As-Sajda

الٓمٓ 1

{ ألم } الله أعلم بمراده به.

Alif lām mīm: God knows best what He means by these [letters].

تَنزِيلُ ٱلْكِتَـٰبِ لَا رَيْبَ فِيهِ مِن رَّبِّ ٱلْعَـٰلَمِينَ 2

{ تنزيل الكتب } القرآن مبتدأ { لا ريب } شك { فيه } خبر أول { من رب العلمين } خبر ثان.

The revelation of the Book, the Qur’ān (tanzīlu’l-kitābi, the subject) whereof there is no doubt (lā rayba fīh, the first predicate) from the Lord of the Worlds (min rabbi’l-‘ālamīna, the second predicate).

أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۚ بَلْ هُوَ ٱلْحَقُّ مِن رَّبِّكَ لِتُنذِرَ قَوْمًا مَّآ أَتَىٰهُم مِّن نَّذِيرٍ مِّن قَبْلِكَ لَعَلَّهُمْ يَهْتَدُونَ 3

{ أم } بل { يقولون افتراه } محمد؟ لا { بل هو الحق من ربك لتنذر } به { قوما مآ } نافية { أتهم من نذير من قبلك لعلهم يهتدون } بإنذارك.

Or do they say, ‘He, Muhammad (s), has invented it’? Nay, but it is the truth from your Lord, that you may warn, thereby, a people to whom no warner came before you (mā is for negation) that perhaps they may find [right] guidance, by your warning.

ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ مَا لَكُم مِّن دُونِهِۦ مِن وَلِىٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ 4

{ الله الذى خلق السموات والأرض وما بينهما فى ستة أيام } أولها الأحد وآخرها الجمعة { ثم استوى على العرش } وهو في اللغة سرير الملك استواء يليق به { ما لكم } يا كفار مكة { من دونه } أي غيره { من ولى } اسم (ما) بزيادة (من) أي: ناصر { ولا شفيع } يدفع عذابه عنكم { أفلا تتذكرون } هذا فتؤمنون.

God is He Who created the heavens and the earth and whatever is between them in six days, the first of which was Sunday and the last of which was Friday, then He presided upon the Throne (al-‘arsh in the [classical Arabic] idiom denotes the seat of a king), a presiding worthy of Him. You do not have, O disbelievers of Mecca, besides Him, in other words, other than Him, any protector (min waliyyin is the subject of the particle mā with the min added [extra]) in other words, [any] helper, or intercessor, to ward off His chastisement from you. Will you not then remember?, this and become believers.

يُدَبِّرُ ٱلْأَمْرَ مِنَ ٱلسَّمَآءِ إِلَى ٱلْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُۥٓ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّونَ 5

{ يدبر الامر من السمآء إلى الأرض } مدة الدنيا { ثم يعرج } يرجع الأمر والتدبير { إليه فى يوم كان مقداره ألف سنة مما تعدون } في الدنيا وفي سورة سأل

خمسين ألف سنة

[4:70] وهو يوم القيامة لشدة أهواله بالنسبة إلى الكافر،وأما المؤمن فيكون أخف عليه من صلاة مكتوبة يصليها في الدنيا كما جاء في الحديث.

He directs the command from the heaven to the earth, for the duration of this world, then it ascends, then the command and the direction [thereof] returns, to Him in a day whose measure is a thousand years by your reckoning, in this world. In sūrat sa’ala, [An asker] asked [the measure is said to be]: ‘fifty thousand years’ [Q. 70:4] — and this [day] is the Day of Resurrection, [reckoned so] because of the severity of its terrors for the disbeliever. As for the believer, however, for him it will be easier than performing any one of [his] obligatory prayers in this world — as is stated in hadīth.

ذَٰلِكَ عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ٱلْعَزِيزُ ٱلرَّحِيمُ 6

{ ذلك } الخالق المدبر { علم الغيب والشهدة } أي ما غاب عن الخلق وما حضر { العزيز } المنيع في ملكه { الرحيم } بأهل طاعته.

That, Creator and Director, is the Knower of the Unseen and the visible, that is, what is hidden from creatures and what is present before them, the Mighty, the Invincible in His kingdom, the Merciful, to those who are obedient to Him,

ٱلَّذِىٓ أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُۥ ۖ وَبَدَأَ خَلْقَ ٱلْإِنسَـٰنِ مِن طِينٍ 7

{ الذى أحسن كل شىء خلقه } بفتح اللام فعلا ماضيا صفة،ل(شيء) وبسكونها بدل اشتمال { وبدأ خلق الإنسن } آدم { من طين }.

