25. Sūrat al-Furqān (1/2)

٢٥۔ سُورَةُ الفُرْقان ص ١

Qurʾān > Chapter 25
القرآن > كتاب ٢٥

The Criterion (Meccan)

quran:25:1 – In the name of Allah, the Entirely Merciful, the Especially Merciful.

Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner -  

Blessed, exalted, is He Who revealed the Criterion (al-furqān), the Qur’ān — called thus ˹al-furqān˺ because it has discriminated (faraqa) between truth and falsehood — to His servant, Muhammad (s), that he may be to all the worlds, ˹to˺ mankind and the jinn, but not the angels, a warner, a threatening of God’s chastisement.
القرآن:٢٥:١ – بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا  

{تبارك} تعالى {الذي نزَّل الفرقان} القرآن لأنه فرق بين الحق والباطل {على عبده} محمد {ليكون للعالمين} الإنس والجن دون الملائكة {نذيرا} مخوّفا من عذاب الله.
quran:25:2 –

He to whom belongs the dominion of the heavens and the earth and who has not taken a son and has not had a partner in dominion and has created each thing and determined it with ˹precise˺ determination.  

He to Whom belongs the kingdom of the heavens and the earth, and Who has not taken a son, nor has He any partner in sovereignty; and He created everything, which was meant to be created, and then determined it in a precise measure, He fashioned it in a balanced form.
القرآن:٢٥:٢ –

الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَلَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيرًا  

{الذي له ملك السماوات والأرض، ولم يتخذ ولدا ولم يكن له شريك في الملك وخلق كل شيء} من شأنه أن يخلق {فقدره تقديرا} سواه تسوية.
quran:25:3 –

But they have taken besides Him gods which create nothing, while they are created, and possess not for themselves any harm or benefit and possess not ˹power to cause˺ death or life or resurrection.  

Yet they, the disbelievers, have taken besides Him, that is, ˹besides˺ God, in other words, other than Him, gods, from among the idols, who create nothing but have themselves been created, and who possess no harm for themselves, that is, ˹the power˺ to repel it, nor any benefit, that is, ˹the power˺ to attract it, nor do they possess ˹any power over˺ death or life, that is, ˹nor do they have the power˺ to make a person die or to give him life, or resurrection, that is, ˹nor do they have power˺ to raise the dead.
القرآن:٢٥:٣ –

وَاتَّخَذُوا مِنْ دُونِهِ آلِهَةً لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنْفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَاةً وَلَا نُشُورًا  

{واتخذوا} أي الكفار {من دونه} أي الله أي غيره {آلهة} هي الأصنام {لا يَخلقون شيئاً وهم يُخلقون ولا يملكون لأنفسهم ضرا} أي دفعه {ولا نفعا} أي جره {ولا يملكون موتا ولا حياةً} أي إماتة لأحد وإحياء لأحد {ولا نشورا} أي بعثا للأموات.
quran:25:4 –

And those who disbelieve say, "This ˹Qur'an˺ is not except a falsehood he invented, and another people assisted him in it." But they have committed an injustice and a lie.  

And those who disbelieve say, ‘This, Qur’ān, is nothing but a calumny, a lie, that he, Muhammad (s), has invented, and other folk have helped him with it’, who ˹according to the disbelievers˺ were from among the People of the Scripture. God, exalted be He, says: Verily thus they have committed wrong and ˹spoken˺ falsehood, ˹they have come with˺ disbelief and mendacity.
القرآن:٢٥:٤ –

وَقَالَ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا إِفْكٌ افْتَرَاهُ وَأَعَانَهُ عَلَيْهِ قَوْمٌ آخَرُونَ ۖ فَقَدْ جَاءُوا ظُلْمًا وَزُورًا  

{وقال الذين كفروا إن هذا} أي ما القرآن {إلا إفك} كذب {افتراه} محمد {وأعانه عليه قوم آخرون} وهم من أهل الكتاب، قال تعالى: {فقد جاءُوا ظلما وزورا} كفرا وكذبا: أي بهما.
quran:25:5 –

And they say, "Legends of the former peoples which he has written down, and they are dictated to him morning and afternoon."  

And they say, that it ˹the Qur’ān˺ is also, ‘Fables, their lies (asātir is the plural of ustūra) of the ancients which he has had written down, that he has had someone from among those people copy it down for him, so that they are read to him, for him to memorise, morning and evening’. God, exalted be He, responds to them saying:
القرآن:٢٥:٥ –

وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا  

{وقالوا} أيضا هو {أساطير والأولين} أكاذيبهم: جمع أسطورة بالضم {اكتتبها} انتسخها من ذلك القوم بغيره {فهي تملى} تقرأ {عليه} ليحفظها {بكرة وأصيلاً} غدوة وعشيا قال تعالى ردا عليهم.
quran:25:6 –

Say, ˹O Muhammad˺, "It has been revealed by He who knows ˹every˺ secret within the heavens and the earth. Indeed, He is ever Forgiving and Merciful."  

Say: ‘It has been revealed by Him Who knows the secret, the Unseen, of the heavens and the earth. Truly He is ever Forgiving, of believers, Merciful’, to them.
القرآن:٢٥:٦ –

قُلْ أَنْزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ إِنَّهُ كَانَ غَفُورًا رَحِيمًا  

{قل أنزله الذي يعلم السرَّ} الغيب {في السماوات والأرض إنه كان غفورا} للمؤمنين {رحيما} بهم.
quran:25:7 –

And they say, "What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel so he would be with him a warner?  

And they also say, ‘What is it with this Messenger that he eats food and walks about in the marketplaces? Why has an angel not been sent down to him so as to be a warner along with him?, and confirm his truthfulness.
القرآن:٢٥:٧ –

وَقَالُوا مَالِ هَٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ ۙ لَوْلَا أُنْزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرًا  

{وقالوا مال هذا الرسول يأكل الطعام ويمشي في الأسواق لولا} هلا {أنزل إليه ملك أو جاء معه نذيرا} يصدقه.
quran:25:8 –

Or ˹why is not˺ a treasure presented to him ˹from heaven˺, or does he ˹not˺ have a garden from which he eats?" And the wrongdoers say, "You follow not but a man affected by magic."  

