Surat
Al-Qamar (The Moon) - سورة القمر
[In
the Name of ALLAH, the ENTIRELY MERCIFUL, the ESPECIALLY MERCIFUL]
54:1
اقْتَرَبَتِ
السَّاعَةُ وَانشَقَّ الْقَمَرُ
Pronunciation
Iqtarabati
assaAAatu wanshaqqaalqamar
Translation
The
Hour has come near, and the moon has split [in two].
Tafsir al-Jalalayn
The
Hour has drawn near, the Resurrection is close at hand, and the moon has split,
it broke in two at [Mount] Abū Qubays and Qu‘ayqa‘ān, as a sign for the Prophet
(s), for it had been demanded of him, and [when it took place] he said, ‘Bear
witness [now]!’ — as reported by the two Shaykhs [al-Bukhārī and Muslim].
وَإِن يَرَوْا
آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ
Pronunciation
Wa-in
yaraw ayatan yuAAridoowayaqooloo sihrun mustamirr
Translation
And
if they see a miracle, they turn away and say, "Passing magic."
Tafsir al-Jalalayn
And
if they, the disbelievers among Quraysh, see a sign, a miracle of the Prophet
(s), they turn away and say, this is: ‘A powerful sorcery!’ (mustamirr,
‘powerful’, derives from al-mirra, meaning ‘strength’; or it [mustamirr] means
‘incessant’).
وَكَذَّبُوا
وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ
مُّسْتَقِرٌّ
Pronunciation
Wakaththaboo
wattabaAAoo ahwaahumwakullu amrin mustaqirr
Translation
And
they denied and followed their inclinations. But for every matter is a [time
of] settlement.
Tafsir al-Jalalayn
And
they denied, the Prophet (s), and followed their own desires, as regards
[their] falsehood; and every matter, that is good or evil, will be settled,
with that person [who is responsible for it], either [by his ending up] in
Paradise or in the Fire.
وَلَقَدْ
جَاءَهُم مِّنَ الْأَنبَاءِ مَا فِيهِ مُزْدَجَرٌ
Pronunciation
Walaqad
jaahum mina al-anba-i mafeehi muzdajar
Translation
And
there has already come to them of information that in which there is deterrence
-
Tafsir al-Jalalayn
And
verily there has come to them such tidings, stories about the destruction of
communities which denied their messengers, as contain a deterrent, to them
(muzdajar is a verbal noun, or a noun of place; the dāl [of muzdajar] replaces
the tā’ of [the 8th form] ifta‘ala; one may say, izdajartuhu or zajartuhu, to
mean ‘I forbade him sternly’; mā, ‘such as’, either indicates a relative
clause, or it is qualified by an adjective);
حِكْمَةٌ
بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ
Pronunciation
Hikmatun
balighatun famatughnee annuthur
Translation
Extensive
wisdom - but warning does not avail [them].
Tafsir al-Jalalayn
wisdom
(hikmatun is the predicate of an omitted subject, or a substitution for mā,
‘such as’, or for muzdajar, ‘deterrent’) [that is] far-reaching, complete; but
warnings (nudhur is the plural of nadhīr, functioning in the [agent] sense of
mundhir, ‘a warner’, that is to say, ‘those matters which warn them’; mā is
either for negation, or it is an interrogative of denial, in which case it
stands as a preceding direct object) are of no avail, [warnings] are of no use
with them.