Who perfected everything that He created (read khalaqahu, as a past tense functioning as an adjectival qualification [of what He perfected]; or khalqahu, ‘its creation’, as an inclusive substitution [for kulla shay’in, ‘everything’]). And He began the creation of man, Adam, from clay,

ثُمَّ جَعَلَ نَسْلَهُۥ مِن سُلَـٰلَةٍ مِّن مَّآءٍ مَّهِينٍ 8

{ ثم جعل نسله } ذريته { من سللة } علقة { من مآء مهين } ضعيف هو النطفة.

then He made his progeny, his offspring, from an extract, a blood clot, of a base, delicate, fluid, namely, the sperm-drop;

ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ ۖ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ 9

{ ثم سواه } أي خلق آدم { ونفخ فيه من روحه } أي جعله حيا حساسا بعد أن كان جمادا { وجعل لكم } أي لذريته { السمع } بمعنى الأسماع { والأبصر والأفئدة } القلوب { قليلا ما تشكرون } ما زائدة مؤكدة للقلة.

then He proportioned him, that is to say, He created Adam, and breathed into him of His spirit, in other words, He made him a living sensory being after having been an inanimate thing. And He made for you, in other words, for [you] his descendants, hearing, meaning, ears, and sight and hearts. Little thanks do you give (mā here is extra, emphasising the ‘littleness’ [of the thanks]).

وَقَالُوٓا۟ أَءِذَا ضَلَلْنَا فِى ٱلْأَرْضِ أَءِنَّا لَفِى خَلْقٍ جَدِيدٍۭ ۚ بَلْ هُم بِلِقَآءِ رَبِّهِمْ كَـٰفِرُونَ 10

{ وقالوا } أي منكرو البعث { أءذا ضللنا فى الأرض } غبنا فيها بأن صرنا ترابا مختلطا بترابها { أءنا لفى خلق جديد }؟ استفهام إنكاري بتحقيق الهمزتين وتسهيل الثانية وإدخال ألف بينهما على الوجهين في الموضعين، قال تعالى: { بل هم بلقآء ربهم } بالبعث. { كفرون }.

And they, namely, the deniers of resurrection, say, ‘When we are lost beneath the earth, [when] we have gone thereunder, having become dust mixed with its dust, shall we be indeed created anew?’ (an interrogative of denial; [read a-innā] by pronouncing both hamzas, or by not pronouncing the second one and inserting an alif between them either way, in both places). God, exalted be He, says: Nay, but they disbelieve in the encounter with their Lord, through resurrection.

قُلْ يَتَوَفَّىٰكُم مَّلَكُ ٱلْمَوْتِ ٱلَّذِى وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ 11

{ قل } لهم { يتوفكم ملك الموت الذى وكل بكم } أي بقبض أرواحكم { ثم إلى ربكم ترجعون } أحياء فيجازيكم بأعمالكم.

Say, to them: ‘The Angel of death, who has been charged with you, shall receive you [in death], in other words, he shall seize your spirits, then to your Lord you shall be returned’, alive, whereat He will requite you for your deeds.

وَلَوْ تَرَىٰٓ إِذِ ٱلْمُجْرِمُونَ نَاكِسُوا۟ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَٱرْجِعْنَا نَعْمَلْ صَـٰلِحًا إِنَّا مُوقِنُونَ 12

{ ولو ترى إذ المجرمون } الكافرون { ناكسوا رءوسهم عند ربهم } مطأطئوها حياء يقولون { ربنآ أبصرنا } ما أنكرنا من البعث { وسمعنا } منك تصديق الرسل فيما كذبناهم فيه { فارجعنا } إلى الدنيا { نعمل صلحا } فيها { إنا موقنون } الآن فما ينفعهم ذلك ولا يرجعون، وجواب لو لرأيت أمرا فظيعا.

And if could you but see the guilty, the disbelievers, hanging their heads [low] before their Lord, lowering them in shame, saying: ‘Our Lord! We have seen, the resurrection that we denied, and heard, from You the confirmation of [the truth of] the messengers concerning that in which we used to call them liars. So send us back, to the world, so that we may act righteously, therein, for indeed we are convinced’, now. But none of this is of any use to them and they will not be sent back (the response to [the conditional clause beginning with] law, ‘if’, is [an implicit] ‘you would see a terrible thing’).