Saba

ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَلَهُ ٱلْحَمْدُ فِى ٱلْـَٔاخِرَةِ ۚ وَهُوَ ٱلْحَكِيمُ ٱلْخَبِيرُ 1

{ الحمد لله } حمد تعالى نفسه بذلك، والمراد به الثناء بمضمونه من ثبوت الحمد وهو الوصف بالجميل لله تعالى { الذى له ما فى #1649;لسموت وما في الأرض } ملكا وخلقا { وله الحمد فى الأخرة } كالدنيا: يحمده أولياؤه إذا دخلوا الجنة { وهو الحكيم } في فعله { الخبير } بخلقه.

Praise be to God — God, exalted be He, praises Himself with these [words]; the import constitutes the eulogy that ‘praise’ is ever-established [for God] and it entails the attribution to Him of all that is beautiful, exalted be He — to Whom belongs whatever is in the heavens and whatever is in the earth, as possessions and creation. And to Him belongs [all] praise in the Hereafter, as in this world, for His friends praise Him as they enter Paradise. And He is the Wise, in what He does, the Aware, of His creatures.

يَعْلَمُ مَا يَلِجُ فِى ٱلْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعْرُجُ فِيهَا ۚ وَهُوَ ٱلرَّحِيمُ ٱلْغَفُورُ 2

{ يعلم ما يلج } يدخل { فى الأرض } كماء وغيره { وما يخرج منها } كنبات وغيره { وما ينزل من السمآء } من رزق وغيره { وما يعرج } يصعد { فيها } من عمل وغيره { وهو الرحيم } بأوليائه { الغفور } لهم.

He knows what penetrates the earth, of water and so forth, and what issues out of it, of vegetation and so on, and what comes down from the heaven, of provision and so on, and what ascends into it, of deeds and so on, and He is the Merciful, to His friends, the Forgiving, to them.

وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَأْتِينَا ٱلسَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّى لَتَأْتِيَنَّكُمْ عَـٰلِمِ ٱلْغَيْبِ ۖ لَا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِى ٱلسَّمَـٰوَٰتِ وَلَا فِى ٱلْأَرْضِ وَلَآ أَصْغَرُ مِن ذَٰلِكَ وَلَآ أَكْبَرُ إِلَّا فِى كِتَـٰبٍ مُّبِينٍ 3

{ وقال الذين كفروا لا تأتينا الساعة } القيامة { قل } لهم { بلى وربى لتأتينكم علم الغيب } بالجر صفة، والرفع خبر مبتدأ و(علام) بالجر { لا يعزب } يغيب { عنه مثقال } وزن { ذرة } أصغر نملة { في السموت ولا فى الأرض ولآ أصغر من ذلك ولآ أكبر إلا فى كتب مبين } بين: هو اللوح المحفوظ.

And those who disbelieve say, ‘The Hour, the Resurrection, will never come to us’. Say, to them: ‘Yes indeed, by my Lord, it shall come to you — [by] the Knower of the Unseen (read ‘ālimi’l-ghaybi as an adjectival qualification [of wa-rabbī, ‘by my Lord’], or read ‘ālimu’l-ghaybi, as the predicate of a [missing] subject [such as huwa, ‘He is’]; or read ‘allāmi’l-ghaybi). Not [even] the weight of an atom escapes, is hidden [from], Him in the heavens or in the earth, nor [is there] anything smaller than that or greater, but it is in a Manifest Book, namely, the Preserved Tablet (al-lawh al-mahfūz),

لِّيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ ۚ أُو۟لَـٰٓئِكَ لَهُم مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ 4

{ ليجزى } فيها { الذين ءامنوا وعملوا الصلحت أولئك لهم مغفرة ورزق كريم } حسن في الجنة.

that He may requite, thereat, those who believe and perform righteous deeds — for such there will be forgiveness and a fair provision, in Paradise.

وَٱلَّذِينَ سَعَوْ فِىٓ ءَايَـٰتِنَا مُعَـٰجِزِينَ أُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ 5

{ والذين سعو فى } إبطال { ءايتنا } القرآن { معجزين } وفي قراءة هنا وفيما يأتي «معاجزين» أي مقدرين عجزنا أو مسابقين لنا، فيفوتوننا لظنهم أن لا بعث ولا عقاب { أولئك لهم عذاب من رجز } سيىء العذاب { أليم } مؤلم بالجر، والرفع صفة لرجز أو عذاب.

