🕋 تفسير سورة الزمر
(Az-Zumar) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ
📘 The revelation of the Book the Qur’ān tanzīlu’l-kitābi the subject is from God mina’Llāhi its predicate the Mighty in His kingdom the Wise in His handiwork.
قُلْ يَا عِبَادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا فِي هَٰذِهِ الدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ اللَّهِ وَاسِعَةٌ ۗ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ
📘 Say ‘O servants of Mine who believe! Fear your Lord that is to say fear His chastisement by being obedient to Him. For those who are virtuous in this world through obedience there will be good and that is Paradise and God’s earth is vast so emigrate throughout it away from the company of disbelievers and the sight of indecencies. Truly the steadfast in their obedience of God and in enduring whatever hardship they may be tested with will be paid their reward in full without any reckoning’ without any measure or any scales to work it out.
قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَهُ الدِّينَ
📘 Say ‘Indeed I have been commanded to worship God devoting my religion purely to Him pure of any idolatry
وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ الْمُسْلِمِينَ
📘 and I have been commanded to be the first of those who submit’ from this community.
قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ
📘 Say ‘Indeed should I disobey my Lord I fear the chastisement of a tremendous day’.
قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَهُ دِينِي
📘 Say ‘God alone I worship devoting my religion purely to Him pure of any idolatry.
فَاعْبُدُوا مَا شِئْتُمْ مِنْ دُونِهِ ۗ قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا ذَٰلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ
📘 So worship whatever you wish besides Him’ other than Him — herein is a threat for them as well as a declaration of the fact that they do not worship God exalted be He. Say ‘Indeed the losers are those who will have lost their souls and their families on the Day of Resurrection by condemning their souls to abide forever in the Fire and their failure to attaining the bliss promised among the black-eyed virgins who would have been prepared for them in Paradise had they been believers. Truly that is the manifest loss!’
لَهُمْ مِنْ فَوْقِهِمْ ظُلَلٌ مِنَ النَّارِ وَمِنْ تَحْتِهِمْ ظُلَلٌ ۚ ذَٰلِكَ يُخَوِّفُ اللَّهُ بِهِ عِبَادَهُ ۚ يَا عِبَادِ فَاتَّقُونِ
📘 Above them they will have canopies layers of fire and beneath them they will have similar canopies of fire. That is what God frightens His servants with that is the believing ones that they may have fear of Him — this sense of the verse is suggested by what follows “So O servants of Mine fear Me!”’
وَالَّذِينَ اجْتَنَبُوا الطَّاغُوتَ أَنْ يَعْبُدُوهَا وَأَنَابُوا إِلَى اللَّهِ لَهُمُ الْبُشْرَىٰ ۚ فَبَشِّرْ عِبَادِ
📘 As for those who steer clear of the worship of false deities graven images and turn penitently apply themselves to God there are good tidings for them of Paradise. So give such good tidings to My servants
الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ ۚ أُولَٰئِكَ الَّذِينَ هَدَاهُمُ اللَّهُ ۖ وَأُولَٰئِكَ هُمْ أُولُو الْأَلْبَابِ
📘 who listen to the words of God and follow the best sense of it which is that which contains the means to righteousness for them. Those they are the ones whom God has guided; and those they are the people of pith the possessors of intellect.
أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ الْعَذَابِ أَفَأَنْتَ تُنْقِذُ مَنْ فِي النَّارِ
📘 Can he against whom the word of chastisement has been fulfilled …? namely the words I will surely fill Hell with jinn and mankind together Q. 11119; Will you deliver bring out one who is in the Fire? this is the response to the conditional clause in which the overt qualification man fī’l-nār ‘one who is in the Fire’ replaces the pronominalisation a-fa-man ‘he … whom’; the hamza in a-fa-anta ‘will you’ is for rejection in other words the sense is that you will not be able to guide him and therefore deliver him from the Fire.
إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَهُ الدِّينَ
📘 Indeed We have revealed to you O Muhammad (s) the Book with the truth bi’l-haqqi is semantically connected to anzalnā ‘We have revealed’; so worship God devoting your religion purely to Him pure of any idolatry in other words affirming His Oneness.
لَٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ مِنْ فَوْقِهَا غُرَفٌ مَبْنِيَّةٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۖ وَعْدَ اللَّهِ ۖ لَا يُخْلِفُ اللَّهُ الْمِيعَادَ
📘 But as for those who fear their Lord and therefore obey Him — for them there will be lofty abodes with other lofty abodes built above them with rivers flowing beneath them that is beneath both the upper and the lower abodes — a promise of God wa‘da’Llāhi in the accusative because of an implied verb governing it. God does not fail the tryst He does not break His promise.
أَلَمْ تَرَ أَنَّ اللَّهَ أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَسَلَكَهُ يَنَابِيعَ فِي الْأَرْضِ ثُمَّ يُخْرِجُ بِهِ زَرْعًا مُخْتَلِفًا أَلْوَانُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَجْعَلُهُ حُطَامًا ۚ إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِأُولِي الْأَلْبَابِ
📘 Have you not seen realised that God sends down water from the heaven then conducts it as springs making it enter points of springs in the ground? Then with it He brings forth crops of diverse hues. Then they wither they become dried-out and you see them for example after having been green turning yellow. Then He turns them into chaff. Truly in that there is a reminder for people of pith possessors of intellect by which they may be reminded for it is an indication of God’s Oneness and His power.
أَفَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِنْ رَبِّهِ ۚ فَوَيْلٌ لِلْقَاسِيَةِ قُلُوبُهُمْ مِنْ ذِكْرِ اللَّهِ ۚ أُولَٰئِكَ فِي ضَلَالٍ مُبِينٍ
📘 Is he whose breast God has opened to Islam and becomes guided so that he follows a light from his Lord …? like he whose heart He has sealed with disbelief? — this understanding of the ellipsis is indicated by what follows. So woe — an expression indicating ‘chastisement’ — to those whose hearts have been hardened against the remembrance of God that is hardened against the acceptance of the Qur’ān. Such are in manifest error.
اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُتَشَابِهًا مَثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ ۚ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ
📘 God has revealed the best of discourses a Book kitāban substitutes for ahsana ‘the best’ namely a Qur’ān consimilar in other words some of its parts are similar to others in terms of their arrangement and otherwise in coupled phrases — a Book in which the Promise of reward is coupled with the Threat of punishment together with other such couplings — whereat quiver at the mention of whose Threat shiver the skins of those who fear their Lord; then their skins and their hearts soften to they are reassured by the remembrance of God that is at the mention of His Promise. That Book is God’s guidance by which He guides whomever He will of His servants; and whomever God leads astray for him there is no guide.
أَفَمَنْ يَتَّقِي بِوَجْهِهِ سُوءَ الْعَذَابِ يَوْمَ الْقِيَامَةِ ۚ وَقِيلَ لِلظَّالِمِينَ ذُوقُوا مَا كُنْتُمْ تَكْسِبُونَ
📘 Is he who will be fending off is he who will encounter with his face the awful chastisement on the Day of Resurrection …? that is the most severe chastisement when he is flung into the Fire with his hands bound to his neck in fetters is he like one who will be secure from it by entering Paradise? And it will be said to the wrongdoers namely the disbelievers of Mecca ‘Taste now what you used to earn’ that is taste the requital for it.
كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ فَأَتَاهُمُ الْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
📘 Those who were before them denied their messengers with regard to the coming of the chastisement; and so the chastisement came on them whence they were not aware in a way that would never have occurred to them.
فَأَذَاقَهُمُ اللَّهُ الْخِزْيَ فِي الْحَيَاةِ الدُّنْيَا ۖ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ
📘 So God made them taste disgrace abasement and humiliation in the way of being transformed into swine and being killed and otherwise in the life of this world. And the chastisement of the Hereafter will surely be greater had they that is the deniers known the nature of the chastisement thereof they would not have denied.
