by way of obedience and patience granting them assistance and victory.
وَمَا ذَرَأَ لَكُمْ فِي الْأَرْضِ مُخْتَلِفًا أَلْوَانُهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَذَّكَّرُونَ
📘 And He has disposed for you whatever He has created for you in the earth of animals plants and otherwise diverse in hue such as red yellow green and otherwise. Surely in that there is a sign for people who remember a people who are admonished.
وَهُوَ الَّذِي سَخَّرَ الْبَحْرَ لِتَأْكُلُوا مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى الْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ
📘 And He it is Who disposed the sea He it is Who subdued it that it might be sailed upon and dived in that you may eat from it fresh meat that is fish and bring forth from it ornaments which you wear namely pearls and coral. And you see observe the ships ploughing therein ploughing through the water that is cleaving it as they sail upon it coming and going with the same wind; and that you may seek wa-li-tabtaghū is a supplement to li-ta’kulū ‘that you may eat’ of His bounty exalted He be by way of commerce and that you might be thankful to God for all that.
وَأَلْقَىٰ فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِكُمْ وَأَنْهَارًا وَسُبُلًا لَعَلَّكُمْ تَهْتَدُونَ
📘 And He cast into the earth firm mountains lest it should shake move with you and He made therein rivers such as the Nile and ways roads so that you might be guided to your destinations
وَعَلَامَاتٍ ۚ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ
📘 — and landmarks as well by which you might find the roads landmarks such as mountains during the day and by the star meaning by the stars they are guided to the roads and to the direction of prayer qibla by night.
أَفَمَنْ يَخْلُقُ كَمَنْ لَا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ
📘 Is He then Who creates — namely God — as he who does not create namely idols so that you associate them with Him in worship? No. Will you not then remember this and so become believers?
وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ
📘 And if you were to count God’s grace you could never reckon it number it precisely let alone be able to give thanks for it. Indeed God is Forgiving Merciful since He bestows graces upon you despite your shortcomings and your acts of disobedience.
وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ
📘 And God knows what you keep secret and what you disclose.
يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَىٰ مَنْ يَشَاءُ مِنْ عِبَادِهِ أَنْ أَنْذِرُوا أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاتَّقُونِ
📘 He sends down the angels namely Gabriel with the Spirit with the Revelation of His command by His will to whomever He will of His servants and these are the prophets saying that an is explicative Warn threaten the disbelievers with chastisement and make them aware that there is no God save Me so fear Me fear Me.
وَالَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ
📘 And those whom you invoke tad‘ūna or read yad‘una ‘they invoke’ besides God namely the idols do not create anything but are themselves created fashioned from stones and other materials.
أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
📘 They are dead possessing no life amwātun ‘dead’ is a second predicate not living an emphasis and they the idols are not aware when is the time in which they shall be raised that is creatures so how can they be worshipped? For only the Creator the Living the Knower of the Unseen can be a God.
إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۚ فَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ قُلُوبُهُمْ مُنْكِرَةٌ وَهُمْ مُسْتَكْبِرُونَ
📘 Your God the One deserving of your worship is One God without any equal in terms of His essence or His attributes and this is God exalted He be. But as for those who do not believe in the Hereafter their hearts are in denial rejecting the Oneness of God and they are arrogant scorning to believe in it.
لَا جَرَمَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ
📘 Without doubt verily God knows what they keep secret and what they disclose and will requite them for it. Indeed He does not love the arrogant meaning He will punish them.
وَإِذَا قِيلَ لَهُمْ مَاذَا أَنْزَلَ رَبُّكُمْ ۙ قَالُوا أَسَاطِيرُ الْأَوَّلِينَ
📘 The following was revealed regarding al-Nadr b. al-Hārith And when it is said to them ‘What is it mā is an interrogative particle; dhā is a relative particle that your Lord has revealed?’ to Muhammad (s) they say that these revelations are ‘fables lies of the ancients’ in order to lead people astray.
لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ ۙ وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ ۗ أَلَا سَاءَ مَا يَزِرُونَ
📘 That they may bear at the conclusion of the matter their burdens their sins complete none of them expunged on the Day of Resurrection and also bear some of the burdens of those whom they lead astray without any knowledge because they summoned them to error and they the latter followed them and thus both share in the sin. How evil awful is the burden they bear this load of sins of theirs which they carry.
قَدْ مَكَرَ الَّذِينَ مِنْ قَبْلِهِمْ فَأَتَى اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
📘 Those before them had indeed plotted those such as Nimrod — he built a lofty tower that he might ascend through it to the heavens and wage war against its inhabitants; then God came at He aimed at their edifice from the foundations from the base unleashing against it winds and earthquake which demolished it; and so the roof collapsed upon them from above them that is while they were beneath it and the chastisement came upon them whence they were not aware from a direction which would not have occurred to them alternatively it is said that this description is a simile for demonstrating the thwarting of that which they had settled on in the way of plots against God’s messengers.
