🕋 تفسير سورة المدثر
(Al-Muddaththir) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ يَا أَيُّهَا الْمُدَّثِّرُ
📘 O you enveloped in your mantle the Prophet s al-muddaththir is actually al-mutadaththir but the tā’ has been assimilated with the dāl that is to say the one who is enwrapped in his clothes when the Revelation Gabriel comes down on him
عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ
📘 for the disbelievers not at all easy herein is an indication that it will be easy for believers despite its harshness.
ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا
📘 Leave Me to deal with him whom I created wa-man khalaqtu is a supplement to the direct object or it is an object of accompaniment lonely wahīdan is a circumstantial qualifier referring to the man ‘whom’ or to the pronoun referring to it but omitted from khalaqtu sc. khalaqtuhu alone without family or wealth — this was al-Walīd b. al-Mughīra al-Makhzūmī —
وَجَعَلْتُ لَهُ مَالًا مَمْدُودًا
📘 and then assigned him ample means abundant and continuous generated from his crops livestock and commerce
وَبَنِينَ شُهُودًا
📘 and sons ten or more present by his side present at social gatherings and whose testimonies are listened to
وَمَهَّدْتُ لَهُ تَمْهِيدًا
📘 and facilitated extended for him greatly his livelihood duration of life and children.
ثُمَّ يَطْمَعُ أَنْ أَزِيدَ
📘 Still he is eager that I should give him more.
كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا
📘 Nay! I shall not give him more than that. He is indeed stubborn to Our signs to the Qur’ān.
سَأُرْهِقُهُ صَعُودًا
📘 Soon I shall burden him with a trying chastisement; alternatively sa‘ūdan means a mountain of fire which he will be made to ascend and then fall down from forever.
إِنَّهُ فَكَّرَ وَقَدَّرَ
📘 Indeed he pondered what to say about the Qur’ān which he heard from the Prophet s and decided this in his mind.
فَقُتِلَ كَيْفَ قَدَّرَ
📘 Perish he may he be cursed and chastised how he decided! perish he whatever the nature of his decision may have been.
قُمْ فَأَنْذِرْ
📘 arise and warn threaten the people of Mecca with punishment in the Fire should they refuse to believe;
ثُمَّ قُتِلَ كَيْفَ قَدَّرَ
📘 Again perish he how he decided!
ثُمَّ نَظَرَ
📘 Then he contemplated the faces of his people; or he contemplated with what words he might cast aspersions upon it.
ثُمَّ عَبَسَ وَبَسَرَ
📘 Then he frowned he contracted his face and glowered anguished by what he wanted to say and scowled increasing the contracting and the glowering in his face.
ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ
📘 Then he turned his back to faith in disdain scornful of following the Prophet s
فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ
📘 and said of what he the Prophet had brought ‘This is nothing but handed-down sorcery learnt from sorcerers;
إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ
📘 this is nothing but the speech of humans’ similar to what they the idolaters had said ‘It is only a human that is teaching him’ Q. 16103.
سَأُصْلِيهِ سَقَرَ
📘 I shall soon admit him into Saqar! — Hell.
وَمَا أَدْرَاكَ مَا سَقَرُ
📘 And how would you know what is Saqar? — this interrogative is intended to emphasise its enormity.
لَا تُبْقِي وَلَا تَذَرُ
📘 It neither spares nor leaves behind anything of flesh or nerve but destroys it all after which he is restored to his former state.
لَوَّاحَةٌ لِلْبَشَرِ
📘 It burns away the flesh scorching the surface of skin.
وَرَبَّكَ فَكَبِّرْ
📘 and magnify your Lord exalt Him above what is ascribed to Him by the idolaters;
عَلَيْهَا تِسْعَةَ عَشَرَ
📘 There are nineteen keepers standing over it angels its keepers; a certain disbeliever who was a mighty stalwart said ‘I will avail you seventeen of them if you avail me just two’. God exalted be He says
وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً ۙ وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِلَّذِينَ كَفَرُوا لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا ۙ وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ ۙ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۚ كَذَٰلِكَ يُضِلُّ اللَّهُ مَنْ يَشَاءُ وَيَهْدِي مَنْ يَشَاءُ ۚ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ ۚ وَمَا هِيَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ
📘 And We have appointed only angels as wardens of the Fire in other words and so they cannot be withstood as these disbelievers are wont to imagine; and We have made their number so only as a stumbling-block a cause for error for those who disbelieve when they then say ‘Why are there nineteen of them?’ so that those who were given the Scripture namely the Jews may be certain of the sincerity of the Prophet s in saying that they are nineteen for this concords with what is in their Scripture; and that those who believe from among the People of the Scripture may increase in faith in affirmation of the truth given that what the Prophet s has said concords with what is in their Scripture and that those given the Scripture and the believers those other than these Jews may not be in doubt concerning the number of these angels and that those in whose hearts there is a sickness an uncertainty those in Medina and the disbelievers in Mecca may say ‘What did God mean by this number as a similitude?’ mathalan they referred to it thus as a mathal on account of it being a curious matter; in terms of syntax it mathalan is a circumstantial qualifier. Thus that is just as the one who rejects this number is led astray and the one who affirms the truth of it is guided God leads astray whom He will and guides whom He will. And none knows the hosts of your Lord namely the angels none knows them in terms of their strength and their assistants except Him. And it that is Saqar is nothing but a reminder for humans.
