🕋 تفسير سورة النمل
(An-Naml) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ طس ۚ تِلْكَ آيَاتُ الْقُرْآنِ وَكِتَابٍ مُبِينٍ
📘 Tā sīn God knows best what He means by these letters. Those namely these signs are the signs of the Qur’ān signs from it and a Manifest Book manifesting what is truth from what is falsehood wa-kitābin ‘Book’ is a supplement to al-qur’ān with the addition of an adjective mubīn ‘manifest’.
وَأَلْقِ عَصَاكَ ۚ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَا مُوسَىٰ لَا تَخَفْ إِنِّي لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ
📘 Throw down your staff’ and he threw it down. And when he saw it wriggling moving like a serpent a slender snake he turned his back in flight and did not come back. God exalted be He says ‘O Moses do not fear it. Surely in My presence before Me the messengers do not fear any snake or otherwise
إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَإِنِّي غَفُورٌ رَحِيمٌ
📘 except him who has wronged his soul but then changed his wrong for good — he then performs good deeds — after having done evil in other words he has repented then truly I am Forgiving Merciful I will accept his repentance and forgive him.
وَأَدْخِلْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ ۖ فِي تِسْعِ آيَاتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِ ۚ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ
📘 And insert your hand into your bosom into the collar of your shirt and it will emerge not in its usual skin colour but white without any blemish any vestige of leprosy with a glare that dazzles the eyes as one sign among nine signs with which you shall be sent as God’s messenger to Pharaoh and his folk; indeed they are an immoral lot’.
فَلَمَّا جَاءَتْهُمْ آيَاتُنَا مُبْصِرَةً قَالُوا هَٰذَا سِحْرٌ مُبِينٌ
📘 But when Our signs came to them plain to see illuminating and clear they said ‘This is manifest sorcery’ clear and evident sorcery.
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا ۚ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ
📘 And they denied them they did not affirm them though in reality their souls had been convinced in other words though they were certain that these signs were from God wrongfully and arrogantly in defiance of believing in what Moses had brought these two adverbs refer back to the cause of their denial. So behold O Muhammad (s) how was the sequel for the agents of corruption a sequel which you know they were destroyed.
وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا ۖ وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ مِنْ عِبَادِهِ الْمُؤْمِنِينَ
📘 And verily We gave David and Solomon his son knowledge of rendering decisive judgement between people and knowledge of the speech of birds and of other things and they said giving thanks to God ‘Praise be to God Who has favoured us with prophethood and the disposal of jinn humans and devils to our service over many of His believing servants’.
وَوَرِثَ سُلَيْمَانُ دَاوُودَ ۖ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ ۖ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ
📘 And Solomon inherited from David prophethood and knowledge exclusively from among all his other children; and he said ‘O people we have been taught the speech of the birds that is the ability to understand their sounds and we have been given of all things given to prophets and kings. Indeed this gift is the manifest the evident favour’.
وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ
📘 And on one journey Solomon’s hosts of jinn and humans and birds stood assembled for him as they were being arrayed brought together in groups and marshalled.
حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ
📘 When they came to the Valley of the Ants — which is located either in Tā’if or in Syria and whose ants are either small or large — an ant the queen ant who had seen Solomon’s hosts said ‘O ants enter your dwellings lest Solomon and his hosts crush you while they are unaware!’ — the ants are likened to rational beings in their use of the latter’s speech.
فَتَبَسَّمَ ضَاحِكًا مِنْ قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ
📘 Whereat he Solomon smiled fa-tabassama the beginning of the sentence amused dāhikan the end of the sentence at its words which he had heard from three miles away and which was carried to him by the winds. When he was on the verge of entering their valley he Solomon made his hosts halt until they the ants had entered their dwellings — on this journey his hosts consisted of cavalry and infantry. And he said ‘My Lord inspire me to be thankful for Your grace with which You have favoured me and my parents and to do good that will please You and include me by Your mercy among Your righteous servants’ the prophets and saints.
هُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ
📘 It is a guidance guiding from error and good tidings for the believers who believe in it of Paradise;
وَتَفَقَّدَ الطَّيْرَ فَقَالَ مَا لِيَ لَا أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَائِبِينَ
📘 And he reviewed the birds to see the hoopoe — which would locate water beneath the ground and indicate its location by pecking at it whereupon the devils would extract it for Solomon required it for when he prayed; but he could not see him — then he said ‘Why is it that I do not see the hoopoe? in other words is there something preventing me from seeing him? Or is he among the absent? and so I cannot see him because he is absent?’ And when he became certain of the hoopoe’s absence
لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ مُبِينٍ
📘 He said ‘Assuredly I will chastise him with a severe chastisement by having all his feathers as well as his tail plucked and leaving him out in the sun where he would not be able to escape from reptiles or I will slaughter him by slitting his throat unless he brings me read la-ya’tiyannī or la-ya’tinannī a clear warrant’ plain manifest proof for his having a valid excuse.
فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ
📘 But he did not remain read fa-makutha or fa-makatha long in absence in other words he was away only for a short while and came to Solomon humbly with his head up and his wings and tail lowered. Solomon pardoned him and asked him about what he had encountered during his absence and he said ‘I have discovered something of which you have no knowledge and I have brought you from Sheba this may be read in declined form min Saba’in or left as indeclinable min Saba’a — a tribe in Yemen whose name is taken from the name of one of their ancestors which is also the reason why it may be declined — a verified report.
إِنِّي وَجَدْتُ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِنْ كُلِّ شَيْءٍ وَلَهَا عَرْشٌ عَظِيمٌ
📘 I found a woman ruling over them in other words she was their queen her name Bilqīs; and she has been given an abundance of all things that kings might require in the way of machines and instruments and she possesses a great throne — its length was 80 cubits its width 40 cubits its height 30 cubits and was made of gold and silver encrusted with pearls rubies chrysolite and emeralds with its legs made of rubies chrysolite and emeralds containing seven inner doors the door of each chamber shut.
وَجَدْتُهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِنْ دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَانُ أَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لَا يَهْتَدُونَ
📘 I found her and her people prostrating to the sun instead of God and Satan has adorned for them their deeds and he has barred them from the Way from the path of truth so that they are not guided
أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ
📘 to prostrate themselves to God allā yasjudū should be read as an yasjudū the lā is extra and with it has been assimilated the nūn of an similar to the construction where God says li-allā ya‘lama ahlu’l-kitābi so that the People of the Scripture may know Q. 5729; the sentence functions as the direct object of yahtadūna ‘guided’ whose ilā ‘to’ has been omitted; He Who brings forth the hidden al-khab’ is a verbal noun with the same meaning as al-makhbū’ ‘that which is hidden’ of rain and plants in the heavens and the earth and He knows what they conceal within their hearts and what they proclaim with their tongues.
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ ۩
📘 God — there is no god except Him the Lord of the Mighty Throne’ this clause constitutes an independent new sentence which is a eulogy comprising praise of the Throne of the Compassionate One to counter the description of the throne of Bilqīs between the two however is an unfathomable difference.
۞ قَالَ سَنَنْظُرُ أَصَدَقْتَ أَمْ كُنْتَ مِنَ الْكَاذِبِينَ
📘 He Solomon said to the hoopoe ‘We shall see whether you have spoken the truth in what you have informed us or whether you are of the liars that is of their ilk — for to say that is rhetorically more powerful than simply saying ‘or whether you have lied’. He the hoopoe indicated to them the place of the water and it was extracted. They thus drank performed their ablutions and prayed. Solomon then composed a letter in the following form ‘From the servant of God Solomon son of David to Bilqīs Queen of Sheba. In the Name of God the Compassionate the Merciful Peace be upon those who follow Guidance. To wit do not rise up against me in defiance but come to me in submission’. He then stamped it with musk and sealed it with his ring and said to the hoopoe
اذْهَبْ بِكِتَابِي هَٰذَا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَانْظُرْ مَاذَا يَرْجِعُونَ
📘 Take this letter of mine and deliver it to them that is to Bilqīs and her people then turn away withdraw from them but remain close by them and see what response they shall return’ and see what kind of response they shall give. Thus he took it and approached her Bilqīs. But as her soldiers were all around her he cast it into her private chamber. When she saw it she shuddered and was consumed by fear. She read what it said.
قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ
📘 Then she said to the noblemen of her people ‘O members of the council lo! read yā ayyuhā’l-mala’u innī pronouncing in the last two words both hamzas; or by not pronouncing the second one and changing it into a wāw with kasra vowelling a noble a sealed letter has been delivered to me.
الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ
📘 those who observe prayer performing it in the way that it should be performed and give alms and who are certain of the Hereafter knowing it to be true through the many proofs thereof hum ‘they’ is repeated because a separation has taken place between it the first hum and the predicate yūqinūna.
إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
📘 It is from Solomon and lo! it is in other words its text says “In the Name of God the Compassionate the Merciful.
أَلَّا تَعْلُوا عَلَيَّ وَأْتُونِي مُسْلِمِينَ
📘 Do not rise up against me in defiance but come to me in submission”’.
قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنْتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ
📘 She said ‘O members of the council give me an opinion read yā ayyuhā’l-mala’u aftūnī pronouncing both hamzas or by not pronouncing the second and changing it into a wāw in other words guide me in this matter of mine. I never decide on a matter I never conclude it until you are present’.
قَالُوا نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ فَانْظُرِي مَاذَا تَأْمُرِينَ
📘 They said ‘We possess force and we possess great might in other words we are hardy in war. The matter is for you to decide. So see what you will command’ us and we will obey you.
قَالَتْ إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً ۖ وَكَذَٰلِكَ يَفْعَلُونَ
📘 She said ‘Indeed kings when they enter a town ruin it with destruction and reduce the mightiest of its inhabitants to the most abased. That is what they too will do namely the senders of this letter.
وَإِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ
📘 Now I will send them a gift and wait to see with what response the envoys return’ in the way of accepting the gift or rejecting it. If it be a king to whom we have sent it he will accept it; but if it be a prophet he will reject it. Thus she sent male and female servants one thousand in total together with five hundred bricks of gold a crown studded with jewels and musk ambergris and other things with an envoy carrying a letter. The hoopoe thus hurried back to bring the news to Solomon who ordered bricks of gold and silver to be made and laid out across a vast square the distance of nine parasangs from his seat and for a towering wall of gold and silver to be constructed around it and for the most splendid creatures of the land and the sea together with the children of the jinn to be brought to line the right and left sides of the square.
فَلَمَّا جَاءَ سُلَيْمَانَ قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَا آتَانِيَ اللَّهُ خَيْرٌ مِمَّا آتَاكُمْ بَلْ أَنْتُمْ بِهَدِيَّتِكُمْ تَفْرَحُونَ
📘 But when he the envoy came to Solomon with the gift and the servants he said ‘Are you supplying me with wealth? What God has given me of prophethood and kingship is better than what He has given you of the things of this world. Nay but it is you and not I who exult in your gift for you pride yourselves upon the possession of the ornaments of this world!
ارْجِعْ إِلَيْهِمْ فَلَنَأْتِيَنَّهُمْ بِجُنُودٍ لَا قِبَلَ لَهُمْ بِهَا وَلَنُخْرِجَنَّهُمْ مِنْهَا أَذِلَّةً وَهُمْ صَاغِرُونَ
📘 Go back to them with the gifts that you have brought for We shall assuredly come to them with hosts which they will not be able to face and we shall expel them from there from the land of Sheba Saba’ — named thus after their tribal ancestor — humiliated and they shall be utterly abased’ unless they come to me in submission. When the envoy returned to her with the gift she had her throne placed inside seven doors inside her palace with her palace inside seven palaces and had all the doors locked with guards at them. She then prepared to make the journey to Solomon to see what he would command her. She departed with twelve thousand chieftains qayl each accompanied by thousands of men until when she came to within a parasang of him he sensed her arrival.
قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ
📘 He said ‘O members of the council which of you regarding the two hamzas read them in the way mentioned above verse 32 will bring me her throne before they come to me in submission?’ compliant and obedient? For I may only rightfully seize it before this submission and not afterwards.
قَالَ عِفْرِيتٌ مِنَ الْجِنِّ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ تَقُومَ مِنْ مَقَامِكَ ۖ وَإِنِّي عَلَيْهِ لَقَوِيٌّ أَمِينٌ
📘 An afreet from among the jinn — a jinn who is powerful and stalwart — said ‘I will bring it to you before you rise from your place the one in which you sit when adjudicating — the period from morning to midday. Indeed I have the strength for it that is for carrying it and I am trustworthy’ over what it may contain of jewels and other precious things. Solomon said ‘I want something faster than that!’
إِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ زَيَّنَّا لَهُمْ أَعْمَالَهُمْ فَهُمْ يَعْمَهُونَ
📘 Truly those who do not believe in the Hereafter We have adorned their vile deeds for them by making such deeds seem sensuous so that they then deem them wholesome and so they are bewildered confused about why We deem these deeds to be vile.
قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَآهُ مُسْتَقِرًّا عِنْدَهُ قَالَ هَٰذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَنْ شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ ۖ وَمَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ
📘 The one who had knowledge of the revealed Scripture — and this was one Āsif b. Barkhiyā a righteous individual with knowledge of God’s Greatest Name which when invoked in supplication for something it is immediately granted — said ‘I will bring it to you before your glance returns to you after you look at something. So he the afreet said to him ‘Look up towards the heaven’ which he did and when his glance returned in front of him he found it Bilqīs’ throne placed before him — for in the instance in which Solomon looked up to the heaven Āsif supplicated by invoking the Greatest Name that God bring it thereto; and this was done by having it travel under the earth until it sprung up below Solomon’s seat kursī. Then when he saw it standing still before him he said ‘This bringing it to me is of my Lord’s bounty that He may try me test me whether I give thanks read a-ashkur pronouncing both hamzas; or by replacing the second one with an alif; or by not pronouncing the second one but inserting an alif between the one not pronounced and the other one or without the insertion or am ungrateful for the favour. And whoever gives thanks gives thanks only for his own sake because the reward for his thanks shall be his and whoever is ungrateful for the favour should know then my Lord is surely Independent with no need of his thanks Generous’ by being bounteous to those who are ungrateful for it.
قَالَ نَكِّرُوا لَهَا عَرْشَهَا نَنْظُرْ أَتَهْتَدِي أَمْ تَكُونُ مِنَ الَّذِينَ لَا يَهْتَدُونَ
📘 He said ‘Disguise her throne for her — in other words transform it such that when she sees it it will be in an unrecognisable form — that we may see whether she will be guided to recognising it or be of those who cannot be guided’ to recognise when things are transformed around them. He Solomon sought thereby to test her mind for it was said to have something wrong with it. Thus they transformed it by adding or taking away certain things and in other ways.