فَتَوَلَّ
عَنْهُمْ ۘ يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ شَيْءٍ نُّكُرٍ
Pronunciation
Fatawalla
AAanhum yawma yadAAu addaAAiila shay-in nukur
Translation
So
leave them, [O Muhammad]. The Day the Caller calls to something forbidding,
Tafsir al-Jalalayn
So
turn away from them! (this is the import of the preceding statement and it
completes what is being said). On the day when the Summoner, namely, Isrāfīl
(yawma, ‘the day’, is rendered accusative by yakhrujūna, ‘they will emerge’,
next [verse]), summons to an awful thing (read nukur or nukr, in the sense of
munkar, ‘disagreeable’), [a thing] which the souls will find awful, and this is
the Reckoning;
خُشَّعًا
أَبْصَارُهُمْ يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ
Pronunciation
KhushshaAAan
absaruhum yakhrujoonamina al-ajdathi kaannahum jaradun muntashir
Translation
Their
eyes humbled, they will emerge from the graves as if they were locusts
spreading,
Tafsir al-Jalalayn
with
their downcast (khāshi‘an: a variant reading has khushsha‘an), humiliated,
looks (absāruhum is a circumstantial qualifier referring to the subject of the
verb [yakhrujūna, ‘they will emerge’]) they, that is, mankind, will emerge from
the graves as though they were scattered locusts, not knowing where to go, out
of fear and perplexity (this sentence [ka’annahum jarādun muntashirun] is a
circumstantial qualifier referring to the subject of [the verb] yakhrujūna,
‘they will emerge’, and so is His saying [muhti‘īna]),
مُّهْطِعِينَ
إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ
Pronunciation
MuhtiAAeena
ila addaAAiyaqoolu alkafiroona hatha yawmun AAasir
Translation
Racing
ahead toward the Caller. The disbelievers will say, "This is a difficult
Day."
Tafsir al-Jalalayn
scrambling,
hastening with their necks stretched out, toward the Summoner. The
disbelievers, among them, will say: ‘This is a hard day!’, a difficult one for
disbelievers — as is stated in [sūrat] al-Muddaththir, a day of hardship for
the disbelievers [Q. 74:9-10].
كَذَّبَتْ
قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا وَقَالُوا مَجْنُونٌ وَازْدُجِرَ
Pronunciation
Kaththabat
qablahum qawmu noohinfakaththaboo AAabdana waqaloo majnoonun wazdujir
Translation
The
people of Noah denied before them, and they denied Our servant and said,
"A madman," and he was repelled.
Tafsir al-Jalalayn
The
people of Noah denied (kadhdhabat has feminine inflection on account of the
import [referring to a feminine noun], qawm, ‘tribe’) before them, before
Quraysh. Thus they denied Our servant, Noah, and said, ‘A madman!’, and he was
reviled: they repulsed him with insults and in other ways.
فَدَعَا رَبَّهُ
أَنِّي مَغْلُوبٌ فَانتَصِرْ
Pronunciation
FadaAAa
rabbahu annee maghloobun fantasir
Translation
So
he invoked his Lord, "Indeed, I am overpowered, so help."
Tafsir al-Jalalayn
And
so he invoked his Lord, [saying,] ‘I have been (annī, to be understood as
bi-annī) overcome, so help [me]!’
فَفَتَحْنَا
أَبْوَابَ السَّمَاءِ بِمَاءٍ مُّنْهَمِرٍ
Pronunciation
Fafatahna
abwaba assama-ibima-in munhamir
Translation
Then
We opened the gates of the heaven with rain pouring down
Tafsir al-Jalalayn
Then
We opened (read fa-fatahnā or fa-fattahnā) the gates of the heaven with
torrential waters, [waters] pouring down intensely,
وَفَجَّرْنَا
الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَىٰ أَمْرٍ قَدْ قُدِرَ
Pronunciation
Wafajjarna
al-arda AAuyoonanfaltaqa almao AAala amrin qad qudir
Translation
And
caused the earth to burst with springs, and the waters met for a matter already
predestined.
Tafsir al-Jalalayn
and
We made the earth burst forth with springs, that flowed forth, and the waters,
the waters of the heaven and the earth, met for a purpose, a circumstance, that
was preordained, [a matter] which had been decreed since pre-eternity, namely,
their destruction by drowning.
