10. Sūrat Yūnus (1/3)

١٠۔ سُورَةُ يُونس ص ١

Jonas (Meccan)

quran:10:1In the name of Allah, the Entirely Merciful, the Especially Merciful.

Alif, Lam, Ra. These are the verses of the wise Book  

Alif lām rā’: God knows best what He means by these ˹letters˺. Those, namely, these signs, are the signs of the wise Book, that is, the Qur’ān (the genitive annexation ˹āyāt al-kitāb˺ has the meaning of min ˹sc. min āyāti’l-kitāb, ‘from among the verses of the Book’˺), which has been made clear.
القرآن:١٠:١بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

الر ۚ تِلْكَ آيَاتُ الْكِتَابِ الْحَكِيمِ  

{الر} الله أعلم بمراده بذلك {تلك} أي هذه الآيات {آيات الكتاب} القرآن والإضافة بمعنى من {الحكيم} المحكم.
quran:10:2

Have the people been amazed that We revealed ˹revelation˺ to a man from among them, ˹saying˺, "Warn mankind and give good tidings to those who believe that they will have a ˹firm˺ precedence of honor with their Lord"? ˹But˺ the disbelievers say, "Indeed, this is an obvious magician."  

Is it for the people, the people of Mecca (this interrogative is meant as a disavowal; the preposition ˹li-, ‘for’˺ and its dependent genitive noun ˹al-nās, ‘the people’˺ constitute a circumstantial qualifier of His saying): a wonder (‘ajaban: read in the accusative as a predicate of kāna; or if read in the nominative ˹‘ajabun˺ as its subject: its predicate, which is also its subject if read according to the former ˹accusative˺ reading, is ˹the following, an awhaynā˺) that We have inspired a man from among them, Muhammad (s), ˹saying˺ (an, ‘that’, is explicative): ‘Warn, threaten, the people, the disbelievers, with chastisement, and give good tidings to those who believe that they have a prior, a preceding, ˹promise of˺ truth with their Lord’?, that is a ˹preceding˺ fair reward, in return for the deeds they have sent forward. The disbelievers say, ‘Truly this, Qur’ān that comprises all of that ˹mentioned˺, is manifest sorcery’: a variant reading ˹for la-sihrun˺ has lasāhirun, ‘a sorcerer’, where it is the Prophet (s) to whom they are referring ˹as being ‘a manifest sorcerer’˺.
القرآن:١٠:٢

أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَىٰ رَجُلٍ مِنْهُمْ أَنْ أَنْذِرِ النَّاسَ وَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِنْدَ رَبِّهِمْ ۗ قَالَ الْكَافِرُونَ إِنَّ هَٰذَا لَسَاحِرٌ مُبِينٌ  

{أكان للناس} أي أهل مكة، استفهام إنكار والجار والمجرور حال من قوله {عَجبا} بالنصب خبر كان، وبالرفع اسمها والخبر وهو اسمها على الأولى {أن أوحينا} أي إيحاؤنا {إلى رجل منهم} محمد {أن} مفسرة {أنذر} خوِّف {الناس} الكافرين بالعذاب {وبشر الذين آمنوا أن} أي بأن {لهم قدم} سلف {صدق عند ربهم} أي أجرا حسناً بما قدموه من الأعمال {قال الكافرون إن هذا} القرآن المشتمل على ذلك {لَسِحْرٌ مبين} بيِّن، وفي قراءة لَساحرٌ، والمشار إليه النبي.
quran:10:3

Indeed, your Lord is Allah, who created the heavens and the earth in six days and then established Himself above the Throne, arranging the matter ˹of His creation˺. There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Then will you not remember?  

Truly your Lord is God Who created the heavens and the earth in six days, of the days of this world, that is, in the same measure ˹of time˺, since there was no sun or moon then: had He willed He could have created them in an instant, but the reason for His not having done so is that He wanted to teach His creatures to be circumspect; then He presided upon the Throne, a presiding befitting of Him, directing affairs, among creatures. There is no (mā min indicates a relative clause) intercessor, to intercede for anyone, save after His permission: a refutation of their saying, ‘The idols intercede for us!’; that, Creator and Director, is God, your Lord, so worship Him, affirm His Oneness. Will you not remember? (tadhakkarūna: the original tā’ ˹of tatadhakkarūna˺ has been assimilated with the dhāl).
القرآن:١٠:٣

إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ يُدَبِّرُ الْأَمْرَ ۖ مَا مِنْ شَفِيعٍ إِلَّا مِنْ بَعْدِ إِذْنِهِ ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ ۚ أَفَلَا تَذَكَّرُونَ  

{إن ربكم الله الذي خلق السماوات والأرض في ستة أيام} من أيام الدنيا، أي في قدرها، لأنه لم يكن ثَم شمس ولا قمر، ولو شاء لخلقهن في لمحة، والعدول عنه لتعليم خلقه التثبت {ثم استوى على العرش} استواءً يليق به {يدبر الأمر} بين الخلائق {ما من} صلة {شفيع} يشفع لأحد {إلا من بعد إذنه} رد لقولهم إن الأصنام تشفع لهم {ذلكم} الخالق المدبر {الله ربكم فاعبدوه} وحدوه {أفلا تذَّكرون} بإدغام التاء في الأصل في الذال.
quran:10:4

To Him is your return all together. ˹It is˺ the promise of Allah ˹which is˺ truth. Indeed, He begins the ˹process of˺ creation and then repeats it that He may reward those who have believed and done righteous deeds, in justice. But those who disbelieved will have a drink of scalding water and a painful punishment for what they used to deny.  

To Him, exalted be He, is the return of all of you: God’s promise, in truth (both ˹wa‘da and haqqan˺ are verbal nouns, and in the accusative because of the verbs implicit in them). Truly He (read innahu as a new sentence, or annahu with an implied lām ˹sc. li-annahu, ‘Because He’˺ originates creation, that is, He began it by originating ˹it˺, then recreates it, through resurrection, that He may requite, reward, those who believe and perform righteous deeds, justly. And those who disbelieve, for them will be a draught of boiling water and a painful chastisement because they disbelieved.
القرآن:١٠:٤

إِلَيْهِ مَرْجِعُكُمْ جَمِيعًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ إِنَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ لِيَجْزِيَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ بِالْقِسْطِ ۚ وَالَّذِينَ كَفَرُوا لَهُمْ شَرَابٌ مِنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ  

{إليه} تعالى {مرجعكم وعد الله حقا} مصدران منصوبان بفعلهما المقدر {إنه} بالكسر استئنافاً والفتح على تقدير اللام {يبدأ الخلق} أي بدأه بالإنشاء {ثم يعيده} بالبعث {ليجزي} يثيب {الذين آمنوا وعملوا الصالحات بالقسط والذين كفروا لهم شراب من حميم} ماء بالغ نهاية الحرارة {وعذاب أليم} مؤلم {بما كانوا يكفرون} أي بسبب كفرهم.
quran:10:5

It is He who made the sun a shining light and the moon a derived light and determined for it phases - that you may know the number of years and account ˹of time˺. Allah has not created this except in truth. He details the signs for a people who know  

He it is Who made the sun a radiance, that is, emitting light, and the moon a light, and determined it, with respect to its movement, in stations: 28 stations in 28 nights every month, becoming concealed for two nights when a particular month has 30 days, or ˹concealed˺ for one night, when it has 29 days, so that you might know, thereby, the number of the years and the reckoning. God did not create that, which is mentioned, save in truth, not in vain, exalted be He above such things. He details (read yufassilu or nufassilu, ‘We detail’) the signs for a people who know, who reflect.
القرآن:١٠:٥

هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ ۚ مَا خَلَقَ اللَّهُ ذَٰلِكَ إِلَّا بِالْحَقِّ ۚ يُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ  

{هو الذي جعل الشمس ضياءً} ذات ضياء، أي نور {والقمر نورا وقدره} من حيث سيره {منازل} ثمانية وعشرين منزلا في ثمان وعشرين ليلة من كل شهر، ويستتر ليلتين إن كان الشهر ثلاثين يوما، أو ليلة إن كان تسعة وعشرين يوما {لتعلموا} بذلك {عدد السنين والحساب ما خلق الله ذلك} المذكور {إلا بالحق} لا عبثا تعالى عن ذلك {يفصل} بالياء والنون يبين {الآيات لقوم يعلمون} يتدبرون.
quran:10:6

Indeed, in the alternation of the night and the day and ˹in˺ what Allah has created in the heavens and the earth are signs for a people who fear Allah  

Truly in the alternation of night and day, in ˹their˺ coming and going, increasing and diminishing, and ˹in˺ what God has created in the heavens, of angels, sun, moon, stars and other things, and, in, the earth, of animals, mountains, seas, rivers, trees, and other things, there are signs, indications of His power, exalted be He, for a people who fear, Him, and so believe: He singles these out for mention because they are the ones to benefit from them ˹such signs˺.
القرآن:١٠:٦

إِنَّ فِي اخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللَّهُ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَتَّقُونَ  

{إن في اختلاف الليل والنهار} بالذهاب والمجيء والزيادة والنقصان {وما خلق الله في السماوات} من ملائكة وشمس وقمر ونجوم وغير ذلك {و} في {الأرض} من حيوان وجبال وبحار وأنهار وأشجار وغيرها {لآيات} دلالات على قدرته تعالى {لقوم يتقونـ} ـه فيؤمنون، خصهم بالذكر لأنهم المنتفعون بها.
quran:10:7

Indeed, those who do not expect the meeting with Us and are satisfied with the life of this world and feel secure therein and those who are heedless of Our signs  

Truly those who do not expect to encounter Us, through resurrection, and are content with the life of this world, instead of ˹the life˺ the Hereafter, since they reject ˹the truth of˺ it, and feel reassured, feel secure, in it, and those who are heedless of Our signs, ˹of˺ the proofs of Our Oneness, neglecting to ponder them,
القرآن:١٠:٧

إِنَّ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا وَرَضُوا بِالْحَيَاةِ الدُّنْيَا وَاطْمَأَنُّوا بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ  

{إن الذين لا يرجون لقاءنا} بالبعث {ورضوا بالحياة الدنيا} بدل الآخرة لإنكارهم لها {واطمأنوا بها} سكنوا إليها {والذين هم عن آياتنا} دلائل وحدانيتنا {غافلون} تاركون النظر فيها.
quran:10:8

For those their refuge will be the Fire because of what they used to earn.  

those, their abode will be the Fire because of what they used to earn, in the way of ˹practising˺ idolatry and ˹performing˺ acts of disobedience.
القرآن:١٠:٨

أُولَٰئِكَ مَأْوَاهُمُ النَّارُ بِمَا كَانُوا يَكْسِبُونَ  

{أولئك مأواهم النار بما كانوا يكسبون} من الشرك والمعاصي.
quran:10:9

Indeed, those who have believed and done righteous deeds - their Lord will guide them because of their faith. Beneath them rivers will flow in the Gardens of Pleasure  

Truly those who believe and perform righteous deeds, their Lord will guide them, He will lead them, through their faith, in Him, by appointing for them a light with which they will be able to find their way on the Day of Resurrection. Rivers will flow beneath them in the Gardens of Bliss,
القرآن:١٠:٩

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ يَهْدِيهِمْ رَبُّهُمْ بِإِيمَانِهِمْ ۖ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ فِي جَنَّاتِ النَّعِيمِ  

{إن الذين آمنوا وعملوا الصالحات يهديهم} يرشدهم {ربهم بإيمانهم} به بأن يجعل لهم نورا يهتدون به يوم القيامة {تجري من تحتهم الأنهار في جنات النعيم}.
quran:10:10

Their call therein will be, "Exalted are You, O Allah," and their greeting therein will be, "Peace." And the last of their call will be, "Praise to Allah, Lord of the worlds!"  

their prayer therein, their request for what they desire in Paradise will be to say: ‘Glory be to You, O God!’, so that, lo!, what they request they find before them; and their greeting, between them, therein will be: ‘Peace.’ And their final prayer will be: ‘Praise be to God, Lord of the Worlds’.
القرآن:١٠:١٠

دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلَامٌ ۚ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ  

{دعواهم فيها} طلبهم يشتهونه في الجنة أن يقولوا {سبحانك اللهم} أي يا الله فإذا ما طلبوه وجدوه بين أيديهم {وتحيتهم} فيما بينهم {فيها سلام وآخر دعواهم أن} مفسرة {الحمد لله رب العالمين} ونزل لما استعجل المشركون العذاب.
quran:10:11

And if Allah was to hasten for the people the evil ˹they invoke˺ as He hastens for them the good, their term would have been ended for them. But We leave the ones who do not expect the meeting with Us, in their transgression, wandering blindly  

When the idolaters sought to hasten ˹their˺ chastisement, the following was revealed: And if God should hasten for mankind evil as they would hasten good, their term ˹of life˺ would already have been concluded for them (read as the passive, with nominative ajaluhum ˹sc. la-qudiya ajaluhum˺; or read as the active with accusative ajalahum ˹sc. la-qadā ajalahum, ‘He would have already concluded their term’˺), by His destroying them, but He gives them respite. But We leave those, who do not expect to encounter Us, to wander blindly in their insolence, hesistant and perplexed.
القرآن:١٠:١١

وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُمْ بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ ۖ فَنَذَرُ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا فِي طُغْيَانِهِمْ يَعْمَهُونَ  

{ولو يُعَجِل الله للناس الشر استعجالهم} أي كاستعجالهم {بالخير لقضي} بالبناء للمفعول وللفاعل {إليهم أجلُهم} بالرفع والنصب، بأن يهلكهم ولكن يمهلهم {فَنَذَرُ} نترك {الذين لا يرجون لقاءنا في طغيانهم يعمهون} يترددون متحيرين.
quran:10:12

And when affliction touches man, he calls upon Us, whether lying on his side or sitting or standing; but when We remove from him his affliction, he continues ˹in disobedience˺ as if he had never called upon Us to ˹remove˺ an affliction that touched him. Thus is made pleasing to the transgressors that which they have been doing  

If misfortune, illness or poverty, should befall a, disbelieving, man, he calls upon Us on his side, that is, lying down, or sitting or standing, in other words, in every state; but when We have relieved him of his misfortune, he passes on, in his unbelief, as if (ka-an is softened, its subject omitted, in other words ˹read as˺ ka-annahu) he had never called upon Us because of a misfortune that befell him. So, in the same way that supplication during misfortune and abstention ˹from supplication˺ in times of comfort were adorned for him, is adorned for the prodigal, the idolaters, that which they do.
القرآن:١٠:١٢

وَإِذَا مَسَّ الْإِنْسَانَ الضُّرُّ دَعَانَا لِجَنْبِهِ أَوْ قَاعِدًا أَوْ قَائِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَنْ لَمْ يَدْعُنَا إِلَىٰ ضُرٍّ مَسَّهُ ۚ كَذَٰلِكَ زُيِّنَ لِلْمُسْرِفِينَ مَا كَانُوا يَعْمَلُونَ  

