🕋 تفسير سورة الأنبياء
(Al-Anbiya) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ اقْتَرَبَ لِلنَّاسِ حِسَابُهُمْ وَهُمْ فِي غَفْلَةٍ مُعْرِضُونَ
📘 Nigh has drawn for mankind the people of Mecca the deniers of the Resurrection their reckoning on the Day of Resurrection yet they are heedless of it disregardful of the preparation required for it by way of embracing faith.
لَقَدْ أَنْزَلْنَا إِلَيْكُمْ كِتَابًا فِيهِ ذِكْرُكُمْ ۖ أَفَلَا تَعْقِلُونَ
📘 Now We have sent down as revelation to you O clan of Quraysh a Book in which there is the remembrance that is yours for it is in your language. Will you not understand? and so believe in it?
لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ
📘 For them for the worshippers there will be groaning therein and they will not hear in it anything because of the ferocity with which it boils. When ‘Abd Allāh Ibn al-Ziba‘rī said ‘Ezra Jesus and the angels were worshipped they must also be in the Fire then according to what has just been stated’ the following was revealed
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَىٰ أُولَٰئِكَ عَنْهَا مُبْعَدُونَ
📘 Indeed those to whom the promise of the best reward the best status went beforehand from Us and among such are those who have just been mentioned they will be kept away from it.
لَا يَسْمَعُونَ حَسِيسَهَا ۖ وَهُمْ فِي مَا اشْتَهَتْ أَنْفُسُهُمْ خَالِدُونَ
📘 They will not hear the faintest sound from it and they will abide in what their souls desired of bliss.
لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ وَتَتَلَقَّاهُمُ الْمَلَائِكَةُ هَٰذَا يَوْمُكُمُ الَّذِي كُنْتُمْ تُوعَدُونَ
📘 The Supreme Terror — which is that a servant be ordered off to the Fire shall not grieve them and the angels shall receive them upon their exiting from their graves saying to them ‘This is your day the one which you were promised’ during the life of the world.
يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُعِيدُهُ ۚ وَعْدًا عَلَيْنَا ۚ إِنَّا كُنَّا فَاعِلِينَ
📘 The day yawma is in the accusative because of an implied preceding udhkur ‘mention’ when We shall roll up the heaven as the Scribe al-sijill being the name of an angel rolls up the written scroll that is the scroll of the son of Adam when he dies the lām of li’l-kitāb is extra; alternatively one may read the verse so that al-sijill is ‘the scroll’ and al-kitāb means al-maktūb ‘what is written’ in which case the lām of li’l-kitāb has the sense of the particle ‘alā ‘over’; a variant reading for li’l-kitāb has the plural li’l-kutub ‘the books’. As We began the first creation from non-existence We shall repeat it after making it non-existent the kāf of ka-mā ‘as’ is semantically connected to nu‘īdu ‘We shall repeat it’ and its suffixed pronoun -hu ‘it’ refers back to awwala ‘the first’; the mā relates to the verbal noun — a promise binding on Us wa‘dan is in the accusative because it is the direct object of an implied preceding wa‘adnā ‘We promised’ and the clause constitutes a confirmation of the import of the preceding verse 103. Truly We shall do that which We have promised.
وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ
📘 Certainly We wrote in the Scripture al-zabūr means ‘the Book’ that is the revealed Books of God after the Remembrance meaning the Mother of the Book umm al-kitāb which is kept with God ‘Indeed the land the land of Paradise shall be inherited by My righteous servants’ — this promise applies to all righteous ones.
إِنَّ فِي هَٰذَا لَبَلَاغًا لِقَوْمٍ عَابِدِينَ
📘 Indeed there is in this Qur’ān a proclamation sufficient means for securing entry into Paradise for a people who are devout acting in accordance with what is stipulated in it.
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
📘 We did not send you O Muhammad (s) except as a mercy that is to give mercy to all the worlds the worlds of mankind and jinn through you.
قُلْ إِنَّمَا يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَهَلْ أَنْتُمْ مُسْلِمُونَ
📘 Say ‘All that is being revealed to me is that your God is One God that is the only thing that is being revealed to me with respect to the Divine is His Oneness. So will you submit?’ will you accede to affirming the Oneness of the Divine that is being revealed to me? the interrogative is meant as an imperative.
فَإِنْ تَوَلَّوْا فَقُلْ آذَنْتُكُمْ عَلَىٰ سَوَاءٍ ۖ وَإِنْ أَدْرِي أَقَرِيبٌ أَمْ بَعِيدٌ مَا تُوعَدُونَ
📘 But if they turn away from this say ‘I have proclaimed to you I have notified you of my declaration of war on you all alike ‘alā sawā’ is a circumstantial qualifier referring to both the subject of the verb and the object that is to say you are all equal in having knowledge of this I shall not proceed independently without having first informed you in order for you to make preparations although I do not know whether near or far is that which you have been promised’ with respect to chastisement or to the Day of Resurrection that comprises this chastisement; only God knows it.
وَكَمْ قَصَمْنَا مِنْ قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنْشَأْنَا بَعْدَهَا قَوْمًا آخَرِينَ
📘 And how many did We destroy of towns — meaning its inhabitants — that had been wrongdoing disbelieving and brought forth another people after it!
