11. Sūrat Hūd (3/3)

١١۔ سُورَةُ هُود ص ٣

Hud (Meccan)

quran:11:101

And We did not wrong them, but they wronged themselves. And they were not availed at all by their gods which they invoked other than Allah when there came the command of your Lord. And they did not increase them in other than ruin.  

And We did not wrong them, destroying them for not having committed any sins, but they wronged themselves, through idolatry. Their gods did not avail, defend, them in any way (min shay’in: min is extra), those ˹gods˺ upon whom they called, ˹whom˺ they worshipped, besides God, that is, other than Him, when the command of your Lord, His chastisement, came; and they ˹their gods˺ — through their ˹the disbelievers’˺ worship of these ˹gods˺, did not increase them in anything but ruin, ˹but˺ loss.
القرآن:١١:١٠١

وَمَا ظَلَمْنَاهُمْ وَلَٰكِنْ ظَلَمُوا أَنْفُسَهُمْ ۖ فَمَا أَغْنَتْ عَنْهُمْ آلِهَتُهُمُ الَّتِي يَدْعُونَ مِنْ دُونِ اللَّهِ مِنْ شَيْءٍ لَمَّا جَاءَ أَمْرُ رَبِّكَ ۖ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ  

{وما ظلمناهم} بإهلاكهم بغير ذنب {ولكن ظلموا أنفسهم} بالشرك {فما أغنت} دفعت {عنهم آلهتهم التي يدعون} يعبدون {من دون الله} أي غيره {من} زائدة {شيء لما جاء أمر ربك} عذابه {وما زادوهم} بعبادتهم لها {غير تتبيب} تخسير.
quran:11:102

And thus is the seizure of your Lord when He seizes the cities while they are committing wrong. Indeed, His seizure is painful and severe.  

Such, like that seizing, is the seizing of your Lord when He seizes the towns, meaning its inhabitants, while they are doing wrong, by way of sins: in other words, nothing can avail them in any way when He seizes them. Truly His seizing is painful, severe. The two Shaykhs ˹Bukhārī and Muslim˺ reported ˹by way of an isnād˺ from Abū Mūsā al-Ash‘arī that he said, ‘The Prophet (s) said, “God gives ˹extended˺ respite to the evildoer, but when He seizes him there is no escape for him”, whereupon the Prophet (s) recited the verse: Such is the seizing of your Lord ˹Q. 11:102, above˺’.
القرآن:١١:١٠٢

وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَىٰ وَهِيَ ظَالِمَةٌ ۚ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ  

{وكذلك} مثل ذلك الأخذ {أخذ ربك إذا أخذ القرى} أريد أهلها {وهي ظالمة} بالذنوب: أي فلا يغني عنهم من أخذه شيء {إن أخذه أليم شديد} روى الشيخان عن أبي موسى الأشعري قال: قال رسول الله ﷺ (إن الله ليملي للظالم حتى إذا أخذه لم يفلته)، ثم قرأ رسول الله ﷺ (وكذلك أخذ ربك) الآية.
quran:11:103

Indeed in that is a sign for those who fear the punishment of the Hereafter. That is a Day for which the people will be collected, and that is a Day ˹which will be˺ witnessed.  

There is indeed in that, which is mentioned of stories, a sign, a lesson, for him who fears the chastisement of the Hereafter: that, in other words, the Day of Resurrection, is a day to which, on which, mankind will be gathered, and that is a day witnessed, witnessed by all creatures.
القرآن:١١:١٠٣

إِنَّ فِي ذَٰلِكَ لَآيَةً لِمَنْ خَافَ عَذَابَ الْآخِرَةِ ۚ ذَٰلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَٰلِكَ يَوْمٌ مَشْهُودٌ  

{إن في ذلك} المذكور من القصص {لآية} لعبرة {لمن خاف عذاب الآخرة ذلك} أي يوم القيامة {يوم مجموع له} فيه {الناس وذلك يوم مشهود} يشهده جميع الخلائق.
quran:11:104

And We do not delay it except for a limited term.  

And We do not defer it but to a term ˹already˺ reckoned, ˹but˺ to a time predetermined by God.
القرآن:١١:١٠٤

وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَعْدُودٍ  

{وما نؤخره إلا لأجل معدود} لوقت معلوم عند الله.
quran:11:105

The Day it comes no soul will speak except by His permission. And among them will be the wretched and the prosperous.  