وَحَمَلْنَاهُ
عَلَىٰ ذَاتِ أَلْوَاحٍ وَدُسُرٍ
Pronunciation
Wahamalnahu
AAala thatialwahin wadusur
Translation
And
We carried him on a [construction of] planks and nails,
Tafsir al-Jalalayn
And
We bore him, that is, Noah, on one, a ship, [made] of planks and nails (dusur
is what boards are fastened down with of nails and the like; the singular is
disār, similar [in pattern] to [kutub] kitāb, ‘book’),
تَجْرِي
بِأَعْيُنِنَا جَزَاءً لِّمَن كَانَ كُفِرَ
Pronunciation
Tajree
bi-aAAyunina jazaanliman kana kufir
Translation
Sailing
under Our observation as reward for he who had been denied.
Tafsir al-Jalalayn
sailing
before Our eyes, that is, in Our sights, in other words, [it was being]
protected, as retaliation (jazā’an is in the accusative because of the implied
verbal clause, that is to say, ‘they were drowned by way of revenge’) for [the
sake of] him who was rejected, namely, Noah, peace be upon him (a variant
reading [for passive kufira] has kafara, ‘him who disbelieved’, in other words,
they were drowned as a punishment for them).
وَلَقَد
تَّرَكْنَاهَا آيَةً فَهَلْ مِن مُّدَّكِرٍ
Pronunciation
Walaqad
taraknaha ayatanfahal min muddakir
Translation
And
We left it as a sign, so is there any who will remember?
Tafsir al-Jalalayn
And
verily We left it, We preserved this [deed], as a sign, for whomever might be
admonished by it, in other words, the news of this [deed] became widely-known
and endured. So is there anyone who will remember?, [anyone who] will take heed
from, or be admonished by, it? (muddakir is actually mudhtakir, but the tā’ has
been replaced with a dāl, likewise the dhāl, and it [the dāl] has been
assimilated with it [the other dāl]).
فَكَيْفَ كَانَ
عَذَابِي وَنُذُرِ
Pronunciation
Fakayfa
kana AAathabee wanuthur
Translation
And
how [severe] were My punishment and warning.
Tafsir al-Jalalayn
How
[dreadful] then were My chastisement and My warnings? (this is an interrogative
meant as an affirmative; kayfa, ‘how’, is the predicate of kāna, ‘was’, and it
is here being used to inquire about a ‘state’; the intention is to prompt those
who are being addressed to affirm the fact that God’s chastisement of those who
denied Noah was fully deserved).
وَلَقَدْ
يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
Pronunciation
Walaqad
yassarna alqur-ana liththikrifahal min muddakir
Translation
And
We have certainly made the Qur'an easy for remembrance, so is there any who
will remember?
Tafsir al-Jalalayn
And
verily We have made the Qur’ān easy to remember, We have facilitated its
memorisation and disposed it to serve as a [source of] remembrance. So is there
anyone who remember?, [anyone who] will be admonished by it and memorise it?
(the interrogative here is intended as an imperative: in other words, memorise
it and be admonished by it; none of God’s scriptures is memorised by heart
other than it [the Qur’ān]).
كَذَّبَتْ عَادٌ
فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ
Pronunciation
Kaththabat
AAadun fakayfa kanaAAathabee wanuthur
Translation
'Aad
denied; and how [severe] were My punishment and warning.
Tafsir al-Jalalayn
‘Ād
denied, their prophet Hūd and so they were chastised. How then were My
chastisement and My warnings?, [how then was] My warning them of the
chastisement before it was sent down? In other words, it was justified, and He
explains this [chastisement] by saying:
إِنَّا
أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُّسْتَمِرٍّ
Pronunciation
Inna
arsalna AAalayhim reehansarsaran fee yawmi nahsin mustamirr
Translation
Indeed,
We sent upon them a screaming wind on a day of continuous misfortune,
Tafsir al-Jalalayn
Indeed
We unleashed upon them a clamorous wind, intensely noisy, on a day of prolonged
ill fortune, (nahsin mustamirr means) either one of continuous ill fortune, or
one of severe ill fortune — and this was the last Wednesday of the month —
تَنزِعُ النَّاسَ
كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍ
Pronunciation
TanziAAu
annasa kaannahumaAAjazu nakhlin munqaAAir
Translation
Extracting
the people as if they were trunks of palm trees uprooted.
