النمل

طسٓ ۚ تِلْكَ ءَايَـٰتُ ٱلْقُرْءَانِ وَكِتَابٍ مُّبِينٍ ١

{ طس } الله أعلم بمراده بذلك { تلك } أي هذه الآيات { ءايت القرءان } آيات منه { وكتب مبين } مظهر للحق من الباطل عطف بزيادة صفة.

Tā sīn: God knows best what He means by these [letters]. Those, namely, these signs, are the signs of the Qur’ān, signs from it, and a Manifest Book, manifesting [what is] truth from [what is] falsehood (wa-kitābin, ‘Book’, is a supplement [to al-qur’ān] with the addition of an adjective [mubīn, ‘manifest’]).

هُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ ٢

هو { هدى } أي هاد من الضلالة { وبشرى للمؤمنين } المصدقين به بالجنة.

It is, a guidance, guiding from error, and good tidings for the believers, who believe in it, of Paradise;

ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ ٣

{ الذين يقيمون الصلوة } يأتون بها على وجهها { ويؤتون } يعطون { الزكوة وهم بالأخرة هم يوقنون } يعلمونها بالاستدلال وأعيد «هم» لما فصل بينه وبين الخبر.

those who observe prayer, performing it in the way that it should be [performed], and give alms and who are certain of the Hereafter, knowing it [to be true] through the [many] proofs thereof (hum, ‘they’, is repeated because a separation has taken place between it [the first hum] and the predicate [yūqinūna]).

إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ زَيَّنَّا لَهُمْ أَعْمَـٰلَهُمْ فَهُمْ يَعْمَهُونَ ٤

{ إن الذين لا يؤمنون بالأخرة زينا لهم أعملهم } القبيحة بتركيب الشهوة حتى رأوها حسنة { فهم يعمهون } يتحيرون فيها لقبحها عندنا.

Truly those who do not believe in the Hereafter, We have adorned their, vile, deeds for them, by making such [deeds] seem sensuous so that they then deem them wholesome, and so they are bewildered, confused about why We deem these [deeds] to be vile.

أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَهُمْ سُوٓءُ ٱلْعَذَابِ وَهُمْ فِى ٱلْـَٔاخِرَةِ هُمُ ٱلْأَخْسَرُونَ ٥

{ أولئك الذين لهم سوء العذاب } أشده في الدنيا القتل والأسر { وهم فى الأخرة هم الأخسرون } لمصيرهم إلى النار المؤبدة عليهم.

Those are they for whom there is an awful chastisement, the worst [chastisement] in this world: being killed or being taken captive; and in the Hereafter they will be the greatest losers, because they will end up in the Fire which has been made everlasting for them.

وَإِنَّكَ لَتُلَقَّى ٱلْقُرْءَانَ مِن لَّدُنْ حَكِيمٍ عَلِيمٍ ٦

{ وإنك } خطاب للنبي صلى الله عليه وسلم { لتلقى القرءان } أي يلقى عليك بشدة { من لدن } من عند { حكيم عليم } في ذلك.

And truly you — this is an address to the Prophet (s) — are receiving the Qur’ān, it is being transmitted to you intensely, from One Wise, Knowing, in such [transmission].

إِذْ قَالَ مُوسَىٰ لِأَهْلِهِۦٓ إِنِّىٓ ءَانَسْتُ نَارًا سَـَٔاتِيكُم مِّنْهَا بِخَبَرٍ أَوْ ءَاتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ ٧

اذكر { إذ قال موسى لأهله } زوجته عند مسيره من مدين إلى مصر { إنى ءانست } أبصرت من بعيد { نارا سئاتيكم منها بخبر } عن حال الطريق وكان قد ضلها { أو ءاتيكم بشهاب قبس } بالإضافة للبيان وتركها أي شعلة نار في رأس فتيلة أو عود { لعلكم تصطلون } تستدفئون من البرد والطاء بدل من تاء الافتعال، من صلي بالنار بكسر اللام وفتحها:.