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَٰذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَعَلَّهُمْ يَتَذَكَّرُونَ
📘 And verily We have struck coined for mankind in this Qur’ān every kind of similitude that perhaps they may remember that perhaps they may be admonished —
قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ
📘 an Arabic Qur’ān qur’ānan ‘arabiyyan a circumstantial qualifier for emphasis without any deviation that is without any contradiction or variance that perhaps they may guard themselves against disbelief.
ضَرَبَ اللَّهُ مَثَلًا رَجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
📘 God strikes for the idolater and the believer in God’s Oneness a similitude a man rajulan substitutes for mathalan ‘a similitude’ shared by several masters quarrelling disputing ill-mannered and a man belonging exclusively to one man. Are the two equal in comparison? mathalan for specification in other words the slave of many masters is not the same as the slave of a single person. For in the case of the former if all of his masters were to demand his service simultaneously he would be confused as to whom of them he should serve — which is the similitude of the idolater; the latter the slave of one is the similitude of the one who believes in the One God. Praise be to God! alone. Nay but most of them that is the people of Mecca do not know the chastisement in which they will end up and so they associate others with God.
أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ۚ وَالَّذِينَ اتَّخَذُوا مِنْ دُونِهِ أَوْلِيَاءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ زُلْفَىٰ إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ فِي مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ كَاذِبٌ كَفَّارٌ
📘 Surely to God belongs pure religion none other than Him being deserving of it. And those who take besides Him the idols as patrons and they are the disbelievers of Mecca — they say ‘We only worship them so that they may bring us near to God’ zulfā a verbal noun with the sense of taqrīban ‘for the sake of nearness’. God will indeed judge between them and the Muslims concerning that about which they differ of religion and so admit the believers into Paradise and the disbelievers into the Fire. Truly God does not guide one who is a liar attributing a child to Him a disbeliever worshipping other than God.
إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ
📘 You — an address to the Prophet s — will indeed die and they too will indeed die and so there is no satisfaction to be gained from another’s death this was revealed because they kept waiting for the Prophet s to die.
ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِنْدَ رَبِّكُمْ تَخْتَصِمُونَ
📘 Then you will indeed O mankind concerning the injustices you committed towards one another be contending before your Lord on the Day of Resurrection.
۞ فَمَنْ أَظْلَمُ مِمَّنْ كَذَبَ عَلَى اللَّهِ وَكَذَّبَ بِالصِّدْقِ إِذْ جَاءَهُ ۚ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْكَافِرِينَ
📘 So who is — in other words none is — a greater wrongdoer than he who imputes falsehood to God by ascribing partners and child to Him and who denies the truth namely the Qur’ān when it reaches him? Is there not a fitting abode in Hell for the disbelievers? Indeed there is.
وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ ۙ أُولَٰئِكَ هُمُ الْمُتَّقُونَ
📘 And he who brings the truth — and that is the Prophet s — and those who confirm it namely the believers here alladhī ‘he who’ has the significance of alladhīna ‘those who’ those they are the ones who guard themselves against idolatry.
لَهُمْ مَا يَشَاءُونَ عِنْدَ رَبِّهِمْ ۚ ذَٰلِكَ جَزَاءُ الْمُحْسِنِينَ
📘 They shall have whatever they wish with their Lord. That is the reward of those who are virtuous to their own souls through their acceptance of faith;
لِيُكَفِّرَ اللَّهُ عَنْهُمْ أَسْوَأَ الَّذِي عَمِلُوا وَيَجْزِيَهُمْ أَجْرَهُمْ بِأَحْسَنِ الَّذِي كَانُوا يَعْمَلُونَ
📘 so that God may absolve them of the worst of what they did and pay them their reward by the best of what they used to do aswa’a and ahsana mean simply al-sayyi’ ‘bad’ and al-hasan ‘good’.
أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ ۖ وَيُخَوِّفُونَكَ بِالَّذِينَ مِنْ دُونِهِ ۚ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ
📘 Does God not suffice as defender of His servant? the Prophet? Indeed He does. Yet they would frighten you — the address is for him s — of those besides Him namely the idols by telling him that these idols might kill him or render him insane. And whomever God leads astray for him there is no guide.