إِنَّهُ يَعْلَمُ الْجَهْرَ مِنَ الْقَوْلِ وَيَعْلَمُ مَا تَكْتُمُونَ
📘 Indeed He exalted be He knows whatever is spoken aloud and what you and others do and He knows what you conceal both you and others of secrets.
وَإِنْ أَدْرِي لَعَلَّهُ فِتْنَةٌ لَكُمْ وَمَتَاعٌ إِلَىٰ حِينٍ
📘 I do not know; perhaps that which I have notified you of but whose time is not known may be a trial a test for you to see how you will act and an enjoyment for a while that is until your terms of life are concluded this second clause wa-matā‘un ‘and an enjoyment’ counters the former which is the object of the optative expressed by the particle la‘alla ‘perhaps’; the second clause cannot be an optative.
قَالَ رَبِّ احْكُمْ بِالْحَقِّ ۗ وَرَبُّنَا الرَّحْمَٰنُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ
📘 Say qul a variant reading has qāla ‘He said’ ‘My Lord! Judge between me and my deniers with truth by assigning chastisement for them or victory for me over them. And so they were chastised at the battles of Badr Uhud Hunayn al-Ahzāb and al-Khandaq and he the Prophet was given victory over them. And our Lord is the Compassionate One Whose help is to be sought against what you allege’ when you invent lies against God saying that ‘God has taken a son’ cf. Q. 2116; and against me when you say ‘he is a sorcerer’ cf. Q. 384 or against the Qur’ān when you say ‘it is poetry’ cf. Q. 5230.
فَلَمَّا أَحَسُّوا بَأْسَنَا إِذَا هُمْ مِنْهَا يَرْكُضُونَ
📘 And when they felt Our might when the inhabitants of the town sensed destruction to be near behold they ran away from it they flee hastily therefrom.
لَا تَرْكُضُوا وَارْجِعُوا إِلَىٰ مَا أُتْرِفْتُمْ فِيهِ وَمَسَاكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ
📘 But the angels said to them scornfully ‘Do not run away! Return to the opulence the comforts which you were given to enjoy and your dwelling-places that perhaps you might be asked’ for something of your worldly possessions as usual.
قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ
📘 They said ‘O yā is for calling attention to something woe to us! this is our destruction! We have indeed been doing wrong’ through our disbelief.
فَمَا زَالَتْ تِلْكَ دَعْوَاهُمْ حَتَّىٰ جَعَلْنَاهُمْ حَصِيدًا خَامِدِينَ
📘 So that saying remained their cry which they would make and repeat until We made them as reaped crops as crops harvested with sickles when they were killed with the sword stilled dead like the stillness of fire when it is extinguished.
وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ
📘 And We did not create the heaven and the earth and all that is between them playing being frivolous but to indicate Our power and to benefit Our servants.
لَوْ أَرَدْنَا أَنْ نَتَّخِذَ لَهْوًا لَاتَّخَذْنَاهُ مِنْ لَدُنَّا إِنْ كُنَّا فَاعِلِينَ
📘 Had We desired to find some diversion that which provides diversion in the way of a partner or a child We would have found it with Ourselves from among the beautiful-eyed houris or angels were We to do so. But We did not do so thus We never desired it.
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ ۚ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ
📘 Nay but We hurl We cast the truth faith against falsehood disbelief and it obliterates it and behold it vanishes disappears damaghahu ‘it obliterates it’ actually means ‘it struck the brain with a blow’ a blow which is fatal. And for you O disbelievers of Mecca there shall be woe severe chastisement for what you ascribe to God of mate or child.
وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَمَنْ عِنْدَهُ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَلَا يَسْتَحْسِرُونَ
📘 And to Him exalted be He belongs whoever is in the heavens and the earth as possessions and those who are near Him namely the angels wa-man ‘indahu the subject the predicate of which is the following clause do not disdain to worship Him nor do they weary.
مَا يَأْتِيهِمْ مِنْ ذِكْرٍ مِنْ رَبِّهِمْ مُحْدَثٍ إِلَّا اسْتَمَعُوهُ وَهُمْ يَلْعَبُونَ
📘 There does not come to them any new reminder from their Lord revealed gradually in other words new words of the Qur’ān but they listen to it as they play as they engage in mockery
يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ
📘 They glorify Him night and day and they do not falter in it for it comes to them as naturally as breathing comes to us something which we can never be distracted from.
أَمِ اتَّخَذُوا آلِهَةً مِنَ الْأَرْضِ هُمْ يُنْشِرُونَ
📘 Or am functions with the meaning of bal ‘nay’ to effect a transition in subject-matter; the hamza is for rhetorical denial have they chosen gods that are from the earth such as stones gold or silver who that is gods who resurrect? who bring the dead back to life? No! Indeed only one who brings the dead back to life can be God.
لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا ۚ فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
📘 Had there been in either of them that is in the heavens and the earth gods other than God that is other than Him the two would have surely deteriorated they the heavens and the earth would have deviated from their observed order because counteractive forces would exist among such gods as is usually the case when there is more than one ruler that there is counteraction and a lack of consensus regarding something. So glory be to God — an exaltation — the Lord the Creator of the Throne al-kursī above what they ascribe the disbelievers to God of His having a partner and otherwise.
لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ
📘 He shall not be questioned about what He does but they shall be questioned about their actions.