Tafsir al-Jalalayn
tearing
people away, wrenching them from the holes in the ground in which they had been
embedded and flinging them down [to the ground] head first, thereby crushing
their necks and severing [their] heads from [their] bodies, as if they were,
[while lying] in this mentioned state, trunks of uprooted palm-trees, severed
and thrown on the ground — they are likened to palm-trees because of their
tallness (nakhlun, ‘palm-trees’, is masculine here but feminine in [sūrat]
al-Hāqqa, nakhlun khāwiya, ‘fallen down [or hollow] palm-trees’, [Q. 69:7], in
order to harmonise with the end-rhyme of the verses in both instances).
فَكَيْفَ كَانَ
عَذَابِي وَنُذُرِ
Pronunciation
Fakayfa
kana AAathabee wanuthur
Translation
And
how [severe] were My punishment and warning.
Tafsir al-Jalalayn
How
then were My chastisement and My warnings?
وَلَقَدْ
يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
Pronunciation
Walaqad
yassarna alqur-ana liththikrifahal min muddakir
Translation
And
We have certainly made the Qur'an easy for remembrance, so is there any who
will remember?
Tafsir al-Jalalayn
And
verily We have made the Qur’ān easy to remember. So is there anyone who will
remember?
كَذَّبَتْ
ثَمُودُ بِالنُّذُرِ
Pronunciation
Kaththabat
thamoodu binnuthur
Translation
Thamud
denied the warning
Tafsir al-Jalalayn
Thamūd
denied the warnings (nudhur is the plural of nadhīr, with the sense of
mundhir), that is to say, [they denied] those matters which their prophet Sālih
warned them of if they refused to believe in him and to follow him,
فَقَالُوا
أَبَشَرًا مِّنَّا وَاحِدًا نَّتَّبِعُهُ إِنَّا إِذًا لَّفِي ضَلَالٍ وَسُعُرٍ
Pronunciation
Faqaloo
abasharan minna wahidannattabiAAuhu inna ithan lafee dalalinwasuAAur
Translation
And
said, "Is it one human being among us that we should follow? Indeed, we
would then be in error and madness.
Tafsir al-Jalalayn
and
they said, ‘Is it a mortal (basharan is in the accusative because it is
governed [by a succeeding verb]) alone among us (minnā wāhidan are both
adjectives of basharan) that we are to follow? (nattabi‘uhu, this explains the
verb which renders it [basharan, ‘mortal’] accusative; the interrogative is
meant as a negative, in other words: why should we follow him when there are many
of us and he is only one among us and not a king? That is to say, we will not
follow him). Then indeed, if we were to follow him, we would be in error, a
parting with reason, and insanity!
أَأُلْقِيَ الذِّكْرُ
عَلَيْهِ مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ
Pronunciation
Aolqiya
aththikru AAalayhimin baynina bal huwa kaththabun ashir
Translation
Has
the message been sent down upon him from among us? Rather, he is an insolent
liar."
Tafsir al-Jalalayn
Has
the Reminder, the revelation, been cast (read a-ulqiya pronouncing both hamzas,
or by not pronouncing the second one but in both cases inserting an intervening
alif, or leaving this [insertion] out) upon him [alone] from among us?, in
other words, nothing has been revealed to him. Nay, but he is a conceited, an
arrogant and insolent, liar, in his saying that the mentioned has been revealed
to him. God, exalted be He, says:
سَيَعْلَمُونَ
غَدًا مَّنِ الْكَذَّابُ الْأَشِرُ
Pronunciation
SayaAAlamoona
ghadan mani alkaththabual-ashir
Translation
They
will know tomorrow who is the insolent liar.
Tafsir al-Jalalayn
‘They
will know tomorrow, in the Hereafter, who is the conceited liar, and it is
them, for they will be chastised for having denied their prophet Sālih.
