36. Sūrat Yā Sīn (1/2)

٣٦۔ سُورَةُ يس ص ١

Yā Sīn (Meccan)

quran:36:1In the name of Allah, the Entirely Merciful, the Especially Merciful.

Ya, Seen.  

Yā sīn: God knows best what He means by these ˹letters˺.
القرآن:٣٦:١بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

يس  

{يس} الله أعلم بمراده به.
quran:36:2

By the wise Qur'an.  

By the Definitive Qur’ān, made definitive by its marvellous arrangement and unique meanings,
القرآن:٣٦:٢

وَالْقُرْآنِ الْحَكِيمِ  

{والقرآن الحكيم} المحكم بعجيب النظم، وبديع المعاني.
quran:36:3

Indeed you, ˹O Muhammad˺, are from among the messengers,  

you, O Muhammad (s), are indeed of those sent ˹by God˺,
القرآن:٣٦:٣

إِنَّكَ لَمِنَ الْمُرْسَلِينَ  

{إنك} يا محمد {لمن المرسلين}.
quran:36:4

On a straight path.  

on a (‘alā is semantically connected to the preceding ˹statement˺) straight path, that is, ˹you follow˺ the way of the prophets before you, ˹enjoining˺ the affirmation of God’s Oneness and guidance (the emphasis expressed by the oath ˹in ‘by the definitive Qur’ān’˺ and the remainder ˹of the statement˺ is a response to the disbelievers’ saying to him, ‘You have not been sent ˹by God˺!’ ˹Q. 13:43˺.
القرآن:٣٦:٤

عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ  

(على) متعلق بما قبله (صراط مستقيم) أي طريق الأنبياء قبلك التوحيد والهدى، والتأكيد بالقسم وغيره رد لقول الكفار له "لست مرسلا".
quran:36:5

˹This is˺ a revelation of the Exalted in Might, the Merciful,  

A revelation from the Mighty, in His kingdom, the Merciful, to His creatures (tanzīla’l-‘azīzi’l-rahīm is the predicate of an implicit subject, namely, al-qur’ān),
القرآن:٣٦:٥

تَنْزِيلَ الْعَزِيزِ الرَّحِيمِ  

{تنزيل العزيز} في ملكه {الرحيم} بخلقه خبر مبتدأ مقدر، أي القرآن.
quran:36:6

That you may warn a people whose forefathers were not warned, so they are unaware.  

that you may warn, therewith, a people (qawman, connected to tanzīla, ‘a revelation’) whose fathers were not warned, in the period of the interval (al-fatra), so they, this people, are oblivious, to faith and right guidance.
القرآن:٣٦:٦

لِتُنْذِرَ قَوْمًا مَا أُنْذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ  

{لتنذرَ} به {قوما} متعلق بتنزيل {ما أنذر آباؤهم} أي لم ينذروا في زمن الفترة {فهم} أي القوم {غافلون} عن الإيمان والرشد.
quran:36:7

Already the word has come into effect upon most of them, so they do not believe.  

The word, for chastisement, has already proved true, it has become due, for most of them, for they, in other words, most of them, will not believe.
القرآن:٣٦:٧

لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ  

{لقد حق القول} وجب {على أكثرهم} بالعذاب {فهم لا يؤمنون} أي الأكثر.
quran:36:8

Indeed, We have put shackles on their necks, and they are to their chins, so they are with heads ˹kept˺ aloft.  

Indeed We have put fetters around their necks, to bind to them their hands (because ghull ˹is a fetter that˺ shackles the hands to the neck), such that they, the hands, are, bound, up to the chins (adhqān is the plural of dhaqan, which is where the two sides of the beard meet) so that their heads are upturned, they are unable to lower them: this ˹statement˺ is figurative and is meant to indicate their inability to yield to faith or to lower their heads to it.
القرآن:٣٦:٨

إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُمْ مُقْمَحُونَ  

{إنا جعلنا في أعناقهم أغلالا} بأن تضم اليها الأيدي لأن الغل يجمع اليد إلى العنق {فهي} أي الأيدي مجموعة {إلى الأذقان} جمع ذقن، وهي مجتمع اللحيين {فهم مقمحون} رافعون رؤوسهم لا يستطيعون خفضها، وهذا تمثيل، والمراد أنهم لا يذعنون للإيمان ولا يخفضون رؤوسهم له.
quran:36:9

And We have put before them a barrier and behind them a barrier and covered them, so they do not see.  

