6. Sūrat al-Anʿām (2/4)

٦۔ سُورَةُ الأنعَام ص ٢

Qurʾān > Chapter 6
القرآن > كتاب ٦

The Cattle (Meccan)

quran:6:51 –

And warn by the Qur'an those who fear that they will be gathered before their Lord - for them besides Him will be no protector and no intercessor - that they might become righteous.  

And warn, threaten, therewith, that is, ˹with˺ the Qur’ān, those who fear they shall be gathered to their Lord: apart from Him, other than Him, they have no protector, to help them, and no intercessor, to intercede for them (the negative sentence stands as a circumstantial qualifier referring to the subject of ˹the verb˺ yuhsharū, ‘they shall be gathered’, and constitutes the object of ˹what they˺ fear) — the sinning believers are meant here; so that they might be wary, of God, by desisting from what they engage in and performing deeds of obedience.
القرآن:٦:٥١ –

وَأَنْذِرْ بِهِ الَّذِينَ يَخَافُونَ أَنْ يُحْشَرُوا إِلَىٰ رَبِّهِمْ ۙ لَيْسَ لَهُمْ مِنْ دُونِهِ وَلِيٌّ وَلَا شَفِيعٌ لَعَلَّهُمْ يَتَّقُونَ  

{وأنذر} خوِّف {به} أي القرآن {الذين يخافون أن يُحشروا إلى ربِّهم ليس لهم من دونه} أي غيره {ولي} ينصرهم {ولا شفيع} يشفع لهم وجملة النفي حال من ضمير يحشروا وهي محل الخوف والمراد بهم العاصون {لعلهم يتقون} الله بإقلاعهم عما هم فيه وعمل الطاعات.
quran:6:52 –

And do not send away those who call upon their Lord morning and afternoon, seeking His countenance. Not upon you is anything of their account and not upon them is anything of your account. So were you to send them away, you would ˹then˺ be of the wrongdoers.  

And do not drive away those who call upon their Lord at morning and evening desiring, through their worship, His countenance, exalted be He, and not ˹desiring˺ any of the transient things of this world — and these are the poor. The idolaters had reviled them and demanded that he ˹the Prophet˺ expel them, so that they could sit with him. The Prophet (s) wanted ˹to do˺ this, because of his desire that they become Muslims. You are not accountable for them in anything (min shay’in: min is extra), if what they hide in themselves be displeasing; nor are they accountable for you in anything, that you should drive them away (this is the response to the negative sentence) and be of the evildoers, if you do this.
القرآن:٦:٥٢ –

وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ  

{ولا تطرد الذين يدعون ربَّهم بالغداة والعشي يريدون} بعبادتهم {وجهه} تعالى لا شيئا من أعراض الدنيا وهم الفقراء، وكان المشركون طعنوا فيهم وطلبوا أن يطردهم ليجالسوه وأراد النبي ﷺ ذلك طمعا في إسلامهم {ما عليك من حسابهم من} زائدة {شيء} إن كان باطنهم غير مرضي {وما من حسابك عليهم من شيء فتطردهم} جواب النفي {فتكون من الظالمين} إن فعلت ذلك.
quran:6:53 –

And thus We have tried some of them through others that the disbelievers might say, "Is it these whom Allah has favored among us?" Is not Allah most knowing of those who are grateful?  

And even so We have tried, We have tested, some of them by others, that is, the noble one by the commoner, the rich man by the poor man, preferring the ˹latter˺ one by giving ˹him˺ precedence in ˹attaining˺ faith, so that they, the noble ones and the rich, may say, in disavowal, ‘Are these, the poor, the ones whom God has favoured from among us?’, with guidance? In other words ˹so that they may say˺: if what they follow is ˹true˺ guidance, they would not have preceded us ˹in attaining it˺. God, exalted be He, says: Is God not best aware of those who are thankful?, to Him, to guide them? Indeed ˹He is˺.
القرآن:٦:٥٣ –

وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ  

{وكذلك فَتنَا} ابتلينا {بعضهم ببعض} أي الشريف بالوضيع والغني بالفقير بأن قدَّمناه بالسبق إلى الإيمان {ليقولوا} أي الشرفاء والأغنياء منكرين {أهؤلاء} الفقراء {منَّ الله عليهم من بيننا} بالهداية أي لو كان ما هم عليه هدى ما سبقونا إليه قال تعالى: {أليس الله بأعلم بالشاكرين} له فيهديهم: بلى.
quran:6:54 –

And when those come to you who believe in Our verses, say, "Peace be upon you. Your Lord has decreed upon Himself mercy: that any of you who does wrong out of ignorance and then repents after that and corrects himself - indeed, He is Forgiving and Merciful."  

And when those who believe in Our signs come to you, say, to them: ‘Peace be upon you. Your Lord has prescribed, He has decreed, for Himself mercy, to the effect that, truly (innahu, ‘truly’, may also be read as annahu, ‘that’, as a substitution for al-rahma, ‘mercy’) whoever of you does evil in ignorance, of it when he did it, and repents thereafter, after his ˹evil˺ deed, ˹repents˺ of it, and makes amends, in his actions — truly He, God, is Forgiving, Merciful’, towards him (a variant reading ˹for innahu, ‘truly He’˺ has annahu, ‘then He’), in other words, forgiveness shall be for him.
القرآن:٦:٥٤ –

وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۖ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِنْ بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ  

{وإذا جاءك الذين يؤمنون بآياتنا فقل} لهم {سلام عليكم كتب} قضى {ربكم على نفسه الرحمة إنهُ} أي الشأن وفي قراءة بالفتح بدل من الرحمة {من عمل منكم سوءا بجهالة} منه حيث ارتكبه {ثم تاب} رجع {من بعده} بعد عمله عنه {وأصلح} عمله {فإنه} أي الله {غفور} له {رحيم} به، وفي قراءة بالفتح أي فالمغفرة له.
quran:6:55 –

And thus do We detail the verses, and ˹thus˺ the way of the criminals will become evident.  

And thus, in the same way that We have explained what has been mentioned, We distinguish, We expound, the signs, the Qur’ān, so that truth becomes manifest and is implemented in ˹people’s˺ deeds, and that the way, the path, of the sinners may be become clear, evident, and hence avoided (wa-li-yastabīna may also be read wa-li-tastabīna, ‘that you may discern’, with sabīla, ‘the way’, read in the accusative ˹as opposed to the nominative, sabīlu˺, implying a direct address to the Prophet ˹s˺).
القرآن:٦:٥٥ –

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ  

{وكذلك} كما بينا ما ذكر {نفصِّل} نبين {الآيات} القرآن ليظهر الحق فيعمل به {ولتستبين} تظهر {سبيلُ} طريق {المجرمين} فتجتنب، وفي قراءة بالتحتانية، وفي أخرى بالفوقانية ونصب سبيل خطاب للنبي ﷺ
quran:6:56 –

Say, "Indeed, I have been forbidden to worship those you invoke besides Allah." Say, "I will not follow your desires, for I would then have gone astray, and I would not be of the ˹rightly˺ guided."  

