🕋 تفسير سورة المعارج
(Al-Maarij) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ
📘 A petitioner petitioned a supplicator supplicated for an impending chastisement
وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا
📘 And no friend will inquire about his friend no relative will inquire about his relative each being preoccupied with his own predicament.
يُبَصَّرُونَهُمْ ۚ يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ
📘 They will however be made to see them that is friends will catch sight of one another recognising one another but refraining from speaking to one another the sentence yubassarūnahum is a new independent one. The guilty one will desire the disbeliever will yearn to ransom himself from the chastisement of that day read min ‘adhābi yawmi’dhin or min ‘adhābin yawma’idhin at the price of his children
وَصَاحِبَتِهِ وَأَخِيهِ
📘 and his companion his wife and his brother
وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ
📘 and his kin his clan expressed as fasīla because he is a detached part fasl of it that had sheltered him embraced him
وَمَنْ فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنْجِيهِ
📘 and all who are on earth if it that ransom might then deliver him thumma yunjīhi is a supplement to yaftadī ‘to ransom himself’.
كَلَّا ۖ إِنَّهَا لَظَىٰ
📘 Nay! — a refutation of his wish. Lo! for him it namely the Fire will be the Churning Fire lazā — a name for Hell so called because it churns its flames tatalazzā against the disbelievers
نَزَّاعَةً لِلشَّوَىٰ
📘 ripping out the scalp shawā is the plural of shawāt the skin of the head;
تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ
📘 it will call him who turned his back and ignored faith saying to him ‘To me! to me come hither!’
وَجَمَعَ فَأَوْعَىٰ
📘 and amassed wealth then hoarded keeping it in containers and refraining from paying from it what is God’s due.
۞ إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا
📘 Indeed man was created restless halū‘an is an implied circumstantial qualifier the explanation of which follows
لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ
📘 — which in the case of the disbelievers none can avert this was al-Nadr b. al-Hārith who said ‘O God if this be indeed the truth from You … then rain down upon us stones from the heaven’ Q. 832
إِذَا مَسَّهُ الشَّرُّ جَزُوعًا
📘 when evil befalls him he is anxious at the point of that evil befalling him
وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا
📘 and when good befalls him he is grudging at the point of that good befalling him that is to say when wealth befalls him he is grudging to give of it what is due to God;
إِلَّا الْمُصَلِّينَ
📘 except those who perform prayers that is the believers
الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ
📘 those who maintain those who regularly observe their prayers
وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ
📘 and in whose wealth there is an acknowledged due namely alms
لِلسَّائِلِ وَالْمَحْرُومِ
📘 for the beggar and the deprived the latter being the one who refrains from begging and thus becomes deprived
وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ
📘 and who affirm the truth of the Day of Judgement of Requital
وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ
📘 and who are apprehensive of the chastisement of their Lord —
إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ
📘 lo! there is no security from the chastisement of their Lord from its being sent down —
وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ
📘 and those who guard their private parts
مِنَ اللَّهِ ذِي الْمَعَارِجِ
📘 from God mina’Llāhi is semantically connected to wāqi‘in ‘impending’ Lord of the Ascensions the ascension routes of the angels which are the heavens.
إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ
📘 except from their wives and those whom their right hands own in the way of slavegirls for in that case they are not blameworthy;
فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ
📘 but whoever seeks beyond that those are the infringers who transgress the bounds of what is lawful stepping into what is unlawful;
وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ
📘 and those who are keepers faithful guardians of their trusts amānātihim a variant reading has the singular amānatihim that to which they are entrusted of religion and the affairs of this world and their covenant the one taken from them regarding such things
وَالَّذِينَ هُمْ بِشَهَادَاتِهِمْ قَائِمُونَ
📘 and who are forthwith with their testimony bi-shahādatihim a variant reading has the plural bi-shahādātihim ‘their testimonies’ those who offer them and do not withhold them
وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ
📘 and who preserve their prayers by observing them in their appointed times.
أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ
📘 Those will be in Gardens honoured.
فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ
📘 So what is wrong with those who disbelieve that they keep staring towards you muhti‘īna is a circumstantial qualifier
عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ
📘 to the right and to the left of you in droves? ‘izīna is also a circumstantial qualifier in other words in groups standing in circles one next to the other saying in mockery of the believers ‘Verily if the likes of these are to enter Paradise we shall enter it before them’. God exalted be He says
أَيَطْمَعُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُدْخَلَ جَنَّةَ نَعِيمٍ
📘 Does each one of them hope to be admitted into a Garden of Bliss?
كَلَّا ۖ إِنَّا خَلَقْنَاهُمْ مِمَّا يَعْلَمُونَ
📘 Nay! — meant to thwart their hopes of entering Paradise. Indeed We created them as others from what they know from drops of sperm and so one cannot hope for Paradise merely on account of this one hopes for it by being God-fearing.
تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ
📘 To Him to the place in the heaven to which His command descends ascend read feminine person ta‘ruju or masculine person ya‘ruju the angels and the Spirit Gabriel in a day fī yawmin is semantically connected to an omitted clause that is to say ‘in a day in which the chastisement befalls them’ on the Day of Resurrection whose span is fifty thousand years from the perspective of the disbeliever on account of the calamities he will encounter in it — but as for the believer it the mentioned day will be easier for him than an obligatory prayer which he performs in this world as stated in hadīth.
فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ
📘 For verily fa-lā lā is extra I swear by the Lord of the rising-places and the setting-places of the sun the moon and all the stars that We are able
عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ
📘 to replace them to bring in their place with others better than them and We are not to be outmanoeuvred We will not be frustrated in this.
فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ
📘 So leave them to indulge in their falsehoods and to play in this world of theirs until they encounter that day of theirs in which they are promised chastisement;
يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ
📘 the day when they will come forth from the graves hastening to the site of the Gathering as if racing to a standing target nasbin a variant reading has nusubin meaning something that has been erected mansūb such as a flag or a banner
خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۚ ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ
📘 with their eyes humbled abject overcast by abasement shrouded in it. Such is the day which they are promised dhālika is the subject and what follows it is the predicate meaning the Day of Resurrection.
فَاصْبِرْ صَبْرًا جَمِيلًا
📘 So be patient — this was revealed before he the Prophet was commanded to fight — with a graceful patience that is one in which there is no anguish.
إِنَّهُمْ يَرَوْنَهُ بَعِيدًا
📘 Lo! they see it that is the chastisement as being far off as never taking place;
وَنَرَاهُ قَرِيبًا
📘 while We see it to be near taking place without a doubt.
يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ
📘 The day when the heaven will be yawma takūnu’l-samā’u is semantically connected to an omitted clause implicitly taken to be yaqa‘u ‘it will take place’ as molten silver
وَتَكُونُ الْجِبَالُ كَالْعِهْنِ
📘 and the mountains will be as flakes of wool in terms of their lightness and their floating about in the wind.
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