And We have set before them a barrier (read saddan or suddan in both instances) and behind them a barrier; so We have covered them, so they do not see — this is also figurative, depicting the way in which the paths of faith are closed to them.
القرآن:٣٦:٩

وَجَعَلْنَا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ  

{وجعلنا من بين أيديهم سدا ومن خلفهم سدا} بفتح السين وضمها في الموضعين {فأغشيناهم فهم لا يبصرون} تمثيل أيضا لسدّ طرق الإيمان عليهم.
quran:36:10

And it is all the same for them whether you warn them or do not warn them - they will not believe.  

And it is the same to them whether you warn them (read a-andhartuhum, pronouncing both hamzas; or by substituting an alif for the second one; or by not pronouncing the second one but inserting an alif between the one not pronounced and the other one, or without ˹the insertion˺) or do not warn them, they will not believe.
القرآن:٣٦:١٠

وَسَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ  

{وسواء عليهم أأنذرتهم} بتحقيق الهمزتين وإبدال الثانية ألفا وتسهيلها وإدخال ألف بين المسهلة والأخرى وتركه {أم لم تنذرهم لا يؤمنون}.
quran:36:11

You can only warn one who follows the message and fears the Most Merciful unseen. So give him good tidings of forgiveness and noble reward.  

You can only warn, in other words, your warning will only benefit, him who follows the Remembrance, the Qur’ān, and fears the Compassionate One in secret, who fears Him despite not having seen Him; so give him the good tidings of forgiveness and a noble reward, namely, Paradise.
القرآن:٣٦:١١

إِنَّمَا تُنْذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ  

{إنما تنذر} ينفع إنذارك {من أتَّبع الذكر} القرآن {وخشي الرحمن بالغيب} خافه ولم يره {فبشّره بمغفرة وأجر كريم} هو الجنة.
quran:36:12

Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind, and all things We have enumerated in a clear register.  

Truly it is We Who bring the dead to life, for the resurrection, and record, in the Preserved Tablet, what they have sent ahead, during their lives, of good or evil, that they may be requited for it, and their vestiges, what conduct was followed after them as good practice. And everything (kulla shay’in is in the accusative because of the verb that governs it ˹and is the following˺) We have numbered, We have recorded precisely, in a clear register, a clear Book, namely, the Preserved Tablet.
القرآن:٣٦:١٢

إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُبِينٍ  

{إنا نحن نحي الموتى} للبعث {ونكتب} في اللوح المحفوظ {ما قدَّموا} في حياتهم من خير وشر ليجازوا عليه {وآثارهم} ما استنَّ به بعدهم {وكل شيء} نصبه بفعل يفسره {أحصيناه} ضبطناه {في إمام مبين} كتاب بيّن، هو اللوح المحفوظ.
quran:36:13

And present to them an example: the people of the city, when the messengers came to it -  

And strike for them as a similitude (mathalan is the first direct object) the inhabitants (ashāba is the second direct object) of the town, ˹of˺ Antioch (Antākya), when the messengers, namely, Jesus’s disciples, came to it (idh jā’ahā’l-mursalūna is an inclusive substitution for ashāba’l-qaryati, ‘the inhabitants of the town’).
القرآن:٣٦:١٣

وَاضْرِبْ لَهُمْ مَثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ  

{واضرب} اجعل {لهم مثلا} مفعول أول {أصحاب} مفعول ثان {القرية} أنطاكية {إذ جاءها} إلى آخره بدل اشتمال من أصحاب القرية {المرسلون} أي رسل عيسى.
quran:36:14

When We sent to them two but they denied them, so We strengthened them with a third, and they said, "Indeed, we are messengers to you."  

When We sent to them two men, and they denied them both (from idh arsalnā ilayhim ithnayni fakadhdhabūhumā to the end is a substitution for the previous idh, ‘when’), so We reinforced ˹them˺ (read fa‘azaznā or fa-‘azzaznā, in other words, We reinforced the two men) with a third, and they said, ‘We have indeed been sent to you ˹by God˺’.
القرآن:٣٦:١٤

إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُمْ مُرْسَلُونَ  

{إذْ أرسلنا إليهم اثنين فكذبوهما} إلى آخره بدل من إذ الأولى {فعَزَزْنا} بالتخفيف والتشديد: قوَّينا الاثنين {بثالث فقالوا إنا إليكم مرسلون}.
quran:36:15

They said, "You are not but human beings like us, and the Most Merciful has not revealed a thing. You are only telling lies."  

