An-Nahl

أَتَىٰٓ أَمْرُ ٱللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ ১

لما استبطأ المشركون العذاب نزل: { أتىأمر الله } أي الساعة «وأتى» بصيغة الماضي لتحقق وقوعه أي قرب { فلا تستعجلوه } تطلبوه قبل حينه فإنه واقع لا محالة { سبحنه } تنزيها له { وتعالى عما يشركون } به غيره.

When the idolaters found chastisement slow in coming, the following was revealed: God’s commandment has come, that is, the Hour [has come] ([this verb] atā is in the past tense because it means that [the event therein described] will come to pass) in other words, it [God’s commandment] is close at hand, so do not seek to hasten it, do not demand it before its [due] time, for it will come to pass without doubt. Glory be to Him — an affirmation of His transcendence — and exalted be He above what they associate, with Him, in the way of others.

يُنَزِّلُ ٱلْمَلَـٰٓئِكَةَ بِٱلرُّوحِ مِنْ أَمْرِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ أَنْ أَنذِرُوٓا۟ أَنَّهُۥ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱتَّقُونِ ২

{ ينزل الملئكة } أي جبريل { بالروح } بالوحي { من أمره } بإرادته { على من يشاء من عباده } وهم الأنبياء { أن } مفسرة { أنذروا } خوفوا الكافرين بالعذاب وأعلموهم { أنه لا إله إلا أنا فاتقون } خافون.

He sends down the angels, namely, Gabriel, with the Spirit, with the Revelation, of His command, by His will, to whomever He will of His servants, and these are the prophets, [saying] that (an is explicative): Warn, threaten the disbelievers with chastisement and make them aware, that there is no God save Me: so fear Me, fear Me.

خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۚ تَعَـٰلَىٰ عَمَّا يُشْرِكُونَ ৩

{ خلق السموات والأرض بالحق } أي محقا { تعلى عما يشركون } به من الأصنام.

He created the heavens and the earth with the Truth, that is, with the purpose of [manifesting] truth. Exalted be He above what they associate, with Him in the way of idols.

خَلَقَ ٱلْإِنسَـٰنَ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ ৪

{ خلق الإنسن من نطفة } مني إلى أن صيره قويا شديدا { فإذا هو خصيم } شديد الخصومة { مبين } بينها في نفي البعث قائلا { من يحى العظم وهى رميم }.

He created man from a drop of fluid, of sperm, until He makes him strong and tough, yet behold! he is disputatious, extremely quarrelsome, openly, making this [disputatiousness] clear in his rejection of resurrection, contending: Who shall revive the bones when they are decayed? [Q. 36:78].

وَٱلْأَنْعَـٰمَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌ وَمَنَـٰفِعُ وَمِنْهَا تَأْكُلُونَ ৫

{ والأنعم } الإبل والبقر والغنم، ونصبه بفعل مقدر يفسره { خلقها لكم } في جملة الناس { فيها دفء } ما تستدفئون به من الأكسية والأردية من أشعارها وأصوافها { ومنفع } من النسل والدر والركوب { ومنها تأكلون } قدم الظرف للفاصلة.

And the cattle, camels, cows and sheep (al-an‘āma, ‘cattle’, is in the accusative because of the implied verb [governing it], as explained by [the following words, khalaqahā lakum]), He created them for you, [you being] included among the number of mankind. In them there is warmth, that by which you keep warm in the way of clothes and garments, [taken] from their hairs and wools, as well as [other] uses, such as [their] offspring, milk and for you to ride, and of them you eat (the adverbial clause [wa-minhā, ‘of them’] precedes [the verb] for the purpose of [establishing harmony with] the end-rhyme [of the Qur’ānic verse]);

وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ ৬

{ ولكم فيها جمال } زينة { حين تريحون } تردونها إلى مراحها بالعشي { وحين تسرحون } تخرجونها إلى المرعى بالغداة.

and for you there is in them beauty, adornment, when you bring them [home] to rest, [when you] return them to their resting places in the evening, and when you drive them forth to pasture, when you bring them out to the grazing pastures in the morning.

وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا۟ بَـٰلِغِيهِ إِلَّا بِشِقِّ ٱلْأَنفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ ৭

{ وتحمل أثقالكم } أحمالكم { إلى بلد لم تكونوا بلغيه } واصلين إليه على غير الإبل { إلا بشق الأنفس } بجهدها { إن ربكم لرؤوف رحيم } بكم حيث خلقها لكم.

And they bear your burdens, your baggage, to a land which you could not reach, without being on camel-back, save with great trouble to yourselves, [save by] straining them. Indeed your Lord is Gentle, Merciful, to you, in having created these for you.

وَٱلْخَيْلَ وَٱلْبِغَالَ وَٱلْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ ৮

{ و } خلق { الخيل والبغال والحمير لتركبوها وزينة } مفعول له والتعليل بهما بتعريف النعم لا ينافي خلقهما لغير ذلك كالأكل في الخيل الثابت بحديث الصحيحين { ويخلق ما لا تعلمون } من الأشياء العجيبة الغريبة.

And, He created, horses and mules and asses, that you may ride them, and for adornment (wa-zīnatan is an object denoting reason; the use of both of these reasons [‘to ride’ and ‘for adornment’] as illustrations of [God’s] graces does not preclude that they may have been created for other purposes, such as for consumption in the case of horses — which is established [as lawful] by a hadīth in both Sahīhs [of Bukhārī and Muslim]); and He creates what you do not know, of marvelous and strange things.

وَعَلَى ٱللَّهِ قَصْدُ ٱلسَّبِيلِ وَمِنْهَا جَآئِرٌ ۚ وَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ ৯

{ وعلى الله قصد السبيل } أي بيان الطريق المستقيم { ومنها } أي السبيل { جائر } حائد عن الاستقامة { ولو شاء } هدايتكم { لهداكم } إلى قصد السبيل { أجمعين } فتهتدون إليه باختيار منكم.

And God’s is the direction of the way, that is, to point out the straight path, and some of them, that is, the paths, are deviant, swerving away from straightness. And had He willed, to guide you, He would have guided you, to seek the way, all, so that you would be [rightly] guided of your own choice.

هُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً ۖ لَّكُم مِّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ ১০

{ هو الذى أنزل من السماء مآء لكم منه شراب } تشربونه { ومنه شجر } ينبت بسببه { فيه تسيمون } ترعون دوابكم.

He it is Who sends down water from the heaven, whence you have drink, for you to drink, and whence are trees, which grow because of this [water], whereat you let your animals graze.

يُنۢبِتُ لَكُم بِهِ ٱلزَّرْعَ وَٱلزَّيْتُونَ وَٱلنَّخِيلَ وَٱلْأَعْنَـٰبَ وَمِن كُلِّ ٱلثَّمَرَٰتِ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّقَوْمٍ يَتَفَكَّرُونَ ১১

{ ينبت لكم به الزرع والزيتون والنخيل والأعنب ومن كل الثمرت إن فى ذلك } المذكور { لآية } دالة على وحدانيته تعالى { لقوم يتفكرون } في صنعه فيؤمنون.

With it He makes the crops grow for you, and olives and date-palms and vines and all kinds of fruit. Surely in that, which is mentioned, there is a sign, indicating His Oneness, exalted He be, for people who reflect, upon His handiwork and therefore believe.

وَسَخَّرَ لَكُمُ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ ۖ وَٱلنُّجُومُ مُسَخَّرَٰتٌۢ بِأَمْرِهِۦٓ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَعْقِلُونَ ১২

{ وسخر لكم اليل والنهار والشمس } بالنصب عطفا على ما قبله والرفع مبتدأ { والقمر والنجوم } بالوجهين { مسخرت } بالنصب حال والرفع خبر { بأمره } بإرادته { إن فى ذلك لآيت لقوم يعقلون } يتدبرون.

And He disposed for you the night and the day and the sun (wa’l-shamsa, read in the accusative as a supplement to what precedes it; or read wa’l-shamsu in the nominative as a subject [of a new sentence]) and the moon and the stars (also read both ways) are disposed (musakhkharātin, read in the accusative as a circumstantial qualifier, or in the nominative [musakhkharātun] as a predicate) by His command, by His will. Surely in that there are signs for people who understand, [a people] who reflect.