The day it, that day, comes, no soul shall speak (takallamu: one of the tā’ letters ˹of tatakallamu˺ has been omitted) except by His permission, exalted be He. Some of them, that is, ˹some˺ creatures, will be wretched, and ˹some˺, of them, joyous, each having been determined ˹to be thus˺ from pre-eternity.
القرآن:١١:١٠٥

يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ ۚ فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ  

{يوم يأت} ذلك اليوم {لا تكلم} فيه حذف إحدى التاءين {نفس إلا بإذنه} تعالى {فمنهم} أي الخلق {شقي و} منهم {سعيد} كتب كل في الأزل.
quran:11:106

As for those who were ˹destined to be˺ wretched, they will be in the Fire. For them therein is ˹violent˺ exhaling and inhaling.  

As for those who are damned, according to God’s ˹prior˺ knowledge, they will be in the Fire; their lot therein will be wailing, which is a loud sound, and sighing, which is a faint sound;
القرآن:١١:١٠٦

فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ  

{فأما الذين شقوا} في علمه تعالى {ففي النار لهم فيها زفير} صوت شديد {وشهيق} صوت ضعيف.
quran:11:107

˹They will be˺ abiding therein as long as the heavens and the earth endure, except what your Lord should will. Indeed, your Lord is an effecter of what He intends.  

abiding therein for as long as the heavens and the earth endure, that is, ˹for˺ the length of the duration of both in this world, except, other than, what your Lord may will, in the way of adding to the duration of these two, such that it ˹their abiding˺ becomes indefinite: meaning that they will abide therein forever. Truly your Lord is Doer of what He desires.
القرآن:١١:١٠٧

خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ ۚ إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ  

{خالدين فيها ما دامت السماوات والأرض} أي مدة دوامهما في الدنيا {إلا} غير {ما شاء ربك} من الزيادة على مدتهما مما لا منتهى له والمعنى خالدين فيها أبدا {إن ربك فعال لما يريد}.
quran:11:108

And as for those who were ˹destined to be˺ prosperous, they will be in Paradise, abiding therein as long as the heavens and the earth endure, except what your Lord should will - a bestowal uninterrupted.  

And as for those who are fortunate (read sa‘idū or su‘idū) they shall be in Paradise, abiding therein for as long as the heavens and the earth endure except, other than, what your Lord may will — as mentioned already ˹of increasing the duration˺, which in their case is indicated by His words, an endless bounty, ˹one not˺ to be cut off. The interpretation given above seems to be the clear and obvious one, devoid of affectation, but God knows best what it means.
القرآن:١١:١٠٨

وَأَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ ۖ عَطَاءً غَيْرَ مَجْذُوذٍ  

{وأما الذين سَُعدوا} بفتح السين وضمها {ففي الجنة خالدين فيها ما دامت السماوات والأرض إلا} غير {ما شاء ربك} كما تقدم، ودل عليه فيهم قوله {عطاءً غير مجذوذ} مقطوع وما تقدم من التأويل هو الذي ظهر وهو خال من التكلف والله أعلم بمراده.
quran:11:109

So do not be in doubt, ˹O Muhammad˺, as to what these ˹polytheists˺ are worshipping. They worship not except as their fathers worshipped before. And indeed, We will give them their share undiminished.  

So do not be, O Muhammad (s), in doubt, in uncertainty, concerning what these ˹folk˺ worship, of idols: We will indeed chastise them as We did those before them — this is intended as solace for the Prophet (s). They worship only as their fathers worshipped — that is, in the same way — before, and indeed We chastised them; and We shall surely pay them, like those ˹fathers of theirs˺, their whole due, their portion of the chastisement, undiminished, that is, in full.
القرآن:١١:١٠٩

فَلَا تَكُ فِي مِرْيَةٍ مِمَّا يَعْبُدُ هَٰؤُلَاءِ ۚ مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ آبَاؤُهُمْ مِنْ قَبْلُ ۚ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنْقُوصٍ  

{فلا تَكُ} يا محمد {في مرية} شك {مما يعبد هؤلاء} من الأصنام إنا نعذبهم كما عذبنا من قبلهم وهذا تسلية للنبي ﷺ {ما يعبدون إلا كما يعبد آباؤهم} أي كعبادتهم {من قبل} وقد عذبناهم {وإنا لموفوهم} مثلهم {نصيبهم} حظهم من العذاب {غير منقوص} أي تاما.
quran:11:110

And We had certainly given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been judged between them. And indeed they are, concerning the Qur'an, in disquieting doubt.  