أَمِ اتَّخَذُوا مِنْ دُونِهِ آلِهَةً ۖ قُلْ هَاتُوا بُرْهَانَكُمْ ۖ هَٰذَا ذِكْرُ مَنْ مَعِيَ وَذِكْرُ مَنْ قَبْلِي ۗ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ الْحَقَّ ۖ فَهُمْ مُعْرِضُونَ
📘 Or have they chosen besides Him exalted be He other than Him gods? herein is an interrogative meant as a rebuke. Say ‘Bring your proof for this — but such a thing is impossible. This is the Remembrance of those with me namely my community and that Remembrance is the Qur’ān and the Remembrance of those before me of communities namely the Torah and the Gospel and other Books of God not a single one of which contains the statement that with God there exists another god in the way that they claim — exalted be He above such a thing. Nay but most of them do not know the truth the affirmation of God’s Oneness and so they are disregardful’ of that discernment that leads to knowledge of it.
وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ
📘 And We did not send any Messenger before you but We revealed to him read nūhī or yūhā ‘but it was revealed to him’ that ‘There is no god except Me so worship Me’ that is affirm My Oneness.
وَقَالُوا اتَّخَذَ الرَّحْمَٰنُ وَلَدًا ۗ سُبْحَانَهُ ۚ بَلْ عِبَادٌ مُكْرَمُونَ
📘 And they say ‘The Compassionate One has taken a son’ from the angels. Glory be to Him! Nay but they are merely servants who are honoured in His presence; for the very servitude of all creatures to Him is inconsistent with the attribution of any of them as progeny of His.
لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ
📘 They do not venture to speak before Him — they only speak after He has spoken and they act according to His command that is following His issuing of it.
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ
📘 He knows what is before them and what is behind them that is what they have done and what they will do and they do not intercede except for him with whom He is satisfied that he be interceded for and they for awe of Him exalted be He are apprehensive fearful.
۞ وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلَٰهٌ مِنْ دُونِهِ فَذَٰلِكَ نَجْزِيهِ جَهَنَّمَ ۚ كَذَٰلِكَ نَجْزِي الظَّالِمِينَ
📘 And should any of them say ‘I am a god besides Him’ that is besides God in other words a god other than Him — and this is Iblīs who summoned others to worship his soul and commanded that it be obeyed — such a one We will requite with Hell. Thus in the same way that We requite him We requite wrong-doers idolaters.
لَاهِيَةً قُلُوبُهُمْ ۗ وَأَسَرُّوا النَّجْوَى الَّذِينَ ظَلَمُوا هَلْ هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ ۖ أَفَتَأْتُونَ السِّحْرَ وَأَنْتُمْ تُبْصِرُونَ
📘 with their hearts preoccupied heedless of its meanings. And they are secret in their conference their speech they the evildoers alladhīna zalamū a substitution for the third person plural indicator wāw of wa-asarrū’l-najwā ‘and they are secret in conference’ ‘Is this namely Muhammad (s) other than a mortal human being like yourselves? and so what he produces is mere sorcery. Will you then take to sorcery will you succumb and follow it even though you are able to see?’ even though you know that it is sorcery?
أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا ۖ وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ ۖ أَفَلَا يُؤْمِنُونَ
📘 Have they not one may read a-wa-lam or a-lam realised have they not come to know those who disbelieve that the heavens and the earth were closed together and then We parted them We made seven heavens and seven earths — or it is meant that the heaven was parted and began to rain when it did not use to do so and that the earth was parted and began to produce plants when it did not use to do so; and We made of water the water that falls from the heaven and that springs from the earth every living thing? in the way of plants and otherwise in other words water is the cause of such things having life. Will they not then believe? by affirming My Oneness?
وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ
📘 And We set in the earth firm mountains lest it should shake with them and We set in them in the firm mountains ravines as roads subulan substitutes for fijājan ‘ravines’ which are wide through-routes that perhaps they may be guided to their destinations during travel.
وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا ۖ وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ
📘 And We made the heaven a roof for the earth functioning like the roof of a house preserved from collapsing; and yet of the signs thereof namely the signs of this heaven such as the sun the moon and the stars they are disregardful failing to reflect on them and thus realise that the Creator of such things can have no partner.
وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ
📘 And He it is Who created the night and the day and the sun and the moon each kullun the nunation of this particle stands in place of the second noun of the genitive construction that would have been al-shams ‘the sun’ or al-qamar ‘the moon’ or their subsidiaries namely al-nujūm ‘the stars’ in an orbit a circular one like a mill in the sky swimming moving with speed like a swimmer in water. In order to effect the analogy with the latter the plural person of the verb employed for rational beings is used.
وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ ۖ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ
📘 When the disbelievers said that Muhammad (s) would die the following was revealed And We did not assign to any human being before you immortality permanence of life in this world. What if you are fated to die will they be immortal? in it? No! The last sentence constitutes the syntactical locus of the interrogative of denial.
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً ۖ وَإِلَيْنَا تُرْجَعُونَ
📘 Every soul shall taste death in this world and We will try you We will test you with ill and good such as poverty and wealth sickness and health as an ordeal fitnatan an object denoting reason in other words for the purpose of seeing whether you will be patient and give thanks or not. And then unto Us you shall be brought back that We may requite you.
وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَٰنِ هُمْ كَافِرُونَ
📘 And whenever the disbelievers see you they only take you in derision that is as one to be derided saying ‘Is this the one who mentions your gods?’ that is the one who derides them? And yet when it comes to the mention of the Compassionate One to them they hum repeated for emphasis are disbelieving of it saying ‘We do not know of any such individual’.
خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ ۚ سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ
📘 The following was revealed regarding their demand that chastisement be hastened Man was created of haste that is to say because he is so hasty in his affairs it is as if he had been created out of it. Assuredly I shall show you My signs My promises of chastisement so do not demand that I hasten in sending it. And so He God made them suffer death at the battle of Badr.
وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ
📘 And they say ‘When will this promise of resurrection be fulfilled if you are truthful?’ about it.
لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلَا عَنْ ظُهُورِهِمْ وَلَا هُمْ يُنْصَرُونَ
📘 God exalted be He says If those who disbelieved only knew of the time when they shall not be able to ward off repel the Fire from their faces nor from their backs nor shall they be helped nor shall they be protected from it at the Resurrection the response to the conditional particle law ‘if only’ is something along the lines of ‘they would not have said that’.
قَالَ رَبِّي يَعْلَمُ الْقَوْلَ فِي السَّمَاءِ وَالْأَرْضِ ۖ وَهُوَ السَّمِيعُ الْعَلِيمُ
📘 He said to them ‘My Lord knows the words that are spoken in the heavens and the earth and He is the Hearer of what they keep secret the Knower’ of it.
بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنْظَرُونَ
📘 Nay but it the Resurrection shall come upon them suddenly dumbfounding them confusing them and they shall not be able to ward it off nor shall they be granted any respite nor shall they be given any extra time to make a repentance or offer an excuse.
وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ
📘 And verily messengers before you were derided — herein is a statement to comfort the Prophet s — but those who mocked them were encircled by it was sent down against them that which they used to deride namely chastisement — likewise it shall befall those who have derided you.
قُلْ مَنْ يَكْلَؤُكُمْ بِاللَّيْلِ وَالنَّهَارِ مِنَ الرَّحْمَٰنِ ۗ بَلْ هُمْ عَنْ ذِكْرِ رَبِّهِمْ مُعْرِضُونَ
📘 Say to them ‘Who can guard you preserve you by night and day from the Compassionate One?’ from His chastisement if it should befall you? In other words no one can do such a thing. Those being addressed here do not fear God’s chastisement because they deny the truth of it. Nay but of the Remembrance of their Lord that is the Qur’ān they are disregardful failing to reflect on it.
أَمْ لَهُمْ آلِهَةٌ تَمْنَعُهُمْ مِنْ دُونِنَا ۚ لَا يَسْتَطِيعُونَ نَصْرَ أَنْفُسِهِمْ وَلَا هُمْ مِنَّا يُصْحَبُونَ
📘 Or is it that they have am ‘or’ functions with the sense of a hamza used to indicate denial that is read it as a-lahum ‘do they have’ gods to defend them against that which might cause them harm besides Us? In other words do they have anyone other than Us to defend them against such things? No! They namely the gods cannot help themselves and so they will not be able to help them; nor shall they the disbelievers be protected from Us from Our chastisement one may say sahibaka’Llāhu to mean ‘May God preserve and protect you’.
بَلْ مَتَّعْنَا هَٰؤُلَاءِ وَآبَاءَهُمْ حَتَّىٰ طَالَ عَلَيْهِمُ الْعُمُرُ ۗ أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا ۚ أَفَهُمُ الْغَالِبُونَ
📘 Nay but We provided comforts for these and their fathers in the way of the graces which We bestowed on them until life lasted long for them so that they were deluded by such longevity. Do they not see how We visit the land how We target their land diminishing it at its edges? by granting the Prophet victory through conquest. Are they the ones who will prevail? No it is rather the Prophet and his Companions who will do so.
قُلْ إِنَّمَا أُنْذِرُكُمْ بِالْوَحْيِ ۚ وَلَا يَسْمَعُ الصُّمُّ الدُّعَاءَ إِذَا مَا يُنْذَرُونَ
📘 Say to them ‘I warn you only by the Revelation’ that comes from God and not by my own prompting. But the deaf do not hear the call when idhā read pronouncing both hamzas fully or omitting the second hamza between it and the yā’ they are warned. They are like those who are deaf when they fail to act in accordance with the warnings they hear.
وَلَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَا وَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ
📘 And if a whiff a slight instance of your Lord’s chastisement were to touch them they would indeed say ‘O yā used for drawing attention to something woe for us! O this is our destruction! Truly we were doing evil’ in ascribing partners to God and denying the Mission of Muhammad (s).
وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا ۖ وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا ۗ وَكَفَىٰ بِنَا حَاسِبِينَ
📘 And We shall set up the just balances the equitable ones for the Day of Resurrection that is on it and no soul shall be wronged in any way neither by deducting a good deed from its record nor by adding to it an evil one; and even if it the action be the weight of a single mustard seed We shall produce it with its full weight and We suffice as reckoners to count all things.
وَلَقَدْ آتَيْنَا مُوسَىٰ وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ
📘 And verily We gave Moses and Aaron the Criterion the Torah that discriminates between truth and falsehood and between what is lawful and unlawful and an illumination by it and remembrance an admonition therein for those who are wary of God
الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنَ السَّاعَةِ مُشْفِقُونَ
📘 those who fear their Lord in concealment from people that is when they are in seclusion from them and who on account of the Hour that is on account of its terrors are apprehensive fearful.