وَمَنْ يَهْدِ اللَّهُ فَمَا لَهُ مِنْ مُضِلٍّ ۗ أَلَيْسَ اللَّهُ بِعَزِيزٍ ذِي انْتِقَامٍ
📘 But whomever God guides there is no one able to lead him astray. Is not God Mighty One Whose way always prevails a Lord of Retribution? against His enemies? Indeed He is.
وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ ۚ قُلْ أَفَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ إِنْ أَرَادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كَاشِفَاتُ ضُرِّهِ أَوْ أَرَادَنِي بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَاتُ رَحْمَتِهِ ۚ قُلْ حَسْبِيَ اللَّهُ ۖ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ
📘 And if wa-la-in the lām is for oaths you ask them ‘Who created the heavens and the earth?’ they will surely say ‘God.’ Say ‘Have you considered then those on whom you call those whom you worship besides God namely the idols if God should desire some harm to befall me would they be able to remove the harm imposed by Him? No! Or if He should desire some mercy for me would they be able to withhold His mercy?’ No! a variant reading for the two clauses kāshifātun durrahu and mumsikātun rahmatahu has the genitive construction kāshifātu durrihi and mumsikātu rahmatihi. Say ‘God is sufficient for me. In Him do all the trusting put their trust’.
قُلْ يَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ ۖ فَسَوْفَ تَعْلَمُونَ
📘 Say ‘O my people! Act according to your situation according to your circumstances I too am acting according to my circumstances. For you will come to know
لَوْ أَرَادَ اللَّهُ أَنْ يَتَّخِذَ وَلَدًا لَاصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَاءُ ۚ سُبْحَانَهُ ۖ هُوَ اللَّهُ الْوَاحِدُ الْقَهَّارُ
📘 Had God wanted to take a son — as they allege that He has ‘The Compassionate One has taken to Himself a son’ Q. 1988 He could have chosen from what He has created whatever He willed and taken it as a child instead of the angels whom they claim to be God’s daughters or their claim that ‘Ezra is the son of God’ or that ‘Jesus is the son of God’ cf. Q. 930. Glory be to Him in exaltation of Him as being above that He should take a child. He is God the One the All-Compelling over all His creatures.
مَنْ يَأْتِيهِ عَذَابٌ يُخْزِيهِ وَيَحِلُّ عَلَيْهِ عَذَابٌ مُقِيمٌ
📘 to whom man introduces the relative clause that is the direct object of the action of ‘knowing’ will come a chastisement that will disgrace him and on whom there will descend a lasting chastisement’ an everlasting one namely the chastisement of the Fire. Indeed God then disgraced them at Badr.
إِنَّا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ لِلنَّاسِ بِالْحَقِّ ۖ فَمَنِ اهْتَدَىٰ فَلِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ
📘 Truly We have revealed the Book to you for the sake of mankind with the truth bi’l-haqqi is semantically connected to anzalnā ‘We have revealed’. So whoever is guided then it his being guided is for the sake of his own soul and whoever goes astray goes astray only to the detriment thereof. And you are not meant to be a guardian over them and so compel them to embrace guidance.
اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُسَمًّى ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ
📘 God takes the souls at the time of their death and He takes those that have not died in their sleep in other words He takes them during sleep. Then He retains those for whom He has ordained death and releases the others until an appointed term that is until the time of their death. The one that is released is the soul that possesses the faculty of discernment without which the soul containing the force of life is able to remain temporarily — but this cannot be the other way round. Truly in that mentioned there are signs indications for a people who reflect and then realise that the One with the power to do this also has the power to resurrect — Quraysh however never reflected on this fact.
أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعَاءَ ۚ قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ
📘 Or have they — nay but they have — taken besides God idols as gods to act as intercessors? with God as they are wont to allege. Say to them ‘What! will they intercede even though they have no power whatever of intercession or otherwise and are unable to comprehend?’ that you worship them or to comprehend anything else for that matter? Nay.
قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا ۖ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ ثُمَّ إِلَيْهِ تُرْجَعُونَ
📘 Say ‘All intercession belongs solely to God that is to say He has exclusive control over it and so none can intercede except with His permission. To Him belongs the kingdom of the heavens and the earth; then to Him you will be brought back’.
وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ ۖ وَإِذَا ذُكِرَ الَّذِينَ مِنْ دُونِهِ إِذَا هُمْ يَسْتَبْشِرُونَ
📘 And when God is mentioned alone that is without the mention of their gods thereat shrink they are repelled and they become constricted the hearts of those who do not believe in the Hereafter; but when those others besides Him namely the idols are mentioned behold they rejoice!
قُلِ اللَّهُمَّ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِي مَا كَانُوا فِيهِ يَخْتَلِفُونَ
📘 Say ‘O God! Allāhumma means yā Allāh Originator of the heavens and the earth! the Creator of them without precedent Knower of the Unseen and the visible Knower of what is hidden and what is witnessed You will judge between Your servants concerning that wherein they used to differ’ in the matter of religion guide me to the truth over which they are at variance.
وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُوا مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ مِنْ سُوءِ الْعَذَابِ يَوْمَ الْقِيَامَةِ ۚ وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ
📘 And even if the evildoers possessed all that is in the earth and as much of it besides they would surely offer it to ransom themselves from the terrible chastisement on the Day of Resurrection. And there will appear there will become manifest to them from God that which they had never reckoned what they never supposed they would see.
وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ
📘 And there will appear to them the evils of what they had earned and they will be besieged by there will descend on them that which they used to deride in other words the chastisement.
فَإِذَا مَسَّ الْإِنْسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ نِعْمَةً مِنَّا قَالَ إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ ۚ بَلْ هِيَ فِتْنَةٌ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
📘 So when some distress befalls man al-insān here a generic he supplicates Us. Then when We bestow on him a grace from Us he says ‘I was given it merely by force of knowledge’ from God that I was deserving of it. Nay but it this saying is a trial a test by which servants are tested. But most of them do not know that such bestowal of grace is a way of drawing them on and a test of their faith.
خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۖ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ ۖ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى ۗ أَلَا هُوَ الْعَزِيزُ الْغَفَّارُ
📘 He created the heavens and the earth with the truth bi’l-haqqi is semantically connected to khalaqa ‘He created’. He turns the night into day so that it grows and turns the day into night so that it grows and He has disposed the sun and the moon each running in its course for an appointed term until the Day of Resurrection. Verily it is He Who is the Mighty Whose way always prevails Requiter of His enemies the ever Forgiving of His friends.
قَدْ قَالَهَا الَّذِينَ مِنْ قَبْلِهِمْ فَمَا أَغْنَىٰ عَنْهُمْ مَا كَانُوا يَكْسِبُونَ
📘 Already the same was said by those who were before them of communities such as Korah and those of his people who were content with such a saying. But what they used to earn did not avail them.
فَأَصَابَهُمْ سَيِّئَاتُ مَا كَسَبُوا ۚ وَالَّذِينَ ظَلَمُوا مِنْ هَٰؤُلَاءِ سَيُصِيبُهُمْ سَيِّئَاتُ مَا كَسَبُوا وَمَا هُمْ بِمُعْجِزِينَ
📘 So the evils of what they earned smote them that is the requital thereof smote them. And the evildoers among these namely among Quraysh shall also be smitten by the evils of what they earned and they will not be able to thwart it they will not elude Our chastisement — thus they were made to suffer seven years of drought and only afterwards were they enriched with provision from God.
أَوَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ
📘 Do they not know that God extends His provision that He makes it abundant for whomever He will as a test and restricts it? for whomever He will as a trial? Truly in that there are signs for a people who believe in Him.
۞ قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
📘 Say that God declares ‘O My servants who have been prodigal against their own souls do not despair read taqnitū taqnatū or taqnutū do not give up hope of God’s mercy. Truly God forgives all sins for those who repent from idolatry. Truly He is the Forgiving the Merciful.
وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنْصَرُونَ
📘 And turn return penitently to your Lord and submit perform deeds sincerely to Him before the chastisement comes on you whereupon you will not be helped to ward it off if you have not repented.
وَاتَّبِعُوا أَحْسَنَ مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَكُمُ الْعَذَابُ بَغْتَةً وَأَنْتُمْ لَا تَشْعُرُونَ
📘 And follow the best of what has been revealed to you from your Lord — namely the Qur’ān — before the chastisement comes on you suddenly while you are unaware’ of the time of its arrival until it has actually come;
أَنْ تَقُولَ نَفْسٌ يَا حَسْرَتَا عَلَىٰ مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ وَإِنْ كُنْتُ لَمِنَ السَّاخِرِينَ
📘 so apply yourselves to this before any soul should say ‘Alas for me yā hasratā is actually yā hasratī meaning ‘O regret of mine’ for what I have neglected of my duty to God in other words of obedience to Him. Indeed wa-in in is softened in place of the hardened form in other words understand it as wa-innī I was among those who ridiculed’ His religion and His Book;
أَوْ تَقُولَ لَوْ أَنَّ اللَّهَ هَدَانِي لَكُنْتُ مِنَ الْمُتَّقِينَ
📘 or before that it should say ‘If only God had guided me to obedience and I had become guided I would have been among those who have feared’ His chastisement;
أَوْ تَقُولَ حِينَ تَرَى الْعَذَابَ لَوْ أَنَّ لِي كَرَّةً فَأَكُونَ مِنَ الْمُحْسِنِينَ
📘 or before that it should say when it sees the chastisement ‘If only there had been a second chance a return to this world I would be among the virtuous’ the believers. It is then said to him by God
بَلَىٰ قَدْ جَاءَتْكَ آيَاتِي فَكَذَّبْتَ بِهَا وَاسْتَكْبَرْتَ وَكُنْتَ مِنَ الْكَافِرِينَ
📘 ‘Yes indeed! My signs came to you the Qur’ān — which is the means to guidance — but you denied them and were arrogant you disdained to believe in them and you were among the disbelievers’.
خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنْزَلَ لَكُمْ مِنَ الْأَنْعَامِ ثَمَانِيَةَ أَزْوَاجٍ ۚ يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِنْ بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُصْرَفُونَ
📘 He created you from a single soul namely Adam then made from it its mate Eve; and He sent down for you of the cattle of camels cows small cattle sheep and goats eight kinds of each kind a male and a female — as He makes clear in sūrat al-An‘ām Q. 6143f.. He creates you in your mothers’ wombs creation after creation that is to say as a sperm-drop then a blood clot then a foetus in a threefold darkness that is the darkness of the belly that of the womb and that of the placenta. That is God your Lord. To Him belongs all sovereignty. There is no god except Him. Why then are you being turned away? from worshipping Him to worshipping things other than Him?
وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ ۚ أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْمُتَكَبِّرِينَ
📘 And on the Day of Resurrection you will see those who imputed lies to God by ascribing partner and child to Him with their faces blackened. Is there not in Hell a fitting abode for those who are too arrogant? to believe? Indeed there is.
وَيُنَجِّي اللَّهُ الَّذِينَ اتَّقَوْا بِمَفَازَتِهِمْ لَا يَمَسُّهُمُ السُّوءُ وَلَا هُمْ يَحْزَنُونَ
📘 And God will deliver from Hell those who fear idolatry because of their triumph that is on account of the place they have won in Paradise by placing them in it. No evil will touch them nor will they grieve.
اللَّهُ خَالِقُ كُلِّ شَيْءٍ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ
📘 God is the Creator of all things and He is Guardian over all things disposing of them as He will.
لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَالَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ أُولَٰئِكَ هُمُ الْخَاسِرُونَ
📘 To Him belong the keys of the heavens and the earth in other words the keys to their storehouses of rain and vegetation and other things. And those who disbelieve in the signs of God such as the Qur’ān — those they are the losers ūlā’ika humu’l-khāsirūna is semantically connected to His words wa-yunajjī’Llāhu’lladhīna ittaqaw ‘and God will deliver those who guarded themselves …’ to the end of that statement; the intervening statements are parentheticals.
