Faatir

ٱلْحَمْدُ لِلَّهِ فَاطِرِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ جَاعِلِ ٱلْمَلَـٰٓئِكَةِ رُسُلًا أُو۟لِىٓ أَجْنِحَةٍ مَّثْنَىٰ وَثُلَـٰثَ وَرُبَـٰعَ ۚ يَزِيدُ فِى ٱلْخَلْقِ مَا يَشَآءُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ 1

{ الحمد لله } حمد الله تعالى نفسه بذلك كما بين في أول سبأ { فاطر السموت والأرض } خالقهما على غير مثال سبق { جاعل الملئكة رسلا } إلى الأنبياء { أولى أجنحة مثنى وثلث وربع يزيد فى الخلق } في الملائكة وغيرها { ما يشآء إن الله على كل شىء قدير }.

Praise be to God, God praises Himself with in these [terms], as explained at the beginning of [the preceding] sūrat Saba’, Originator of the heavens and the earth, the One Who created them without any precedent, Appointer of the angels as messengers, to [His] prophets, having wings in [sets of] two or three or four. He multiplies in creation, in angels and other [creatures], what He will. Surely God has power over all things.

مَّا يَفْتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُۥ مِنۢ بَعْدِهِۦ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ 2

{ ما يفتح الله للناس من رحمة } كرزق ومطر { فلا ممسك لها وما يمسك } من ذلك { فلا مرسل له من بعده } أي بعد إمساكه { وهو العزيز } الغالب على أمره { الحكيم } في فعله.

Whatever mercy God unfolds for mankind, in the way of provision or rain, none can withhold it; and whatever He withholds, thereof, none can release it after Him, that is, after His withholding it. And He is the Mighty, Whose way prevails, the Wise, in what He does.

يَـٰٓأَيُّهَا ٱلنَّاسُ ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ ۚ هَلْ مِنْ خَـٰلِقٍ غَيْرُ ٱللَّهِ يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ ۚ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُؤْفَكُونَ 3

{ يأيها الناس } أي أهل مكة { اذكروا نعمت الله عليكم } بإسكانكم الحرم ومنع الغارات عنكم { هل من خلق } «من» زائدة و «خالق» مبتدأ { غير الله } بالرفع والجر نعت ل «خالق» لفظا ومحلا، وخبر المبتدأ { يرزقكم من السمآء } المطر { و } من { الأرض } النبات؟ والاستفهام للتقرير: أي لا خالق رزاق غيره { لا إله إلا هو فأنى تؤفكون } من أين تصرفون عن توحيده مع إقراركم بأنه الخالق الرازق؟

O people, that is, the people of Mecca, remember God’s grace to you, in His making you dwell within the [Meccan] Sanctuary and preventing raids against you. Is there any creator (min khāliqin: min is extra; khāliq is the subject) other than God (read ghayru’Llāhi or gharyri’Llāhi, as an adjectival qualification of khāliq, ‘creator’, either concording with the [oblique] form [of min khāliqin] or concording with the syntactical status [thereof]; the predicate of the subject [is the following]) who provides for you from the heaven, rain, and, from the, earth?, vegetation (the interrogative is [actually] an affirmative, that is to say, ‘there is no creator or provider other than Him). There is no god except Him. So how then do you deviate?, how are you turned away from affirming His Oneness when you already affirm that He is the Creator and the Provider?

وَإِن يُكَذِّبُوكَ فَقَدْ كُذِّبَتْ رُسُلٌ مِّن قَبْلِكَ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ 4

{ وإن يكذبوك } يا محمد في مجيئك بالتوحيد والبعث، والحساب والعقاب { فقد كذبت رسل من قبلك } في ذلك فاصبر كما صبروا { وإلى الله ترجع الأمور } في الآخرة فيجازي المكذبين وينصر المرسلين.

And if they deny you, O Muhammad (s), with regard to your coming with [the message of] God’s Oneness, resurrection, reckoning and punishment, verily [other] messengers before you were denied, in this respect, so be steadfast as they were steadfast; and to God all matters are returned, in the Hereafter, when He will requite the deniers and grant victory to the messengers.

يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۖ وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ 5

{ يأيها الناس إن وعد الله } بالبعث وغيره { حق فلا تغرنكم الحيوة الدنيا } عن الإيمان بذلك { ولا يغرنكم بالله } في حلمه وإمهاله { الغرور } الشيطان.