بَلْ قَالُوا أَضْغَاثُ أَحْلَامٍ بَلِ افْتَرَاهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِآيَةٍ كَمَا أُرْسِلَ الْأَوَّلُونَ
📘 Nay bal in the three instances below effects a transition from one subject to another but they say regarding those parts of the Qur’ān he the Prophet has brought to them are ‘A muddle of nightmares a confusion of things he has seen in his sleep. Nay he has fabricated it he has invented it; nay he is a poet and what he has brought is merely poetry! So let him bring us a sign such as was sent to the ancients’ like the she-camel Sālih the staff and the glowing hand of Moses. God exalted be He says
وَهَٰذَا ذِكْرٌ مُبَارَكٌ أَنْزَلْنَاهُ ۚ أَفَأَنْتُمْ لَهُ مُنْكِرُونَ
📘 And this namely the Qur’ān is a blessed Remembrance which We have revealed. Will you then deny it? the interrogative here is intended as a rebuke.
۞ وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ
📘 And verily We had given Abraham his rectitude before that is his right guidance before he came of age — and We were Aware of him in that he was deserving of such guidance
إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَٰذِهِ التَّمَاثِيلُ الَّتِي أَنْتُمْ لَهَا عَاكِفُونَ
📘 when he said to his father and his people ‘What are these images these idols to which you constantly cleave?’ that is which you are constantly worshipping.
قَالُوا وَجَدْنَا آبَاءَنَا لَهَا عَابِدِينَ
📘 They said ‘We found our fathers worshipping them’ and so we followed their example.
قَالَ لَقَدْ كُنْتُمْ أَنْتُمْ وَآبَاؤُكُمْ فِي ضَلَالٍ مُبِينٍ
📘 He said to them ‘Truly you and your fathers by worshipping them have been in manifest error’.
قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنْتَ مِنَ اللَّاعِبِينَ
📘 They said ‘Do you bring us the truth in that which you are saying or are you being frivolous?’ in this regard.
قَالَ بَلْ رَبُّكُمْ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَىٰ ذَٰلِكُمْ مِنَ الشَّاهِدِينَ
📘 He said ‘Nay but your Lord the only One worthy of being worshipped is the Lord the Owner of the heavens and the earth the One Who originated them Who created them without any precedent and to that which I have said I am a witness.
وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ
📘 And by God I shall devise a stratagem against your idols after you have gone away with your backs turned’.
فَجَعَلَهُمْ جُذَاذًا إِلَّا كَبِيرًا لَهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ
📘 And so after they had set off to a gathering of theirs on one of their festival days he reduced them to fragments read judhādhan or jidhādhan meaning ‘pieces’ smashing them with a hatchet all except the principal one among them around whose neck he hung the hatchet that they might return to it that is to the principal one and see what he had done to the others.
قَالُوا مَنْ فَعَلَ هَٰذَا بِآلِهَتِنَا إِنَّهُ لَمِنَ الظَّالِمِينَ
📘 They said upon returning and seeing what had been done ‘Who has done this to our gods? Truly he is an evildoer’ in this regard.
مَا آمَنَتْ قَبْلَهُمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا ۖ أَفَهُمْ يُؤْمِنُونَ
📘 No town before them ever believed — meaning none of its inhabitants — of those that We destroyed for the denial of the signs brought to them. Would they then believe? No.
قَالُوا سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ
📘 They said one to the other ‘We heard a young man making ill mention of them deriding them — he is called Abraham’.
قَالُوا فَأْتُوا بِهِ عَلَىٰ أَعْيُنِ النَّاسِ لَعَلَّهُمْ يَشْهَدُونَ
📘 They said ‘Then bring him before the people’s eyes that is openly that they may testify’ against him as being the perpetrator.
قَالُوا أَأَنْتَ فَعَلْتَ هَٰذَا بِآلِهَتِنَا يَا إِبْرَاهِيمُ
📘 They said to him after he had been brought before them ‘So is it you read a-anta either pronouncing fully the two hamzas; or substituting an alif for the second one or not pronouncing it the second one and inserting an alif between the one not pronounced and the other one or without this insertion who has done this to our gods O Abraham?’
قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَٰذَا فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ
📘 He said concealing his deed ‘Rather it was this principal one among them did it. So question them about the perpetrator of this if they can speak!’ here the response to the conditional statement precedes the conditional clause; in the preceding clause there is an intimation for them that an idol acknowledged as being incapable of action cannot be a god.
فَرَجَعُوا إِلَىٰ أَنْفُسِهِمْ فَقَالُوا إِنَّكُمْ أَنْتُمُ الظَّالِمُونَ
📘 So they turned thinking to themselves in reflection and they said to themselves ‘Truly it is you who are the evildoers’ for worshipping that which cannot speak.
ثُمَّ نُكِسُوا عَلَىٰ رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَٰؤُلَاءِ يَنْطِقُونَ
📘 Then they were turned by God on their heads that is to say they were made to return to their disbelief and said ‘By God you are certainly aware that these idols cannot speak’ in other words how can you thus command us to question them?
قَالَ أَفَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُكُمْ شَيْئًا وَلَا يَضُرُّكُمْ
📘 He said ‘Do you then worship besides God that is in His place that which cannot benefit you in any way with regard to granting you provision and otherwise nor harm you? in any way if you were not to worship it?