And We verily gave Moses the Scripture, the Torah, but differences arose concerning it, some believing, others denying, just as ˹is the case˺ with the Qur’ān; and were it not for a word that went forth from your Lord, to defer the reckoning and the requital for creatures to the Day of Resurrection, the case would have been decided between them, in this world, regarding that over which they differed; and truly they, that is, those who deny it, are in grave doubt concerning it, ˹doubt˺ creating ˹great˺ uncertainty.
القرآن:١١:١١٠

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَاخْتُلِفَ فِيهِ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِي شَكٍّ مِنْهُ مُرِيبٍ  

{ولقد آتينا موسى الكتاب} التوراة {فاختلف فيه} بالتصديق والتكذيب كالقرآن {ولولا كلمة سبقت من ربك} بتأخير الحساب والجزاء للخلائق إلى يوم القيامة {لقضي بينهم} في الدنيا فيما اختلفوا فيه {وإنهم} أي المكذِّبين به {لفي شك منه مريب} موقع في الريبة.
quran:11:111

And indeed, each ˹of the believers and disbelievers˺ - your Lord will fully compensate them for their deeds. Indeed, He is Acquainted with what they do.  

And assuredly (read wa-in or wa-inna) to each, that is, to all creatures, verily (la-mā: the mā is extra and the lām is in the place of an implied oath or a separator; a variant reading has lammā, with the sense of illā, ‘but’, making the ˹preceding˺ in for negation), your Lord will pay for his works, that is, the requital thereof, in full. Truly He is Aware of what they do, knowing the inner and outer aspects thereof.
القرآن:١١:١١١

وَإِنَّ كُلًّا لَمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ ۚ إِنَّهُ بِمَا يَعْمَلُونَ خَبِيرٌ  

{وإن} بالتخفيف والتشديد {كلا} أي كل الخلائق {لما} ما زائدة واللام موطئة لقسم مقدر أو فارقة وفي قراءة بتشديد لما بمعنى إلا فإن نافية {ليوفينهم ربك أعمالهم} أي جزاءها {إنه بما يعملون خبير} عالم ببواطنه كظواهره.
quran:11:112

So remain on a right course as you have been commanded, ˹you˺ and those who have turned back with you ˹to Allah˺, and do not transgress. Indeed, He is Seeing of what you do.  

So remain upright, acting in accordance with the commandment of your Lord and supplicating Him, as you have been commanded, and, let him also remain upright, he who repents, ˹who˺ believes, with you; and do not transgress, ˹do not˺ overstep the bounds of God. Truly He sees what you do, and will requite you for it.
القرآن:١١:١١٢

فَاسْتَقِمْ كَمَا أُمِرْتَ وَمَنْ تَابَ مَعَكَ وَلَا تَطْغَوْا ۚ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ  

{فاستقم} على العمل بأمر ربك والدعاء إليه {كما أمرت و} ليستقم {من تاب} آمن {معك ولا تطغوْا} تجاوزوا حدود الله {إنه بما تعملون بصير} فيجازيكم به.
quran:11:113

And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.  

And do not incline toward the evildoers, through affection or adulation, or ˹by showing˺ satisfaction with their actions, lest the Fire touch, smite, you, and you have, besides God, other than Him, no protectors (min awliyā’: min is extra), to guard you from Him; and then you will not be helped, you will ˹not˺ be protected from His chastisement.
القرآن:١١:١١٣

وَلَا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ أَوْلِيَاءَ ثُمَّ لَا تُنْصَرُونَ  

{ولا تركنوا} تميلوا {إلى الذين ظلموا} بمودة أو مداهنة أو رضا بأعمالهم {فتمسكم} تصيبكم {النار وما لكم من دون الله} أي غيره {من} زائدة {أولياء} يحفظونكم منه {ثم لا تنصرون} تمتعون من عذابه.
quran:11:114

And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.  

