🕋 تفسير سورة آل عمران
(Aal-E-Imran) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ الم
📘 Alif Lām Mīm God knows best what He means by these letters.
إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۖ وَأُولَٰئِكَ هُمْ وَقُودُ النَّارِ
📘 As for the disbelievers neither their riches nor their children will avail will protect them against God that is against His chastisement; those — they shall be fuel for the Fire they shall constitute what the Fire will be fuelled by read waqūd as opposed to wuqūd ‘fuel’.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ يَرُدُّوكُمْ بَعْدَ إِيمَانِكُمْ كَافِرِينَ
📘 The following was revealed when the Jews passed by the Aws and the Khazraj and were infuriated by their comradeship and set about reminding them of their mutual hostility in the days before Islam such that they caused them to quarrel and the two tribes were on the verge of fighting one another O you who believe if you obey a party of those who have been given the Scripture they will turn you after you have believed into disbelievers.
وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَىٰ عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ ۗ وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
📘 How can you disbelieve this is an interrogative of amazement and rebuke while you have God’s verses recited to you and His Messenger is in your midst? Whoever holds fast to clings to God he is guided to a straight path.
يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ
📘 O you who believe fear God as He should be feared so that He is obeyed and not disobeyed thanked and not shown ingratitude remembered and not forgotten. They said ‘Who O Messenger of God is strong enough for this task?’ But it was then abrogated by His statement So fear God as much as you can Q. 6416; and do not die except as Muslims professing the Oneness of God.
وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ
📘 And hold fast to clutch God’s bond namely His religion together and do not scatter after submitting to Islam; remember God’s grace His bestowing of favours upon you O companies of the Aws and the Khazraj when you were enemies and He brought your hearts together through Islam so that by His grace you became brothers in religion and comradeship; and you were upon the brink the edge of a pit of fire such that to fall into it you only had to die disbelieving; but He delivered you from it through belief. So just as He has made clear for you what has been mentioned God makes clear to you His signs that you might be guided.
وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
📘 Let there be one community of you calling to good to Islam and enjoining decency and forbidding indecency; those that call bid and forbid are the successful the victorious the particle min ‘of’ in minkum ‘of you’ is partitive since what is mentioned is a collective obligation fard kifāya and is not incumbent upon every individual of the community for not every person such as the ignorant is up to it. However it is also said that this particle is extra and what is meant is ‘so that you are a community calling to good and so on’.
وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
📘 Be not as those who scattered in their religion and disputed over it after the clear proofs came to them and these are the Jews and the Christians those there awaits a mighty chastisement.
يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ
📘 The day when some faces are blackened and some faces whitened that is the Day of Resurrection. As for those whose faces are blackened these being the disbelievers who are thrown into the Fire and to whom it is said in rebuke ‘Did you disbelieve after you had believed on the day the covenant was made? Then taste the chastisement for what you disbelieved!’
وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللَّهِ هُمْ فِيهَا خَالِدُونَ
📘 But as for those whose faces are whitened and these are the believers they shall be in God’s mercy that is to say in Paradise abiding therein.
تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ ۗ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعَالَمِينَ
📘 Those that is to say these verses are the verses of God which We recite to you O Muhammad (s) in truth and God desires not any injustice for the worlds punishing them for no crime.
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ
📘 To God belongs all that is in the heavens and in the earth as possessions creatures and servants and to Him all matters are returned.
كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ كَذَّبُوا بِآيَاتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ ۗ وَاللَّهُ شَدِيدُ الْعِقَابِ
📘 Their way is as the way as the habit of Pharaoh’s folk and the communities of people before them such as ‘Ād and Thamūd who denied Our signs; God seized them He destroyed them for their sins this statement explains the previous one; God is severe in retribution.
كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ ۚ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ
📘 You O community of Muhammad (s) are the best community brought forth manifested to men according to God’s knowledge enjoining decency and forbidding indecency and believing in God. Had the People of the Scripture believed it their belief would have been better for them; some of them are believers such as ‘Abd Allāh b. Salām may God be pleased with him and his companions; but most of them the disbelievers are wicked.
لَنْ يَضُرُّوكُمْ إِلَّا أَذًى ۖ وَإِنْ يُقَاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ
📘 They the Jews will not harm you O company of Muslims in any way except a little hurt with their tongues such as slander and threats; and if they fight against you they will turn their backs to you in retreat then they will not be helped against you but you will be helped against them.
ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ۚ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ ۚ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ
📘 Abasement shall be cast upon them wherever they are found so that they have no strength and no protection save if they be clinging to a rope of God and a rope of the believing people this being the latter’s covenant of security for them on the condition that they pay the jizya in other words they have no protection other than this; they have incurred they have ended up with anger from God and poverty shall be cast upon them; that is because they disbelieved in God’s signs and slew the prophets without right; that dhālika is repeated for emphasis is because they disobeyed God’s command and used to transgress passing from what is lawful into what is unlawful.
۞ لَيْسُوا سَوَاءً ۗ مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ
📘 Yet they the People of the Scripture are not all alike equal; some of the People of the Scripture are a community upright with integrity adhering to the truth such as ‘Abd Allāh b. Salām may God be pleased with him and his companions who recite God’s verses in the watches of the night that is during its hours prostrating themselves performing prayer wa-hum yasjudūn ‘prostrating themselves’ is a circumstantial qualifier.
يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُولَٰئِكَ مِنَ الصَّالِحِينَ
📘 They believe in God and in the Last Day enjoining decency and forbidding indecency vying with one another in good works; those described in the way God has mentioned are of the righteous and some of them are not like this and are not righteous.
وَمَا يَفْعَلُوا مِنْ خَيْرٍ فَلَنْ يُكْفَرُوهُ ۗ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ
📘 And whatever good you do O community taf‘alū ‘you do’ or if this is read yaf‘alū ‘they do’ then it is referring to them ‘the upright community’ you shall not be denied it read in both ways fa-lan tukfarūhu ‘you shall not be denied it’ or fa-lan yukfarūhu ‘they shall not be denied it’ you shall not be deprived of its reward but you will be rewarded for it and God knows the God-fearing.
إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۚ هُمْ فِيهَا خَالِدُونَ
📘 As for the disbelievers their riches shall not avail protect them neither their children against God that is against His chastisement these two are singled out for mention because a person usually avails himself either by paying a ransom or by resorting to the help of his children; those are the inhabitants of the Fire abiding therein.
مَثَلُ مَا يُنْفِقُونَ فِي هَٰذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوا أَنْفُسَهُمْ فَأَهْلَكَتْهُ ۚ وَمَا ظَلَمَهُمُ اللَّهُ وَلَٰكِنْ أَنْفُسَهُمْ يَظْلِمُونَ
📘 The likeness the description of what they the disbelievers expend in the life of this world in the way of enmity towards the Prophet or in the way of voluntary almsgiving or the like is as the likeness of a wind wherein is a blast of extreme hot or cold that smote the tillage the crops of a people who have wronged themselves through unbelief and disobedience and destroyed it so that they could not profit from it; so it is with what they expend it perishes and they profit nothing from it. God did not wrong them when they lost what they expended but they wronged themselves through unbelief which necessitated this loss.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ ۖ إِنْ كُنْتُمْ تَعْقِلُونَ
📘 O you who believe do not take as intimates as sincere friends revealing to them your secret thoughts anyone apart from yourselves from among the Jews Christians and the hypocrites; such men spare nothing to ruin you khabālan is in the accusative because the preposition that usually precedes it sc. fī’l-khabāl has been omitted that is to say they would not be remiss about corrupting you; they would love they wish for you to suffer al-‘anat means extreme hardship. Hatred enmity towards you is revealed it is manifested by their mouths by sowing discord among you and informing the idolaters of your secret plans; and what their breasts conceal of enmity is yet greater. Now We have made clear to you the signs of their enmity; if you understand this then do not befriend them.
هَا أَنْتُمْ أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ ۚ قُلْ مُوتُوا بِغَيْظِكُمْ ۗ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ
📘 Lo hā ‘lo!’ is for calling attention to something there you are O believers you love them on account of their kinship and their pretence of friendship towards you but they love you not since they oppose you in religion; you believe in the Book all of it that is to say in the Books all of them but they do not believe in your Book and when they meet you they say ‘We believe’ but when they are alone they bite at you their fingertips in rage in extreme fury at what they see of your mutual affection the biting of the fingertips is used to figuratively express the severity of rage even if there be no biting involved. Say ‘Perish in your rage that is be this way until the end of your lives for you shall not see what will please you; God knows what is in the breasts’ what is in the hearts including that which these conceal.
قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ الْمِهَادُ
📘 When the Prophet s enjoined the Jews to enter into Islam after his return from Badr they said ‘Do not fool yourself just because you killed a few men of Quraysh inexperienced and knowing nothing about fighting’ whereupon the following was revealed Say O Muhammad (s) to the disbelievers from among the Jews ‘You shall be vanquished sa-tughlabūn or read sa-yughlabūn ‘they shall be vanquished’ in this world through being killed or taken captive and made to pay the jizya which actually took place and mustered read in both ways wa-tuhsharūna ‘you will be mustered’ or wa-yuhsharūna ‘they will be mustered’ in the Hereafter to Hell which you shall enter — an evil cradling!’ an evil resting place.
إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا ۖ وَإِنْ تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ
📘 If good fortune a favour such as victory or booty befalls you it is evil for them it grieves them; but if evil such as defeat or drought befalls you they rejoice thereat the conditional statement here is semantically connected to the previous conditional and what comes in between is a parenthetical statement the meaning being that their enmity towards you is endless so why do you befriend them? Avoid them! Yet if you endure their harm and fear God by not befriending them and so on their guile will not hurt you read either lā yadirkum or lā yadurrukum at all; God encompasses what they do ya‘malūn or may be read ta‘malūn ‘what you do’ He has knowledge of it and will requite them for it.
وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
📘 And mention O Muhammad (s) when you went forth at dawn from your family at Medina to assign the believers to have them occupy their places stations for them to stand at for battle and God hears what you say knows your circumstances this was the day of the battle of Uhud. The Prophet s set out with 1000 or 950 men while the idolaters numbered 3000. The Prophet pitched camp at the ravine on Saturday 7th of Shawwāl in year 3 of the Hijra. He had his back and that of his troops to Uhud. He arranged their lines and placed a group of archers under the command of ‘Abd Allāh b. Jubayr at the foot of the mountain and said to them ‘Defend us with your arrows in case they come up from behind us and remain here whether we are being defeated or on the verge of victory’.
إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
📘 When idh substitutes for the previous idh two parties of you the Banū Salima and the Banū Hāritha the two flanks of the army were about to lose heart about to shrink from the battle and retreat after ‘Abd Allāh b. Ubayy the hypocrite and his companions began to retreat. He Ibn Ubayy said ‘Why should we get ourselves and our children killed?’ and he also said to Abū Jābir al-Salamī — who had said to him ‘I implore you by God for your Prophet’s sake and yours’ — ‘If we knew how to fight we would follow you!’ But God then made them the Banū Salima and the Banū Hāritha steadfast and they did not abandon the field; and God was their Protector their Helper and let the believers rely on God let them place their trust in Him and none other.
وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ
📘 When they were defeated the following was revealed as a way of reminding them of God’s favour God already gave you victory at Badr a location between Mecca and Medina when you were contemptible few in number and weapons. So fear God in order that you might be thankful for His blessings.
إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ
📘 When idh an adverbial qualifier of nasarakum ‘He gave you victory’ in the previous verse you were saying to the believers promising them as reassurance for them ‘Is it not sufficient for you that your Lord should reinforce you that He should succour you with three thousand angels sent down? read munzalīn or munazzalīn ‘sent down’.