أُفٍّ لَكُمْ وَلِمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ ۖ أَفَلَا تَعْقِلُونَ
📘 Fie read uffin or uffan with the sense of a verbal noun meaning ‘a putrid thing or a vile thing be’ on you and what you worship besides God that is other than Him. Do you not comprehend?’ that these idols are not worthy of being worshipped and are not fit for such a purpose — only God exalted be He is worthy of it.
قَالُوا حَرِّقُوهُ وَانْصُرُوا آلِهَتَكُمْ إِنْ كُنْتُمْ فَاعِلِينَ
📘 They said ‘Burn him that is burn Abraham and stand by your gods by having him burnt if you are to do anything’ in the way of standing by them. Thus they gathered lots of firewood and lit a fire throughout it. They then tied up Abraham placed him in a ballista and had him hurled into the fire. God exalted be He says
قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَىٰ إِبْرَاهِيمَ
📘 We said ‘O fire! Be coolness and safety for Abraham!’ and so it only consumed the bonds with which he had been tied. Its heat departed but its luminosity remained. And by His words wa-salāman ‘and safety’ Abraham was safe from salima death because of its coolness.
وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
📘 And We sent none before you other than men to whom We revealed read nūhī or yūhā ‘to whom it is revealed’ and We sent not any angels. Ask the People of the Remembrance those with knowledge of the Torah and the Gospel if you do not know this; for they will know it. Since you are more likely to believe them than the believers are to believing Muhammad (s).
وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ
📘 And they sought to outwit him namely by having him burnt but We made them the greater losers in what they sought.
وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ
📘 And We delivered him as well as Lot — son of his Abraham’s brother Hārān — from Iraq and brought them to the land which We have blessed for all peoples blessed it with an abundance of rivers and trees and this is Syria. Abraham settled in Palestine and Lot in the Sinful City al-mu’tafika cf. Q. 5353; and between the two is the distance of a day’s journey.
وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً ۖ وَكُلًّا جَعَلْنَا صَالِحِينَ
📘 And We gave him namely Abraham — for he had asked for a child as mentioned in sūrat al-Sāffāt Q. 37100 — Isaac and Jacob as a gift that is as something in addition to what was requested; or it means ‘a grandson’; and each of them that is himself and the two born of him We made righteous We made them prophets.
وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَا إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلَاةِ وَإِيتَاءَ الزَّكَاةِ ۖ وَكَانُوا لَنَا عَابِدِينَ
📘 And We made them leaders read a-immatan pronouncing both hamzas or substituting the second one with a yā’ whose example of good conduct is followed guiding people by Our command to Our religion and We inspired in them the performance of good deeds and the maintenance of prayers and the payment of alms that is We inspired that these good deeds be performed prayers be maintained and alms be payed by them and by their followers the final hā’ of iqāma has been omitted to soften the reading and they used to worship Us.
وَلُوطًا آتَيْنَاهُ حُكْمًا وَعِلْمًا وَنَجَّيْنَاهُ مِنَ الْقَرْيَةِ الَّتِي كَانَتْ تَعْمَلُ الْخَبَائِثَ ۗ إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَاسِقِينَ
📘 And to Lot We gave judgement the ability to judge decisively between opposing parties and knowledge; and We delivered him from the town which had been committing that is whose inhabitants had been committing deeds of vileness by way of homosexual intercourse hazelnut-hurling and bird-games and other things. Truly they were a folk of evil people saw’ is the verbal noun of sā’ahu ‘he harmed him’ the opposite of sarrahu ‘he delighted him’ immoral.
وَأَدْخَلْنَاهُ فِي رَحْمَتِنَا ۖ إِنَّهُ مِنَ الصَّالِحِينَ
📘 And We admitted him into Our mercy by Our saving him from his people. He was indeed one of the righteous.
وَنُوحًا إِذْ نَادَىٰ مِنْ قَبْلُ فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
📘 And mention Noah what follows Nūhan substitutes for it when he called when he supplicated to God against his people — with the words My Lord do not leave upon the earth any inhabitant from among the disbelievers … to the end of the verse Q. 7126 before that is before the time of Abraham and Lot. And We responded to him and delivered him and his people who were in the Ark with him from the great agony namely from drowning and his people’s denial of him.
وَنَصَرْنَاهُ مِنَ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ إِنَّهُمْ كَانُوا قَوْمَ سَوْءٍ فَأَغْرَقْنَاهُمْ أَجْمَعِينَ
📘 And We helped him We defended him against the people who denied Our signs the ones indicating his Mission lest they cause him any harm. They were indeed an evil people so We drowned them all.
وَدَاوُودَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ وَكُنَّا لِحُكْمِهِمْ شَاهِدِينَ
📘 And mention David and Solomon that is mention their story Dāwūda wa-Sulaymāna is substituted by the following idh yahkumāni … when they gave judgement concerning the tillage a field of crops or a vineyard when the sheep of a certain people strayed into it that is when these sheep grazed there at night but without a shepherd because they had escaped; and We were witnesses to their judgement li-hukmihim shāhidīna here the plural person is being used in the case of a dual. David decreed to the owner of the tillage belong the head of the sheep. Solomon decreed he shall benefit from the use of their milk offspring and wool until such time as the tillage is restored to its original state at the hands of the owner of the sheep after which he the owner of the tillage should return them the sheep to him their owner.
