7. Sūrat al-Aʾrāf (4/5)

٧۔ سُورَةُ الأعرَاف ص ٤

The Heights (Meccan)

quran:7:151

˹Moses˺ said, "My Lord, forgive me and my brother and admit us into Your mercy, for You are the most merciful of the merciful."  

He said, ‘My Lord, forgive me, what I have done to my brother, and my brother, he includes him in the supplication in order to reconcile him and to fend off any gloating over his misfortune, and admit us into Your mercy, for You are the Most Merciful of the merciful’.
القرآن:٧:١٥١

قَالَ رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ ۖ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ  

{قال رب اغفر لي} ما صنعت بأخي {ولأخي} أشركه في الدعاء إرضاءً له ودفعا للشماتة به {وأدخلنا في رحمتك وأنت أرحم الراحمين} قال تعالى.
quran:7:152

Indeed, those who took the calf ˹for worship˺ will obtain anger from their Lord and humiliation in the life of this world, and thus do We recompense the inventors ˹of falsehood˺.  

God, exalted be He, says, ‘Surely those who chose the calf, as a god. wrath, chastisement, and abasement shall come upon them from their Lord in the life of this world: and so they were punished ˹for this deed˺ by the command to slay themselves, and abasement was stamped upon them until the Day of Resurrection. Even, as We have requited them, so We requite those who invent lies, against God by way of idolatry and otherwise.
القرآن:٧:١٥٢

إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا ۚ وَكَذَٰلِكَ نَجْزِي الْمُفْتَرِينَ  

{إن الذين اتخذوا العجل} إلها {سينالهم غضب} عذاب {من ربِّهم وذلَّة في الحياة الدنيا} فعذبوا بالأمر بقتل أنفسهم وضربت عليهم الذلة إلى يوم القيامة {وكذلك} كما جزيناهم {نجزي المفترين} على الله بالإشراك وغيره.
quran:7:153

But those who committed misdeeds and then repented after them and believed - indeed your Lord, thereafter, is Forgiving and Merciful.  

But those who commit evil deeds and repent, desist from them, thereafter and believe, in God — indeed your Lord thereafter, that is, after repentance, is truly Forgiving, Merciful’, towards them.
القرآن:٧:١٥٣

وَالَّذِينَ عَمِلُوا السَّيِّئَاتِ ثُمَّ تَابُوا مِنْ بَعْدِهَا وَآمَنُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ  

{والذين عملوا السيَّئات ثم تابوا} رجعوا عنها {من بعدها وآمنوا} بالله {إن ربَّك من بعدها} أي التوبة {لغفور} لهم {رحيم} بهم.
quran:7:154

And when the anger subsided in Moses, he took up the tablets; and in their inscription was guidance and mercy for those who are fearful of their Lord.  

And when Moses’s anger abated, subsided, he took the Tablets, which he had cast down, and in their copy, that is, ˹in˺ what was inscribed upon them — in other words, it was written that: there was guidance, from error, and mercy for all those who hold their Lord in awe, ˹who˺ have fear ˹of Him˺ (the lām ˹in li-rabbihim, ‘their Lord’˺ has been inserted into the direct object because it ˹the direct object˺ has preceded ˹the verb˺).
القرآن:٧:١٥٤

وَلَمَّا سَكَتَ عَنْ مُوسَى الْغَضَبُ أَخَذَ الْأَلْوَاحَ ۖ وَفِي نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ  

{ولمَّا سكت} سكن {عن موسى الغضب أخذ الألواح} التي ألقاها {وفي نسخَتها} أي ما نسخ فيها، أي كتب {هدىّ} من الضلالة {ورحمهٌ للذين هم لربِّهم يرهبون} يخافون، وأدخل اللام على المفعول لتقدمه.
quran:7:155

And Moses chose from his people seventy men for Our appointment. And when the earthquake seized them, he said, "My Lord, if You had willed, You could have destroyed them before and me ˹as well˺. Would You destroy us for what the foolish among us have done? This is not but Your trial by which You send astray whom You will and guide whom You will. You are our Protector, so forgive us and have mercy upon us; and You are the best of forgivers.  