بَلَىٰ ۚ إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ
📘 Yea it is sufficient for you. In sūrat al-Anfāl it is stated with a thousand Q. 89 because at first He reinforced them with this thousand then it became three thousand then five thousand as God says if you are patient in encountering the enemy and fear God in not contravening His command and they the idolaters come against you instantly your Lord will reinforce you with five thousand angels accoutred’ read musawimmīn or musawammīn that is to say distinctively marked for the battle. Indeed they were patient and God fulfilled His promise to them so that the angels fought together with them riding upon piebald horses wearing yellow or white turbans let loose down to their shoulders.
وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ ۗ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ الْحَكِيمِ
📘 What God ordained that is of reinforcement was only as a good tiding to you of victory and that your hearts might be at peace that they might be at rest and not be terrified by the large number of the enemy as compared to your small number. Victory comes only from God the Mighty the Wise He gives it to whomever He will and victory comes not because of a large army.
لِيَقْطَعَ طَرَفًا مِنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنْقَلِبُوا خَائِبِينَ
📘 And that He might cut off li-yaqta‘ is semantically connected to the clause containing nasarakum ‘He gave you victory’ that is to say that He might destroy a party of the disbelievers by slaying them or making them fall captive or suppress them humiliate them through defeat so that they fall back return frustrated not having secured what they desired.
لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ
📘 When on the Day of Uhud the Prophet received a head wound and his front tooth was broken and he said ‘How does a people who have drenched the face of their Prophet in blood expect to prosper?’ the following was revealed It is no concern at all of yours nay it is God’s concern so be patient whether meaning until such time as He relents to them through their acceptance of Islam or chastises them; for they are indeed evildoers by virtue of their disbelief.
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ
📘 To God belongs all that is in the heavens and the earth as possessions creatures and servants; He forgives whom He wills forgiveness for and chastises whom He wills chastisement for. And God is Forgiving of His friends Merciful to those who obey Him.
قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا ۖ فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ ۚ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَنْ يَشَاءُ ۗ إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِأُولِي الْأَبْصَارِ
📘 There has already been a sign an example the verb qad kāna ‘there has been’ is used to separate the statement to follow from the previous one for you in two hosts two parties that met one another in battle on the day of Badr; one company fighting in the way of God in obedience to Him namely the Prophet and his Companions who numbered three hundred and thirteen men most of them on foot with two horses six plates of armour and eight swords; and another unbelieving; they the disbelievers numbering almost a thousand saw them the Muslims twice the like of them that is more numerous than themselves as the eye sees in manifest vision witnessing; and God granted them victory despite their fewer number; for God confirms He strengthens with His help whom He will granting him victory. Surely in that which is mentioned is a lesson for people of vision those who are discerning so will you not be warned by this and become believers?
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً ۖ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
📘 O you who believe do not exact usury twofold and severalfold read mudā‘afatan or mud‘afatan by increasing the amount to be repaid when the loan period comes to an end and delaying the request of the loan. And fear God by abandoning such usury so that you may prosper that you may triumph.
وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ
📘 And fear the Fire that has been prepared for the disbelievers lest you be chastised with it.
وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ
📘 And obey God and the Messenger so that you may find mercy.
۞ وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ
📘 And vie with one another hastening read wa-sāri‘ū or simply sāri‘ū to forgiveness from your Lord and to a garden as wide as the heavens and the earth that is as broad as both of them together if put side by side breadth denotes ampleness that has been prepared for those who fear God in being obedient and abandoning acts of disobedience.
الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ
📘 Who expend in obedience to God in prosperity and adversity in times of ease and difficulty and restrain their rage and desist from following it up even though they are able to and pardon their fellow-men those who wrong them waiving their punishment; and God loves those who are virtuous through such actions that is to say He will reward them.
وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ
📘 And who when they commit an indecency a despicable sin such as adultery or wrong themselves with less than that such as a kiss remember God that is to say His threat of punishment and pray forgiveness for their sins — and who that is none shall forgive sins but God? — and who do not persist persevere in what they did but have desisted from it knowing that what they did was sinful.
أُولَٰئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَجَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَنِعْمَ أَجْرُ الْعَامِلِينَ
📘 Those — their requital is forgiveness from their Lord and Gardens beneath which rivers flow abiding therein khālidīna fīhā an implied situation that is it is foreordained that they will abide in it once they enter it; excellent is the wage this wage of those workers of obedience!
قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ
📘 The following was revealed regarding the defeat at Uhud Ways of life have passed away before you all manner of unbelief has preceded where they have been given respite but are then seized with punishment; so travel in the land O believers and behold how was the end of those who denied the messengers that is how their affair ended in destruction. So do not grieve on account of their victory I am only giving them respite until their appointed time.
هَٰذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ
📘 This Qur’ān is an exposition for all mankind and a guidance from error and an admonition for such as are God-fearing among them.
وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ
📘 Faint not shrink not from fighting the disbelievers neither grieve for what befell you at Uhud for you shall prevail through victory over them if you are truly believers. the response to this last conditional clause is the sum meaning of what has preceded it.
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ
📘 Beautified for mankind is love of lusts that which the self lusts after and calls for beautified by Satan or by God as a test — of women children stored-up heaps of gold and silver horses of mark fine horses cattle namely camels cows and sheep and tillage the cultivation of land. That which is mentioned is the comfort of the life of this world enjoyed while it lasts but then perishes; but God — with Him is the more excellent abode place of return which is Paradise and for this reason one should desire none other than this abode.
إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ ۚ وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ ۗ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ
📘 If a wound touches you befalls you at Uhud a like wound qarh or qurh which is the exhaustion that results from a wound and the like already at Badr has touched the other people the disbelievers. Such days We deal out in turn We dispense them among mankind one day for one group the next day for another that they might be admonished and that God may know through knowledge manifested outwardly those who believe who are sincere in their faith from others; and that He may take witnesses from among you honouring them with martyrdom and God loves not the evildoers the disbelievers that is He will chastise them and the blessings He bestows upon them are only a means of drawing out their punishment.
وَلِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَافِرِينَ
📘 And that God may prove the believers purifying them of sins through what befalls them and efface that is destroy the disbelievers.
أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ
📘 Or nay did you suppose you should enter Paradise without God knowing through knowledge manifested outwardly who among you have struggled and who are patient in times of hardship?
وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنْتُمْ تَنْظُرُونَ
📘 You were longing for tamannawna one of the two letters tā’ has been omitted from the original tatamannawna death before you met it when you said ‘Would that we had a day like the Day of Badr in order to attain what its martyrs attained.’ Now you have seen it that is the cause of it war looking on that is with your eyes open and contemplating the conditions so why did you retreat?
وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ ۚ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَنْ يَنْقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ
📘 With regard to their being routed when it was rumoured that the Prophet had been killed and the hypocrites had said to the believers ‘If he has been killed go back to your previous religion’ the following was revealed Muhammad is only a messenger; messengers have passed away before him. Why if he should die or is slain like others will you turn back on your heels will you return to unbelief the last statement is the locus of the interrogative of denial in other words ‘he was not a worshipped being so that if he were to die you should turn back to your previous religion’. If any man should turn back on his heels he will not harm God in any way but will be harming himself and God will requite those that are thankful for His graces by staying firm.
وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلًا ۗ وَمَنْ يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَنْ يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا ۚ وَسَنَجْزِي الشَّاكِرِينَ
📘 It is not for any soul to die save by the leave of God by His decree a prescribed kitāban here a verbal noun that is God has prescribed this term that is to say a term fixed in time neither brought forward nor deferred so why did you retreat in defeat? Defeat does not ward off death nor does standing one’s ground sever life. And whoever desires by his deeds the reward of this world that is his requital in it We will give him of it what has been alloted to him but he shall have no share in the Hereafter; and whoever desires the reward of the Hereafter We will give him of it that is of its reward; and We will requite the thankful.
وَكَأَيِّنْ مِنْ نَبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا لِمَا أَصَابَهُمْ فِي سَبِيلِ اللَّهِ وَمَا ضَعُفُوا وَمَا اسْتَكَانُوا ۗ وَاللَّهُ يُحِبُّ الصَّابِرِينَ
📘 How many a prophet has been killed qutila a variant reading has qātala ‘has fought’ the subject of the verb being the person governing it and with him ma‘ahu the predicate the subject of which follows thousands manifold fought but they fainted not they did not shrink in the face of what afflicted them in God’s way of wounds and the slaying of their prophets and companions; they neither weakened in the face of struggle nor did they humble themselves nor did they succumb to their enemy as you did when it was said that the Prophet s had been killed. And God loves the patient during trials meaning that He will reward them.
وَمَا كَانَ قَوْلَهُمْ إِلَّا أَنْ قَالُوا رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
📘 All that they said when their prophet had been killed while they stood their ground and were steadfast was ‘Our Lord forgive us our sins and our excesses our overstepping the bounds in our affairs a declaration of the fact that what had befallen them was the result of their evil actions and a humbling of their selves and make firm our feet with strength for the struggle and help us against the unbelieving folk’.
فَآتَاهُمُ اللَّهُ ثَوَابَ الدُّنْيَا وَحُسْنَ ثَوَابِ الْآخِرَةِ ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ
📘 And God gave them the reward of this world victory and booty and the fairest reward of the Hereafter that is Paradise husnuhu ‘the fairest of it’ denotes extra favour in addition to what is deserved; and God loves the virtuous.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا الَّذِينَ كَفَرُوا يَرُدُّوكُمْ عَلَىٰ أَعْقَابِكُمْ فَتَنْقَلِبُوا خَاسِرِينَ
📘 O you who believe if you obey the disbelievers in what they command you they will make you turn back on your heels back to unbelief and you will revert as losers.
۞ قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِنْ ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُطَهَّرَةٌ وَرِضْوَانٌ مِنَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
📘 Say O Muhammad (s) to your people ‘Shall I tell you shall I inform you of something better than that? that which has been mentioned of lusts this interrogative is meant as an affirmative. For those that are fearful of idolatry with their Lord ‘inda rabbihim is the predicate the subject being the following jannātun…’ are Gardens underneath which rivers flow abiding therein decreed for them therein is eternal life when they enter it and spouses purified of menstruation and other impurities and beatitude read ridwān or rudwān meaning ‘much pleasure’ from God; and God is Seer knower of His servants requiting each of them according to his deeds.
بَلِ اللَّهُ مَوْلَاكُمْ ۖ وَهُوَ خَيْرُ النَّاصِرِينَ
📘 Nay but God is your Protector your Helper and He is the best of helpers so obey only Him and not them.
سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ بِمَا أَشْرَكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا ۖ وَمَأْوَاهُمُ النَّارُ ۚ وَبِئْسَ مَثْوَى الظَّالِمِينَ
📘 We will cast terror read ru‘b or ru‘ub into the hearts of the disbelievers after departing from Uhud they resolved to return in order to exterminate the Muslims but they were terrified and did not return; for what they have associated because of their associating with God that for which He has revealed no warrant that is no argument in support of its worship namely idols; their abode shall be the Fire; evil is the abode the resting place of the evildoers the disbelievers.
وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ ۖ حَتَّىٰ إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ ۚ مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنْكُمْ ۗ وَاللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ
📘 God has been true to His promise towards you of giving you victory when you slew them by His leave by His will until you lost heart until you shrank from battle and quarrelled disagreed over the command that is the command of the Prophet s that you remain at the foot of the mountain for the arrow attack some of you saying ‘Let us depart for our comrades have been given victory’ others saying ‘We should not disobey the command of the Prophet s’; and you disobeyed his command and abandoned your station in search of the booty after He God had shown you what you longed for of assistance the response to the clause containing idhā is indicated by what precedes it that is to say ‘when you lost heart He denied you His assistance’. Some of you desired this world abandoning his station for the sake of the booty; and some of you desired the Hereafter holding to it until he was slain such as ‘Abd Allāh b. Jubayr and his companions. Then He turned you away thumma sarafakum is a supplement to the response of the clause containing idhā implied to be raddakum bi’l-hazīma ‘He turned you back in defeat’ from them the disbelievers so that He might try you that He might test you and so make manifest the sincere ones from those otherwise; yet now He has pardoned you what you have done and God is Bounteous to the believers with pardon.