Say: ‘Truly I have been forbidden to worship those whom you call upon, ˹those whom˺ you worship, besides God.’ Say: ‘I shall not follow your whims, by worshipping them, for then, if I did follow them, verily I would have gone astray and I would not be of the rightly guided’.
القرآن:٦:٥٦ –

قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ ۚ قُلْ لَا أَتَّبِعُ أَهْوَاءَكُمْ ۙ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَا مِنَ الْمُهْتَدِينَ  

{قل إني نُهيت أن أعبد الذين تدعون} تعبدون {من دون الله قل لا أتبع أهواءكم} في عبادتها {قد ضللت إذا} إن اتبعتها {وما أنا من المهتدين}.
quran:6:57 –

Say, "Indeed, I am on clear evidence from my Lord, and you have denied it. I do not have that for which you are impatient. The decision is only for Allah. He relates the truth, and He is the best of deciders."  

Say: ‘I am upon a clear proof, a ˹clear˺ statement, from my Lord, and you have, already, denied Him, my Lord, when you associated others with Him. I do not have that which you seek to hasten, of the chastisement; the judgement, in this matter and in ˹all˺ others, is God’s alone. He decrees the, judgement of, truth, and He is the Best of Deciders’, ˹the Best of˺ Judges (a variant reading ˹for yaqdī, ‘He decrees’˺ has yaqussu, that is, ‘He relates ˹the truth˺’).
القرآن:٦:٥٧ –

قُلْ إِنِّي عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَكَذَّبْتُمْ بِهِ ۚ مَا عِنْدِي مَا تَسْتَعْجِلُونَ بِهِ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ يَقُصُّ الْحَقَّ ۖ وَهُوَ خَيْرُ الْفَاصِلِينَ  

{قل إني على بيِّنة} بيان {من ربي و} قد {كذَّبتم به} بربي حيث أشركتم {ما عندي ما تستعجلون به} من العذاب {إن} ما {الحكم} في ذلك وغيره {إلا لله يقضي} القضاء {الحق وهو خير الفاصلين} الحاكمين، وفي قراءة يقصُّ أي يقول.
quran:6:58 –

Say, "If I had that for which you are impatient, the matter would have been decided between me and you, but Allah is most knowing of the wrongdoers."  

Say, to them: ‘If I did have what you seek to hasten, the matter between you and me would have been decided, by my hastening it for you, so that I might find rest; but God has it; and God knows best the evildoers’, and when to punish them.
القرآن:٦:٥٨ –

قُلْ لَوْ أَنَّ عِنْدِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الْأَمْرُ بَيْنِي وَبَيْنَكُمْ ۗ وَاللَّهُ أَعْلَمُ بِالظَّالِمِينَ  

{قل} لهم {لو أن عندي ما تستعجلون به لقُضي الأمر بيني وبينكم} بأن أعجله لكم وأستريح ولكنه عند الله {والله أعلم بالظالمين} متى يعاقبهم.
quran:6:59 –

And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry ˹thing˺ but that it is ˹written˺ in a clear record.  

And with Him, exalted be He, are the keys of the Unseen, its treasure houses, or the paths that lead to knowledge of it; none but He knows them, and these are the five things mentioned in His saying: Surely God, He has knowledge of the Hour ˹and He sends down the rain and He knows what is in the wombs. And no soul knows what it has earned for the morrow; nor does any soul know in what land it will die. Truly God is Knowing, Aware, Q. 31:34˺, as reported by al-Bukhārī. He knows what is, happening, on land, ˹in˺ the deserts, and in the waters, ˹in˺ the towns along the rivers; and not a leaf (min waraqatin: min is extra) falls, but He knows it. Not a grain in the shadows of the earth, nothing of wet or dry (˹this entire clause˺ wa-lā habbatin fī zulumāti l-ardi wa-lā ratbin wa-lā yābisin is a supplement to waraqatin, ‘a leaf’) but it is in a clear book, namely, the Preserved Tablet (al-lawh al-mahfūz). The exceptive clause ˹illā fī kitābin mubīn, ‘but it is in a clear book’˺ constitutes an inclusive substitution for the previous exceptive clause ˹illā ya‘lamuhā, ‘but He knows it’˺.
القرآن:٦:٥٩ –

وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ  

(وعنده) تعالى (مفاتح الغيب) خزائنه أو الطرق الموصلة إلى عمله (لا يعلمها إلا هو) وهي الخمسة التي في قوله (إن الله عنده علم الساعة) الآية كما رواه البخاري (ويعلم ما) يحدث (في البر) القفار (والبحر) القرى التي على الأنهار (وما تسقط من) زائدة (ورقة إلا يعلمها ولا حبة في ظلمات الأرض ولا رطب ولا يابس) عطف على ورقة (إلا في كتاب مبين) هو اللوح المحفوظ، والاستثناء بدل اشتمال من الاستثناء قبله.
quran:6:60 –

And it is He who takes your souls by night and knows what you have committed by day. Then He revives you therein that a specified term may be fulfilled. Then to Him will be your return; then He will inform you about what you used to do.  

It is He Who takes you at night, seizing your spirits during sleep, and He knows what you commit, ˹what˺ you earn, by day. Then He raises you up therein, that is, in the daytime, by restoring your spirits, so that an appointed term, namely, the term of life, may be accomplished; and afterward to Him is your return, through resurrection. Then He will inform you of what you used to do, and so requite you for it.
القرآن:٦:٦٠ –

وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰ أَجَلٌ مُسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ  

{وهو الذي يتوفاكم بالليل} يقبض أرواحكم عند النوم {ويعلم ما جرحتم} كسبتم {بالنهار ثم يبعثكم فيه} أي النهار برد أرواحكم {ليُقضى أجل مسمى} هو أجل الحياة {ثم إليه مرجعكم} {ثم ينبئكم بما كنتم تعملون} فيجازيكم به.
quran:6:61 –

And He is the subjugator over His servants, and He sends over you guardian-angels until, when death comes to one of you, Our messengers take him, and they do not fail ˹in their duties˺.  

He is the Vanquisher, Superior, over His servants. And He sends guardians over you, angels, to record your deeds, until, when death approaches one of you, Our messengers, the angels charged with the seizing of the spirits, take him (tawaffathu; a variant reading has tawaffāhu) and they neglect not, they do not fall short of what they have been commanded.
القرآن:٦:٦١ –

وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰ إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ  

{وهو القاهر} مستعليا {فوق عباده ويرسل عليكم حفظة} ملائكة تحصي أعمالكم {حتى إذا جاء أحدكم الموت توفَّته} وفي قراءة توفاه {رسلنا} الملائكة الموكلون بقبض الأرواح {وهم لا يفرَّطون} يقصرون فيما يؤمرون به.
quran:6:62 –

Then they His servants are returned to Allah, their true Lord. Unquestionably, His is the judgement, and He is the swiftest of accountants.  