Or a treasure thrown down to him, from the heaven, for him to spend from so as not to be in need of walking through the marketplaces in order to earn his livelihood. Or he has a garden, an orchard, for him to eat from?’, that is, ˹to eat˺ from its fruits and satisfy himself therewith (a variant reading ˹for ya’kulu, ‘for him to eat’˺ has na’kulu, ‘for us to eat’) and thus possess because of that ˹garden˺ an advantage over us. The wrongdoers, namely, the disbelievers, say, to the believers: ‘You are just following a man bewitched!’, one duped, his mind overcome. God, exalted be He, says:
القرآن:٢٥:٨ –

أَوْ يُلْقَىٰ إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا ۚ وَقَالَ الظَّالِمُونَ إِنْ تَتَّبِعُونَ إِلَّا رَجُلًا مَسْحُورًا  

{أو يُلقى إليه كنز} من السماء ينفقه، ولا يحتاج إلى المشي في الأسواق لطلب المعاش {أو تكون له جنة} بستان {يأكل منها} أي من ثمارها فيكتفي بها وفي قراءة نأكل بالنون: أي نحن فيكون له مزية علينا بها {وقال الظالمون} أي الكافرون للمؤمنين {إن} ما {تتبعون إلا رجلا مسحورا} مخدوعا مغلوبا على عقله، قال تعالى.
quran:25:9 –

Look how they strike for you comparisons; but they have strayed, so they cannot ˹find˺ a way.  

See how they strike similitudes for you, of ˹the fact that the Prophet is˺ a person bewitched and one in need of something to expend ˹from˺ and of an angel to help him carry out the task ˹of delivering the Message˺, so that they go astray, thereby from guidance, and are unable to find a way, a means thereto ˹to guidance˺.
القرآن:٢٥:٩ –

انْظُرْ كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلَا يَسْتَطِيعُونَ سَبِيلًا  

{أنظر كيف ضربوا لك الأمثال} بالمسحور، والمحتاج إلى ما ينفقه وإلى ملك يقوم معه بالأمر {فضلوا} بذلك عن الهدى {فلا يستطيعون سبيلا} طريقا إليه.
quran:25:10 –

Blessed is He who, if He willed, could have made for you ˹something˺ better than that - gardens beneath which rivers flow - and could make for you palaces.  

Blessed is He, abundant is the good of God, Who, if He will, will give you better than that, treasure or orchard which they mentioned — gardens underneath which rivers flow, in this world, for He has already willed to give him such things in the Hereafter, and will give (read apocopated form wa-yaj‘al) you palaces, as well (a variant reading ˹of the apocopated yaj‘al˺ is yaj‘alu, ‘He will give’, beginning a new sentence).
القرآن:٢٥:١٠ –

تَبَارَكَ الَّذِي إِنْ شَاءَ جَعَلَ لَكَ خَيْرًا مِنْ ذَٰلِكَ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَيَجْعَلْ لَكَ قُصُورًا  

{تبارك} تكاثر خير {الذي إن شاء جعل لك خيرا من ذلك} الذي قالوه من الكنز والبستان {جناتٍ تجري من تحتها الأنهار} أي في الدنيا لأنه شاء أن يعطيه إياها في الآخرة {ويجعلْ} بالجزم {لك قصورا} أيضا، وفي قراءة بالرفع استئنافا.
quran:25:11 –

But they have denied the Hour, and We have prepared for those who deny the Hour a Blaze.  

Nay, but they deny the ˹coming of the˺ Hour, the Resurrection, and We have prepared for those who deny the Hour a blaze (sa‘īr), a fire that has been set ablaze (musa‘‘ara), in other words, an intense ˹fire˺.
القرآن:٢٥:١١ –

بَلْ كَذَّبُوا بِالسَّاعَةِ ۖ وَأَعْتَدْنَا لِمَنْ كَذَّبَ بِالسَّاعَةِ سَعِيرًا  

{بل كذَّبوا بالساعة} القيامة {وأعتدنا لمن كذَّب بالساعة سعيرا} نارا مسعرة: أي مشتدة.
quran:25:12 –

When the Hellfire sees them from a distant place, they will hear its fury and roaring.  

When it sees them from a distant place, they will hear it raging, boiling like an enraged person when his heart boils with anger, and roaring, ˹producing˺ a powerful noise. Alternatively, what is meant by their ‘hearing it raging’ is their vision of it and awareness of it.
القرآن:٢٥:١٢ –

إِذَا رَأَتْهُمْ مِنْ مَكَانٍ بَعِيدٍ سَمِعُوا لَهَا تَغَيُّظًا وَزَفِيرًا  

{إذا رأتهم من مكان بعيد سمعوا لها تغيظا} غليانا كالغضبان إذا غلى صدره من الغضب {وزفيرا} صوتا شديدا، أو سماع التغيظ رؤيته وعلمه.
quran:25:13 –

And when they are thrown into a narrow place therein bound in chains, they will cry out thereupon for destruction.  

And when they are flung into a narrow place thereof (read dayyiqan or dayqan, ‘narrow’, such that it constricts them; minhā, ‘thereof’, is a circumstantial qualifier referring to makānan, ‘place’, because it is actually an adjectival qualification of it) bound together, shackled, with their hands bound to their necks in chains (the use of the intensive form muqarranīna ˹as opposed to muqranīna˺ is meant to indicate a large number), they will at that point pray for ˹their own˺ annihilation, and it will be said to them:
القرآن:٢٥:١٣ –

وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُقَرَّنِينَ دَعَوْا هُنَالِكَ ثُبُورًا  

{وإذا أُلقوا منها مكانا ضيقا} بالتشديد والتخفيف بأن يضيق عليهم ومنها حال من مكانا لأنه في الأصل صفة له {مقُرَّنين} مصفدين قد قرنت: أي جمعت أيديهم إلى أعناقهم في الأغلال والتشديدُ للتكثير {دعوا هنالك ثبورا} هلاكا فيقال لهم.
quran:25:14 –

˹They will be told˺, "Do not cry this Day for one destruction but cry for much destruction."  

‘Do not pray for a single annihilation on this day, but pray for many annihilations!’, which will be ˹the nature of˺ your chastisement.
القرآن:٢٥:١٤ –

لَا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا  

{لا تدعوا اليوم ثبورا واحدا وادعوا ثبورا كثيرا} كعذابكم.
quran:25:15 –

Say, "Is that better or the Garden of Eternity which is promised to the righteous? It will be for them a reward and destination.  