And Moses chose of his people seventy men, from among those who had not worshipped the calf, by God’s command, for Our appointed time, that is, for the time at which We promised him that they should come and apologise for their comrades’ worship of the calf. He ˹Moses˺ then departed with them; but when the Trembling, a violent earthquake, seized them, Ibn ‘Abbās said, ‘˹That earthquake was˺ because they did not separate themselves from their people when the latter took to worshipping the calf’; he ˹Ibn ‘Abbās˺ added, ‘These ˹people˺ were not the same ones who asked to see God and were struck by the thunderbolt ˹cf. Q. 2:55˺’, he, Moses, said, ‘My Lord, had You willed You would have destroyed them long before, that is, before my departure with them, so that the Children of Israel might see this and not make ˹false˺ accusations against me, and me ˹with them˺. Will You destroy us for what the foolish ones among us have done? (this interrogative is meant as a plea for compassion, in other words, ‘Do not punish us for the sins of others’). It, that is, the trial which the ignorant ones underwent, is but Your trial, Your test, whereby You send astray whom You will, to lead stray, and guide whom You will, to guide. You are our Protector, looking after our affairs, so forgive us and have mercy on us, for You are the Best of all who show forgiveness.
القرآن:٧:١٥٥

وَاخْتَارَ مُوسَىٰ قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقَاتِنَا ۖ فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُمْ مِنْ قَبْلُ وَإِيَّايَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا ۖ إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَنْ تَشَاءُ وَتَهْدِي مَنْ تَشَاءُ ۖ أَنْتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا ۖ وَأَنْتَ خَيْرُ الْغَافِرِينَ  

{واختار موسى قومه} أي من قومه {سبعين رجلا} ممن لم يعبدوا العجل بأمره تعالى {لميقاتنا} أي للوقت الذي وعدناه بإتيانهم فيه ليعتذروا من عبادة أصحابهم العجل فخرج بهم {فلما أخذتهم الرجفة} الزلزلة الشديدة، قال ابن عباس: لأنهم لم يزايلوا قومهم حين عبدوا العجل، قال: وهم غير الذين سألوا الرؤية وأخذتهم الصاعقة {قال} موسى {ربِّ لو شئت أهلكتهم من قبل} أي قبل خروجي بهم ليعاين بنو إسرائيل ذلك ولا يتهموني {وإياي أتهلكنا بما فعل السفهاء منا} استفهام استعطاف، أي لا تعذبنا بذنب غيرنا {إن} ما {هي} أي الفتنة التي وقع فيها السفهاء {إلا فتنتُك} ابتلاؤك {تضل بها من تشاء} إضلاله {وتهدي من تشاء} هدايته {أنت ولينا} متولي أمورنا {فاغفر لنا وارحمنا وأنت خير الغافرين}.
quran:7:156

And decree for us in this world ˹that which is˺ good and ˹also˺ in the Hereafter; indeed, we have turned back to You." ˹Allah˺ said, "My punishment - I afflict with it whom I will, but My mercy encompasses all things." So I will decree it ˹especially˺ for those who fear Me and give zakah and those who believe in Our verses -  

And prescribe for us, grant ˹us˺, in this world good and in the Hereafter, good. We have turned, repented, to You’. He, God, says: ‘My chastisement — I smite with it whom I will, to chastise, and My mercy embraces, subsumes, all things, in this world, and so I shall prescribe it, in the Hereafter, for those who are Godfearing and pay the alms, and those who believe in Our signs;
القرآن:٧:١٥٦

وَاكْتُبْ لَنَا فِي هَٰذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ إِنَّا هُدْنَا إِلَيْكَ ۚ قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ ۖ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ  

{واكتب} وأجب {لنا في هذه الدنيا حسنة وفي الآخرة} حسنة {إنَّا هُدْنا} تبنا {إليك قال} تعالى: {عذابي أصيب به من أشاء} تعذيبه {ورحمتي وسعت} عمَّت {كلَّ شيء} في الدنيا {فسأكتبها} في الآخرة {للذين يتقون ويؤتون الزكاة والذين هم بآياتتا يؤمنون}.
quran:7:157

Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him - it is those who will be the successful.  