Then they, creatures, are restored to God their Protector, their Possessor, the True, the Eternal, the Just, so that He might requite them. Surely His is the judgement, the decree that will be carried out in their case. He is the swiftest of reckoners, reckoning with the whole of creation in half a day of the days of this world, on the basis of a hadīth to this effect.
القرآن:٦:٦٢ –

ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ ۚ أَلَا لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ  

{ثم ردُّوا} أي الخلق {إلى الله مولاهم} مالكهم {الحق} الثابت العدل ليجزيهم {ألا له الحكم} القضاء النافذ فيهم {وهو أسرع الحاسبين} يحاسب الخلق كلهم في قدر نصف نهار من أيام الدنيا لحديث بذلك.
quran:6:63 –

Say, "Who rescues you from the darknesses of the land and sea ˹when˺ you call upon Him imploring ˹aloud˺ and privately, 'If He should save us from this ˹crisis˺, we will surely be among the thankful.' "  

Say, O Muhammad (s), to the people of Mecca: ‘Who delivers you from the darkness of the land and the sea, ˹from˺ their terrors, during your journeys? When, you call upon Him openly and secretly, saying: “Verily, if (la-in, the lām is for oaths) You, God, deliver us (anjaytanā, is also read anjānā, ‘˹if˺ He delivers us’), from this, darkness and hardship, we shall truly be among the thankful”’, the believers.
القرآن:٦:٦٣ –

قُلْ مَنْ يُنَجِّيكُمْ مِنْ ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعًا وَخُفْيَةً لَئِنْ أَنْجَانَا مِنْ هَٰذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ  

{قل} يا محمد لأهل مكة {من ينجيِكم من ظلمات البر والبحر} أهوالهما في أسفاركم حين {تدعونه تضرعا} علانية {وخفية} سرا تقولون {لئن} لام قسم {أنجيتنا} وفي قراءة أنجانا أي الله {من هذه} الظلمات والشدائد {لنكونن من الشاكرين} المؤمنين.
quran:6:64 –

Say, "It is Allah who saves you from it and from every distress; then you ˹still˺ associate others with Him."  

Say, to them: ‘God delivers you (read yunjīkum or yunajjīkum) from that and from every distress, ˹from every˺ other anxiety. Yet you associate others with Him’.
القرآن:٦:٦٤ –

قُلِ اللَّهُ يُنَجِّيكُمْ مِنْهَا وَمِنْ كُلِّ كَرْبٍ ثُمَّ أَنْتُمْ تُشْرِكُونَ  

{قل} لهم {الله يُنجيكم} بالتخفيف والتشديد {منها ومن كل كرب} غمِّ سواها {ثم أنتم تشركون} به.
quran:6:65 –

Say, "He is the ˹one˺ Able to send upon you affliction from above you or from beneath your feet or to confuse you ˹so you become˺ sects and make you taste the violence of one another." Look how We diversify the signs that they might understand.  

Say: ‘He has the power to send forth upon you a chastisement from above you, from the heaven, such as stones ˹cf. Q. 8:32˺ or a Cry ˹cf. Q. 11:67˺, or from beneath your feet, such as the causing of the earth to cave in ˹cf. Q. 29:40˺, or to confound you, to confuse you, in parties, sects with differing whims, and to make you taste the violence of one another’, through fighting. When this ˹verse˺ was revealed, the Prophet (s) said, ‘This ˹chastisement etc.˺ is easier and lighter’; but when the last statement was revealed, he said, ‘I seek refuge with Your Countenance!’, as reported by al-Bukhārī. Muslim reports the ˹following˺ hadīth: ‘I requested from my Lord not to make my community violent towards each other, but He denied me this ˹request˺’. In another hadīth, when it was revealed, he ˹is reported to have˺ said, ‘As for this, it will surely come to pass, even though its proper meaning has not yet come’. See how We dispense, ˹how˺ We clarify for them, the signs, the proofs of Our power, that perhaps they might understand, that they might realise that what they follow is falsehood.
القرآن:٦:٦٥ –

قُلْ هُوَ الْقَادِرُ عَلَىٰ أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ ۗ انْظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ  

(قل هو القادر) على أن يبعث عليكم عذابا من فوقكم) من السماء كالحجارة والصيحة (أو من تحت أرجلكم) كالخسف (أو يلبسكم) يخلطكم (شيعا) فرقا مختلفة الأهواء (ويذيق بعضكم بأس بعض) بالقتال، قال ﷺ : لما نزلت (هذا أهون وأيسر) ولما نزل ما قبله:، (أعوذ بوجهك رواه البخاري وروى مسلم حديث "" سألت ربي ألا يجعل بأس أمتي بينهم فمنعنيها "" وفي حديث "" لما نزلت قال أما إنها كائنة ولم يأت تأويلها بعد "" (أنظر كيف نصرف) نبين لهم (الآيات) الدلالات على قدرتنا (لعلهم يفقهون) يعلمون أن ما هم عليه باطل.
quran:6:66 –

But your people have denied it while it is the truth. Say, "I am not over you a manager."  

Your people have denied it, the Qur’ān. Yet it is the truth. Say, to them: ‘I am not a guardian over you, to requite you. I am only a warner and your affair is left to God — this was ˹revealed˺ before the command to fight ˹the idolaters˺.
القرآن:٦:٦٦ –

وَكَذَّبَ بِهِ قَوْمُكَ وَهُوَ الْحَقُّ ۚ قُلْ لَسْتُ عَلَيْكُمْ بِوَكِيلٍ  

{وكذب به} بالقرآن {قومك وهو الحق} الصدق {قل} لهم {لست عليكم بوكيل} فأجازيكم إنما أنا منذر وأمركم إلى الله وهذا قبل الأمر بالقتال.
quran:6:67 –

For every happening is a finality; and you are going to know.  

Every tiding, ˹every˺ announcement, has a conclusion, a ˹fixed˺ time in which it will take place and be concluded, including ˹the tiding concerning˺ your punishment. And you will come to know’ — this is a threat for them.
القرآن:٦:٦٧ –

لِكُلِّ نَبَإٍ مُسْتَقَرٌّ ۚ وَسَوْفَ تَعْلَمُونَ  

{لكل نبأ} خبر {مستقر} وقت يقع فيه ويستقر ومنه عذابكم {وسوف تعلمون} تهديد لهم.
quran:6:68 –

And when you see those who engage in ˹offensive˺ discourse concerning Our verses, then turn away from them until they enter into another conversation. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people.  

