Ar-Ra'd

الٓمٓر ۚ تِلْكَ ءَايَـٰتُ ٱلْكِتَـٰبِ ۗ وَٱلَّذِىٓ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ٱلْحَقُّ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يُؤْمِنُونَ 1

{ المر } الله أعلم بمراده بذلك { تلك } هذه الآيات { ءايت الكتب } القرآن، والإضافة بمعنى (من) { والذى أنزل إليك من ربك } أي القرآن، مبتدأ خبره { الحق } لا شك فيه { ولكن أكثر الناس } أي أهل مكة { لا يؤمنون } بأنه من عنده تعالى.

Alif lām mīm rā’: God knows best what He means by these [letters]. Those, these verses, are the verses of the Book, the Qur’ān (the genitive annexation carries the meaning of [partitive] min, ‘from’), and that which has been revealed to you from your Lord, namely, the Qur’ān (this [preceding sentence] constitutes the subject, the predicate of which is [the following]), is the Truth, wherein is no doubt, but most people, that is, the people of Mecca, do not believe, that it is from God, exalted be He.

ٱللَّهُ ٱلَّذِى رَفَعَ ٱلسَّمَـٰوَٰتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّ يَجْرِى لِأَجَلٍ مُّسَمًّى ۚ يُدَبِّرُ ٱلْأَمْرَ يُفَصِّلُ ٱلْـَٔايَـٰتِ لَعَلَّكُم بِلِقَآءِ رَبِّكُمْ تُوقِنُونَ 2

{ الله الذى رفع السموت بغير عمد ترونها } أي (العمد) جمع (عماد): وهو الاسطوانة، وهو صادق بأن لا عمد أصلا { ثم استوى على العرش } استواء يليق به { وسخر } ذلل { الشمس والقمر كل } منهما { يجرى } في فلكه { لأجل مسمى } يوم القيامة { يدبر الأمر } يقضي أمر ملكه { يفصل } يبين { الأيت } دلالات قدرته { لعلكم } يا أهل مكة { بلقآء ربكم } بالبعث { توقنون }.

God is He Who raised up the heavens without visible supports (‘amad is the plural of ‘imād, which is [the same as] an ustuwāna, ‘a column’; and this [statement] is true, since there are no actual supports) then presided upon the Throne, a presiding befitting Him, and disposed, made subservient, the sun and the moon, each one, of them, moving, along its course, until [the conclusion of] an appointed time, that is, [until] the Day of Resurrection. He directs the command, He conducts the affairs of His Kingdom. He details, He expounds, the signs, the indications of His power, so that you, O people of Mecca, might be certain of the encounter with your Lord, through resurrection.

وَهُوَ ٱلَّذِى مَدَّ ٱلْأَرْضَ وَجَعَلَ فِيهَا رَوَٰسِىَ وَأَنْهَـٰرًا ۖ وَمِن كُلِّ ٱلثَّمَرَٰتِ جَعَلَ فِيهَا زَوْجَيْنِ ٱثْنَيْنِ ۖ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ 3

{ وهو الذى مد } بسط { الأرض وجعل } خلق { فيها روسى } جبالا ثوابت { وأنهرا ومن كل الثمرت جعل فيها زوجين اثنين } من كل نوع { يغشى } يغطي { اليل } بظلمته { النهار إن فى ذلك } المذكور { لأيات } دلالات على وحدانيته تعالى { لقوم يتفكرون } في صنع الله.

And He it is Who spread out, extended [flat], the earth and set, created, therein firm mountains and rivers, and of every fruit He has made in it two kinds, of every species. He covers, He cloaks, the night, and its darkness, with the day. Surely in that, which is mentioned, are signs, indications of His Oneness, exalted be He, for a people who reflect, upon God’s handiwork.

وَفِى ٱلْأَرْضِ قِطَعٌ مُّتَجَـٰوِرَٰتٌ وَجَنَّـٰتٌ مِّنْ أَعْنَـٰبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَآءٍ وَٰحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِى ٱلْأُكُلِ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَعْقِلُونَ 4

{ وفى الأرض قطع } بقاع مختلفة { متجورت } متلاصقات، فمنها طيب وسبخ، وقليل الريع وكثيره، وهو من دلائل قدرته تعالى { وجنت } بساتين { من أعنب وزرع } بالرفع عطفا على جنات والجر على أعناب وكذا قوله { ونخيل صنوان } جمع «صنو»، وهي النخيلات يجمعها أصل واحد وتتشعب فروعها { وغير صنوان } منفردة { تسقى } بالتاء: أي الجنات وما فيها، والياء: أي المذكور { بمآء وحد ونفضل } بالنون والياء { بعضها على بعض فى الأكل } بضم الكاف وسكونها، فمن حلو وحامض، وهو من دلائل قدرته تعالى { إن فى ذلك } المذكور { لأيت لقوم يعقلون } يتدبرون.