إِنَّا مُرْسِلُو
النَّاقَةِ فِتْنَةً لَّهُمْ فَارْتَقِبْهُمْ وَاصْطَبِرْ
Pronunciation
Inna
mursiloo annaqatifitnatan lahum fartaqibhum wastabir
Translation
Indeed,
We are sending the she-camel as trial for them, so watch them and be patient.
Tafsir al-Jalalayn
Lo!
We are sending the She-camel, We will bring it forth out of the mountain, the
rock, as they demanded, as a trial, a test, for them, that We may try them. So
watch them, O Sālih, await [to see] what they will do and what will be done
with them, and remain patient (istabir: the tā’ here has replaced the tā’ of
[the 8th form] ifta‘ala), in other words, endure their harm.
وَنَبِّئْهُمْ
أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ ۖ كُلُّ شِرْبٍ
مُّحْتَضَرٌ
Pronunciation
Wanabbi/hum
anna almaa qismatunbaynahum kullu shirbin muhtadar
Translation
And
inform them that the water is shared between them, each [day of] drink attended
[by turn].
Tafsir al-Jalalayn
And
inform them that the water is to be divided between them, and the She-camel:
one day for them and the next for it, every drinking, [every] portion of water,
will be attended’, by the people [drawing water] on their [designated] day, and
by the She-camel on its day. They adhered to this [regime] but eventually
became impatient with it and decided to slaughter the She-camel.
فَنَادَوْا
صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ
Pronunciation
Fanadaw
sahibahum fataAAatafaAAaqar
Translation
But
they called their companion, and he dared and hamstrung [her].
Tafsir al-Jalalayn
But
they called their companion, Qudār, to slay it, so he took, he drew his sword,
and he hamstrung, with it the She-camel, in other words, he slew her in
compliance with their wish.
فَكَيْفَ كَانَ
عَذَابِي وَنُذُرِ
Pronunciation
Fakayfa
kana AAathabee wanuthur
Translation
And
how [severe] were My punishment and warning.
Tafsir al-Jalalayn
How
then were My chastisement and My warnings?, My warning them of chastisement
before it was sent down? In other words, it was justified. He explains it
[their chastisement] by saying:
إِنَّا
أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِ
Pronunciation
Inna
arsalna AAalayhim sayhatanwahidatan fakanoo kahasheemi almuhtathir
Translation
Indeed,
We sent upon them one blast from the sky, and they became like the dry twig
fragments of an [animal] pen.
Tafsir al-Jalalayn
Indeed
We unleashed upon them a single Cry, and they became like the chaff of a corral
builder (al-muhtazir is one who makes a pen from dried tree-branches and thorns
for his sheep, to protect them from wolves and beasts of prey; the fallen parts
which they tread are called hashīm).
وَلَقَدْ
يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
Pronunciation
Walaqad
yassarna alqur-ana liththikrifahal min muddakir
Translation
And
We have certainly made the Qur'an easy for remembrance, so is there any who
will remember?
Tafsir al-Jalalayn
And
verily We have made the Qur’ān easy to remember. So is there anyone who will
remember?
كَذَّبَتْ قَوْمُ
لُوطٍ بِالنُّذُرِ
Pronunciation
Kaththabat
qawmu lootin binnuthur
Translation
The
people of Lot denied the warning.
Tafsir al-Jalalayn
The
people of Lot denied the warnings, [they denied] those issues of which they
were warned by his [Lot’s] tongue.