When you see those who engage in discourse about Our signs, the Qur’ān, in mockery, turn away from them, and do not sit with them, until they discourse on some other topic. And if (immā: the letter nūn of the conditional particle in has been assimilated with the extra mā) Satan should make you forget (read yunsiyannaka or yunassiyannaka), and you sit with them, then do not sit, after the reminder, that is, ˹after˺ you remember, with the evildoing folk (the overt noun ˹al-qawm al-zālimīn, ‘the evildoing folk’˺ replaces the ˹third person˺ pronominalisation).
القرآن:٦:٦٨ –

وَإِذَا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آيَاتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ وَإِمَّا يُنْسِيَنَّكَ الشَّيْطَانُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرَىٰ مَعَ الْقَوْمِ الظَّالِمِينَ  

{وإذا رأيت الذين يخوضون في آياتنا} القرآن بالاستهزاء {فأعرض عنهم} ولا تجالسهم {حتى يخوضوا في حديث غيره وإما} فيه إدغام نون إن الشرطية في ما المزيدة {يُنسِيَنَّكَ} بسكون النون والتخفيف وفتحها والتشديد {الشيطان} فقعدت معهم {فلا تقعد بعد الذكرى} أي تذكرة {مع القوم الظالمين} فيه وضع الظاهر موضع المضمر وقال المسلمون إن قمنا كلما خاضوا لم نستطيع أن نجلس في المسجد وأن نطوف فنزل.
quran:6:69 –

And those who fear Allah are not held accountable for the disbelievers at all, but ˹only for˺ a reminder - that perhaps they will fear Him.  

The Muslims then said, ‘If we get up ˹and leave˺ every time they delve ˹into the matter of the Qur’ān˺, we would never be able to sit in the Mosque or perform circumambulations. Therefore, the following was revealed: Those who fear God, are not accountable for them, ˹for˺ those who discourse ˹in mockery˺, in anything (min shay’in: min is extra), if they should sit with them; but it is the reminder, that they are accountable for; ˹a reminder given˺ to make them remember and to admonish them, so that perhaps they will be wary, of discoursing thus.
القرآن:٦:٦٩ –

وَمَا عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَلَٰكِنْ ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ  

{وما على الذين يتقون} الله {من حسابهم} أي الخائضين {من} زائدة {شيء} إذا جالسوهم {ولكن عليهم {ذكرى} تذكرة لهم وموعظة {لعلهم يتقون} الخوض.
quran:6:70 –

And leave those who take their religion as amusement and diversion and whom the worldly life has deluded. But remind with the Qur'an, lest a soul be given up to destruction for what it earned; it will have other than Allah no protector and no intercessor. And if it should offer every compensation, it would not be taken from it. Those are the ones who are given to destruction for what they have earned. For them will be a drink of scalding water and a painful punishment because they used to disbelieve.  

And forsake, leave alone, those who take their religion, with which they have been charged, as a game and a diversion, making a mockery of it, and whom the life of this world has deluded, and so do not interfere with them — this was ˹revealed˺ before the command to fight ˹them˺. Remind, admonish people, thereby, by the Qur’ān, lest a soul perish, ˹lest˺ it be given up for destruction, for what it has earned, what it has done; it has no protector, ˹no˺ helper, besides God, other than Him, and no intercessor, to ward off the chastisement from it; and though it offer every compensation, ˹though˺ it pay every ransom, it shall not be accepted from it, that which it offers as ransom. Those are the ones who perish by what they have earned; for them shall be a draught of boiling water and a painful chastisement, because they disbelieved, that is, for their unbelief.
القرآن:٦:٧٠ –

وَذَرِ الَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا ۚ وَذَكِّرْ بِهِ أَنْ تُبْسَلَ نَفْسٌ بِمَا كَسَبَتْ لَيْسَ لَهَا مِنْ دُونِ اللَّهِ وَلِيٌّ وَلَا شَفِيعٌ وَإِنْ تَعْدِلْ كُلَّ عَدْلٍ لَا يُؤْخَذْ مِنْهَا ۗ أُولَٰئِكَ الَّذِينَ أُبْسِلُوا بِمَا كَسَبُوا ۖ لَهُمْ شَرَابٌ مِنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْفُرُونَ  

{وذر} أترك {الذين اتخذوا دينهم} الذي كلفوه {لعبا ولهوا} باستهزائهم به {وغرتهم الحياة الدنيا} فلا تتعرض لهم وهذا قبل الأمر بالقتال {وذكِّر} عظ {به} بالقرآن الناس لـ {أن} لا {تُبسل نفس} تسلم إلى الهلاك {بما كسبت} عملت {ليس لها من دون الله} أي غيره {ولي} ناصر {ولا شفيع} يمنع عنها العذاب {وإن تعدل كل عدل} تفد كل فداء {لا يؤخذ منها} ما تفدي به {أولئك الذين أبسلوا بما كسبوا لهم شراب من حميم} ماء بالغ نهاية الحرارة {وعذاب أليم} مؤلم {بما كانوا يكفرون} بكفرهم.
quran:6:71 –

Say, "Shall we invoke instead of Allah that which neither benefits us nor harms us and be turned back on our heels after Allah has guided us? ˹We would then be˺ like one whom the devils enticed ˹to wander˺ upon the earth confused, ˹while˺ he has companions inviting him to guidance, ˹calling˺, 'Come to us.' " Say, "Indeed, the guidance of Allah is the ˹only˺ guidance; and we have been commanded to submit to the Lord of the worlds.  

Say: ‘Shall we call upon, shall we worship, instead of God, that which neither profits us, if we worship them, nor hurts us, if we neglect ˹to worship˺ them — these are the idols; and so be turned back, ˹and so˺ return to idolatry, after God has guided us, to Islam? — Like one whom the devils have lured, led astray, in the earth, bewildered, confused, not knowing where to go (hayrān, ‘bewildered’, is a circumstantial qualifier referring to the ˹suffixed pronoun˺ hā’ ˹of istahwat-hu, ‘whom they have lured’˺); he has companions, a group, who call him to guidance, that is to say, ˹they are there˺ in order to guide him to the ˹right˺ path, saying to him: “Come to us!”’, but he does not respond to them, and he perishes (the interrogative statement is meant as a disavowal; the comparative statement ˹beginning with ka’lladhī, ‘like one whom’˺ is a circumstantial qualifier referring to the subject ˹of the verb˺ nuraddu, ‘be turned back’). Say: ‘Truly, God’s guidance, which is Islam, is ˹the true˺ guidance, everything else being error, and we have been commanded to submit to the Lord of the Worlds,
القرآن:٦:٧١ –

قُلْ أَنَدْعُو مِنْ دُونِ اللَّهِ مَا لَا يَنْفَعُنَا وَلَا يَضُرُّنَا وَنُرَدُّ عَلَىٰ أَعْقَابِنَا بَعْدَ إِذْ هَدَانَا اللَّهُ كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۖ وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ  

{قل أندعوا} أنعبد {من دون الله ما لا ينفعنا} بعبادته {ولا يضرنا} بتركها وهو الأصنام {ونُرد على أعقابنا} نرجع مشركين {بعد إذ هدانا الله} إلى الإسلام {كالذي استهوته} أضلته {الشياطين في الأرض حيران} متحيرا لا يدري أين يذهب حال من الهاء {له أصحاب} رفقة {يدعونه إلى الهدى} أي ليهدوه الطريق يقولون له {ائتنا} فلا يجيبهم فيهلك والاستفهام للإنكار وجمله التشبيه حال من ضمير نرد {قل إن هدى الله} الذي هو الإسلام {هو الهدى} وما عداه ضلال {وأمرنا لنسلم} أي بأن نسلم {لرب العالمين}.
quran:6:72 –

