🕋 تفسير سورة الطور
(At-Tur) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ وَالطُّورِ
📘 By the Mount that is the name of the mountain on which God spoke to Moses
وَتَسِيرُ الْجِبَالُ سَيْرًا
📘 and the mountains move with a great motion becoming scattered dust this is the Day of Resurrection.
فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ
📘 Woe then terrible chastisement will come on that day to the deniers of the messengers
الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ
📘 those who play around in vain talk in falsehood that is to say those who are busily engaged with their disbelief;
يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا
📘 the day when they will be thrust with a violent thrust into Hell when they will be pushed violently this last clause yawma yuda‘‘ūna ilā nāri jahannama da‘‘an is a substitution for yawma tamūru ‘the day when the heaven will heave’ and it will be said to them in reproach
هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ
📘 ‘This is the Fire which you used to deny!
أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ
📘 Is this then sorcery this chastisement that you see — as you were wont to say about the revelation that it was sorcery — or is it that you do not see?
اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ
📘 Burn in it! And whether you endure it or do not endure your endurance and your anguish will be the same for you because your endurance will be of no use to you. You are only being requited for what you used to do’ that is to say only the requital for it.
إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ
📘 Truly the God-fearing will be amid gardens and bliss
فَاكِهِينَ بِمَا آتَاهُمْ رَبُّهُمْ وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ
📘 rejoicing delighting in what bi-mā relates to the verbal action their Lord has given them and that their Lord has shielded them from the chastisement of Hell-fire wa-waqāhum rabbuhum ‘adhāba’l-jahīmi is a supplement to ātāhum ‘what He has given them’ in other words rejoicing in their having been given this reward and shielded from Hell-fire.
كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ
📘 And it will said to them ‘Eat and drink in full enjoyment hanī’an is a circumstantial qualifier that is to say muhanna’īna as a reward for what bi-mā the bi- is causative you used to do’.
وَكِتَابٍ مَسْطُورٍ
📘 and an inscribed Book
مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَصْفُوفَةٍ ۖ وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ
📘 They will be reclining muttaki’īna is a circumstantial qualifier referring to the concealed subject of God’s words fī jannātin ‘amid gardens’ on ranged couches arranged one next to the other and We will wed them zawwajnāhum is a supplement to jannātin ‘gardens’ meaning ‘We will couple them’ to beautiful houris of wide and beautiful eyes.
وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ
📘 And those who believed wa’lladhīna āmanū the subject and whom We made to be followed wa-atba‘nāhum a variant reading has wa’ttaba‘athum ‘and there followed them’ as a supplement to āmanū ‘who believed’ by their descendants dhurrīyātihim a variant reading for this plural has dhurrīyatuhum young and old in faith on the part of the older ones and on the part of the parents in their young ones the predicate of the subject above is the following alhaqnā bihim We will make their mentioned descendants join them in Paradise so that they are in the same degree of reward even though they might not have performed the same meritorious deeds as them to deserve this equal status a way of honouring the parents by having their children join them again; and We will not deprive them read alatnāhum or alitnāhum We will not diminish them of anything min shay’in min is extra of their deeds in order to add it to the deeds of their children. Every man is subject to what he has earned of good or evil deeds and will be requited for evil and rewarded for good.
وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ
📘 And We will supply them We will enhance for them their provision from time to time with fruits and meat such as they desire even if they do not request it openly.
يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ
📘 They will pass from one to another therein in Paradise a cup of wine wherein is neither vain talk which might come about between them as a result of drinking it nor cause for sin thereby that might befall them — in contrast to the case with the wine of this world.
۞ وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ
📘 And there will circulate from all around them for service youths delicate in demeanour of their own as if in terms of their beauty and immaculateness they were hidden pearls preserved inside shells because when it a pearl is inside it it is better than one that is not.
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ
📘 And some among them will turn to one another questioning each other — they ask one another about how they were in the past and what they have now attained in their delight and acknowledgement of the grace of God to them.
قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ
📘 They say as an intimation of the reason for this attainment ‘Truly before amid our families in the world we used to be ever anxious afraid of God’s chastisement;
فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ
📘 but God showed us favour through His forgiveness and shielded us from the piercing chastisement al-samūm the Fire so called because it penetrates the pores al-masāmm; and they say also by way of intimation
إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ
📘 indeed before that is in the world we used to call on Him worship Him affirming His Oneness. Verily He is read innahu as the beginning of a new independent sentence even if it introduces the reason in terms of its import; or read annahu as a reason in terms of the syntactical order of the words the Benign the Beneficent the True to His promise the Merciful One of tremendous mercy.
فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ
📘 So remind persist in reminding the idolaters and do not desist from this even if they say to you that you are a soothsayer or a madman. For by the grace of your Lord by His bestowal of grace on you you are neither soothsayer bi-kāhinin is the predicate of mā nor madman wa-lā majnūnin a supplement to it.
فِي رَقٍّ مَنْشُورٍ
📘 on an unrolled parchment that is the Torah or the Qur’ān.
أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ
📘 Or am means bal do they say that he is ‘A poet for whom we may await the accidents of fate?’ the vicissitudes of time so that he will just die like other poets.
قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ
📘 Say ‘Await! my death. For I too will be with you awaiting’ your death. They were then chastised with death by the sword on the day of Badr.
أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ أَمْ هُمْ قَوْمٌ طَاغُونَ
📘 Or do their faculties of understanding prompt them to say this? their saying to him you are either a sorcerer a poet a soothsayer or a madman in other words they do not in reality prompt them to say this. Or am in effect means bal ‘rather’ are they a rebellious lot? because of their obstinacy.
أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ بَلْ لَا يُؤْمِنُونَ
📘 Or do they say ‘He has improvised it?’ he has concocted the Qur’ān. He has not concocted it; Rather they do not believe out of arrogance. If they continue to say that he has concocted it
فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ
📘 Then let them bring a concocted discourse like it if they are truthful in what they say.
أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ
📘 Or were they created out of nothing? that is without a Creator. Or are they the creators? of themselves. It makes no sense for a created thing to have no creator nor can a thing that will cease to existent have the power to create. There must be a Creator of them and that is God the One so why do they not affirm His Oneness and believe in His Messenger and His Book?
أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ
📘 Or did they create the heavens and the earth? Nor can any but God the Creator have created them so why do they not worship Him? Nay but they are not certain of Him for otherwise they would have believed in His Prophet.
أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ
📘 Or do they possess the treasuries of your Lord? in the way of prophethood provision and other matters so that they are able to assign what they will exclusively to whom they will? Or are they the ones in control? or are they the mighty ones who hold sway? the verb from musaytirūna is saytara similar in root form to baytara ‘to practice veterinary medicine’ or bayqara ‘to corrupt’ ‘to ruin’.
أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ
📘 Or do they have a ladder a means of ascension into the heaven whereby they eavesdrop? that is at the top of which they listen in on the conversations of the angels so that they are then able to dispute with the Prophet as they claim. If that is what they assert Then let their eavesdropper let the one claiming to be able to listen in on their conversations on top of this ladder produce a manifest warrant a plain and evident proof. Now on account of the similarity of this assertion to their assertion that the angels are the daughters of God He exalted be He says
أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ
📘 Or does He have daughters as you claim whereas you have sons? Exalted be God above what you claim!
وَالْبَيْتِ الْمَعْمُورِ
📘 By the greatly frequented House — which is located in the third or the sixth or the seventh heaven directly above the Ka‘ba; it is visited every day by seventy thousand angels circumambulating it and performing prayers around it and never returning to it;
أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ
📘 Or are you asking them for a fee a wage in return for what you have brought them in the way of religion so that they are weighed down with debt? with the liability for this so that they are unable to submit to God.
أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ
📘 Or do they have access to the Unseen that is the knowledge of it so that they can write it down? and are hence able to dispute with the Prophet s regarding the Resurrection and the matters relating to the Hereafter as they claim.
أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ
📘 Or do they desire to outmanoeuvre? you and have you killed at the Assembly Council. But those who disbelieve they are the outmanoeuvred ones! the vanquished and the ones destroyed. God preserved him from them and then destroyed them at Badr.
أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ
📘 Or do they have a god other than God? Glory be to God exalted is He above any partners that they may ascribe! to Him in the way of gods the succession of interrogatives with am ‘or’ are intended to express censure and rebuke.
وَإِنْ يَرَوْا كِسْفًا مِنَ السَّمَاءِ سَاقِطًا يَقُولُوا سَحَابٌ مَرْكُومٌ
📘 And if they were to see a fragment a portion of the heaven falling on them — as they say Then make fragments of the heaven fall upon us Q. 26187 as a chastisement for them — they would say this is ‘A heap of clouds!’ piled on top of one another that will bring us water; and so they do not believe.
فَذَرْهُمْ حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ
📘 So leave them until they encounter that day of theirs in which they will be thunderstruck in which they will die;
يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا وَلَا هُمْ يُنْصَرُونَ
📘 the day when their guile will avail them nothing yawma lā yughnī is a substitution for yawmahumu ‘that day of theirs’ and they will not be helped they will not be protected from the chastisement in the Hereafter.
وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
📘 And assuredly for those who do wrong by their persistence in disbelief there is a chastisement beyond that in this world before their death — thus they were punished with famine and drought for seven years and with being killed on the day of Badr; but most of them do not know that the chastisement will befall them.
وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ
📘 And submit patiently to the judgement of your Lord that they be reprieved and do not be grieved for surely you fare before Our eyes you are in Our sight We see you and preserve you. And glorify continuously with praise of your Lord that is to say say subhāna’Llāhi wa bi-hamdihi ‘Glory and praise be to God!’ when you rise from your sleeping-place or your sitting-place
وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ
📘 and glorify Him at night — also in actual utterance — and at the receding of the stars idbāra is a verbal noun that is to say also glorify Him after these have set; or it means in the case of the former perform the two evening prayers and in the case of the latter the two units rak‘a of the dawn prayer or — it is said — the morning prayer.
وَالسَّقْفِ الْمَرْفُوعِ
📘 and the raised roof that is to say the heaven
وَالْبَحْرِ الْمَسْجُورِ
📘 and the swarming sea that is to say the one that is filled
إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ
📘 lo! your Lord’s chastisement will assuredly take place it will assuredly come down on those who deserve it;
مَا لَهُ مِنْ دَافِعٍ
📘 there is none that can avert it from such a deserving one.
يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا
📘 On the day yawma is operated by la-wāqi‘un ‘will assuredly take place’ when the heaven will heave with a great heaving when it will move and spin
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