| This Surah (Revealed) Meccan, except for verse 14, which is Medinese; it consists of 36 or 37 verses.(Al-Jâthiyah)
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| بِسْم ِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ | | Ayah First 1 الأية الأولي |
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Tafseer
Hā mīm: God knows best what He means by these [letters].
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Tafseer
The revelation of the Book, the Qurâān (tanzīluâl-kitābi, the subject) is from
God (minaâLlāhi, the predicate thereof) the Mighty, in His kingdom, the Wise, in His actions.
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Tafseer
Truly in the heavens and the earth, that is to say, in their creation, there are
signs, indicating the power of God and His Oneness, exalted be He, for believers.
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Tafseer
And in your creation, that is to say, and in the creation of every one of you
from a sperm-drop, then a blood clot, then an embryo until it becomes a human being; and, [in] the creation of,
what He has scattered, [what] He has dispersed throughout the earth, of animals â [dābba denotes]
whatever treads on (yadubbu) the earth of [both] human beings and other [animals] â there are signs for a
people who are certain, of the Resurrection;
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Tafseer
and, in, the alternation of night and day, their passing and their arrival, and
what God sends down from the heaven [in the way] of provision, rain, for it constitutes a means of provision,
with which He revives the earth after it is dead, and the circulation of the winds, its alternation
between southerly and northerly, hot and cold, there are signs for a people who understand, proofs and therefore have
faith.
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Tafseer
These, mentioned signs, are the signs of God, the proofs of His that indicate
His Oneness, which We recite, relate, to you with truth (biâl-haqqi is semantically connected to natlū, âWe
reciteâ). So in what [kind of] discourse then, after God, that is to say, [after] His discourse, namely, the
Qurâān, and His signs, His definitive arguments, will they, that is, the disbelievers of Mecca, believe? In
other words: they will not believe [in anything] (a variant reading [for yuâminūna, âthey believeâ] has
tuâminūna, âyou believeâ).
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Tafseer
585 Woe (waylun is an expression implying chastisement) to every sinful liar,
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Tafseer
who hears the signs of God, the Qurâān, being recited to him, then persists, in
his disbelief, arrogantly, disdainful of faith, as if he had not heard them. So give him tidings of a
painful chastisement.
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Tafseer
And should he come to know anything of Our signs, namely, the Qurâān, he takes
them in mockery. For such, liars â there is a degrading chastisement.
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Tafseer
Beyond them, that is to say, ahead of them â because they are [still] in this
world â is Hell, and that which they have earned, of wealth and deeds, will not avail them in any way, nor those
whom they took besides God, that is, idols, as patrons. And for them there will be a great
chastisement.
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Tafseer
This, that is, the Qurâān, is a guidance, from error; and those who disbelieve
in the signs of their Lord, for them there will be a torture, a lot, of a painful, an excruciating,
chastisement.
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Tafseer
God it is Who disposed for you the sea so that the ships may sail upon it by His
command, by His permission, and that you may seek, that you may request, by way of trade, of His
bounty, and that perhaps you may give thanks.
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Tafseer
And He has disposed for you whatever is in the heavens, of sun, moon, stars,
water and otherwise, and whatever is in the earth, of animals, trees, vegetation, rivers and otherwise,
that is to say, He created [all] that for your benefit, all (jamīâan is for emphasis) being from Him (minhu is a
circumstantial qualifier, that is to say, He has disposed them as something from Him, exalted be He). Surely in
that there are signs for a people who reflect, on them and therefore believe.
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Tafseer
Tell those who believe to forgive those who do not anticipate, [those who do
not] fear, the days of God, the events which He precipitates, that is to say, forgive the disbelievers the harm
which they have caused you â this was before the command to struggle against them [had been revealed] â that
He, God, may requite (a variant reading [for li-yajziya] has li-najziya, âthat We may requiteâ) a people
for what they used to earn, when they used to forgive disbelievers the harm which they did.
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Tafseer
Whoever acts righteously, it is for [the benefit of] his own soul, that he acts
[so], and whoever does evil, it is to the detriment thereof, that he has done evil; then to your Lord you will
be returned, [with your Lord] you shall end up, whereupon He will requite the one of righteous deeds and the
evildoer.
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Tafseer
And verily We gave the Children of Israel the Scripture, the Torah, and [the
means of] judgement, therewith between people, and prophethood, for Moses and Aaron among them, and We provided
them with the good 586 things, the lawful things, such as manna and quails, and We favoured them above
[all] worlds, the worlds of their time, [that is, above all other] rational beings.
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Tafseer
And We gave them clear illustrations of the commandment, the commandment of
religion, in the way of what is lawful or unlawful, and the Mission of Muhammad (s), upon whom be the
most excellent blessings and peace. And they did not differ, regarding his Mission, except after the
knowledge had come to them, out of rivalry among themselves, that is to say, because of some rivalry that came
about among them, out of envy of him. Surely your Lord will judge between them on the Day of Resurrection
concerning that in which they used to differ.