Say: ‘Is that, which is mentioned of the threat of chastisement and the description of the Fire, better, or the Garden of Immortality which has been promised to the God-fearing, which will be, in God’s knowledge, exalted be He, their requital, ˹their˺ reward, and journey’s end?’, ˹their˺ place of return.
القرآن:٢٥:١٥ –

قُلْ أَذَٰلِكَ خَيْرٌ أَمْ جَنَّةُ الْخُلْدِ الَّتِي وُعِدَ الْمُتَّقُونَ ۚ كَانَتْ لَهُمْ جَزَاءً وَمَصِيرًا  

{قل أذلك} المذكور من الوعيد وصفة النار {خير أم جنة الخلد التي وعد} ها {المتقون كانت لهم} في علمه تعالى {جزاءً} ثوابا {ومصيرا} مرجعا.
quran:25:16 –

For them therein is whatever they wish, ˹while˺ abiding eternally. It is ever upon your Lord a promise ˹worthy to be˺ requested.  

In it they shall have what they wish, abiding ˹therein˺ — an irrevocable state — it, the promise to them of what is mentioned, is a promise binding on your Lord, ˹a promise˺ much besought, requested by those who have been promised it ˹as is clear from the following˺: Our Lord, grant us what You have promised us through Your messengers ˹Q. 3:194˺, or requested on their behalf by the angels ˹who say˺: Our Lord, and admit them into the Gardens of Eden which You have promised them ˹Q. 40:8˺.
القرآن:٢٥:١٦ –

لَهُمْ فِيهَا مَا يَشَاءُونَ خَالِدِينَ ۚ كَانَ عَلَىٰ رَبِّكَ وَعْدًا مَسْئُولًا  

{لهم فيها ما يشاءُون خالدين} حال لازمة {كان} وعدهم ما ذكر {على ربك وعدا مسؤولا} يسأله من وعد به (ربنا وآتنا ما وعدتنا على رسلك) أو تسأله لهم الملائكة (ربنا وأدخلهم جنات عدن التي وعدتهم).
quran:25:17 –

And ˹mention˺ the Day He will gather them and that which they worship besides Allah and will say, "Did you mislead these, My servants, or did they ˹themselves˺ stray from the way?"  

And on the day when He will assemble them (yahshuruhum; a variant reading has nahshuruhum, ‘We assemble them’) and that which they worship besides God, that is, other than Him, such as the angels, Jesus, Ezra and the jinn, and will say, exalted be He, (fa-yaqūlu; a variant has fa-naqūlu, and We shall say’) to those who were worshipped, as a way of establishing the argument against the worshippers ˹of the former˺: ‘Was it you (read a-antum pronouncing both hamzas, or by substituting the second one with an alif, or not pronouncing this ˹last˺ and inserting an alif between the one not pronounced and the former, or without ˹such an insertion˺) who misled these servants of Mine, causing them to fall into error by commanding them to worship you, or did they go astray from the way?, the path of truth, by themselves?
القرآن:٢٥:١٧ –

وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ فَيَقُولُ أَأَنْتُمْ أَضْلَلْتُمْ عِبَادِي هَٰؤُلَاءِ أَمْ هُمْ ضَلُّوا السَّبِيلَ  

{ويوم نحشرهم} بالنون والتحتانية {وما يعبدون من دون الله} أي غيره من الملائكة وعيسى وعزير والجن {فيقول} تعالى بالتحتانية والنون للمعبودين إثباتا للحجة على العابدين: {أأنتم} بتحقيق الهمزتين وإبدال الثانية ألفا وتسهيلها وإدخال ألف بين الُسهَلة والأخرى وتركه {أضْللْتم عبادي هؤلاء} أوقعتموهم في الضلال بأمركم إياهم بعبادتكم {أم هم ضلوا السبيل} طريق الحق بأنفسهم.
quran:25:18 –

They will say, "Exalted are You! It was not for us to take besides You any allies. But You provided comforts for them and their fathers until they forgot the message and became a people ruined."  

They will say, ‘Glory be to You — exalted be You above what does not befit You! It was not, it would ˹not˺ have been right, for us to take any guardians besides You, that is, other than You (min awliyā’a, the first direct object, the min being extra, ˹added˺ to emphasise the negation; the preceding ˹min dūnika, ‘besides You’˺ is the second ˹direct object˺). So how can we command that we be worshipped? But You gave them and their fathers, before them, ease ˹of living˺, by granting ˹them˺ long life and abundant provision, until they forgot the Remembrance, ˹until˺ they became remiss about admonitions and belief in the Qur’ān, and became a lost folk’, ˹a folk˺ destroyed. God, exalted be He, says:
القرآن:٢٥:١٨ –

قَالُوا سُبْحَانَكَ مَا كَانَ يَنْبَغِي لَنَا أَنْ نَتَّخِذَ مِنْ دُونِكَ مِنْ أَوْلِيَاءَ وَلَٰكِنْ مَتَّعْتَهُمْ وَآبَاءَهُمْ حَتَّىٰ نَسُوا الذِّكْرَ وَكَانُوا قَوْمًا بُورًا  

{قالوا سبحانك} تنزيها لك عما لا يليق بك {ما كان ينبغي} يستقيم {لنا أن نتخذ من دونك} أي غيرك {من أولياء} مفعول أول ومن زائدة لتأكيد النفي وما قبله الثاني فكيف نأمر بعبادتنا؟ {ولكن متعتهم وآباءهم} من قبلهم بإطالة العمر وسعة الرزق {حتى نسوا الذكر} تركوا الموعظة والإيمان بالقرآن {وكانوا قوما بورا} هلكى، قال تعالى.
quran:25:19 –

So they will deny you, ˹disbelievers˺, in what you say, and you cannot avert ˹punishment˺ or ˹find˺ help. And whoever commits injustice among you - We will make him taste a great punishment.  