{وإذا مس الإنسان} الكافر {الضُّرُّ} المرض والفقر {دعانا لجنبه} أي مضطجعا {أو قاعدا أو قائما} أي في كل حال {فلما كشفنا عنه ضُره مرَّ} على كفره {كأن} مخففة واسمها محذوف، أي كأنه {لم يدعنا إلى ضرٍّ مسه كذلك} كما زُيّن له الدعاء عند الضرر والإعراض عند الرخاء {زُيِّن للمسرفين} المشركين {ما كانوا يعملون}.
quran:10:13

And We had already destroyed generations before you when they wronged, and their messengers had come to them with clear proofs, but they were not to believe. Thus do We recompense the criminal people  

And indeed We have destroyed generations, communities, before you, O people of Mecca, when they did evil, by way of idolatry, and, indeed, their messengers brought them clear proofs, indicating their truthfulness; but they would not believe (wa-mā kānū li-yu’minū: this is a supplement to zalamū, ‘they did evil’). So, just as We destroyed those, We shall requite the sinning, the unbelieving, folk.
القرآن:١٠:١٣

وَلَقَدْ أَهْلَكْنَا الْقُرُونَ مِنْ قَبْلِكُمْ لَمَّا ظَلَمُوا ۙ وَجَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ وَمَا كَانُوا لِيُؤْمِنُوا ۚ كَذَٰلِكَ نَجْزِي الْقَوْمَ الْمُجْرِمِينَ  

{ولقد أهلكنا القرون} الأمم {من قبلكم} يا أهل مكة {لما ظلموا} بالشرك {و} قد {جاءتهم رسلهم بالبينات} الدالات على صدقهم {وما كانوا ليؤمنوا} عطف على ظلموا {كذلك} كما أهلكنا أولئك {نجزي القوم المجرمين} الكافرين.
quran:10:14

Then We made you successors in the land after them so that We may observe how you will do.  

Then We made you, O people of Mecca, successors (khalā’if is the plural of khalīfa) in the earth after them, that We might behold how you would behave, in it, and whether you would take heed from their example and believe in Our messengers.
القرآن:١٠:١٤

ثُمَّ جَعَلْنَاكُمْ خَلَائِفَ فِي الْأَرْضِ مِنْ بَعْدِهِمْ لِنَنْظُرَ كَيْفَ تَعْمَلُونَ  

{ثم جعلناكم} يا أهل مكة {خلائف} جمع خليفة {في الأرض من بعدهم لننظر كيف تعملون} فيها وهل تعتبرون بهم فتصدقوا رسلنا.
quran:10:15

And when Our verses are recited to them as clear evidences, those who do not expect the meeting with Us say, "Bring us a Qur'an other than this or change it." Say, ˹O Muhammad˺, "It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day."  

And when Our clear, manifest (bayyināt is a circumstantial qualifier), verses, ˹from˺ the Qur’ān, are recited to them, those who do not expect to encounter Us, those who do not fear the Resurrection, say, ‘Bring a Qur’ān other than this, one in which our gods are not denigrated, or change it’, of your own accord. Say, to them: ‘It is not for me to change it of my own accord. I only follow that which is revealed to me. Truly I fear, if I should disobey my Lord, by changing it, the chastisement of a dreadful day’, that is, the Day of Resurrection.
القرآن:١٠:١٥

وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ ۙ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَٰذَا أَوْ بَدِّلْهُ ۚ قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَاءِ نَفْسِي ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۖ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ  

{وإذا تُتلى عليهم آياتنا} القرآن {بينات} ظاهرات حال {قال الذين لا يرجون لقاءنا} لا يخافون البعث {ائت بقرآن غير هذا} ليس فيه عيب آلهتنا {أو بدله} من تلقاء نفسك {قل} لهم {ما يكون} ينبغي {لي أن أبدله من تلقاء} قبل {نفسي إن} ما {أتبع إلا ما يوحي إليّ إني أخاف إن عصيت ربي} بتبديله {عذاب يوم عظيم} هو يوم القيامة.
quran:10:16

Say, "If Allah had willed, I would not have recited it to you, nor would He have made it known to you, for I had remained among you a lifetime before it. Then will you not reason?"  

Say: ‘If God had willed I would not have recited it to you, nor would He have made it known to you, ˹nor˺ would He have made you aware of it (the lā ˹of wa-lā adrākum˺ is for negation, and is a supplement to what preceded; a variant reading has the lām ˹sc. la-adrākum, ‘He would have made it known to you’˺ as the response to the ˹conditional˺ law, ‘if’, in other words, He would have made it known to you by the tongue of someone other than myself). For I have already dwelt among you a ˹whole˺ lifetime, of forty years, before this ˹Qur’ān˺, not relating to you anything ˹of the sort˺, so will you not understand?’, that this ˹Qur’ān˺ is not from myself?
القرآن:١٠:١٦

قُلْ لَوْ شَاءَ اللَّهُ مَا تَلَوْتُهُ عَلَيْكُمْ وَلَا أَدْرَاكُمْ بِهِ ۖ فَقَدْ لَبِثْتُ فِيكُمْ عُمُرًا مِنْ قَبْلِهِ ۚ أَفَلَا تَعْقِلُونَ  

{قل لو شاء الله ما تلوته عليكم ولا أدراكم} أعلمكم {به} ولا نافية عطف على ما قبله، وفي قراءة بلام جواب لو أي لأعلمكم به على لسان غيري {فقد لبثت} مكثت {فيكم عمرا} سنينا أربعين {من قبله} لا أحدثكم بشيء {أفلا تعقلون} أنه ليس من قِبَلي.
quran:10:17

So who is more unjust than he who invents a lie about Allah or denies His signs? Indeed, the criminals will not succeed  

And who, that is, no one, does greater evil than he who invents a lie against God, by ascribing a partner to Him, or denies His signs?, ˹denies˺ the Qur’ān. Surely, it is that, the sinners, the idolaters, shall not prosper, they shall ˹never˺ find happiness.
القرآن:١٠:١٧

فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ ۚ إِنَّهُ لَا يُفْلِحُ الْمُجْرِمُونَ  

{فمن} أي لا أحد {أظلم ممن افترى على الله كذبا} بنسبة الشريك إليه {أو كذَّب بآياته} القرآن {إنه} أي الشأن {لا يفلح} يسعد {المجرمون} المشركون.
quran:10:18

And they worship other than Allah that which neither harms them nor benefits them, and they say, "These are our intercessors with Allah " Say, "Do you inform Allah of something He does not know in the heavens or on the earth?" Exalted is He and high above what they associate with Him  

And they worship, besides God, that is, other than Him, that which can neither hurt them, should they not worship it, nor profit them, if they do worship it — and these are the idols; and they say, of them: ‘These are our intercessors with God’. Say, to them: ‘Would you tell, would you inform, God of what He does not know in the heavens or in the earth?’ (the interrogative is meant as a disavowal), for if He had a partner, He ˹Himself˺ would know it, since nothing can be hidden from Him. Glory be to Him!, in ˹affirmation of˺ His transcendence, and High be He exalted above what they associate! with Him.
القرآن:١٠:١٨

وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ ۚ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ  

{ويعبدون من دون الله} أي غيره {ما لا يضرهم} إن لم يعبدوه {ولا ينفعهم} إن عبدوه وهو الأصنام {ويقولون} عنها {هؤلاء شفعاؤنا عند الله قل} لهم {أتنبئون الله} جبروته {بما لا يعلم في السموات والأرض} استفهام إنكار إذ لو كان له شريك لعلمه، إذا لا يخفى عليه شيء {سبحانه} تنزيها له {وتعالى عما يشركونـ} به معه.
quran:10:19

And mankind was not but one community ˹united in religion˺, but ˹then˺ they differed. And if not for a word that preceded from your Lord, it would have been judged between them ˹immediately˺ concerning that over which they differ.  