فَلَمَّا جَاءَتْ قِيلَ أَهَٰكَذَا عَرْشُكِ ۖ قَالَتْ كَأَنَّهُ هُوَ ۚ وَأُوتِينَا الْعِلْمَ مِنْ قَبْلِهَا وَكُنَّا مُسْلِمِينَ
📘 So when she came it was said to her ‘Is your throne like this?’ She said ‘It as though it is the one’. She had in fact recognised it; but she made a pretence to them just as they made a pretence to her given that when she was asked about the throne it was not said ‘Is this your throne?’ for had it been so she would have replied ‘Yes it is’. When Solomon realised that she was perceptive and knowledgeable he said ‘And we were given the knowledge before her and we had submitted to God.
وَصَدَّهَا مَا كَانَتْ تَعْبُدُ مِنْ دُونِ اللَّهِ ۖ إِنَّهَا كَانَتْ مِنْ قَوْمٍ كَافِرِينَ
📘 And what she worshipped besides God that is other than Him barred her from the worship of God for she belonged to disbelieving folk’.
قِيلَ لَهَا ادْخُلِي الصَّرْحَ ۖ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَنْ سَاقَيْهَا ۚ قَالَ إِنَّهُ صَرْحٌ مُمَرَّدٌ مِنْ قَوَارِيرَ ۗ قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ
📘 It was also said to her ‘Enter the palace hallway’ — this was a transparent white glass floor underneath which flowed sweet water that contained fish. Solomon had it made when he was told that her legs and feet resembled the shanks of a mule. And when she saw it she supposed it to be a pool of water and so she bared her legs to wade through it. Meanwhile Solomon was seated on his throne at the front part of the palace hallway and he saw that her legs and feet were in fact fair. He said to her ‘It is a hallway paved smooth with crystal’ and thereafter he called her to submit to God. She said ‘My Lord indeed I have wronged myself by worshipping other than You and I submit with Solomon to God the Lord of the Worlds’. He wanted to marry her but disliked the hair on her legs. So the devils made a depilatory lime mixture nūra and she removed it therewith. He married her and had great love for her. And he let her remain as ruler of her kingdom and would visit her once a month staying for three days every time. Her reign came to an end at the same time as that of Solomon. It is reported that he became king at the age of 13 and died at the age of 53 — Glory be to the One whose enduring sovereignty will never end!
وَلَقَدْ أَرْسَلْنَا إِلَىٰ ثَمُودَ أَخَاهُمْ صَالِحًا أَنِ اعْبُدُوا اللَّهَ فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ
📘 And verily We sent to Thamūd their brother in terms of his belonging to the same tribe Sālih with the following decree ‘Worship God!’ affirm His Oneness. And lo! they then became two parties quarrelling with one another over religion one party having become believers upon his arrival as messenger to them and the other party disbelievers.
قَالَ يَا قَوْمِ لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ ۖ لَوْلَا تَسْتَغْفِرُونَ اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ
📘 He said to the deniers ‘O my people why do you seek to hasten on evil before seeking good? in other words why do you seek to hasten on chastisement instead of mercy when you say ‘If what you bring us is true then bring us the chastisement!’ Why do you not ask God to forgive you your idolatry so that you might be shown mercy?’ and not be chastised.
قَالُوا اطَّيَّرْنَا بِكَ وَبِمَنْ مَعَكَ ۚ قَالَ طَائِرُكُمْ عِنْدَ اللَّهِ ۖ بَلْ أَنْتُمْ قَوْمٌ تُفْتَنُونَ
📘 They said ‘We augur evil ittayyarnā is actually tatayyarnā but the tā’ has been assimilated with the tā’ and a conjunctive hamza added of you and of those who are with you’ namely the believers — when they the tribe of Thamūd were deprived of rain and suffered hunger. He said ‘Your evil augury is with God — He has given it to you; nay but you are a people being tried’ being tested with good and evil turns of fortune.
وَكَانَ فِي الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ
📘 And there were in the city the city of Thamūd a band of nine men that is nine men who were causing corruption in the land with acts of disobedience which included their corroding of dinar and dirham coins rendering them worthless and did not reform their ways through obedience to God.
قَالُوا تَقَاسَمُوا بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ
📘 They said that is some said to others ‘Swear to one another by God that we will attack him by night la-nubayyitannahu; or read la-tubayyitunnahu ‘that you will attack him by night’ together with his folk that is those who believed in him in other words swear that we will kill them at night; then we will surely say la-naqūlanna; or read la-taqūlunna ‘you surely will say’ to his heir the avenger of his blood that we did not witness we were not present at the destruction of his folk read muhlika or mahlika meaning ‘the destroying of them’ or ‘their death’ respectively and so we do not know who killed them and that indeed we are being truthful’.
أُولَٰئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ وَهُمْ فِي الْآخِرَةِ هُمُ الْأَخْسَرُونَ
📘 Those are they for whom there is an awful chastisement the worst chastisement in this world being killed or being taken captive; and in the Hereafter they will be the greatest losers because they will end up in the Fire which has been made everlasting for them.
وَمَكَرُوا مَكْرًا وَمَكَرْنَا مَكْرًا وَهُمْ لَا يَشْعُرُونَ
📘 So they plotted thereby a plot but We also plotted a plot in other words We requited them by hastening on their punishment while they were not aware.
فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَاهُمْ وَقَوْمَهُمْ أَجْمَعِينَ
📘 So behold how was the consequence of their plot! For lo! We destroyed them and all their people with Gabriel’s cry or by the angels’ pelting them with stones which they could see even though they could not see them the angels.
فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُوا ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِقَوْمٍ يَعْلَمُونَ
📘 So those then are their houses lying deserted khāwiyatan is in the accusative because it is a circumstantial qualifier the operator of which is the import of the demonstrative pronoun tilka ‘those’ because of the evil which they did that is their disbelief. Surely in that there is a sign a lesson for a people who have knowledge of Our power and are thus admonished.
وَأَنْجَيْنَا الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ
📘 And We delivered those who believed in Sālih — and they numbered 4000 — and were fearful of idolatry.
وَلُوطًا إِذْ قَالَ لِقَوْمِهِ أَتَأْتُونَ الْفَاحِشَةَ وَأَنْتُمْ تُبْصِرُونَ
📘 And Lot Lūtan is in the accusative because of an implied udhkur ‘mention’ before it and it Lūtan is substituted by the following idh qāla … when he said to his people ‘What! Do you commit such abomination namely homosexual intercourse while you watch? that is to say while you watch one another so engrossed are you in the sinful act?
أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِنْ دُونِ النِّسَاءِ ۚ بَلْ أَنْتُمْ قَوْمٌ تَجْهَلُونَ
📘 What! Do you read a-innakum pronouncing both hamzas or by not pronouncing the second and inserting an alif between the two in both cases come unto men in lust instead of women? Nay but you are truly a people in ignorance’ of the consequence of your action.
۞ فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَنْ قَالُوا أَخْرِجُوا آلَ لُوطٍ مِنْ قَرْيَتِكُمْ ۖ إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ
📘 But the only response of his people was that they said ‘Expel Lot’s family from your town. They are indeed a folk who prefer to remain pure!’ from coming unto the rears of men.
فَأَنْجَيْنَاهُ وَأَهْلَهُ إِلَّا امْرَأَتَهُ قَدَّرْنَاهَا مِنَ الْغَابِرِينَ
📘 So We delivered him and his family except his wife — We decreed for her We made her by Our decree to be of those who remained behind in the chastisement.
وَأَمْطَرْنَا عَلَيْهِمْ مَطَرًا ۖ فَسَاءَ مَطَرُ الْمُنْذَرِينَ
📘 Then We rained on them a rain — these were the stones of baked mud cf. Q. 1574 — which destroyed them. And evil indeed was their rain the rain of those who were warned against chastisement.
قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَىٰ عِبَادِهِ الَّذِينَ اصْطَفَىٰ ۗ آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ
📘 Say O Muhammad (s) ‘Praise be to God for the destruction of the disbelievers of past communities and peace be on His servants whom He has chosen’. Is God read a-Allāhu pronouncing both hamzas; or by substituting an alif for the second one; or by not pronouncing the second one but inserting an alif between the one not pronounced and the other one or without such an insertion better for those who worship Him or the partners which they ascribe? read either tushrikūna ‘you ascribe’ or yushrikūna ‘they ascribe’ they being the people of Mecca the partners they ascribe to Him in other words are such gods better for those who worship them?
وَإِنَّكَ لَتُلَقَّى الْقُرْآنَ مِنْ لَدُنْ حَكِيمٍ عَلِيمٍ
📘 And truly you — this is an address to the Prophet s — are receiving the Qur’ān it is being transmitted to you intensely from One Wise Knowing in such transmission.
أَمَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنْزَلَ لَكُمْ مِنَ السَّمَاءِ مَاءً فَأَنْبَتْنَا بِهِ حَدَائِقَ ذَاتَ بَهْجَةٍ مَا كَانَ لَكُمْ أَنْ تُنْبِتُوا شَجَرَهَا ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ بَلْ هُمْ قَوْمٌ يَعْدِلُونَ
📘 Or He Who created the heavens and the earth and sends down for you water from the heaven whereby We cause to grow there is a shift here from third person to that of the first person plural splendid gardens hadā’iq is the plural of hadīqa which is an enclosed garden whose trees you could never cause to grow? because of you do not have the ability for it. Is there a god a-ilāhun here and in the seven instances in which it occurs read by pronouncing both hamzas or by not pronouncing the second inserting an alif between the two in both cases with God? who has helped Him in all of this? In other words there is no god with Him. Nay but they are a people who ascribe equals to Him who associate with God others.
أَمَّنْ جَعَلَ الْأَرْضَ قَرَارًا وَجَعَلَ خِلَالَهَا أَنْهَارًا وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزًا ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
📘 Or He Who made the earth an abode of stability that does not constantly shake beneath the feet of its inhabitants and made rivers to flow throughout it and set firm mountains for it with which He fixed the earth in place and set an isthmus between the two seas between the sweet one and the salty one the one not mixing with the other. Is there a god with God? Nay but most of them have no knowledge of His Oneness.
