7. Sūrat al-Aʾrāf

٧۔ سُورَةُ الأعرَاف

Qurʾān > Chapter 7 > Section 11
القرآن > كتاب ٧ > باب ١١

7.11 God is the One Who created this universe and Pray to God with fear and hope.

٧۔١١ مقطع في سُورَةُ الأعرَاف

quran:7:54 –

Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day, ˹another night˺ chasing it rapidly; and ˹He created˺ the sun, the moon, and the stars, subjected by His command. Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds.  

Surely your Lord is God, Who created the heavens and the earth in six days, of the days of this world, that is to say, in the equivalent thereof, since there was no sun then. Had He willed He could have created them in an instant; but the reason for His not having done so is that He wanted to teach His creatures to be circumspect; then presided upon the Throne, a presiding befitting of Him (al-‘arsh, ‘throne’, in the ˹classical˺ language is the elevated seat on which a king sits). He cloaks (read yughshī or yughashshī) the night with the day, that is, He covers each one with the other: each following the other in swift pursuit — and the sun and the moon and the stars (if all of these are read in the accusative, then they constitute a supplement to al-samāwāt, ‘the heavens’, and if in the nominative, then they constitute the subject of the sentence, the predicate of which follows) have been made subservient, ˹have been˺ subdued, by His command, by His power. Verily, His is, all, creation and the command, in its entirety. Blessed, Magnified, be God, the Lord, the Master, of the Worlds!
القرآن:٧:٥٤ –

إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ يُغْشِي اللَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ ۗ أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ  

{إن ربكم الله الذي خلق السماوات والأرض في ستة أيام} من أيام الدنيا، أي في قدرها لأنه لم يكن ثَمَّ شمس ولو شاء خلقهم في لمحة، والعدول عنه لتعليم خلقه التثبيت {ثم استوى على العرش} هو في اللغة: سرير الملك استواء يليق به {يُغْشِي الليل النهار} مخففا ومشددا أي يغطي كلا منهما بالآخر طلبا {يطلبه حثيثا} سريعا {والشمس والقمر والنجوم} بالنصب عطفا على السماوات والرفع مبتدأ خبره {مسخرات} مذلَّلات {بأمره} بقدرته {ألا له الخلق} جميعا {والأمر} كله {تبارك} تعاظم {الله ربُّ} مالك {العالمين}.
quran:7:55 –

Call upon your Lord in humility and privately; indeed, He does not like transgressors.  

Call upon your Lord humbly (tadarru‘an is a circumstantial qualifier), in subservience, and quietly, in secret. Truly, He loves not the aggressors, who are braggarts and loud-mouthed in ˹their˺ supplications.
القرآن:٧:٥٥ –

ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ  

{ادعوا ربَّكم تضرُّعا} حال تذللا {وخُفية} سرا {إنه لا يحب المعتدين} في الدعاء بالتشدق ورفع الصوت.
quran:7:56 –

And cause not corruption upon the earth after its reformation. And invoke Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good.  

And work not corruption in the land, through idolatry and acts of disobedience, after it has been set right, as a result of the sending forth of messengers ˹to it˺, and call upon Him in fear, of His punishment, and in hope, of His mercy — surely the mercy of God is near to the virtuous, the obedient (qarīb, ‘near’, as the predicate of ˹the feminine noun˺ rahma, ‘mercy’, is in the masculine because it ˹rahma˺ is annexed to Allāh, ‘God’).
القرآن:٧:٥٦ –

وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا ۚ إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ  

{ولا تُفسدوا في الأرض} بالشرك والمعاصي {بعد إصلاحها} ببعث الرسل {وادعوه خوفا} من عقابه {وطمعا} في رحمته {إن رحمة الله قريب من المحسنين} المطيعين وتذكير قريب المخبر به عن رحمة لإضافتها إلى الله.
quran:7:57 –

And it is He who sends the winds as good tidings before His mercy until, when they have carried heavy rainclouds, We drive them to a dead land and We send down rain therein and bring forth thereby ˹some˺ of all the fruits. Thus will We bring forth the dead; perhaps you may be reminded.  

He it is Who sends the winds, unfolding with His mercy, that is, dispersing before the rains (a variant reading ˹for nushuran, ‘unfolding’˺ has nushran; another reading has nashran as the verbal noun; and a third variant has bushran, meaning mubashshiran, ‘˹with which˺ He is bearing good tidings ˹of His mercy˺’; the singular of the first reading is nashūr, similar ˹in pattern˺ to rasūl, ‘messenger’; the singular of the last is bashīr) until, when they, the winds, bear heavy clouds, ˹clouds heavy˺ with rain, We lead it, that is, ˹We lead˺ the clouds (herein is a shift from the third ˹to the first˺ person), to a dead land, one devoid of any vegetation, in other words, ˹We lead it there˺ in order to revive it, and then We send down thereon, on that land, and bring forth thereby, by this water, fruits of every kind. Like that, bringing forth, We shall bring forth the dead, from their graves, through revivification, so that you might remember, and believe.
القرآن:٧:٥٧ –

وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۖ حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَاهُ لِبَلَدٍ مَيِّتٍ فَأَنْزَلْنَا بِهِ الْمَاءَ فَأَخْرَجْنَا بِهِ مِنْ كُلِّ الثَّمَرَاتِ ۚ كَذَٰلِكَ نُخْرِجُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ  

{وهو الذي يرسل الرياح نُشُرا بين يدي رحمته} أي متفرقة قدام المطر، وفي قراءة سكون الشين تخفيفا، وفي أخرى بسكونها وفتح النون مصدرا، وفي أخرى بسكونها وضم الموحدة بدل النون: أي مبشرا ومفرد الأولى نشور كرسول والأخيرة بشير {حتى إذا أقلت} حملت الرياح {سحابا ثقالا} بالمطر {سقناه} أي السحاب وفيه التفات عن الغيبة {لبلد ميت} لا نبات به أي لإحيائها {فأنزلنا به} بالبلد {الماء فأخرجنا به} بالماء {من كل الثمرات كذلك} الإخراج {نخرج الموتى} من قبورهم بالإحياء {لعلكم تذكرون} فتؤمنون.
quran:7:58 –

And the good land - its vegetation emerges by permission of its Lord; but that which is bad - nothing emerges except sparsely, with difficulty. Thus do We diversify the signs for a people who are grateful.  

As for the good land, the one of rich soil, its vegetation comes forth, wholesomely, by permission of its Lord — this is a similitude of the believer who, when he hears an admonition, he ˹heeds it and˺ benefits from it. While as for the, one whose soil is, bad — the vegetation in, it comes forth only miserably, laboriously and with difficulty — this is the similitude of the disbeliever. Even, as We have made clear what has been mentioned, so We dispense, We make clear, the signs for a people who are thankful, to God and so believe.
القرآن:٧:٥٨ –

وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ ۖ وَالَّذِي خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا ۚ كَذَٰلِكَ نُصَرِّفُ الْآيَاتِ لِقَوْمٍ يَشْكُرُونَ  

{والبلد الطيب} العذب التراب {يخرج نباته} حسنا {بإذن ربه} هذا مثل للمؤمن يسمع الموعظة فينتفع بها {والذي خبث} ترابه {لا يخرج} نباته {إلا نكدا} عسرا بمشقة وهذا مثل للكافر {كذلك} كما بينا ما ذكر {نُصرِّف} نبين {الآيات لقوم يشكرون} الله يؤمنون.