Mankind was but one community, following one religion, that is submission ˹to the One God˺, from the time of Adam to the time of Noah; but it is also said ˹that this was the case˺ from the time of Abraham to that of ‘Amr b. Luhayy; then they differed, some of them remaining firmly ˹upon belief in One God˺, while others disbelieved. And had it not been for a word that had already preceded from your Lord, ˹to the effect˺ that requital would be deferred until the Day of Resurrection, it would have been decided between them, that is, ˹between˺ mankind, in this life, regarding that over which they differed, in religion, by the disbelievers being punished.
القرآن:١٠:١٩

وَمَا كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَةً فَاخْتَلَفُوا ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ  

{وما كان الناس إلا أمة واحدة} على دين واحد وهو الإسلام، من لدن آدم إلى نوح، وقيل من عهد إبراهيم إلى عمرو بن لحيِّ {فاختلفوا} بأن ثبت بعض وكفر بعض {ولولا كلمة سبقت من ربك} بتأخير الجزاء إلى يوم القيامة {لقضي بينهم} أي الناس في الدنيا {فيما فيه يختلفون} من الدين بتعذيب الكافرين.
quran:10:20

And they say, "Why is a sign not sent down to him from his Lord?" So say, "The unseen is only for Allah ˹to administer˺, so wait; indeed, I am with you among those who wait."  

And they, the people of Mecca, say, ‘Why has a sign not been sent down on him, on Muhammad (s), from his Lord?’, as was the case with ˹previous˺ prophets, in the way of a she-camel, a staff or a ˹glowing˺ hand. Then say, to them: ‘The Unseen, that which is concealed from servants, in other words, its affair, belongs only to God, and it is from this ˹Unseen˺ that signs come forth; therefore He alone can bring them forth: mine is only to covey the Message. So wait, for the chastisement, if you do not believe. I am waiting with you’.
القرآن:١٠:٢٠

وَيَقُولُونَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۖ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ  

{ويقولون} أي أهل مكة {لولا} هلا {أنزل عليه} على محمد {آية من ربه} كما كان للأنبياء من الناقة والعصا واليد {فقل} لهم {إنما الغيب} ما غاب عن العباد أي أمره {لله} ومنه الآيات فلا يأتي بها إلا هو وإنما عليَّ التبليغ {فانتظروا} العذاب إن لم تؤمنوا {إني معكم من المنتظرين}.
quran:10:21

And when We give the people a taste of mercy after adversity has touched them, at once they conspire against Our verses. Say, "Allah is swifter in strategy." Indeed, Our messengers record that which you conspire  

And when We made people, that is, the disbelievers of Mecca, taste of mercy, ˹of˺ rain and fertility, after adversity, misery and drought, that had afflicted them, behold! they have some plot concerning Our signs, in the way of mockery and denial. Say, to them: ‘God is swifter at plotting, at requiting; surely Our, guardian, messengers are writing down that which you are plotting’ (tamkurūn, is also read yamkurūn, ‘they are plotting’).
القرآن:١٠:٢١

وَإِذَا أَذَقْنَا النَّاسَ رَحْمَةً مِنْ بَعْدِ ضَرَّاءَ مَسَّتْهُمْ إِذَا لَهُمْ مَكْرٌ فِي آيَاتِنَا ۚ قُلِ اللَّهُ أَسْرَعُ مَكْرًا ۚ إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ  

{وإذا أذقنا الناس} أي كفار مكة {رحمة} مطرا وخصبا {من بعد ضراء} بؤس وجدب {مستهم إذا لهم مكر في آياتنا} بالاستهزاء والتكذيب {قل} لهم {الله أسرع مكراً} مجازاة {إن رسلنا} الحفظة {يكتبون ما تمكرون} بالتاء والياء.
quran:10:22

It is He who enables you to travel on land and sea until, when you are in ships and they sail with them by a good wind and they rejoice therein, there comes a storm wind and the waves come upon them from everywhere and they assume that they are surrounded, supplicating Allah, sincere to Him in religion, "If You should save us from this, we will surely be among the thankful."  

He it is Who conveys you (yusayyirukum: a variant reading has yanshurukum) across the land and the sea, until when you are in ships and they sail with them (there is a shift of address from second ˹to third˺ person) with a fair, gentle, breeze and they rejoice therein, there comes upon them a stormy wind, blowing violently, destroying everything, and waves come on them from every side, and they think that they are overwhelmed, that is, ˹that˺ they shall perish, they call upon God, secure in their faith, their supplication, only to Him: ‘If (la-in: the lām is for oaths) You deliver us from these, terrors, we shall verily be of the thankful’, ˹of those˺ who affirm ˹Your˺ Oneness.
القرآن:١٠:٢٢

هُوَ الَّذِي يُسَيِّرُكُمْ فِي الْبَرِّ وَالْبَحْرِ ۖ حَتَّىٰ إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا بِهَا جَاءَتْهَا رِيحٌ عَاصِفٌ وَجَاءَهُمُ الْمَوْجُ مِنْ كُلِّ مَكَانٍ وَظَنُّوا أَنَّهُمْ أُحِيطَ بِهِمْ ۙ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ لَئِنْ أَنْجَيْتَنَا مِنْ هَٰذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ  

{هو الذي يسيركم} وفي قراءة ينشركم {في البر والبحر حتى إذا كنتم في الفلك} السفن {وجرين بهم بريح} وجرين فيه التفات عن الخطاب بريح طيبة} لينة {وفرحوا بها جاءتها ريح عاصف} شديد الهبوب تكسر كل شيء {وجاءهم الموج من كل مكان وظنوا أنهم أحيط بهم} أي أهلكوا {دعوا الله مخلصين له الدين} الدعاء {لئن} لام قسم {أنجيتنا من هذه} الأهوال {لنكونن من الشاكرين} الموحدين.
quran:10:23

But when He saves them, at once they commit injustice upon the earth without right. O mankind, your injustice is only against yourselves, ˹being merely˺ the enjoyment of worldly life. Then to Us is your return, and We will inform you of what you used to do.  

Yet when He has delivered them, behold! they are insolent in the earth wrongfully, by associating others with God. O mankind, your insolence, wrongdoing, is only against yourselves, since the sin thereof shall fall against them; it is ˹but˺, the enjoyment of the life of this world, which you will enjoy for a short while, then to Us is your return, after death, and We shall inform you of what you used to do, and then requite you for it (a variant reading ˹for nominative matā‘u˺ has accusative matā‘a, ‘an enjoyment’, in other words ˹read as with an omitted verb such as˺ tatamatta‘ūna, ‘˹one which˺ you shall enjoy’).
القرآن:١٠:٢٣

فَلَمَّا أَنْجَاهُمْ إِذَا هُمْ يَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ ۗ يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ ۖ مَتَاعَ الْحَيَاةِ الدُّنْيَا ۖ ثُمَّ إِلَيْنَا مَرْجِعُكُمْ فَنُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ  

{فلما أنجاهم إذا هم يبغون في الأرض بغير الحق} بالشرك {يا أيها الناس إنما بغيكم} ظلمكم {على أنفسكم} لأن إثمه عليها هو {متاعُ الحياة الدنيا} تمتعون فيها قليلا {ثم إلينا مرجعكم} بعد الموت {فننبئكم بما كنتم تعملون} فنجاريكم عليه وفي قراءة بنصب متاع: أي تتمتعون.
quran:10:24

The example of ˹this˺ worldly life is but like rain which We have sent down from the sky that the plants of the earth absorb - ˹those˺ from which men and livestock eat - until, when the earth has taken on its adornment and is beautified and its people suppose that they have capability over it, there comes to it Our command by night or by day, and We make it as a harvest, as if it had not flourished yesterday. Thus do We explain in detail the signs for a people who give thought.  