إِنَّا
أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ ۖ نَّجَّيْنَاهُم
بِسَحَرٍ
Pronunciation
Inna
arsalna AAalayhim hasibanilla ala lootin najjaynahum bisahar
Translation
Indeed,
We sent upon them a storm of stones, except the family of Lot - We saved them
before dawn
Tafsir al-Jalalayn
Indeed
We unleashed upon them a squall of pebbles, a wind hurling at them pebbles, namely,
small stones, a single one [of these] being no larger than the palm of the
hand, and they were destroyed; [all] except the family of Lot, namely, his two
daughters, together with him, whom We delivered at dawn, from among the dawns,
the morning time of an unspecified day (had a specific day been meant [for that
mentioned dawn], it [sahar] would have been treated as a diptote [instead of
the declined form saharin], being a definite noun derived from al-sahar, for
with definite nouns one ought to use [the preceding definite article] al). So
was the squall unleashed at first with the family of Lot [still there]? There
are two opinions regarding this: in the case of the former [that it was
unleashed upon them including the family of Lot] the exception is understood as
a continuous one, while in the case of the latter [opinion that they were
delivered before the squall] the exception is understood as a discontinuous
one, even if it [‘the family of Lot’] is actually subsumed by the collective
noun [‘the people of Lot’, and so they were delivered] as a kindness [from
God];
نِّعْمَةً مِّنْ
عِندِنَا ۚ كَذَٰلِكَ نَجْزِي مَن شَكَرَ
Pronunciation
NiAAmatan
min AAindina kathalikanajzee man shakar
Translation
As
favor from us. Thus do We reward he who is grateful.
Tafsir al-Jalalayn
as
a grace (ni‘matan is a verbal noun, that is to say in‘āman, ‘an act of grace’)
from Us. So, like that requital, do We requite him who gives thanks, for Our
graces and is a believer, or [it means] him who is a believer in God and His
messenger and is obedient to both.
وَلَقَدْ
أَنذَرَهُم بَطْشَتَنَا فَتَمَارَوْا بِالنُّذُرِ
Pronunciation
Walaqad
antharahum batshatanafatamaraw binnuthur
Translation
And
he had already warned them of Our assault, but they disputed the warning.
Tafsir al-Jalalayn
And
verily he had warned them, Lot had threatened them, of Our strike, Our seizing
them with chastisement, but they disputed, they contested and denied, the
warnings, his warning.
وَلَقَدْ
رَاوَدُوهُ عَن ضَيْفِهِ فَطَمَسْنَا أَعْيُنَهُمْ فَذُوقُوا عَذَابِي وَنُذُرِ
Pronunciation
Walaqad
rawadoohu AAan dayfihifatamasna aAAyunahum fathooqoo AAathabeewanuthur
Translation
And
they had demanded from him his guests, but We obliterated their eyes, [saying],
"Taste My punishment and warning."
Tafsir al-Jalalayn
And
they had even solicited of him his guests, that he should let them have their
own way with those who had come to him as guests, that they may do wicked
things with them — and these [guests] were angels. So We blotted out their
eyes, We blinded them and made them without slits [so that they were continuous
folds of skin] like the rest of the face, by having Gabriel smack them with his
wing. ‘So taste [now], so We said to them: taste, My chastisement and My
warnings’, that is to say, [taste] the effects and the substance of My warning
and My threat.
وَلَقَدْ
صَبَّحَهُم بُكْرَةً عَذَابٌ مُّسْتَقِرٌّ
Pronunciation
Walaqad
sabbahahum bukratanAAathabun mustaqirr
Translation
And
there came upon them by morning an abiding punishment.
Tafsir al-Jalalayn
And
verily there greeted them in the early morning, the morning time of an
unspecified day, an abiding chastisement, a permanent [chastisement],
continuous with the chastisement of the Hereafter.
فَذُوقُوا
عَذَابِي وَنُذُرِ
Pronunciation
Fathooqoo
AAathabee wanuthur
Translation
So
taste My punishment and warning.
Tafsir al-Jalalayn
‘So
taste [now] My chastisement and My warnings!’
وَلَقَدْ
يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
Pronunciation
Walaqad
yassarna alqur-ana liththikrifahal min muddakir
Translation
And
We have certainly made the Qur'an easy for remembrance, so is there any who
will remember?
Tafsir al-Jalalayn
And
verily We have made the Qur’ān easy to remember. So is there anyone who will
remember?
وَلَقَدْ جَاءَ
آلَ فِرْعَوْنَ النُّذُرُ
Pronunciation
Walaqad
jaa ala firAAawna annuthur
Translation
And
there certainly came to the people of Pharaoh warning.