And on the earth are tracts, diverse terrains, neighbouring each other, joined side by side, some good, some briny, some of little yield and some fruitful — and these constitute proofs of His power, exalted be He — and gardens, orchards, of vines and sown fields (read zar‘un, in the nominative, as a supplement to jannātun, ‘gardens’, or read zar‘in, in the genitive, [as a supplement] to a‘nābin, ‘of vines’); similarly [constituting proofs of His power are] His words: and date-palms sharing one root (sinwān is the plural of sinw, which are date-palms belonging to the same root, but with many offshoots) and date-palms otherwise, [each] of individual root, watered (read tusqā as [referring to] jannāt, ‘gardens’, and what is in them, or read yusqā as [referring to] the mentioned [date-palms]) by the same [source of] water; and We make some of them to excel (wa-nufaddil, or read wa-yufaddil, ‘and He [God] makes [some of them] to excel’) others in flavour (read fī’l-ukul or fī’l-ukl): and so some are sweet, others, bitter — and these are [also] proofs of His power, exalted be He. Surely in that, which is mentioned, are signs for a people who understand, [who] reflect.

وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَءِذَا كُنَّا تُرَٰبًا أَءِنَّا لَفِى خَلْقٍ جَدِيدٍ ۗ أُو۟لَـٰٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ ۖ وَأُو۟لَـٰٓئِكَ ٱلْأَغْلَـٰلُ فِىٓ أَعْنَاقِهِمْ ۖ وَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ 5

{ وإن تعجب } يا محمد من تكذيب الكفار لك { فعجب } حقيق بالعجب { قولهم } منكرين للبعث { أءذا كنا ترابا أءنا لفى خلق جديد } لأن القادر على إنشاء الخلق وما تقدم على غير مثال، قادر على إعادتهم، وفي الهمزتين في الموضعين التحقيق، وتحقيق الأولى وتسهيل الثانية، وإدخال ألف بينهما على الوجهين وتركها، وفي قراءة بالاستفهام في الأول والخبر في الثاني وأخرى عكسه { أولئك الذين كفروا بربهم وأولئك الأغلل فى أعناقهم وأولئك أصحب النار هم فيها خلدون }.

And if you wonder, O Muhammad (s), at the disbelievers denying you, then surely wondrous, [surely] deserving wonder, is their saying, in denial of resurrection: ‘When we have become dust, shall we indeed then be [raised] in a new creation?’, [it is wondrous] because the One Who has the power to originate creation and [to originate] what has been mentioned [above], without any precedent, has [also] the power to restore them [to life] (both hamzas, in both instances [a-idhā and a-innā], are pronounced; or [one may] pronounce the first and not pronounce the second, but in both cases inserting an alif or not [inserting it]; one variant reading has the first [a-idhā] as the interrogative, and the second one [a-innā] as the predicate, while another variant reading has the [exact] opposite). Those are the ones who disbelieve in their Lord; those — fetters shall be around their necks; and those, they shall be the inhabitants of the Fire, abiding therein.

وَيَسْتَعْجِلُونَكَ بِٱلسَّيِّئَةِ قَبْلَ ٱلْحَسَنَةِ وَقَدْ خَلَتْ مِن قَبْلِهِمُ ٱلْمَثُلَـٰتُ ۗ وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَىٰ ظُلْمِهِمْ ۖ وَإِنَّ رَبَّكَ لَشَدِيدُ ٱلْعِقَابِ 6

ونزل في استعجالهم العذاب استهزاء { ويستعجلونك بالسيئة } العذاب { قبل الحسنة } الرحمة { وقد خلت من قبلهم المثلت } جمع (المثلة) بوزن (السمرة): أي عقوبات أمثالهم من المكذبين أفلا يعتبرون بها؟ { وإن ربك لذو مغفرة للناس على } مع { ظلمهم } وإلا لم يترك على ظهرها من دابة { وإن ربك لشديد العقاب } لمن عصاه.

The following was revealed regarding their hastening on, out of mockery, of the chastisement: And they would have you hasten on the evil, the chastisement, rather than the good, [rather than] mercy, when there have indeed occurred before them exemplary punishments (mathulāt is the plural of mathula, similar [in pattern] to samura [pl. samurāt], ‘acacia’), that is to say, the punishments of disbelievers like them: will they not take warning from these? Truly your Lord is forgiving to mankind despite their evil-doing, for otherwise He would not have left a single creature on the face of it [the earth]; and truly your Lord is severe in retribution, against those who disobey Him.

وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦٓ ۗ إِنَّمَآ أَنتَ مُنذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ 7

{ ويقول الذين كفروا لولآ } هلا { أنزل عليه } على محمد { ءاية من ربه } كالعصا واليد والناقة؟ قال تعالى: { إنمآ أنت منذر } مخوف الكافرين وليس عليك إتيان الآيات { ولكل قوم هاد } نبي يدعوهم إلى ربهم بما يعطيه من الآيات لا بما يقترحون.

And those who disbelieve say, ‘Why has not some sign been sent down upon him, upon Muhammad (s), from his Lord!’, the like of the staff and the [glowing] hand, or the she-camel. God, exalted be He, says: You are only a warner, one to threaten the disbelievers, for it is not your duty to bring forth signs; and for every folk there is a guide, a prophet, to guide them to their Lord with the signs that He gives him, and not what with they request.

ٱللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَىٰ وَمَا تَغِيضُ ٱلْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَىْءٍ عِندَهُۥ بِمِقْدَارٍ 8

{ الله يعلم ما تحمل كل أنثى } من ذكر وأنثى وواحد ومتعدد وغير ذلك { وما تغيض } تنقص { الأرحام } من مدة الحمل { وما تزداد } منه { وكل شىء عنده بمقدار } بقدر وحد لا يتجاوزه.

God knows what every female bears, of male or female, one or more, and otherwise, and what the wombs reduce, of the time of gestation, and what they increase, of it. And everything with Him is according to a [precise] measure, a [precise] amount and limit which it does not exceed;

عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ٱلْكَبِيرُ ٱلْمُتَعَالِ 9

{ علم الغيب والشهدة } ما غاب وما شوهد { الكبير } العظيم { المتعال } على خلقه بالقهر بياء ودونها.

[He is] the Knower of the unseen and the visible, [of] what is hidden and what is witnessed; the Great, the Tremendous, the High Exalted, above His creation, through His [overpowering] subjugation (read al-muta‘ālī or al-muta‘āl, ‘the High Exalted’).

سَوَآءٌ مِّنكُم مَّنْ أَسَرَّ ٱلْقَوْلَ وَمَن جَهَرَ بِهِۦ وَمَنْ هُوَ مُسْتَخْفٍۭ بِٱلَّيْلِ وَسَارِبٌۢ بِٱلنَّهَارِ 10

{ سوآء منكم } في علمه تعالى { من أسر القول ومن جهر به ومن هو مستخف } مستتر { باليل } بظلامه { وسارب } ظاهر بذهابه في سربه أي طريقه { بالنهار }.

[They are all] the same, according to His knowledge, exalted be He, those of you who speak secretly and those who do so openly, and those who lurk, [who] hide themselves, in the night, in its darkness, and those who go forth, [those who] are manifest [to view] when they make their way, by day.

لَهُۥ مُعَقِّبَـٰتٌ مِّنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ يَحْفَظُونَهُۥ مِنْ أَمْرِ ٱللَّهِ ۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا۟ مَا بِأَنفُسِهِمْ ۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوْمٍ سُوٓءًا فَلَا مَرَدَّ لَهُۥ ۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ 11

{ له } للإنسان { معقبت } ملائكة تعتقبه { من بين يديه } قدامه { ومن خلفه } ورائه { يحفظونه من أمر الله } أي بأمره من الجن وغيرهم { إن الله لا يغير ما بقوم } لا يسلبهم نعمته { حتى يغيروا ما بأنفسهم } من الحالة الجميلة بالمعصية { وإذآ أراد الله بقوم سوءا } عذابا { فلا مرد له } من المعقبات ولا غيرها { وما لهم } لمن أراد الله بهم سوءا { من دونه } أي غير الله { من } زائدة { وال } يمنعه عنهم.

For him, for man, are attendants, angels who follow him, to his front and to his rear, guarding him through God’s command, that is, by His command, from [the danger of] the jinn and others. Indeed God does not alter the state of a people — He does not deprive them of His grace — unless they have altered the state of their souls, from [their] comely nature, through an act of disobedience. And if God wills misfortune, chastisement, for a people there is none that can repel it, either from among the attendant angels or others; and they, for whom God wills misfortune, have no protector (min wālin: min is extra) to avert it from them, apart from Him, that is, other than God.

هُوَ ٱلَّذِى يُرِيكُمُ ٱلْبَرْقَ خَوْفًا وَطَمَعًا وَيُنشِئُ ٱلسَّحَابَ ٱلثِّقَالَ 12

{ هو الذى يريكم البرق خوفا } للمسافرين من الصواعق { وطمعا } للمقيم في المطر { وينشىء } يخلق { السحاب الثقال } بالمطر.

He it is Who shows you the lightning, [inspiring] fear, in travellers, of thunderbolts, and hope, for those who are at home, of rain; and He produces, He creates, the clouds that are heavy, with rain.