They said, ‘You are nothing but humans like us, and the Compassionate One has revealed nothing. You are only lying!’
القرآن:٣٦:١٥

قَالُوا مَا أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا وَمَا أَنْزَلَ الرَّحْمَٰنُ مِنْ شَيْءٍ إِنْ أَنْتُمْ إِلَّا تَكْذِبُونَ  

{قالوا ما أنتم إلا بشر مثلنا وما أنزل الرحمن من شيء إن} ما {أنتم إلا تكذبون}.
quran:36:16

They said, "Our Lord knows that we are messengers to you,  

They said, ‘Our Lord knows (qālū rabbunā ya‘lamu functions like an oath. Emphasis is intensified by this ˹oath˺ and also by the ˹addition of the˺ lām to what was before ˹simply, mursalūna, ‘we have been sent’˺ to counter their intensified denial) that we have indeed been sent to you ˹by Him˺!
القرآن:٣٦:١٦

قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ  

{قالوا ربنا يعلم} جار مجرى القسم، وزيد التأكيد به وباللام على ما قبله لزيادة الإنكار في {إنا إليكم لمرسلون}.
quran:36:17

And we are not responsible except for clear notification."  

And our duty is only to communicate in clear terms’, to deliver the Message clearly and manifestly with plain proofs, such as the curing of the blind, the leper and the diseased and the bringing of the dead back to life.
القرآن:٣٦:١٧

وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ  

{وما علينا إلا البلاغ المبين} التبليغ المبين الظاهر بالأدلة الواضحة وهي إبراء الأكمه والأبرص والمريض وإحياء الميت.
quran:36:18

They said, "Indeed, we consider you a bad omen. If you do not desist, we will surely stone you, and there will surely touch you, from us, a painful punishment."  

They said, ‘We augur ill of you, for we have been deprived of rain because of you. If (la-in: the lām is for oaths) you do not desist, we will surely stone you and there shall befall you, at our hands, a painful chastisement’.
القرآن:٣٦:١٨

قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ ۖ لَئِنْ لَمْ تَنْتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِنَّا عَذَابٌ أَلِيمٌ  

{قالوا إنا تطيرنا} تشاءَمنا {بكم} لانقطاع المطر عنا بسببكم {لئن} لام قسم {لم تنتهوا لنرجمنكم} بالحجارة {وليمسنكم منا عذاب أليم} مؤلم.
quran:36:19

They said, "Your omen is with yourselves. Is it because you were reminded? Rather, you are a transgressing people."  

They said, ‘May your augury of ill be with you!, ˹as punishment˺ for your disbelief. What! ˹Even˺ if (a-in: the interrogative hamza has been added to the conditional in, ‘if’, the hamza may be pronounced or elided, but in both cases add an alif between it and the other one) ˹it be that˺ you are being reminded?, ˹even if˺ you are being admonished and made to fear ˹God’s chastisement˺? (the response to the conditional has been omitted, that is to say, ‘do you augur ill and disbelieve ˹even if it be that you are being admonished˺?’ and this ˹response˺ constitutes the object of the interrogative, which is meant ˹rhetorically˺ as a rebuke). Nay, but you are a profligate people!’, who transgressing the bounds ˹set by God˺ with your ˹practice of˺ idolatry.
القرآن:٣٦:١٩

قَالُوا طَائِرُكُمْ مَعَكُمْ ۚ أَئِنْ ذُكِّرْتُمْ ۚ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ  

{قالوا طائركم} شؤمكم {معكم} بكفركم {أإن} همزة استفهام دخلت على إن الشرطية وفى همزتها التحقيق والتسهيل وإدخال ألف بينها بوجهيها وبين الأخرى {ذكرتم} وعظتم وخوِّفتم، وجواب الشرط محذوف، أي تطيرتم وكفرتم وهو محل الاستفهام، والمراد به التوبيخ {بل أنتم قوم مسرفون} متجاوزون الحدَّ بشرككم.
quran:36:20

And there came from the farthest end of the city a man, running. He said, "O my people, follow the messengers.  