And to establish prayer and fear Him." And it is He to whom you will be gathered.  

and to, that is, ˹to submit˺ by, establishing prayer and fearing Him, exalted be He; He it is to Whom you shall be gathered’, you shall be brought together, on the Day of Resurrection for reckoning.
القرآن:٦:٧٢ –

وَأَنْ أَقِيمُوا الصَّلَاةَ وَاتَّقُوهُ ۚ وَهُوَ الَّذِي إِلَيْهِ تُحْشَرُونَ  

{وأن} أي بأن {أقيموا الصلاة واتقوه} تعالى {وهو الذي إليه تحشرون} تجمعون يوم القيامة للحساب.
quran:6:73 –

And it is He who created the heavens and earth in truth. And the day He says, "Be," and it is, His word is the truth. And His is the dominion ˹on˺ the Day the Horn is blown. ˹He is˺ Knower of the unseen and the witnessed; and He is the Wise, the Acquainted.  

He it is Who created the heavens and the earth in truth, that is to say, with the purpose of ˹manifesting˺ truth. And, mention, the day He says, to a thing, ‘Be’, and it is — this is the Day of Resurrection, when He says to creatures, ‘Rise up’, and they do. His words are the truth, the truth that will doubtless come to pass; and His is the Kingdom the day when the trumpet, the horn, is blown, the second blast by ˹the angel˺ Isrāfīl, when there shall be no kingdom for any other than Him: ‘Whose is the Kingdom today? God’s’ ˹Q. 40:16˺. He is the Knower of the Unseen and the visible, what is hidden and what may be seen. He is the Wise, in His creation, the Aware, of things inwardly hidden and outwardly manifest.
القرآن:٦:٧٣ –

وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۖ وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ  

{وهو الذي خلق السماوات والأرض بالحق} أي محقا {و} اذكر {يوم يقول} للشيء {كن فيكون} هو يوم القيامة يقول للخلق قوموا {قولُه الحق} الصدق الواقع لا محالة {وله الملك يوم ينفخ في الصور} القرن النفخة الثانية من إسرافيل لا ملك فيه لغيره (لمن الملك اليوم؟ لله) {عالُم الغيب والشهادة} ما غاب وما شوهد {وهو الحكيم} في خلقه {الخبير} بباطن الأشياء كظاهرها.
quran:6:74 –

And ˹mention, O Muhammad˺, when Abraham said to his father Azar, "Do you take idols as deities? Indeed, I see you and your people to be in manifest error."  

And, mention, when Abraham said to his father Āzar, which was his cognomen, his ˹first˺ name being Terah (Tārikh): ‘Do you take idols as gods, to worship? (an interrogative meant as a rebuke). I see you and your people, by ˹this act of˺ taking them ˹as gods˺, in manifest error’, far from the truth.
القرآن:٦:٧٤ –

وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً ۖ إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُبِينٍ  

{و} اذكر {إذ قال إبراهيم لأبيه آزرَ} هو لقبه واسمه تارخ {أتتخذ أصناما آلهة} تعبدها إستفهام توبيخ {إني أراك وقومك} باتخاذها {في ضلال} عن الحق {مبين} بيِّن.
quran:6:75 –

And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain ˹in faith˺  

And so, just as We show him the misguidance of his father and his people, We show Abraham the kingdom of the heavens and the earth, that he might infer thereby ˹the truth of˺ Our Oneness, and that he might be of those knowing, it, with certainty (the sentence beginning with wa-kadhālika, ‘and so’, and what follows it, is a parenthetical statement and a supplement to ˹the one beginning with˺ qāla, ‘he said’).
القرآن:٦:٧٥ –

وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ  

{وكذلك} كما أريناه إضلال أبيه وقومه {نري إبراهيم ملكوت} ملك {السماوات والأرض} ليستدل به على وحدانيتنا {وليكون من الموقنين} بها وجملة وكذلك وما بعدها اعتراض وعطف على قال.
quran:6:76 –

So when the night covered him ˹with darkness˺, he saw a star. He said, "This is my lord." But when it set, he said, "I like not those that disappear."  

When night descended, ˹when˺ it darkened, upon him he saw a star — said to have been Venus — and said, to his people, who were astrologers: ‘This is my Lord’, as you ˹are wont to˺ claim. But when it set, when it disappeared, he said, ‘I love not those that set’, to take them as lords, because it is not possible for a ˹true˺ Lord to be transformed or to change place, as such ˹attributes˺ pertain to accidents — but this had no effect on them.
القرآن:٦:٧٦ –

فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا ۖ قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ  

{فلما جن} أظلم {عليه الليل رأى كوكبا} قيل هو الزهرة {قال} لقومه وكانوا نجامين {هذا ربي} في زعمكم {فما أفل} غاب {قال لا أحب الآفلين} أن أتخذهم أربابا لأن الرب لا يجوز عليه التغير والانتقال لأنهما من شأن الحوادث فلم ينجع فيهم ذلك.
quran:6:77 –

And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray."  

And when he saw the moon rising, appearing, he said, to them: ‘This is my Lord.’ But when it set he said, ‘Unless my Lord guides me, ˹unless˺ He establishes me within ˹true˺ guidance, I shall surely become one of the folk who are astray’ — an intimation to his people that they are astray, but still this had no effect on them.
القرآن:٦:٧٧ –

فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ  

{فما رأى القمر بازغا} طالعا {قال} لهم {هذا ربي فلما أفل قال لئن لم يهدني ربي} يثبتني على الهدى {لأكوننَّ من القوم الضَّالين} تعريض لقومه بأنهم على ضلال فلم ينجع فيهم ذلك.
quran:6:78 –

And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah.  

And when he saw the sun rising, he said, ‘This is my Lord; this is greater!’ than the star and the moon (the masculine ˹demonstrative pronoun˺ hādhā, ‘this’, is used ˹for the feminine shams, ‘sun’˺ because the predicate ˹rabbī, ‘my Lord’˺ is masculine). But when it set, and the argument against them had become stronger and they still had not repented, he said, ‘O my people, surely I am innocent of what you associate, with God, in the way of idols and accidental bodies, which require an originator. They then asked him, ‘What do you worship?’
القرآن:٦:٧٨ –

فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَٰذَا رَبِّي هَٰذَا أَكْبَرُ ۖ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ  

{فلما رأى الشمس بازغة قال هذا} ذكره لتذكير خبره {ربي هذا أكبر} من الكواكب والقمر {فلما أفلت} وقويت عليهم الحجة ولم يرجعوا {قال يا قوم إني بريء مما تشركون} بالله من الأصنام والأجرام المحدثة المحتاجة إلى محدث فقالوا له ما تبعد؟.
quran:6:79 –

Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah."  

