65. Sūrat al-Ṭalāq

٦٥۔ سُورَةُ الطَّلاق

Qurʾān > Chapter 65 > Section 2
القرآن > كتاب ٦٥ > باب ٢

65.2 Rebellion against God's commandment may bring stern reckoning or exemplary punishment, so fear God and adhere to His laws.

٦٥۔٢ مقطع في سُورَةُ الطَّلاق

quran:65:8 –

And how many a city was insolent toward the command of its Lord and His messengers, so We took it to severe account and punished it with a terrible punishment.  

And how many (ka’ayyin: the kāf is the genitive prepositional particle which has been added to ayy, ‘which’, to give the meaning of kam, ‘how many’) a town — that is to say, many a town, meaning its inhabitants, disobeyed the command of its Lord and His messengers, then We called it, in the Hereafter — even if it has not yet arrived, ˹God says so˺ because of the fact that it will surely come to pass — to a severe reckoning and chastised it with a dire chastisement (read nukran or nukuran), namely, the chastisement of the Fire.
القرآن:٦٥:٨ –

وَكَأَيِّنْ مِنْ قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُكْرًا  

{وكأين} هي كاف الجر دخلت على أي بمعنى كم {من قرية} أي وكثير من القرى {عتت} عصت يعني أهلها {عن أمر ربها ورسله فحاسبناها} في الآخرة وإن لم تجيء لتحقيق وقوعها {حسابا شديدا وعذبناها عذابا نكرا} بسكون الكاف وضمها فظيعا وهو عذاب النار.
quran:65:9 –

And it tasted the bad consequence of its affair, and the outcome of its affair was loss.  

So it tasted the evil consequences of its conduct, the punishment for it, and the consequence of its conduct was ˹utter˺ loss, failure and destruction.
القرآن:٦٥:٩ –

فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا  

{فذاقت وبال أمرها} عقوبته {وكان عاقبة أمرها خسرا} خسارا وهلاكا.
quran:65:10 –

Allah has prepared for them a severe punishment; so fear Allah, O you of understanding who have believed. Allah has sent down to you the Qur'an.  

God has prepared for them a severe chastisement (the reiteration of the threat is for emphasis). So fear God, O people of pith, O possessors of intellect, ˹you˺ who believe! (this is a description of the vocative, or an explication of it) God has certainly revealed to you a ˹source of˺ remembrance, that is, the Qur’ān;
القرآن:٦٥:١٠ –

أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ الَّذِينَ آمَنُوا ۚ قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا  

{أعد الله لهم عذابا شديدا} تكرير الوعيد توكيد {فاتقوا الله يا أولي الألباب} أصحاب العقول {الذين آمنوا} نعت للمنادى أو بيان له {قد أنزل الله إليكم ذكرا} هو القرآن.
quran:65:11 –

˹He sent˺ a Messenger ˹Muhammad˺ reciting to you the distinct verses of Allah that He may bring out those who believe and do righteous deeds from darknesses into the light. And whoever believes in Allah and does righteousness - He will admit him into gardens beneath which rivers flow to abide therein forever. Allah will have perfected for him a provision.  

a messenger, that is, Muhammad (s) (rasūlan is in the accusative because of an implied verb, that is to say, wa-arsala, ‘and He sent you ˹a messenger˺’) reciting to you the clear signs of God (read mubayyanāt or mubayyināt, as ˹explained˺ above) that He may bring forth those who believe and perform righteous deeds, after the arrival of the remembrance and the Messenger, from darkness, the disbelief to which they adhered, to light, the faith that was established in them after ˹a life of˺ disbelief. And those who believe in God and act righteously, He will admit them (a variant reading has the first person plural ˹nudkhilhu, ‘We will admit them’˺) into gardens underneath which rivers flow, wherein they will abide forever. God has verily made a good provision for him, namely, the provision of Paradise, the bliss of which never ends.
القرآن:٦٥:١١ –

رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ لِيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا  

{رسولا} أي محمدا ﷺ منصوب بفعل مقدر، أي وأرسل {يتلو عليكم آيات الله مبيَّنات} بفتح الياء وكسرها كما تقدم {ليخرج الذين آمنوا وعملوا الصالحات} بعد مجيء الذكر والرسول {من الظلمات} الكفر الذي كانوا عليه {إلى النور} الإيمان الذي قام بهم بعد الكفر} ومن يؤمن بالله ويعمل صالحا يدخله} وفي قراءة بالنون {جنات تجري من تحتها الأنهار خالدين فيها أبدا قد أحسن الله له رزقا} هو رزق الجنة التي لا ينقطع نعيمها.
quran:65:12 –

It is Allah who has created seven heavens and of the earth, the like of them. ˹His˺ command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.  

God it is Who created seven heavens, and of earth the like thereof, that is to say, seven earths. The command, the revelation, descends between them, between the heavens and the earth: Gabriel descends with it from the seventh heaven to the seventh earth, that you may know (li-ta‘lamū is semantically connected to an omitted clause, that is to say, ‘He apprises you of this creation and this sending down ˹that you may know˺’), that God has power over all things and that God encompasses all things in knowledge. Medinese, consists of 12 verses.
القرآن:٦٥:١٢ –

اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا  

{الله الذي خلق سبع سماوات ومن الأرض مثلهن} يعني سبع أرضين {يتنزل الأمر} الوحي {بينهن} بين السماوات والأرض ينزل به جبريل من السماء السابعة إلى الأرض السابعة {لتعلموا} متعلق بمحذوف، أي أعلمكم بذلك الخلق والتنزيل {أن الله على كل شيء قدير وأن الله قد أحاط بكل شيء علما}.