And there came a man from the furthest part of the city — this was Habīb the carpenter, who had believed in these messengers and whose house lay at the far end of the city — hastening, with a hurried pace, after he had heard that the people had denied the messengers. He said, ‘O my people, follow the messengers!
القرآن:٣٦:٢٠

وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ  

{وجاء من أقصا المدينة رجل} هو حبيب النجار كان قد آمن بالرسل ومنزله بأقصى البلد {يسعى} يشتد عدوا لما سمع بتكذيب القوم الرسلَ {قال يا قوم اتبعوا المرسلين}.
quran:36:21

Follow those who do not ask of you ˹any˺ payment, and they are ˹rightly˺ guided.  

Follow (ittabi‘ū, this reiterates the preceding ˹ittabi‘ū˺) them who do not ask you for any reward, in return for ˹delivering to you˺ the message, and who are rightly guided. And so he was asked, ‘Do you follow their religion?’ So he replied:
القرآن:٣٦:٢١

اتَّبِعُوا مَنْ لَا يَسْأَلُكُمْ أَجْرًا وَهُمْ مُهْتَدُونَ  

{اتبعوا} تأكيد للأول {مَن لا يسألكم أجرا} على رسالته {وهم مهتدون} فقيل له: أنت على دينهم.
quran:36:22

And why should I not worship He who created me and to whom you will be returned?  

And why should I not worship Him Who originated me, ˹Him Who˺ created me — in other words: there is nothing to prevent me from worshipping Him when the necessitating factors for this exist, and the same applies to you — and to Whom you shall be returned?, after death, whereupon He will requite you for your disbelief.
القرآن:٣٦:٢٢

وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ  

فقال {وما لي لا أعبد الذي فطرني} خلقني، أي لا مانع لي من عبادته الموجود مقتضيها وأنتم كذلك {وإليه ترجعون} بعد الموت فيجازيكم بكفركم.
quran:36:23

Should I take other than Him ˹false˺ deities ˹while˺, if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me?  

Shall I take (a-attakhidu: regarding the two hamzas here, the same applies as mentioned with regard to aandhartuhum above; this is an interrogative meant as a denial) besides Him, in other words, other than Him, ˹other˺ gods, idols, whose intercession, ˹that intercession of theirs˺ which you assert, if the Compassionate One should wish me any harm, will not avail me in any way, nor will they ˹be able to˺ save me? (wa-lā yunqidhūn is an adjectival qualification of ālihatan, ‘gods’).
القرآن:٣٦:٢٣

أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَٰنُ بِضُرٍّ لَا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنْقِذُونِ  

{أأتخذ} في الهمزتين ما تقدم في أأنذرتهم وهو استفهام بمعنى النفي {من دونه} أي غيره {آلهة} أصناما {إن يُردْن الرحمن بضر لا تغن عني شفاعتهم} التي زعمتموها {شيئا ولا ينقذون} صفة آلهة.
quran:36:24

Indeed, I would then be in manifest error.  

Truly then, in other words, in the case of me worshipping ˹gods˺ other than God, I would be in manifest error.
القرآن:٣٦:٢٤

إِنِّي إِذًا لَفِي ضَلَالٍ مُبِينٍ  

{إني إذا} أي إن عبدت غير الله {لفي ضلال مبين} بيَّن.
quran:36:25

Indeed, I have believed in your Lord, so listen to me."  

Lo! I believe in your Lord. So listen to me!’, in other words, hear what I have to say; but they stoned him and he died.
القرآن:٣٦:٢٥

إِنِّي آمَنْتُ بِرَبِّكُمْ فَاسْمَعُونِ  

{إني آمنت بربكم فاسمعون} أي اسمعوا قولي، فرجموه فمات.
quran:36:26

It was said, "Enter Paradise." He said, "I wish my people could know  

It was said, to him upon his death: ‘Enter Paradise!’ — but it is also said that he entered it while he was ˹still˺ alive. He said, ‘O (yā is for calling attention ˹to something˺), would that my people knew
القرآن:٣٦:٢٦

قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ  

{قيل} له عند موته {ادخل الجنة} وقيل دخلها حيا {قال يا} حرف تنبيه {ليت قومي يعلمون}.
quran:36:27

Of how my Lord has forgiven me and placed me among the honored."  

with what ˹munificence˺ my Lord has forgiven me, ˹would that they knew˺ of His great forgiveness, and made me of the honoured ones!’
القرآن:٣٦:٢٧

بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ  

{بما غفر لي ربي} بغفرانه {وجعلني من المكرمين}.
quran:36:28

And We did not send down upon his people after him any soldiers from the heaven, nor would We have done so.  