He said: Verily I have turned my face to, I am seeking in worship, Him Who originated, created, the heavens and the earth, namely, God; a hanīf, inclining towards the upright religion, and I am not of those that associate others’, with Him.
القرآن:٦:٧٩ –

إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا ۖ وَمَا أَنَا مِنَ الْمُشْرِكِينَ  

قال {إني وجهت وجهي} قصدت بعبادتي {للذي فطر} خلق {السماوات والأرض} أي الله {حنيفا} مائلا إلى الدين القيم {وما أنا من المشركين} به.
quran:6:80 –

And his people argued with him. He said, "Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him ˹and will not be harmed˺ unless my Lord should will something. My Lord encompasses all things in knowledge; then will you not remember?  

But his people disputed with him, they argued with him about his religion and threatened him that the idols would strike him with evil if he abandoned them. He said, ‘Do you dispute with me (read a-tuhājjūnnī, or atuhājūnī where one of the two letters nūn is omitted, the nūn which grammarians refer to as nūn al-raf‘, ‘the nūn of ˹modal˺ independence’, and which the Qur’ānic reciters refer to as nūn al-wiqāya, ‘the nūn of preservation’); do you argue with me, concerning, the Oneness of, God when He, exalted be He, has guided me, to it? I have no fear of what you associate with Him, in the way of idols, that they might strike me with some evil, since they have no power to do anything, unless my Lord wills something, harmful to befall me and it does. My Lord encompasses all things through His knowledge; will you not remember, this and believe?
القرآن:٦:٨٠ –

وَحَاجَّهُ قَوْمُهُ ۚ قَالَ أَتُحَاجُّونِّي فِي اللَّهِ وَقَدْ هَدَانِ ۚ وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ إِلَّا أَنْ يَشَاءَ رَبِّي شَيْئًا ۗ وَسِعَ رَبِّي كُلَّ شَيْءٍ عِلْمًا ۗ أَفَلَا تَتَذَكَّرُونَ  

{وحاجَّه قومه} جادلوه في دينه وهدَّدوه بالأصنام أن تصيبه بسوء إن تركها {قال أتُحَآجُّونِّي} بتشديد النون وتخفيفها بحذف إحدى النونين وهي نون الرفع عند النحاة ونون الوقاية عند القراء أتجادلونني {في} وحدانية {الله وقد هدان} تعالى إليها {ولا أخاف ما تشركونـ} ـه {به} من الأصنام أن تصيبني بسوء لعدم قدرتها على شيء {إلا} لكن {أن يشاء ربي شيئا} من المكروه يصيبني فيكون {وسع ربي كل شيء علما} أي وسع علمه كل شيء {أفلا تتذكرون} هذا فتؤمنون.
quran:6:81 –

And how should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? So which of the two parties has more right to security, if you should know?  

How should I fear what you have associated, with God, when it can neither profit nor harm, and you fear not, God ˹in˺, that you have associated with God, in worship, that for which He has not revealed to you any warrant?’, ˹any˺ argument or proof, when He has power over all things. Which of the two parties has more right to security, is it us or you, if you have any knowledge, of who has more right? In other words: it is us, so follow Him. God, exalted be He, says:
القرآن:٦:٨١ –

وَكَيْفَ أَخَافُ مَا أَشْرَكْتُمْ وَلَا تَخَافُونَ أَنَّكُمْ أَشْرَكْتُمْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَانًا ۚ فَأَيُّ الْفَرِيقَيْنِ أَحَقُّ بِالْأَمْنِ ۖ إِنْ كُنْتُمْ تَعْلَمُونَ  

{وكيف أخاف ما أشركتم} بالله وهي لا تضر ولا تنفع {ولا تخافونَ} أنتم من الله {أنكم أشركتم بالله} في العبادة {ما لم ينزِّل به} بعبادته {عليكم سلطانا} حجة وبرهانا وهو القادر على كل شيء {فأي الفريقيْن أحق بالأمن} أنحن أم أنتم {إن كنتم تعلمون} مَن الحق به: أي وهو نحن فاتبعوه، قال تعالى.
quran:6:82 –

They who believe and do not mix their belief with injustice - those will have security, and they are ˹rightly˺ guided.  

Those who believe and have not confounded, mixed, their belief with evildoing, that is, idolatry — explained as such by a hadīth in the two Sahīhs ˹of Bukhārī and Muslim˺ — theirs is security, from chastisement; and they are rightly guided.
القرآن:٦:٨٢ –

الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ أُولَٰئِكَ لَهُمُ الْأَمْنُ وَهُمْ مُهْتَدُونَ  

{الذين آمنوا ولم يلبسوا} يخلطوا {إيمانهم بظلم} أي شرك كما فسر بذلك في حديث الصحيحين {أولئك لهم الأمن} من العذاب {وهم مهتدون}.
quran:6:83 –

And that was Our ˹conclusive˺ argument which We gave Abraham against his people. We raise by degrees whom We will. Indeed, your Lord is Wise and Knowing.  

That (tilka is the subject ˹of the sentence˺ and is substituted by ˹the following hujjatunā˺) argument of Ours, with which Abraham inferred God’s Oneness, as in the case of the setting stars and what came afterwards; (the predicate is ˹what follows˺) We bestowed upon Abraham, We guided him to it, as an argument, against his people. We raise up in degrees whom We will (read this as ˹a genitive˺ annexation, darajāti man nashā’, or as ˹accusative˺ nunation, darajātin man nashā’), ˹degrees˺ in knowledge and wisdom; surely your Lord is Wise, in His actions, Knowing, of His creation.
القرآن:٦:٨٣ –

وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَىٰ قَوْمِهِ ۚ نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ  

{وتلك} مبتدأ ويبدل منه {حجتنا} التي احتج بها إبراهيم على وحدانية الله من أفول الكوكب وما بعده والخبر {آتيناها إبراهيم} أرشدناه لها حجة {على قومه نرفع درجات من نشاء} بالإضافة والتنوين في العلم والحكمة {إن ربك حكيم} في صنعه {عليم} بخلقه.
quran:6:84 –

And We gave to Abraham, Isaac and Jacob - all ˹of them˺ We guided. And Noah, We guided before; and among his descendants, David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward the doers of good.  

And We bestowed upon him Isaac and, his son, Jacob; each one, of the two, We guided. And Noah We guided before, that is, before Abraham, and of his seed, that is, Noah’s ˹seed˺, David and, his son, Solomon, and Job and Joseph, son of Jacob, and Moses and Aaron; and so, in the same way that We have requited them, We requite the virtuous.
القرآن:٦:٨٤ –

وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِنْ قَبْلُ ۖ وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ  

{وهبنا له إسحاق ويعقوب} ابنه {كلا} منهما {هدينا ونوحا هدينا من قبل} أي قبل إبراهيم {ومن ذريته} أي نوح {داوود وسليمان} ابنه {وأيوب ويوسف} ابن يعقوب {وموسى وهارون وكذلك} كما جزيناهم {نجزي المحسنين}.
quran:6:85 –

And Zechariah and John and Jesus and Elias - and all were of the righteous.  