۞ إِذْ تُصْعِدُونَ وَلَا تَلْوُونَ عَلَىٰ أَحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غَمًّا بِغَمٍّ لِكَيْلَا تَحْزَنُوا عَلَىٰ مَا فَاتَكُمْ وَلَا مَا أَصَابَكُمْ ۗ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
📘 Remember when you were ascending fleeing in the distance not turning around not stopping for anyone and the Messenger was calling you from your rear saying ‘Come to me servants of God this way servants of God!’ so He rewarded you He requited you with grief through defeat for grief ghamman bi-ghamm; the bā’ bi- ‘with’ is said to mean ‘alā ‘for’ because of the grief that you caused the Prophet when you disobeyed his command that is with grief doubled being in addition to the grief of the booty forfeited so that li-kaylā is semantically connected either to ‘afā ‘He has pardoned’ or athābakum ‘He rewarded you’; the lā of kay-lā is thus extra you might not grieve for what escaped you of booty neither for what befell you of being slain and of defeat; and God is aware of what you do.
ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ أَمَنَةً نُعَاسًا يَغْشَىٰ طَائِفَةً مِنْكُمْ ۖ وَطَائِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ ۖ يَقُولُونَ هَلْ لَنَا مِنَ الْأَمْرِ مِنْ شَيْءٍ ۗ قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّهِ ۗ يُخْفُونَ فِي أَنْفُسِهِمْ مَا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا ۗ قُلْ لَوْ كُنْتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِيَ اللَّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ ۗ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
📘 Then He sent down upon you after grief security — a slumber nu‘āsan ‘slumber’ substitutes for amanatan ‘security’ overcoming yaghshā or taghshā a party of you namely the believers. They would become dizzy under their shields and their swords would fall from their hands; and a party whose own souls distressed them that is they caused them grief so that their only wish was their deliverance regardless of the Prophet and his Companions and they were unable to fall asleep these were the hypocrites; thinking wrongly of God thoughts of those thoughts during the age of ignorance the moment they thought that the Prophet had been killed or that he would not be given victory saying ‘Have we any part whatever in the affair?’ read interrogative hal as negative mā that is we have no part in the assistance which we were promised. Say to them ‘The affair belongs entirely read accusative kullahu to denote an emphasis or nominative kulluhu as a subject of a new sentence the predicate of which is what follows to God’ that is to say the decree is His He does what He wills. They conceal within their hearts what they do not disclose what they do not manifest to you saying yaqūlūna ‘saying’ is an explication of the preceding statement ‘Had we had any part in the affair we would not have been slain here’ that is to say ‘Had the choice been ours we would not have set out and thus been slain; but we were forced to set out’. Say to them ‘Even if you had been in your houses with some among you whom God had appointed that they be slain those of you for whom it had been appointed decreed that they be slain would have sallied forth would have gone forth to the places where they were to lie’ the battleground where they were to fall and they would have been slain; and their staying put at home would not have saved them for God’s decree will be inevitably. And He did what He did at Uhud that God might try that He might test what was in your breasts your hearts of sincerity or hypocrisy and that He might prove that He might distinguish what was in your hearts; and God knows what is in the breasts what is in the hearts. Nothing can be hidden from Him and He tries people only to make matters manifest for them.
إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا ۖ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ ۗ إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ
📘 Truly those of you who turned away from the battle the day the two hosts the Muslim host and that of the disbelievers encountered each other at Uhud the Muslims with the exception of twelve men — truly Satan made them slip with his evil insinuations through some of what they had earned of sins namely when they disobeyed the Prophet’s command; but God pardoned them; God is Forgiving to believers Forbearing hastening not against the disobedient with punishment.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ كَفَرُوا وَقَالُوا لِإِخْوَانِهِمْ إِذَا ضَرَبُوا فِي الْأَرْضِ أَوْ كَانُوا غُزًّى لَوْ كَانُوا عِنْدَنَا مَا مَاتُوا وَمَا قُتِلُوا لِيَجْعَلَ اللَّهُ ذَٰلِكَ حَسْرَةً فِي قُلُوبِهِمْ ۗ وَاللَّهُ يُحْيِي وَيُمِيتُ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
📘 O you who believe be not as the disbelievers that is as the hypocrites who say of their brothers that is regarding their affair when they travel in the land and then die or are on raiding campaigns ghuzzan ‘a raiding party’ is the plural of ghāzin and are then slain ‘Had they been with us they would not have died and would not have been slain’ in other words do not say as they say — so that God may make that saying of theirs as a conclusion of their affair anguish in their hearts. For God gives life and He gives death and so no staying put can prevent death and God sees what you do ta‘malūna or ya‘malūna ‘they do’ and He will requite you for it.
وَلَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِنَ اللَّهِ وَرَحْمَةٌ خَيْرٌ مِمَّا يَجْمَعُونَ
📘 And if wa-la-in the lām is for oaths you are slain in God’s way in holy struggle or die read muttum or mittum from singular form māta yamūtu that is if death comes to you thereat forgiveness that is from God for your sins and mercy therefor from Him for you the clause introduced by the lām of la-maghfiratun ‘forgiveness’ is the response to the oath clause of la’in and occupies the place of the verbal action as a subject the predicate of which is what follows are better than what they amass in this world read tajma‘ūn ‘you amass’ or yajma‘ūn ‘they amass’.
وَلَئِنْ مُتُّمْ أَوْ قُتِلْتُمْ لَإِلَى اللَّهِ تُحْشَرُونَ
📘 And if wa-la-in the lām is for oaths you die read in both ways muttum or mittum or are slain in the holy struggle or otherwise it is to God and to none other than Him that you shall be mustered in the Hereafter and He will requite you.
فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ ۖ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ
📘 It was by the mercy of God that you O Muhammad (s) were lenient with them that is that you showed indulgence toward them when they disobeyed you; had you been harsh ill-natured and fierce of heart brutish and coarse towards them they would have dispersed split away from about you. So pardon them pass over what they have done and ask forgiveness for them for their sins until I forgive them and consult them find out their opinions in the matter that is your affair in the battle and otherwise in order to win their hearts over and so that you may be emulated in this respect; and indeed the Prophet s would frequently consult them. And when you are resolved to carry out what you wish after counsel rely on God put your trust in Him and not in any counsel; for God loves those who rely on Him.
الَّذِينَ يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ
📘 Those alladhīna is either an adjectival qualification of or a substitution for the previous alladhīna who say “O Our Lord we believe in You and in Your Prophet; so forgive us our sins and guard us from the chastisement of the Fire”.
إِنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ ۖ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
📘 If God helps you if He gives you assistance against your enemy as on the Day of Badr then none can overcome you; but if He forsakes you if He refrains from assisting you as on the Day of Uhud then who is there who can help you after Him? that is after His forsaking you? In other words there is no one to help you. Therefore on God and on no one else let the believers rely.
وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ ۚ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
📘 When some red velvet cloth went missing on the Day of Badr and some people began to say ‘Perhaps the Prophet took it’ the following was revealed It is not for a prophet to be fraudulent an yaghulla a variant reading has the passive an yughalla meaning to attribute ghulūl ‘fraud’ to him to be treacherous with regard to the spoils so do not presume this of him; whoever defrauds shall bring what he has defrauded on the Day of Resurrection carrying it around his neck; then every soul the fraudulent and the otherwise shall be paid in full the requital of what it has earned what it has done and they shall not be wronged a single thing.
أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ ۚ وَبِئْسَ الْمَصِيرُ
📘 Is he who follows God’s beatitude being obedient and not defrauding like him who is laden one who returns with God’s anger because of his disobedience and fraud whose abode is Hell? An evil journey’s end a resort it is!
هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
📘 No! They are of degrees that is individuals of different degrees before God that is belonging to varying stations for those that follow His beatitude a reward and for those that are laden with God’s anger punishment; and God sees what they do and will requite them for it.
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ
📘 Truly God was gracious to the believers when He sent to them a messenger from among their own that is to say an Arab like them not an angel or a non-Arab so that they can understand what he says and feel honoured thereby to recite to them His verses the Qur’ān and to purify them to cleanse them of sins and to teach them the Book the Qur’ān wisdom the Sunna though in is softened in place of inna that is innahum ‘though they…’ before that is before he was sent they were in clear error.
أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا ۖ قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
📘 And why when distress befell you at Uhud when seventy of you were slain and you had afflicted twice the like of it at Badr slaying seventy of them and taking another seventy captive did you say in amazement ‘How is this?’ that is how did this defeat happen to us when we are Muslims and God’s Messenger is among us the last statement annā hādhā ‘how is this?’ constitutes the locus of the interrogative of denial. Say to them ‘It is from yourselves because you abandoned your battle stations and were thus defeated. Surely God has power over everything’ including the giving of assistance and the withholding of it and He requited you for your disputing the Prophet’s command.
وَمَا أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ وَلِيَعْلَمَ الْمُؤْمِنِينَ
📘 And what afflicted you the day the two hosts encountered at Uhud was by God’s leave by His will and that He might know through knowledge manifested outwardly the true believers.
وَلِيَعْلَمَ الَّذِينَ نَافَقُوا ۚ وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ أَوِ ادْفَعُوا ۖ قَالُوا لَوْ نَعْلَمُ قِتَالًا لَاتَّبَعْنَاكُمْ ۗ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ ۚ يَقُولُونَ بِأَفْوَاهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ ۗ وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ
📘 And that He might also know the hypocrites and those who when it was said to them after they had fled the fighting namely ‘Abd Allāh b. Ubayy and his companions ‘Come now fight in the way of God His enemies or defend’ us against the enemy by increasing the multitude of our fighters if you are not going to fight; they said ‘If we knew how if we were skilled enough to fight we would follow you’. God then said showing them to be liars They that day were nearer to unbelief than to belief for what they manifested of their forsaking the believers whereas before they had been outwardly nearer to belief; saying with their mouths that which was not in their hearts for even if they had known how to fight they would not have followed you. And God knows best what they hide of hypocrisy.
الَّذِينَ قَالُوا لِإِخْوَانِهِمْ وَقَعَدُوا لَوْ أَطَاعُونَا مَا قُتِلُوا ۗ قُلْ فَادْرَءُوا عَنْ أَنْفُسِكُمُ الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ
📘 Those who alladhīna substitutes for the previous alladhīna or constitutes an adjectival qualification of it said to their brothers in religion whilst they themselves had stayed put refraining from joining the struggle ‘Had they the martyrs at Uhud or those who stayed put with us obeyed us they would not have been slain’. Say to them ‘Then avert ward off death from yourselves if you speak the truth’ in that staying put delivers one from it sc. from death.
وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ
📘 The following was revealed regarding martyrs Count not those who were slain read qutilū or quttilū in God’s way that is for the sake of His religion as dead but rather that they are living with their Lord their spirits inside green birds that take wing freely wherever they wish in Paradise as reported in a hadīth; provided for by Him with the fruits of Paradise.
الصَّابِرِينَ وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنْفِقِينَ وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ
📘 The patient in obedience and against disobedience al-sābirīna ‘the patient’ is an adjectival qualification of alladhīna ‘those’ truthful in their faith obedient compliant before God expenders of charity imploring God’s pardon by saying ‘Lord forgive us’ at daybreak’ in the last part of the night singled out here for mention because it is the time of unawareness and of the joy of sleep.
فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
📘 Rejoicing farihīna a circumstantial qualifier referring to the person governing yurzaqūn ‘sustained’ in what God has given them of His bounty and they are rejoicing joyful for the sake of those who have not joined them but are left behind from among their believing brothers allādhīna ‘those who’ may be substituted by what follows sc. ‘rejoicing…that no fear’ that no fear shall befall them those that have not yet joined them neither shall they grieve in the Hereafter meaning they rejoice for their brothers’ future security and felicity allā of allā khawfun is an-lā meaning bi-an lā.