those who follow the Messenger, the uninstructed Prophet, Muhammad (s) whom they will find inscribed in their Torah and Gospel, in name and description, enjoining them to decency and forbidding them indecency, making lawful for them the good things, which were forbidden ˹to them˺ by their Law, and making unlawful for them the vile things, such as carrion and the like, and relieving them of their burden, their onus, and the shackles, the hardships, that they used to bear, such as ˹the requirement˺ to kill oneself as a repentance and the severing of that part that had come into contact with any impurity. Then those who believe in him, from among them, and honour, revere, him, and help him, and follow the light that has been revealed with him, namely, the Qur’ān, they are the ones who will prosper’.
القرآن:٧:١٥٧

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ  

{الذين يتبعون الرسول النبي الأمي} محمدا ﷺ {الذي يجدونه مكتوبا عندهم في التوراة والإنجيل} باسمه وصفته {يأمرهم بالمعروف وينهاهم عن المنكر ويحل لهم الطيبات} مما حُرم في شرعهم {ويحرم عليهم الخبائث} من الميتة ونحوها {ويضع عنهم إصرَهُم} ثقلهم {والأغلال} الشدائد {التي كانت عليهم} كقتل النفس من التوبة وقطع أثر النجاسة. {فالذين آمنوا به} منهم {وعَزَّروه} ووقروه {ونصروه واتبعوا النور الذي أنزل معه} أي القرآن {أولئك هم المفلحون}.
quran:7:158

Say, ˹O Muhammad˺, "O mankind, indeed I am the Messenger of Allah to you all, ˹from Him˺ to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death." So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided.  

Say, addressing the Prophet (s) here: ‘O mankind, I am the Messenger of God to you all, ˹the Messenger˺ of Him to Whom belongs the kingdom of the heavens and of the earth. There is no god but Him. He gives life and makes to die. Believe, then, in God and His Messenger, the uninstructed Prophet, who believes in God and His words, the Qur’ān, and follow him, so that you might be guided, led aright.
القرآن:٧:١٥٨

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ  

{قل} خطاب للنبي ﷺ {يا أيها الناس إني رسول الله إليكم جميعا الذي له ملك السماوات والأرض لا إله إلا هو يحيي ويميت فآمنوا بالله ورسوله النبي الأمي الذي يؤمن بالله وكلماته} القرآن {واتَّبعوه لعلكم تهتدون} ترشدون.
quran:7:159

And among the people of Moses is a community which guides by truth and by it establishes justice.  

And among the people of Moses there is a community, a group, who guide, people, by the truth and act justly according to it, when passing judgements.
القرآن:٧:١٥٩

وَمِنْ قَوْمِ مُوسَىٰ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ  

{ومن قوم موسى أمَّةٌ} جماعة {يهدون} الناس {بالحق وبه يعدلون} في الحكم.
quran:7:160

And We divided them into twelve descendant tribes ˹as distinct˺ nations. And We inspired to Moses when his people implored him for water, "Strike with your staff the stone," and there gushed forth from it twelve springs. Every people knew its watering place. And We shaded them with clouds and sent down upon them manna and quails, ˹saying˺, "Eat from the good things with which We have provided you." And they wronged Us not, but they were ˹only˺ wronging themselves.  

And We divided them, We separated the Children of Israel, into twelve (ithnatay ‘asharata is a circumstantial qualifier) tribes (asbātan substitutes for this ˹previous circumstantial qualifier˺) communities (umaman substitutes for the preceding ˹asbātan, ‘tribes’). And We revealed to Moses, when his people asked him for water, in the wilderness, ˹saying˺: ‘Strike the rock with your staff’, and he struck it, and there gushed forth, burst forth, from it twelve fountains, equal to the number of tribes, each people, ˹each˺ tribe among them, now knew their drinking-place. And We made the cloud overshadow them, in the wilderness, from the heat of the sun, and We sent down to them manna and quails — which are ˹respectively, a type of citrus˺ turunjabīn, and the quail and We said to them: ‘Eat of the good things We have provided for you.’ And they did not wrong Us, but they wronged themselves.
القرآن:٧:١٦٠

وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِبْ بِعَصَاكَ الْحَجَرَ ۖ فَانْبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَىٰ ۖ كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ  