And Zachariah and, his son, John, and Jesus, son of Mary — this shows that ˹the term˺ ‘seed’ (dhurriyya) can include offspring from the female ˹side˺ — and Elias, the paternal nephew of Aaron, brother of Moses; all, of them, were of the righteous.
القرآن:٦:٨٥ –

وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِنَ الصَّالِحِينَ  

{وزكريا ويحيى} ابنه {وعيسى} ابن مريم يفيد أن الذرية تتناول أولاد البنت {وإلياس} ابن أخي هارون أخي موسى {كل} منهم {من الصالحين}.
quran:6:86 –

And Ishmael and Elisha and Jonah and Lot - and all ˹of them˺ We preferred over the worlds.  

And Ishmael, son of Abraham, and Elisha (Ilyasa‘, the lām is extra), and Jonah and Lot, son of Hārān, brother of Abraham, all, of them, We preferred above all the worlds, through prophethood.
القرآن:٦:٨٦ –

وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ  

{وإسماعيل} بن إبراهيم {واليسع} اللام زائدة {ويونس ولوطا} بن هاران أخي إبراهيم {وكلا} منهم {فضَّلنا على العالمين} بالنبوة.
quran:6:87 –

And ˹some˺ among their fathers and their descendants and their brothers - and We chose them and We guided them to a straight path.  

And of their fathers, and of their seed, and of their brethren (this ˹clause˺ is a supplement either to ˹the previous˺ kullan, ‘all of them’, or to Nūhan, ‘Noah’; min, ‘of’, is partitive, because some of them did not have offspring, while others had disbelievers among their offspring); and We chose them and We guided them to a straight path.
القرآن:٦:٨٧ –

وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ  

{ومن آبائهم وذرِّيَّاتهم وإخوانهم} عطف على كلا أو نوحا ومن للتبعيض لأن بعضهم لم يكن له ولد وبعضهم كان في ولده كافر {واجتبيناهم} إخترناهم {وهديناهم إلى صراط مستقيم}.
quran:6:88 –

That is the guidance of Allah by which He guides whomever He wills of His servants. But if they had associated others with Allah, then worthless for them would be whatever they were doing.  

That, religion to which they were guided, is God’s guidance wherewith He guides whom He will of His servants; had they, hypothetically speaking, been idolaters, all that they did would have been in vain.
القرآن:٦:٨٨ –

ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ مَا كَانُوا يَعْمَلُونَ  

{ذلك} الذين هُدوا إليه {هدى الله يهدي به من يشاء من عباده ولو أشركوا} فرضا {لحبط عنهم ما كانوا يعلمون}.
quran:6:89 –

Those are the ones to whom We gave the Scripture and authority and prophethood. But if the disbelievers deny it, then We have entrusted it to a people who are not therein disbelievers.  

They are the ones to whom We gave the Scripture, meaning the Books ˹of God˺, judgement, wisdom, and prophethood; so if these, people of Mecca, disbelieve therein, that is, in these three, then indeed We have entrusted it to, We have set aside for it, a people who do not disbelieve in it, namely, the Emigrants (Muhājirūn) and the Helpers (Ansār).
القرآن:٦:٨٩ –

أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ فَإِنْ يَكْفُرْ بِهَا هَٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَيْسُوا بِهَا بِكَافِرِينَ  

{أولئك الذين آتيناهم الكتاب} بمعنى الكتب {والحكم} الحكمة {والنبوة فإن يكفر بها} أي بهذه الثلاثة {هؤلاء} أي أهل مكة {فقد وكَّلنا بها} أرصدنا لها {قوما ليسوا بها بكافرين} هم المهاجرون والأنصار.
quran:6:90 –

Those are the ones whom Allah has guided, so from their guidance take an example. Say, "I ask of you for this message no payment. It is not but a reminder for the worlds."  

They are the ones whom God has guided; so follow their guidance, their way of affirming God’s Oneness and of ˹exercising˺ patience (read iqtadih, ‘follow’, with the silent hā’, whether pausing or continuing the recitation; a variant reading omits it in continuous recitation). Say, to the people of Mecca: ‘I do not ask of you, to give me, any wage for it, the Qur’ān; it, the Qur’ān, is only a reminder, an admonition, to all the worlds’, of mankind and jinn.
القرآن:٦:٩٠ –

أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ  

{أولئك الذين هدى} هم {الله فبهداهم} طريقهم من التوحيد والصبر {اقتده} بهاء السكت وقفا ووصلا وفي قراءة بحذفها وصلا {قل} لأهل مكة {لا أسألكم عليه} أي القرآن {أجرا} تعطونيه {إن هو} ما القرآن {إلا ذكرى} عظة {للعالمين} الإنس والجن.
quran:6:91 –

And they did not appraise Allah with true appraisal when they said, "Allah did not reveal to a human being anything." Say, "Who revealed the Scripture that Moses brought as light and guidance to the people? You ˹Jews˺ make it into pages, disclosing ˹some of˺ it and concealing much. And you were taught that which you knew not - neither you nor your fathers." Say, "Allah ˹revealed it˺." Then leave them in their ˹empty˺ discourse, amusing themselves.  

They, that is, the Jews, measured not God with His true measure, that is, they have not extended Him the grandeur that truly befits Him, or ˹it means˺ they have not attained the true knowledge of Him, when they said, to the Prophet (s), disputing with him about the Qur’ān: ‘God has not revealed anything to any mortal.’ Say, to them: ‘Who revealed the Book which Moses brought, a light and guidance for mankind? You put it (in all three instances ˹the verbs may be˺ read either in the third person plural ˹yaj‘alūnahu, ‘they put it’; yubdūnahā, ‘they reveal it’; wa-yukhfūna, ‘and they hide’˺ or in the second person plural ˹taj‘alūnahu, ‘you put it’; tubdūnahā, ‘you reveal it’; wa-tukhfūna, ‘and you hide’˺) on parchments, that is, you write it down on fragments of notes, which you disclose, that is, what you choose to disclose thereof, but you hide much, of what is in them, as in ˹the case of˺ the descriptions of Muhammad (s); and you have been taught, O Jews, in the Qur’ān, what you did not know, neither you nor your fathers’, in the Torah, through the elucidation therein of what you were confused about and in disagreement over. Say: ‘God’, revealed it — and if they do not say it, there is no other response — then leave them to play in their discourse, their falsehood.
القرآن:٦:٩١ –

وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنْزَلَ اللَّهُ عَلَىٰ بَشَرٍ مِنْ شَيْءٍ ۗ قُلْ مَنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ نُورًا وَهُدًى لِلنَّاسِ ۖ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا ۖ وَعُلِّمْتُمْ مَا لَمْ تَعْلَمُوا أَنْتُمْ وَلَا آبَاؤُكُمْ ۖ قُلِ اللَّهُ ۖ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ  