كَلَّا وَالْقَمَرِ
📘 Nay kallā denoting a commencement of a new sentence to be understood as alā by the moon!
وَاللَّيْلِ إِذْ أَدْبَرَ
📘 And by the night when it returns! if read as idhā dabara when it comes back after day a variant reading has idh adbara meaning ‘when it has receded’.
وَالصُّبْحِ إِذَا أَسْفَرَ
📘 And by the dawn when it appears!
إِنَّهَا لَإِحْدَى الْكُبَرِ
📘 Verily it that is Saqar is one of the enormities one of the greatest calamities —
نَذِيرًا لِلْبَشَرِ
📘 a warning nadhīran is a circumstantial qualifier referring to ihdā ‘one of’ and it is masculine because it denotes masculine ‘adhāb ‘chastisement’ to all humans;
لِمَنْ شَاءَ مِنْكُمْ أَنْ يَتَقَدَّمَ أَوْ يَتَأَخَّرَ
📘 alike to those of you who wish li-man shā’a minkum is a substitution for li’l-bashar ‘to all humans’ to advance towards good or towards Paradise by means of faith or linger behind in evil or in Hell because of their disbelief.
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ
📘 Every soul is held to ransom by what it earns it is ransomed and requited for its deeds with the Fire
إِلَّا أَصْحَابَ الْيَمِينِ
📘 except those of the right hand namely the believers who will be saved from it and who will be
وَثِيَابَكَ فَطَهِّرْ
📘 and purify your clothes from impurity or it means shorten them instead of imitating the way in which the Arabs are wont to let their robes drag behind them out of vanity for perhaps they will be sullied by some impurity;
فِي جَنَّاتٍ يَتَسَاءَلُونَ
📘 in gardens questioning one another
عَنِ الْمُجْرِمِينَ
📘 about the guilty and their predicament; and they will say to them after all those who believed in the One God muwahhidūn are brought out of the Fire
مَا سَلَكَكُمْ فِي سَقَرَ
📘 ‘What has landed you in what has made you enter Saqar?’
قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ
📘 They will say ‘We were not of those who prayed.
وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ
📘 Nor did we ever feed the needy.
وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ
📘 And we used to delve into falsehood along with those who delved
وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ
📘 and we used to deny the Day of Judgement the Day of Resurrection and Requital
حَتَّىٰ أَتَانَا الْيَقِينُ
📘 until finally the inevitable came to us’ — death.
فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ
📘 Thus the intercession of the intercessors from among the angels the prophets and the righteous will not avail them in other words there will be no intercession for them.
فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ
📘 So what fa-mā the subject is wrong with them lahum the predicate thereof semantically connected to an omitted clause the person of which has been transposed onto it that they turn away mu‘ridīna is a circumstantial qualifier referring to the suffixed pronoun in lahum ‘them’ from the Reminder — in other words ‘what has happened to them that they have turned away from admonition’ —
وَالرُّجْزَ فَاهْجُرْ
📘 and shun all defilement this rijz was explained by the Prophet s to be the graven images; in other words persist in shunning them.
كَأَنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ
📘 as if they were wild asses
فَرَّتْ مِنْ قَسْوَرَةٍ
📘 fleeing from a lion? that is to say fleeing from it with absolute fright.
بَلْ يُرِيدُ كُلُّ امْرِئٍ مِنْهُمْ أَنْ يُؤْتَىٰ صُحُفًا مُنَشَّرَةً
📘 Nay but everyone of them desires to be given unrolled scrolls from God exalted be He enjoining them to follow the Prophet s as they said before ‘And even then we will not believe your ascension until you bring down for us a book that we may read’ Q. 1793.
كَلَّا ۖ بَلْ لَا يَخَافُونَ الْآخِرَةَ
📘 No indeed! kallā a deterrent of what they desire. Rather they do not fear the Hereafter that is the chastisement thereof.
كَلَّا إِنَّهُ تَذْكِرَةٌ
📘 No indeed! kallā a commencement of a new sentence Assuredly it that is the Qur’ān is a Reminder an admonition.
فَمَنْ شَاءَ ذَكَرَهُ
📘 So whoever wills shall remember it he shall read it and be admonished by it.
وَمَا يَذْكُرُونَ إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ هُوَ أَهْلُ التَّقْوَىٰ وَأَهْلُ الْمَغْفِرَةِ
📘 And they will not remember yadhkurūna or read second person plural tadhkurūna unless God wills it. He is the One worthy of your fear and the One worthy to forgive by forgiving those who fear Him.
وَلَا تَمْنُنْ تَسْتَكْثِرُ
📘 And do not grant a favour seeking greater gain read tastakthiru as a circumstantial qualifier in other words do not give something in order to demand more in return this stipulation is specific to the Prophet s since he is enjoined to adopt the fairest traits and the noblest of manners;
وَلِرَبِّكَ فَاصْبِرْ
📘 and endure patiently for the sake of your Lord all His commands and prohibitions.
فَإِذَا نُقِرَ فِي النَّاقُورِ
📘 For when the trumpet is sounded when the trumpet is blown that is the Horn qarn at the second blast
فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ
📘 that day that is to say the time of the sounding yawma’idhin is a substitution for the preceding subject and is not declined because it is annexed to something that cannot be declined; the predicate of the subject is the following will be a harsh day idhā is operated by what is indicated by the statement ishtadda’l-amru ‘for when the trumpet is sounded the situation will be terrible’
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