Thus they will deny you, that is, the ones who were worshipped denied those who worshipped ˹them˺, in what you allege, namely, that they are gods, and they will neither be able to (read yastatī‘ūna, or ˹second person plural˺ tastatī‘ūna) in other words, neither they nor you will be able to, circumvent, ward off the chastisement from you, nor help, nor protect you from it. And whoever of you does evil, ˹whoever˺ ascribes partners to God, We shall make him taste an awful, a severe, chastisement, in the Hereafter.
القرآن:٢٥:١٩ –

فَقَدْ كَذَّبُوكُمْ بِمَا تَقُولُونَ فَمَا تَسْتَطِيعُونَ صَرْفًا وَلَا نَصْرًا ۚ وَمَنْ يَظْلِمْ مِنْكُمْ نُذِقْهُ عَذَابًا كَبِيرًا  

{فقد كذبوكم} أي كذب المعبودون العابدين {بما تقولون} بالفوقانية أنهم آلهة {فما يستطيعون} بالتحتانية والفوقانية: أي لا هم ولا أنتم {صرفا} دفعا للعذاب عنكم {ولا نصرا} منعا لكم منه {ومن يظلم} يشرك {منكم نُذقْه عذابا كبيرا} شديدا في الآخرة.
quran:25:20 –

And We did not send before you, ˹O Muhammad˺, any of the messengers except that they ate food and walked in the markets. And We have made some of you ˹people˺ as trial for others - will you have patience? And ever is your Lord, Seeing.  

And We did not send before you any messengers but that they ate food and walked in the marketplaces, and so you are like them in this respect, and truly what was said to them is being said to you. And We have made some of you a trial for others:, a test, trying the rich with the poor, the healthy with the sick, the honourable with the vulgar, in each case the latter would say, ‘Why can I not be like the other person?’ Will you be steadfast?, ˹and endure˺ what you hear from those with whom you are tried? (the interrogative is meant as an imperative, in other words, ‘Be steadfast!’. And your Lord is ever Watchful, of those who remain steadfast and those who become miserable.
القرآن:٢٥:٢٠ –

وَمَا أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلَّا إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِي الْأَسْوَاقِ ۗ وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ ۗ وَكَانَ رَبُّكَ بَصِيرًا  

{وما أرسلنا قبلك من المرسلين إلا إنهم ليأكلون الطعام ويمشون في الأسواق} فأنت مثلهم في ذلك، وقد قيل لهم مثل ما قيل لك {وجلنا بعضكم لبعض فتنة} بلية ابتلى الغني بالفقير والصحيح بالمريض، والشريف بالوضيع يقول الثاني في كلّ: ما لي لا أكون كالأول في كلّ: {أتصبرون} على ما تسمعون ممن ابتليتم بهم استفهام بمعنى الأمر: أي اصبروا {وكان ربك بصيرا} بمن يصبر وبمن يجزع.
quran:25:21 –

And those who do not expect the meeting with Us say, "Why were not angels sent down to us, or ˹why˺ do we ˹not˺ see our Lord?" They have certainly become arrogant within themselves and ˹become˺ insolent with great insolence.  

And those who do not expect to encounter Us, ˹those˺ who have no fear of the Resurrection, say, ‘Why have the angels not been sent down to us, to act as messengers to us, or why do we not see our Lord?’, so that we might be informed ˹by Him˺ that Muhammad (s) is ˹truly˺ His Messenger? God, exalted be He, says: Assuredly they are full of arrogance within their souls and have become terribly insolent, in demanding to see God, exalted be He, in this world (read ‘utuwwan, ‘insolence’ with the wāw, according to the original root form, as opposed to ‘itiyyan with the ˹yā’˺ substitution as in ˹sūrat˺ Maryam ˹Q. 19:8˺).
القرآن:٢٥:٢١ –

وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا لَوْلَا أُنْزِلَ عَلَيْنَا الْمَلَائِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ اسْتَكْبَرُوا فِي أَنْفُسِهِمْ وَعَتَوْا عُتُوًّا كَبِيرًا  

{وقال الذين لا يرجون لقاءنا} لا يخافون البعث {لولا} هلا {أنزل علينا الملائكة} فكانوا رسلا إلينا {أو نرى ربنا} فنخبر بأن محمدا رسوله قال تعالى: {لقد استكبروا} تكبروا {في} شأن {أنفسهم وعتوْا} طغوا {عُتُوَّا كبيرا} بطلبهم رؤية الله تعالى في الدنيا، وعتوا بالواو على أصله بخلاف عتى بالإبدال في مريم.
quran:25:22 –

The day they see the angels - no good tidings will there be that day for the criminals, and ˹the angels˺ will say, "Prevented and inaccessible."  

The day when they see the angels, ˹while they stand˺ together with the rest of creation, namely, on the Day of Resurrection (yawma is in the accusative because of an implied ˹preceding˺ udhkur, ‘mention’), there will be no good tidings on that day for the guilty, that is, the disbelievers, in contrast to the believers for whom there shall be the good tidings of Paradise, and they will say, ‘A forbidding ban!’, as was their ˹the pagan˺ custom in this world whenever a misfortune befell them; in other words ˹they mean˺ ‘awdhan ma‘ādhan, seeking refuge from the angels ˹who will chastise them˺. God, exalted be He, says:
القرآن:٢٥:٢٢ –

يَوْمَ يَرَوْنَ الْمَلَائِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَحْجُورًا  

{يوم يرون الملائكة} في جملة الخلائق هو يوم القيامة ونصبه باذكر مقدرا {لا بشرى يومئذٍ للمجرمين} أي الكافرين بخلاف المؤمنين فلهم البشرى بالجنة {ويقولون حِجرا محجورا} على عادتهم في الدنيا إذا نزلت بهم شدة: أي عوذا معاذا يستعيذون من الملائكة، قال تعالى.
quran:25:23 –

And We will regard what they have done of deeds and make them as dust dispersed.  

And We shall attend to, We shall turn to, the works they did, that were good, such as voluntary alms or kindness to kin, a hospitable reception of a guest or the succour of a troubled person in this world, and turn them into scattered dust (habā’an manthūran), namely, ˹as˺ those individual particles of dust which one might observe near a window when the sun is shining through. In other words, ˹We shall make their good works˺ like those ˹particles of dust˺ in their uselessness, there being no reward for such ˹works˺, for lack of any ˹binding˺ obligation ˹to reward them therefor˺; but they are rewarded for it in the life of this world.
القرآن:٢٥:٢٣ –

وَقَدِمْنَا إِلَىٰ مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا  

{وقدمنا} عمدنا {إلى ما عملوا من عمل} من الخير كصدقة وصلة رحم، وقرى ضيف وإغاثة ملهوف في الدنيا {فجعلناه هباءً منشورا} هو ما يرى في الكوى التي عليها الشمس كالغبار المفرق: أي مثله في عدم النفع به إذ لا ثواب فيه لعدم شرطه ويجازون عليه في الدنيا.
quran:25:24 –

The companions of Paradise, that Day, are ˹in˺ a better settlement and better resting place.  