{وقَطَّعناهم} فّرَّقنا بني إسرائيل {اثنتي عشرة} حال {أسباطا} بدل منه، أي قبائل {أمما} بدل مما قبله {وأوحينا إلى موسى إذ استسقاه قومه} في التيه {أن اضرب بعصاك الحجر} فضربه {فانبجست} انفجرت {منه اثنتا عشرة عينا} بعدد الأسباط {قد علم كل أُناس} سبط منهم {مشربهم وظللنا عليهم الغمام} في التيه من حر الشمس {وأنزلنا عليهم المن والسلوى} هما الترنجبين والطير السماني بتخفيف الميم والقصر وقلنا لهم {كلوا من طيبات ما رزقناكم وما ظلمونا ولكن كانوا أنفسهم يظلمون}.
quran:7:161

And ˹mention, O Muhammad˺, when it was said to them, "Dwell in this city and eat from it wherever you will and say, 'Relieve us of our burdens,' and enter the gate bowing humbly; We will ˹then˺ forgive you your sins. We will increase the doers of good ˹in goodness and reward˺."  

And, mention, when it was said to them, ‘Dwell in this city, the Holy House ˹of Jerusalem˺, and eat therein wherever you will, and say, ‘our concern is for ˹an˺, Exoneration,’ and enter the gate, that is, the gate of the city, prostrating, a prostration that is ˹actually˺ a bow. We shall forgive (read naghfir, or the passive tughfar) you your transgressions; We shall give more to those who are virtuous, through obedience, in terms of reward.
القرآن:٧:١٦١

وَإِذْ قِيلَ لَهُمُ اسْكُنُوا هَٰذِهِ الْقَرْيَةَ وَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ وَقُولُوا حِطَّةٌ وَادْخُلُوا الْبَابَ سُجَّدًا نَغْفِرْ لَكُمْ خَطِيئَاتِكُمْ ۚ سَنَزِيدُ الْمُحْسِنِينَ  

{و} اذكر {إذ قيل لهم اسكنوا هذه القرية} بيت المقدس {وكلوا منها حيث شئتم وقولوا} أمرنا {حطَّةٌ وادخلوا الباب} أي باب القرية {سجَّدا} سجود انحناء {نغفر} بالنون والتاء مبينا للمفعول {لكم خطيئاتكم سنزيد المحسنين} بالطاعة ثوابا.
quran:7:162

But those who wronged among them changed ˹the words˺ to a statement other than that which had been said to them. So We sent upon them a punishment from the sky for the wrong that they were doing.  

But the evildoers among them substituted a saying other than that which had been said to them, they said instead, ‘A grain inside a hair’ and entered ˹the gate˺ dragging themselves on their rears. So We sent down upon them terror, a chastisement, from the heaven for their evildoing.
القرآن:٧:١٦٢

فَبَدَّلَ الَّذِينَ ظَلَمُوا مِنْهُمْ قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَرْسَلْنَا عَلَيْهِمْ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَظْلِمُونَ  

{فبدَّل الذين ظلموا منهم قولا غير الذي قيل لهم} فقالوا: حبة في شعرة ودخلوا يزحفون على أستاههم {فأرسلنا عليهم رجزا} عذابا {من السماء بما كانوا يظلمون}.
quran:7:163

And ask them about the town that was by the sea - when they transgressed in ˹the matter of˺ the sabbath - when their fish came to them openly on their sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient.  

And question them, O Muhammad (s), in rebuke, about the city that was by the sea, bordering the Red Sea (bahr al-qulzum), and this was Eilat, ˹about˺ what befell its inhabitants, how they would transgress, violate, the Sabbath, by fishing, which they had been commanded not to do on that ˹day˺; how (idh is an adverbial qualifier of ya‘dūn, ‘they ˹would˺ transgress’) their fish would come to them on the day of their Sabbath floating at the surface, visible at the surface of the water; but on the day they did not observe the Sabbath, when they would not consecrate the Sabbath over the other days, they would not come to them, as a trial from God. Thus were We trying them for their wickedness. And when they went to fish, the city split into three: one third joined the fishing party, another prohibited them, while a third abstained from both fishing and prohibiting.
القرآن:٧:١٦٣

وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ ۙ لَا تَأْتِيهِمْ ۚ كَذَٰلِكَ نَبْلُوهُمْ بِمَا كَانُوا يَفْسُقُونَ  