Mention, when Moses said to his family, [to] his wife, during his journey from Midian [back] to Egypt: ‘Assuredly I notice, I see in the distance, a fire. I will bring you news from there, about the [journey’s] route — for he had lost his way — or bring you a firebrand (read as a genitive annexation [bi-shihābi qabasin] as an explication [of shihāb, ‘flame’]; or read without [annexation, bi-shihābin qabasin] meaning, a flame of fire at the end of a wick or a wooden stick) that perhaps you might warm yourselves’, (tastalūn: the tā’ replaces the tā’ of the [8th verbal form] ifta‘ala [sc. istalā]; it derives from salaya or saliya, ‘to be exposed to the blaze of fire’), [that perhaps] you might warm yourselves from the cold.

فَلَمَّا جَآءَهَا نُودِىَ أَنۢ بُورِكَ مَن فِى ٱلنَّارِ وَمَنْ حَوْلَهَا وَسُبْحَـٰنَ ٱللَّهِ رَبِّ ٱلْعَـٰلَمِينَ ٨

{ فلما جاءها نودى أن } أي بأن { بورك } أي بارك الله { من فى النار } أي موسى { ومن حولها } أي الملائكة،أو العكس. وبارك يتعدى بنفسه وبالحرف ويقدر بعد (في) (مكان) { وسبحن الله رب العلمين } من جملة ما نودي ومعناه تنزيه الله من السوء.

But when he reached it, he was called [with the following words]: ‘Blessed is he, that is to say, God bless him, who is in the fire, namely, Moses, and who is around it, namely, the angels — or vice-versa ([the verb] bāraka may be followed immediately by the direct object or by a preposition and then the direct object; [a noun such as] makān, ‘location’, is implied after fī, ‘in’, [sc. man fī makāni’l-nār, ‘who is in the area of the fire’]); and Glory be to God, the Lord of the Worlds — this is included in the call, and is meant to declare that God is above all evil [associations].

يَـٰمُوسَىٰٓ إِنَّهُۥٓ أَنَا ٱللَّهُ ٱلْعَزِيزُ ٱلْحَكِيمُ ٩

{ يموسى إنه } أي الشأن { أنا الله العزيز الحكيم }.

O Moses, lo!, in other words, the fact is that, it is I, God, the Mighty, the Wise.

وَأَلْقِ عَصَاكَ ۚ فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَـٰمُوسَىٰ لَا تَخَفْ إِنِّى لَا يَخَافُ لَدَىَّ ٱلْمُرْسَلُونَ ١٠

{ وألق عصاك } فألقاها { فلما رءاها تهتز } تتحرك { كأنها جان } حية خفيفة { ولى مدبرا ولم يعقب } يرجع. قال الله تعالى: { يموسى لا تخف } منها { إنى لا يخاف لدى } عندي { المرسلون } من حية وغيرها.

Throw down your staff’, and he threw it down. And when he saw it wriggling, moving, like a serpent, a slender snake, he turned his back in flight and did not come back. God, exalted be He, says: ‘O Moses, do not fear, it. Surely in My presence, before Me, the messengers do not fear, any snake or otherwise,

إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْنًۢا بَعْدَ سُوٓءٍ فَإِنِّى غَفُورٌ رَّحِيمٌ ١١

{ إلا } لكن { من ظلم } نفسه { ثم بدل حسنا } أتاه { بعد سوء } أي تاب { فإنى غفور رحيم } أقبل التوبة وأغفر له.

except him who has wronged, his soul, but then changed [his wrong] for good — he [then] performs [good deeds] — after [having done] evil, in other words, [he has] repented, then truly I am Forgiving, Merciful, I will accept his repentance and forgive him.

وَأَدْخِلْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ ۖ فِى تِسْعِ ءَايَـٰتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِۦٓ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًا فَـٰسِقِينَ ١٢

{ وأدخل يدك فى جيبك } طوق قميصك { تخرج } خلاف لونها من الأدمة { بيضاء من غير سوء } برص لها شعاع يغشى البصر، آية { في تسع ءايت } مرسلا بها { إلى فرعون وقومه إنهم كانوا قوما فسقين }.

And insert your hand into your bosom, into the collar of your shirt, and it will emerge, not in its usual skin colour, but, white without any blemish, any [vestige of] leprosy, with a glare that dazzles the eyes, as one sign, among nine signs, with which you shall be sent [as God’s messenger], to Pharaoh and his folk; indeed they are an immoral lot’ .