أَمَّنْ يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ قَلِيلًا مَا تَذَكَّرُونَ
📘 Or He Who answers the desperate one the anguished person suffering harm when he calls to Him and Who removes his distress from him and from others and makes you successors in the earth the annexation khulafā’a l-ardi ‘successors of the earth’ has the same meaning as fī ‘in’ khulafā’a fī’l-ardi ‘successors in the earth’ in other words each generation succeeding the one before it. Is there a god with God? Little do you remember little are you admonished read mā tadhakkarūna ‘do you remember’; or read yadhdhakkarūna ‘do they remember’ where in both cases the tā’ has been assimilated with the dhāl; the mā is extra used to make less what is already ‘little’.
أَمَّنْ يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ وَمَنْ يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ
📘 Or He Who guides you shows you the way to your destinations in the darkness of the land and the sea by the stars at night and by the various landmarks during the day and Who sends forth the winds as harbingers of His mercy ahead of the rain. Is there a god with God? Exalted be God high above what others they associate with Him!
أَمَّنْ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَمَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ ۗ أَإِلَٰهٌ مَعَ اللَّهِ ۚ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ
📘 Or He Who originates creation in the wombs from a sperm-drop then brings it back again after death as established by the proofs for this resurrection even if you do not acknowledge it; and Who provides for you from the heaven rain and from the earth vegetation. Is there a god with God? In other words none of the things mentioned is done by anyone other than God and there is no god with Him. Say O Muhammad (s) ‘Produce your proof your definitive argument if you are truthful’ about their being a god with Me who has done any of the things mentioned.
قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
📘 They the disbelievers also asked him when the Hour will come to pass and the following was revealed Say ‘No one in the heavens or the earth knows be it angels or human beings the Unseen namely what is hidden from them except God He knows it and they are not aware the disbelievers of Mecca like others when is the time in which they will be resurrected.
بَلِ ادَّارَكَ عِلْمُهُمْ فِي الْآخِرَةِ ۚ بَلْ هُمْ فِي شَكٍّ مِنْهَا ۖ بَلْ هُمْ مِنْهَا عَمُونَ
📘 Nay has their knowledge come to comprise read adraka similar to the 4th verbal form akrama ‘he was kind to’; a variant reading has iddāraka which is actually tadāraka with the tā’ changed into a dāl and assimilated with the other dāl and a conjunctive hamza added meaning ‘attained’ or ‘caught up with’ the Hereafter? such that they have reason to ask about the time of its coming — not so Nay for they are in doubt of it. Rather they are blind to it ‘amūna ‘blind’ as in blindness of the heart; this statement is rhetorically more powerful than the preceding one; the origin of the term is ‘amiyūn but the damma vowel is deemed too heavy for the yā’ and has been moved to the mīm after dropping its kasra vowel.
وَقَالَ الَّذِينَ كَفَرُوا أَإِذَا كُنَّا تُرَابًا وَآبَاؤُنَا أَئِنَّا لَمُخْرَجُونَ
📘 And the disbelievers say also in rejecting the idea of resurrection ‘What! When we and our fathers are dust shall we indeed be brought forth again? from the graves.
لَقَدْ وُعِدْنَا هَٰذَا نَحْنُ وَآبَاؤُنَا مِنْ قَبْلُ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ
📘 Already we and our fathers have been promised this before. But these are just the legendary fables of the ancients’ asātīr is the plural of ustūra meaning ‘what has been written down mā sutira of lies’.
قُلْ سِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ
📘 Say ‘Travel in the land and see how was the sequel for the criminals’ because of their denials — and this sequel is that they were destroyed with punishment.
إِذْ قَالَ مُوسَىٰ لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ آتِيكُمْ بِشِهَابٍ قَبَسٍ لَعَلَّكُمْ تَصْطَلُونَ
📘 Mention when Moses said to his family to his wife during his journey from Midian back to Egypt ‘Assuredly I notice I see in the distance a fire. I will bring you news from there about the journey’s route — for he had lost his way — or bring you a firebrand read as a genitive annexation bi-shihābi qabasin as an explication of shihāb ‘flame’; or read without annexation bi-shihābin qabasin meaning a flame of fire at the end of a wick or a wooden stick that perhaps you might warm yourselves’ tastalūn the tā’ replaces the tā’ of the 8th verbal form ifta‘ala sc. istalā; it derives from salaya or saliya ‘to be exposed to the blaze of fire’ that perhaps you might warm yourselves from the cold.
وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُنْ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ
📘 And do not grieve for them and do not be distressed by their schemes — this is meant to comfort the Prophet s in other words do not be concerned with their plotting against you for We will grant you victory over them.
وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ
📘 And they say ‘When will this promise of chastisement be if you are truthful?’ regarding it.
قُلْ عَسَىٰ أَنْ يَكُونَ رَدِفَ لَكُمْ بَعْضُ الَّذِي تَسْتَعْجِلُونَ
📘 Say ‘It may be that part of what you seek to hasten on is close behind you’ — so they were slain at Badr and the remaining chastisement will come to them after death.
وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَشْكُرُونَ
📘 And surely your Lord is bountiful to mankind an example of which is His deferring chastisement for the disbelievers but most of them are not thankful — disbelievers are not grateful for the deferring of chastisement since they reject the fact that it will ever come to pass.
وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ
📘 And surely your Lord knows what their hearts conceal what these hide and what they proclaim by their tongues.
وَمَا مِنْ غَائِبَةٍ فِي السَّمَاءِ وَالْأَرْضِ إِلَّا فِي كِتَابٍ مُبِينٍ
📘 And there is not a thing hidden in the heaven and the earth the hā’ tā’ marbūta of ghā’ibatun is hyperbole in other words anything that is completely hidden from people but it is in a manifest Book namely in the Preserved Tablet al-lawh al-mahfūz and in God’s concealed knowledge an example of which is the time of the chastising of the disbelievers.
إِنَّ هَٰذَا الْقُرْآنَ يَقُصُّ عَلَىٰ بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ
📘 Truly this Qur’ān recounts to the Children of Israel — those living at the time of our Prophet — the means to resolve most of that concerning which they differ that is by virtue of the fact that it expounds the said differences as they should be eliminating any disagreements between them if only they were to implement it and submit to its prescriptions.
وَإِنَّهُ لَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ
📘 And truly it is a guidance from error and a mercy for believers from chastisement.
إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ بِحُكْمِهِ ۚ وَهُوَ الْعَزِيزُ الْعَلِيمُ
📘 Surely your Lord will decide between them as He will with others on the Day of Resurrection of His judgement that is His justice. And He is the Mighty the Victor the Knower of what He judges so that none will be able to oppose Him in the way that the disbelievers have opposed His prophets in this world.
فَتَوَكَّلْ عَلَى اللَّهِ ۖ إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ
📘 So rely on God trust in Him for you are indeed upon the manifest truth upon the manifest religion the sequel shall be in your favour with victory over the disbelievers. God then draws comparisons between them and the dead the deaf and the blind saying
فَلَمَّا جَاءَهَا نُودِيَ أَنْ بُورِكَ مَنْ فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّهِ رَبِّ الْعَالَمِينَ
📘 But when he reached it he was called with the following words ‘Blessed is he that is to say God bless him who is in the fire namely Moses and who is around it namely the angels — or vice-versa the verb bāraka may be followed immediately by the direct object or by a preposition and then the direct object; a noun such as makān ‘location’ is implied after fī ‘in’ sc. man fī makāni’l-nār ‘who is in the area of the fire’; and Glory be to God the Lord of the Worlds — this is included in the call and is meant to declare that God is above all evil associations.
إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ
📘 Indeed you cannot make the dead hear nor can you make the deaf hear the call when al-du‘ā’a idhā read by pronouncing both hamzas or by not pronouncing the second one eliding it with the yā’ they have turned their backs upon you;
وَمَا أَنْتَ بِهَادِي الْعُمْيِ عَنْ ضَلَالَتِهِمْ ۖ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآيَاتِنَا فَهُمْ مُسْلِمُونَ
📘 nor can you lead the blind out of their error. You can only make those hear — hear so as to comprehend and accept — who believe in Our signs — the Qur’ān — and have therefore submitted are therefore sincere in their affirmation of God’s Oneness.
۞ وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِمْ أَخْرَجْنَا لَهُمْ دَابَّةً مِنَ الْأَرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ
📘 And when the word of judgement falls upon them when they deserve that chastisement befalls them as well as all other disbelievers We shall bring forth for them a beast from the earth which shall speak to them saying that is which shall speak in Arabic to those who are alive at the time when it appears among its other statements it will say to them on Our behalf ‘Indeed mankind read tukallimuhum inna’l-nāsa; a variant has tukallimuhum bi-anna’l-nāsa ‘to tell them that mankind’ had no faith in Our signs’ in other words they did not believe in the Qur’ān and what it comprises of the mention of resurrection reckoning and requital. With its the beast’s appearance the enjoining of decency and forbidding of indecency will cease and thereafter no disbeliever will believe — just as God revealed to Noah when He said to him None of your people will believe except he who has already believed Q. 1136.
وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجًا مِمَّنْ يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ
📘 And mention the day when We shall gather from every community a group of those who denied Our signs namely their leaders the ones whom they followed and they will be set in array assembled with the last of them brought together with the first and then led away
حَتَّىٰ إِذَا جَاءُوا قَالَ أَكَذَّبْتُمْ بِآيَاتِي وَلَمْ تُحِيطُوا بِهَا عِلْمًا أَمَّاذَا كُنْتُمْ تَعْمَلُونَ
📘 until when they arrive at the site of the Reckoning He exalted be He shall say to them ‘Did you deny My prophets by denying My signs without comprehending them from the perspective of your denial in knowledge or what ammā the interrogative mā has been assimilated with am ‘or’ was it dhā is a relative pronoun in other words it is in fact mā alladhī that you did? with the commands given to you.
وَوَقَعَ الْقَوْلُ عَلَيْهِمْ بِمَا ظَلَمُوا فَهُمْ لَا يَنْطِقُونَ
📘 And the word of judgement shall fall the chastisement will be due upon them because of the evil they committed that is because of what they associated with God and they will not speak since they will have no valid argument.
