🕋 تفسير سورة المؤمنون
(Al-Muminun) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ قَدْ أَفْلَحَ الْمُؤْمِنُونَ
📘 Indeed qad is for confirmation prosperous victorious are the believers
أُولَٰئِكَ هُمُ الْوَارِثُونَ
📘 Those they are the inheritors and none other than them
لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ۚ كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ
📘 that I might act righteously by witnessing that ‘there is no god but God’ that this might be in that which I have left behind’ in what I have wasted of my life in other words that this affirmation might be in its place. God exalted be He says By no means! that is there shall be no return. It namely the statement ‘My Lord! Send me back’ is merely a word that he speaks but a word in which there is no benefit for him; and behind them ahead of them there is a barrier which prevents them from going back to this world until the day when they are raised after which day there will be no more return.
فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ
📘 And when the Trumpet is blown the Horn at the first or second blast there will be no more ties of kinship between them on that day for them to boast of among themselves nor will they question one another about such ties in contrast to their state in the life of this world because of the gravity of the situation that will distract them from such questioning at certain points during the Day of Resurrection. At other points they are awake and as is stated in one verse Some of them will turn to others questioning each other Q. 3750.
فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
📘 Then those whose scales are heavy with good deeds they are the successful the winners;
وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فِي جَهَنَّمَ خَالِدُونَ
📘 and those whose scales are light because of evil deeds they are the ones who have lost their souls and so they will be abiding in Hell.
تَلْفَحُ وُجُوهَهُمُ النَّارُ وَهُمْ فِيهَا كَالِحُونَ
📘 The Fire will scorch their faces it will burn them while they glower therein their upper and lower lips having receded from their teeth and it will be said to them
أَلَمْ تَكُنْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ
📘 ‘Were not My signs in the Qur’ān recited to you were you not threatened therewith and you used to deny them?’
قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ
📘 They will say ‘Our Lord our wretchedness shiqwatunā a variant reading has shaqāwatunā both of which are verbal nouns with the same meaning overcame us and we were an erring folk astray from guidance.
رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ
📘 Our Lord bring us out of it! Then if we revert to disobedience we will indeed be evildoers’.
قَالَ اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ
📘 He will say to them by the tongue of a Keeper of Hell whose proportion is twice the size of this world ‘Begone in it away with you in the Fire despicable as you are and do not speak to Me about relieving you from the chastisement — so that all their hope is extinguished.
إِنَّهُ كَانَ فَرِيقٌ مِنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ
📘 Indeed there was a party of My servants — namely the Emigrants — who would say “Our Lord we believe; therefore forgive us and have mercy on us for You are the best of the merciful”.
الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ
📘 who shall inherit Paradise al-firdaws the name of a garden the highest of the gardens of Heaven — wherein they will abide; herein is an allusion to the Return in the Hereafter and so it is fitting that the Beginning of creation should be mentioned next
فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰ أَنْسَوْكُمْ ذِكْرِي وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ
📘 But then you took them as an object of ridicule read sukhriyyan or sikhriyyan a verbal noun meaning ‘mockery’. Among those ridiculed were Bilāl al-Habashī Suhayb al-Rūmī ‘Ammār b. Yāsir and Salmān al-Fārisī; until they made you forget My remembrance which you disregarded as you were engaged in deriding them. Thus these men were the cause of the forgetting which is why this act has been attributed to them and you used to laugh at them.
إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ
📘 Indeed I have rewarded them this day abiding bliss for the endurance they showed while you mocked them and caused them hurt. They are indeed the winners’ of what they sought read innahum as indicating a new sentence or annahum as indicating a second direct object of the verb jazaytuhum ‘I have rewarded them’.
قَالَ كَمْ لَبِثْتُمْ فِي الْأَرْضِ عَدَدَ سِنِينَ
📘 He exalted be He will say to them by the tongue of a Keeper of Hell a variant reading for qāla ‘He will say’ has qul ‘say’ ‘How long did you tarry in the earth in this world and in your graves in years?’ ‘adada sinīna is a specification.
قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَادِّينَ
📘 They will say ‘We tarried a day or part of a day — they are uncertain thereof deeming it shorter than what it was because of the gravity of the chastisement they are suffering. Yet ask those who keep count!’ namely ask the angels who number the deeds of all creatures.
قَالَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا ۖ لَوْ أَنَّكُمْ كُنْتُمْ تَعْلَمُونَ
📘 He exalted will say to them also by the tongue of Keeper of Hell a variant reading for qāla ‘He will say’ has qul ‘say’ ‘You tarried but a little if only you knew the length of time you tarried you would have realised that it is trivial relative to how long you will tarry in the Fire.
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ
📘 Did you suppose that We created you aimlessly and not for an underlying reason and that you would not be returned to Us?’ read active tarji‘ūna ‘you would not return’ or passive turja‘ūna ‘you would not be returned’ Nay! But it was so that We might enthral you with commands and prohibitions where after you would be returned to Us for Us to requite you accordingly And I did not create the jinn and mankind except that they may worship Me Q. 5156.
فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۖ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
📘 So exalted be God above aimless action and other such things that do not befit Him the King the Truth! There is no god except Him the Lord of the Noble Throne ‘arsh the throne kursī which is a seat similar to a king’s that is exquisite.
وَمَنْ يَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ ۚ إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ
📘 And he who calls on another god along with God has no proof thereof lā burhāna lahu bihi an extra explicative adjectival qualification that has no other syntactical signification his reckoning his requital will indeed be with his Lord. Truly the disbelievers will not be successful they will not be felicitous.
وَقُلْ رَبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَيْرُ الرَّاحِمِينَ
📘 And say ‘My Lord forgive and have mercy on believers — this ‘mercy’ adds to the ‘forgiveness’ in terms of God’s grace — and You are the best of the merciful’ the most excellent of those who have mercy.
وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ
📘 And by God We certainly created man Adam from an extraction min sulālatin derives from the verbal expression salaltu’l-shay’a mina’l-shay’ ‘I drew one thing out of another’ meaning ‘I extracted it therefrom’ his Adam’s substance being of clay min tīnin is semantically connected to sulālatin ‘an extraction’.
ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ
📘 Then We made him namely man the progeny of Adam a drop a sperm-drop in a secure lodging which is the womb.
ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ
📘 Then We transformed the drop of semen into a clot congealed blood. Then We transformed the clot into a little lump of flesh mudgha a piece of flesh about the size of what one would be able to chew mā yumdagh. Then We transformed the lump of flesh into bones. Then We clothed the bones with flesh a variant reading in both instances instead of the plurals ‘izāman and al-‘izāma ‘the bones’ is singular ‘azman and ‘al-‘azma ‘the bone’; and in all three instances above khalaqnā means ‘We made it become’ as opposed to ‘We created’. Then We produced him as yet another creature by breathing into him Our Spirit. So blessed be God the best of creators! that is the best of determiners the specificier noun for ahsana ‘the best’ has been omitted because it is obvious khalqan ‘in terms of creation’.
ثُمَّ إِنَّكُمْ بَعْدَ ذَٰلِكَ لَمَيِّتُونَ
📘 Then indeed after that you die.
ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ
📘 Then on the Day of Resurrection you shall surely be raised for reckoning and requital.
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ
📘 And verily We created above you seven paths that is seven heavens tarā’iq is the plural of tarīqa so called because they are the paths used by the angels and of creation that lies beneath these paths We are never unmindful lest these should fall upon them and destroy them. Nay but We hold them back as stated in the verse And He holds back the heaven lest it should fall upon the earth Q. 2265.
وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍ بِهِ لَقَادِرُونَ
📘 And We sent down water out of the heaven in measure that suffices them and We lodged it within the earth; and We are indeed able to take it away so that they die of thirst together with their livestock.