قُلْ أَفَغَيْرَ اللَّهِ تَأْمُرُونِّي أَعْبُدُ أَيُّهَا الْجَاهِلُونَ
📘 Say ‘Is it something other than God that you bid me to worship O you who are ignorant?’ ghayra is in the accusative because of the verb a‘budu ‘I worship’ which itself is operated by ta’murūnī ‘you bid me’ read with one nūn on the basis of an implicit an; it ta’murūnī may also be read with two nūns assimilated ta’murūnnī or separated ta’murūnanī.
وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ
📘 And certainly it has been revealed to you and to those before you that by God! if you associate others with God O Muhammad (s) — hypothetically — your work shall surely fail and you shall surely be among the losers’.
بَلِ اللَّهَ فَاعْبُدْ وَكُنْ مِنَ الشَّاكِرِينَ
📘 Rather worship God alone and be among the thankful of His bestowal of graces on you.
وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ
📘 And they do not esteem God as He should be esteemed they do not understand His true nature or it means that they do not exalt Him with the exaltation truly worthy of Him when they associate others with Him. And the entire earth jamī‘an is a circumstantial qualifier in other words the seven earths will be in His grasp in other words it shall be grasped by Him meaning that it will be in His possession and at His disposal on the Day of Resurrection and the heavens will be rolled up brought together in His Right Hand by His power. Glory be to Him! And exalted be He above what they associate! with Him of partners.
وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ إِلَّا مَنْ شَاءَ اللَّهُ ۖ ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ
📘 And the Trumpet will be blown for the First Blast and whoever is in the heavens and whoever is in the earth will swoon will die except whomever God wills such as the houris the beautiful youths of Paradise and others. Then it will be blown again and behold they that is all creatures who are dead will rise up looking on waiting to see what will be done with them.
وَأَشْرَقَتِ الْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ الْكِتَابُ وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاءِ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ
📘 And the earth will shine with the light of its Lord when God reveals Himself for the passing of judgement and the Book of deeds shall be set in place for the Reckoning and the prophets and witnesses namely Muhammad (s) and his community will be brought to bear witness that the messengers delivered the Message to their respective communities. And judgement will be made between them with truth in other words justly and they will not be wronged in a single thing.
إِنْ تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنْكُمْ ۖ وَلَا يَرْضَىٰ لِعِبَادِهِ الْكُفْرَ ۖ وَإِنْ تَشْكُرُوا يَرْضَهُ لَكُمْ ۗ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ ثُمَّ إِلَىٰ رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
📘 If you are ungrateful indeed God is Independent of you though He does not approve of ingratitude for His servants even if He should will it to manifest itself in some of them. And if you give thanks to God and thus become believers He will approve of it read yardah or yardahu either lengthening the vowel or not that is of such thankfulness for you. And no burdened soul shall bear the burden of another soul in other words it will not bear the responsibility for it. Then to your Lord will be your return whereat He will inform you of what you used to do. Indeed He is Knower of what is in the breasts of what is in the hearts of men.
وَوُفِّيَتْ كُلُّ نَفْسٍ مَا عَمِلَتْ وَهُوَ أَعْلَمُ بِمَا يَفْعَلُونَ
📘 And every soul will be paid in full for what it did that is it will be paid the requital thereof and He is best aware of what they do and has no need for any witnesses.
وَسِيقَ الَّذِينَ كَفَرُوا إِلَىٰ جَهَنَّمَ زُمَرًا ۖ حَتَّىٰ إِذَا جَاءُوهَا فُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ يَتْلُونَ عَلَيْكُمْ آيَاتِ رَبِّكُمْ وَيُنْذِرُونَكُمْ لِقَاءَ يَوْمِكُمْ هَٰذَا ۚ قَالُوا بَلَىٰ وَلَٰكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَافِرِينَ
📘 And those who disbelieve will be driven violently to Hell in troops in separate groups until when they reach it its gates are opened futihat abwābuhā is the response to idhā ‘when’ and its keepers will say to them ‘Did there not come to you any messengers from among yourselves reciting to you the signs of your Lord the Qur’ān and otherwise and warning you of the encounter of this day of yours?’ They will say ‘Yes indeed; but the word of chastisement — namely the verse Assuredly I will fill Hell … Q. 11119 — against the disbelievers has been fulfilled’.