Tafsir al-Jalalayn
And
verily there came to Pharaoh’s folk, his people, together with him, the
warnings, the warning by the tongue of Moses and Aaron, but they did not
believe.
كَذَّبُوا
بِآيَاتِنَا كُلِّهَا فَأَخَذْنَاهُمْ أَخْذَ عَزِيزٍ مُّقْتَدِرٍ
Pronunciation
Kaththaboo
bi-ayatinakulliha faakhathnahum akhthaAAazeezin muqtadir
Translation
They
denied Our signs, all of them, so We seized them with a seizure of one Exalted
in Might and Perfect in Ability.
Tafsir al-Jalalayn
Rather:
They denied Our signs, all, nine, of them, which were given to Moses. So We
seized them, by way of chastisement, with the seizing of One [Who is] Mighty,
Strong, Omnipotent, Powerful, Whom nothing can thwart.
أَكُفَّارُكُمْ
خَيْرٌ مِّنْ أُولَٰئِكُمْ أَمْ لَكُم بَرَاءَةٌ فِي الزُّبُرِ
Pronunciation
Akuffarukum
khayrun min ola-ikumam lakum baraatun fee azzubur
Translation
Are
your disbelievers better than those [former ones], or have you immunity in the
scripture?
Tafsir al-Jalalayn
Are
your disbelievers, O Quraysh, better than those?, mentioned [beginning] from
the people of Noah to those of Pharaoh, which is why they have not been
chastised? Or have you, O disbelievers of Quraysh, [been granted] some
immunity, from chastisement, in the Scriptures?, the Books? (the interrogative
in both instances is meant as a denial, in other words: it is not so).
أَمْ يَقُولُونَ
نَحْنُ جَمِيعٌ مُّنتَصِرٌ
Pronunciation
Am
yaqooloona nahnu jameeAAun muntasir
Translation
Or
do they say, "We are an assembly supporting [each other]"?
Tafsir al-Jalalayn
Or
do they, the disbelievers of Quraysh, say: ‘We are a host that will be helped
to victory’?, against Muhammad (s)? When Abū Jahl, on the day of Badr, said:
‘We are a host that will be helped to victory’, the following was revealed:
سَيُهْزَمُ
الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ
Pronunciation
Sayuhzamu
aljamAAu wayuwalloona addubur
Translation
[Their]
assembly will be defeated, and they will turn their backs [in retreat].
Tafsir al-Jalalayn
The
host will [truly] be routed and turn its back [to flee], and so they were
defeated at Badr and God’s Messenger (s) was granted victory over them.
بَلِ السَّاعَةُ
مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَىٰ وَأَمَرُّ
Pronunciation
Bali
assaAAatu mawAAiduhum wassaAAatuadha waamar
Translation
But
the Hour is their appointment [for due punishment], and the Hour is more
disastrous and more bitter.
Tafsir al-Jalalayn
Nay,
but the Hour is their tryst, for chastisement, and the Hour, that is, the
chastisement thereat, will be more calamitous, greater in affliction, and more
bitter, than the chastisement of this world.
إِنَّ الْمُجْرِمِينَ
فِي ضَلَالٍ وَسُعُرٍ
Pronunciation
Inna
almujrimeena fee dalalinwasuAAur
Translation
Indeed,
the criminals are in error and madness.
Tafsir al-Jalalayn
Indeed
the guilty are in error, in the destruction of being killed in this world, and
in a blazing fire, a fire that has been set ablaze (musa‘‘ara), that is,
fiercely ignited in the Hereafter.
يَوْمَ
يُسْحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا مَسَّ سَقَرَ
Pronunciation
Yawma
yushaboona fee annariAAala wujoohihim thooqoo massa saqar
Translation
The
Day they are dragged into the Fire on their faces [it will be said],
"Taste the touch of Saqar."
Tafsir al-Jalalayn
The
day when they are dragged into the Fire on their faces, in the Hereafter and it
is said to them: ‘Taste [now] the touch of Saqar’, Hell’s affliction of you.