And We did not send (mā here is for negation) down on his people, namely, Habīb’s, after him, after his death, any host from the heaven, that is, any angels to destroy them, nor do We ˹ever˺ send down, any angels to destroy anyone.
القرآن:٣٦:٢٨

وَمَا أَنْزَلْنَا عَلَىٰ قَوْمِهِ مِنْ بَعْدِهِ مِنْ جُنْدٍ مِنَ السَّمَاءِ وَمَا كُنَّا مُنْزِلِينَ  

{وما} نافية {أنزلنا على قومه} أي حبيب {من بعده} بعد موته {من جند من السماء} أي ملائكة لإهلاكهم {وما كنا منزلين} ملائكة لإهلاك أحد.
quran:36:29

It was not but one shout, and immediately they were extinguished.  

It, their punishment, was but one Cry — Gabriel gave a cry to them — and lo! they were extinguished, silent, dead.
القرآن:٣٦:٢٩

إِنْ كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ  

{إن} ما {كانت} عقوبتهم {إلا صيحة واحدة} صاح بهم جبريل {فإذا هم خامدون} ساكنون ميتون.
quran:36:30

How regretful for the servants. There did not come to them any messenger except that they used to ridicule him.  

Ah, the anguish for servants, ˹such as˺ these and their like from among those who denied the messengers and were destroyed (this ˹word, hasra˺ denotes ‘extreme agony’; the vocative here is being used metaphorically, in other words, ‘It is time for you ˹O anguish˺, so come now!’). Never did a messenger come to them but that they mocked him (this ˹statement˺ is given as an explanation of the cause thereof ˹of the ‘agony’˺ since it ˹the statement˺ entails their mockery which itself results in their being destroyed and which in turn is the cause of the ‘anguish’).
القرآن:٣٦:٣٠

يَا حَسْرَةً عَلَى الْعِبَادِ ۚ مَا يَأْتِيهِمْ مِنْ رَسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ  

{يا حسرة على العباد} هؤلاء ونحوهم ممن كذبوا الرسل فأهلكوا، وهي شدة التألم ونداؤها مجاز، أي هذا أوانك فاحضري {ما يأتيهم من رسول إلا كانوا به يستهزءُون} مسوق لبيان سببها لاشتماله على استهزائهم المؤدى إلى إهلاكهم المسبب عنه الحسرة.
quran:36:31

Have they not considered how many generations We destroyed before them - that they to them will not return?  

Have they — that is, those inhabitants of Mecca who said to the Prophet, ‘You have not been sent ˹by God˺!’ ˹Q. 13:43˺ — not seen, ˹not˺ come to know (the interrogative is meant ˹rhetorically˺ as an affirmative) how many (kam here is predicative ˹as opposed to interrogative˺, in other words ˹it is to be understood as˺ kathīran, ‘many’; it is operated by the statement that comes next ˹below˺ and it comments on the operative clause for the statement that preceded it); the meaning then is as follows: indeed, many, generations, communities, We have destroyed before them, ˹how˺ that they, the ones destroyed, never return?, to those deniers ˹who are now alive˺? So will they not learn from their example? (from annahum, ‘˹how˺ that they’, to the end ˹of the verse˺ is a substitution for the preceding clause ˹kam ahlaknā qablahum mina’l-qurūni˺, bearing in mind the aforementioned general meaning).
القرآن:٣٦:٣١

أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ  

(ألم يروا) أي أهل مكة القائلون للنبي "لست مرسلا" والاستفهام للتقرير أي علموا (كم) خبرية بمعنى كثيرا معمولة لها بعدها معلقة لما قبلها عن العمل، والمعنى إنا (أهلكنا قبلهم) كثيرا (من القرون) الأمم (أنهم) أي المهلكين (إليهم) أي المكذبين (لا يرجعون) أفلا يعتبرون بهم، وأنه الخ بدل مما قبله برعاية المعنى المذكور.
quran:36:32

And indeed, all of them will yet be brought present before Us.  