Those who will be the inhabitants of Paradise on that day, the Day of Resurrection, will be in a ˹far˺ better abode, than are the disbelievers in this world, and a ˹far˺ better resting place, than theirs ˹the latter’s˺; in other words, a ˹better˺ place for qā’ila, which is a rest taken during midday during hot days. From this ˹last interpretation of maqīlan˺ it has been inferred that the Reckoning will be concluded in half a day, as is stated in one hadīth.
القرآن:٢٥:٢٤ –

أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا وَأَحْسَنُ مَقِيلًا  

{أصحاب الجنة يومئذ} يوم القيامة {خيرٌ مستقرا} من الكافرين في الدنيا {وأحسن مقيلا} منهم: أي موضع قائلة فيها، وهي الاستراحة نصف النهار في الحر، وأخذ من ذلك انقضاء الحساب في نصف نهار كما ورد في حديث.
quran:25:25 –

And ˹mention˺ the Day when the heaven will split open with ˹emerging˺ clouds, and the angels will be sent down in successive descent.  

And on the day when the heaven, each of the ˹seven˺ heavens, will be split asunder with the clouds, in other words, ˹split asunder˺ together with them ˹the clouds˺ (al-ghamām is white cloud) and the angels will be sent down, from every heaven, in a ˹majestic˺ descent, and this is the Day of Resurrection (it ˹yawma, ‘on the day’˺ is in the accusative because of an implied ˹preceding˺ udhkur, ‘mention’; a variant reading ˹for tashaqqaqu˺ is tashshaqqaqu, ‘will be split asunder’, where the second tā’ ˹of the original form tatashaqqaqu˺ has been assimilated with it the ˹the shīn˺; another variant reading ˹instead of nuzzila almalā’ikatu, ‘the angels will be sent down’˺ has nunzilu al-malā’ikata, ‘We will send down the angels’);
القرآن:٢٥:٢٥ –

وَيَوْمَ تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ وَنُزِّلَ الْمَلَائِكَةُ تَنْزِيلًا  

{ويوم تشقق السماء} أي كل سماء {بالغمام} أي معه وهو غيم أبيض {ونزّل الملائكة} من كل سماء {تنزيلا} هو يوم القيامة ونصبه باذكر مقدرا وفي قراءة بتشديد شين تشقق بإدغام التاء الثانية في الأصل فيها، وفي أخرى: ننزل بنونين الثانية ساكنة وضم اللام ونصب الملائكة.
quran:25:26 –

True sovereignty, that Day, is for the Most Merciful. And it will be upon the disbelievers a difficult Day.  

true Sovereignty on that day will belong to the Compassionate One, with no one else sharing it with Him, and it, that day, will be a hard day for the disbelievers, in contrast to the believers.
القرآن:٢٥:٢٦ –

الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَٰنِ ۚ وَكَانَ يَوْمًا عَلَى الْكَافِرِينَ عَسِيرًا  

{الملك يومئذ الحق للرحمن} لا يشركه فيه أحد {وكان} اليوم {يوما على الكافرين عسيرا} بخلاف المؤمنين.
quran:25:27 –

And the Day the wrongdoer will bite on his hands ˹in regret˺ he will say, "Oh, I wish I had taken with the Messenger a way.  

And ˹it will be˺ a day when the wrongdoer, the idolater, ‘Uqba b. Abī Mu‘ayt — who had uttered the two-part profession ˹‘there is no god but God, Muhammad (s) is His Messenger’˺ but retracted it in order to please Ubayy b. Khalaf — will bite his hands, in regret and anguish on the Day of Resurrection, saying, ‘O (yā is for drawing attention) would that I had followed a way with the Messenger!, Muhammad (s), a route to guidance.
القرآن:٢٥:٢٧ –

وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا  

{ويوم يعضُّ الظالم} المشرك: عقبة بن أبي معيط كان نطق بالشهادتين ثم رجع إرضاءً لأبيّ بن خلف {على يديه} ندما وتحسرا في يوم القيامة {يقول يا} للتنبيه {ليتني اتخذت مع الرسول} محمد {سبيلا} طريقا إلى الهدى.
quran:25:28 –

Oh, woe to me! I wish I had not taken that one as a friend.  

O woe to me! (yā waylatā: the ˹final˺ alif stands in place of the ˹first person singular˺ possessive yā’, yā waylatī, meaning ‘˹alas˺ for my destruction!’) Would that I had not taken so and so, in other words, ˹that˺ Ubayy, as friend!
القرآن:٢٥:٢٨ –

يَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا  

{يا وَيْلَتَى} ألفه عوض عن ياء الإضافة أي ويلتي، ومعناه هلكتي {ليتني لم أتخذ فلانا} أي أبيَّا {خليلا}.
quran:25:29 –

He led me away from the remembrance after it had come to me. And ever is Satan, to man, a deserter."  

Verily he has led me astray from the Remembrance, namely, the Qur’ān, after it had come to me, by causing me to recant my belief in it. God, exalted be He, says: And Satan is ever a deserter of, the disbelieving, man’, abandoning him and dissociating from him in ˹times of˺ tribulation.
القرآن:٢٥:٢٩ –

لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي ۗ وَكَانَ الشَّيْطَانُ لِلْإِنْسَانِ خَذُولًا  

{لقد أضلني عن الذكر} أي القرآن {بعد إذ جاءني} بأن ردَّني عن الإيمان به، قال تعالى: {وكان الشيطان للإنسان} الكافر {خذولا} بأن يتركه ويتبرأ منه عند البلاء.
quran:25:30 –

And the Messenger has said, "O my Lord, indeed my people have taken this Qur'an as ˹a thing˺ abandoned."  

And the Messenger, Muhammad (s), says, ‘O my Lord, lo! my people, the ˹tribe of˺ Quraysh, consider this Qur’ān as something to be shunned’, to be disregarded.
القرآن:٢٥:٣٠ –

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا  

{وقال الرسول} محمد {يا رب إن قومي} قريشا {اتخذوا هذا القرآن مهجورا} متروكا قال تعالى.
quran:25:31 –

And thus have We made for every prophet an enemy from among the criminals. But sufficient is your Lord as a guide and a helper.  

