🕋 تفسير سورة القصص
(Al-Qasas) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ طسم
📘 Tā sīn mīm God knows best what He means by these letters.
وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا ۖ إِنْ كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَنْ رَبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ
📘 And the heart of Moses’s mother when she found out that they had picked him up became empty of everything other than him. Indeed in softened from the hardened form its subject omitted in other words understand it as innaha she was about to expose him that is as being her son had We not fortified her heart with patience that is We made it at peace that she might be of the believers of those who have faith in God’s promise the response to the conditional lawlā ‘had … not’ is given by the preceding statement.
وَقَالَتْ لِأُخْتِهِ قُصِّيهِ ۖ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ وَهُمْ لَا يَشْعُرُونَ
📘 And she said to his sister Mary ‘Follow him’ in other words follow where he goes in order to find out his news. So she watched him from afar from a distance secretly while they were not aware that she was his sister or that she was even watching him.
۞ وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰ أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ
📘 And We had forbidden him to take to the breasts of fostermothers from before that is to say we prevented him from taking to the breasts of any suckling mother other than his own mother. Therefore he would not accept the breasts of any of the foster-mothers brought for him. So she his sister said ‘Shall I show you a household — having seen their affection for him — who will take care of him for you by having him suckled and so on and who will act in good faith towards him?’ the suffixed pronoun in lahu has been interpreted as referring to the king as a response to them when they asked Mary how she could be sure. Her suggestion was accepted. So she brought his mother and he took to her breast. She explained to them that he had taken to her breast because of her pleasant scent and the wholesome taste of her milk. Permission was given to her to breast-feed him in her own house and so she returned with him just as God exalted be He says
فَرَدَدْنَاهُ إِلَىٰ أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
📘 Thus We restored him to his mother so that her eyes might delight in seeing him again and not grieve thereat and that she might know that God’s promise to restore him to her is true; but most of them that is the people do not know about this promise or of the fact that this was his sister and the other was his mother. He Moses remained with her until he was weaned during which time she was paid wages at one dinar per day. She took this because it was money from enemy territory harbī. She then brought him back to Pharaoh in whose household he was raised as God recounts of him in sūrat al-Shu‘arā’ Q. 2618 Did we not rear you among us as a child and did you not stay with us for years of your life?
وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَىٰ آتَيْنَاهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
📘 And when he came of age namely at 30 or 33 and then was fully mature that is when he reached the age of 40 We gave him judgement wisdom and knowledge comprehension of religious matters before he was sent as a prophet. And so just as We rewarded him do We reward those are virtuous to their own souls.
وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَٰذَا مِنْ شِيعَتِهِ وَهَٰذَا مِنْ عَدُوِّهِ ۖ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَىٰ فَقَضَىٰ عَلَيْهِ ۖ قَالَ هَٰذَا مِنْ عَمَلِ الشَّيْطَانِ ۖ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ
📘 And he Moses entered the city Pharaoh’s city Memphis having been absent from it for a while at a time when its people were oblivious the time of the afternoon nap and found therein two men fighting one of his own faction namely an Israelite and the other of his enemies in other words an Egyptian who was exploiting an Israelite to carry firewood to Pharaoh’s kitchen. So the one who was of his faction called to him for help against the one who was of his enemies and so Moses said to him ‘Leave him be!’ and it is said that he replied to Moses thus ‘I am truly considering making you carry this firewood!’. So Moses punched him that is he hit him with his fist clenched — he Moses was a strong man with a powerful strike and did away with him that is he killed him but he had not intended to kill him. He buried him in the sand. He said ‘This killing of him is of Satan’s doing inciting my anger. Indeed he is an enemy to the son of Adam a manifest misleader’ of him.
قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
📘 He said remorsefully ‘My Lord I have indeed wronged myself by killing him so forgive me!’ So He forgave him. Truly He is the Forgiving the Merciful that is to say the One Who has always possessed and will always possess these two attributes.
قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيرًا لِلْمُجْرِمِينَ
📘 He said ‘My Lord forasmuch as You have been gracious to me with forgiveness protect me so I will never be a partisan a supporter of the criminals’ the disbelievers henceforth if you were to protect me.
فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنْصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ ۚ قَالَ لَهُ مُوسَىٰ إِنَّكَ لَغَوِيٌّ مُبِينٌ
📘 In the morning he was in the city fearful vigilant waiting to see what would happen to him in reaction from the side of the slain man; — when behold the one who had sought his help the day before cried out to him for help again asking for his help against another Egyptian. Moses said to him ‘Clearly you are a trouble-maker!’ whose trouble-making is evident judging by what you did yesterday and today.
فَلَمَّا أَنْ أَرَادَ أَنْ يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَهُمَا قَالَ يَا مُوسَىٰ أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ ۖ إِنْ تُرِيدُ إِلَّا أَنْ تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ
📘 But when fa-lammā an an is extra he was about to strike the man who was an enemy to both of them to Moses and the one seeking his help he the one seeking help supposing that Moses was about to strike him because of what he Moses had said to him said ‘O Moses do you want to slay me just as you slew a soul yesterday? You merely want to be a tyrant in the land and you do not want to be of the reformers’. The Egyptian heard this and realised that the slayer had been Moses. Thus he hurried off to Pharaoh to inform him of this. Pharaoh then ordered slaughterers to slay Moses and they set off in his direction.
تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ
📘 Those namely these signs are the signs of the Manifest Book the genitive annexation conveys the partitive sense of min ‘of’ ‘verses from the Manifest Book’ the Manifest Book which reveals truth from falsehood.
وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَىٰ قَالَ يَا مُوسَىٰ إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ
📘 And a man who was the only believer among Pharaoh’s kinsfolk came from the outskirts of the city hastening walking fast via a route quicker than theirs. He said ‘O Moses lo! the council of Pharaoh’s folk are conspiring discussing the means to slay you. So leave the city. Truly I am speaking to you in good faith’ in bidding you to leave.
فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ ۖ قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ
📘 So he departed from it fearful vigilant lest any of the pursuers catch up with him or in the hope that God might rescue him. He said ‘My Lord deliver me from the evildoing people’ Pharaoh’s people.
وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ قَالَ عَسَىٰ رَبِّي أَنْ يَهْدِيَنِي سَوَاءَ السَّبِيلِ
📘 And when he turned his face towards Midian in the direction thereof — and this Midian was the town of the prophet Shu‘ayb eight day’s journeying from Egypt so named after Midian son of Abraham; he Moses did not know the route to it — he said ‘Perhaps my Lord will show me the right way’ that is to say which route to follow in other words the simplest route to it. God thus sent forth to him an angel with a goat which he Moses set off following towards it the town.
وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ ۖ قَالَ مَا خَطْبُكُمَا ۖ قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ ۖ وَأَبُونَا شَيْخٌ كَبِيرٌ
📘 And when he arrived at the Water of Midian the name of a well therein he found a group of people there watering their flocks and he found besides them two women holding back their flock from the water. He Moses said to the two ‘What is your business?’ that is ‘What is the matter with you that you are not watering?’ They said ‘We do not water our flock until the shepherds have moved on ri‘ā’u ‘shepherds’ the plural of rā‘in that is to say until they have returned from the watering for fear of being crushed by the throng after which we go to water a variant reading for yasdiru ‘move on’ is the 4th form subjunctive yusdira ‘to drive away’ meaning until they the shepherds have driven their flocks away from the water’ and our father is a very old man’ unable to come and water.
فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ
📘 So he watered their flock for them from another well nearby by lifting a rock from on top of it which only ten men could have lifted; then he retreated to the shade of an acacia tree samura because of the extreme heat of the sun and he was hungry and said ‘My Lord indeed I am in utter need of whatever good whatever food You send down to me’. The two women returned to their father quicker than usual and so he asked them why it was so. They told him about the man who had watered their flock for them. So he said to one of them ‘Summon him to come to me’.
فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا ۚ فَلَمَّا جَاءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لَا تَخَفْ ۖ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ
📘 God exalted be He says Then one of the two women came to him walking bashfully — in other words covering her face with the sleeve of her shirt being shy of him — and said ‘My father invites you that he may pay you a wage for watering our flock for us’. He accepted her invitation while inwardly he disapproved of accepting any wage for it was as though she sought to remunerate him and as though he were of those who would want it which he was not. She walked in front of him but when the wind began to blow off her dress and reveal her legs he said to her ‘Walk behind me and show me the way’ which she did. Finally he came to her father Shu‘ayb peace be upon him who was sitting with some supper in front of him. He said to him ‘Sit and have some supper’. He Moses said ‘I hope that this is not some sort of compensation for having watered their flock for them? For we are People of a House and do not demand compensation for good deeds’. He Shu‘ayb said ‘No. It is simply a custom of mine and of my forefathers to be hospitable to guests and to offer them food’. Thus he Moses ate and informed him of his predicament. God exalted be He says So when he came to him and recounted to him the story al-qasas is a verbal noun with the sense of al-maqsūs ‘that which is recounted’ of his slaying of the Egyptian and their intention to slay him and his fear of Pharaoh he their father said ‘Do not be afraid. You have escaped from the evildoing people’ as Pharaoh had no authority over Midian.
قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ
📘 One of the two women the one that had been sent by her father either the elder or the younger said ‘O my father hire him employ him in return for a wage that he may tend our flock instead of us. Surely the best man you can hire is the strong the trustworthy man’ in other words hire him on account of his strength and trustworthiness. He Shu‘ayb asked her about him and she told him as mentioned above how he had lifted the rock off the well and that he had said to her ‘Walk behind me’ in addition to his lowering his head when he realised that she was coming towards him refusing to lift it until she left. He Shu‘ayb therefore was keen to have him marry one of his daughters.