And indeed (in, is either for negation or is in its softened form) every one of them, that is, every single creature (kullun is the subject) will be gathered (jamī‘un is the predicate of the subject) before Us, at the Scene, following their resurrection, arraigned (muhdarūna is a second predicate) for the Reckoning (read lammā with the sense of illā, or lamā with the lām functioning as a separator and the mā being extra).
القرآن:٣٦:٣٢

وَإِنْ كُلٌّ لَمَّا جَمِيعٌ لَدَيْنَا مُحْضَرُونَ  

{وإن} نافية أو مخففة {كل} أي كل الخلائق مبتدأ {لما} بالتشديد بمعنى إلا، أو بالتخفيف، فاللام فارقة وما مزيدة {جميع} خبر المبتدأ، أي مجموعون {لدينا} عندنا في الموقف بعد بعثهم {محضرون} للحساب خبر ثان.
quran:36:33

And a sign for them is the dead earth. We have brought it to life and brought forth from it grain, and from it they eat.  

And a sign for them, of the ˹truth of˺ resurrection (wa-āyatun lahum is a preceding predicate) is the dead earth (read maytatu or mayyitatu) which We revive, with water (ahyaynāhā is the subject) and out of which We bring forth grain, such as wheat, so that they eat thereof;
القرآن:٣٦:٣٣

وَآيَةٌ لَهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ  

{وآية لهم} على البعث خبر مقدم {الأرض الميتة} بالتخفيف والتشديد {أحييناها} بالماء مبتدأ {وأخرجنا منها حبا} كالحنطة {فمنه يأكلون}.
quran:36:34

And We placed therein gardens of palm trees and grapevines and caused to burst forth therefrom some springs -  

and We have placed therein gardens, orchards, of date-palms and vines, and We have caused, a number of, springs to gush forth therein,
القرآن:٣٦:٣٤

وَجَعَلْنَا فِيهَا جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ  

{وجعلنا فيها جنات} بساتين {من نخيلٍ وأعنابٍ وفجَّرنا فيها من العيون} أي بعضها.
quran:36:35

That they may eat of His fruit. And their hands have not produced it, so will they not be grateful?  

that they might eat of its fruits (read thamarihi or thumurihi) in other words, ˹of˺ the fruits of the mentioned date-palms and otherwise; but it was not their hands that made it, namely, they did not cultivate the fruits. Will they not then give thanks?, for His favours to them, exalted be He?
القرآن:٣٦:٣٥

لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ ۖ أَفَلَا يَشْكُرُونَ  

{ليأكلوا من ثمره} بفتحتين وضمتين، أي ثمر المذكور من النخيل وغيره {وما عملته أيديهم} أي لم تعمل الثمر {أفلا يشكرون} أنعمه تعالى عليهم.
quran:36:36

Exalted is He who created all pairs - from what the earth grows and from themselves and from that which they do not know.  

Glory be to Him Who created all the pairs, the specimens, of what the earth produces, of seeds and other things, and of themselves, of males and females, and of what they do not know, of marvellous and strange creatures.
القرآن:٣٦:٣٦

سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنْبِتُ الْأَرْضُ وَمِنْ أَنْفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ  

{سبحان الذي خلق الأزواج} الأصناف {كلها مما تنبت الأرض} من الحبوب وغيرها {ومن أنفسهم} من الذكور والإناث {ومما لا يعلمون} من المخلوقات العجيبة الغريبة.
quran:36:37

And a sign for them is the night. We remove from it ˹the light of˺ day, so they are ˹left˺ in darkness.  

And a sign for them, of the tremendous power ˹of God˺, is the night, from which We strip, We separate, the day and, behold, they find themselves in darkness, passing into the darkness ˹of the night˺.
القرآن:٣٦:٣٧

وَآيَةٌ لَهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُمْ مُظْلِمُونَ  

{وآية لهم} على القدرة العظيمة {الليل نسلخ} نفصل {منه النهار فإذا هم مظلمون} داخلون في الظلام.
quran:36:38

And the sun runs ˹on course˺ toward its stopping point. That is the determination of the Exalted in Might, the Knowing.  

And the sun ˹which˺ runs (from wa’l-shamsu tajrī to the end ˹of the statement˺ is subsumed by ˹the introductory˺ wa-āyatun lahum, ‘and a sign for them’; alternatively, it constitutes another sign ˹for them˺; similar is the case with wa’l-qamara, ‘and the moon’ ˹further below˺) to its resting-place, in other words, it does not overstep it. That, namely, its running, is the ordaining of the Mighty, in His kingdom, the Knower, of His creation.
القرآن:٣٦:٣٨

وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ  

{والشمس تجري} إلى آخره من جملة الآية لهم آية أخرى والقمر كذلك {لمستقر لها} أي إليه لا تتجاوزه {ذلك} أي جريها {تقدير العزيز} في ملكه {العليم} بخلقه.
quran:36:39

And the moon - We have determined for it phases, until it returns ˹appearing˺ like the old date stalk.  