God, exalted be He, says: So, just as We have appointed for you enemies from among the idolaters of your people, We have appointed to every prophet, before you, an enemy from among the guilty, the idolaters — so be steadfast as they were; but your Lord suffices as a Guide, for you, and a Helper, to bring you victory over your enemies.
القرآن:٢٥:٣١ –

وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِنَ الْمُجْرِمِينَ ۗ وَكَفَىٰ بِرَبِّكَ هَادِيًا وَنَصِيرًا  

{وكذلك} كما جعلنا لك عدوّا من مشركي قومك {جعلنا لكل نبي} قبلك {عدوا من المجرمين} المشركين فاصبر كما صبروا {وكفى بربك هاديا} لك {ونصيرا} ناصرا لك على أعدائك.
quran:25:32 –

And those who disbelieve say, "Why was the Qur'an not revealed to him all at once?" Thus ˹it is˺ that We may strengthen thereby your heart. And We have spaced it distinctly.  

And those who disbelieve say, ‘Why has the Qur’ān not been revealed to him all at once?’, as the Torah, the Gospel and the Book of Psalms ˹were˺. God, exalted be He, says: We have revealed it, thus, in parts, ˹it is˺, that We may strengthen your inner-heart with it, and We have arranged it in a specific order, that is to say, We produce it in stages one part after another, gradually and deliberately, in order to facilitate its comprehension and its memorisation.
القرآن:٢٥:٣٢ –

وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ ۖ وَرَتَّلْنَاهُ تَرْتِيلًا  

{وقال الذين كفروا لولا} هلا {نزل عليه القرآن جملة واحدة} كالتوراة والإنجيل والزَّبور، قال تعالى: نزلناه، {كذلك} متفرّقا {لنثبَّت به فؤادك} نقوي قلبك {ورتلناه ترتيلا} أي أتينا به شيئا بعد شيء بتمهل وتؤدة لتيسر فهمه وحفظه.
quran:25:33 –

And they do not come to you with an argument except that We bring you the truth and the best explanation.  

And they do not bring you any similitude, to invalidate your mission, but that We bring you the truth, that refutes it, and ˹what is˺ better ˹as˺ exposition, explanation.
القرآن:٢٥:٣٣ –

وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَاكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيرًا  

{ولا يأتونك بمثل} في إبطال أمرك {إلا جئناك بالحق} الدافع له {وأحسن تفسيرا} بيانا.
quran:25:34 –

The ones who are gathered on their faces to Hell - those are the worst in position and farthest astray in ˹their˺ way.  

They are, those who will be gathered on their faces, that is, ˹those who˺ will be driven ˹as cattle˺, toward Hell: they will be in the worst place, namely, Hell, and furthest astray from the way, ˹they will be˺ on a path of error worse than that of others; and this ˹path˺ is their disbelief.
القرآن:٢٥:٣٤ –

الَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُولَٰئِكَ شَرٌّ مَكَانًا وَأَضَلُّ سَبِيلًا  

هم {الذين يُحشرون على وجوههم} أي يساقون {إلى جهنم أولئك شرٌ مكانا} هو جهنم {وأضَلُّ سبيلا} أخطأ طريقا من غيرهم وهو كفرهم.
quran:25:35 –

And We had certainly given Moses the Scripture and appointed with him his brother Aaron as an assistant.  

And verily We gave Moses the Scripture, the Torah, and made Aaron, his brother, ˹go˺ with him as a minister, an assistant.
القرآن:٢٥:٣٥ –

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَا مَعَهُ أَخَاهُ هَارُونَ وَزِيرًا  

{ولقد آتينا موسى الكتاب} التوراة {وجعلنا معه أخاه هارون وزيرا} معينا.
quran:25:36 –

And We said, "Go both of you to the people who have denied Our signs." Then We destroyed them with ˹complete˺ destruction.  

Then We said, ‘Go both of you to the people who have denied Our signs’, that is, to the Egyptians — Pharaoh and his folk. So they went to them with the Message but they ˹the Egyptians˺ denied both of them. Then We destroyed them utterly.
القرآن:٢٥:٣٦ –

فَقُلْنَا اذْهَبَا إِلَى الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا فَدَمَّرْنَاهُمْ تَدْمِيرًا  

{فقلنا اذهبا إلى القوم الذين كذبوا بآياتنا} أي القبط فرعون وقومه فذهبا إليهم بالرسالة فكذبوهما {فدمرناهم تدميرا} أهلكناهم إهلاكا.
quran:25:37 –

And the people of Noah - when they denied the messengers, We drowned them, and We made them for mankind a sign. And We have prepared for the wrongdoers a painful punishment.  

And, mention, the people of Noah, when they denied the messengers, in denying Noah — it is as though he were many messengers given the length of time he remained among them; or ˹it is thus expressed in the plural˺ because to deny him is ˹equivalent˺ to denying all the other messengers, for they all came with the same ˹Message concerning˺ affirmation of God’s Oneness — We drowned them (this is the response to lammā, ‘when’) and made them a sign, a lesson, for mankind, thereafter, and We have prepared, in the Hereafter, for the evildoers, the disbelievers, a painful chastisement, in addition to what ˹chastisement˺ may befall them in this world.
القرآن:٢٥:٣٧ –

وَقَوْمَ نُوحٍ لَمَّا كَذَّبُوا الرُّسُلَ أَغْرَقْنَاهُمْ وَجَعَلْنَاهُمْ لِلنَّاسِ آيَةً ۖ وَأَعْتَدْنَا لِلظَّالِمِينَ عَذَابًا أَلِيمًا  

{و} اذكر {قوم نوح لما كذبوا الرسل} بتكذيبهم نوحا لطول لبثه فيهم فكأنه رسل، أو لأن تكذيبه تكذيب لباقي الرسل لاشتراكهم في المجيء بالتوحيد {أغرقناهم} جواب لما {وجعلناهم للناس} بعدهم {آية} عبرة {وأعتدنا} في الآخرة {للظالمين} الكافرين {عذابا أليما} مؤلما سوى ما يحل بهم في الدنيا.
quran:25:38 –

And ˹We destroyed˺ 'Aad and Thamud and the companions of the well and many generations between them.  