أَلَمْ يَرَوْا أَنَّا جَعَلْنَا اللَّيْلَ لِيَسْكُنُوا فِيهِ وَالنَّهَارَ مُبْصِرًا ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ
📘 Do they not see that We made We created the night that they like others may rest in it and the day for sight? meaning for people to see in it so that they may go about their business therein. Surely in that there are signs indications of His power exalted be He for a people who believe — they the believers are singled out for mention because they benefit from such signs in their faith in contrast to the disbelievers.
وَيَوْمَ يُنْفَخُ فِي الصُّورِ فَفَزِعَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ ۚ وَكُلٌّ أَتَوْهُ دَاخِرِينَ
📘 And the day when the Trumpet will be blown the Horn will be blown the First Blast by the archangel Isrāfīl and whoever is in the heavens and the earth will be terrified that is a fright that brings about death — as is stated in another verse and whoever is in the heavens and whoever is in the earth will swoon Q. 3968 the past tense fazi‘a is used to express the fact that such events will have occurred; except whom God will namely Gabriel Michael Isrāfīl and the Angel of Death. According to Ibn ‘Abbās however these excepted individuals are the martyrs who are described as living with their Lord provided for by Him’ Q. 3169. And all kullun the nunation compensates for the missing genitive annexation in other words and every one of them after being brought back to life on the Day of Resurrection will come to Him read in the form of the verb atawhu or the active participle ātūhu in utter humility humbled the past tense atawhu is used to express the fact that this will have happened.
وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ ۚ صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ ۚ إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ
📘 And you see the mountains you notice them at the moment of the Blast supposing them to be still stationary in their place because of their tremendous size while they drift like passing clouds like the drifting of the rain when it is blown around by the wind in other words they the mountains will be drifting in like manner until they eventually fall to the ground whereby they are flattened before becoming like tufts of ‘wool’ cf. Q. 1015 and then ‘scattered dust’ cf. Q. 566. God’s handiwork sun‘a a verbal noun emphasising the import of the preceding sentence and which has been annexed in a genitive construction to its agent Allāhi ‘God’ after the omission of its operator Who has perfected everything that He has made. Truly He is aware of what you do taf‘alūna; or read yaf‘alūna ‘what they do’ namely His enemies what they do in the way of disobedience and His friends in the way of obedience.
مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا وَهُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ
📘 Whoever brings a good deed namely the profession of ‘there is no god but God’ on the Day of Resurrection shall have good shall have a reward for it because of it this khayrun is not the comparative ‘better’ since there is no deed better than a good deed. In another verse it is stated that he shall have tenfold the like of it Q. 6160; and they namely those who bring such good deeds shall be secure from the terror of that day min faza‘i yawmi’idhin if read as a genitive annexation; or min faza‘in yawma’idhin ‘from terror on that day’.
يَا مُوسَىٰ إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ
📘 O Moses lo! in other words the fact is that it is I God the Mighty the Wise.
وَمَنْ جَاءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ فِي النَّارِ هَلْ تُجْزَوْنَ إِلَّا مَا كُنْتُمْ تَعْمَلُونَ
📘 And whoever brings an evil deed namely the ascribing of partners to God their faces shall be thrust into the Fire having been oriented towards it — ‘faces’ are specifically mentioned here because of all the sensory organs it is where a person’s dignity resides and so other parts of the body are more deserving of punishment. It shall be said to them in reproach ‘Are you requited except the requital for what you used to do?’ in the way of idolatry and acts of disobedience.
إِنَّمَا أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هَٰذِهِ الْبَلْدَةِ الَّذِي حَرَّمَهَا وَلَهُ كُلُّ شَيْءٍ ۖ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
📘 Say to them I have been commanded only to worship the Lord of this land namely Mecca which He has made inviolable which He has made a secure Sanctuary one in which no human blood may be shed no person may be wronged none of its prey may be hunted and a sanctuary which is never deserted. Such were the graces bestowed by God upon its inhabitants the tribe of Quraysh graces whereby God has spared their land the suffering and civil strife common to all the other lands of the Arabs; and to Whom exalted be He all things belong for He is their Lord Creator and Possessor. And I have been commanded to be of those who submit to God by affirming His Oneness;
وَأَنْ أَتْلُوَ الْقُرْآنَ ۖ فَمَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَقُلْ إِنَّمَا أَنَا مِنَ الْمُنْذِرِينَ
📘 and to recite the Qur’ān to you as a call to faith. So whoever is guided to it is guided only for his own sake since the reward for his being guided will be his; and whoever goes astray from faith and errs from the path of guidance say to him ‘I am just one of the warners’ the threateners and therefore my duty is only to deliver the Message — this was revealed before the command to fight against the disbelievers.
وَقُلِ الْحَمْدُ لِلَّهِ سَيُرِيكُمْ آيَاتِهِ فَتَعْرِفُونَهَا ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ
📘 And say ‘Praise be to God. He will show you His signs and you will recognise them. Thus on the day of Badr God showed them how it was to be killed to be taken prisoner and to be beaten by the angels on their faces and backs; and God hastened on for them the punishment of the Fire. And your Lord is not oblivious of what they do’ ya‘malūna; or read ta‘malūna ‘what you do’ but grants them respite until their appointed time of requital.
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