The likeness, the description, of the life of this world is only as water, rain, which We send down from the heaven, then the plants of the earth mingle with it, ˹they mingle˺ because of it, attaching themselves one to another, whereof mankind eat, ˹plants˺ such as wheat and barley and so on, and cattle ˹eat˺, of pasture, until, when the earth has taken on its ornaments, its splendour of plants, and has adorned itself, with flowers (izzayyanat, ‘adorned itself’, is originally tazayyanat, but the tā’ has been substituted with the zāy and assimilated with it) and its inhabitants think that they are masters of it, fully capable of harvesting its fruits, Our command, Our decree or Our chastisement, comes upon it by night or day, and We make it, that is, its crops, as reaped corn, like that which has been reaped with sickles, as though (ka-an is softened, in other words ˹read it as˺ ka-annahā) the previous day it had not flourished, ˹as though˺ it never were. Thus do We detail, ˹do˺ We make clear, the signs for a people who reflect.
القرآن:١٠:٢٤

إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالْأَنْعَامُ حَتَّىٰ إِذَا أَخَذَتِ الْأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا كَأَنْ لَمْ تَغْنَ بِالْأَمْسِ ۚ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ  

{إنما مَثَل} صفة {الحياة الدنيا كماء} مطر {أنزلناه من السماء فاختلط به} بسببه {نبات الأرض} واشتبك بعضه ببعض {مما يأكل الناس} من البرّ والشعير وغيرهما {والأنعام} من الكلأ {حتى إذا أخذت الأرض زخرفها} بهجتها من النبات {وازَّيَّنت} بالزهر، وأصله تزينت، أبدلت التاء زايا وأدغمت في الزاي {وظن أهلها أنهم قادرون عليها} متمكنون من تحصيل ثمارها {أتاها أمرنا} قضاؤنا أو عذابنا {ليلا أو نهارا فجعلناها} أي زرعها {حصيدا} كالمحصود بالمناجل {كأن} مخففة أي كأنها {لم تغن} تكن {بالأمس كذلك نفصَّل} نبين {الآيات لقوم يتفكرون}.
quran:10:25

And Allah invites to the Home of Peace and guides whom He wills to a straight path  

And God summons to the Abode of Peace, that is, ˹the Abode˺ of security, which is Paradise, by summoning ˹people˺ to faith, and He guides whomever He wills, that he be guided, to a straight path, the religion of Islam.
القرآن:١٠:٢٥

وَاللَّهُ يَدْعُو إِلَىٰ دَارِ السَّلَامِ وَيَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ  

{والله يدعو إلى دار السلام} أي السلامة، وهي الجنة بالدعاء إلى الإيمان {ويهدي من يشاء} هدايته {إلى صراط مستقيم} دين الإسلام.
quran:10:26

For them who have done good is the best ˹reward˺ and extra. No darkness will cover their faces, nor humiliation. Those are companions of Paradise; they will abide therein eternally  

For those who do good, by having faith, is the fairest reward, Paradise, and more, which is to contemplate God, exalted be He, as ˹reported˺ in a hadīth by Muslim ˹in his Sahīh˺; neither dust, soot, nor ignominy, grief, shall overcome, envelop, their faces. Those, they are the inhabitants of Paradise: therein they will abide.
القرآن:١٠:٢٦

لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ ۚ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ  

{للذين أحسنوا} بالإيمان {الحسنى} الجنة {وزيادة} هي النظر إليه تعالى كما في حديث مسلم {ولا يرهق} يغشى {وجوههم قترٌ} سواد {ولا ذلة} كآبة {أولئك أصحاب الجنة هم فيها خالدون}.
quran:10:27

But they who have earned ˹blame for˺ evil doings - the recompense of an evil deed is its equivalent, and humiliation will cover them. They will have from Allah no protector. It will be as if their faces are covered with pieces of the night - so dark ˹are they˺. Those are the companions of the Fire; they will abide therein eternally.  

And for those (wa’lladhīna is a supplement to li’lladhīna ahsanū, ‘for those who do good’, so ˹understand it as˺ wa-li’lladhīna, ‘and for those’) who earn evil deeds, by practising idolatry, ˹there shall be˺ the requital of an evil deed by the like thereof; ignominy shall overcome them — they have no protector, no defender, against God — as if their faces had been covered with, cloaked ˹in˺, strips of darkest night (read qita‘an, as the plural of qit‘a; or qit‘an, meaning juz’an, ‘a part’). Those, they are the inhabitants of the Fire: therein they will abide.
القرآن:١٠:٢٧

وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَا لَهُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ ۖ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ  

{والذين} عطف على الذين أحسنوا، أي وللذين {كسبوا السيئات} عملوا الشرك {جزاء سيئة بمثلها وترهقهم ذلة ما لهم من الله من} زائدة {عاصم} مانع {كأنما أغشيت} أُلبست {وجوههم قطعا} بفتح الطاء جمع قطعة، وإسكانها جزءًا {من الليل مظلما أولئك أصحاب النار هم فيها خالدون}.
quran:10:28

And ˹mention, O Muhammad˺, the Day We will gather them all together - then We will say to those who associated others with Allah, "˹Remain in˺ your place, you and your 'partners.' " Then We will separate them, and their "partners" will say, "You did not used to worship us,  

And, mention, the day on which We shall gather them, that is, creation, all together, then We shall say to those who associated others ˹with God˺: ‘In your place! (makānakum is in the accusative because ilzamū, ‘adhere to’, is implied ˹sc. ilzamū makānakum˺). You (antum: this emphasises the ˹second person plural˺ subject concealed in the implied verb ˹ilzamū˺, and allows for the supplement ˹that follows˺:) and your associates!’, that is, the idols. Then We shall make a separation, We shall distinguish, between them, and the believers, as ˹is stated˺ in the verse, wa’mtāzū’l-yawma ayyuhā’l-mujrimūn, ‘Now be separate, you sinners, upon this day!’ ˹Q. 36:59˺; and their associates will say, to them: ‘It was not us that you were worshipping (mā ˹of mā-kuntum, ‘you were not …’˺ is for negation; the direct object ˹iyyānā, ‘us’˺ precedes the verb in order ˹to accord˺ with the end-rhyme ˹of the Qur’ānic verse˺;
القرآن:١٠:٢٨

وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا مَكَانَكُمْ أَنْتُمْ وَشُرَكَاؤُكُمْ ۚ فَزَيَّلْنَا بَيْنَهُمْ ۖ وَقَالَ شُرَكَاؤُهُمْ مَا كُنْتُمْ إِيَّانَا تَعْبُدُونَ  

{و} اذكر {يوم نحشرهم} أي الخلق {جميعا ثم نقول للذين أشركوا مكانكم} نصب بإلزموا مقدرا {أنتم} تأكيد للضمير المستتر في الفعل المقدر ليعطف عليه {وشركاؤكم} أي الأصنام {فزيَّلنا} ميزنا {بينهم} وبين المؤمنين كما في آية (وامتازوا اليوم أيها المجرمون) {وقال} لهم {شركاؤهم ما كنتم إيانا تعبدون} ما نافية وقدم المفعول للفاصلة.
quran:10:29

And sufficient is Allah as a witness between us and you that we were of your worship unaware."  

God suffices as a witness between us and you, that indeed (in is softened, so ˹read as˺ innā) we were unaware of your worship’.
القرآن:١٠:٢٩

فَكَفَىٰ بِاللَّهِ شَهِيدًا بَيْنَنَا وَبَيْنَكُمْ إِنْ كُنَّا عَنْ عِبَادَتِكُمْ لَغَافِلِينَ  

{فكفى بالله شهيدا بيننا وبينكم إن} مخففة أي إنا {كنا عن عبادتكم لغافلين}.
quran:10:30

There, ˹on that Day˺, every soul will be put to trial for what it did previously, and they will be returned to Allah, their master, the Truth, and lost from them is whatever they used to invent.  