And, mention, ‘Ād, the people of Hūd, and Thamūd, the people of Sālih, and the dwellers at al-Rass (al-rass) — the name of a ‘well’; their prophet is said to have been Shu‘ayb; although some say it was someone else. ˹The story is that˺ they had been sitting around it ˹on one occasion˺ when it collapsed beneath them ˹burying them˺ together with their dwellings. And many generations, peoples, in between, that is, between ˹the people of˺ ‘Ād and the dwellers at al-Rass.
القرآن:٢٥:٣٨ –

وَعَادًا وَثَمُودَ وَأَصْحَابَ الرَّسِّ وَقُرُونًا بَيْنَ ذَٰلِكَ كَثِيرًا  

{و} اذكر {عادا} يوم هود {وثمود} قوم صالح {وأصحاب الرَّسَّ} اسم بئر، ونبيهم قيل شعيب وقيل غيره كانوا قعودا حولها فانهارت بهم وبمنازلهم {وقرونا} أقواما {بين ذلك كثيرا} أي بين عاد وأصحاب الرَّسَّ.
quran:25:39 –

And for each We presented examples ˹as warnings˺, and each We destroyed with ˹total˺ destruction.  

For each ˹of them˺ We struck similitudes, when establishing arguments against them, and We destroyed them only after warning ˹them˺, and each ˹of them˺ We ruined utterly, We destroyed utterly, because of their denial of the prophets sent to them.
القرآن:٢٥:٣٩ –

وَكُلًّا ضَرَبْنَا لَهُ الْأَمْثَالَ ۖ وَكُلًّا تَبَّرْنَا تَتْبِيرًا  

{وكلا ضربنا له الأمثال} في إقامة الحجة عليهم فلم نهلكهم إلا بعد الإنذار {وكلاٌ تبَّرنا تتبيرا} أهلكنا إهلاكا بتكذيبهم أنبياءهم.
quran:25:40 –

And they have already come upon the town which was showered with a rain of evil. So have they not seen it? But they are not expecting resurrection.  

And verily they, namely, the disbelievers of Mecca, will have passed by the town on which an evil shower was rained (al-saw’, ‘evil’, is the verbal noun from sā’a, ‘was evil’), that is, ˹it was showered˺ with stones. This was the principal town of the towns inhabited by the people of Lot; God destroyed its inhabitants for their committing acts of lewdness. Can it be that they have not seen it?, on their journeys to Syria, and so take heed thereof? (the interrogative is affirmative). Nay, but it is that they do not expect, they have ˹no˺ fear of ˹any˺, resurrection, and so they do not believe.
القرآن:٢٥:٤٠ –

وَلَقَدْ أَتَوْا عَلَى الْقَرْيَةِ الَّتِي أُمْطِرَتْ مَطَرَ السَّوْءِ ۚ أَفَلَمْ يَكُونُوا يَرَوْنَهَا ۚ بَلْ كَانُوا لَا يَرْجُونَ نُشُورًا  

{ولقد أتوا} أي مرَّ كفار مكة {على القرية التي أمطرت مطر السوء} مصدر ساء أي بالحجارة وهي عظمى قرى قوم لوط فأهلك الله أهلها لفعلهم الفاحشة {أفلم يكونوا يرونَها} في سفرهم إلى الشام فيعتبرون، والاستفهام للتقرير {بل كانوا لا يرجون} يخافون {نشورا} بعثا فلا يؤمنون.
quran:25:41 –

And when they see you, ˹O Muhammad˺, they take you not except in ridicule, ˹saying˺, "Is this the one whom Allah has sent as a messenger?  

And when they see you, they take you in mockery only, as an object of derision, saying, ‘Is this the one whom God has sent as a messenger?, as he is wont to claim? — contemptuously of him as one not worthy of being a messenger.
القرآن:٢٥:٤١ –

وَإِذَا رَأَوْكَ إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَٰذَا الَّذِي بَعَثَ اللَّهُ رَسُولًا  

{وإذا رأوْك إن} ما {يتخذونك إلا هزؤا} مهزوءا به يقولن {أهذا الذي بعث الله رسولا} في دعواه محتقرين له عن الرسالة.
quran:25:42 –

He almost would have misled us from our gods had we not been steadfast in ˹worship of˺ them." But they are going to know, when they see the punishment, who is farthest astray in ˹his˺ way.  

Indeed (in, softened in place of the hardened form, with its subject omitted, namely, innahu) he was about to lead us astray, turn us away, from our gods, had we not stood by them’, he would have turned us away from them. God, exalted be He, says: And soon they will know, when they behold the chastisement, with their own eyes in the Hereafter, who is further astray from the way, who is further upon the path of error: they or the believers?
القرآن:٢٥:٤٢ –

إِنْ كَادَ لَيُضِلُّنَا عَنْ آلِهَتِنَا لَوْلَا أَنْ صَبَرْنَا عَلَيْهَا ۚ وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلًا  

{إن} مخففة من الثقيلة واسمها محذوف أي إنه {كاد ليضلنا} يصرفنا {عن آلهتنا لولا أن صبرنا عليها} لصرفنا عنها، قال تعالى: {وسوف يعلمون حين يرون العذاب} عينانا في الآخرة {من أضلُّ سبيلا} أخطأ طريقا، أهم أم المؤمنون.
quran:25:43 –

Have you seen the one who takes as his god his own desire? Then would you be responsible for him?  

Have you seen — inform Me ˹about˺ — him who has taken as his god his own desire?, that is, as something that will be bring about his ruin (the indirect object ˹ilāhahu, ‘as his god’˺ precedes the direct object because it is more important; the clause ˹beginning˺ man ittakhadha, ‘him who has taken’, constitutes the first direct object of a-ra’ayta, ‘have you seen’, the second being ˹the following, a-fa-anta …˺) Will you be a guardian over him?, a protector to preserve him from following his desires? No.
القرآن:٢٥:٤٣ –

أَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ أَفَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلًا  

{أرأيت} أخبرني {من اتخذ إلههُ هواه} أي مُهويه قدَّم المفعول الثاني لأنه أهمّ وجملة من اتخذ مفعول أول لرأيت والثاني {أفأنت تكون عليه وكيلا} حافظا تحفظه عن ابتاع هواه لا.
quran:25:44 –

Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are ˹even˺ more astray in ˹their˺ way.  