O mankind! Indeed God’s promise, of resurrection and of other issues, is true. So do not let the life of this world deceive you, from believing in [all of] that, and do not let the Deceiver, Satan, deceive you concerning God, on account of His forbearance and respiting [of sinners in this life].

إِنَّ ٱلشَّيْطَـٰنَ لَكُمْ عَدُوٌّ فَٱتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُوا۟ حِزْبَهُۥ لِيَكُونُوا۟ مِنْ أَصْحَـٰبِ ٱلسَّعِيرِ 6

{ إن الشيطن لكم عدو فاتخذوه عدوا } بطاعة الله ولا تطيعوه { إنما يدعوا حزبه } أتباعه في الكفر { ليكونوا من أصحب السعير } النار الشديدة.

Truly Satan is an enemy to you. So treat him as an enemy, by being obedient to God and do not obey him; he only summons his faction, his followers in disbelief, so that they may be among the inhabitants of the Blaze, the fierce Fire.

ٱلَّذِينَ كَفَرُوا۟ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ 7

{ الذين كفروا لهم عذاب شديد والذين ءامنوا وعملوا الصلحت لهم مغفرة وأجر كبير } هذا بيان ما لموافقي الشيطان وما لمخالفيه.

Those who disbelieve, theirs will be a severe chastisement; but those who believe and perform righteous deeds, theirs will be forgiveness and a great reward — this is a declaration of what [fate] will be for the adherents of Satan and what will be for his opponents [respectively].

أَفَمَن زُيِّنَ لَهُۥ سُوٓءُ عَمَلِهِۦ فَرَءَاهُ حَسَنًا ۖ فَإِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۖ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَٰتٍ ۚ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا يَصْنَعُونَ 8

ونزل في أبي جهل وغيره. { أفمن زين له سوء عمله } بالتمويه { فرءاه حسنا } «من» مبتدأ خبره: كمن هداه الله؟ لا، دل عليه: { فإن الله يضل من يشآء ويهدى من يشآء فلا تذهب نفسك عليهم } على المزين لهم { حسرت } باغتمامك أن لا يؤمنوا { إن الله عليم بما يصنعون } فيجازيهم عليه.

The following was revealed regarding Abū Jahl and others: Is he, the evil of whose deeds is made [to seem] fair to him, by distortion, so that he deems it good […]? (a-fa-man, ‘is he [whose]’ constitutes the subject, the predicate of which is [an omitted] ‘like one whom God has guided?’ No! And this [predicate] is indicated by [what follows]). Indeed God leads astray whomever He will and guides whomever He will. So do not let your soul expire for their sake, for those to whom it has made [to seem] fair, out of sighings, by becoming anguished lest they do not believe. Indeed God is Knower of what they do, and He will requite them for it.

وَٱللَّهُ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَـٰحَ فَتُثِيرُ سَحَابًا فَسُقْنَـٰهُ إِلَىٰ بَلَدٍ مَّيِّتٍ فَأَحْيَيْنَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ كَذَٰلِكَ ٱلنُّشُورُ 9

{ والله الذى أرسل الريح } وفي قراءة: «الريح» { فتثير سحابا } المضارع لحكاية الحال الماضية، أي تزعجه { فسقنه } فيه التفات عن الغيبة { إلى بلد ميت } بالتشديد والتخفيف. لا نبات بها { فأحيينا به الأرض } من البلد { بعد موتها } يبسها، أي أنبتنا به الزرع والكلأ { كذلك النشور } أي البعث والإحياء.

And it is God Who unleashes the winds (al-riyāha: a variant reading has al-rīha) and they raise clouds (fa-tuthīru’l-sahāba: the imperfect tense here is used to narrate the past), that is, they stir them up, then We drive them (there is a shift here from the third person [to the first person] address) to a dead land (read mayyitin or maytin), wherein is no plant life, and therewith revive the earth, of that land, after it has been dead, [after] its having been dried-out. In other words, We made seeds and grass grow in it: Such will be the Raising, that is, the Resurrection and the bringing [of the dead] back to life.