There, that is, on that day, every soul shall experience (tablū derives from balwā, ‘a trial’; a variant reading has tatlū, ‘it shall recite’, derived from tilāwa, ‘recitation’) what it did before, ˹what˺ it offered in the way of deeds, and they shall be returned to God, their rightful, ˹their˺ established, everlasting, Lord, and that which they were inventing, ˹of lies˺ against Him, in the way of associates, shall fail them, shall be absent ˹before them˺.
القرآن:١٠:٣٠

هُنَالِكَ تَبْلُو كُلُّ نَفْسٍ مَا أَسْلَفَتْ ۚ وَرُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ ۖ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ  

{هنالك} أي ذلك اليوم {تبلوا} من البلوى، وفي قراءة بتاءين من التلاوة {كل نفس ما أسلفت} قدمت من العمل {وردوا إلى الله مولاهم الحق} الثابت الدائم {وضل} غاب {عنهم ما كانوا يفترون} عليه من الشركاء.
quran:10:31

Say, "Who provides for you from the heaven and the earth? Or who controls hearing and sight and who brings the living out of the dead and brings the dead out of the living and who arranges ˹every˺ matter?" They will say, "Allah," so say, "Then will you not fear Him?"  

Say, to them: ‘Who provides for you, rain, out of the heaven, and, plants ˹out of˺, the earth, or Who owns hearing, meaning the ability to make hear, that is, the creation of this ˹faculty˺, and sight, and Who brings forth the living from the dead and brings forth the dead from the living, and Who directs affairs?’, between creatures? They will surely say, ‘It is He, God.’ Then say, to them: ‘Will you not then fear?’, Him, and believe?
القرآن:١٠:٣١

قُلْ مَنْ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ أَمَّنْ يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَنْ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَنْ يُدَبِّرُ الْأَمْرَ ۚ فَسَيَقُولُونَ اللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ  

{قل} لهم {من يرزقكم من السماء} بالمطر {والأرض} بالنبات {أمَّن يملك السمع} بمعنى الأسماع، أي خلقها {والأبصار ومن يخرج الحي من الميت ويخرج الميت من الحي ومن يدبِّر الأمر} بين الخلائق {فسيقولون} هو {الله فقل} لهم {أفلا تتقونـ} ـه فتؤمنون.
quran:10:32

For that is Allah, your Lord, the Truth. And what can be beyond truth except error? So how are you averted?  

That, Doer of all these things, then is God, your true, established, Lord: so what is there, after truth, except error? (the interrogative is meant as an affirmative, in other words, there is nothing after it ˹truth˺ other than that ˹error˺; thus he who mistakes the truth, which is the worship of God, has fallen into error). How then are you turned away, from faith, despite the proofs having been established?
القرآن:١٠:٣٢

فَذَٰلِكُمُ اللَّهُ رَبُّكُمُ الْحَقُّ ۖ فَمَاذَا بَعْدَ الْحَقِّ إِلَّا الضَّلَالُ ۖ فَأَنَّىٰ تُصْرَفُونَ  

{فذلكم} الفاعل لهذه الأشياء {الله ربكم الحق} الثابت {فماذا بعد الحق إلا الضلال} استفهام تقرير، أي ليس بعده غيره فمن أخطأ الحق وهو عبادة الله وقع في الضلال {فأنَّى} كيف {تُصرفون} عن الإيمان مع قيام البرهان.
quran:10:33

Thus the word of your Lord has come into effect upon those who defiantly disobeyed - that they will not believe.  

Thus, just as those are turned away from faith so, the Word of your Lord is justified concerning those who are wicked, ˹those who˺ disbelieve, and this ˹Word˺ is ˹either˺ the verse, ˹Q. 32:13˺‘Verily I shall fill Hell ˹with jinn and mankind, together˺’, or it is ˹the following:˺ that they do not believe.
القرآن:١٠:٣٣

كَذَٰلِكَ حَقَّتْ كَلِمَتُ رَبِّكَ عَلَى الَّذِينَ فَسَقُوا أَنَّهُمْ لَا يُؤْمِنُونَ  

{كذلك} كما صرف هؤلاء عن الإيمان {حقَّت كلمة ربِّك على الذين فسقوا} كفروا وهي (لأملأن جهنم) الآية، أو هي {أنهم لا يؤمنون}.
quran:10:34

Say, "Are there of your 'partners' any who begins creation and then repeats it?" Say, "Allah begins creation and then repeats it, so how are you deluded?"  

Say: ‘Is there of those whom you associate ˹with God˺ one that originates creation, then recreated it?’ Say: ‘God originates creation, then recreates it. How then are you deviated?’, turned away from worshipping Him, despite proof having been established.
القرآن:١٠:٣٤

قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۚ قُلِ اللَّهُ يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ ۖ فَأَنَّىٰ تُؤْفَكُونَ  

{قل هل من شركائكم من يبدأ الخلق ثم يعيده قل الله يبدأ الخلق ثم يعيده فأنى تؤفكون} تصرفون عن عبادته مع قيام الدليل.
quran:10:35

Say, "Are there of your 'partners' any who guides to the truth?" Say, "Allah guides to the truth. So is He who guides to the truth more worthy to be followed or he who guides not unless he is guided? Then what is ˹wrong˺ with you - how do you judge?"  

Say: ‘Is there of those whom you associate ˹with God˺ one that guides to the truth?’, by ˹means of˺ setting up ˹definitive˺ arguments and creating guidance. Say: ‘God guides to the truth; is One Who guides to the truth — and this is God — more deserving of being followed, or one who does not guide, ˹one who˺ is not ˹himself˺ guided, unless he is guided?, more deserving of being followed? (the interrogative is meant as an affirmation and a rebuke, in other words, the former is more deserving). So what is wrong with you, how do you judge?’, ˹how do you make˺ this corrupt judgement, one where what does not deserve to be followed is followed?
القرآن:١٠:٣٥

قُلْ هَلْ مِنْ شُرَكَائِكُمْ مَنْ يَهْدِي إِلَى الْحَقِّ ۚ قُلِ اللَّهُ يَهْدِي لِلْحَقِّ ۗ أَفَمَنْ يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَنْ يُتَّبَعَ أَمَّنْ لَا يَهِدِّي إِلَّا أَنْ يُهْدَىٰ ۖ فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ  

{قل هل من شركائكم من يهدي إلى الحق} بنصب الحجج وخلق الاهتداء {قل الله يهدي للحق أفمن يهدي إلى الحق} وهو الله {أحق أنْ يُتبع أمَّن لا يهدي} يهتدي {إلا أن يهدى} أحق أن يتبع استفهام تقرير وتوبيخ، أي الأول أحق {فما لكم كيف تحكمون} هذا الحكم الفاسد من اتَّباع ما لا يحق اتباعه.
quran:10:36

And most of them follow not except assumption. Indeed, assumption avails not against the truth at all. Indeed, Allah is Knowing of what they do.  

And most of them, in worshipping idols, follow nothing but conjecture, since they imitate their fathers therein; truly conjecture avails nothing against truth, when what is sought is knowledge. Surely God is Knower of what they do, and will requite them for it.
القرآن:١٠:٣٦

وَمَا يَتَّبِعُ أَكْثَرُهُمْ إِلَّا ظَنًّا ۚ إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا ۚ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَفْعَلُونَ  

{وما يتبع أكثرهم} في عبادة الأصنام {إلا ظنا} حيث قلدوا فيه آباءهم {إن الظن لا يُغني من الحق شيئا} فيما المطلوب منه العلم {إن الله عليم بما يفعلون} فيجازيهم عليه.
quran:10:37

And it was not ˹possible˺ for this Qur'an to be produced by other than Allah, but ˹it is˺ a confirmation of what was before it and a detailed explanation of the ˹former˺ Scripture, about which there is no doubt, from the Lord of the worlds.  