And those who strive against, [who strive] to invalidate, Our signs, namely, the Qur’ān, deeming Us inomnipotent (mu‘ajjizīna, a variant reading [of this] here and later on [in verse 38, below] is mu‘ājizīna: [so that respectively these mean] ‘deeming that We are incapable’ [mu‘ajjizīna], or [if read mu‘ājizīna] ‘vying with Us, in order to elude Us’) for they suppose that there is no [such thing as] resurrection or punishment — for such there will be a chastisement of an awful punishment’ (read either alīmin or alīmun [respectively] as an adjectival qualification of rijzin, ‘punishment’ or ‘adhābun, ‘chastisement’).

وَيَرَى ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ ٱلَّذِىٓ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ هُوَ ٱلْحَقَّ وَيَهْدِىٓ إِلَىٰ صِرَٰطِ ٱلْعَزِيزِ ٱلْحَمِيدِ 6

{ ويرى } يعلم { الذين أوتوا العلم } مؤمنو أهل الكتاب كعبد الله بن سلام وأصحابه { الذى أنزل إليك من ربك } أي القرآن { هو } فصل { الحق ويهدى إلى صرط } طريق { العزيز الحميد } أي الله ذو العزة المحمود.

And those who have been given knowledge — the believers from among the People of the Scripture, such as ‘Abd Allāh b. Salām and his companions — see, they know, that what has been revealed to you from your Lord, that is, the Qur’ān, is the, decisive, truth, and [that] it guides to the path, the way, of the Mighty, the Praised, in other words, of God, the Lord of Might Who is ever-praised.

وَقَالَ ٱلَّذِينَ كَفَرُوا۟ هَلْ نَدُلُّكُمْ عَلَىٰ رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِى خَلْقٍ جَدِيدٍ 7

{ وقال الذين كفروا } أي قال بعضهم على جهة التعجب لبعض { هل ندلكم على رجل } هو محمد { ينبئكم } يخبركم أنكم { إذا مزقتم } قطعتم { كل ممزق } بمعنى تمزيق { إنكم لفى خلق جديد }؟.

And those who disbelieve say, that is, some of them say to others in order to provoke disbelief [in them]: ‘Shall we show you a man — namely, Muhammad (s) — who will inform you that when you have been utterly torn to pieces you shall indeed be created anew?’

أَفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَم بِهِۦ جِنَّةٌۢ ۗ بَلِ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ فِى ٱلْعَذَابِ وَٱلضَّلَـٰلِ ٱلْبَعِيدِ 8

{ أفترى } بفتح الهمزة للاستفهام واستغنى بها عن همزة الوصل { على الله كذبا } في ذلك { أم به جنة } جنون تخيل به ذلك، قال تعالى: { بل الذين لا يؤمنون بالأخرة } المشتملة على البعث والعذاب { فى العذاب } فيها { والضلل البعيد } عن الحق في الدنيا.

Has he invented (read a’ftarā; the hamza, read with a fatha vowelling, is for the interrogative and suffices in place of the conjunctive hamza) a lie against God, in this [respect], or is there a madness in him, [does he suffer] a dementia on account of which he has imagined that? God, exalted be He, says: Nay, but those who do not believe in the Hereafter, that comprises resurrection and chastisement, will be in the chastisement, thereat, and in error that is far, from the truth, in this world.

أَفَلَمْ يَرَوْا۟ إِلَىٰ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ ۚ إِن نَّشَأْ نَخْسِفْ بِهِمُ ٱلْأَرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفًا مِّنَ ٱلسَّمَآءِ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّكُلِّ عَبْدٍ مُّنِيبٍ 9

{ أفلم يروا } ينظروا { إلى ما بين أيديهم وما خلفهم } ما فوقهم وما تحتهم { من السمآء والأرض إن نشأ نخسف بهم الأرض أو نسقط عليهم كسفا } بسكون السين وفتحها: قطعة { من السمآء } وفي قراءة في الأفعال الثلاثة بالياء { إن فى ذلك } المرئي { لأية لكل عبد منيب } راجع إلى ربه، تدل على قدرة الله على البعث وما يشاء.

