🕋 تفسير سورة الأحقاف
(Al-Ahqaf) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ حم
📘 Hā mīm God knows best what He means by these letters.
قُلْ أَرَأَيْتُمْ إِنْ كَانَ مِنْ عِنْدِ اللَّهِ وَكَفَرْتُمْ بِهِ وَشَهِدَ شَاهِدٌ مِنْ بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ فَآمَنَ وَاسْتَكْبَرْتُمْ ۖ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
📘 Say ‘Have you considered? say inform me what will be your predicament if it the Qur’ān is from God and you disbelieve in it wa-kafartum bihi the sentence is a circumstantial qualifier and a witness from the Children of Israel has already testified this was ‘Abd Allāh b. Salām to the like of it that is to say to it the Qur’ān that it is from God and he the witness has believed in it while you act with arrogance …’ you are disdainful of faith the response to the conditional ‘if …’ is given by implication in what has been supplemented to it in other words ‘Would you not then be considered wrongdoers?’; this understanding of the response is indicated by what follows. Truly God does not guide wrongdoing folk’.
وَقَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا لَوْ كَانَ خَيْرًا مَا سَبَقُونَا إِلَيْهِ ۚ وَإِذْ لَمْ يَهْتَدُوا بِهِ فَسَيَقُولُونَ هَٰذَا إِفْكٌ قَدِيمٌ
📘 And those who disbelieve say of those who believe that is they say with regards to them ‘Had it faith been anything good they would not have attained it before us’. And since they the ones now speaking will not be guided by it that is by the Qur’ān they say ‘This that is the Qur’ān is an ancient lie!’
وَمِنْ قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً ۚ وَهَٰذَا كِتَابٌ مُصَدِّقٌ لِسَانًا عَرَبِيًّا لِيُنْذِرَ الَّذِينَ ظَلَمُوا وَبُشْرَىٰ لِلْمُحْسِنِينَ
📘 Yet before it that is before the Qur’ān there was the Book of Moses that is the Torah as a guidepost and a mercy for those who believed in it imāman wa-rahmatan are two circumstantial qualifiers and this Qur’ān is a Book that confirms scriptures before it in the Arabic tongue lisānan ‘arabiyyan is a circumstantial qualifier referring to the subject of musaddiqun ‘that confirms’ to warn those who do wrong the idolaters of Mecca and it is good tidings for the virtuous the believers.
إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
📘 Assuredly those who say ‘Our Lord is God’ and then remain upright in their adherence to obedience no fear will befall them nor will they grieve.
أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ خَالِدِينَ فِيهَا جَزَاءً بِمَا كَانُوا يَعْمَلُونَ
📘 Those will be the inhabitants of Paradise abiding therein khālidīna fīhā is a circumstantial qualifier as a reward jazā’an is in the accusative as a verbal noun because of the implied verbal action that is to say yujzawna ‘they will be rewarded’ for what they used to do.
وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا ۖ حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا ۖ وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا ۚ حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ
📘 And We have enjoined man to be kind husnan a variant reading has ihsānan that is to say We have commanded him to act kindly towards both of them thus ihsānan is in the accusative as a verbal noun because of the implied verbal action; the same applies to husnan to his parents. His mother carries him in travail and gives birth to him in travail that is to say with suffering; and his gestation and his weaning from suckling take thirty months six months being the minimum period for gestation the remainder being the maximum period of suckling; it is also said that regardless of whether she bore him for six or nine months she should suckle him for the remainder. So that hattā is a particle of purpose for an implied sentence that is to say wa-‘āsha hattā ‘and he lived on so that …’ when he is mature namely at his prime in terms of his strength intellect and reasoning the minimum age for which is thirty or thirty three years and reaches forty years that is exactly forty years which is the maximum for attaining maturity he says ‘My Lord! this to the end of this verse was revealed regarding Abū Bakr al-Siddīq when he had reached forty years of age two years after the beginning of the Prophet’s Mission s. He Abū Bakr believed in him whereafter his parents believed in the Prophet followed by his son ‘Abd al-Rahmān then ‘Abd al-Rahmān’s son Abū ‘Atīq Muhammad b. ‘Abd al-Rahmān. Inspire me to give thanks for Your favour with which You have favoured me and my parents namely the grace of affirming God’s Oneness and that I may act righteously in a way that will please You thus he Abū Bakr emancipated nine believers who had been enduring torture at the hands of the idolaters for their belief in God and invest my seed with righteousness all of them were believers. Indeed I repent to You and I am truly of those who submit to You’.
أُولَٰئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَنْ سَيِّئَاتِهِمْ فِي أَصْحَابِ الْجَنَّةِ ۖ وَعْدَ الصِّدْقِ الَّذِي كَانُوا يُوعَدُونَ
📘 Those that is those who say such words Abū Bakr and others are they from whom We accept the best of what they do and overlook their misdeeds as they stand among the inhabitants of Paradise fī ashābi’ll-jannati a circumstantial qualifier in other words ‘being among them’ — this is the true promise which they were promised by His words God has promised the believers both men and women Gardens … Q. 972.
وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا أَتَعِدَانِنِي أَنْ أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِنْ قَبْلِي وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ
📘 As for him who says to his parents li-wālidayhi a variant reading has li-wālidihi ‘his parent’ denoting the generic noun ‘Fie read uffin or uffan as a verbal noun meaning ‘something putrid and disgusting’ on you both I am exasperated at both of you. Do you threaten me a-ta‘idāninī a variant reading has a-ta‘idānnī that I shall be raised from the grave when already generations communities have passed away before me?’ and they have not been raised from their graves. And they call on God for succour that he their child repent saying to him if you do not repent ‘Woe to you waylaka that is to say halākaka ‘you are ruined!’. Believe! in resurrection. Surely God’s promise is true’. But he says ‘This belief in resurrection is nothing but the fables of the ancients’ lies of theirs.
أُولَٰئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ
📘 Such are the ones against whom the Word of chastisement is due is necessary concerning communities of jinn and humans that have passed away before them. Truly they are losers.
وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا ۖ وَلِيُوَفِّيَهُمْ أَعْمَالَهُمْ وَهُمْ لَا يُظْلَمُونَ
📘 And for each one of both categories believer and disbeliever there will be degrees of status thus the degrees of the believers in Paradise are high while the degrees of disbelievers in the Fire are despicable according to what they have done that is to say according to what believers have done in the way of acts of obedience and disbelievers in the way of acts of disobedience and that He may recompense them fully namely God li-yuwaffiyahum a variant reading has li-nuwaffiyahum ‘that We may recompense them fully’ for their deeds that is pay them their deserts and they will not be wronged not even in a single thing that may be diminished for believers or increased for disbelievers.
تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ
📘 The revelation of the Book the Qur’ān tanzīlu’l-kitābi the subject is from God mina’Llāhi the predicate thereof the Mighty in His kingdom the Wise in His actions.
وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَسْتَكْبِرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنْتُمْ تَفْسُقُونَ
📘 And on the day when those who disbelieve are exposed to the Fire by its being revealed for them it will be said to them ‘You squandered read with one hamza adhhabtum or with two hamzas as an interrogative a-adhhabtum ‘have you sqaundered …?’; or with one hamza adhhabtum or with an initial long ‘a’ ādhhabtum with both of these pronounced fully or without pronouncing the second hamza your good things during your life of the world by preoccupying yourselves with sensual delights and enjoyed them. So today you will be requited with the chastisement of humiliation in return for acting arrogantly in the earth without right and in return for that regarding which you used to act immorally’ and for the torture you used to inflict upon others therein.
۞ وَاذْكُرْ أَخَا عَادٍ إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ وَقَدْ خَلَتِ النُّذُرُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ أَلَّا تَعْبُدُوا إِلَّا اللَّهَ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ
📘 And mention the brother of ‘Ād namely Hūd peace be upon him when idh … from here to the end of the verse constitutes an inclusive substitution he warned his people he threatened them at Ahqāf ‘the Sand dunes’ is the name of a valley in Yemen where their dwellings were located — and already warners messengers had passed away before him and after him that is to say before Hūd came to them and after him to their peoples — saying ‘Do not worship anyone but God the statement beginning with wa-qad khalat ‘and already warners had passed away’ is a parenthetical one. Truly I fear for you — should you worship other than God — the chastisement of a dreadful day’.