{واسألهم} يا محمد توبيخا {عن القرية التي كانت حاضرة البحر} مجاورة بحر القلزم وهي أيلة ما وقع بأهلها {إذ يعدون} يعتدون {في السبت} بصيد السمك المأمورين بتركه فيه {إذ} ظرف ليعدون {تأتيهم حيتانهم يوم سبتهم شُرَّعا} ظاهرة على الماء {ويوم لا يسبتون} لا يعظمون السبت أي سائر الأيام {لا تأتيهم} ابتلاء من الله {كذلك نبلوهم} بما كانوا يفسقون} ولما صادوا السمك افترقت القرية أثلاثا، ثلث صادوا معهم وثلث نهوهم، وثلث أمسكوا عن الصيد والنهي.
quran:7:164

And when a community among them said, "Why do you advise ˹or warn˺ a people whom Allah is ˹about˺ to destroy or to punish with a severe punishment?" they ˹the advisors˺ said, "To be absolved before your Lord and perhaps they may fear Him."  

And when (wa-idh is a supplement to the preceding idh, ‘how’) a community among them, who neither fished nor prohibited it, said, to those who prohibited it: ‘Why do you preach ˹admonition˺ to a folk whom God is about to destroy or chastise with a severe chastisement?’ They said, our admonishing ˹them˺ is, ‘As an exculpation, by which we excuse ourselves, before your Lord, lest we are reproached for failing to prohibit ˹them˺ in any way; and so that they might be wary, of fishing’.
القرآن:٧:١٦٤

وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا ۙ اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا ۖ قَالُوا مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ  

{وإذ} عطف على إذ قبله {قالت أمَّة منهم} لم تصد ولم تنهَ لمن نهى {لم تعظون قوما الله مُهلكهم أو معذبهم عذابا شديدا قالوا} موعظتنا {معذرة} نعتذر بها {إلى ربِّكم} لئلا ننسب إلى تقصير في ترك النهي {ولعلَّهم يتقون} الصيد.
quran:7:165

And when they forgot that by which they had been reminded, We saved those who had forbidden evil and seized those who wronged, with a wretched punishment, because they were defiantly disobeying.  

And when they forgot, when they overlooked, that whereof they had been reminded, ˹that for which they had been˺ admonished, and did not desist, We delivered those who forbade evil, and seized those who did wrong, through transgression, with a grievous, terrible, chastisement for their wickedness.
القرآن:٧:١٦٥

فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذَابٍ بَئِيسٍ بِمَا كَانُوا يَفْسُقُونَ  

{فما نسوا} تركوا {ما ذكِّروا} وعظوا {به} فلم يرجعوا {أنجينا الذين ينهوْن عن السوء وأخذنا الذين ظلموا} بالاعتداء {بعذابٍ بَئيس} شديد {بما كانوا يفسقون}.
quran:7:166

So when they were insolent about that which they had been forbidden, We said to them, "Be apes, despised."  

And when they disdained, to desist from, that which was prohibited to them, We said to them, ‘Be apes, despised!’, abased, and they became so: this is an explication of what preceded ˹with regard to the details of their ‘grievous chastisement’˺. Ibn ‘Abbās said, ‘I do not know what befell the group that abstained’. ‘Ikrima said, ‘That group was not destroyed because they had been averse to what the others did and had said, ‘Why do you preach (admonition) …’ Al-Hākim reported ˹in a hadīth˺ that he ˹‘Ikrima˺ referred this opinion to Ibn ‘Abbās, who was delighted by it.
القرآن:٧:١٦٦

فَلَمَّا عَتَوْا عَنْ مَا نُهُوا عَنْهُ قُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ  

{فلما عَتَوا} تكبروا {عن} ترك {ما نهوا عنه قلنا لهم كونوا قردة خاسئين} صاغرين فكانوها، وهذا تفصيل لما قبله، قال ابن عباس: ما أدري ما فعل بالفرقة الساكنة وقال عكرمة: لم تهلك لأنها كرهت ما فعلوه، وقالت: لم تعظون إلخ، وروى الحاكم عن ابن عباس: أنه رجع إليه وأعجبه.
quran:7:167

And ˹mention˺ when your Lord declared that He would surely ˹continue to˺ send upon them until the Day of Resurrection those who would afflict them with the worst torment. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.  

