6. Sūrat al-Anʿām

٦۔ سُورَةُ الأنعَام

Qurʾān > Chapter 6 > Section 24
القرآن > كتاب ٦ > باب ٢٤

6.24 Examples from God's creation are clearly spelled out for the understanding of humankind.

٦۔٢٤ مقطع في سُورَةُ الأنعَام

quran:6:95 –

Indeed, Allah is the cleaver of grain and date seeds. He brings the living out of the dead and brings the dead out of the living. That is Allah; so how are you deluded?  

God it is Who splits the grain, from the plants, and the date-stone, from the palm-trees. He brings forth the living from the dead, such as the human being from the sperm, and the bird from the egg; and is the Bringer-forth of the dead, the sperm and the egg, from the living. That, Splitter and Bringer-forth, is God. How then are you deluded?, so how then are you turned away from faith, despite the proof being established?
القرآن:٦:٩٥ –

إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَىٰ ۖ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ۚ ذَٰلِكُمُ اللَّهُ ۖ فَأَنَّىٰ تُؤْفَكُونَ  

{إن الله فالق} شاق {الحبِّ} عن النبات {والنوى} عن النخل {يخرج الحي من الميت} كالإنسان والطائر من النطفة والبيضة {ومخرج الميت} النطفة والبيضة {من الحي ذلكم} الفالق المخرج {الله فأنَّي تؤفكون} فكيف تصرفون عن الإيمان مع قيام البرهان.
quran:6:96 –

˹He is˺ the cleaver of daybreak and has made the night for rest and the sun and moon for calculation. That is the determination of the Exalted in Might, the Knowing.  

He is the Cleaver of the daybreak (al-isbāh is the verbal noun, meaning al-subh, ‘dawn’), in other words, He splits the morning shaft, the first light that appears after the darkness of night, and He has appointed the night for stillness, in which creatures rest from toil, and the sun and the moon (read both in the accusative, wa’l-shamsa wa’l-qamara, as a supplement to the ˹syntactical˺ status of al-layla, ‘the night’) for reckoning, for the calculation of ˹periods of˺ time (or ˹if the prefixed preposition˺ bā’ is ˹considered to have been˺ omitted ˹bi-husbān˺, making it ˹husbān˺ a circumstantial qualifier referring to an implied verb ˹such as yajriyān, ‘they follow courses’˺, that is, ‘they follow courses precisely calculated ˹bi-husbān˺’, as is stated in the verse of ˹sūrat˺ al-Rahmān ˹Q. 55:5˺).That, mentioned, is the ordaining of the Mighty, in His kingdom, the Knowing, of His creation.
القرآن:٦:٩٦ –

فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ  

{فالق الإصباح} مصدر بمعنى الصبح أي شاق عمود الصبح وهو أول ما يبدو من نور النهار عن ظلمة الليل {وجاعلُ اللَّيْل سكنا} تسكن فيه الخلق من التعب {والشمس والقمر} بالنصب عطفا على محل الليل {حسبانا} للأوقات أو الباء محذوفة وهو حال من مقدر أي يجريان بحسبان كما في آية الرحمن {ذلك} المذكور {تقدير العزيز} في ملكه {العليم} بخلقه.
quran:6:97 –

And it is He who placed for you the stars that you may be guided by them through the darknesses of the land and sea. We have detailed the signs for a people who know.  

And He it is Who appointed for you the stars that you may guide your course by them amid the darkness of land and sea, when travelling. Verily We have distinguished, We have elucidated, the signs, the proofs of Our power, for a people who have knowledge, ˹a people˺ who reflect.
القرآن:٦:٩٧ –

وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ ۗ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ  

{وهو الذي جعل لكم النجوم لتهتدوا بها في ظلمات البر والبحر} في الأسفار {قد فصَّلنا} بينا {الآيات} الدلالات على قدرتنا {لقوم يعلمون} يتدبرون.
quran:6:98 –

And it is He who produced you from one soul and ˹gave you˺ a place of dwelling and of storage. We have detailed the signs for a people who understand.  

And He it is Who produced you, created you, from a single soul, namely, Adam, such that some, of you, are established, in the womb, and some, of you, are deposited, in the loins (a variant reading ˹of mustaqirrun, ‘established’˺ has mustaqarrun, that is, a resting place for you). Verily We have distinguished the signs for a people who understand, what is being said to them.
القرآن:٦:٩٨ –

وَهُوَ الَّذِي أَنْشَأَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ ۗ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَفْقَهُونَ  

{وهو الذي أنشأكم} خلقكم {من نفس واحدة} من آدم {فّمُستقِرٌ} منكم في الرحم {ومستودع} منكم في الصلب وفي قراءة بفتح القاف أي مكان قرار لكم {قد فصَّلنا الآيات لقوم يفقهون} ما يقال لهم.
quran:6:99 –

And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees - of its emerging fruit are clusters hanging low. And ˹We produce˺ gardens of grapevines and olives and pomegranates, similar yet varied. Look at ˹each of˺ its fruit when it yields and ˹at˺ its ripening. Indeed in that are signs for a people who believe.  

