This Surah (Revealed) Meccan: it consists of 86 or 88 verses, revealed after [sūrat] al-Qamar.(Sâd)
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| بِسْم ِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ | Ayah First 1 الأية الأولي |
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Tafseer
Sād: God knows best what He means by this [letter]. By the Qurâān bearing the
Remembrance, that is, [bearing] the Pronouncement; or [what is meant is that the Qurâān is a Book] of
renown (the response to this oath has been omitted, in other words: âIt is not as the Meccan
disbelievers say, that there are many godsâ).
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Tafseer
Nay, but those who disbelieve, from among the people of Mecca, dwell in conceit,
in self-glory and [in] disdain of faith, and defiance, disagreement with, and enmity towards, the
Prophet (s).
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Tafseer
527 How many â in other words, many â a generation, a community of past communities,
We have destroyed before them, and they cried out, when the chastisement was sent down on them,
when it was no longer the time for escape, that is to say, the time was not one for fleeing (the
[suffixed] tāâ [of wa-lāta] is extra; the sentence is a circumstantial qualifier referring to the subject of [the verb]
nādaw, âthey cried outâ) in other words, they called for help but the situation was such that there could be no
escape or deliverance; but still the Meccan disbelievers have not taken heed from their example.
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Tafseer
And they marvel that a warner has come to them from among themselves, a
messenger from among their number, to warn them and to threaten them with [the punishment of] the Fire
after resurrection â and this [warner] is the Prophet (s). And those who disbelieve (the overt noun
[al-kāfirūnā] has replaced the [third person] pronominalisation) say, âThis is a sorcerer, a liar.
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Tafseer
Has he made the gods One God? â for he had said to them, âSay: there is no god
except Godâ â in other words [they objected]: how could one god suffice for all of creation? Lo! that
is indeed a curious thingâ.
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Tafseer
And the council from among them go about, from the place of their assembly at
the house of Abū Tālib and [the place] where they heard the Prophet (s) say, âSay: there is no god except
Godâ, saying, âGo!, they say to one another, go, and stand by your gods, adhere firmly to worship of them; lo!
this, that has been mentioned concerning the Oneness of God, is indeed a thing sought, from us.
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Tafseer
We never heard of this in the latter-day creed, namely, the creed of Jesus. This
is surely [nothing] but an invention, [mere] lies.
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Tafseer
Has the Remembrance, the Qurâān, been revealed to him, Muhammad (s), out of [all
of] usâ, when he is neither the elder nor the noblest among us? In other words, it could not have
been revealed to him (read aunzila pronouncing both hamzas, or not pronouncing the second one, but in both cases
inserting an intervening alif or without [this insertion]). God, exalted be He, says: Nay,
but they are in doubt concerning My Remembrance, My revelation, that is, the Qurâān, for they deny the one who
has brought it. Nay, but they have not yet tasted My chastisement, and if they were to taste it, they
would certainly believe the Prophet (s) in what he has brought â but then [in such a case] their belief [in
the Prophet] would be of no benefit to them.
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Tafseer
Or do they possess the treasuries of your Lordâs mercy, the Mighty, the Victor,
the Bestower?, [treasuries] such as prophethood and otherwise, so that they might give it to whomever they
want?
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Tafseer
Or do they possess the kingdom of the heavens and the earth and whatever is
between them? If this is what they claim: Then let them ascend by the means, [of ascension] that lead to the
heaven and bring [down] some revelation (wahy) and then assign it exclusively to whomever they wish (am
in both verses represents the [rhetorical] hamza of denial).
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Tafseer
528 A routed (mahzūmun is an adjectival qualification of jundun, âhostâ) host [is
all that they are], in other words, they are [nothing but] a despicable host, nothing more â in their denial
of you â from among the factions (minaâl-ahzābi, also an adjectival qualification of jundun) in other
words, [they are] like those hosts of factions who were in confederation against prophets before you: these were
defeated and destroyed, and likewise We shall destroy these [people].
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Tafseer
Before them the people of Noah denied (the inflection of [the verb kadhdabat,
âdeniedâ, that is governed by] qawmu, âpeopleâ, is in the feminine person because of the [implicit] sense), and
[so did those of] âĀd and Pharaoh, he of the stakes â he used to fix four stakes for the person who
incurred his wrath and tie to these [stakes] that personâs hands and feet and then torture him â
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Tafseer
and Thamūd and the people of Lot and the dwellers in the wood, a small forest,
namely, the people of Shuâayb, peace be upon him â those were the factions.
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Tafseer
Each one, of the factions, did not but deny the messengers, for when they deny
one, they have [in effect] denied them all, since their call [to God] is [the same] one, namely, the call
to [affirmation of] His Oneness. So My retribution was justified, [it was] necessary.
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Tafseer
And these, that is, the disbelievers of Mecca, do not await but a single Cry,
namely, the Blast of the Resurrection that will herald chastisement for them, for which there will be no
revoking (read fawāq or fuwāq).