And establish prayer at the two ends of the day, at first light and before sunset, that is, ˹pray˺ in the morning, at noon, and in the afternoon, and in some watches (zulafan is the plural of zulfa), a portion, of the night, that is, at sunset and late evening. Indeed good deeds, such as the five prayers, annul misdeeds, minor sins: this was revealed regarding one who kissed a female stranger and told the Prophet (s) about it, and then asked him, ‘Is this ˹verse true˺ for me?’ and the Prophet said to him, ‘It is ˹so˺ for every person of my community’, as reported by the two Shaykhs ˹Bukhārī and Muslim˺. That is a remembrance for the mindful, an admonition for those who heed them.
القرآن:١١:١١٤

وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِنَ اللَّيْلِ ۚ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ  

(وأقم الصلاة طرفي النهار) الغداة والعشي أي: الصبح والظهر والعصر (وزلفا) جمع زلفة أي: طائفة (من الليل) المغرب والعشاء (إن الحسنات) كالصلوات الخمس (يذهبن السيئات) الذنوب الصغائر نزلت فيمن قبل أجنبية فأخبره النبي ﷺ فقال ألي هذا؟ فقال "" لجميع أمتي كلهم "" رواه الشيخان (ذلك ذكرى للذاكرين) عظة للمتعظين.
quran:11:115

And be patient, for indeed, Allah does not allow to be lost the reward of those who do good.  

And be patient, O Muhammad (s), in ˹enduring˺ the harm inflicted ˹upon you˺ by your people, or in ˹performing˺ prayer, for indeed God does not waste the wage of those who are virtuous, by patiently enduring through ˹acts of˺ obedience ˹to God˺.
القرآن:١١:١١٥

وَاصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ  

{واصبر} يا محمد على أذى قومك أو على الصلاة {فإن الله لا يضيع أجر المحسنين} بالصبر على الطاعة.
quran:11:116

So why were there not among the generations before you those of enduring discrimination forbidding corruption on earth - except a few of those We saved from among them? But those who wronged pursued what luxury they were given therein, and they were criminals.  

If only there had been among the generations, past communities, before you men possessing a remnant ˹of good sense˺, men of religion and virtue, forbidding corruption in the earth (this ˹statement˺ is intended to be a negation, in other words, ‘there never were such ˹men˺ among them’), except, but, a few of those whom (mimman: min is explicative) We delivered from among them, did forbid ˹corruption˺ and were thus delivered. But those who did wrong, through corruption and neglecting to forbid, followed that by which they were made profligate, and were sinners.
القرآن:١١:١١٦

فَلَوْلَا كَانَ مِنَ الْقُرُونِ مِنْ قَبْلِكُمْ أُولُو بَقِيَّةٍ يَنْهَوْنَ عَنِ الْفَسَادِ فِي الْأَرْضِ إِلَّا قَلِيلًا مِمَّنْ أَنْجَيْنَا مِنْهُمْ ۗ وَاتَّبَعَ الَّذِينَ ظَلَمُوا مَا أُتْرِفُوا فِيهِ وَكَانُوا مُجْرِمِينَ  

{فلولا} فهلا {كان من القرون} الأمم الماضية {من قبلكم أولو بقية} أصحاب دين وفضل {ينهون عن الفساد في الأرض} المراد به النفي: أي ما كان فيهم ذلك {إلا} لكن {قليلا ممن أنجينا منهم} نهوا فنجوا ومن للبيان {واتبع الذين ظلموا} بالفساد وترك النهي {ما أترفوا} نعموا {فيه وكانوا مجرمين}.
quran:11:117

And your Lord would not have destroyed the cities unjustly while their people were reformers.  

Yet your Lord would never destroy the towns through injustice, on His part, against them, while their inhabitants were righteous, that is, believers.
القرآن:١١:١١٧

وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَىٰ بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ  

{وما كان ربك ليهلك القرى بظلم} منه لها {وأهلها مصلحون} مؤمنون.
quran:11:118

And if your Lord had willed, He could have made mankind one community; but they will not cease to differ.  