ثُمَّ يَوْمَ الْقِيَامَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تُشَاقُّونَ فِيهِمْ ۚ قَالَ الَّذِينَ أُوتُوا الْعِلْمَ إِنَّ الْخِزْيَ الْيَوْمَ وَالسُّوءَ عَلَى الْكَافِرِينَ
📘 Then on the Day of Resurrection He will disgrace them humiliate them and He God will say to them by the tongues of the angels in rebuke ‘Where are those associates of Mine as you were wont to claim concerning whom for whose sake you used to make breaches?’ you used to opposed the believers. Those who were given knowledge from among the prophets and believers will say ‘Truly disgrace on this day as well as misfortune are for the disbelievers — they say this rejoicing at their the disbelievers’ misfortune —
الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ ۖ فَأَلْقَوُا السَّلَمَ مَا كُنَّا نَعْمَلُ مِنْ سُوءٍ ۚ بَلَىٰ إِنَّ اللَّهَ عَلِيمٌ بِمَا كُنْتُمْ تَعْمَلُونَ
📘 those whom the angels take in death read feminine person tatawaffāhum or masculine yatawaffāhum while they are wronging themselves’ through disbelief. Then they will offer submission becoming compliant and submitting themselves to belief in God upon death saying ‘We were not doing any evil’ any associating others with God whereat the angels say ‘Nay! Surely God is Knower of what you used to do’ and will requite you for it.
فَادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا ۖ فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ
📘 And it will also be said to them So enter the gates of Hell to abide therein! Evil indeed is the lodging the abode of the arrogant.
خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۚ تَعَالَىٰ عَمَّا يُشْرِكُونَ
📘 He created the heavens and the earth with the Truth that is with the purpose of manifesting truth. Exalted be He above what they associate with Him in the way of idols.
۞ وَقِيلَ لِلَّذِينَ اتَّقَوْا مَاذَا أَنْزَلَ رَبُّكُمْ ۚ قَالُوا خَيْرًا ۗ لِلَّذِينَ أَحْسَنُوا فِي هَٰذِهِ الدُّنْيَا حَسَنَةٌ ۚ وَلَدَارُ الْآخِرَةِ خَيْرٌ ۚ وَلَنِعْمَ دَارُ الْمُتَّقِينَ
📘 And it is said to those who fear idolatry ‘What has your Lord revealed?’ They will say ‘Good! For those who were virtuous by embracing faith in this world there will be a virtuous reward namely a goodly life; and truly the abode of the Hereafter that is Paradise is better than the world and all that is in it. God says the following regarding it And truly excellent is the abode of the God-fearing it the Hereafter is.
جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۖ لَهُمْ فِيهَا مَا يَشَاءُونَ ۚ كَذَٰلِكَ يَجْزِي اللَّهُ الْمُتَّقِينَ
📘 Gardens of Eden as a place of residence jannātu ‘Adnin is a subject the predicate of which is what follows which they will enter Gardens underneath which rivers flow wherein they shall have whatever they wish. So with such a reward God rewards the God-fearing
الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ
📘 those whom alladhīna is a description the angels take away in death while they are goodly pure of any unbelief saying to them upon death ‘Peace be on you! and it is said to them in the Hereafter Enter Paradise because of what you used to do’.
هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ أَمْرُ رَبِّكَ ۚ كَذَٰلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ ۚ وَمَا ظَلَمَهُمُ اللَّهُ وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ
📘 Do they the disbelievers await anything but that the angels should come to them read feminine person ta’tīhim or masculine ya’tīhim to seize their spirits or that there should come your Lord’s command? chastisement or the resurrection that entails it. So just as these have done did those before them from among the former communities they denied their messengers and were therefore destroyed. And God did not wrong them destroying them for no sin but they used to wrong themselves through disbelief.
فَأَصَابَهُمْ سَيِّئَاتُ مَا عَمِلُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ
📘 So that the evils of what they did smote them that is the requital of these evil things smote them and there besieged it was sent down against them that which they used to mock namely the chastisement.
وَقَالَ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِنْ دُونِهِ مِنْ شَيْءٍ نَحْنُ وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِنْ دُونِهِ مِنْ شَيْءٍ ۚ كَذَٰلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ ۚ فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ
📘 And the idolaters from among the Meccans say ‘Had God willed we would not have worshipped anything besides Him — neither we nor our fathers — nor would we have deemed anything sacred besides Him’ in the way of those camels called bahīras and sā’iba. In other words our idolatry and our deeming these animals sacred are effected by His will; therefore He must be satisfied with this. God exalted He be says So did those before them that is they denied their messengers regarding that which they the messengers brought them. Yet are messengers charged with anything save plain conveyance of the Message? It is not their duty to guide.
وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ ۖ فَمِنْهُمْ مَنْ هَدَى اللَّهُ وَمِنْهُمْ مَنْ حَقَّتْ عَلَيْهِ الضَّلَالَةُ ۚ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ
📘 And verily We sent forth among every community a messenger just as We have sent you forth among these Meccans to say ‘Worship God profess belief in His Oneness and shun false deities’ graven images and do not worship them. Then among them were some whom God guided and they believed and among them were some who deserved to be in error according to God’s knowledge and so they did not believe. So travel O disbelievers of Mecca in the land and observe the nature of the consequence of those who denied their messengers in that they were destroyed.
إِنْ تَحْرِصْ عَلَىٰ هُدَاهُمْ فَإِنَّ اللَّهَ لَا يَهْدِي مَنْ يُضِلُّ ۖ وَمَا لَهُمْ مِنْ نَاصِرِينَ
📘 If you O Muhammad (s) are eager for them to be guided when God has already made them go astray you will not be able to achieve this For God does not guide read passive lā yuhdā ? or active lā yahdī he whom He has already sent astray he whom He desires to send astray and they will have no helpers no protectors from God’s chastisement.
وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ۙ لَا يَبْعَثُ اللَّهُ مَنْ يَمُوتُ ۚ بَلَىٰ وَعْدًا عَلَيْهِ حَقًّا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
📘 And they swear by God their most earnest oaths in other words with their utmost earnestness therein that God will not resurrect the dead. God exalted be He says Nay He will resurrect them it is a promise binding upon Him both wa‘dan and haqqan are verbal nouns used for emphasis and are in the accusative because of the verbal actions implicit in them; in other words He promised that and made it a binding truth but most people that is the people of Mecca do not know that.
لِيُبَيِّنَ لَهُمُ الَّذِي يَخْتَلِفُونَ فِيهِ وَلِيَعْلَمَ الَّذِينَ كَفَرُوا أَنَّهُمْ كَانُوا كَاذِبِينَ
📘 That He may make clear to them li-yubayyina is semantically connected to an implied yab‘athuhum ‘He will resurrect them’ what they differ with believers in of matters of religion by punishing them and rewarding the believers and that the disbelievers may know that they were liars when they denied the Resurrection.
خَلَقَ الْإِنْسَانَ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ
📘 He created man from a drop of fluid of sperm until He makes him strong and tough yet behold! he is disputatious extremely quarrelsome openly making this disputatiousness clear in his rejection of resurrection contending Who shall revive the bones when they are decayed? Q. 3678.
إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ
📘 All that We say to a thing when We will it that is when We will that it come into existence qawlunā is a subject the predicate of which is what follows is to say to it ‘Be’ and it is in other words and that thing is a variant reading for fa-yakūnu has fa-yakūna as a supplement to naqūla. The verse is intended as an affirmation of the power of God to resurrect.
وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِنْ بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ۖ وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ
📘 And those who emigrated for God’s cause to establish His religion after they had been wronged through harm those from among the people of Mecca — these were the Prophet s and his Companions — truly We shall lodge them in this world in a goodly lodging namely Medina and the reward of the Hereafter that is Paradise is surely greater grander did they but know that is the disbelievers — or those who stayed behind and did not emigrate — did they but know the honour that belongs to emigrants they would have followed them.
الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
📘 They are those who endure the harm inflicted by the idolaters and endure the emigration in order to make manifest the religion and put their trust in their Lord so that He provides for them whence they do not reckon.
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۚ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
📘 And We did not send before you anything other than men to whom We revealed and sent not angels ‘So ask the followers of the Remembrance those knowledgeable in the Torah and the Gospels; if you do not know’ that then they know it and you are more likely to believe them than the believers are to believe Muhammad (s)
بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ
📘 We sent them with clear signs bi’l-bayyināt is semantically connected to an omitted verb namely We sent them with clear arguments and the Books and We have revealed to you the Remembrance the Qur’ān that you may make clear to mankind what has been revealed to them therein in the way of what is lawful and unlawful and that perhaps they might reflect upon this and take heed.
أَفَأَمِنَ الَّذِينَ مَكَرُوا السَّيِّئَاتِ أَنْ يَخْسِفَ اللَّهُ بِهِمُ الْأَرْضَ أَوْ يَأْتِيَهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
📘 Do they feel secure those who have schemed evil schemes against the Prophet s at the Council Assembly schemes such as detaining him killing him or banishing him as mentioned in sūrat al-Anfāl Q. 830 that God will not cause the earth to swallow them as God did with Qārūn Q. 2881 or that the chastisement will not come upon them whence they are not aware of? that is in a way which would not occur to them. Indeed they were destroyed at Badr even though they had never anticipated it.
أَوْ يَأْخُذَهُمْ فِي تَقَلُّبِهِمْ فَمَا هُمْ بِمُعْجِزِينَ
📘 Or that He will not seize them in their going to and fro during their travels for commerce whereupon they will not be able to escape? whereupon they will not be able to elude the chastisement.
أَوْ يَأْخُذَهُمْ عَلَىٰ تَخَوُّفٍ فَإِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ
📘 Or that He will not seize them amid growing fear? amid a gradual diminishing of their numbers little by little until all are destroyed ‘alā takhawwufin is a circumstantial qualifier referring to the subject of the verb God or the object. Indeed then your Lord is Gentle Merciful insofar as He does not hasten for them their punishment.
أَوَلَمْ يَرَوْا إِلَىٰ مَا خَلَقَ اللَّهُ مِنْ شَيْءٍ يَتَفَيَّأُ ظِلَالُهُ عَنِ الْيَمِينِ وَالشَّمَائِلِ سُجَّدًا لِلَّهِ وَهُمْ دَاخِرُونَ
📘 Or have they not observed the things which God has created which cast a shadow such as trees or a mountain how their shadows incline to the right and to the left shamā’il is the plural of shimāl in other words towards both sides at the beginning of the day and at its end prostrating to God sujjadan is a circumstantial qualifier that is to say subservient to Him with respect to what is required of them and how they the shadows are subject? humbled they the shadows are likened to rational beings in this description.
وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِنْ دَابَّةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ
📘 And to God prostrates whatever is in the heavens and whatever is on the earth of living creatures that is of every single thing that moves thereupon; in other words to Him it everything is subservient in terms of what is required of it — most of what is given by way of example is non-rational since these are the more numerous — and the angels also prostrate — these are singled out for mention because of their merit — and they are not arrogant they do not disdain to worship Him.
وَالْأَنْعَامَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌ وَمَنَافِعُ وَمِنْهَا تَأْكُلُونَ
📘 And the cattle camels cows and sheep al-an‘āma ‘cattle’ is in the accusative because of the implied verb governing it as explained by the following words khalaqahā lakum He created them for you you being included among the number of mankind. In them there is warmth that by which you keep warm in the way of clothes and garments taken from their hairs and wools as well as other uses such as their offspring milk and for you to ride and of them you eat the adverbial clause wa-minhā ‘of them’ precedes the verb for the purpose of establishing harmony with the end-rhyme of the Qur’ānic verse;
يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ۩
📘 They that is the angels fear yakhāfūna is a circumstantial qualifier referring to the person governing the verb yastakbirūna ‘they are not arrogant’ their Lord from above them min fawqihim is a circumstantial qualifier referring to the suffixed pronoun -hum of fawqihim in other words they fear their Lord being High above them with the power to subjugate and they do what they are commanded to do.
۞ وَقَالَ اللَّهُ لَا تَتَّخِذُوا إِلَٰهَيْنِ اثْنَيْنِ ۖ إِنَّمَا هُوَ إِلَٰهٌ وَاحِدٌ ۖ فَإِيَّايَ فَارْهَبُونِ
📘 And God has said ‘Do not choose two gods ithnayn is for emphasis. Truly there is only One God — He has added this statement to affirm His Divinity and Oneness — so be in awe of Me alone’ fear Me to the exclusion of anyone else — herein is a shift from the third person to the first.
وَلَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَلَهُ الدِّينُ وَاصِبًا ۚ أَفَغَيْرَ اللَّهِ تَتَّقُونَ
📘 And to Him belongs whatever is in the heavens and the earth as possessions creatures and servants. And to Him belongs the religion the obedience that endures the one everlasting wāsiban is a circumstantial qualifier referring to al-dīn ‘the religion’ and is operated by the sense of the adverbial clause. Will you then fear any other than God? when He is the True God other than Whom there is no god the interrogative is a statement of rejection and rebuke.
وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ ۖ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ
📘 Whatever grace you have it is from God none but He brings it mā ‘whatever’ is either a conditional or relative particle. Then when misfortune poverty or illness befalls you to Him you cry for help to Him you raise your voices with pleas for help and supplications and you do not call upon any other than Him.
ثُمَّ إِذَا كَشَفَ الضُّرَّ عَنْكُمْ إِذَا فَرِيقٌ مِنْكُمْ بِرَبِّهِمْ يُشْرِكُونَ
📘 Then when He has rid you of the misfortune behold a group of you attribute partners to their Lord
لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ ۚ فَتَمَتَّعُوا ۖ فَسَوْفَ تَعْلَمُونَ
📘 in order to deny that grace which We have given them. So enjoy that consent of yours to worship idols an imperative meant as a threat for soon you shall know the consequence of this.
وَيَجْعَلُونَ لِمَا لَا يَعْلَمُونَ نَصِيبًا مِمَّا رَزَقْنَاهُمْ ۗ تَاللَّهِ لَتُسْأَلُنَّ عَمَّا كُنْتُمْ تَفْتَرُونَ
📘 And they that is the idolaters assign to what they do not know that they cause harm and cannot benefit them — namely the idols — a portion of that which We have provided them with of crops and cattle saying that ‘this is for God and this is for our partners’. By God you will indeed be questioned a questioning of rebuke; there is a shift herein from the third to the second person about what you used to fabricate against God such as claiming that He commanded you to do this.
وَيَجْعَلُونَ لِلَّهِ الْبَنَاتِ سُبْحَانَهُ ۙ وَلَهُمْ مَا يَشْتَهُونَ
📘 And they assign to God daughters by claiming that the angels are the daughters of God — Be He glorified! — a declaration that He is exalted above that which they claim — while they will have what they desire namely sons the status of this sentence is either independent nominative or that of an accusative object of the verb yaj‘alūna ‘they assign’. The meaning is that to Him they assign daughters to whom they are averse when in any case He is exalted beyond having offspring while to themselves they assign sons of their own choosing so that the best is theirs exclusively — like where God says Now ask them are daughters to be for your Lord while sons are to be for them? Q. 37149.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالْأُنْثَىٰ ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
📘 And when one of them is given the tidings of a girl that will be born to him his face becomes darkened transformed like that of one suddenly struck by grief and he chokes inwardly filled with anguish so how is it that daughters are attributed to Him exalted be He?
يَتَوَارَىٰ مِنَ الْقَوْمِ مِنْ سُوءِ مَا بُشِّرَ بِهِ ۚ أَيُمْسِكُهُ عَلَىٰ هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ ۗ أَلَا سَاءَ مَا يَحْكُمُونَ
📘 He hides disappearing from people that is from his people out of distress at the tidings given to him fearing mockery unsure what to do with it the newborn shall he retain it — refrain from killing it — in humiliation enduring shame and disgrace or trample into the dust by burying it alive. Verily wretched is what they judge evil is this judgement of theirs in which they ascribe to their Creator that His are the daughters who have such a lowly status in their eyes.
وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ
📘 and for you there is in them beauty adornment when you bring them home to rest when you return them to their resting places in the evening and when you drive them forth to pasture when you bring them out to the grazing pastures in the morning.
لِلَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ مَثَلُ السَّوْءِ ۖ وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ
📘 For those who do not believe in the Hereafter namely for the disbelievers there is an evil description in other words theirs is the most evil attribute meaning the most vile which is their burying alive of newborn girls despite the fact that they are needed for the purposes of marriage; and the loftiest description belongs to God His is the attribute most sublime namely that there is no god except Him. And He is the Mighty in His kingdom the Wise in His creation.
وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَيْهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
📘 And if God were to take mankind to task for their wrongdoing wrongdoing through acts of disobedience He would not leave upon it that is upon the earth any living being any single living thing moving upon it; but He gives them respite until an appointed term; and when their term comes they will not defer from it by a single hour nor advance it.
وَيَجْعَلُونَ لِلَّهِ مَا يَكْرَهُونَ وَتَصِفُ أَلْسِنَتُهُمُ الْكَذِبَ أَنَّ لَهُمُ الْحُسْنَىٰ ۖ لَا جَرَمَ أَنَّ لَهُمُ النَّارَ وَأَنَّهُمْ مُفْرَطُونَ
📘 Still they assign to God what they dislike for themselves — such as daughters partners in power and the mistreatment of messengers. And their tongues despite this relate tell the lie which is that theirs will be the best reward with God namely Paradise as He God states in their words elsewhere ‘And in case I am returned to my Lord I will indeed have the best reward with Him’ Q. 4150. But God exalted be He says Without any doubt — verily — theirs shall be the Fire and they shall be abandoned therein or it mufratūn means that they shall be foremost in entering it a variant reading for mufratūn has mufritūn meaning that ‘they transgress the bounds’.
تَاللَّهِ لَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِنْ قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ
📘 By God We verily sent to communities before you messengers. But Satan adorned for them their deeds their evil deeds so that they considered them to be good deeds and therefore they denied the messengers. So he is their patron the guardian of their affairs today that is now in this world and for them there will be a painful chastisement in the Hereafter. It is also said that by al-yawm ‘today’ is meant the Day of Resurrection narrating the events as though they are taking place now. In other words they have no guardian other than him in other words Satan and as he is incapable of helping himself how could he possibly help them?
وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ ۙ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ
📘 And We have not revealed to you O Muhammad (s) the Book the Qur’ān except for the purpose that you may make clear to them to mankind that wherein they differ in the matter of religion and as a guidance wa-hudan is a supplement to wa-li-tubayyina ‘and that you may make clear’ and as a mercy for a people who believe in it.
وَاللَّهُ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَسْمَعُونَ
📘 And God sends down water from the heaven and therewith revives the earth with plants after its death after its drying up. Surely in that which is mentioned there is a sign indicating the truth of the Resurrection for a people who listen listening and then reflecting.
وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُسْقِيكُمْ مِمَّا فِي بُطُونِهِ مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ
📘 And truly for you there is in the cattle a lesson an example to learn from. We give you to drink — this introduces the explanation of the ‘lesson’ — of that which is in their bellies the cattle’s bellies from min indicates a new subject and is semantically connected to nusqīkum ‘We give you to drink’ between the refuse the intestinal waste and the blood pure milk uncontaminated by either the refuse or the blood neither in its taste odour or colour even though it the milk is situated between the two palatable to drinkers easily passing down their throats not causing any choking.
وَمِنْ ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَعْقِلُونَ
📘 And of the fruits of date-palms and vines comes forth a fruit from which you draw an intoxicant a wine that intoxicates — it the wine is referred to by the verbal noun sakaran ‘intoxicant’ and this verse came before it was prohibited — and goodly provision such as dates raisins vinegar and molasses. Surely in that which is mentioned there is a sign indicating His power exalted be He for a people who understand a people who reflect.
وَأَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ أَنِ اتَّخِذِي مِنَ الْجِبَالِ بُيُوتًا وَمِنَ الشَّجَرِ وَمِمَّا يَعْرِشُونَ
📘 And your Lord revealed to the bee a revealing effected through inspiration saying an ‘that’ is either explicative or relates to the verbal noun ‘Choose among the hills habitations to which you can resort and among the trees also habitations and among the trellises which they raise that is the places which humans build for you — for otherwise it the bee would not resort to these places.
ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا ۚ يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ
📘 Then eat from every kind of fruit and follow enter the ways of your Lord follow His paths in seeking pastures ways made easily accessible’ dhululan is the plural of dhalūl and is a circumstantial qualifier referring to al-subul ‘the ways’ in other words those paths disposed for you such that they pose no difficulty for you even if it should be rough terrain and such that you would not lose your way when returning therefrom even if it be far away; it dhululan is also said to be a circumstantial qualifier referring to the person of the pronominal suffix of fa’slukī ‘you follow’ meaning in this case follow those paths in compliance with what is required of you. There comes forth from their bellies a drink namely honey of diverse hues wherein is a cure for mankind from all ailments; it is also said that it means that it is a cure only for some ailments as indicated by the indefinite noun shifā’un ‘a cure’; or that it is a cure for all ailments when supplemented with some other remedy; or without these other remedies but with the resolve niyya to get better. The Prophet s used to prescribe it for anyone suffering from stomach pains as reported by the two Shaykhs Bukhārī and Muslim. Surely in that there is a sign for a people who reflect upon God’s handiwork exalted be He.
وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَمْ تَكُونُوا بَالِغِيهِ إِلَّا بِشِقِّ الْأَنْفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَحِيمٌ
📘 And they bear your burdens your baggage to a land which you could not reach without being on camel-back save with great trouble to yourselves save by straining them. Indeed your Lord is Gentle Merciful to you in having created these for you.
وَاللَّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ ۚ وَمِنْكُمْ مَنْ يُرَدُّ إِلَىٰ أَرْذَلِ الْعُمُرِ لِكَيْ لَا يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا ۚ إِنَّ اللَّهَ عَلِيمٌ قَدِيرٌ
📘 And God has created you when you were nothing then He takes you in death when your terms of life are concluded; and there are some among you who are relegated to the most abject stage of life that is the most diminished because of old-age and senility so that he knows nothing after having possessed some knowledge. ‘Ikrima said ‘Whoever recites the Qur’ān will not come to such a predicament’. God is Knowing of how to manage the affairs of His creation Powerful in doing what He will.
وَاللَّهُ فَضَّلَ بَعْضَكُمْ عَلَىٰ بَعْضٍ فِي الرِّزْقِ ۚ فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلَىٰ مَا مَلَكَتْ أَيْمَانُهُمْ فَهُمْ فِيهِ سَوَاءٌ ۚ أَفَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ
📘 And God has favoured some of you above others in respect of provision thus some of you are poor some are rich some owners others are owned. Now those who have been more favoured namely the masters would not hand over their provision to those slaves whom their right hands possess that is they would not assign that wealth and other things which We have given them as something to be shared equally between them and their slaves so that they that is the slaves and their masters become equal partners in respect thereof. The meaning is they do not have partners from among their slaves in respect of their wealth so how can they make certain of God’s servants partners of His? Is it then the grace of God that they deny? that they reject when they ascribe partners to Him?
وَاللَّهُ جَعَلَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا وَجَعَلَ لَكُمْ مِنْ أَزْوَاجِكُمْ بَنِينَ وَحَفَدَةً وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ ۚ أَفَبِالْبَاطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ اللَّهِ هُمْ يَكْفُرُونَ
📘 And God made for you mates from your own selves thus He created Eve from Adam’s rib and created all mankind from the seminal fluids of men and women and made for you from your mates children and grandchildren and He provided you with the good things of all kinds of fruits seeds and animals. Is it then in falsehood in the idol that they believe and in the grace of God that they disbelieve? when they associate others with God?
وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِنَ السَّمَاوَاتِ وَالْأَرْضِ شَيْئًا وَلَا يَسْتَطِيعُونَ
📘 And they worship besides God that is other than Him what has no power to give them any sort of provision from the heavens such as water and the earth such as plants shay’an ‘anything’ is a substitute for rizqan ‘provision’ nor do they have the capacity nor are they able to do anything — and these are the idols.
فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ ۚ إِنَّ اللَّهَ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
📘 So do not strike any similitude for God do not ascribe to God likenesses and then associate them with Him in power. Truly God knows that there is nothing like Him and you do not know this.
۞ ضَرَبَ اللَّهُ مَثَلًا عَبْدًا مَمْلُوكًا لَا يَقْدِرُ عَلَىٰ شَيْءٍ وَمَنْ رَزَقْنَاهُ مِنَّا رِزْقًا حَسَنًا فَهُوَ يُنْفِقُ مِنْهُ سِرًّا وَجَهْرًا ۖ هَلْ يَسْتَوُونَ ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
📘 God strikes a similitude mathalan this is substituted by the following ‘abdan mamlūkan a slave who is a chattel mamlūkan an adjective to distinguish him this type of slave from a free man who is the servant of God alone having no power over anything since he has no mastery and one on whom man is an indefinite noun adjectivally qualified in other words a free man We have bestowed a fair provision from Us such that he spends thereof secretly and openly that is disposing of it as he wishes the first similitude is for the idols while the second is His exalted be He. Are they equal? the powerless slaves and the dispensing free men? No. Praise belongs to God alone. But most of them that is the people of Mecca do not know the chastisement they will come to and so they associate others with God.
وَضَرَبَ اللَّهُ مَثَلًا رَجُلَيْنِ أَحَدُهُمَا أَبْكَمُ لَا يَقْدِرُ عَلَىٰ شَيْءٍ وَهُوَ كَلٌّ عَلَىٰ مَوْلَاهُ أَيْنَمَا يُوَجِّهْهُ لَا يَأْتِ بِخَيْرٍ ۖ هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ ۙ وَهُوَ عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ
📘 And God strikes a similitude mathalan this is substituted by the following rajulayn two men one of whom is dumb from birth having no power over anything as he cannot understand nor be understood and who is a liability burdensome to his master — the legal guardian of his affairs — wherever he directs him he does not bring therefrom any good he does not succeed and this is the similitude of the disbeliever. Is he that is the dumb one mentioned equal to one who enjoins justice that is to one who is able to speak of benefit to people since he enjoins it justice and encourages others to it and follows a path a way that is straight? — this being the second man the believer — No he is not equal to him. It is also said that this last similitude is a similitude of God while the similitude of the dumb one is of the idols so that the preceding verse contains the similitude of the disbeliever and the believer.
وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
📘 And to God belongs the Unseen of the heavens and the earth in other words the knowledge of what is hidden in them. And the matter of the Hour is but as the twinkling of an eye or it is even nearer since it takes place as a result of the words ‘Be’ and it is kun fa-yakūn. Truly God has power over all things.
وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ
📘 And God brought you forth from the bellies of your mothers while you did not know anything the statement lā ta‘lamūna shay’an ‘while you did not know anything’ is a circumstantial qualifier and He gave you hearing and sight and hearts that perhaps you might give thanks to Him for this gift and become believers.
أَلَمْ يَرَوْا إِلَى الطَّيْرِ مُسَخَّرَاتٍ فِي جَوِّ السَّمَاءِ مَا يُمْسِكُهُنَّ إِلَّا اللَّهُ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ
📘 Have they not observed the birds how they are made subservient disposed to be able to fly in the air of heaven? that is in the air between the heaven and the earth. Nothing holds them when they draw in their wings or open them lest they fall except God by His power. Indeed in that there are signs for a people who believe the signs which are that they have been created in a way that enables them to fly as well as the creation of the air in such a way that it allows for flight and the holding of them up in the air so that they do not fall.