۞ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ
📘 Joyful in grace in the reward and bounty in addition to it from God and that read wa-anna as a supplement to ni‘matin or wa-inna to denote a new clause God does not let the wage of believers go to waste but rewards them.
الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ ۚ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ
📘 Those who alladhīna is the subject responded to God and the Messenger to his call to set out for battle when Abū Sufyān and his companions wanted to resume hostilities they agreed with the Prophet s that the encounter would be at the annual market-fair of Badr a year from the date of Uhud; after the wounds had afflicted them at Uhud — the predicate of the subject alladhīna is what follows for all those who were virtuous by obeying him and feared to disobey him shall be a great wage namely Paradise.
الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
📘 Those to whom alladhīna substitutes for the previous alladhīna ‘those who’ or an adjectival qualification of it people that is Nu‘aym b. Mas‘ūd al-Ashja‘ī said ‘The people Abū Sufyān and his companions have gathered their multitudes against you in order to exterminate you therefore fear them’ and do not go out to encounter them; but that saying increased them in faith in their belief in God and in certainty and they said ‘God is sufficient for us He will deal fully for us with their affair; an excellent Guardian is He’ the One to whom the matter is entrusted. They thus set out with the Prophet s and arrived at the market-fair of Badr but God had cast terror into the hearts of Abū Sufyān and his followers and so they did not turn up. They the believers had merchandise with them and so they traded and made profits. God exalted be He says
فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّهِ ۗ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ
📘 So they returned from Badr with grace and bounty from God safely and with profit and no evil touched them from any slaying or wounds; and they followed the beatitude of God by obeying Him and obeying His Messenger when they agreed to set out for the battle; and God is of bounty abounding for those that obey Him.
إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ
📘 That namely the one saying to you ‘The people have gathered against you’ to the end of the verse is only Satan making you fear his friends the disbelievers therefore do not fear them; but fear Me lest you abandon My command if you are truly believers.
وَلَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ ۚ إِنَّهُمْ لَنْ يَضُرُّوا اللَّهَ شَيْئًا ۗ يُرِيدُ اللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِي الْآخِرَةِ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ
📘 Let them not grieve you read yuhzinka or yahzunka from 1st form hazanahu ‘he made him grieve’ an alternative expression to 4th form ahzanahu ‘he made him grieve’ those that vie with one another in unbelief succumbing to it promptly by supporting it namely the Meccans or the hypocrites in other words do not be concerned for their unbelief; they will not hurt God at all by their actions only hurting themselves. God desires not to assign them any portion any lot in the Hereafter that is in Paradise and that is why God forsook them; and theirs is a mighty chastisement in the Fire.
إِنَّ الَّذِينَ اشْتَرَوُا الْكُفْرَ بِالْإِيمَانِ لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَلَهُمْ عَذَابٌ أَلِيمٌ
📘 Those who purchase unbelief at the price of faith that is taking it in place of it they will not hurt God at all with their unbelief and there awaits them a painful chastisement alīm means mu’lim ‘painful’.
وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِأَنْفُسِهِمْ ۚ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا ۚ وَلَهُمْ عَذَابٌ مُهِينٌ
📘 And let not the disbelievers suppose read lā yahsabanna ‘let them not suppose’ or lā tahsabanna ‘do not suppose’ that what We indulge them in that is that Our indulging them in extending their terms of life and deferring them their death is better for their souls in the case of the reading yahsabanna ‘let them not suppose’ anna of anna-mā and its two operators stand in place of the two objects but only in place of the second in the case of the other reading tahsabanna ‘do not suppose’. We grant them indulgence We give them respite only that they may increase in sinfulness through frequent disobedience and theirs is a humbling chastisement one of humiliation in the Hereafter.
مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنْتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ ۗ وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۚ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ
📘 It is not God’s purpose to leave to abandon the believers in the state in which you O people are where the sincere are intermingled with those otherwise till He shall distinguish read yamīza or yumayyiza till He separates the evil one the hypocrite from the good the believer through the burdensome obligations that will reveal this distinction — He did this on the Day of Uhud. And it is not God’s purpose to apprise you of the Unseen so that you could recognise the hypocrites from the others before the distinguishing; but God chooses He selects of His messengers whom He will apprising him of some of His Unseen as when He apprised the Prophet s of the position of the hypocrites. So believe in God and His messengers; and if you believe and guard against hypocrisy then yours shall be a great wage.
شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
📘 God bears witness that is to say He has made it clear to His creation through proofs and signs that there is no god none that is truly worshipped in existence except Him He has borne witness to this and the angels have also borne witness to this by affirming it and those of knowledge from among the prophets and the believers through their conviction and in words; upholding constantly and uniquely maintaining His creations with justice qā’iman ‘upholding’ is in the accusative because it is a circumstantial qualifier and is governed by the import of the statement implied to be something like tafarrada ‘He alone is upholding…’; there is no god except Him He has repeated it for emphasis; the Mighty in His Kingdom the Wise in His actions.
وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ ۖ بَلْ هُوَ شَرٌّ لَهُمْ ۖ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ ۗ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
📘 Let them not suppose read lā yahsabanna ‘let them not suppose’ or lā tahsabanna ‘do not suppose’ those who are niggardly with what God has given them of His bounty that is with His obligatory almsgiving that it their niggardliness is better for them khayrun lahum is the second direct object; the pronoun huwa ‘that it is’ is used to separate the two statements; the first direct object is bukhlahum ‘their niggardliness’ implicit before the relative clause alladhīna in the case of the reading tahsabanna sc. wa-lā tahsabanna bukhlahum ‘do not suppose their niggardliness…’ or before the pronoun huwa ‘it is’ in the case of the reading yahsabanna sc. wa-lā yahsabanna lladhīna…bukhlahum huwa khayran lahum ‘let them not suppose those who…that their niggardliness is better for them’; nay it is worse for them; what they were niggardly with namely the obligatory almsgiving of their wealth they shall have hung around their necks on the Day of Resurrection when he will have a snake around his neck biting viciously at him as reported in a hadīth; and to God belongs the inheritance of the heavens and the earth inheriting them after the annihilation of their inhabitants. And God is aware of what you do ta‘malūna also read ya‘malūna ‘they do’ and will requite you for it.
لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ ۘ سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ
📘 Verily God has heard the saying of those namely the Jews who said ‘Indeed God is poor and we are rich’ they said this when the verse who is he that will lend God a good loan Q. 2245 was revealed adding that ‘If God were truly rich He would not be asking us for loans’. We shall write down We shall order that it be written what they have said in the scrolls containing their deeds so that they will be requited for it a variant reading for active naktubu ‘We shall write’ has the passive yuktabu ‘it shall be written’ and We shall write down their slaying read accusative qatlahum or nominative qatluhum the prophets without right and We shall say naqūlu also read yaqūlu meaning God shall say to them by the tongue of the angels in the Hereafter ‘Taste the chastisement of the Burning the Fire.
ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ
📘 When they are thrown into the Fire it will be said to them That punishment is for what your hands have sent before ‘hands’ are used to designate a human being because most actions are performed with them; for God is never unjust towards His servants’ punishing them without them having sinned.
الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ ۗ قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صَادِقِينَ
📘 Those alladhīna an adjectival qualification of the previous alladhīna ‘those who’ Q. 3181 same who said to Muhammad (s) ‘God has already made covenant with us in the Torah that we should not believe in any messenger accepting his truthfulness until he bring us an offering to be devoured by fire’ and so we will not believe in you until you bring us this offering namely of grazing livestock or other kind of animal one offers in sacrifice to God. If it is accepted a white fire will come down from the heaven and consume it otherwise it will remain as it is. Such a covenant was made with the Children of Israel but not in the case of Jesus and Muhammad. God exalted be He says Say to them in rebuke ‘messengers have come to you before me with clear proofs with miracles and with that which you said messengers such as Zachariah and John but you slew them the address here is for those living at the time of our Prophet Muhammad (s) even though the deed was their forefathers’ for they their descendants are content with it. Why did you slay them then if you are truthful?’ about the fact that you would believe if it the offering were brought to you.
فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ جَاءُوا بِالْبَيِّنَاتِ وَالزُّبُرِ وَالْكِتَابِ الْمُنِيرِ
📘 But if they deny you so were denied messengers before you who came bearing clear proofs miracles and the Scriptures such as the scrolls of Abraham and the Illuminating the lucid Book that is the Torah and the Gospel a variant reading establishes the prefixed preposition bā’ in both words sc. bi’l-zubur wa-bi’l-kitāb l-munīr ‘with the Scriptures and with the Illuminating Book’ so be patient as they were.
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ ۖ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ
📘 Every soul shall taste of death; you shall surely be paid in full your wages the requital of your deeds on the Day of Resurrection. Whoever is moved away distanced from the Fire and admitted to Paradise will have triumphed he will have attained his ultimate wish. Living in the life of this world is but the comfort of delusion; of inanity enjoyed for a little while then perishing.
۞ لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنْفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِنْ تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ
📘 You shall surely be tried la-tublawunna the final nūn nominative indicator has been omitted because two nūn letters would otherwise succeed one another as has been the plural person indicator wāw where two unvocalised consonants have come together in other words you shall surely be tested in your property through the duties imposed thereupon and through the damages that affect them; and in your selves through the obligations of worship and through calamities and you shall hear from those who were given the Scripture before you the Jews and the Christians and from those who are idolaters from among the Arabs much hurt in the way of insult slander and their flirting with your women; but if you are patient through this and fear God — surely that is true resolve that is it is one of those things regarding which one must necessarily have firm resolve.
وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ
📘 And mention when God made covenant with those who had been given the Scripture that is the pledge taken from them in the Torah ‘You shall expound it read tubayyinunnahu or yubayyinunnahu ‘they shall expound it’ the Book to people and not conceal it’ read taktumūnahu ‘you shall not conceal it’ or yaktumūnahu ‘they shall not conceal it’. But they rejected it they discarded the covenant behind their backs and so they did not act in accordance with it and bought with it they took in its place a small price of this world from the debased among them enjoying supremacy over them in knowledge and they concealed it lest it the supremacy escape them; how evil is what they have bought how evil is this purchase of theirs!
لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلَا تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ
📘 Do not reckon that lā tahsabanna or read lā yahsabanna ‘let them not reckon’ those who rejoice in what they have brought that is in what they have done by leading people astray and who love to be praised for what they have not done in the way of adherence to the truth being themselves misguided — do not reckon them fa-lā tahsabannahum is for emphasis in the case of both readings above secure in a place where they can escape from the chastisement in the Hereafter; but instead they shall be in a place of wherein they shall be tortured and that is Hell; there shall be a painful chastisement for them in it alīm means mu’lim ‘painful’. If one reads yahsabanna ‘let them not reckon’ the two direct objects of the first h-s-b verb would be indicated by the two direct objects of the second h-s-b verb; but if one reads tahsabanna ‘do not reckon’ then only second direct object would be omitted.
وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
📘 To God belongs the kingdom of the heavens and of the earth the storehouses of rain sustenance vegetation and so forth and God has power over all things including the punishing of disbelievers and the saving of believers.
إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۗ وَمَنْ يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
📘 Lo! the religion with God pleasing to Him is submission to the One God al-islām that is to say the Divine Law with which the messengers were sent founded upon the affirmation of God’s Oneness a variant reading for inna ‘lo!’ has anna ‘that’ as an inclusive substitution for annahu to the end of that verse sc. shahida Llāhu … anna l-dīna ‘inda Llāhi l-islām ‘God bears witness that religion with God is Islām. Those who were given the Scripture the Jews and the Christians differed in religion some affirming God’s Oneness others rejecting it only after the knowledge of Oneness came to them through transgression on the part of the disbelievers among themselves. And whoever disbelieves in God’s signs God is swift at reckoning that is at requiting him.
إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ
📘 Surely in the creation of the heavens and the earth and the marvels contained in them and in the alternation of night and day coming and going increasing and diminishing there are signs indications of God’s power for people of pith for people possessing intellects.
الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
📘 Those who alladhīna an adjectival qualification of the preceding li-ūlī l-albāb ‘for people of pith’ or a substitution for it remember God standing and sitting and on their sides reclining that is to say in all states it is reported from Ibn ‘Abbās that they perform prayer in these ways each according to his own capacity; and reflect upon the creation of the heavens and the earth to deduce therefrom the power of their Creator saying ‘Our Lord You have not created this creation that we see in vain bātilan a circumstantial qualifier frivolously but as a proof of the totality of Your power. Glory be to You! exalted above any frivolity. So guard us against the chastisement of the Fire.
رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ
📘 Our Lord whomever You admit into the Fire to abide therein You will have abased You will have humiliated and the evildoers the disbelievers therein shall have no helpers to protect them from God’s chastisement exalted be He the overt noun ‘the evildoers’ has replaced the pronominalisation ‘whomever’ in order to inform that the punishment of abasement is specifically theirs; the min of min ansār ‘helpers’ is extra.
رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ
📘 Our Lord we have heard a caller calling summoning people to belief li’l-īmān means ilā l-īmān and this is Muhammad (s) or summoning them to the Qur’ān saying that “Believe in your Lord!” And we believed in Him. So our Lord forgive us our sins and absolve us of conceal our evil deeds and so do not make them manifest by punishing us for them and take us in death receive our spirits together with the pious the prophets and the righteous.
رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ
📘 Our Lord grant us what You have promised us through the tongues of Your messengers in the way of mercy and favour they are asking Him that they be made among those that deserve such a promise for God’s promise is fufilled regardless but they are not certain that they are among those who deserve it. The repetition of the phrase our Lord is out of extreme humility; and abase us not on the Day of Resurrection. You will not fail the tryst’ the promise of Resurrection and Requital.
فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ ۖ بَعْضُكُمْ مِنْ بَعْضٍ ۖ فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ثَوَابًا مِنْ عِنْدِ اللَّهِ ۗ وَاللَّهُ عِنْدَهُ حُسْنُ الثَّوَابِ
📘 And their Lord answers them their supplication by saying that ‘I do not let the labour of any labourer among you go to waste be you male or female — the one of you is as the other this statement is a reaffirmation of the previous one that is they are both equal when it comes to recompensing them for their deeds and for not neglecting them. When Umm Salama asked ‘O Messenger of God why is there no mention of women when it comes to the Emigration hijra?’ the following was revealed and those who emigrated from Mecca to Medina and were expelled from their habitations those who suffered hurt in My way for My religion and fought the disbelievers and were slain read qutilū or quttilū — them I shall surely absolve of their evil deeds concealing these with forgiveness and I shall admit them to Gardens underneath which river flow’. A reward thawāban is a verbal noun reaffirming the import of la-ukaffiranna from God! there is a shift of person here. And God — with Him is the fairest reward the fairest requital.
لَا يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلَادِ
📘 When the Muslims began to say ‘Look at the enemies of God how comfortable they are while we are struggling!’ the following was revealed Let it not delude you that the disbelievers go to and fro in the land engaging in commerce and acquiring profit
مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ ۚ وَبِئْسَ الْمِهَادُ
📘 That is but a little enjoyment which they enjoy for a short while in this world and then perishes; then their abode is Hell — an evil cradling an evil resting place it is!
لَٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا نُزُلًا مِنْ عِنْدِ اللَّهِ ۗ وَمَا عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرَارِ
📘 But those who fear their Lord — for them shall be Gardens underneath which rivers flow abiding that is it is decreed for them to abide therein; a hospitality nuzul is what is prepared for a guest; it is in the accusative nuzulan because it is a circumstantial qualifier referring to jannāt ‘gardens’ and its operator is the import of the adverbial phrase from God Himself. That which is with God in the way of reward is better for the pious than the enjoyment of this world.
وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَنْ يُؤْمِنُ بِاللَّهِ وَمَا أُنْزِلَ إِلَيْكُمْ وَمَا أُنْزِلَ إِلَيْهِمْ خَاشِعِينَ لِلَّهِ لَا يَشْتَرُونَ بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا ۗ أُولَٰئِكَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ ۗ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
📘 Verily there are some among the People of the Scripture who believe in God like ‘Abd Allāh b. Salām and his companions and the Negus and what has been revealed to you that is the Qur’ān and what has been revealed to them that is the Torah and the Gospel humble before God khāshi‘īn is a circumstantial qualification of the person of the verb yu’min ‘who believe’ and takes into account the potentially plural sense of man ‘who’ not purchasing with the verses of God which they have before them in the Torah and the Gospel pertaining to the descriptions of the Prophet s a small price of this world by concealing them for fear of losing their supremacy as others like the Jews have done. Those — their wage the reward for their deeds is with their Lord a reward which they will be given twice over as stated in the sūrat al-Qasas Q. 2854. God is swift at reckoning reckoning with the whole of creation in about half a day of the days of this world.
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ
📘 God! There is no god except Him the Living the Eternal.
فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَمَنِ اتَّبَعَنِ ۗ وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا ۖ وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
📘 So if they the disbelievers dispute with you O Muhammad (s) concerning religion say to them ‘I have surrendered my countenance to God that is to say I have submitted to Him I and whoever follows me’ wajh ‘countenance’ is chosen here because of its noble character for the other parts of the body will just as soon surrender once the countenance has; and say to those who have been given the Scripture the Jews and the Christians and to the uninstructed the Arab idolaters ‘Have you submitted?’ that is to say ‘Submit!’ And so if they have submitted they have been guided from error but if they turn their backs to Islam your duty is only to deliver the Message; and God sees His servants and so requites them for their deeds — this statement was revealed before the command to fight them had been revealed.
يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
📘 O you who believe be patient in performing acts of obedience in the face of afflictions and in refraining from acts of disobedience and vie in patience with the disbelievers lest they be more patient than you; be steadfast persist in the struggle; fear God in all of your circumstances so that you will prosper so that you will win admittance to Paradise and be delivered from the Fire.
إِنَّ الَّذِينَ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
📘 Those who disbelieve in the signs of God and slay yaqtulūna is also read as yuqātilūna ‘they fight against’ the prophets without right and slay those who enjoin to equity to justice and these are the Jews who are reported to have killed forty–three prophets and to have been forbidden this by a hundred and seventy devout worshippers among them each of whom was killed immediately. So give them good tidings let them know of a painful chastisement. The use of ‘good tidings’ here is meant as a sarcastic ridicule of them the fā’ of fa-bashshirhum so give them good tidings is considered part of the predicate of inna because its noun that is its relative clause resembles a conditional sc. in yakfurūna ‘if they disbelieve…’ fa-bashshirhum ‘then give them good tidings…’.
أُولَٰئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ
📘 Those are the ones whose works what good they did in the way of charity and kindness to kin have failed whose works are invalid in this world and the Hereafter and so they have nothing to reckon with since these works are of no consequence; they have no helpers no protectors from the chastisement.
أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُدْعَوْنَ إِلَىٰ كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِنْهُمْ وَهُمْ مُعْرِضُونَ
📘 Have you not seen those who were given a portion a share of the Book the Torah being called to the Book of God yud‘awna ‘being called’ is a circumstantial qualifier that it might decide between them and then a party of them turned away opposed? to the acceptance of its rulings. This was revealed concerning the Jews two of them fornicated and they the Jews asked the Prophet s to adjudicate the case. He ruled that they be stoned but they the Jews refused to do so. When the Torah was brought and consulted the same verdict was found and so the two were stoned but they the Jews became wrathful.
ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَاتٍ ۖ وَغَرَّهُمْ فِي دِينِهِمْ مَا كَانُوا يَفْتَرُونَ
📘 That turning away and rejection was because they said ‘the Fire shall not touch us except for a number of days’ that is for forty days only the length of time their forefathers worshipped the calf after which it would end; and the lies they used to invent in their saying this have deluded them in their religion wa-gharrahum fī dīnihim ‘it has deluded them in their religion’ is semantically connected to mā kānū yaftarūna ‘the lies which they used to invent’.
فَكَيْفَ إِذَا جَمَعْنَاهُمْ لِيَوْمٍ لَا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
📘 But how will it be their predicament when We gather them for a day that is to say on a day of which there is no doubt no uncertainty that is the Day of Resurrection; and every soul from among the People of the Scripture and others shall be paid in full the requital of what is has earned what it has done of good or evil and they that is people shall not be wronged? in that no good deed shall be diminished and no evil deed shall be increased.
قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
📘 When the Prophet s promised his community sovereignty over the lands of Persia and Byzantium the hypocrites said ‘How preposterous!’ and so the following was revealed Say ‘O God Master of the Kingdom you give the Kingdom to whom You will from among your creatures and seize the Kingdom from whom You will; You exalt whom You will by giving it the kingdom to him and You abase whom You will by seizing it from him; in Your hand in Your power is good that is as well as evil. You are Able to do all things.
تُولِجُ اللَّيْلَ فِي النَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ ۖ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ ۖ وَتَرْزُقُ مَنْ تَشَاءُ بِغَيْرِ حِسَابٍ
📘 You make the night to pass to enter into the day and You make the day to pass to enter into the night each of them increasing by the amount by which the other decreases; You bring forth the living from the dead such as humans and birds from sperm-drops and eggs respectively; and You bring forth the dead the sperm-drop and the egg from the living and You provide with abundant provision whom You will without reckoning’.
لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۖ وَمَنْ يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ
📘 Let not the believers take the disbelievers as patrons rather than that is instead of the believers — for whoever does that that is whoever takes them as patrons does not belong to the religion of God in anyway — unless you protect yourselves against them as a safeguard tuqātan ‘as a safeguard’ is the verbal noun from taqiyyatan that is to say unless you fear something in which case you may show patronage to them through words but not in your hearts this was before the hegemony of Islam and the dispensation applies to any individual residing in a land with no say in it. God warns you He instills fear in you of His Self warning that He may be wrathful with you if you take them as patrons; and to God is the journey’s end the return and He will requite you.
قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ ۗ وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
📘 Say to them ‘Whether you hide what is in your breasts in your hearts of patronage to them or disclose it manifest it God knows it and He knows what is in the heavens and what is in the earth; and God is Able to do all things and this includes punishing those who patronise them.
نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ
📘 He has revealed to you O Muhammad (s) the Book the Qur’ān enveloped by the truth with veracity in what it announces confirming what was before it of Books; and He revealed the Torah and the Gospel
يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ
📘 And remember the day every soul shall find what it has done of good present before it and what it has done of evil the last statement constitutes the subject the predicate of which is what follows it will wish that between it and that there were a great distance an extremely lengthy distance so that it the evil could never reach it. God warns you of His Self this is repeated for emphasis and God is Kind to His servants.
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ
📘 When they said ‘We only worship idols out of our love for God that they might bring us close to Him’ the following was revealed Say O Muhammad (s) ‘If you love God follow me and God will love you meaning that He will reward you and forgive you your sins; God is Forgiving as regards the sins committed previously by one who now follows me; Merciful to him.
قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ
📘 Say to them ‘Obey God and the Messenger’ as regards the belief in the Oneness of God which he enjoins upon you. But if they turn their backs if they object to obedience God loves not the disbelievers meaning that He will chastise them the third person pronominalisation ‘they’ is replaced by the overt noun ‘the disbelievers’.
۞ إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ
📘 Lo! God preferred He has chosen Adam and Noah and the House of Abraham and the House of ‘Imrān meaning He preferred their selves sc. Abraham and ‘Imrān above the worlds by making prophethood reside in them and their progeny
ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
📘 the seed of one offspring from another of them; God is Hearer Knower.
إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ
📘 Mention when the wife of ‘Imrān Hanna said after she had reached old age and longed for a child and supplicated to God and sensed that she was carrying child ‘O Lord I have vowed to offer You what is within my womb as a consecration one liberated and delivered from the distractions of this world for the service of Your Holy House in Jerusalem. Accept this from me. Lo! It is You Who are the Hearer of petition the Knower of intentions. ‘Imrān died while she was still pregnant.
فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنْثَىٰ ۖ وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ
📘 And when she gave birth to her a girl and she had been hoping for a boy since only males were consecrated to the service of God she said apologetically ‘O Lord I have given birth to a female’ — and God knew very well what she had given birth to a parenthetical statement constituting God’s speech a variant reading for wada‘at ‘she gave birth’ has wada‘tu ‘I gave birth’ making these Hanna’s words sc. ‘and God knows very well what I have given birth to’; the male that she had asked for is not as the female that was bestowed upon her because he is designed for the service of God while she would not be suitable on account of her lesser physical ability her private parts the effects of menstruation on her and so on. ‘And I have named her Mary and commend her to You with her seed her children to protect them from the accursed the outcast Satan’. In a hadīth it is stated ‘Every new-born is touched by Satan and begins life by crying except for Mary and her son’ as reported by the two Shaykhs Bukhārī and Muslim.
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ
📘 Her Lord accepted the child that is He received Mary from her mother with gracious acceptance and made her grow excellently He made her grow up with excellent character. She would grow in a day by as much as a new-born grew during a year. Her mother took her to the priests the keepers of the Holy House of Jerusalem and said ‘This here before you is the dedication I offered’. They competed for guardianship of her because she was the daughter of their religious leader at which point Zachariah said ‘I am most worthy of her for her maternal aunt lives with me’. The others said ‘No not until we have cast lots’. Thus all twenty nine of them departed to the River Jordan where they cast their quills agreeing that the one whose quill remained fast and floated to the surface of the water would be most worthy of being guardian over her. Zachariah’s quill remained fast and surfaced. He took charge of her and built for her a gallery-room with a ladder in the temple and none apart from him went up to her. He used to bring her food drink and oil and would find her with summer fruits in winter and winter fruits in summer just as God says and Zachariah took charge of her he took her to him a variant reading of kafalahā ‘he took charge of her’ is kaffalahā ‘He God gave Zachariah charge of her’ with Zakariyyā’ or Zakariyyā in the accusative and ‘God’ as the subject of the verb. Whenever Zachariah went into the sanctuary that is the room the most noble seat in the temple where she was he found her with provisions. ‘O Mary’ he said ‘Whence comes this to you?’ She still very young said ‘From God He sends it to me from Paradise’ ‘Truly God provides abundant provision for whomever He will without reckoning’ without consequence.
هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ ۖ قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ
📘 Then when Zachariah had seen this and realised that the One with power to bring something about in other than its natural time is able to bring about a child in old age and with those of his family line all deceased Zachariah prayed to his Lord when he entered the sanctuary to pray in the middle of the night saying ‘Lord bestow upon me from You a goodly offspring a righteous son verily You are the Hearer of You are the One Who answers supplication’.
فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًا بِكَلِمَةٍ مِنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِنَ الصَّالِحِينَ
📘 And the angels namely Gabriel called to him standing in the sanctuary in the temple at worship that anna means bi-anna; a variant reading has inna implying a direct speech statement ‘God gives you good tidings read yubashshiruka or yubshiruka of John who shall confirm a Word being from God namely Jesus that he is God’s Spirit; he is referred to as God’s ‘Word’ because he was created through the word kun ‘Be’; a lord with a following and one chaste forbidden from women and a prophet of the righteous’ it is said that he never sinned and never so intended.
مِنْ قَبْلُ هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ ۗ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ
📘 before that is to say before revealing it the Qur’ān as guidance hudan a circumstantial qualifier meaning hādiyīn ‘guides from error’ to people to those who followed these two Books He uses the word anzala for the revelation of these two and nazzala for that of the Qur’ān for the latter entails repetition whereas the two Books were revealed in one instance; and He revealed the Criterion al-furqān meaning the Scriptures that discriminate between truth and falsehood. He mentions this Criterion after He has mentioned the three Scriptures so that it encompasses all revealed Scriptures besides these. As for those who disbelieve in God’s signs the Qur’ān or any other revelation for them awaits a terrible chastisement; God is Mighty victorious in His affair so that nothing can prevent Him from effecting His promise and His threat; Lord of Retribution with a severe punishment for those that disobeyed Him the like of which none can do.
قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَقَدْ بَلَغَنِيَ الْكِبَرُ وَامْرَأَتِي عَاقِرٌ ۖ قَالَ كَذَٰلِكَ اللَّهُ يَفْعَلُ مَا يَشَاءُ
📘 He said ‘My Lord! How shall I have a boy a son when old age has overtaken me that is after I have reached extreme old age 120 years old; and my wife is barren?’ having reached the age of 98. He said ‘So it the matter will be’ with God creating a boy from both of you. ‘God does what He will’ nothing can prevent Him therefrom and in order to manifest this great power he was inspired with the question so that he would be answered through it this great power. And when his soul longed for the swift fulfilment of that of which good tidings had been given
قَالَ رَبِّ اجْعَلْ لِي آيَةً ۖ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا ۗ وَاذْكُرْ رَبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ
📘 He said ‘My Lord! Appoint for me a sign’ that is an indication of my wife’s pregnancy. He said ‘Your sign for this is that you shall not speak to men that is you shall refrain from speaking to them but not from remembrance of God save by tokens gestures for three days and nights. And remember your Lord often and glorify perform prayer at evening and dawn’ at the end of the day and at its beginning.
وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ
📘 And mention when the angels namely Gabriel said ‘O Mary God has preferred you He has elected you and made you pure of the touch of men; He has preferred you above all women of the worlds that is the inhabitants of your time.
يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ
📘 O Mary be obedient to your Lord be compliant before Him prostrating and bowing with those who bow’ that is pray with those who pray.
ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ
📘 That which has been mentioned of the matter of Zachariah and Mary is of the tidings of the Unseen of the news of what was unknown to you. We reveal it to you O Muhammad (s) for you were not with them when they were casting quills in the water drawing their lots so that it be manifested to them which of them should have charge of which of them should bring up Mary; nor were you with them when they were disputing about the custodianship of Mary such that you might have known it and related it; but truly you know it only through revelation.
إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ
📘 Mention when the angels namely Gabriel said ‘O Mary God gives you good tidings of a Word from Him that is a boy whose name is the Messiah Jesus son of Mary He addresses her attributing him to her in order to point out that she will give birth to him without a father for the custom is to attribute the child to its father honoured shall he be in this world through prophethood and the Hereafter through his intercession and the high stations al-darajāt al-‘ulā cf. Q. 2075 and of those brought close to God.
وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ
📘 He shall speak to mankind in the cradle that is to say as a child before the age of speech and in his manhood and he is of the righteous’.
قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ ۖ قَالَ كَذَٰلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
📘 She said ‘Lord how shall I have a child when no mortal has touched me?’ neither through conjugality or otherwise; He said the command ‘It is such that God will create from you a child without a father. God creates what He will. When He decrees a thing willing its creation He says to it only “Be” and it is that is and ‘he is’.
وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ
📘 And We will teach him read nu‘allimuhu or yu‘allimuhu ‘He will teach him’ the Book that is script wisdom and the Torah and the Gospel.
وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ ۖ أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
📘 And He will make him to be a messenger to the Children of Israel during his tender years or after puberty. Gabriel breathed into the opening of her garment and she became pregnant. What happened to her after this is mentioned later in sūrat Maryam Q. 1921ff. Thus when God sent him to the Children of Israel he said to them ‘I am God’s Messenger to you’ and ‘I have come to you with a sign an indication of my truthfulness from your Lord and it is that I will create a variant reading for the particle introducing the relative clause annī ‘that I’ has innī ‘truly I’ indicating a new independent sentence that I will fashion for you out of clay like the shape of a bird ka-hay’at ‘something like the shape of’ the kāf is the subject of a passive participle then I will breathe into it fīhi the suffixed pronoun -hi refers to the preceding kāf and it will be a bird tayran is also read tā’iran by the leave the will of God. So he created for them a bat being the most perfectly-created of birds and they would watch it flying but when it went out of sight it would fall dead — so that the work of a creature sc. Jesus may be distinguished from the work of the Creator namely God exalted be He and that he might know that perfection belongs to God alone. I will also heal the blind akmah is one that is blind from birth and the leper; these two are singled out for mention because with both afflictions the person is completely helpless. He Jesus was sent in an age of characterised by medicinal science and he cured through supplication fifty thousand in one day on the condition that each person would become a believer; and I bring to life the dead by the leave of God — He repeats this to preclude any false attributions of divinity to him — he brought back to life his friend ‘Āzar the son of an old woman and the daughter of the tithe-collector all of whom lived on and produced offspring and he also brought back to life Shem son of Noah but he died again immediately. I will inform you too of what things you eat and what you treasure up store in your houses and what I have never seen and he would inform people what they had eaten and what they would eat. Surely in that mentioned is a sign for you if you are believers.
إِنَّ اللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ
📘 Nothing no existent thing whatever is hidden in heaven and earth from God on account of His knowledge of universals and particulars. God specifies them heaven and earth because sensory perception does not go beyond these.
وَمُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ ۚ وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
📘 Likewise I have come to you confirming that which was before me of the Torah and to make lawful for you some of that which was forbidden to you in it. Thus he made lawful for them fish and birds which had no spikes; it is also said that he made it all lawful for them so that ba‘d ‘some’ means kull ‘all’. I have come to you with a sign from your Lord He has repeated it for emphasis and to expand upon it so fear God and obey me in what I command you of affirming God’s Oneness and being obedient to Him.
إِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ۗ هَٰذَا صِرَاطٌ مُسْتَقِيمٌ
📘 Surely God is my Lord and your Lord so worship Him. This that which I enjoin upon you is a straight path’. But they rejected him and did not believe in him.
۞ فَلَمَّا أَحَسَّ عِيسَىٰ مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنْصَارِي إِلَى اللَّهِ ۖ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ
📘 And when Jesus sensed when he became aware of their disbelief and they plotted to kill him he said ‘Who will be my helpers departing unto God?’ to help His religion; The disciples said ‘We will be helpers of God those who assist His religion they were Jesus’s intimates and the first to believe in him. They were twelve men who were of pure white complexion hawar; but some say that they were called hawāriyyūn because they were bleachers of clothes qassārūn; we believe in we accept the truth of God; witness O Jesus that we have submitted.
رَبَّنَا آمَنَّا بِمَا أَنْزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ
📘 Lord we believe in what You have revealed of the Gospel and we follow the Messenger Jesus; inscribe us therefore with those who bear witness’ to Your Oneness and to the truthfulness of Your Messenger.
وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ
📘 God says And they the disbelievers among the Children of Israel schemed against Jesus by assigning someone to assassinate him; and God schemed by casting the likeness of Jesus onto the person who intended to kill him and so they killed him while Jesus was raised up into heaven; and God is the best of schemers most knowledgeable of him Jesus.
إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ۖ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ
📘 And mention when God said ‘O Jesus I am gathering you seizing you and raising you to Me away from the world without death and I am cleansing you of removing you far away from those who disbelieved and I am setting those who follow you those Christians and Muslims who believed in your prophethood above those who disbelieved in you namely the Jews becoming above them through definitive argument and the sword until the Day of Resurrection. Then to Me shall be your return and I will decide between you as to what you were at variance about as regards religion.
فَأَمَّا الَّذِينَ كَفَرُوا فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ
📘 As for the disbelievers I will chastise them with a terrible chastisement in this world through being killed taken captive and made to pay the jizya and the Hereafter in the Fire; they shall have no helpers none to protect them from it.
وَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ ۗ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ
📘 But as for the believers who do righteous deeds He will pay them in full yuwaffīhim is also read nuwaffīhim ‘We will pay them in full’ their wages. God loves not the evildoers that is He will chastise them. It is reported that God exalted be He sent him Jesus a cloud which raised him up but his mother clutched to him in tears. He then said to her ‘Verily the Resurrection shall bring us together again’. This took place on the Night of Ordainment laylat al-qadr in the Holy House of Jerusalem when he was thirty three years old. His mother lived on after him for six years. The two Shaykhs Bukhārī and Muslim narrate a hadīth in which it is stated that he Jesus will descend when the Hour is nigh and will rule according to the Law of our Prophet Muhammad and that he will slay the false messiah and the swine break the cross and impose the jizya. In a hadīth recorded by Muslim he will remain for seven years; according to Abū Dāwūd al-Tayālisī he will remain for forty years and he will die and have prayers performed over him. It is possible that what is meant by the forty years is the total time he will have spent on earth before he was raised and afterwards.
ذَٰلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيمِ
📘 This what is mentioned of the matter of Jesus We recite to you narrate to you O Muhammad (s) of verses and wise clear remembrance namely the Qur’ān min al-āyāt ‘of verses’ is a circumstantial qualifier referring to the suffixed pronoun hā’ of natlūhu and its operator is the demonstrative import of dhālika ‘this’.
إِنَّ مَثَلَ عِيسَىٰ عِنْدَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ
📘 Truly the likeness of Jesus his remarkable case in God’s sight is as Adam’s likeness as the case of Adam whom God created without father or mother this is a comparison of one remarkable thing with another more remarkable so that it convinces the disputer and establishes itself in one’s mind more effectively. He created him Adam that is his form of dust then said He to him ‘Be’ a human being and he was; similarly He said to Jesus ‘Be’ — without a father — and he was.
هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
📘 He it is Who forms you in the wombs as He will as males or females white black or otherwise. There is no god except Him the Mighty in His Kingdom the Wise in His actions.
الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُنْ مِنَ الْمُمْتَرِينَ
📘 The truth is from your Lord al-haqqu min rabbik the predicate of a missing subject which is implied to be amr ‘Īsā ‘the matter concerning Jesus’; be not of those who waver those who are uncertain about it.
فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ
📘 And whoever from among the Christians disputes with you concerning him after the knowledge of his affair that has come to you say to them ‘Come! Let us call our sons and your sons our wives and your wives our selves and your selves and gather them together then let us humbly pray and invoke God’s curse upon those who lie’ by saying ‘Lord curse the one that tells lies concerning the affair of Jesus’. The Prophet s had called upon the Najrān delegation to do this when they disputed with him about Jesus. They said ‘Let us think about it and we will come back to you’. The judicious one among them said ‘You know that he is a prophet and that every people that has ever challenged a prophet to a mutual imprecation has been destroyed’. They left him and departed. When they went to see the Prophet s who had set out with al-Hasan al-Husayn Fātima and ‘Alī he said to them the Najrān delegation ‘When I supplicate you say ‘Amen’; but they refrained from this mutual imprecation and made peace with the Prophet on the condition that they pay the jizya as reported by Abū Nu‘aym. According to Ibn ‘Abbās the Prophet said ‘Had they set out and performed the mutual cursing they would have gone home and found neither possessions nor family’. It is also reported that had they set out with this intention they would have been consumed by fire.
إِنَّ هَٰذَا لَهُوَ الْقَصَصُ الْحَقُّ ۚ وَمَا مِنْ إِلَٰهٍ إِلَّا اللَّهُ ۚ وَإِنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ
📘 This mentioned above is the true story the report free of any doubt. There is no god but God and assuredly God is Mighty in His Kingdom Wise in His actions.
فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ
📘 And if they turn their backs rejecting faith assuredly God knows the agents of corruption and will requite them here the third person pronominalisation has been replaced with the overt noun al-mufsidūn ‘the agents of corruption’.
قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ ۚ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ
📘 Say ‘O People of the Scripture! Jews and Christians come now to a word agreed upon sawā’ is the verbal noun meaning mustawin amruhā ‘a word regarding which the matter is upright’ between us and you and it is that we worship none but God allā is made up of an-lā ‘that…not’ and that we do not associate anything with Him and do not take each other for lords beside God’ as you have taken rabbis and monks; and if they turn their backs in rejection of God’s Oneness say you to them ‘Bear witness that we have submitted’ that we are of those who affirm the Oneness of God.
يَا أَهْلَ الْكِتَابِ لِمَ تُحَاجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنْزِلَتِ التَّوْرَاةُ وَالْإِنْجِيلُ إِلَّا مِنْ بَعْدِهِ ۚ أَفَلَا تَعْقِلُونَ
📘 When the Jews claimed that Abraham was Jewish and that they were following his religion and the Christians made a similar claim the following was revealed O People of the Scripture! Why do you argue about dispute over Abraham? claiming that he belonged to one of your two religions when the Torah was not revealed neither the Gospel but a very long time after him and it was only after these two were revealed that Jewry and Christianity came into being. What do you not comprehend? the falsehood of what you say?
هَا أَنْتُمْ هَٰؤُلَاءِ حَاجَجْتُمْ فِيمَا لَكُمْ بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُمْ بِهِ عِلْمٌ ۚ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
📘 Lo! hā ‘lo’ is for calling attention to something You antum ‘you’ is the subject are those the predicate is what follows who dispute about what you know concerning the affair of Moses and Jesus and your claim to be adhering to their religions why do you then dispute concerning that of which you have no knowledge? of Abraham’s circumstances; and God knows his circumstances and you know not.
مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِنْ كَانَ حَنِيفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
📘 God in order to dissociate Abraham from their claims said No; Abraham in truth was not a Jew neither a Christian but he was a Muslim professing the Oneness of God and a hanīf who inclined away from all other religions towards the upright one; and he was never of the idolaters.
إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ وَالَّذِينَ آمَنُوا ۗ وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ
📘 Surely the people with the best claim most worthy of Abraham are those who followed him during his time and this Prophet Muhammad (s) on account of his according with him as regards most of the rulings of his Law and those who believe from among his community they are the ones that ought to say ‘We follow his religion’ and not you; and God is the Protector of the believers their Helper and Preserver.
وَدَّتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يُضِلُّونَكُمْ وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ
📘 When the Jews called Mu‘ādh b. Jabal Hudhayfa b. al-Yamān and ‘Ammār b. Yāsir to join their religion the following was revealed There is a party of the People of the Scripture who yearn to make you go astray; yet they cause none to stray except themselves because the sin for their leading others astray falls upon them while the believers do not heed them in this; but they are not aware of this.
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
📘 He it is Who revealed to you the Book wherein are verses that are clear lucid in proof forming the Mother Book the original basis for rulings and others allegorical whose meanings are not known such as the opening verses of some sūras. He God refers to the whole Qur’ān as 1 ‘clear’ muhkam where He says A Book whose verses have been made clear Q. 111 meaning that it contains no imperfections; and as 2 ‘allegorical’ mutashābih where He says A Book consimilar Q. 3923 meaning that its parts resemble each other in terms of beauty and veracity. As for those in whose hearts is deviation inclination away from truth they follow the allegorical part desiring sedition among the ignorant of them throwing them into specious arguments and confusion and desiring its interpretation its explanation and none knows its interpretation its explanation save God Him alone. And those firmly rooted established and capable in knowledge al-rāsikhūna fī’l-‘ilm is the subject the predicate of which is what follows say ‘We believe in it the allegorical part that it is from God and we do not know its meaning; all of the clear and the allegorical is from our Lord’; yet none remembers yadhdhakkar the initial tā’ of yatadhakkar has been assimilated with the dhāl that is none is admonished but people of pith possessors of intellect who when they see those following that allegorical part only also say
يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَأَنْتُمْ تَشْهَدُونَ
📘 O People of the Scripture! Why do you disbelieve in God’s verses the Qur’ān that includes all the descriptions of Muhammad (s) when you yourselves bear witness? when you know that it is the truth.
يَا أَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ
📘 O People of the Scripture! Why do you confound why do you mix truth with falsehood by distorting and falsifying scripture and conceal the truth the descriptions of the Prophet while you know? that it is the truth?
وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ آمِنُوا بِالَّذِي أُنْزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهَارِ وَاكْفُرُوا آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ
📘 A party of the People of the Scripture the Jews say to some among them ‘Believe in what has been revealed to those who believe that is the Qur’ān at the beginning of the day and disbelieve in it at the end of it so that they the believers might then turn back from his Muhammad’s religion and that they the believers will then say these Jews are knowledgeable and they could only have turned away from it after accepting it because they know it to be false.
وَلَا تُؤْمِنُوا إِلَّا لِمَنْ تَبِعَ دِينَكُمْ قُلْ إِنَّ الْهُدَىٰ هُدَى اللَّهِ أَنْ يُؤْتَىٰ أَحَدٌ مِثْلَ مَا أُوتِيتُمْ أَوْ يُحَاجُّوكُمْ عِنْدَ رَبِّكُمْ ۗ قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ
📘 And they also said And do not believe except in one who the lām of li-man ‘in one who’ is extra follows accords with your religion’. God exalted be He says Say to them O Muhammad (s) ‘True guidance is God’s guidance that is Islam everything else being error this statement is parenthetical — that an and what follows is the direct object of the verb wa-lā tu’minū ‘do not believe’ anyone should be given the like of what you have been given of the Book wisdom and of the virtues the term ahad ‘anyone’ from whom the exclusion is being made precedes that which is being excluded ‘the like of what you have been given’ the meaning being ‘Do not affirm that anyone should be given this unless they follow your religion’; or that they the believers should dispute with you that they should prevail over you before your Lord’ on the Day of Resurrection for you have the sounder religion a variant reading has a-an ‘such that’ the extra hamza denoting rebuke in other words the Jews say do not believe that another has been given the like of it such that you might affirm it. God exalted be He says Say ‘Surely bounty is in God’s Hand; He gives it to whomever He will so how can you say that no one else will be given what you have been given? God is Embracing of ample bounty Knowing those who deserve it.
يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ ۗ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
📘 He singles out for His mercy whom He will; God is of bounty abounding’.
۞ وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُمْ مَنْ إِنْ تَأْمَنْهُ بِدِينَارٍ لَا يُؤَدِّهِ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا ۗ ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَيْسَ عَلَيْنَا فِي الْأُمِّيِّينَ سَبِيلٌ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
📘 And of the People of the Scripture is he who if you trust him with a hundredweight that is with much money he will return it to you on account of his trustworthiness the like of ‘Abd Allāh b. Salām to whom a man entrusted 1200 plates of gold which he then returned to him; and of them is he who if you trust him with one dinar will not return it to you on account of his treachery; unless you keep standing over him not leaving him for one minute for as soon as you leave him he will deny it as was the case with Ka‘b b. al-Ashraf to whom a man from Quraysh entrusted a dinar and later denied it. That refusal to return things is because they say ‘We have no duty towards namely no possibility of acquiring sin because of the Gentiles’ the Arabs; for they considered it lawful to be unjust towards any person of a different religion and they attributed the source of this conviction to God exalted be He. God exalted be He says They speak falsehood against God by attributing such things to Him while they are aware that they are liars.
بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ
📘 Nay there is a duty incumbent over them in this regard; but whoever fulfils his covenant the one he has made or the covenant of God by restoring a trust and other such things and has fear of God by refraining from disobedience and performing deeds of obedience for truly God loves the God-fearing ‘He loves them’ means that He will reward them the overt noun al-muttaqīn ‘the God-fearing’ has replaced the third person pronominalisation.
إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَٰئِكَ لَا خَلَاقَ لَهُمْ فِي الْآخِرَةِ وَلَا يُكَلِّمُهُمُ اللَّهُ وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
📘 The following was revealed with regard to the Jews when they distorted the descriptions of the Prophet s and God’s covenant with them in the Torah and God’s covenant with them regarding one that swears an oath to a falsehood when bearing witness or when selling merchandise Those that sell exchange God’s covenant with them that they believe in the Prophet and return faithfully what has been entrusted to them and their own oaths their invoking God’s name in mendacity for a small price of this world there shall be no share no lot for them in the Hereafter; and God shall not speak to them out of wrath against them nor look upon them nor have mercy upon them on the Day of Resurrection nor will He purify them cleanse them and theirs will be a painful chastisement.
وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُمْ بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِنْدِ اللَّهِ وَمَا هُوَ مِنْ عِنْدِ اللَّهِ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
📘 And there is a group a party of them the People of the Scripture like Ka‘b b. al-Ashraf who twist their tongues with the Book altering it by reciting it not according to the way in which it was revealed but according to the way in which they have distorted it as in the case of the descriptions of the Prophet s and other similar matters; so that you may suppose it such distortion as part of the Book that God revealed; yet it is not part of the Book; and they say ‘It is from God’ yet it is not from God and they speak falsehood against God while they know that they are liars.
مَا كَانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِبَادًا لِي مِنْ دُونِ اللَّهِ وَلَٰكِنْ كُونُوا رَبَّانِيِّينَ بِمَا كُنْتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنْتُمْ تَدْرُسُونَ
📘 When the Christians of Najrān claimed that Jesus had commanded them to take him as a Divinity and some Muslims asked that they should be permitted to prostrate themselves before him the Prophet s the following was revealed It belongs not to any mortal that God should give him the Book the Judgement the understanding of the Divine Law prophethood then that he should say to men ‘Be servants to me instead of God.’ Rather he should say ‘Be masters scholars labouring rabbāniyyūn ‘those of the Lord’ is derived from rabb ‘lord’ with the extra alif and nūn as a superlative of rabbiyyūn by virtue of what you know ta‘lamūn also read as tu‘allimūn ‘you teach’ of the Book and in what you study’ that is on account of the fact that you used to do this for its benefit is that you engage in action.
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنْتَ الْوَهَّابُ
📘 Our Lord do not cause our hearts to deviate do not cause them to incline away from the truth in their desire to interpret it such as is inappropriate for us — as You caused the hearts of those others to deviate — after You have guided us after You have shown us the way to it; and give us mercy from You as a strengthening; You are the Bestower.
وَلَا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلَائِكَةَ وَالنَّبِيِّينَ أَرْبَابًا ۗ أَيَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ
📘 He would never order you read lā ya’murukum to denote a new clause meaning ‘God would not order you’; or if read lā ya’murakum it would be a supplement to yaqūla ‘he should say’ meaning ‘it belongs not that… a mortal should order you’; to take the angels and the prophets as lords in the way that the Sabaeans have taken the angels the Jews Ezra and the Christians Jesus. Would He order you to disbelieve after you have submitted? He would not do this.
وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ
📘 And mention when God made a covenant with the prophets ‘What if read lamā it would be introducing a subject clause and emphasising the aspect of the oath in this ‘making of the covenant’; if it is read limā it would then be connected to the verb akhadha ‘He took’; the mā ‘what’ is a relative particle in both cases meaning la’lladhī or li’lladhī respectively I have given you ātaytukum or in a variant reading ātaynākum ‘We have given you’ of the Book and wisdom; then there shall come to you a messenger confirming what is with you of the Book and wisdom and that is Muhammad (s) — you shall believe in him and you shall help him’ this constitutes the response to the oath if you reach his time and perceive him and their communities of descendants follow them in what is incumbent upon them. He God exalted be He said to them ‘Do you affirm this? And do you take do you accept My load My covenant on you on that condition?’ They said ‘We affirm’. He said ‘Then bear witness to this before your own souls and those of your followers and I shall be with you among the witnesses’ before you and them.
فَمَنْ تَوَلَّىٰ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ
📘 Then whoever turns his back in rejection after that covenant they are the wicked.
أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ
📘 What! Do they the ones who turn away desire yabghūna is also read tabghūna ‘do you desire?’ other than God’s religion when to Him has submitted to Him has yielded whoever is in the heavens and the earth willingly without refusal or unwillingly by the sword and by seeing what it such refusal results in and to Him they shall be returned? yurja‘ūna may also be read turja‘ūna ‘you shall be returned’; the hamza at the beginning of the verse a-fa-ghayra ‘what…other’ denotes a disavowal.
قُلْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا وَمَا أُنْزِلَ عَلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَالنَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ
📘 Say to them O Muhammad (s) ‘We believe in God and that which has been revealed to us and that which has been revealed to Abraham and Ishmael and Isaac and Jacob and the Tribes the latter’s sons; and in that which was given to Moses and Jesus and the prophets from their Lord; we make no division between any of them by believing in some and disbelieving in others; and to Him we submit’ devoting worship sincerely to Him.
وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ
📘 The following was revealed regarding those who apostatized and became disbelievers Whoever desires a religion other than Islam it shall not be accepted from him and in the Hereafter he shall be among the losers because he will end up in the Fire made everlasting for him.
كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
📘 How shall God guide that is to say He shall not guide a people who have disbelieved after their belief and bore witness that is and after their bearing witness that the Messenger is true and after the clear signs the manifest proofs of the truth of the Prophet had come to them? God guides not the evildoing that is the disbelieving folk.
أُولَٰئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ
📘 Those — their requital is that there shall rest on them the curse of God and of the angels and of men altogether.
خَالِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ
📘 Abiding therein that is in the curse or in the Fire implied by it the curse; the chastisement shall not be lightened for them and they shall not be reprieved they shall not be given any respite.
إِلَّا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
📘 But those who repent thereafter and make amends in their actions then truly God is Forgiving Merciful to them.
رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ
📘 Our Lord You shall gather mankind for a day that is on a day of which there is no doubt no uncertainty that is the Day of Resurrection when You will requite them for their deeds as You had promised; verily God will not fail the tryst His promise of the Upraising there is a shift of address here from the second to the third person and these last words could constitute God’s speech. The purpose of their supplication in this way is to show that their concern is with the matter of the Hereafter and for this reason they ask God for adherence to the path of guidance in order to attain its reward. The two Shaykhs Bukhārī and Muslim reported that ‘Ā’isha may God be pleased with her said ‘The Messenger of God s recited this verse It is He Who revealed to you the Book wherein are verses clear to the end of the verse and said “When you see those pursuing the allegorical parts know that these are the ones God refers to in this verse so beware of them” ’. Al-Tabarānī reported in his al-Kabīr that Abū Mūsā al-Ash‘arī heard the Prophet s say ‘I fear nothing for my community except three faults’ and he mentioned that one of these would be when the Book is opened in front of them and the believer will desire to interpret it and yet none knows its interpretation save God; and those firmly rooted in knowledge say ‘We believe in it all is from our Lord; yet none remembers but people of pith’ Q. 37 end of the hadīth.
إِنَّ الَّذِينَ كَفَرُوا بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُوا كُفْرًا لَنْ تُقْبَلَ تَوْبَتُهُمْ وَأُولَٰئِكَ هُمُ الضَّالُّونَ
📘 The following was revealed regarding the Jews Surely those who disbelieve in Jesus after they have believed in Moses and then increase in unbelief in Muhammad (s) — their repentance shall not be accepted when they are drawing their last gasps of life or when they have died as disbelievers; those are the ones who go astray.
إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ فَلَنْ يُقْبَلَ مِنْ أَحَدِهِمْ مِلْءُ الْأَرْضِ ذَهَبًا وَلَوِ افْتَدَىٰ بِهِ ۗ أُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُمْ مِنْ نَاصِرِينَ
📘 Surely those who disbelieve and die disbelieving the whole earth full the amount needed to fill it up of gold shall not be accepted from any one of them the fā’ of fa-lan yuqbala ‘it shall not be accepted’ has been included in the predicate of the inna clause because the statement about alladhīna ‘those who disbelieve’ resembles a conditional statement; and as a declaration of the reason for it repentance not being acceptable in the case of one who dies in unbelief if he would ransom himself thereby; for them awaits a painful chastisement alīm is the same as mu’lim ‘painful’ and they shall have no helpers to protect them from it.
لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
📘 You will not attain piety that is the reward for it which is Paradise until you expend until you give voluntary alms of what you love of your wealth; and whatever thing you expend God knows of it and He will requite it accordingly.
۞ كُلُّ الطَّعَامِ كَانَ حِلًّا لِبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ نَفْسِهِ مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْرَاةُ ۗ قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ
📘 When the Jews said to the Prophet ‘You claim that you follow the creed of Abraham but Abraham did not eat camel’s meat nor drink its milk’ the following was revealed All food was lawful to the Children of Israel save what Israel Jacob forbade for himself namely camels when he was afflicted with sciatica ‘irq al-nasā he made a vow that if he were cured he would not eat of it again and so it was forbidden him; before the Torah was revealed which was after the time of Abraham as it was not unlawful in his time as they claimed. Say to them ‘Bring the Torah now and recite it so that the truth of what you say may become clear if you are truthful’ in what you say; they were stupified and did not bring it the Torah. God exalted be He then said
فَمَنِ افْتَرَىٰ عَلَى اللَّهِ الْكَذِبَ مِنْ بَعْدِ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
📘 Whoever invents falsehood against God after that that is after the proof has become manifest that the prohibition was made by Jacob and not during the time of Abraham those are the evildoers that transgress the truth into falsehood.
قُلْ صَدَقَ اللَّهُ ۗ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
📘 Say ‘God has spoken the truth in this matter just as He has in all that He has related; therefore follow the creed of Abraham the one which I follow a hanīf inclining away from all religions towards submission islām and he was not an idolater’.
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ
📘 When they said ‘Our direction of prayer qibla came before yours’ the following was revealed The first house for worship established for the people on earth was that at Bakka a variant of Makka Mecca so called because it ‘crushes’ tabukku the necks of tyrants; it was built by the angels before the creation of Adam and after it the Aqsā in Jerusalem was built a period of forty years separating them as reported in the hadīth of the two Sahīhs sc. of al-Bukhārī and Muslim and in the hadīth that states ‘The first thing to appear on the surface of the water at the creation of the heavens and the earth was a white foam underneath which the earth was unrolled’; a blessed place mubārakan a circumstantial qualifier referring to la’lladhī ‘that’ meaning a place of blessings and a guidance to all worlds because it is their qibla.
فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ ۖ وَمَنْ دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ
📘 Therein are clear signs among which is the station of Abraham that is the stone upon which he stood to build the House and on which his footprints remain; and it the House has endured all this length of time and the constant passing of hands over it. Among these signs are the fact that the reward for good deeds is multiplied in it and that birds never fly over it; and whoever enters it is in security not liable therein to be killed or oppressed or otherwise. It is the duty of people towards God to make the pilgrimage to the House read either as hijj al-bayt or hajj al-bayt as two variants of the verbal noun from hajj meaning ‘the intention to journey there’ if he is able to make his way there man istatā‘a ilayhi sabīlan substitutes for al-nās ‘people’. The Prophet s explained this ability as having provisions and a ride as reported by al-Hākim al-Naysābūrī and others. As for the one who disbelieves in God or in what He has made obligatory with regard to the Pilgrimage God is Independent of all worlds the humans the jinn and the angels and is Independent of their devotions.
قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَاللَّهُ شَهِيدٌ عَلَىٰ مَا تَعْمَلُونَ
📘 Say ‘O People of the Scripture why do you disbelieve in God’s verses that is the Qur’ān when God is Witness of what you do?’ and will requite you for it?
قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنْتُمْ شُهَدَاءُ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
📘 Say ‘O People of the Scripture why do you bar believers causing them to turn away from God’s way His religion by denying the truth of the Prophet and concealing His graces desiring to make it crooked ‘iwajan is the verbal noun meaning mu‘awwajatan ‘made crooked’ inclining away from the truth while you yourselves are witnesses while you know that the religion which is upright and pleasing to God is that of Islam as stated in your Book? God is not heedless of what you do’ in the way of unbelief and mendacity; instead He gives you respite until your appointed time and then requites you.
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