And this Qur’ān is not such as could ever be produced, that is, ˹it could not be˺ a fabrication, ˹by anyone˺ besides God; but it is, revealed ˹as˺, a confirmation of what is before it, of Scriptures, and a detailing of the Book, a exposition of the rulings and other matters which God has prescribed — wherein is no doubt, no uncertainty — from the Lord of the Worlds (min rabbi’l-‘ālamīn is semantically connected to tasdīqa, ‘a confirmation’, or to an omitted unzila, ‘revealed’; a variant reading ˹for accusative tasdīqa˺ has the nominative tasdīqu and nominative tafsīlu, ‘a detailing’, ˹for the accusative tafsīla˺ by ˹reading˺ an implied huwa, ‘it is’).
القرآن:١٠:٣٧

وَمَا كَانَ هَٰذَا الْقُرْآنُ أَنْ يُفْتَرَىٰ مِنْ دُونِ اللَّهِ وَلَٰكِنْ تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ الْكِتَابِ لَا رَيْبَ فِيهِ مِنْ رَبِّ الْعَالَمِينَ  

{وما كان هذا القرآن أن يُفترى} أي افتراءً {من دون الله} أي غيره {ولكن} أنزل {تصديق الذي بين يديه} من الكتب {وتفصيل الكتاب} تبيين ما كتبه الله من الأحكام وغيرها {لا ريب} شك {فيه من رب العالمين} متعلق بتصديق أو بأنزل المحذوف، وقرئ برفع تصديق وتفصيل بتقدير هو.
quran:10:38

Or do they say ˹about the Prophet˺, "He invented it?" Say, "Then bring forth a surah like it and call upon ˹for assistance˺ whomever you can besides Allah, if you should be truthful."  

Or do they say, ‘He has invented it’?, Muhammad (s) has invented it. Say: ‘Then bring a sūra like it, in terms of the clarity and the rhetorical excellence of its language, by way of invention, for you are eloquent speakers of Arabic like me; and call upon whom you can, for help in this ˹matter˺, besides God, that is, other than Him, if you are truthful’, in ˹saying˺ that this is an invention. But they were not able to do this.
القرآن:١٠:٣٨

أَمْ يَقُولُونَ افْتَرَاهُ ۖ قُلْ فَأْتُوا بِسُورَةٍ مِثْلِهِ وَادْعُوا مَنِ اسْتَطَعْتُمْ مِنْ دُونِ اللَّهِ إِنْ كُنْتُمْ صَادِقِينَ  

{أم} بل أ {يقولون افتراه} اختلقه محمد {قل فأتوا بسورة مثله} في الفصاحة والبلاغة على وجه الافتراء فإنكم عربيون فصحاء مثلي {وادعوا} للإعانة عليه {من استطعتم من دون الله} أي غيره {إن كنتم صادقين} في أنه افتراء فلم تقدروا على ذلك، قال تعالى.
quran:10:39

Rather, they have denied that which they encompass not in knowledge and whose interpretation has not yet come to them. Thus did those before them deny. Then observe how was the end of the wrongdoers.  

God, exalted be He, says: Nay, but they denied that, the knowledge whereof they did not comprehend, that is, ˹they denied˺ the Qur’ān and did not reflected upon it; and whereof the interpretation, the consequence of the threats ˹made˺ therein, has not yet come to them. So, in the same ˹manner of˺ denial, those who were before them denied, their messengers. Behold then what was the consequence for the evildoers!, for denying the messengers, in other words, ˹behold˺ how their affair was concluded, by their being destroyed. In a similar manner, We shall destroy these ˹people˺.
القرآن:١٠:٣٩

بَلْ كَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ ۚ كَذَٰلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ ۖ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ  

{بل كذبوا بما لم يحيطوا بعلمه} أي القرآن ولم يتدبروه {ولما} لم {يأتهم تأويله} عاقبة ما فيه من الوعيد {كذلك} التكذيب {كذَّب الذين من قبلهم} رسلهم {فانظر كيف كان عاقبة الظالمين} بتكذيب الرسل أي آخر أمرهم من الهلاك فكذلك نُهلك هؤلاء.
quran:10:40

And of them are those who believe in it, and of them are those who do not believe in it. And your Lord is most knowing of the corrupters  

And of them, that is, ˹of˺ the people of Mecca, are some who believe in it, God being aware of this in their case, and some who would never believe therein. And your Lord knows very well the corrupters: this is a threat for them.
القرآن:١٠:٤٠

وَمِنْهُمْ مَنْ يُؤْمِنُ بِهِ وَمِنْهُمْ مَنْ لَا يُؤْمِنُ بِهِ ۚ وَرَبُّكَ أَعْلَمُ بِالْمُفْسِدِينَ  

{ومنهم} أي أهل مكة {من يؤمن به} لعلم الله ذلك منهم {ومنهم من لا يؤمن به} أبدا {وربك أعلم بالمفسدين} تهديد لهم.
quran:10:41

And if they deny you, ˹O Muhammad˺, then say, "For me are my deeds, and for you are your deeds. You are disassociated from what I do, and I am disassociated from what you do."  

If they deny you, then say, to them: ‘Unto me is my work, and to you your work, that is, for each there will be a ˹due˺ requital of his deeds; you are innocent of what I do, and I am innocent of what you do’: this was abrogated by the ‘sword’ verse ˹Q. 9:5˺.
القرآن:١٠:٤١

وَإِنْ كَذَّبُوكَ فَقُلْ لِي عَمَلِي وَلَكُمْ عَمَلُكُمْ ۖ أَنْتُمْ بَرِيئُونَ مِمَّا أَعْمَلُ وَأَنَا بَرِيءٌ مِمَّا تَعْمَلُونَ  

{وإن كذبوك فقل} لهم {لي عملي ولكم عملكم} أي لكلٍّ جزاء عمله {أنتم بريئون مما أعمل وأنا بريء مما تعلمون} وهذا منسوخ بآية السيف.
quran:10:42

And among them are those who listen to you. But can you cause the deaf to hear, although they will not use reason?  

And of them are some who listen to you, when you recite the Qur’ān. But will you make the deaf to hear — He likens them ˹the Meccan disbelievers˺ to these ˹the deaf˺ because they are not able to benefit from what is recited to them — even though, with their deafness, they do not understand?, ˹even though they do not˺ reflect?
القرآن:١٠:٤٢

وَمِنْهُمْ مَنْ يَسْتَمِعُونَ إِلَيْكَ ۚ أَفَأَنْتَ تُسْمِعُ الصُّمَّ وَلَوْ كَانُوا لَا يَعْقِلُونَ  

{ومنهم من يستمعون إليك} إذا قرأت القرآن {أ فأنت تُسمع الصم} شبههم بهم في عدم الانتفاع بما يتلى عليهم {ولو كانوا} مع الصمم {لا يعقلون} يتدبرون.
quran:10:43

And among them are those who look at you. But can you guide the blind although they will not ˹attempt to˺ see?  