فَأَنْشَأْنَا لَكُمْ بِهِ جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍ لَكُمْ فِيهَا فَوَاكِهُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ
📘 Then We produced for you therewith gardens of date palms and vines — these being the most common fruits of the Arabs — wherein is abundant fruit for you and whereof you eat in summer and winter.
الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ
📘 those who in their prayers are humble
وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْنَاءَ تَنْبُتُ بِالدُّهْنِ وَصِبْغٍ لِلْآكِلِينَ
📘 And We produced a tree that grows on Mount of Sinai read Sīnā’ or Saynā’ indeclinable as it is a proper noun with the feminine ending denoting a location that produces read either as tunbitu from the fourth form anbata or as tanbutu from the trilateral form nabata oil bi’l-duhni in the case of the former reading of tunbitu the bā’ bi- here would be extra whereas in the case of the second reading of tanbutu it would be a preposition needed for the transitive — and this tree is the olive tree and seasoning for those who eat wa-sibghin li’l-ākilīna a supplement to bi’l-duhni ‘oil’ that is to say it is like a dye that colours a morsel dipped in it — and this seasoning is the olive oil.
وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً ۖ نُسْقِيكُمْ مِمَّا فِي بُطُونِهَا وَلَكُمْ فِيهَا مَنَافِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ
📘 And surely in the cattle that is in camels cows and sheep there is for you a lesson an admonition for you to heed. We give you to drink read nasqīkum or nusqīkum of what is in their bellies of milk and you have many uses in them such as the extraction of wool fur and hairs and other uses and you eat of them.
وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ
📘 And on them the camels and on ships you are carried.
وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ أَفَلَا تَتَّقُونَ
📘 And verily We sent Noah to his people and he said ‘O my people worship God obey God and affirm His Oneness. You have no other god besides Him ghayruhu is the subject of mā ‘no’; the preceding min ilāhin ‘god’ is the predicate the min being extra. Will you not then fear?’ His punishment in worshipping gods other than Him?
فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَٰذَا فِي آبَائِنَا الْأَوَّلِينَ
📘 But the council of his people who disbelieved said to their followers ‘This is just a human being like you who desires to gain superiority to have the honour over you by acquiring followers you being his followers. And had God willed that none other than Him be worshipped He would have sent down angels with that Message and not assigned a human being for it. We never heard of such an affirmation of God’s Oneness as that which Noah summons us among our forefathers among past communities.
إِنْ هُوَ إِلَّا رَجُلٌ بِهِ جِنَّةٌ فَتَرَبَّصُوا بِهِ حَتَّىٰ حِينٍ
📘 He Noah is just a man possessed by madness a case of dementia. So bear with him for a while’ until he dies.
قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ
📘 He Noah said ‘My Lord help me against them because they deny me’ because of their denial of me by destroying them. God exalted be He says responding to his supplication
فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُ ۙ فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ ۖ وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا ۖ إِنَّهُمْ مُغْرَقُونَ
📘 So We revealed to him saying ‘Build the Ark the ship under Our watch under Our observation and protection and by Our revelation Our command. Then when Our command comes that they be destroyed and the oven of the baker gushes with water — and this was Noah’s sign — bring into it admit into the ship of every kind of animal two mates a male and a female that is two of every species thereof ithnayn is an object; min ‘of’ is semantically connected to usluk ‘bring into it’. According to the story God exalted be He gathered all the beasts of prey and the birds and other animals for Noah. As he Noah pushed forth his hands into each species his right hand would fall upon a male and the left upon a female whereafter he would take them on board the ship a variant reading for min kuli ‘of every’ is min kullin ‘of every kind’ in which case zawjayni ‘two mates’ becomes a direct object with ithnayn ‘two’ being repeated for emphasis thereof; together with your family — his wife ? and children — except for those against whom the Word has already gone forth that they be destroyed namely his wife and his son Canaan Kan‘ān unlike Shem Sām Ham Hām and Japheth Yāfith whom together with their three wives he carried on board. In sūrat Hūd the following is mentioned where Noah is told who he should carry in the ship ‘… and those who believe.’ And none believed with him except a few Q. 1140. It is said that these were six men and their wives. Moreover it is said that all those who were on the ship numbered seventy eight half of them were men and half were women. And do not plead with Me concerning those who have done wrong those who have disbelieved that I should refrain from destroying them. They shall indeed be drowned.
فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ
📘 And when you have settled when you are balanced in the Ark together with those with you say “Praise be to God Who has delivered us from the wrongdoing folk” from the disbelievers and the destruction that came upon them.
وَقُلْ رَبِّ أَنْزِلْنِي مُنْزَلًا مُبَارَكًا وَأَنْتَ خَيْرُ الْمُنْزِلِينَ
📘 And say upon disembarking from the ship “My Lord cause me to land with a landing read munzalan as the verbal noun as well as the noun of place for ‘landing’; or manzilan as meaning the site of the landing blessed being that landing or place for You are the best of all who bring to land” ’ that which has been mentioned.
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ
📘 and who shun vain talk and other nonsense
إِنَّ فِي ذَٰلِكَ لَآيَاتٍ وَإِنْ كُنَّا لَمُبْتَلِينَ
📘 Surely in that mentioned matter of Noah the ship and the destruction of the disbelievers there are signs indicators of God’s power exalted be He and indeed wa-in in has been softened in place of the hardened form its subject being the pronoun of the matter We were putting to the test indeed We were trying the people of Noah by sending him as God’s messenger to them and by his admonitions to them.
ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ
📘 Then after them We brought forth another generation another people namely and these were the people of ‘Ād.
فَأَرْسَلْنَا فِيهِمْ رَسُولًا مِنْهُمْ أَنِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ أَفَلَا تَتَّقُونَ
📘 And We sent among them a messenger of their own namely Hūd saying ‘Worship God! You have no other god besides Him. Will you not then be wary?’ of His punishment and become believers?
وَقَالَ الْمَلَأُ مِنْ قَوْمِهِ الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاءِ الْآخِرَةِ وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ
📘 The council of his people who disbelieved and denied the encounter of the Hereafter they denied that they will end up thereat and whom We had given affluence whom We had provided with comforts in the life of this world said ‘This is only a human being like you he eats what you eat and drinks what you drink.
وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ إِنَّكُمْ إِذًا لَخَاسِرُونَ
📘 And by God if you obey a human being like yourselves this clause contains both an oath and a conditional; the response belongs to the former the oath which at the same time suffices in place of a response for the latter the conditional you will surely then that is should you obey them be losers you will have been duped.
أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ
📘 Does he promise you that when you have died and become dust and bones you shall be brought forth? mukhrajūna this is the predicate of the first annakum ‘that … you’; the second annakum simply reiterates it because of the long separation between the subject and its predicate.
۞ هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ
📘 Far-fetched far-fetched hayhāt is a noun of action in the past tense functioning as a verbal noun meaning ba‘uda ba‘uda ‘far from it far from it!’ is what you are promised! in the way of being brought forth from the graves li-mā the lām is extra for explication.
إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ
📘 There is nothing that is there is no life but our life in this world we die and we live again only through the lives of our offspring and we shall not be raised again.
إِنْ هُوَ إِلَّا رَجُلٌ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ
📘 He is the Messenger is just a man who has invented a lie against God and we will not believe in him’ we will not accept the truth of resurrection after death.
قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ
📘 He said ‘My Lord help me because they have denied me’.
وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ
📘 and who fulfil payment of alms
قَالَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ
📘 He said ‘In a little while of time ‘ammā the mā is extra they will become remorseful’ about their disbelief and their denial.
فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءً ۚ فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ
📘 So the Cry the Cry of chastisement and destruction seized them rightfully and they died and We made them as husks ghuthā’ is desiccated vegetation in other words We transformed them into similarly desiccated worthless things. So a far removal from mercy for the evildoing folk the denying folk.
ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قُرُونًا آخَرِينَ
📘 Then after them We brought forth other generations other peoples.
مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ
📘 No community can precede its term by dying before it nor be deferred beyond it the person in the second verb yasta’khirūna ‘be deferred’ is masculine having been feminine in the first verb tasbiqu ‘precede’ because this masculine plural takes into account the plural masculine content of the term ‘community’.
ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَىٰ ۖ كُلَّ مَا جَاءَ أُمَّةً رَسُولُهَا كَذَّبُوهُ ۚ فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا وَجَعَلْنَاهُمْ أَحَادِيثَ ۚ فَبُعْدًا لِقَوْمٍ لَا يُؤْمِنُونَ
📘 Then sent We Our messengers successively read tatran or tatrā one following the other with a long interval between every two. Whenever there came to a community jā’a ummatan read pronouncing both hamzas or without pronouncing the second one between it and the wāw vowel its messenger they denied him; so We made them follow one another to destruction and We turned them into folktales. So away with a people who do not believe!
ثُمَّ أَرْسَلْنَا مُوسَىٰ وَأَخَاهُ هَارُونَ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ
📘 Then We sent Moses and his brother Aaron with Our signs and a manifest warrant a clear proof namely the hand the staff and other signs
إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا عَالِينَ
📘 to Pharaoh and his council; but they disdained to believing in them and in God and they were a tyrannical folk subjugating the Children of Israel through oppression.
فَقَالُوا أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَابِدُونَ
📘 And they said ‘Shall we believe two humans like ourselves while their people are servile to us?’ obedient and submissive.
فَكَذَّبُوهُمَا فَكَانُوا مِنَ الْمُهْلَكِينَ
📘 So they denied them both and became of those who were destroyed.
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ لَعَلَّهُمْ يَهْتَدُونَ
📘 And verily We gave Moses the Scripture the Torah that perhaps they his people the Children of Israel might be guided thereby from error — he Moses was given it the Scripture after the destruction of Pharaoh and his folk all at once.
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ
📘 and who guard their private parts against what is unlawful
وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً وَآوَيْنَاهُمَا إِلَىٰ رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ
📘 And We made the son of Mary Jesus and his mother a sign — He did not say ‘two signs’ because the same sign is in both of them his being born without his mother’s having a male spouse. And We gave them refuge on a height rabwa a highland — in this case either the Holy House of Jerusalem Damascus or Palestine all of which are alternative opinions — level dhāt qarār an flat high- land on which its inhabitants are able to settle yastaqirru and watered by springs running water over ground which the eyes can see.
يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا ۖ إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ
📘 ‘O messengers eat of the good things the lawful things and perform righteous acts such as obligatory and supererogatory rituals. Surely I know what you do and will requite you for it.
وَإِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ
📘 And know that this creed of Islam is your community your religion O you being addressed that is you must adhere to it as one community — a necessary state of affairs a variant reading for anna ‘that’ has the softened form in; a variant has inna ‘truly’ indicating the beginning of an independent new sentence and I am your Lord so fear Me’ so be fearful of Me.
فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا ۖ كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ
📘 But they the followers split into sects regarding their affair their religion zuburan ‘sects’ is a circumstantial qualifier of the subject of the verb taqatta‘ū ‘they split’ in other words they became opposing parties the likes of the Jews and the Christians and others each party rejoicing in exultant with what they had that is with the religion they had.
فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّىٰ حِينٍ
📘 So leave them the disbelievers of Mecca in their error their misguidance for a while until they die.
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ
📘 Do they suppose that in the wealth and children with which We provide them in the life of this world
نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَلْ لَا يَشْعُرُونَ
📘 We are hastening to provide them with good things? No. Rather they are not aware that this is a way of gradually drawing them into their punishment.
إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ
📘 Surely those who for fear of their Lord are apprehensive are fearful of His chastisement
وَالَّذِينَ هُمْ بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ
📘 and who believe in who accept the truth of the signs of their Lord — the Qur’ān;
وَالَّذِينَ هُمْ بِرَبِّهِمْ لَا يُشْرِكُونَ
📘 and who do not associate others with their Lord
إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ
📘 except from their spouses that is to their spouses and what slaves their right hands possess that is concubines for then they are not blameworthy in having sexual intercourse with them.
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَاجِعُونَ
📘 and who give what they give of voluntary alms and righteous deeds while their hearts tremble with awe fearful lest it not be accepted from them because the particle lām ‘for’ is taken as implied before annahum ‘that they’ they are going to return to their Lord —
أُولَٰئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ
📘 those are the ones who hasten to perform good works and they are the ones who shall come out ahead in them according to God’s knowledge.
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَابٌ يَنْطِقُ بِالْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ
📘 And We do not task any soul beyond its capacity what it can bear — thus he who is not able to pray standing let him pray sitting down and he who is not able to fast let him eat; and with Us is a Record that speaks the truth regarding what it a soul has done — and this Record is the Preserved Tablet al-lawh al-mahfūz wherein deeds are written down; and they namely the souls in their acts will not be wronged in a single thing thereof and so nothing is diminished of the reward for good deeds nor is anything extra added to the evil deeds.
بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَٰذَا وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَٰلِكَ هُمْ لَهَا عَامِلُونَ
📘 Nay but their hearts that is the hearts of the disbelievers are in ignorance of this Qur’ān and they have other deeds which they will perpetrate besides the ones mentioned against the believers and they will therefore be chastised for them.
حَتَّىٰ إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْأَرُونَ
📘 Indeed hattā is for inceptiveness when We seize their affluent ones their wealthy and their leaders with chastisement with the sword on the day of Badr behold! they are supplicating loudly clamouring in supplication. It is then said to them
لَا تَجْأَرُوا الْيَوْمَ ۖ إِنَّكُمْ مِنَّا لَا تُنْصَرُونَ
📘 ‘Do not supplicate out loud on this day! Truly you will not receive help you will not be protected against Us.
قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنْتُمْ عَلَىٰ أَعْقَابِكُمْ تَنْكِصُونَ
📘 Verily My signs in the Qur’ān used to be recited to you but you used to take to your heels falling back in retreat
مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ
📘 disdainful of embracing faith because of it that is because of the Sacred House or the Meccan Sanctuary and their being inhabitants thereof secure in contrast to the situation with all other peoples in their hometowns while in your night sessions sāmiran is a circumstantial qualifier in other words they come together to converse at night around the Sacred House you talked nonsense’ if read as tahjurūna the third form from hajara means while ‘you disregarded’ the Qur’ān; but if read as the fourth form tuhjirūna from ahjara it means while ‘you speak falsehood’ about the Prophet and the Qur’ān.
أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ
📘 God exalted be He says Have they not contemplated yaddabbarū should actually be yatadabbarū but the tā’ has been assimilated with the dāl the discourse namely the Qur’ān that is proof of the Prophet’s sincerity or has there come upon them that which has not come upon their forefathers?
أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنْكِرُونَ
📘 Or is it that they do not recognise their own Messenger and so they reject him?
فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ
📘 But whoever seeks anything beyond that intercourse with wives and concubines such as masturbation those they are transgressors who have overstepped the bounds into what is not lawful for them.
أَمْ يَقُولُونَ بِهِ جِنَّةٌ ۚ بَلْ جَاءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ
📘 Or do they say ‘There is a madness in him’? — this interrogative is meant as an affirmation of the truth of the Prophet’s sincerity and of the fact that messengers did come to past communities and of the fact that they do indeed recognise their Messenger to be truthful and trustworthy and of the fact that there is no madness in him. Nay bal is for transition he has brought them the truth namely the Qur’ān that comprises affirmations of the Oneness of God and the Laws of Islam; but most of them are averse to the truth.
وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ
📘 And if the truth namely the Qur’ān had followed their desires and come to them with mention of what they fancied in the way of God having a partner and a child may God be exalted above such associations indeed the heavens and the earth and whoever is in them would have been corrupted they the heavens and the earth would have deviated from their observed order because contradictions would ensue as is usually the case when there is more than one ruler. Nay We have brought them their Remembrance namely the Qur’ān in which they are remembered and honoured but they are disregardful of their own Remembrance.
أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ
📘 Or do you ask them for any recompense? any remuneration in return for the faith that you have brought them? Yet the recompense of your Lord is His remuneration His reward and His provision are better one reading has kharjan ‘recompense’ in both instances sc. kharjan fa-kharju; another has kharājan in both sc. kharājan fa-kharāju and He is the best of providers the best of givers and remunerators.
وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
📘 And truly you summon them to a straight path a straight route that is the religion of Islam.
وَإِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ عَنِ الصِّرَاطِ لَنَاكِبُونَ
📘 And truly those who do not believe in the Hereafter in resurrection reward and punishment deviate swerve away from the path that is the route to salvation.
۞ وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ لَلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ
📘 And had We shown them mercy and relieved them of the harm afflicting them — the famine that befell them in Mecca for seven years — they would surely persist in their insolence in their error bewildered hesitating.
وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ
📘 And We have already seized them with chastisement with hunger yet they did not humble themselves to their Lord nor did they devote themselves to prayer nor did they seek the pleasure of God through supplication.
حَتَّىٰ إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ
📘 Until hattā is for inceptiveness when We opened on them the gate of a severe chastisement namely the day of Badr slaying them behold! they are aghast thereat despairing of anything good.
وَهُوَ الَّذِي أَنْشَأَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۚ قَلِيلًا مَا تَشْكُرُونَ
📘 And He it is Who made created for you hearing meaning ears and eyes and hearts. Little thanks do you show qalīlan mā mā emphasises the paucity of the thanks.
وَهُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ
📘 And He it is Who dispersed created you on earth and to Him you shall be gathered resurrected.
وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ
📘 And who are keepers of their trusts may be read as plural amānātihim ‘their trusts’ or singular amānatihim ‘their trust’ and covenants made between them or between them and God such as the observance of prayer and so on.
وَهُوَ الَّذِي يُحْيِي وَيُمِيتُ وَلَهُ اخْتِلَافُ اللَّيْلِ وَالنَّهَارِ ۚ أَفَلَا تَعْقِلُونَ
📘 And He it is Who gives life by breathing the Spirit into the embryo mudgha and brings death and due to Him is the alternation of night and day in darkness and brightness and through increase and diminution. Will you not then comprehend? His handiwork exalted be He and so reflect?
بَلْ قَالُوا مِثْلَ مَا قَالَ الْأَوَّلُونَ
📘 Nay but they say the like of what the ancients said.
قَالُوا أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ
📘 They the ancients said ‘What when we are dead and have become dust and bones shall we then be raised? No! the two hamzas in each of the two instances are either pronounced fully or with the second one not pronounced but with an alif inserted between the two hamzas in both readings.
لَقَدْ وُعِدْنَا نَحْنُ وَآبَاؤُنَا هَٰذَا مِنْ قَبْلُ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ
📘 Already We and our fathers have been promised this resurrection after death before these are nothing but the fables the lies of the ancients’ mere jokes and strange tales asātīr the plural of ustūra.
قُلْ لِمَنِ الْأَرْضُ وَمَنْ فِيهَا إِنْ كُنْتُمْ تَعْلَمُونَ
📘 Say to them ‘To whom does the earth and whoever is in it of creatures belong if you truly knew?’ their Creator and Owner.
سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَذَكَّرُونَ
📘 They will say ‘To God’. Say to them ‘Will you not then remember?’ tadhakkarūna the second tā’ of tatadhakkarūna has been assimilated with the dhāl will you not then be admonished and so realise that the One Who has the power to originate creation also has the power to resurrect after death?
قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ
📘 Say ‘Who is the Lord of the seven heavens and the Lord of the Great Throne?’ that is the throne kursī.
سَيَقُولُونَ لِلَّهِ ۚ قُلْ أَفَلَا تَتَّقُونَ
📘 They will say ‘God’. Say ‘Will you not then be God-fearing?’ will you then not be wary of worshipping things other than Him?
قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِنْ كُنْتُمْ تَعْلَمُونَ
📘 Say ‘In whose hand is the dominion the possession of all things the final tā’ in malakūt is hyperbolic and who protects while from Him there is no protection if you know?’
سَيَقُولُونَ لِلَّهِ ۚ قُلْ فَأَنَّىٰ تُسْحَرُونَ
📘 They will say ‘God.’ a variant reading for Allāh ‘God’ in both instances verses 87 and 89 has li’Llāh ‘to God’ which is in keeping with the sense of ‘to whom belongs what has been mentioned?’. Say ‘How then are you bewitched?’ how then are you duped and turned away from the truth the worship of God alone in other words ‘How do you envisage all this to be invalid?’.
وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ
📘 And who are watchful of their prayers may be read as plural salawātihim ‘their prayers’ or singular salātihim ‘their prayer’ observing them at their appointed times.
بَلْ أَتَيْنَاهُمْ بِالْحَقِّ وَإِنَّهُمْ لَكَاذِبُونَ
📘 Nay but We have brought them the truth veracity and they are indeed liars in rejecting it namely the truth of the following
مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَٰهٍ ۚ إِذًا لَذَهَبَ كُلُّ إِلَٰهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍ ۚ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ
📘 God has not taken any son nor is there any god along with Him; for then that is if there were a god along with Him each god would have taken away what he created he would have made it exclusively his and prevented the other god from having any mastery over it; and some of them would surely rise up against others in challenge just as the kings of this world are wont to do. Glorified be God — an exaltation of Him — above what they ascribe to Him of what has been mentioned.
عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَتَعَالَىٰ عَمَّا يُشْرِكُونَ
📘 Knower of the Unseen and the visible what is hidden and what is observed if read in the genitive ‘ālimi’l-ghaybi ‘Knower of the Unseen’ this is an adjectival qualification; if in the nominative ‘ālimu’l-ghaybi ‘the Knower of the Unseen this would be the predicate of an implied preceding huwa ‘He is’ and exalted magnified be He above what they associate! with Him of partners.
قُلْ رَبِّ إِمَّا تُرِيَنِّي مَا يُوعَدُونَ
📘 Say ‘My Lord! If immā this contains an assimilation of the conditional particle in with the extra mā You should show me what they are promised in the way of chastisement that it is true by their being slain at Badr
رَبِّ فَلَا تَجْعَلْنِي فِي الْقَوْمِ الظَّالِمِينَ
📘 my Lord then do no put me among the evildoing folk’ lest I be destroyed when they are destroyed.
وَإِنَّا عَلَىٰ أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ
📘 And truly We are able to show you what We promise them.
ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ
📘 Ward off with that which is better that is to say with the better trait of pardoning and shunning them the evil act the hurt they cause you — this was revealed before the command to fight them. We know best what they allege what they invent of lies and what they say and so We will requite them for it.
وَقُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ
📘 And say ‘My Lord I seek protection in You from the promptings of devils from their evil suggestions which they whisper.
وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ
📘 And I seek protection in You my Lord lest they visit me’ in any of my affairs for they only visit to bring ill.
حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ
📘 Until hattā is for inceptiveness when death comes to one of them and he sees his place in the Fire and his would-be place in Paradise had he been a believer he says ‘My Lord! Send me back arji‘ūn the plural person is used to indicate the gravity of the plea
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