Have they not observed what is before them and what is behind them, in other words, what is above them and what is beneath them, of heaven and earth? If We will [it], We can make the earth swallow them or let fall on them fragments (read kisfan or kisafan: ‘large pieces’) from the heaven (a variant reading has the third person singular for all three verbs [sc. yashā’, ‘He will’, yakhsif, ‘He makes to swallow’, yusqit, ‘He lets fall’]). Surely in that, which is observed, there is a sign for every penitent servant, turning back to his Lord, [signs] indicating God’s power to resurrect and to do what He will.

وَلَقَدْ ءَاتَيْنَا دَاوُۥدَ مِنَّا فَضْلًا ۖ يَـٰجِبَالُ أَوِّبِى مَعَهُۥ وَٱلطَّيْرَ ۖ وَأَلَنَّا لَهُ ٱلْحَدِيدَ 10

{ ولقد ءاتينا داود منا فضلا } نبوة وكتابا وقلنا { يجبال أوبى } رجعي { معه } بالتسبيح { والطير } بالنصب عطفا على محل الجبال، أي ودعوناها تسبح معه { وألنا له الحديد } فكان في يده كالعجين.

And verily We bestowed on David a [great] favour from Us — prophethood and scripture — and We said: ‘O mountains, repeat with him [in praise], by making glorifications, and the birds [too]!’ (read wa’l-tayra in the accusative as a supplement to the [syntactical] locus of jibāl, ‘mountains’, in other words, and We also called on them to glorify [God] with him). And We made iron malleable for him, so that it was as dough in his hands.

أَنِ ٱعْمَلْ سَـٰبِغَـٰتٍ وَقَدِّرْ فِى ٱلسَّرْدِ ۖ وَٱعْمَلُوا۟ صَـٰلِحًا ۖ إِنِّى بِمَا تَعْمَلُونَ بَصِيرٌ 11

وقلنا { أن اعمل } منه { سبغت } دروعا كوامل يجرها لابسها على الأرض { وقدر فى السرد } أي نسج الدروع، قيل لصانعها سراد أي اجعله بحيث تتناسب حلقه { واعملوا } أي آل داود معه { صلحا إنى بما تعملون بصير } فأجازيكم به.

And We said: ‘Fashion, from it, long coats of mail — complete suits of armour which the person wearing it drags behind him along the ground — and measure [well] the links’, that is, in the weaving of the coats (the maker of these is called sarrād). In other words, make them so that the rings thereof are arranged properly. And act, O family of David, together with him, righteously. Indeed I am Seer of what you do, and will requite you for it accordingly.

وَلِسُلَيْمَـٰنَ ٱلرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ ۖ وَأَسَلْنَا لَهُۥ عَيْنَ ٱلْقِطْرِ ۖ وَمِنَ ٱلْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِۦ ۖ وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ ٱلسَّعِيرِ 12

{ و } سخرنا { لسليمن الريح } وقراءة الرفع بتقدير: تسخير { غدوها } مسيرها من الغدوة بمعنى الصباح إلى الزوال { شهر ورواحها } سيرها من الزوال إلى الغروب { شهر } أي مسيرته { وأسلنا } أذبنا { له عين القطر } أي النحاس فأجريت ثلاثة أيام بلياليهن كجري الماء وعمل الناس إلى اليوم مما أعطي سليمان { ومن الجن من يعمل بين يديه بإذن } بأمر { ربه ومن يزغ } يعدل { منهم عن أمرنا } له بطاعته { نذقه من عذاب السعير } النار في الآخرة، وقيل في الدنيا، بأن يضربه ملك بسوط منها ضربة تحرقه.

And, We disposed, for Solomon the wind (the nominative reading of al-rīhu would be based on an implicit [missing verb] sakhkharnā, ‘We disposed’) its morning course, meaning its journey from the morning to the noon, was a month’s journey and its evening course, that is, its journey from the noon to sunset, was a month’s journey. And We caused a fount of [molten] copper to flow for him, in other words, We caused the copper to melt for him, and so the fount flowed for three days and nights like water, and to this day people have been using of that [copper] which was given to Solomon [at that time]. And of the jinn [there] were those who worked before him by the leave, by the command, of his Lord. And such of them as deviated from Our command, to him to obey him [Solomon], We would make them taste the chastisement of the Blaze, the Fire in the Hereafter — but it is also said, [that their chastisement was] in this world, in which case an angel would smite one of them with a lash thereof that would scorch him.