Had your Lord willed, He would have made mankind one community, people of one religion, but they continue to differ, in religion,
القرآن:١١:١١٨

وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً ۖ وَلَا يَزَالُونَ مُخْتَلِفِينَ  

{ولو شاء ربك لجعل الناس أمَّة واحدة} أهل دين واحد {ولا يزالون مختلفين} في الدين.
quran:11:119

Except whom your Lord has given mercy, and for that He created them. But the word of your Lord is to be fulfilled that, "I will surely fill Hell with jinn and men all together."  

except those on whom your Lord has mercy, ˹those˺ for whom He desires good, and so they do not differ in it — and that is why He created them, that is, ˹He created˺ those of difference for that ˹in other words, so that they should differ˺ and those deserving mercy for that ˹in other words, so that they should receive mercy˺. And the Word of your Lord has been fulfilled, namely: ‘I will surely fill Hell with jinn and mankind together’.
القرآن:١١:١١٩

إِلَّا مَنْ رَحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ  

{إلا من رحم ربك} أراد لهم الخير فلا يختلفون فيه {ولذلك خلقهم} أي أهل الاختلاف له وأهل الرحمة لها {وتمت كلمة ربك} وهي {لأملأن جهنم من الجِنَّة والناس أجمعين}.
quran:11:120

And each ˹story˺ We relate to you from the news of the messengers is that by which We make firm your heart. And there has come to you, in this, the truth and an instruction and a reminder for the believers.  

And all that (kullān is in the accusative because ˹it is the direct object˺ of naqussu, ‘We relate’; and the nunation compensates for a ˹missing˺ genitive annexation), that is, all that is necessary, We relate to you of the accounts of the messengers, that (mā substitutes for kullan, ‘all that’) with which We might strengthen, reassure, your heart. And in these, accounts, or verses, there has come to you the Truth and an admonition and a reminder to the believers: they are specifically mentioned here because they are the ones to benefit from them, through their belief ˹in them˺, in contrast to ˹the case with˺ the disbelievers.
القرآن:١١:١٢٠

وَكُلًّا نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ ۚ وَجَاءَكَ فِي هَٰذِهِ الْحَقُّ وَمَوْعِظَةٌ وَذِكْرَىٰ لِلْمُؤْمِنِينَ  

{وكلا} نصب بنقص وتنوينه عوض المضاف إليه أي كل ما يحتاج إليه {نقص عليك من أنباء الرسل ما} بدل من {كلا}، {نثبت} نطمئن {به فؤادك} قلبك {وجاءك في هذه} الأنباء أو الآيات {الحق وموعظة وذكرى للمؤمنين} خصوا بالذكر لانتفاعهم بها في الإيمان بخلاف الكفار.
quran:11:121

And say to those who do not believe, "Work according to your position; indeed, we are working.  

And say to those who do not believe: ‘Act according to your ability, ˹according˺ to your status, we are acting, according to our status — ˹this is˺ a threat for them.
القرآن:١١:١٢١

وَقُلْ لِلَّذِينَ لَا يُؤْمِنُونَ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنَّا عَامِلُونَ  

{وقل للذين لا يؤمنون اعملوا على مكانتكم} حالتكم {إنا عاملون} على حالتنا تهديد لهم.
quran:11:122

And wait, indeed, we are waiting."  

And wait, for the consequence of your affair, we are also waiting’, for this.
القرآن:١١:١٢٢

وَانْتَظِرُوا إِنَّا مُنْتَظِرُونَ  

{وانتظروا} عاقبة أمركم {إنا منتظرون} ذلك.
quran:11:123

And to Allah belong the unseen ˹aspects˺ of the heavens and the earth and to Him will be returned the matter, all of it, so worship Him and rely upon Him. And your Lord is not unaware of that which you do.  

And to God belongs the Unseen of the heavens and the earth, that is, the knowledge of what is concealed within them, and to Him all matters are returned (read active yarji‘u, meaning ‘return’, or passive yurja‘u, meaning ‘˹are˺ returned’) and He will exact retribution from those who were disobedient. So worship Him, affirm His Oneness, and rely on Him, trust in Him, for He is sufficient for you, and your Lord is not heedless of what they do, but He defers ˹dealing with˺ them until their ˹appointed˺ time (a variant reading has ta‘malūn, ‘˹what˺ you do’). Meccan, except for verses 1, 2, 3 and 7, which are Medinese; it consists of 111 verses, and was revealed after sūrat Hūd.
القرآن:١١:١٢٣

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ  

{ولله غيب السماوات والأرض} أي علم ما غاب فيهما {وإليه يَرجع} بالبناء للفاعل يعود وللمفعول يرد {الأمر كله} فينتقم ممن عصى {فاعبده} وحده {وتوكل عليه} ثق به فإنه كافيك {وما ربك بغافل عما يعملون} وإنما يؤخرهم لوقتهم وفي قراءة بالفوقانية.