قَالُوا أَجِئْتَنَا لِتَأْفِكَنَا عَنْ آلِهَتِنَا فَأْتِنَا بِمَا تَعِدُنَا إِنْ كُنْتَ مِنَ الصَّادِقِينَ
📘 They said ‘Have you come to divert us from our gods? to turn us away from worship of them. Then bring us what you threaten us with of chastisement for worshipping them if you are of the truthful’ in saying that it will befall us.
قَالَ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَأُبَلِّغُكُمْ مَا أُرْسِلْتُ بِهِ وَلَٰكِنِّي أَرَاكُمْ قَوْمًا تَجْهَلُونَ
📘 He Hūd said ‘The knowledge is with God only He is the One Who knows when chastisement will befall you and I am merely conveying to you what I have been sent with to you. But I see that you are an ignorant lot’ given your hastening on of the chastisement.
فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَٰذَا عَارِضٌ مُمْطِرُنَا ۚ بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ ۖ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ
📘 Then when they saw it that is when they saw what chastisement really was as a sudden cloud a cloud that appeared out of nowhere on the horizon heading towards their valleys they said ‘This is a cloud that will bring us rain!’. God exalted be He says Nay but it is what you sought to hasten of the chastisement — a hurricane rīhun substitutes for mā ‘what’ containing a painful chastisement
تُدَمِّرُ كُلَّ شَيْءٍ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا لَا يُرَىٰ إِلَّا مَسَاكِنُهُمْ ۚ كَذَٰلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ
📘 destroying ruining everything it passes through by the command of its Lord by His will that is to say destroying everything that He wants to destroy with it. And so it destroyed their men women children and properties by flinging them up into the air high above the ground and tearing them to pieces. Only Hūd and those who believed with him remained unscathed. So they became such that nothing could be seen except their dwellings. Thus in the way that We requited them do We requite guilty folk besides them.
وَلَقَدْ مَكَّنَّاهُمْ فِيمَا إِنْ مَكَّنَّاكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعًا وَأَبْصَارًا وَأَفْئِدَةً فَمَا أَغْنَىٰ عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَارُهُمْ وَلَا أَفْئِدَتُهُمْ مِنْ شَيْءٍ إِذْ كَانُوا يَجْحَدُونَ بِآيَاتِ اللَّهِ وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ
📘 And verily We had empowered them in ways in which We have not in is either for negation or extra empowered you O people of Mecca in the way of strength and means and We had vested them with ears and eyes and hearts. But their ears and their eyes and their hearts did not avail them in any way min shay’in min is extra since idh is operated by aghnā ‘avail’ and imbued with the sense of a particle introducing a reason they used to deny the signs of God His clear proofs and they were besieged by there befell them what they used to deride of chastisement.
وَلَقَدْ أَهْلَكْنَا مَا حَوْلَكُمْ مِنَ الْقُرَىٰ وَصَرَّفْنَا الْآيَاتِ لَعَلَّهُمْ يَرْجِعُونَ
📘 And We certainly destroyed the towns that were around you that is We destroyed their inhabitants the likes of Thamūd ‘Ād and the people of Lot and We dispensed the signs We repeated the clear proofs so that perhaps they might return.
فَلَوْلَا نَصَرَهُمُ الَّذِينَ اتَّخَذُوا مِنْ دُونِ اللَّهِ قُرْبَانًا آلِهَةً ۖ بَلْ ضَلُّوا عَنْهُمْ ۚ وَذَٰلِكَ إِفْكُهُمْ وَمَا كَانُوا يَفْتَرُونَ
📘 So why did they not help them by averting from them the chastisement those whom they had chosen besides God that is to say other than Him as a means of nearness through whom they may secure nearness to God to be gods? alongside Him and these are the idols the first object of ittakhadhū ‘they had chosen’ is the omitted pronoun referred to by the relative clause alladhīna ‘those who …’ and it is hum ‘they’; qurbānan ‘nearness’ is the second object with ālihatan ‘gods’ as its substitution. Nay but they forsook them when the chastisement came down on them and that that is to say that choosing of theirs of idols as gods as a means of nearness to God was their lie and what they used to invent — the lies they used to speak mā ‘what’ either relates to the verbal action ‘their lying’ or it indicates a relative clause with the referential pronoun omitted this being fīhi ‘about’.
وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا ۖ فَلَمَّا قُضِيَ وَلَّوْا إِلَىٰ قَوْمِهِمْ مُنْذِرِينَ
📘 And mention when We sent a company of jinn your way — the jinn of Nasībīn in Yemen or the jinn of Nineveh who were seven or nine and this was while the Prophet s was leading the dawn prayer with some of his Companions at Batn Nakhla as reported by the two Shaykhs al-Bukhārī and Muslim — to listen to the Qur’ān and when they were in its presence they said that is they said to one another ‘Listen carefully!’ concentrate in order to hear it carefully. Then when it was finished when he was finished reciting it they went back to their people to warn them to threaten their people with the chastisement from God if they do not believe — they had been Jews but then become Muslims.
مَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُسَمًّى ۚ وَالَّذِينَ كَفَرُوا عَمَّا أُنْذِرُوا مُعْرِضُونَ
📘 We have not created the heavens and the earth and all that is between them except as a creation in truth so that it may be an indication of Our power and Our Oneness and for an appointed term until the point of their annihilation on the Day of Resurrection. Yet those who disbelieve are disregardful of what they are warned of what they are threatened with in the way of impending chastisement.
قَالُوا يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنْزِلَ مِنْ بَعْدِ مُوسَىٰ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ وَإِلَىٰ طَرِيقٍ مُسْتَقِيمٍ
📘 They said ‘O our people! Indeed we have heard a Book namely the Qur’ān which has been revealed after Moses confirming what was before it what preceded it such as the Torah. It guides to the truth submission to God islām and to a straight way that is the way thereto to Islam.
يَا قَوْمَنَا أَجِيبُوا دَاعِيَ اللَّهِ وَآمِنُوا بِهِ يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُجِرْكُمْ مِنْ عَذَابٍ أَلِيمٍ
📘 O our people! Respond to God’s summoner Muhammad (s) by embracing faith and believe in him and He God will forgive you some of your sins because some of these sins are wrongs done to others and which therefore can only be forgiven after those wronged are reconciled — and shelter you from a painful chastisement.
وَمَنْ لَا يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ بِمُعْجِزٍ فِي الْأَرْضِ وَلَيْسَ لَهُ مِنْ دُونِهِ أَوْلِيَاءُ ۚ أُولَٰئِكَ فِي ضَلَالٍ مُبِينٍ
📘 And whoever does not respond to God’s summoner cannot thwart God on earth that is to say he will not be able to thwart God by escaping from Him and eluding Him and he the one who does not respond will not have besides Him that is besides God any protectors any helpers to ward off the chastisement from him — those who do not respond are in manifest error’ plain and evident error.
أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
📘 Have they not seen have they not realised that is the deniers of resurrection that God Who created the heavens and the earth and Who was not wearied by their creation Who did not fail therein is able to give life to the dead? bi-qādirin is the predicate of anna ‘that’ the bi- having been added to it because the statement has the same force as the construction a-laysa’Llāhu bi-qādirin ‘Is God not able …?’. Yes indeed He is able to give life to the dead. Indeed He has is able to do all things.
وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ أَلَيْسَ هَٰذَا بِالْحَقِّ ۖ قَالُوا بَلَىٰ وَرَبِّنَا ۚ قَالَ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ
📘 And on the day when those who disbelieve are exposed to the Fire when they are being chastised in it it will be said to them ‘Is not this chastisement the truth?’ They will say ‘Yes by our Lord!’ He will say ‘Then taste the chastisement for what you used to disbelieve in’.
فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ وَلَا تَسْتَعْجِلْ لَهُمْ ۚ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنْ نَهَارٍ ۚ بَلَاغٌ ۚ فَهَلْ يُهْلَكُ إِلَّا الْقَوْمُ الْفَاسِقُونَ
📘 So endure with patience the harm done to you by your people just as the resolute those of constancy and power of endurance during hardships from among the messengers endured with patience before you so that you may be one of resolve like them min of mina’l-rusuli is explicative as all of them were men of resolve; but some say that this particle min is actually meant to be partitive since excluded from their number are Adam on the basis of God’s saying exalted be He And We did not find in him any constancy Q. 20115; and Jonah on the basis of His words And do not be like the One of the fish Q. 6848. And do not seek to hasten it for them for your people the sending down of the chastisement on them. Some say that he the Prophet seemed by this stage to have become exasperated because of them and desired that chastisement be sent down on them which is why he was enjoined to exercise patience and to refrain from hastening the chastisement for them — for it would befall them eventually without doubt. It shall seem for them on the day when they see what they are promised of chastisement in the Hereafter given its long duration as though they had tarried in this world by their reckoning only an hour of a day. This Qur’ān is a communication a proclamation from God to you. So shall any be destroyed that is to say none shall be destroyed upon seeing the chastisement but the immoral folk? that is to say the disbelieving folk.