And the moon — (read wa’l-qamaru, in the nominative, or wa’l-qamara, in the accusative; and it may be in the accusative because of a following verb that governs it) We have determined it, with respect to its course, ˹to run˺ in phases — twenty eight phases in twenty eight nights of every month; it becomes concealed for two nights when the month has thirty days, and for one night when it has twenty nine days — until it returns, during its final phase seeming to the ˹human˺ eye, like an aged palm-bough, in other words, like the stalk with a date cluster when it ages, becoming delicate, arched and yellowish.
القرآن:٣٦:٣٩

وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ  

{والقمرُ} بالرفع والنصب وهو منصوب بفعل يفسره ما بعده {قدَرناه} من حيث سيره {منازل} ثمانية وعشرين منزلا في ثمان وعشرين ليلة من كل شهر، ويستتر ليلتين إن كان الشهر ثلاثين يوما وليلة إن كان تسعة وعشرين يوما {حتى عاد} في آخر منازله في رأي العين {كالعرجون القديم} أي كعود الشماريخ إذا عتق فإنه يرق ويتقوس ويصفر.
quran:36:40

It is not allowable for the sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming.  

It does not behove — it is ˹neither˺ facilitated nor is it right for — the sun to catch up with the moon, and so appear together with it at night, nor may the night outrun the day, and thus it ˹the night˺ never arrives before the latter ends and each (kullun: the nunation compensates for the ˹missing˺ genitive annexation ˹that would have been constructed˺ with al-shams, ‘the sun’, al-qamar, ‘the moon’, and al-nujūm, ‘the stars’) ˹of these˺ is in an orbit, swimming, moving — these ˹celestial bodies˺ are being treated as ˹though they were˺ rational beings.
القرآن:٣٦:٤٠

لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ  

{لا الشمس ينبغي} يسهل ويصح {لها أن تدرك القمر} فتجتمع معه في الليل {ولا الليل سابق النهار} فلا يأتي قبل انقضائه {وكل} تنويه عوض عن المضاف إليه من الشمس والقمر والنجوم {في فلك} مستدير {يسبحون} يسيرون نزلوا منزلة العقلاء.
quran:36:41

And a sign for them is that We carried their forefathers in a laden ship.  

And a sign for them, of Our power, is that We carried their seed (dhurriyatahum: a variant reading has dhurriyyātihim), that is to say, their original ancestors, in the laden Ark, that is, Noah’s fully-loaded ship,
القرآن:٣٦:٤١

وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ  

{وآية لهم} على قدرتنا {أنا حملنا ذريتهم} وفي قراءة ذرياتهم، أي آباءهم الأصول {في الفلك} أي سفينة نوح {المشحون} المملوء.
quran:36:42

And We created for them from the likes of it that which they ride.  

and We have created for them the like of it, that is, the like of Noah’s Ark, namely, the small and large ships resembling it which they have made, by the instruction of God, exalted be He, in which they ride.
القرآن:٣٦:٤٢

وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُونَ  

{وخلقنا لهم من مثله} أي مثل فلك نوح وهو ما عملوه على شكله من السفن الصغار والكبار بتعليم الله تعالى {ما يركبون} فيه.
quran:36:43

And if We should will, We could drown them; then no one responding to a cry would there be for them, nor would they be saved  

And if We will, We drown them, despite the existence of ships ˹for them to ride safely in˺, whereat they have no one to call to, ˹none˺ to succour ˹them˺, nor are they rescued, delivered —
القرآن:٣٦:٤٣

وَإِنْ نَشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنْقَذُونَ  

{وإن نشأ نغرقهم} مع إيجاد السفن {فلا صريخ} مغيث {لهم ولا هم ينقذون} ينجون.
quran:36:44

Except as a mercy from Us and provision for a time.  

except by a mercy from Us and for an enjoyment until some time, in other words, they can only be saved by Our showing them mercy and Our permitting them to enjoy those pleasures of theirs until their terms ˹of life˺ are concluded.
القرآن:٣٦:٤٤

إِلَّا رَحْمَةً مِنَّا وَمَتَاعًا إِلَىٰ حِينٍ  

{إلا رحمة منا ومتاعا إلى حين} أي لا ينجيهم إلا رحمتنا لهم وتمتيعنا إياهم بلذاتهم إلى انقضاء آجالهم.
quran:36:45