Or do you suppose that most of them listen, listening so as to understand, or comprehend?, what you say to them? They are but as the cattle — nay, but they are further astray from the way, further from these ˹cattle˺ upon the path of misguidance, for at least they ˹cattle˺ yield to the person who looks after them, whereas these ˹disbelievers˺ do not obey their Master, Who is gracious to them.
القرآن:٢٥:٤٤ –

أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَالْأَنْعَامِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا  

{أم تحسب أن أكثرهم يسمعون} سماع تفهم {أو يعقلون} ما تقول لهم {إن} ما {هم إلا كالأنعام بل هم أضل سبيلا} أخطأ طريقا منها لأنها تنقاد لمن يتعهدها، وهم لا يطيعون مولاهم المنعم عليهم.
quran:25:45 –

Have you not considered your Lord - how He extends the shadow, and if He willed, He could have made it stationary? Then We made the sun for it an indication.  

Have you not seen, contemplated, the work of, your Lord, how He extends the ˹twilight˺ shadow?, from the point of daybreak to the point of sunrise. For had He, your Lord, willed, He would have made it still, everpresent so that it does not disappear with the rising of the sun. Then We made the sun an indicator of it, ˹of˺ the shadow; were it not for the sun the shadow would not have been known.
القرآن:٢٥:٤٥ –

أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّ وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلًا  

{ألم تَرَ} تنظر {إلى} فعل {ربّك كيف مدَّ الظل} من وقت الإسفار إلى وقت طلوع الشمس {ولو شاء} ربك {لجعله ساكنا} مقيما لا يزول بطلوع الشمس {ثم جعلنا الشمس عليه} أي الظل {دليلا} فلولا الشمس ما عرف الظل.
quran:25:46 –

Then We hold it in hand for a brief grasp.  

Then We retract it, the extended shadow, to Us by gentle retraction, subtle ˹retraction˺, through the rising of the sun.
القرآن:٢٥:٤٦ –

ثُمَّ قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا  

{ثم قبضناه} أي الظل الممدود {إلينا قبضا يسيرا} خفيفا بطلوع الشمس.
quran:25:47 –

And it is He who has made the night for you as clothing and sleep ˹a means for˺ rest and has made the day a resurrection.  

And He it is Who made for you the night as a garment, veiling ˹you˺ like a garment, and sleep for repose, rest for bodies through the ˹temporary˺ cessation of labour, and He made the day for rising, ˹a time˺ in which all rise to seek their livelihood and so on.
القرآن:٢٥:٤٧ –

وَهُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِبَاسًا وَالنَّوْمَ سُبَاتًا وَجَعَلَ النَّهَارَ نُشُورًا  

{وهو الذي جعل لكم الليل لباسا} ساترا كاللباس {والنوم سُباتا} راحة للأبدان بقطع الأعمال {وجعل النهار نشورا} منشورا فيه لابتغاء الرزق وغيره.
quran:25:48 –

And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water  

And He it is Who sends forth the winds (al-riyāha; a variant has al-rīha, ‘the wind’) dispersing before His mercy (nushuran, ‘dispersing’), scattered before the ˹coming of the˺ rain (a variant reading has nushran, the singular of which is nashūr, similar ˹in pattern˺ to rasūl, ‘messenger’ ˹plural rusul˺; another reading has nashran, as a verbal noun; and a third variant has bushran, in other words, ˹the winds function as˺ mubashshirāt, ‘bearers of good tidings’, the singular of which is bashīr); and We send down from the heaven purifying water,
القرآن:٢٥:٤٨ –

وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۚ وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا  

{وهو الذي أرسل الرياح} وفي قراءة الريح {نُشرا بين يديْ رحمته} متفرقة قدام المطر، وفي قراءة بسكون الشين تخفيفا، وفي أخرى بسكونها ونون مفتوحة مصدر، وفي أخرى بسكونها وضم الموحدة بدل النون: أي مبشرات ومفرد الأولى نشور كرسول والأخيرة بشير {وأنزلنا من السماء ماءً طهورا} مطهرا.
quran:25:49 –

That We may bring to life thereby a dead land and give it as drink to those We created of numerous livestock and men.  

with which We revive a dead land (read maytan, in the softened form, equally valid for the masculine and the feminine, but in the masculine ˹here˺ because of the ˹masculine˺ noun indicating ‘place’ ˹implicit therein˺) and We give it, the water, as drink to the many cattle, camels, cows and sheep, and humans We have created (anāsiyy is the plural of insān: properly it ˹the plural˺ should be anāsīn but the ˹final˺ nūn has been replaced with a yā’, with which the ˹other˺ yā’ has been assimilated; or it ˹anāsiyy˺ is ˹simply˺ the plural of insiyy).
القرآن:٢٥:٤٩ –

لِنُحْيِيَ بِهِ بَلْدَةً مَيْتًا وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا  

{لنحيي به بلدة ميتا} بالتخفيف يستوي فيه المذكور والمؤنث ذكّره باعتبار المكان {ونسقيه} أي الماء {مما خلقنا أنعاما} إبلا وبقرا وغنما {وأناسيَّ كثيرا} جمع إنسان وأصله أناسين فأبدلت النون ياء وأدغمت فيها الياء أو جمع انسي.
quran:25:50 –

And We have certainly distributed it among them that they might be reminded, but most of the people refuse except disbelief.  

And verily We have distributed it, the water, among them, so that they may remember (li-yadhdhakkarū should actually be li-yatadhakkarū, but the tā’ has been assimilated with the dhāl; a variant reading has liyadhkurū), that is to say, ˹so that they may remember˺ therewith the grace of God. But most people are only intent on ingratitude, on denial of the grace, saying, ‘We have received ˹this˺ rain because of such-andsuch a storm’.
القرآن:٢٥:٥٠ –

وَلَقَدْ صَرَّفْنَاهُ بَيْنَهُمْ لِيَذَّكَّرُوا فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا  

{ولقد صرفناه} أي الماء {بينهم ليذَّكروا} أصله يتذكروا أدغمت التاء في الذال وفي قراءة ليذْكُروا بسكون الذال وضم الكاف أي نعمة الله به {فأبى أكثر الناس إلا كفورا} جحودا للنعمة حيث قالوا: مطرنا بنوء كذا.