مَن كَانَ يُرِيدُ ٱلْعِزَّةَ فَلِلَّهِ ٱلْعِزَّةُ جَمِيعًا ۚ إِلَيْهِ يَصْعَدُ ٱلْكَلِمُ ٱلطَّيِّبُ وَٱلْعَمَلُ ٱلصَّـٰلِحُ يَرْفَعُهُۥ ۚ وَٱلَّذِينَ يَمْكُرُونَ ٱلسَّيِّـَٔاتِ لَهُمْ عَذَابٌ شَدِيدٌ ۖ وَمَكْرُ أُو۟لَـٰٓئِكَ هُوَ يَبُورُ 10

{ من كان يريد العزة فلله العزة جميعا } أي في الدنيا والآخرة فلا تنال منه إلا بطاعته فليطعه { إليه يصعد الكلم الطيب } يعلمه وهو: لا إله إلا الله، ونحوها { والعمل الصلح يرفعه } يقبله { والذين يمكرون } المكرات { السيئات } بالنبي في دار الندوة من تقييده أو قتله أو إخراجه كما ذكر في (الأنفال) [30:8] { لهم عذاب شديد ومكر أولئك هو يبور } يهلك.

Whoever desires glory [should know that] all glory belongs to God, in this world and in the Hereafter, and it cannot be obtained from Him except through obedience to Him, so let such [a one] be obedient to Him. To Him ascends good words, that is to say, He is aware of such [good words], and these are [statements such as] ‘there is no god except God’ and the like; and as for righteous action, He exalts it, He accepts it; but those who plot evil, schemes against the Prophet — [as was the case] at the council assembly, in the way of imprisoning him, killing him or expelling him, as mentioned in [sūrat] al-Anfāl [Q. 8:30] — theirs shall be a severe chastisement and their plotting shall come to nothing: it shall be ruined.

وَٱللَّهُ خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ جَعَلَكُمْ أَزْوَٰجًا ۚ وَمَا تَحْمِلُ مِنْ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلْمِهِۦ ۚ وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ وَلَا يُنقَصُ مِنْ عُمُرِهِۦٓ إِلَّا فِى كِتَـٰبٍ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ 11

{ والله خلقكم من تراب } بخلق أبيكم آدم منه { ثم من نطفة } أي مني بخلق ذريته منها { ثم جعلكم أزوجا } ذكورا وإناثا { وما تحمل من أنثى ولا تضع إلا بعلمه } حال، أي معلومة له { وما يعمر من معمر } أي ما يزاد في عمر طويل العمر { ولا ينقص من عمره } أي ذلك المعمر أو معمر آخر { إلا فى كتب } هو اللوح المحفوظ { إن ذلك على الله يسير } هين.

And God created you from dust, by having created your father Adam from it, then from a drop of [seminal] fluid, in other words, from sperm, by creating his seed from it; then He made you pairs, males and females. And no female bears or brings forth except with His knowledge (illā bi-‘ilmihi is a circumstantial qualifier, in other words, ‘[except] that it is known by Him’) and no long-living person is given long life, in other words, the life of none is increased for one who has a long life, nor is anything diminished of his life, in other words, [of the life of] that same long-living person or some other long-living person, but it is [recorded] in a Book, namely, the Preserved Tablet. Surely that is easy for God.

وَمَا يَسْتَوِى ٱلْبَحْرَانِ هَـٰذَا عَذْبٌ فُرَاتٌ سَآئِغٌ شَرَابُهُۥ وَهَـٰذَا مِلْحٌ أُجَاجٌ ۖ وَمِن كُلٍّ تَأْكُلُونَ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَهَا ۖ وَتَرَى ٱلْفُلْكَ فِيهِ مَوَاخِرَ لِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ 12

{ وما يستوى البحران هذا عذب فرات } شديد العذوبة { سآئغ شرابه } شربه { وهذا ملح أجاج } شديد الملوحة { ومن كل } منهما { تأكلون لحما طريا } هو السمك { وتستخرجون } من الملح، وقيل منهما { حلية تلبسونها } هي اللؤلؤ والمرجان { وترى } تبصر { الفلك } السفن { فيه } في كل منهما { مواخر } تمخر الماء، أي تشقه بجريها فيه مقبلة ومدبرة بريح واحدة { لتبتغوا } تطلبوا { من فضله } تعالى بالتجارة { ولعلكم تشكرون } الله على ذلك.

Nor are the two [kinds of] seas alike: this one is extremely sweet, pleasant to drink and that one is salty, extremely bitter. Yet from each, of the two, you eat fresh meat, namely, fish, and obtain, from the salt — and it is also said, from both of them — ornaments which you wear, namely, pearls and coral. And you see, you sight, the ships therein, in each of the two [seas], ploughing through (mawākhira, in other words, tamkhuru’l-mā’a, meaning, ‘it cleaves it as it makes its way through it, coming and going by the same wind) that you may seek of His bounty, exalted be He, through commerce, and that perhaps you may give thanks, to God for this [bounty].