إِنَّا كُلَّ
شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ
Pronunciation
Inna
kulla shay-in khalaqnahubiqadar
Translation
Indeed,
all things We created with predestination.
Tafsir al-Jalalayn
Truly
everything (read inna kulla shay’in is [in the accusative as a] dependent
clause because of a verb governing it) have We created in a measure, by
ordainment (bi-qadarin, ‘in a measure’, is a circumstantial qualifier referring
to kulla, ‘every’, in other words, ‘[already] predetermined’; a variant reading
[for kulla] has [nominative] kullu as the subject, the predicate of which is
khalaqnāhu, ‘We have created’).
وَمَا أَمْرُنَا
إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
Pronunciation
Wama
amruna illa wahidatunkalamhin bilbasar
Translation
And
Our command is but one, like a glance of the eye.
Tafsir al-Jalalayn
And
Our command, for a thing which We want to bring into existence, is but a single
word, like the twinkling of an eye, in terms of speed, and this is the saying
of kun, ‘Be’, whereat it comes into existence. His command, when He wills a
thing, is just to say to it ‘Be’, and it is [Q. 36:82].
وَلَقَدْ
أَهْلَكْنَا أَشْيَاعَكُمْ فَهَلْ مِن مُّدَّكِرٍ
Pronunciation
Walaqad
ahlakna ashyaAAakumfahal min muddakir
Translation
And
We have already destroyed your kinds, so is there any who will remember?
Tafsir al-Jalalayn
And
verily We have destroyed the likes of you, the likes of you in terms of
disbelief, from among past communities. So is there anyone who will remember?
(this is an interrogative meant as an imperative, that is to say, ‘Remember and
be admonished!’).
وَكُلُّ شَيْءٍ
فَعَلُوهُ فِي الزُّبُرِ
Pronunciation
Wakullu
shay-in faAAaloohu fee azzubur
Translation
And
everything they did is in written records.
Tafsir al-Jalalayn
And
everything they, that is, servants, have done is, recorded, in the scrolls, the
books of the Guardian Angels (al-hafaza),
وَكُلُّ صَغِيرٍ
وَكَبِيرٍ مُّسْتَطَرٌ
Pronunciation
Wakullu
sagheerin wakabeerin mustatar
Translation
And
every small and great [thing] is inscribed.
Tafsir al-Jalalayn
and
every small and great, sin, or deed, is inscribed, is recorded in the Preserved
Tablet (al-lawh al-mahfūz).
إِنَّ
الْمُتَّقِينَ فِي جَنَّاتٍ وَنَهَرٍ
Pronunciation
Inna
almuttaqeena fee jannatinwanahar
Translation
Indeed,
the righteous will be among gardens and rivers,
Tafsir al-Jalalayn
Assuredly
the God-fearing will be amid gardens, orchards, and rivers (the collective noun
is meant here; a variant reading [for nahar] has the plural nuhur, similar [in
form] to asad, ‘lion’, [plural] usud), the meaning being that they will drink
from its rivers water milk, honey and wine;
فِي مَقْعَدِ
صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍ
Pronunciation
Fee
maqAAadi sidqin AAinda maleekinmuqtadir
Translation
In
a seat of honor near a Sovereign, Perfect in Ability.
Tafsir al-Jalalayn
in
an abode of truth, a place of truth, wherein there is no idle talk or cause for
sin — (the collective noun [maq‘ad] is meant here; a variant reading has
maqā‘id, ‘abodes’), in other words, they are in congregations in Paradise that
are free from idle talk and cause for sin, in contrast to the congregations of
this world, which are rarely free from such things (syntactically, this
statement is considered a second predicate and also a substitution; it [the
‘abode’] may be understood as being ‘one of truth’ regardless of whether one
reads the substitution as being of the part [for the whole] or otherwise);
before a King (malīk: this form is hyperbolic, that is to say, One of a mighty
and vast kingdom) [Who is] Omnipotent, Powerful, Whom nothing can thwart,
namely, God, exalted be He (‘inda indicates [glorious] rank and closeness to
His bounty, exalted be He).
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