قَالَ إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَىٰ أَنْ تَأْجُرَنِي ثَمَانِيَ حِجَجٍ ۖ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ ۖ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ ۚ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّالِحِينَ
📘 He said ‘I desire to marry you to one of these two daughters of mine either the elder or the younger one on condition that you hire yourself to me that you are employed by me to tend my flock for eight years. And if you complete ten that is the tending of ten years that completion shall be of your own accord. I do not want to be hard on you by making it the marriage conditional on ten years service. God willing — expressed to seek God’s blessing — you shall find me to be one of the righteous’ of those who fulfil their covenants.
قَالَ ذَٰلِكَ بَيْنِي وَبَيْنَكَ ۖ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ ۖ وَاللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ
📘 He Moses said ‘That which you have said is settled then between me and you. Whichever of the two terms the eight or the ten the mā in ayyamā ‘whichever of the two’ is extra in other words the tending thereof I complete there shall be no injustice done to me by demanding of me to do more tending. And God is Guardian Keeper or Witness over what we you and I say’. The contract was agreed in this way. Shu‘ayb bid his daughter to give Moses a staff with which to beat off predatory beasts from his sheep — the staffs of the prophets were in his keeping. It was Adam’s staff made from the myrtle of Paradise that fell into her hands and so Moses took it with Shu‘ayb’s knowledge.
۞ فَلَمَّا قَضَىٰ مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِنْ جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ
📘 So when Moses had completed the term of his tending — of eight years or of ten years which is what is generally assumed — and was travelling with his family his wife with the permission of her father in the direction of Egypt he saw in the distance on the side of the Mount Tūr a fire al-Tūr is the name of a mountain. He said to his family ‘Wait here; I see a fire in the distance. Maybe I will bring you from it news about how to rejoin the route to Egypt — for he had strayed from it along the way — or a brand read with any of the three vowels jadhwa jidhwa or judhwa which either means ‘a bundle’ or ‘a flame’ from the fire that you may warm yourselves’ tastalūna the tā’ replaces the tā’ of the 8th verbal paradigm ifta‘ala of the verb saliya or salaya.
نَتْلُو عَلَيْكَ مِنْ نَبَإِ مُوسَىٰ وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ
📘 We will recount narrate to you something of the tale of Moses and Pharaoh truthfully for a people who believe for their sake since they are the ones to benefit from such an account.
فَلَمَّا أَتَاهَا نُودِيَ مِنْ شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَنْ يَا مُوسَىٰ إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ
📘 And when he reached it a call came from the right bank the right side of the valley to Moses at the blessed spot blessed for Moses because of his hearing God’s speech therein from the tree mina’l-shajarati substitutes for min shāti’i ‘from the right bank’ and the preposition min ‘from’ has been repeated because it the tree grows there — the tree was a jujube a bramble or a boxthorn — saying that an here is explicative and not in its softened form ‘O Moses! Indeed I am God the Lord of the Worlds’.
وَأَنْ أَلْقِ عَصَاكَ ۖ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَا مُوسَىٰ أَقْبِلْ وَلَا تَخَفْ ۖ إِنَّكَ مِنَ الْآمِنِينَ
📘 And ‘Throw down your staff’ and he threw it down. And when he saw it quivering moving as if it were a serpent jānn is a small snake so called because of the speed of its movement he turned his back to flee from it and did not look back in other words he did not return and so there called out the voice ‘O Moses! Come forward and do not be afraid. Indeed you are safe.
اسْلُكْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ ۖ فَذَانِكَ بُرْهَانَانِ مِنْ رَبِّكَ إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ ۚ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ
📘 Insert your right hand meaning the palm into your bosom jayb is the neck area of the shirt and then take it out and it will emerge not in its usual skin colour but white without any blemish any vestige of leprosy. So he inserted it and took it out and it shone as bright as the sun blinding the eyes; and draw your arm back to your side as a precaution against fear read rahab rahb or ruhb in other words against the fear produced by the glow of the hand so that you insert it back into your bosom and it is restored to its former state; it the arm is referred to as jināh ‘wing’ because they are for humans what wings are for birds. These then read fa-dhānika or fa-dhānnika namely the staff and the hand both of which ‘asā and yad are feminine nouns but the demonstrative pronoun dhānika used for them being the subject is in the masculine because its predicate is masculine shall be two proofs to be sent from your Lord to Pharaoh and his council; for surely they are an immoral people’.
قَالَ رَبِّ إِنِّي قَتَلْتُ مِنْهُمْ نَفْسًا فَأَخَافُ أَنْ يَقْتُلُونِ
📘 He said ‘My Lord I have indeed slain a soul among them — the mentioned Egyptian — and so I fear that they will slay me because of him.
وَأَخِي هَارُونُ هُوَ أَفْصَحُ مِنِّي لِسَانًا فَأَرْسِلْهُ مَعِيَ رِدْءًا يُصَدِّقُنِي ۖ إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ
📘 And my brother Aaron is more eloquent more intelligible than me in speech. So send him with me as a helper as an aid a variant reading for rid’an ‘helper’ is ridan to confirm me read either in apocopated form yusadiqnī as a response to the request or as an indicative with damma inflection yusadiqunī as an adjectival qualification of rid’an ‘helper’ for I truly fear that they will deny me’.
قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُونَ إِلَيْكُمَا ۚ بِآيَاتِنَا أَنْتُمَا وَمَنِ اتَّبَعَكُمَا الْغَالِبُونَ
📘 He said ‘We will strengthen your arm We will make you strong by means of your brother and We will give authority victory so that they will not be able to touch either of you with any evil; go both of you with Our signs the two of you and those who follow you two will be the victors’ over them.
فَلَمَّا جَاءَهُمْ مُوسَىٰ بِآيَاتِنَا بَيِّنَاتٍ قَالُوا مَا هَٰذَا إِلَّا سِحْرٌ مُفْتَرًى وَمَا سَمِعْنَا بِهَٰذَا فِي آبَائِنَا الْأَوَّلِينَ
📘 But when Moses brought them Our clear signs bayyinātin a circumstantial qualifier they said ‘This is nothing but concocted invented sorcery. And we never heard of such a thing to have ever existed in the days of our forefathers’.
وَقَالَ مُوسَىٰ رَبِّي أَعْلَمُ بِمَنْ جَاءَ بِالْهُدَىٰ مِنْ عِنْدِهِ وَمَنْ تَكُونُ لَهُ عَاقِبَةُ الدَّارِ ۖ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ
📘 And Moses said wa-qāla or qāla without the ‘and’ ‘My Lord knows best who brings guidance from Him the suffixed pronoun in ‘indihi refers to the Lord and whose man here is a supplement to the previous man will be read takūna or yakūna the sequel of the Blissful Abode that is to say the praiseworthy sequel in the Abode of the Hereafter in other words it is I Moses in both cases and I speak truthfully in what I have brought you. Truly the evildoers the disbelievers will not be successful’.
وَقَالَ فِرْعَوْنُ يَا أَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُمْ مِنْ إِلَٰهٍ غَيْرِي فَأَوْقِدْ لِي يَا هَامَانُ عَلَى الطِّينِ فَاجْعَلْ لِي صَرْحًا لَعَلِّي أَطَّلِعُ إِلَىٰ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُ مِنَ الْكَاذِبِينَ
📘 And Pharaoh said ‘O members of the council I do not know of any god for you other than me. So kindle for me O Hāmān a fire over the clay and bake for me bricks of clay and make me a tower a lofty palace that I may take a look at the god of Moses to observe him and inspect him; for truly I consider him to be a liar’ in his claim of the existence of some other god and that he is his messenger.
وَاسْتَكْبَرَ هُوَ وَجُنُودُهُ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ
📘 And he and his hosts acted arrogantly in the land the land of Egypt without right and thought they would not return to Us read active yarji‘ūna or passive yurja‘ūna ‘they would not be brought back’.
إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ ۚ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ
📘 Truly Pharaoh had exalted himself in the land the land of Egypt and reduced its people into sects groups to serve him oppressing a group of them namely the Children of Israel slaughtering their sons the new-born and sparing their women keeping them alive — for some of the Egyptian priests had told him ‘A new-born of the Children of Israel shall bring about the end of your kingdom’. Indeed he was of those who cause corruption through the use of slaughter and otherwise.
فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ ۖ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ
📘 So We seized him and his hosts and flung them into the waters the sea and they drowned. So behold how was the sequel for the evildoers when they ended up being destroyed.
وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنْصَرُونَ
📘 And We made them in this world leaders read a-imma pronouncing both hamzas or by changing the second one into a yā’ chieftains of idolatry who invite to the Fire by inviting to idolatry and on the Day of Resurrection they will not be helped by having the chastisement averted from them.
وَأَتْبَعْنَاهُمْ فِي هَٰذِهِ الدُّنْيَا لَعْنَةً ۖ وَيَوْمَ الْقِيَامَةِ هُمْ مِنَ الْمَقْبُوحِينَ
📘 And We made a curse ignominy pursue them in this world and on the Day of Resurrection they will be among the spurned those banished from God’s mercy.
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِنْ بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الْأُولَىٰ بَصَائِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ يَتَذَكَّرُونَ
📘 And verily We gave Moses the Scripture the Torah after We had destroyed the former generations the people of Noah ‘Ād Thamūd and others containing eye-openers for mankind basā’ira is a circumstantial qualifier referring to al-kitāb ‘the Scripture’ the plural of basīra which is the perceptive light of the heart in other words illumination for the hearts of mankind and as guidance from error for those who implement it and mercy for those who believe therein that perhaps they might remember that they might be admonished by the admonitions it the Scripture contains.