And He it is Who sent down water from the heaven and therewith, with the water, We bring forth (there is a shift away from the third ˹to the second person in this address˺) plants of every kind, that produces shoots, and therefrom, from the shoots, We bring forth, some, verdure, meaning ‘the greens’ ˹in other words, vegetation˺, bringing forth from it, from the verdure, thick-clustered grain, in dense clusters — such as the spikes of wheat and the like — and from the palm-tree (wa-mina’l-nakhli is the predicate, and is substituted by ˹the following, min tal‘ihā, ‘from its pollen’˺) from its pollen — that which is the first to be produced by it — spring bunches of dates (qinwānun is the subject of the sentence), stalks with date clusters, bunched up, one near the other, and, We bring forth from it, gardens, orchards, of grapes, and olives, and pomegranates, the leaves of both ˹of these˺ being, similar (mushtabihan is a circumstantial qualifier), but, the fruits of which are, not alike. Look, O you addressed, in reflection, upon their fruits (read thamarihi or thumurihi, the plural of thamara, like shajara, ‘tree’, ˹as plural of˺ shajar, and khashaba, ‘˹a piece of˺ wood’, for khashab) when they have borne fruit, when this first begins, how it looks, and, ˹look˺ upon, their ripening, after they have reached full growth, and the state to which they return. Surely, in all that are signs, proofs of His power, exalted be He, to resurrect and to do all other things, for a people who believe: it is these ˹people˺ that are specifically mentioned because they are the ones to profit from those ˹signs˺ by their believing in them, in contrast to the disbelievers.
القرآن:٦:٩٩ –

وَهُوَ الَّذِي أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ نَبَاتَ كُلِّ شَيْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُخْرِجُ مِنْهُ حَبًّا مُتَرَاكِبًا وَمِنَ النَّخْلِ مِنْ طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّاتٍ مِنْ أَعْنَابٍ وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ ۗ انْظُرُوا إِلَىٰ ثَمَرِهِ إِذَا أَثْمَرَ وَيَنْعِهِ ۚ إِنَّ فِي ذَٰلِكُمْ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ  

{وهو الذي أنزل من السماء ماء فأخرجنا} فيه التفات عن الغيبة {به} بالماء {نبات كل شيء} ينبت {فأخرجنا منه} أي النبات شيئا {خَضِرا} بمعنى أخضر {نخرج منه} من الخضر {حبا متراكبا} يركب بعضه بعضا كسنابل الحنطة ونحوها {ومن النخل} خبر ويبدل منه {من طلعها} أول ما يخرج منها والمبتدأ {قنوان} عراجين {دانية} قريب بعضها من بعض {و} أخرجنا به {جناتِ} بساتين {من أعناب والزيتون والرمان مشتبها} ورقهما حال {وغير متشابه} ثمرها {انظروا} يا مخاطبون نظر اعتبار {إلى ثمره} بفتح الثاء والميم وبضمهما وهو جمع ثمرة كشجرة وشجر وخشبة وخشب {إذا أثمر} أول ما يبدو كيف هو {و} إلى {ينعه} نضجه إذا أدرك كيف يعود {إن في ذلكم لآيات} دلالات على قدرته تعالى على البعث وغيره {لقوم يؤمنون} خصوا بالذكر لأنهم المنتفعون بها في الإيمان بخلاف الكافرين.
quran:6:100 –

But they have attributed to Allah partners - the jinn, while He has created them - and have fabricated for Him sons and daughters. Exalted is He and high above what they describe  

Yet they ascribe to God (li’Llāhi, the indirect object) as associates (shurakā’a, the direct object, which is substituted by ˹the following, al-jinn˺) the jinn, since they obey them by worshipping graven images, even though He created them: so how can they be associates? And they falsely impute to Him (read kharaqū or kharraqū), that is, they invent, sons and daughters without any knowledge, saying, Ezra (‘Uzayr) is the son of God, and the angels are the daughters of God. Glory be to Him — an affirmation of His transcendence — and exalted be He above what they describe!, of Him having a child.
القرآن:٦:١٠٠ –

وَجَعَلُوا لِلَّهِ شُرَكَاءَ الْجِنَّ وَخَلَقَهُمْ ۖ وَخَرَقُوا لَهُ بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَصِفُونَ  

{وجعلوا لله} مفعول ثان {شركاءَ} مفعول أول ويبدل منه {الجنَّ} حيث أطاعوهم في عبادة الأوثان {و} قد {خلقهم} فكيف يكونون شركاء {وخرَقوا} بالتخفيف والتشديد أي اختلقوا {له بنين وبنات بغير علم} حيث قالوا عزيز ابن الله والملائكة بنات الله {سبحانه} تنزيها له {وتعالى عما يصفون} بأن له ولدا.