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Tafseer
Then We set you, O Muhammad (s), upon a [clear] course, [a clear] way, of the
commandment, the commandment of religion; so follow it, and do not follow the desires of those
who do not know, in worshipping other than God.
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Tafseer
Assuredly they will not avail, they [will not] protect, you in any way against
God, against His chastisement. And assuredly the wrongdoers, the disbelievers, are allies of one another; but
God is the ally [only] of the God-fearing.
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Tafseer
This, Qurâān, is [a set of] insights for mankind, guideposts with which they can
discern [Godâs] rulings and legal proscriptions, and guidance and mercy for a people who have certainty,
with regard to the [truth of the] Resurrection.
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Tafseer
Or (am has the significance of the [rhetorical] hamza of denial) do those who
have perpetrated evil acts, [such as] disbelief and disobedience, suppose that We shall treat them as those
who believe and perform righteous deeds, equally (sawāâan is the predicate) in their life and in their
death? (mahyāhum wamamātuhum, [this clause] constitutes the subject and a supplement; the sentence [itself] is
a substitution for the kāf [of kaâlladhīna, âas thoseâ], and both [suffixed] pronouns [-hum]
refer to the disbelievers). The meaning is: do they suppose that in the Hereafter We will assign them [a] good
[fate] like believers, [that they will enjoy] a life of plenty, one equal to their life in this world, as
when they said to the believers: âSurely if we were to be resurrected, we will be given the same good things that
you will be given!â God, exalted be He, says, in accordance with His denial [implicit] in the [rhetorical
interrogative] hamza: How evil is that judgement which they make! In other words, it will not be so, for in the
Hereafter they will be [suffering] in the chastisement, in contrast to their lives in this world; the
believers, on the other hand, will be [delighting] in the Reward in the Hereafter because of their righteous deeds
in this world, such as [their observance of] prayers, [their] alms-giving, fasting and otherwise (the mā,
âthat â whichâ, relates to the verbal action, that is to say, baâisa hukman hukmuhum hādhā, âawful as a
judgement is this judgement of theirsâ).
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Tafseer
And God created the heavens and, He created, the earth with the truth
(biâl-haqqi is semantically connected to khalaqa, âHe createdâ), so that He may indicate His power and His Oneness,
and so that every soul may be requited for what it has earned, in the way of acts of disobedience or
obedience, and therefore the disbeliever cannot be equal to the believer, and they will not be wronged.
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Tafseer
587 Have you then seen, inform Me [about], him who has taken as his god his [own]
desire, [that is] whatever [new] stone he may desire after [having desired] some other stone, considering
this [new one] to be better, and whom God has led astray knowingly, on His part, exalted be He, that is to
say, knowing him to be of those who follow misguidance before he was created, and set a seal upon his
hearing and his heart, so that he cannot hear guidance or understand it, and laid a covering, a darkness, over
his sight?, so that he cannot perceive guidance (here one should understand as implied the second direct
object of [the verb] a-raâayta, âhave you seenâ, namely: a-yahtadī, âcan he find guidance?). So who will guide
him after God?, that is to say, after His leading him astray? In other words, he will not find guidance. Will
you not then remember?, [will you not then] be admonished? (tadhakkarūna: one of the two tāâ letters [of the
original form tatadhakkarūna] has been assimilated with the dhāl).
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Tafseer
And they, those who deny the Resurrection, say, âThere is only, that is to say,
[the only] life [is], our life, the one that is, in this world. We die and we live, that is to say, some die, while
others are given life by [virtue of] being born, and nothing but time, that is, [nothing but] the passage of
time, destroys usâ. God, exalted be He, says: Of that, saying, they have no knowledge; they are only making
conjectures.
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Tafseer
And when Our signs, of the Qurâān, indicating Our power to resurrect, are
recited to them, being clear signs, evident [signs] (bayyinātin, âclear signsâ, is a circumstantial qualifier),
their only argument is to say, âBring us our fathers, alive, if you are being truthfulâ, [when you say] that we will be
resurrected.
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Tafseer
Say: âGod [is the One Who] gives you life, when you are sperm-drops, then makes
you die, then gathers you, alive, to the Day of Resurrection, in which there is no doubt; but most
people, and these are the one who say the above-mentioned, do not knowâ.
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Tafseer
And to God belongs the kingdom of the heavens and the earth. And on the day when
the Hour sets in (yawma taqūmuâl-sāâatu is substituted by [the following, yawmaâidhin]) on that
day the followers of falsehood, the disbelievers, will be losers, that is to say, their loss will
become manifest by their ending up in the Fire.
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Tafseer
And you will see every community, that is, [all] members of a religion,
crouching, on their knees â or [jāthiya means] âgathered togetherâ. Every community will be summoned to its
record, the record of its deeds and it will be said to them: âToday you will be requited for what you used
to do, that is, [you will be given] the desert thereof.
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