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Tafseer
And they said â after the following [verse] was revealed, As for him who is
given his book in his right hand â to the end [of the verse, Q. 69:19] â âOur Lord, hasten on for us the record
of our deeds before the Day of Reckoningâ â they said this mockingly.
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Tafseer
God, exalted be He, says: Bear patiently what they say and remember Our servant
David, the one of fortitude, that is to say, [the one] of fortitude in worship: he used to fast
every other day and keep vigil for half the night, sleep for a third and then keep vigil for the [last] sixth.
Indeed he was a penitent [soul], always returning to what pleases God.
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Tafseer
Truly We disposed the mountains to glorify [God] with him, with the same
glorification, at evening, at the time of the night prayer, and at sunrise, at the time of the morning prayer,
which is when the sun has fully risen with its light extending everywhere.
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Tafseer
And, We disposed, the birds, mustered [in flocks], gathered before him,
glorifying with him; each, of the mountains and birds, turning to him, reverting to obedience of him by glorifying
[God with him].
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Tafseer
529 And We strengthened his Kingdom, We reinforced it with guards and hosts: every
night there thirty thousand men would be standing guard at his sanctuary; and gave him wisdom,
prophethood and sound judgement in [all] matters, and decisive speech, [the ability to formulate] a
satisfactory statement [for a decision] in any endeavour.
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Tafseer
And has there come to you, O Muhammad (s) (the purpose of the interrogative
[indicated by hal] here is to provoke curiosity and a desire to listen to what will follow) the tale of the
disputants, when they scaled the sanctuary?, Davidâs sanctuary, that is, his place of prayer, for they had been
prohibited from entering by the [front] gates because of his being engaged in worship, in other words, [has it
come to you] their tale and their account?
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Tafseer
When they entered upon David, and he was frightened by them. And they said, âDo
not fear; we are, two disputants (some say that this means âtwo groupsâ, in order to agree with the
plural person [of the verb dakhalū, âthey enteredâ]; others say, âtwo individualsâ with the plural person
actually denoting these two; alkhasm may refer to a one or more individuals. These two were angels who had come in
the form of two disputants, between whom there [was supposed to have] occurred the situation
mentioned â [but] only hypothetically â in order to alert David, peace be upon him, to what he had
done: he had ninety nine women but desired the woman of a man who had only her and no other. He [David]
had married her and consummated the marriage. One of us has infringed upon the [rights of the]
other, so judge justly between us and do not transgress, [do not] be unjust, and guide us, direct us, to the
right pathâ, the correct way.
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Tafseer
âBehold, this brother of mine, in other words, my fellow co-religionist, has
ninety-nine ewes â here used to represent the women â while I have a single ewe; yet he said, âEntrust it to
meâ, in other words, make me in charge of it, and he overcame me in speechâ, in other words, in the argument;
so the latter conceded charge of it to him.
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Tafseer
He said, âHe has certainly wronged you by asking for your ewe that he may add it
to his sheep. And indeed many associates infringe upon [the rights of] one another, except such as
believe and perform righteous deeds, but few are they!â (mā emphasises the âfewnessâ). As the two angels were
ascending to the heaven one said to the other, âHe has certainly passed judgement on himself!â David was
thus alerted [to his deed]. God, exalted be He, says: And David thought, in other words, he became certain,
that We had indeed tried him, that We had caused him to fall into a trial, that is, a test, through his
love for that woman. So he sought forgiveness of his Lord and fell down bowing, in other words, prostrate,
and repented.
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Tafseer
So We forgave him that and indeed he has [a station of] nearness with Us, that
is, [even] more good [things] in this world, and a fair return, in the Hereafter.
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Tafseer
âO David! We have indeed made you a vicegerent on the earth, managing the
affairs of people; so judge justly between people and do not follow desire, that is, the desires of the
soul, that it then lead you astray from the way of God, that is to say, from the proofs that indicate [the truth
of] His Oneness. Truly those who go astray from the way of God, in other words, from belief in God â for them
there will be a severe chastisement because of their forgetting the Day of Reckoningâ, as a result of
their having neglected faith. For had they been certain of [the truth of] the Day of Reckoning, they would
have [first] been believers in 530 this world.
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Tafseer
And We did not create the heavens and the earth and all that is between them in
vain, frivolously. That, namely, the creation of what has been mentioned as being for no [particular]
purpose, is the supposition of those who disbelieve, from among the people of Mecca. So woe â a valley [in
hell-fire] â to the disbelievers from the Fire!
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Tafseer
Or shall We treat those who believe and perform righteous deeds like those who
cause corruption in the earth; or shall We treat the God-fearing like the profligate? This was revealed
when the Meccan disbelievers said to the believers, âIn the Hereafter we will receive the same [reward] as
that which you will receiveâ (am, âorâ, contains the [rhetorical] hamza of denial).
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