فَفَهَّمْنَاهَا سُلَيْمَانَ ۚ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا ۚ وَسَخَّرْنَا مَعَ دَاوُودَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ ۚ وَكُنَّا فَاعِلِينَ
📘 And We gave understanding of this that is the judgement to Solomon. It is said that both of their decisions were the result of independent judgement exercised by both and that David consulted Solomon; but it is also said that their decisions were by way of inspiration from God — the second decision abrogated the first. And to each of the twain We gave judgement prophethood and knowledge in matters of religion. And We disposed the mountains to glorify God with David and the birds also were disposed to glorify God with him for he David had commanded such glorification on their part so that whenever there was a lapse on his part he would be reminded to apply himself to the task of glorifying God promptly. And We were certainly doers of this disposing of them to glorify God along with him even if it should amaze you that they should be able to respond to the lord David.
وَمَا جَعَلْنَاهُمْ جَسَدًا لَا يَأْكُلُونَ الطَّعَامَ وَمَا كَانُوا خَالِدِينَ
📘 And We did not make them namely the messengers bodies that did not eat food nay they eat it; and they were not immortal in this world.
وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ لِتُحْصِنَكُمْ مِنْ بَأْسِكُمْ ۖ فَهَلْ أَنْتُمْ شَاكِرُونَ
📘 And We taught him the art of making garments namely coats of mail — which are called labūs because they are worn tulbas. He was the first human being to make them; hitherto there were only plates of armour — for you as well as all mankind to protect you read nuhsinakum the subject being ‘God’; or yuhsinakum the subject being ‘David’; or tuhsinakum the subject being ‘garments’ against your mutual violence your wars against your enemies. Will you then O people of Mecca be thankful? for My favours by believing in the Messenger — in other words be thankful to Me by doing this.
وَلِسُلَيْمَانَ الرِّيحَ عَاصِفَةً تَجْرِي بِأَمْرِهِ إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا ۚ وَكُنَّا بِكُلِّ شَيْءٍ عَالِمِينَ
📘 And We disposed for Solomon the wind to blow strongly — in another verse it is described as being rukhā’an ‘to blow softly’ Q. 3836; in other words it is either blowing violently or gently respectively according to what he Solomon wanted — making its way at his command to the land which We have blessed namely Syria; and We have knowledge of all things among them the fact that God exalted be He knew that what He gave to Solomon would prompt him to be subservient to his Lord and so God did this in accordance with His knowledge.
وَمِنَ الشَّيَاطِينِ مَنْ يَغُوصُونَ لَهُ وَيَعْمَلُونَ عَمَلًا دُونَ ذَٰلِكَ ۖ وَكُنَّا لَهُمْ حَافِظِينَ
📘 And We disposed of the devils some that dived for him plunging into the sea and bringing out of it jewels for Solomon and performed tasks other than that that is other than diving such as building and otherwise. And We were watchful over them lest they should spoil what they had made for whenever they completed a task before nightfall they would invariably spoil it unless they were occupied with some other task.
۞ وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ
📘 And mention Job Ayyūba is substituted by the following idh nādā rabbahu … when he called out to his Lord — after he had been afflicted with the loss of all of his possessions and children the laceration of his body his being shunned by all except his wife for a period of thirteen seventeen or eighteen years as well as the affliction of enduring a straitened means of livelihood — ‘Indeed read annī because of the implicit yā’ of the first person pronoun harm adversity has befallen me and You are the Most Merciful of the merciful’.
فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ ۖ وَآتَيْنَاهُ أَهْلَهُ وَمِثْلَهُمْ مَعَهُمْ رَحْمَةً مِنْ عِنْدِنَا وَذِكْرَىٰ لِلْعَابِدِينَ
📘 So We responded to him in his call and removed the harm that had befallen him and We gave him back his family his male and female children by bringing them back to life — of each sex there were three or seven along with them other children the like of them from his wife for she was made younger. He had also possessed a threshing floor for wheat and another for barley so God sent two clouds and one of them poured forth gold onto the wheat threshing floor and the other poured forth silver onto the barley threshing floor until they overflowed; as a mercy rahmatan a direct object denoting reason from Us min ‘indinā an adjectival phrase and a reminder to worshippers that they be patient and thus be rewarded by God.
وَإِسْمَاعِيلَ وَإِدْرِيسَ وَذَا الْكِفْلِ ۖ كُلٌّ مِنَ الصَّابِرِينَ
📘 And mention Ishmael and Idrīs and Dhū’l-Kifl — all were of the patient in maintaining obedience to God and staying away from acts of disobedience to Him.
وَأَدْخَلْنَاهُمْ فِي رَحْمَتِنَا ۖ إِنَّهُمْ مِنَ الصَّالِحِينَ
📘 And We admitted them into Our mercy through granting them prophethood. Indeed they were among the worthy of it. Dhū’l-Kifl was so called because he undertook takaffala to fast every day and stay up every night in prayer and to pass judgement between people without succumbing to anger and fulfilled this undertaking. It is also said however that he was not a prophet.
وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَىٰ فِي الظُّلُمَاتِ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ
📘 And mention Dhū’l-Nūn the one of the whale namely Jonah son of Amittai Yūnus bin Mattā when he went off enraged Dhā’l-Nūn is substituted by the clause idh dhahaba mughādiban by his people that is furious with them because of what he had suffered at their hands — even though he had not been granted permission by God to go off as he did — thinking that We had no power over him that is that We could not compel him to submit to Our decree in the way that We did by imprisoning him inside the stomach of the whale; or that We could not make circumstances difficult for him. Then he cried out in the darknesses through the darkness of the night the darkness of the sea and the darkness of the whale’s stomach that ‘There is no god except You! Glory be to You! I have indeed been one of the wrongdoers’ for leaving my people without Your permission.
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنْجِي الْمُؤْمِنِينَ
📘 So We responded to him and delivered him from the distress by means of those words and thus in the same way that We delivered him We deliver the believers from their anguish when they call out to Us seeking succour.
وَزَكَرِيَّا إِذْ نَادَىٰ رَبَّهُ رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنْتَ خَيْرُ الْوَارِثِينَ
📘 And mention Zachariah Zakariyyā is substituted by the following idh nādā rabbahu … when he cried out to his Lord saying ‘My Lord do not leave me without an heir without a son to inherit from me and You are the best of inheritors’ the One that endures after all of your creation has perished.
ثُمَّ صَدَقْنَاهُمُ الْوَعْدَ فَأَنْجَيْنَاهُمْ وَمَنْ نَشَاءُ وَأَهْلَكْنَا الْمُسْرِفِينَ
📘 Then We fulfilled to them the promise to deliver them. So We delivered them and whomever We would of those who believed in them and We destroyed the prodigal those who denied them.
فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَىٰ وَأَصْلَحْنَا لَهُ زَوْجَهُ ۚ إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ
📘 So We responded to him in his call and gave him John as a son and We restored fertility to his wife for him and so she bore a child having been barren. Truly they those prophets that have been mentioned would hasten to they would hurry to perform good works namely acts of obedience and supplicate Us out of desire for Our mercy and in awe of Our chastisement and they were submissive before Us humble in their worship.
وَالَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهَا مِنْ رُوحِنَا وَجَعَلْنَاهَا وَابْنَهَا آيَةً لِلْعَالَمِينَ
📘 And mention Mary the one who guarded her virginity the one who preserved it from being taken so We breathed into her of Our spirit namely Gabriel when he breathed into the opening of her garment and she conceived Jesus. And We made her and her son a sign for all the worlds that is for mankind jinn and angels because she bore him without having a male partner.
إِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ
📘 ‘Truly this creed of Islam is your community your religion O you who are being addressed — in other words you must adhere to it as one community this being a necessary state of affairs and I am your Lord so worship Me’ affirm My Oneness.
وَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ ۖ كُلٌّ إِلَيْنَا رَاجِعُونَ
📘 But they that is to say some of those being addressed fragmented their affair among themselves that is they became divided in the matter of their religion and at variance over it — these are the different sects of the Jews and the Christians. God exalted be He says All shall return to Us and We will requite each according to his deeds.
فَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا كُفْرَانَ لِسَعْيِهِ وَإِنَّا لَهُ كَاتِبُونَ
📘 And whoever performs righteous deeds being a believer — no rejection that is no denial will there be of his endeavour and We will indeed write it down for him by commanding the guardian angels to record it and then We requite him for it.
وَحَرَامٌ عَلَىٰ قَرْيَةٍ أَهْلَكْنَاهَا أَنَّهُمْ لَا يَرْجِعُونَ
📘 It is forbidden for any town meaning it is forbidden for its people which We have destroyed that they should lā yarji‘ūna the lā is extra return that is their return to this world is prohibited.
حَتَّىٰ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ
📘 Until hattā a particle expressing the end of the prohibition of their return when Gog and Magog read Ya’jūju wa-Ma’jūju or Yājūju wa-Mājūju these are non-Arabic names of two tribes; there is an implicit genitive annexation before this clause namely the gates of the sadd ‘the barrier’ built against them are let loose read futihat or futtihat — and this will happen near the time of the Resurrection — and they slide down they hasten from every slope every highland.
وَاقْتَرَبَ الْوَعْدُ الْحَقُّ فَإِذَا هِيَ شَاخِصَةٌ أَبْصَارُ الَّذِينَ كَفَرُوا يَا وَيْلَنَا قَدْ كُنَّا فِي غَفْلَةٍ مِنْ هَٰذَا بَلْ كُنَّا ظَالِمِينَ
📘 And the true promise that is the Day of Resurrection draws near and behold when the gaze of the disbelievers will be fixed on that Day because of its severity saying ‘O yā is for exclamation woe to us! this is our destruction! Verily in the life of the world we were oblivious to this Day. Nay but we were doing wrong’ to our souls by our denial of the messengers.
إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ
📘 ‘Truly you O people of Mecca and what you worship besides God that is other than Him in the way of graven images shall be fuel for Hell you shall be its fodder; and you shall come to it’ you shall enter it.
لَوْ كَانَ هَٰؤُلَاءِ آلِهَةً مَا وَرَدُوهَا ۖ وَكُلٌّ فِيهَا خَالِدُونَ
📘 Had these graven images been gods as you claim they would never have come to it they would never have entered it and they will all both the worshippers and the worshipped abide therein.
Book A Free Trial