وَمَا كُنْتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَىٰ مُوسَى الْأَمْرَ وَمَا كُنْتَ مِنَ الشَّاهِدِينَ
📘 And you were not O Muhammad (s) on the western side of the mountain the valley or the spot to the west of Moses at the time of the communion when We decreed revealed to Moses the commandment to deliver the Message to Pharaoh and his people nor were you among the witnesses to this to know it and inform of it;
وَلَٰكِنَّا أَنْشَأْنَا قُرُونًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ ۚ وَمَا كُنْتَ ثَاوِيًا فِي أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ آيَاتِنَا وَلَٰكِنَّا كُنَّا مُرْسِلِينَ
📘 but We brought forth generations communities after Moses and life was prolonged in their case in other words they lived long lives and so they forgot the covenants made with God knowledge disappeared and revelation ceased. Then We brought you as Messenger and revealed to you the story of Moses and others. And you were not a dweller a resident among the people of Midian reciting to them Our revelations tatlū ‘alayhim āyātinā a second predicate after thāwiyan ‘dweller’ to know their story and inform of it; but truly We are the senders of you as Messenger and the senders to you of the stories of former generations.
وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا وَلَٰكِنْ رَحْمَةً مِنْ رَبِّكَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ
📘 And you were not on the side of the Mount when We called out to Moses to take the Scripture earnestly; but We have sent you as a mercy from your Lord that you may warn a people to whom no warner came before you — these are the people of Mecca — and that perhaps they may remember they may be admonished.
وَلَوْلَا أَنْ تُصِيبَهُمْ مُصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ وَنَكُونَ مِنَ الْمُؤْمِنِينَ
📘 Otherwise if an affliction a punishment should befall them because of what their own hands have sent before them in the way of disbelief and otherwise they might say ‘Our Lord why did You not send a messenger to us that we might have followed Your signs the ones sent with the messengers and been of the believers?’ the response to the conditional particle lawlā ‘if’ has been omitted and what follows it is a new subject; the meaning is ‘were it not for the affliction that is the cause of their saying’ or ‘were it not for their saying that is the cause of their affliction We would have hastened on for them their punishment and We would not have sent you as a messenger to them’.
فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا لَوْلَا أُوتِيَ مِثْلَ مَا أُوتِيَ مُوسَىٰ ۚ أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ مُوسَىٰ مِنْ قَبْلُ ۖ قَالُوا سِحْرَانِ تَظَاهَرَا وَقَالُوا إِنَّا بِكُلٍّ كَافِرُونَ
📘 But when the truth namely Muhammad (s) came to them from Us they said ‘Why has he not been given the like of what Moses was given?’ in the way of signs such as the glowing hand the staff and others or by having the Book revealed all at once. God exalted be He says And did they not disbelieve in what was given to Moses before?; before when they said regarding him and Muhammad (s) ‘Two sorcerers sāhirān; a variant reading has sihrān ‘two sorceries’ namely what they said regarding the Qur’ān and the Torah abetting each other.’ And they said ‘We indeed disbelieve in both’ the two prophets and the two Scriptures of Moses and Muhammad.
قُلْ فَأْتُوا بِكِتَابٍ مِنْ عِنْدِ اللَّهِ هُوَ أَهْدَىٰ مِنْهُمَا أَتَّبِعْهُ إِنْ كُنْتُمْ صَادِقِينَ
📘 Say to them ‘Then bring some Scripture from God that is better in guidance than these two Scriptures that I may follow it if you are truthful’ in what you say.
وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ
📘 And We desired to show favour to those who were oppressed in the land and to make them exemplars read a’immatan pronouncing both hamzas or by replacing the second one with a yā’ whose good example would be followed and to make them the inheritors of Pharaoh’s kingdom;
فَإِنْ لَمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ ۚ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِنَ اللَّهِ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
📘 Then if they do not respond to you regarding your invitation to them to bring a Scripture know that they are only following their desires in persisting in their disbelief. And who is more astray than he who follows his desire without any guidance from God? in other words there is no one more astray than such a person. Truly God does not guide the evildoing the disbelieving folk.
۞ وَلَقَدْ وَصَّلْنَا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ
📘 And now verily We have brought We have explained to them the Word the Qur’ān that perhaps they might remember they might be admonished and believe.
الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ
📘 Those to whom We gave the Scripture before this that is before the Qur’ān they believe in it too. This was revealed regarding certain Jews who became Muslims such as ‘Abd Allāh b. Salām and others and certain Christians who had come from Abyssinia and Syria who also became Muslims.
وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ
📘 And when it is recited to them the Qur’ān they say ‘We believe in it. It is indeed the Truth from our Lord. Lo! even before it we had submitted’ we affirmed God’s Oneness.
أُولَٰئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ
📘 Those will be given their reward twice over for believing in both Scriptures for the patience they showed for having been steadfast in implementing the prescriptions in them; and they ward off from themselves evil with good and expend give as voluntary alms of that which We have provided them.
وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ
📘 And when they hear vanity vile words and hurtful intent from the disbelievers they disregard it and say ‘To us belong our deeds and to you belong your deeds. Peace to you — a parting truce salām mutāraka in other words you are secure from any abuse or the like on our part. We do not desire friendship with the ignorant’ we do not seek companionship with them.
إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
📘 The following was revealed regarding the Prophet’s longing for his uncle Abū Tālib to embrace faith You cannot guide whom you like to be guided but it is God Who guides whomever He will and He knows best those who will be guided.