But when it is said to them, "Beware of what is before you and what is behind you; perhaps you will receive mercy... "  

And when it is said to them, ‘Beware of that which is before you, of the chastisement of this world, as ˹it is said˺ to others, and that which is behind you, of the chastisement of the Hereafter, that perhaps you might find mercy’, they turn away ˹in aversion˺.
القرآن:٣٦:٤٥

وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ  

{وإذا قيل لهم اتقوا ما بين أيديكم} من عذاب الدنيا كغيرهم {وما خلفكم} من عذاب الآخرة {لعلكم ترحمون} أعرضوا.
quran:36:46

And no sign comes to them from the signs of their Lord except that they are from it turning away.  

And never did a sign of the signs of their Lord come to them, but that they turned away from it.
القرآن:٣٦:٤٦

وَمَا تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ  

{وما تأتيهم من آية من آيات ربهم إلا كانوا عنها معرضين}.
quran:36:47

And when it is said to them, "Spend from that which Allah has provided for you," those who disbelieve say to those who believe, "Should we feed one whom, if Allah had willed, He would have fed? You are not but in clear error."  

And when it is said, that is, ˹when˺ the poor ones from among the Companions ˹of the Prophet˺ say, to them: ‘Expend, on us, of what God has provided you’, of wealth, those who disbelieve say to those who believe, in mockery of them: ‘Are we to feed those whom, if God willed, He would feed?, as you are wont to believe? You, in saying this to us, together with this believe of yours, are only in manifest error!’ — as an explicit declaration of their disbelief this ˹statement˺ is very effective ˹in the way that it has been expressed˺.
القرآن:٣٦:٤٧

وَإِذَا قِيلَ لَهُمْ أَنْفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ مَنْ لَوْ يَشَاءُ اللَّهُ أَطْعَمَهُ إِنْ أَنْتُمْ إِلَّا فِي ضَلَالٍ مُبِينٍ  

{وإذا قيل} أي قال فقراء الصحابة {لهم أنفقوا} علينا {مما رزقكم الله} من الأموال {قال الذين كفروا للذين آمنوا} استهزاءً بهم {أنطعم من لو يشاء الله أطعمه} في معتقدكم هذا {إن} ما {أنتم} في قولكم لنا ذلك مع معتقدكم هذا {إلا في ضلال مبين} بيَّن وللتصريح بكفرهم موقع عظيم.
quran:36:48

And they say, "When is this promise, if you should be truthful?"  

And they say, ‘When will this promise, of resurrection, be ˹fulfilled˺, if you are being truthful?’, therein.
القرآن:٣٦:٤٨

وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ  

{ويقولون متى هذا الوعد} بالبعث {إن كنتم صادقين} فيه.
quran:36:49

They do not await except one blast which will seize them while they are disputing.  

God, exalted be He, says: They await but a single Cry, namely ˹the cry of˺ Isrāfīl’s First Blast, that will seize them while they are disputing (read yakhassimūna, which is actually yakhtasimūna, where the vowel of the tā’ has been moved to the khā’ and it ˹the tā’˺ has been assimilated with the sād, in other words: while they are oblivious to it, busily engaged in disputes, concluding bargains, eating and drinking and so on; a variant reading has yakhsimūna similar ˹in pattern˺ to yadribūna, in which case the meaning is: while they dispute with one another).
القرآن:٣٦:٤٩

مَا يَنْظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ  

قال تعالى: {ما ينظرون} أي ينتظرون {إلا صيحة واحدة} وهي نفخة إسرافيل الأولى {تأخذهم وهم يخصِّمون} بالتشديد أصله يختصمون نقلت حركة التاء إلى الحاء وأدغمت في الصاد، أي وهم في غفلة عنها بتخاصم وتبايع وأكل وشرب وغير ذلك، وفي قراءة يخصمون كيضربون، أي يخصم بعضهم بعضا.
quran:36:50

And they will not be able ˹to give˺ any instruction, nor to their people can they return.  

Then they will not be able to make any testament, that is, to make a bequest, nor will they return to their folk, from their markets and their businesses, rather they will die then and there.
القرآن:٣٦:٥٠

فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ  

{فلا يستطيعون توصية} أي أن يوصوا {ولا إلى أهلهم يرجعون} من أسواقهم وأشغالهم بل يموتون فيها.