{وما قدروا} أي اليهود {الله حق قدره} أي ما عظموه حق عظمته أو ما عرفوه حق معرفته {إذ قالوا} للنبي ﷺ وقد خاصموه في القرآن {ما أنزل الله على بشر من شيء قل} لهم {من أنزل الكتاب الذي جاء به موسى نورا وهدى للناس تجعلونه} بالياء والتاء في المواضع الثلاثة {قراطيس} أي يكتبونه في دفاتر مقطعة {يبدونها} أي ما يحبون إبداءه منها {ويخفون كثيرا} ما فيها كنعت محمد ﷺ {وعلمتم} أيها اليهود في القرآن {ما لم تعلموا أنتم ولا آباؤكم} من التوراة ببيان ما التبس عليكم واختلفتم فيه {قل الله} أنزله إن لم يقولوه لا جواب غيره {ثم ذرهم في خوضهم} باطلهم {يلعبون}.
quran:6:92 –

And this is a Book which We have sent down, blessed and confirming what was before it, that you may warn the Mother of Cities and those around it. Those who believe in the Hereafter believe in it, and they are maintaining their prayers.  

And this, Qur’ān, is a blessed Book We have revealed, confirming that which was before it, of scriptures, and that you may warn (li-tundhira, or read li-yundhira, ‘that it may warn’, as supplement to the import of the preceding statement ˹sc. ‘to confirm that which was before it and to warn’˺), in other words, We have revealed it for ˹the˺ blessings ˹it gives˺, as a vindication ˹of previous scripture˺ and for you to warn therewith, the Mother of Towns and those around it, that is, the inhabitants of Mecca and all other people; and those who believe in the Hereafter believe in it, and they observe their prayers, fearing the punishment thereof.
القرآن:٦:٩٢ –

وَهَٰذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ مُصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ وَلِتُنْذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا ۚ وَالَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ ۖ وَهُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ  

{وهذا} القرآن {كتاب أنزلناه مبارك مصدق الذي بين يديه} قبله من الكتب {ولتنذر} بالتاء والياء عطف على معنى ما قبله أي أنزلناه للبركة والتصديق ولتنذر به {أم القرى ومن حولها} أي أهل مكة وسائر الناس {والذين يؤمنون بالآخرة يؤمنون به وهم على صلاتهم يحافظون} خوفا من عقابها.
quran:6:93 –

And who is more unjust than one who invents a lie about Allah or says, "It has been inspired to me," while nothing has been inspired to him, and one who says, "I will reveal ˹something˺ like what Allah revealed." And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, ˹saying˺, "Discharge your souls! Today you will be awarded the punishment of ˹extreme˺ humiliation for what you used to say against Allah other than the truth and ˹that˺ you were, toward His verses, being arrogant."  

And who, that is, none, does greater evil than he who invents lies against God, by claiming prophethood when he has not been called to it, or who says, ‘It is revealed to me’, when nothing has been revealed to him — this was revealed regarding ˹the false prophet˺ Musaylama ˹al-Kadhdhāb˺ — or he who says, ‘I will reveal the like of what God has revealed’? — these were the mockers who would say: If we wish we can speak the like of this ˹Q. 8:31˺; If you could only see, O Muhammad (s), when the, mentioned, evildoers are in the agonies, the throes, of death and the angels extend their hands, against them, beating and torturing them, saying to them in stern censure: ‘Give up your souls!, to us that we may seize them. Today you shall be requited with the chastisement of humiliation because you used to say about God other than the truth, of claiming prophethood and inspiration falsely, and that you used to scorn His signs’, disdaining to believe in them. The response to the conditional ˹statement beginning with˺ law, ‘if ˹you could only see˺’, is: ‘you would be seeing a terrifying thing’.
القرآن:٦:٩٣ –

وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَنْ قَالَ سَأُنْزِلُ مِثْلَ مَا أَنْزَلَ اللَّهُ ۗ وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ ۖ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ  

{ومن} أي لا أحد {أظلم ممن افترى على الله كذبا} بادعاء النبوة ولم ينبأ {أو قال أُوحي إليَّ ولم يوح إليه شيء} نزلت في مسيلمة {ومن قال سأنزل مثل ما أنزل الله} وهم المستهزئون قالوا لو نشاء لقلنا مثل هذا {ولو ترى} يا محمد {إذ الظالمون} المذكورون {في غمرات} سكرات {الموت والملائكةُ باسطوا أيديهم} إليهم بالضرب والتعذيب يقولون لهم تعنيفا {أخرجوا أنفسكم} إلينا لنقبضها {اليوم تجزون عذاب الهون} الهوان {بما كنتم تقولون على الله غير الحق} يدعون النبوة والإيحاء كذب {وكنتم عن آياته تستكبرون} تتكبرون عن الإيمان بها وجواب لو رأيت أمرا فظيعا.
quran:6:94 –

˹It will be said to them˺, "And you have certainly come to Us alone as We created you the first time, and you have left whatever We bestowed upon you behind you. And We do not see with you your 'intercessors' which you claimed that they were among you associates ˹of Allah˺. It has ˹all˺ been severed between you, and lost from you is what you used to claim."  

And, it is said to them upon their resurrection: ‘And now you have come to Us singly, each alone without family, possessions or children, as We created you the first time, that is, barefoot, naked and with foreskins, and you have left what We conferred on you, of wealth, behind your backs, in the world, without you having any choice; and — it is said to them in rebuke — We do not see with you your intercessors, the idols, whom you claimed to be associates, of God, amongst you, that is, in deserving your worship; it has been severed between you, that is to say, your bond has been dissolved (a variant reading ˹for baynukum, ‘your union’˺ has baynakum, ‘between you’, making it an adverbial qualifier, that is, the bond ‘between you’ ˹has been severed˺’), and that, intercession of theirs, which you claimed, in the world, has failed, abandoned, you’.
القرآن:٦:٩٤ –

وَلَقَدْ جِئْتُمُونَا فُرَادَىٰ كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ ۖ وَمَا نَرَىٰ مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ ۚ لَقَدْ تَقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنْكُمْ مَا كُنْتُمْ تَزْعُمُونَ  

{و} يقال لهم إذا بعثوا {لقد جئتمونا فرادى} منفردين عن الأهل والمال والولد {كما خلقناكم أول مرة} أي حفاة عراة غرلا {وتركتم ما خولناكم} أعطيناكم من الأموال {وراء ظهوركم} في الدنيا بغير اختباركم {و} يقال لهم توبيخا {ما نرى معكم شفعاءكم} الأصنام {الذين زعمتم أنهم فيكم} أي في استحقاق عبادتكم {شركاء} لله {لقد تقطع بينكُمْ} وصلكم أي تشتيت جمعكم وفي قراءة بالنصب ظرف أي وصلكم بينكم {وضل} ذهب {عنكم ما كنتم تزعمون} في الدنيا من شفاعتها.
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.