وَالْخَيْلَ وَالْبِغَالَ وَالْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ
📘 And He created horses and mules and asses that you may ride them and for adornment wa-zīnatan is an object denoting reason; the use of both of these reasons ‘to ride’ and ‘for adornment’ as illustrations of God’s graces does not preclude that they may have been created for other purposes such as for consumption in the case of horses — which is established as lawful by a hadīth in both Sahīhs of Bukhārī and Muslim; and He creates what you do not know of marvelous and strange things.
وَاللَّهُ جَعَلَ لَكُمْ مِنْ بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُمْ مِنْ جُلُودِ الْأَنْعَامِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَا أَثَاثًا وَمَتَاعًا إِلَىٰ حِينٍ
📘 And it is God Who has made for you your homes as a place of rest a place that you can inhabit and He has made for you out of the skins of the cattle homes such as tents and pavilions which you find light to carry on the day of your migration your travel and on the day of your halting; and of their wool that is the sheep’s and their fur that is the camels’ and their hair that is the goats’ He has made for you furniture chattels such as rugs and blankets and wares for you to use for a while until they perish.
وَاللَّهُ جَعَلَ لَكُمْ مِمَّا خَلَقَ ظِلَالًا وَجَعَلَ لَكُمْ مِنَ الْجِبَالِ أَكْنَانًا وَجَعَلَ لَكُمْ سَرَابِيلَ تَقِيكُمُ الْحَرَّ وَسَرَابِيلَ تَقِيكُمْ بَأْسَكُمْ ۚ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ
📘 And it is God Who has made for you from what He created of houses trees and clouds shade zilāl is the plural of zill to protect you from the heat of the sun; and He has made for you in the mountains places of refuge aknān is the plural of kinn which is a places where one can seek shelter istakanna such as a cave or a tunnel; and He has made for you garments shirts that protect you from the heat that is and also from the cold and garments that protect you from your mutual violence your warring in other words to protect you from stabbed or struck during these instances garments such as coats of mail and armour plates. So in the same way that He has created these things He perfects His favour — in this world — to you by creating that of which you have need so that you O people of Mecca might submit that you might affirm His Oneness.
فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ الْمُبِينُ
📘 But if they turn away if they reject Islam your duty O Muhammad (s) is only to convey the Message plainly — this was revealed before the command to fight the disbelievers.
يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنْكِرُونَهَا وَأَكْثَرُهُمُ الْكَافِرُونَ
📘 They recognise God’s grace that is they affirm that it comes from Him and then deny it by associating others with Him and most of them are ungrateful.
وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيدًا ثُمَّ لَا يُؤْذَنُ لِلَّذِينَ كَفَرُوا وَلَا هُمْ يُسْتَعْتَبُونَ
📘 And mention the day We shall raise up from every community a witness and this will be it that community’s prophet to bear witness for it and against it and this day is the Day of Resurrection; then the disbelievers will not be given permission to make excuses nor will they be asked to make amends that is nor will they be asked to repent and return to that which pleases God.
وَإِذَا رَأَى الَّذِينَ ظَلَمُوا الْعَذَابَ فَلَا يُخَفَّفُ عَنْهُمْ وَلَا هُمْ يُنْظَرُونَ
📘 And when those who did wrong those who disbelieved behold the chastisement the Fire it shall not be lightened for them the chastisement nor will they be granted any respite any deferment from it when they see it.
وَإِذَا رَأَى الَّذِينَ أَشْرَكُوا شُرَكَاءَهُمْ قَالُوا رَبَّنَا هَٰؤُلَاءِ شُرَكَاؤُنَا الَّذِينَ كُنَّا نَدْعُو مِنْ دُونِكَ ۖ فَأَلْقَوْا إِلَيْهِمُ الْقَوْلَ إِنَّكُمْ لَكَاذِبُونَ
📘 And when the idolaters behold their associates of devils and others they will say ‘Our Lord these are our associates whom we used to invoke whom we used to worship besides You’. But they will fling to them the saying that is they will say to them ‘You are indeed liars!’ when you say that you used to worship us — as is stated by them in another verse ‘It was not us that they worshipped’ Q. 2863; and also in the verse They will deny their worship of them Q. 1982.
وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ۖ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ
📘 And they will offer submission to God on that day that is they will have surrendered to His judgement and that which they used to invent in the way of claiming that their gods intercede for them will fail forsake them.
الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ زِدْنَاهُمْ عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفْسِدُونَ
📘 Those who disbelieve and bar people from the way of God from His religion them We shall add chastisement to their chastisement that chastisement which they have merited for their disbelief — Ibn Mas‘ūd said ‘Their chastisment will consist of scorpions whose fangs are as long as the tallest palm trees’ — because of the corruption they used to cause by their barring people from belief.
وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِمْ مِنْ أَنْفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ
📘 And mention the day We shall raise up from every community a witness against them from among themselves and this will be their that community’s prophet and We shall bring you O Muhammad (s) as a witness against these namely your people. And We have revealed to you the Book the Qur’ān as a clarification of all things that people might need concerning the Law and as a guidance from error and a mercy and good tidings of Paradise to those who submit those who affirm the Oneness of God.
وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ ۚ وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ
📘 And God’s is the direction of the way that is to point out the straight path and some of them that is the paths are deviant swerving away from straightness. And had He willed to guide you He would have guided you to seek the way all so that you would be rightly guided of your own choice.
۞ إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
📘 Indeed God enjoins justice — that is affirmation of His Oneness or actually being fair and virtue performance of the religious obligations or that you should worship God as if you were able to see Him as reported in the hadīth; and giving to kinsfolk — He has singled it kinship out for mention by way of highlighting its importance — and He forbids lewdness fornication and abomination with regard to the stipulations of the Law abomination such as disbelief and acts of disobedience and aggression wrongdoing against people — He also singles this out for mention by way of showing its importance; just as He began with the mention of ‘lewdness’ in this way He admonishes you through commands and prohibitions so that you might remember that you might be admonished tadhakkarūna ‘you might remember’ the original tā’ of tatadhakkarūna has been assimilated with the dhāl. In the Mustadrak of al-Hākim al-Naysābūrī it is reported from Ibn Mas‘ūd that he said ‘This verse is the most comprehensive verse in the Qur’ān in terms of what is good and what is evil’.
وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ وَلَا تَنْقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا ۚ إِنَّ اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ
📘 And fulfil God’s covenant effected by way of pledges of allegiance and oaths and in other ways when you made a covenant and do not break your oaths after pledging them and having made God surety over you that you will fulfill the covenant for you have sworn the oath by Him the sentence wa-qad ja‘altumu’Llāha ‘alaykum kafīlan ‘and having made God surety over you’ is a circumstantial qualifier. Truly God knows what you do — this is a threat for them.
وَلَا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا تَتَّخِذُونَ أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبَىٰ مِنْ أُمَّةٍ ۚ إِنَّمَا يَبْلُوكُمُ اللَّهُ بِهِ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ
📘 And do not be like her who undoes spoils her yarn that which she has spun after having made it strong having set and spun it breaking it up into fibres ankāthan is a circumstantial qualifier ankāth is the plural of nikth and means that which is undone yunkathu — this was an imbecile Meccan woman who used to spin all day and then undo it — by making tattakhidhūna is a circumstantial qualifier referring to the person of the verb takūnū ‘do not be like’ in other words what is meant is ‘do not be like her by making’ your oaths a means of deceit dakhal is what enters yadkhulu into something but does not belong to it in other words as a means of causing mischief or as trickery between you by breaking these oaths so that one group may become more numerous than another group. They used to enter into an alliance with a given group but if they encountered another more numerous and more powerful group they would renege on their alliance with the former and forge a new alliance with these latter. God only tries tests you thereby in other words by that which He enjoins in the way of fulfilling the covenant so that He may observe the obedient and the disobedient among you or when it is the case that one group is more numerous than another that He may observe whether you fulfil your obligation to them or not; and certainly He will make clear to you on the Day of Resurrection that wherein you used to differ during the life of this world with regard to covenants and otherwise by punishing he who reneged and rewarding he who was faithful to his covenant.
وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَٰكِنْ يُضِلُّ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۚ وَلَتُسْأَلُنَّ عَمَّا كُنْتُمْ تَعْمَلُونَ
📘 For if God had willed He could have made you one community people of a single religion but He leads astray whom He will and guides whom He will and you will surely be questioned on the Day of Resurrection a questioning of rebuke about what you used to do so that you might be requited for it.
وَلَا تَتَّخِذُوا أَيْمَانَكُمْ دَخَلًا بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا وَتَذُوقُوا السُّوءَ بِمَا صَدَدْتُمْ عَنْ سَبِيلِ اللَّهِ ۖ وَلَكُمْ عَذَابٌ عَظِيمٌ
📘 And do not make your oaths a means of deceit between you — He repeats this here for emphasis — lest a foot should slip that is lest your feet should slip off the path of Islam after being steady having been set upon it and lest you should taste evil that is chastisement forasmuch as you barred people from the way of God in other words for your refraining to fulfil covenants or barring others from doing this since your custom once established will be followed by others and there be a tremendous chastisement for you in the Hereafter.
وَلَا تَشْتَرُوا بِعَهْدِ اللَّهِ ثَمَنًا قَلِيلًا ۚ إِنَّمَا عِنْدَ اللَّهِ هُوَ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ
📘 And do not sell God’s covenant for a small price of this world so that you break it in return for this small price. For truly what is with God of reward is better for you than all that is in this world — if you should know this then do not break it.
مَا عِنْدَكُمْ يَنْفَدُ ۖ وَمَا عِنْدَ اللَّهِ بَاقٍ ۗ وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ
📘 That which is with you of the things of this world will come to an end will perish but that which is with God remains it is everlasting. And He shall surely pay read la-yajziyanna or la-najziyanna ‘We shall surely pay’ those who were patient in fulfilling their covenants their reward according to the best of what they used to do ‘the best’ here means ‘the good’.
مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ
📘 Whoever acts righteously whether male or female and is a believer him verily We shall revive with a goodly life. This is said to be life in Paradise; or it is life on earth when it is one of contentedness or one of wholesome halāl provision. And We shall surely pay them their reward according to the best of what they used to do.
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
📘 And when you recite the Qur’ān that is when you intend to recite it seek refuge in God from Satan the outcast in other words say a‘ūdhu bi’Lllāhi min al-shaytān al-rajīm ‘I seek refuge in God from the accursed Satan’.
إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
📘 Indeed he has no power sway over those who believe and put their trust in their Lord.
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