And of them are some who look toward you. But will you guide the blind, even though they do not see? — He likens them ˹the Meccan disbelievers˺ to these ˹the blind˺ because they fail to be guided, nay, ˹they are˺ much worse ˹since God says˺: It is not the eyes that are blind, but blind are the hearts within the breasts ˹Q. 22:46˺.
القرآن:١٠:٤٣

وَمِنْهُمْ مَنْ يَنْظُرُ إِلَيْكَ ۚ أَفَأَنْتَ تَهْدِي الْعُمْيَ وَلَوْ كَانُوا لَا يُبْصِرُونَ  

(ومنهم من ينظر إليك أفأنت تهدي العمي ولو كانوا لا يبصرون) شبههم بهم في عدم الاهتداء بل أعظم "" فإنها لا تعمى الأبصار ولكن تعمى القلوب التي في الصدور "".
quran:10:44

Indeed, Allah does not wrong the people at all, but it is the people who are wronging themselves.  

Verily God does not wrong mankind in any way, but mankind wrong themselves.
القرآن:١٠:٤٤

إِنَّ اللَّهَ لَا يَظْلِمُ النَّاسَ شَيْئًا وَلَٰكِنَّ النَّاسَ أَنْفُسَهُمْ يَظْلِمُونَ  

{إن الله لا يظلم الناس شيئا ولكن الناس أنفسهم يظلمون}.
quran:10:45

And on the Day when He will gather them, ˹it will be˺ as if they had not remained ˹in the world˺ but an hour of the day, ˹and˺ they will know each other. Those will have lost who denied the meeting with Allah and were not guided  

And on the day when He shall gather them, it is, as if they had not tarried, in this world, or in the grave, but an hour of the day, because of the terror of what they see (the comparative sentence is a circumstantial qualifier referring to the ˹third person˺ pronoun); recognising one another, knowing one another, upon their being resurrected, but thereafter the recognition ceases on account of the severity of the terrors (the ˹last˺ sentence is either an implied circumstantial qualifier or one connected to the adverbial qualifier ˹yawma, ‘on the day’˺); those will verily have lost who denied the encounter with God, through resurrection, for they were not guided.
القرآن:١٠:٤٥

وَيَوْمَ يَحْشُرُهُمْ كَأَنْ لَمْ يَلْبَثُوا إِلَّا سَاعَةً مِنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ ۚ قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ وَمَا كَانُوا مُهْتَدِينَ  

{ويوم يحشرهم كأن} أي كأنهم {لم يلبثوا} في الدنيا أو القبور {إلا ساعة من النهار} لهول ما رأوا، وجملة التشبيه حال من الضمير {يتعارفون بينهم} يعرف بعضهم بعضا إذا بعثوا ثم ينقطع التعارف لشدة الأهوال، والجملة حال مقدرة أو متعلق الظرف {قد خسر الذين كذبوا بلقاء الله} بالبعث {وما كانوا مهتدين}.
quran:10:46

And whether We show you some of what We promise them, ˹O Muhammad˺, or We take you in death, to Us is their return; then, ˹either way˺, Allah is a witness concerning what they are doing  

And whether (wa-immā: the nūn of the conditional particle in has been assimiliated with the extra mā) We show you something of that which We promise them, of chastisement, during your lifetime (the response to the conditional statement has been omitted, in other words ˹understand it as being˺ fa-dhāka, ‘then so shall it be’), or We take you ˹to Us˺, before punishing them, to Us they shall return, and God, moreover, is Witness, Aware, of what they do, in the way of their denials and disbelief, and so will chastise them with the severest punishment.
القرآن:١٠:٤٦

وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللَّهُ شَهِيدٌ عَلَىٰ مَا يَفْعَلُونَ  

{وإما} فيه إدغام نون إن الشرطية في ما المزيدة {نرينَّك بعض الذي نعدهم} به من العذاب في حياتك وجواب الشرط محذوف، أي فذاك {أو نتوفينَّك} قبل تعذيبهم {فإلينا مرجعهم ثم الله شهيد} مطلع {على ما يفعلون} من تكذيبهم وكفرهم فيعذبهم أشد العذاب.
quran:10:47

And for every nation is a messenger. So when their messenger comes, it will be judged between them in justice, and they will not be wronged  

And for every community, of the communities ˹of this world˺, there is a messenger. And when their messenger comes, to them, and they deny him, judgement is passed between them justly, fairly, such that they are punished and the messenger, and all those who accepted his truthfulness, are delivered; and they are not wronged, by being punished for no crime: similarly, We shall deal with these ˹disbelievers of your community˺.
القرآن:١٠:٤٧

وَلِكُلِّ أُمَّةٍ رَسُولٌ ۖ فَإِذَا جَاءَ رَسُولُهُمْ قُضِيَ بَيْنَهُمْ بِالْقِسْطِ وَهُمْ لَا يُظْلَمُونَ  

{ولكل أمة} من الأمم {رسول فإذا جاء رسولهم} إليهم فكذبوه {قضي بينهم بالقسط} بالعدل فيعذبون وينجى الرسول ومن صدقه {وهم لا يظلمون} بتعذيبهم بغير جرم فكذلك نفعل بهؤلاء.
quran:10:48

And they say, "When is ˹the fulfillment of˺ this promise, if you should be truthful?"  

And they say: ‘When will this promise, of chastisement, come to pass, if you are truthful, about it?’
القرآن:١٠:٤٨

وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ  

{ويقولون متى هذا الوعد} بالعذاب {إن كنتم صادقين} فيه.
quran:10:49

Say, "I possess not for myself any harm or benefit except what Allah should will. For every nation is a ˹specified˺ term. When their time has come, then they will not remain behind an hour, nor will they precede ˹it˺."  

Say: ‘I have no power to, avert, hurt, from, myself, or to, bring, benefit, except as God might will, to give me power over: so how could I possess the power to bring about the chastisement? For every community there is an appointed time, a fixed period until they perish. When their time comes, they cannot put it off, they will not miss it, by a single hour, nor bring it forward, ˹nor˺ overtake it’.
القرآن:١٠:٤٩

قُلْ لَا أَمْلِكُ لِنَفْسِي ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَاءَ اللَّهُ ۗ لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذَا جَاءَ أَجَلُهُمْ فَلَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ  

{قل لا أملك لنفسي ضرا} أدفعه {ولا نفعا} أجلبه {إلا ما شاء الله} أن يقدرني عليه، فكيف أملك لكم حلول العذاب {لكل أمة أجل} مدة معلومة لهلاكهم {إذ جاء أجلهم فلا يستأخرون} يتأخرون عنه {ساعة ولا يستقدمون} يتقدمون عليه.
quran:10:50

Say, "Have you considered: if His punishment should come to you by night or by day - for which ˹aspect˺ of it would the criminals be impatient?"  

Say: ‘Have you considered?, ˹Say˺ inform me: If His, God’s, chastisement comes upon you by night or day, what, part, is there of it, that is, ˹of˺ the chastisement, that the sinners, the idolaters, seek to hasten? (an overt noun ˹al-mujrimūn, ‘the sinners’˺ has replaced the ˹second person, ‘you’˺ pronominalisation. The interrogative sentence is the response to the conditional, as ˹in the case where˺ you might say, ‘If I come to you, what would you give me?’; the intention here is to provoke terror ˹in them˺, in other words: how awful is that which they seek to hasten!)
القرآن:١٠:٥٠

قُلْ أَرَأَيْتُمْ إِنْ أَتَاكُمْ عَذَابُهُ بَيَاتًا أَوْ نَهَارًا مَاذَا يَسْتَعْجِلُ مِنْهُ الْمُجْرِمُونَ  

{قل أرأيتم} أخبروني {إن أتاكم عذابه} أي الله {بياتا} ليلا {أو نهارا ماذا} أيُّ شيء {يستعجل منه} أي العذاب {المجرمون} المشركون، فيه وضع الظاهر موضع المضمر، وجملة الاستفهام جواب الشرط: كقولك إذا أتيتك ماذا تعطيني، والمراد به التهويل أي ما أعظم ما استعجلوه.