وَقَالُوا إِنْ نَتَّبِعِ الْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا ۚ أَوَلَمْ نُمَكِّنْ لَهُمْ حَرَمًا آمِنًا يُجْبَىٰ إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ رِزْقًا مِنْ لَدُنَّا وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
📘 And they his people say ‘If we were to follow the Guidance with you we will be deprived from our land’ torn out of it swiftly. God exalted be He says Have We not established for them a secure Sanctuary one in which they are secure from the raids and killings that occur among the Arab tribes to which are brought read tujbā or yujbā fruits of all kinds fruits from every direction as a provision for them from Us? But most of them do not know that what We say is the truth.
وَكَمْ أَهْلَكْنَا مِنْ قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا ۖ فَتِلْكَ مَسَاكِنُهُمْ لَمْ تُسْكَنْ مِنْ بَعْدِهِمْ إِلَّا قَلِيلًا ۖ وَكُنَّا نَحْنُ الْوَارِثِينَ
📘 And how many a town We have destroyed whose lifestyle was one of arrogant ungratefulness — by ‘town’ is meant the inhabitants thereof. Those are their dwellings which have not been dwelt in after them except a little by passers-by for a day or part of it. And it was We Who were the sole inheritors after them.
وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا ۚ وَمَا كُنَّا مُهْلِكِي الْقُرَىٰ إِلَّا وَأَهْلُهَا ظَالِمُونَ
📘 And your Lord never destroyed the towns because of evildoing on their part until He had raised up in their mother-town that is the major town among them a messenger to recite Our signs to them. And We never destroyed the towns unless their inhabitants were committing evil by denying the messengers.
وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ
📘 and to establish them in the land the land of Egypt and Syria and to show Pharaoh and Hāmān and their hosts a variant reading has wa-yarā Fir‘awnu wa-Hāmānu wa-junūduhumā ‘so that Pharaoh and Hāmān and their hosts might see’ with all three nouns in the nominative from them that of which they were apprehensive that which they feared of the new-born Israelite who would bring about the end of their kingdom.
وَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا ۚ وَمَا عِنْدَ اللَّهِ خَيْرٌ وَأَبْقَىٰ ۚ أَفَلَا تَعْقِلُونَ
📘 And whatever things you have been given are only the short-lived enjoyment of the life of this world and an ornament thereof in other words things which you enjoy and adorn yourselves with for the days of your lives after which they perish; and what is with God in other words His reward is better and more lasting. Will you not understand? ta‘qilūna; or read ya‘qilūna ‘will they not understand’ that what lasts is better than what perishes.
أَفَمَنْ وَعَدْنَاهُ وَعْدًا حَسَنًا فَهُوَ لَاقِيهِ كَمَنْ مَتَّعْنَاهُ مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِينَ
📘 Is he to whom We have given a fair promise which he will receive which he will attain and that promise is Paradise like him to whom We have given the enjoyment of the life of this world enjoyment which will disappear soon then on the Day of Resurrection he will be of those arraigned? before the Fire. The former is the believer the latter the disbeliever in other words the two are not equal.
وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ
📘 And mention the day when He God will call to them and say ‘Where then are My partners those whom you used to claim?’ were partners of Mine.
قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هَٰؤُلَاءِ الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا ۖ تَبَرَّأْنَا إِلَيْكَ ۖ مَا كَانُوا إِيَّانَا يَعْبُدُونَ
📘 Those against whom the Word of punishment will have become due the justified Word that they be admitted into the Fire — and these are the leaders of misguidance — they shall say ‘Our Lord! These are the ones whom we led astray hā’ūlā’i’lladhīna aghwaynā is both a subject and an adjectival qualification. We led them astray aghwaynāhum the predicate thereof and they went astray even as we went astray — we did not compel them to follow error. We declare our innocence of them before You; it was not us that they worshipped’ mā ‘not’ is for negation; the direct object iyyānā ‘us’ precedes the verb ya‘budūna ‘they worshipped’ in order to concord with the end-rhyme of the verses.
وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ ۚ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ
📘 And it shall be said ‘Call now to your associates!’ namely the idols you alleged to be partners of God. So they will call to them but they will not answer them their call and they the former will see they will sight the chastisement they will wish if only they had been guided! in this world they would not have seen it in the Hereafter.
وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ
📘 And mention the day when He will call to them and say ‘What response did you give to those messengers who were sent?’ to you.
فَعَمِيَتْ عَلَيْهِمُ الْأَنْبَاءُ يَوْمَئِذٍ فَهُمْ لَا يَتَسَاءَلُونَ
📘 The tidings the news of deliverance contained in the response will be obscured to them on that day in other words they will not find any statement that might contain hope of deliverance for them; so they will not question one other about this and will fall silent.
فَأَمَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَعَسَىٰ أَنْ يَكُونَ مِنَ الْمُفْلِحِينَ
📘 But as for him who repents of idolatry and believes in the affirmation of God’s Oneness and acts righteously he observes the duties of religion maybe he will be among the successful those delivered according to God’s promise.
وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ ۗ مَا كَانَ لَهُمُ الْخِيَرَةُ ۚ سُبْحَانَ اللَّهِ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ
📘 And your Lord creates whatever He will and chooses whatever He will. They the idolaters do not have the choice the right to choose anything. Glory be to God and exalted be He above what they associate above their idolatry.
وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ
📘 And your Lord knows what their breasts conceal what their hearts keep secret of disbelief and otherwise and what they proclaim by their tongues of such things.
وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ
📘 And We revealed by inspiration or in a dream to the mother of Moses — who was the said new-born; his sister was the only other person aware of his birth — ‘Suckle him then when you fear for him cast him into the waters namely the Nile and do not fear that he should drown or grieve for being separated from him for We will restore him to you and make him one of the messengers’. She suckled him for three months during which he never cried. She then began to fear for him and so she placed him in a basket coated with pitch and made as a cradle for him on the inside. She then closed it and cast it into the waters of the Nile at night.
وَهُوَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ الْحَمْدُ فِي الْأُولَىٰ وَالْآخِرَةِ ۖ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
📘 And He is God; there is no god except Him. To Him belongs all praise in the former namely the life of this world and in the latter Paradise. And to Him belongs the judgement the decree effective in the case of all things and to Him you will be returned through resurrection.
قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَاءٍ ۖ أَفَلَا تَسْمَعُونَ
📘 Say to the people of Mecca ‘Have you considered in other words inform Me if God were to make the night everlasting over you until the Day of Resurrection what god other than God as you are wont to claim could bring you light? daylight hours during which you could earn a living. Will you not then listen?’ to this in a way so as to understand it and so repent of your idolatry.
قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ ۖ أَفَلَا تُبْصِرُونَ
📘 Say to them ‘Have you considered if God were to make the day everlasting over you until the Day of Resurrection what god other than God as you are wont to claim could bring you night wherein you rest? from any weariness. Will you not then see? the error you are upon when you ascribe partners to God and so repent of it.
وَمِنْ رَحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ
📘 And of His mercy exalted be He He has made for you night and day that you may rest therein in the night and that you may seek in the day of His bounty to earn your livelihood that perhaps you might give thanks’ for the grace of God during both of these times.
وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ
📘 And mention the day when He will call to them and say ‘Where now are My associates those whom you used to claim?’ — this is mentioned again in order to expound upon it
وَنَزَعْنَا مِنْ كُلِّ أُمَّةٍ شَهِيدًا فَقُلْنَا هَاتُوا بُرْهَانَكُمْ فَعَلِمُوا أَنَّ الْحَقَّ لِلَّهِ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ
📘 And We shall draw bring forth from every community a witness and this will be their prophet who will bear witness against what they say and We shall say to them ‘Produce your evidence’ for the justification of the idolatry which you asserted. Then they will know that the right to divineness is God’s — none share it with Him. And that which they used to invent in this world of His having an associate exalted be He high above such associations will fail them.
۞ إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَىٰ فَبَغَىٰ عَلَيْهِمْ ۖ وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ ۖ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ
📘 Indeed Korah belonged to the people of Moses — being his paternal and maternal cousin and he had believed in him in Moses — but he became insolent towards them through his disdain haughtiness and great wealth. For We had given him so many treasures that the number of their keys would verily have burdened a group of strong men in other words they would have been too heavy for such men the bā’ of bi’l-‘usbati ‘a group’ is to render transitive the intransitive verb; the number of such men required is estimated to be 70 40 or 10; other estimates are also given. Mention when his people the believers among the Children of Israel said to him ‘Do not be exultant in your great wealth an exultation of insolence; truly God does not love the exultant in such things;
وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا ۖ وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ ۖ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ
📘 but seek in that which God has given you of wealth the Abode of the Hereafter by expending it in obedience to God and do not forget your share of this world that is do not forget to strive in it for the sake of the Hereafter; and be good to people by giving voluntary alms just as God has been good to you. And do not seek to cause corruption in the earth by committing acts of disobedience. Surely God does not love the agents of corruption’ meaning that He will punish them.
قَالَ إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ عِنْدِي ۚ أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا ۚ وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ
📘 He said ‘In fact I have been given it that is this wealth because of knowledge I possess’ in other words in return for it — he was the most knowledgeable of the Children of Israel in the Torah after Moses and Aaron. God exalted be He says Does he not know that God had already destroyed before him generations communities of men stronger than him in might and greater in the amassing? of wealth; in other words he does know this. And God destroys them and the guilty will not be questioned about their sins because of God’s knowledge of these sins and so they will be admitted into the Fire without a reckoning.
فَخَرَجَ عَلَىٰ قَوْمِهِ فِي زِينَتِهِ ۖ قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ
📘 So he Korah emerged before his people in his finery with his large retinue all of them in procession dressed in gold and silk garments and mounted on adorned horses and mules. Those who desired the life of this world said ‘O yā is for drawing attention would that we had the like of what Korah has been given this world. Truly he enjoys great fortune’ abundant fortune in it.
فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا ۗ إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ
📘 Then Pharaoh’s folk aids picked him up with him still in the basket the morning following that night — it was placed him in front of him Pharaoh and then opened and Moses was brought out of it sucking milk from his thumb — to be at the end of the affair an enemy slaying their menfolk and a cause of grief to them enslaving their womenfolk a variant reading for hazanan is huznan both of which are alternative forms of the verbal noun and it functions as an active participle derived from hazanahu which is like ahzanahu ‘he caused him grief’. Truly Pharaoh and his minister Hāmān and their hosts were sinners that is disobedient and so they were punished at his Moses’s hands.
وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا إِلَّا الصَّابِرُونَ
📘 But those to whom knowledge had been given knowledge of what God had promised in the Hereafter said to them ‘Woe to you! waylakum is an expression of reprimand God’s reward of Paradise in the Hereafter is better for him who believes and acts righteously than what Korah has been given in this world; and none will obtain it namely the Paradise that is given as a reward except those who are steadfast’ in their adherence to obedience and refrain from disobedience.
فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ
📘 So We caused the earth to swallow him Korah and his dwelling and he had no host to help him besides God that is other than Him to protect him from destruction nor was he of those who can rescue themselves from it.
وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ يَقُولُونَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ ۖ لَوْلَا أَنْ مَنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا ۖ وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ
📘 And those who had longed to be in his place the day before that is only recently were saying ‘Alas! God expands provision for whomever He will of His servants and straitens it He restricts it for whomever He will way-ka’anna way is a noun of action with the sense of ‘How astonished I am’ while the kāf functions as a causative lām ‘because’. Had God not been gracious to us He would have made us to be swallowed too’ read active la-khasafa or passive la-khusifa. Lo! indeed those who are ungrateful for God’s grace such as Korah never prosper.
تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ
📘 That is the Abode of the Hereafter namely Paradise which We shall grant to those who do not desire to be haughty in the earth through insolence nor to cause corruption by committing acts of disobedience. And the praiseworthy sequel will be for those who fear God’s punishment by performing deeds of obedience.
مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا ۖ وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى الَّذِينَ عَمِلُوا السَّيِّئَاتِ إِلَّا مَا كَانُوا يَعْمَلُونَ
📘 Whoever brings a good deed shall have better than it as a reward because of it and this will be the like of it tenfold; while whoever brings an evil deed those who commit evil deeds shall only be requited the requital for what they used to do in other words only the like of it.
إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ ۚ قُلْ رَبِّي أَعْلَمُ مَنْ جَاءَ بِالْهُدَىٰ وَمَنْ هُوَ فِي ضَلَالٍ مُبِينٍ
📘 Indeed He Who has prescribed for you the Qur’ān He Who has revealed it will surely restore you to a place of return to Mecca — he had yearned for it. Say ‘My Lord knows best him who brings guidance and him who is in manifest error’ — this was revealed in order to refute what the Meccan disbelievers had said to him ‘Indeed you are error’. In other words God is saying that he the Prophet is the one who has brought guidance while they are the ones in error.
وَمَا كُنْتَ تَرْجُو أَنْ يُلْقَىٰ إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِنْ رَبِّكَ ۖ فَلَا تَكُونَنَّ ظَهِيرًا لِلْكَافِرِينَ
📘 And you never expected that the Scripture the Qur’ān would be conferred on you; but it was conferred on you as a mercy from your Lord. So never be a supporter of the disbelievers in that religion of theirs to which they summon you.
وَلَا يَصُدُّنَّكَ عَنْ آيَاتِ اللَّهِ بَعْدَ إِذْ أُنْزِلَتْ إِلَيْكَ ۖ وَادْعُ إِلَىٰ رَبِّكَ ۖ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ
📘 And never let them bar you yasuddunnaka is actually yasuddūnannaka but the nūn of the indicative ending has been omitted because of the apocopating particle lā as has the wāw of the third person plural subject of the verb because of its coming together with an unvocalised nūn from God’s signs after they have been revealed to you in other words do not consult with them in such matters and summon people to your Lord by affirming His Oneness and worshipping Him and never be of the idolaters by supporting them lā takūnanna the apocopating particle does not affect the ending of the verb here because of its invariability.
وَلَا تَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۘ لَا إِلَٰهَ إِلَّا هُوَ ۚ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
📘 And do not call on do not worship another god with God; there is no god except Him. Everything will perish except His Countenance except Him. His is the judgement the effective decree and to Him you will be brought back by being raised from the grave.
وَقَالَتِ امْرَأَتُ فِرْعَوْنَ قُرَّتُ عَيْنٍ لِي وَلَكَ ۖ لَا تَقْتُلُوهُ عَسَىٰ أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لَا يَشْعُرُونَ
📘 And Pharaoh’s wife said after he and his aids had resolved to slay him he is ‘A joyous sight for me and you. Do not slay him. Perhaps he will be of benefit to us or we will adopt him as a son’ and so they obeyed her wish. And they were not aware of the sequel to their affair with him.
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