قُلْ أَرَأَيْتُمْ مَا تَدْعُونَ مِنْ دُونِ اللَّهِ أَرُونِي مَاذَا خَلَقُوا مِنَ الْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِي السَّمَاوَاتِ ۖ ائْتُونِي بِكِتَابٍ مِنْ قَبْلِ هَٰذَا أَوْ أَثَارَةٍ مِنْ عِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ
📘 Say ‘Have you considered say Inform me about what you invoke what you worship besides God? namely the idols min dūni’Llāhi constitutes the first object of the verb. Show me — inform me — arūnī repeated for emphasis what they have created mādhā khalaqū the second object of the earth mina’l-ardi the explication of mā ‘what part’. Or do they have any share any partnership in the creation of the heavens? with God? am ‘or’ has the significance of the rhetorical interrogative hamza of denial. Bring me a scripture that has been revealed before this Qur’ān or some vestige some remnant of knowledge transmitted from the ancients confirming the soundness of your claim that your worship of the idols brings you closer to God if you are truthful’ in your claim.
وَمَنْ أَضَلُّ مِمَّنْ يَدْعُو مِنْ دُونِ اللَّهِ مَنْ لَا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ وَهُمْ عَنْ دُعَائِهِمْ غَافِلُونَ
📘 And who is man here is interrogative but meant rhetorically as a negation in other words ‘no one is’ further astray than him who invokes him who worships besides God that is to say other than Him such as would not respond to him even until the Day of Resurrection — these are the idols who never answer those who worship them in anything that they ask for — and who are heedless of their supplication? their worship because they are inanimates that possess no faculty of comprehension.
وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاءً وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ
📘 And when mankind are gathered they the idols will be enemies to them to those who had worshipped them and they will deny they will disavow their worship the worship of those who had worshipped them.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا لِلْحَقِّ لَمَّا جَاءَهُمْ هَٰذَا سِحْرٌ مُبِينٌ
📘 And when Our signs the Qur’ān are recited to them namely to the people of Mecca being clear signs manifest signs bayyinātin is a circumstantial qualifier those who disbelieve from among them say of the truth that is the Qur’ān when it comes to them ‘This is plain sorcery!’ clear and evident sorcery.
أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ إِنِ افْتَرَيْتُهُ فَلَا تَمْلِكُونَ لِي مِنَ اللَّهِ شَيْئًا ۖ هُوَ أَعْلَمُ بِمَا تُفِيضُونَ فِيهِ ۖ كَفَىٰ بِهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ ۖ وَهُوَ الْغَفُورُ الرَّحِيمُ
📘 Or am has the significance of bal ‘nay but …’ and the rhetorical interrogative hamza of denial do they say ‘He has invented it?’ that is the Qur’ān. Say ‘If I have invented it hypothetically speaking still you would have no power to avail me against God that is to say against His chastisement in any way in other words you would not be able to ward it off from me if God chooses to chastise me. He knows best what you delve into of gossip concerning it what you say about the Qur’ān. He exalted be He suffices as a witness between me and you. And He is the Forgiving to the one who repents the Merciful’ to him and so He does not hasten to punish you.
قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ
📘 Say ‘I am not a novelty unprecedented among the messengers that is to say I am not the first to be sent by God as His Messenger. Already many of them have come before me so how can you deny me? Nor do I know what will be done with me or with you in this world will I be made to leave my native land or will I be slain as was done with some prophets before me or will you stone me to death or will the earth be made to swallow you as it did deniers before you? I only follow what is revealed to me that is the Qur’ān and I do not invent anything myself. And I am only a plain warner’ one whose warning is plain.
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