قِيلَ ادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا ۖ فَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ
📘 It will be said ‘Enter the gates of Hell to abide therein’ — decreed for you to abide therein. For evil indeed is the abode of the arrogant!’
وَسِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَرًا ۖ حَتَّىٰ إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ
📘 And those who feared their Lord will be driven gently to Paradise in troops until when they reach it and its gates are opened wa-futihat the wāw here indicates a circumstantial qualifier implying qad ‘already’ and its keepers will say to them ‘Peace be to you! You are good! tibtum a circumstantial qualifier So enter it to abide therein’ — enter it with the decree that you are to abide in it forever the response to idhā ‘when’ is implicit and is in other words dakhalūhā ‘they enter it’. The manner of their being driven as well as the opening of the gates before their arrival is a way of honouring them; the driving of the disbelievers however and the opening of the gates only upon their arrival so that all of its heat is retained for them is a means of humiliating them.
وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ ۖ فَنِعْمَ أَجْرُ الْعَامِلِينَ
📘 And they will say this is a supplement to the implicit response dakhalūhā ‘they enter it’ ‘Praise be to God Who has fulfilled His promise to us of Paradise and has made us inherit the land the land of Paradise that we may settle in Paradise wherever we wish’ for it is all Paradise and there is no spot that can be preferred to another. So how excellent is Paradise as the reward of those who worked hard!
وَتَرَى الْمَلَائِكَةَ حَافِّينَ مِنْ حَوْلِ الْعَرْشِ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ ۖ وَقُضِيَ بَيْنَهُمْ بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
📘 And you will see the angels encircling hāffīna a circumstantial qualifier all round the Throne from its every side glorifying yusabbihūn is a circumstantial qualifier referring to the person of the participle hāffīn with praise of their Lord continuously proclaiming His praise — in other words saying subhāna’Llāhi wa-bi-hamdih ‘Glory and praise be to God!’ — and judgement will be made between them that is between all creatures with truth in other words with justice so that believers enter Paradise while the disbelievers enter the Fire and it will be said ‘Praise be to God the Lord of the Worlds!’ — the final establishing of both groups in their respective abodes is concluded with this angelic praise.
۞ وَإِذَا مَسَّ الْإِنْسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِنْ قَبْلُ وَجَعَلَ لِلَّهِ أَنْدَادًا لِيُضِلَّ عَنْ سَبِيلِهِ ۚ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا ۖ إِنَّكَ مِنْ أَصْحَابِ النَّارِ
📘 And when distress befalls a person that is the disbeliever he supplicates his Lord he implores turning returning to Him penitently. Then when He bestows on him a grace from Himself he forgets he neglects Him Whom he had supplicated implored before namely God in other words mā functions as min ‘whom’ and sets up equals associates with God that he may lead others astray read li-yadilla or li-yudilla from His way — from the religion of Islam. Say ‘Revel in your ingratitude for a while — for the remainder of your term of life. You shall indeed be among the inhabitants of the Fire’.
أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ ۗ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ ۗ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ
📘 Or is he who read softened a-man devotes himself in worship observing duties of obedience in the watches of the night during its hours prostrating and standing in prayer apprehensive of the eventuality of the Hereafter in other words fearing its chastisement and hoping for the mercy the Paradise of his Lord … ? like one who is disobedient through disbelief or otherwise? a variant reading has am-man pronouncing the hamza so that am has the sense of bal ‘rather’. Say ‘Are those who know equal with those who do not know?’ in other words they are not equal just as the person of knowledge is not equal to the ignorant one. Only people of pith possessors of intellect remember only they are admonished.
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