And when your Lord proclaimed, made it known, that He would send against them, that is, the Jews, to the Day of Resurrection, those who would inflict on them grievous torment, through humiliation and the exacting of the jizya-tax ˹from them˺. Thus, God sent Solomon against them, and after him, Nebuchadnezzar, who slaughtered ˹some of˺ them and took ˹others among˺ them captive, and imposed the jizya-tax on them. They continued to pay this ˹tax˺ to the Magians up until the ˹time of the˺ sending of our Prophet (s), who ˹also˺ imposed it on them. Lo! verily your Lord is swift in requital, of those who disobey Him. And lo! verily He is Forgiving, to those who obey Him, Merciful, ˹in dealing˺ with them.
القرآن:٧:١٦٧

وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ يَسُومُهُمْ سُوءَ الْعَذَابِ ۗ إِنَّ رَبَّكَ لَسَرِيعُ الْعِقَابِ ۖ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ  

{وإذ تأذَّن} أعلم {ربُّك ليبعثنَّ عليهم} أي اليهود {إلى يوم القيامة من يسومهم سوء العذاب} بالذل وأخذ الجزية، فبعث عليهم سليمان وبعده بختنصر فقتلهم وسباهم وضرب عليهم الجزية فكانوا يؤدونها إلى المجوس إلى أن بعث نبينا ﷺ فضربها عليهم {إن ربك لسريع العقاب} لمن عصاه {وإنه لغفور} لأهل طاعته {رحيم} بهم.
quran:7:168

And We divided them throughout the earth into nations. Of them some were righteous, and of them some were otherwise. And We tested them with good ˹times˺ and bad that perhaps they would return ˹to obedience˺.  

And We divided them, We separated them, into communities, sects, in the earth. Some of them are righteous, and some of them, people ˹who˺, are otherwise, disbelievers and wicked individuals. And We tried them with good things, with graces, and evil things, with misfortunes, so that they might revert, from their wickedness.
القرآن:٧:١٦٨

وَقَطَّعْنَاهُمْ فِي الْأَرْضِ أُمَمًا ۖ مِنْهُمُ الصَّالِحُونَ وَمِنْهُمْ دُونَ ذَٰلِكَ ۖ وَبَلَوْنَاهُمْ بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ  

{وقطَّعناهم} فرَّقناهم {في الأرض أُمما} فرقا {منهم الصالحون ومنهم} ناس {دون ذلك} الكفار والفاسقون {وبلوناهم بالحسنات} بالنعم {والسيئات} النقم {لعلهم يرجعون} عن فسقهم.
quran:7:169

And there followed them successors who inherited the Scripture ˹while˺ taking the commodities of this lower life and saying, "It will be forgiven for us." And if an offer like it comes to them, they will ˹again˺ take it. Was not the covenant of the Scripture taken from them that they would not say about Allah except the truth, and they studied what was in it? And the home of the Hereafter is better for those who fear Allah, so will you not use reason?  

And there succeeded after them a generation who inherited the Scripture, the Torah, from their forefathers, choosing the transient things of this inferior ˹life˺, that is, the ephemeral aspects of this lowly thing that the world is, in the way of what is lawful and what is unlawful, and saying, ‘It will be forgiven us’, what we have done; and yet if similar transient things were to come to them, they would take them (wa-in ya’tihim ‘aradun mithluhu ya’khudhūhu: this sentence is a circumstantial qualifier), in other words, they hope for forgiveness whilst committing the same offence again and persisting in it: and in the Torah there is no ˹such˺ promise about forgiveness for persistence ˹in sin˺. Has not the covenant of the Scripture (mīthāqu l-kitābi, the annexation functions in place of fī, ‘in’ ˹sc. ‘the covenant in the Scripture’˺) been taken (a-lam yu’khadh, ‘has ˹it˺ not been taken’, is an interrogative meant as an affirmative) from them that they should not say about God anything but the truth? And they have studied (wa-darasū, is a supplement to yu’khadh, ‘has it ˹not˺ been taken?’), they have read, what is in it, so why do they impute lies to it ˹the Scripture˺ by ascribing to it ˹the idea of˺ forgiveness for persistence ˹in sin˺? And the Abode of the Hereafter is better for those who are wary, of what is unlawful. Do they not understand? (ya‘qilūn, may also be read as ta‘qilūn, ‘˹do˺ you ˹not˺ understand?’) that it is better and so prefer it to ˹the abode of˺ this world?
القرآن:٧:١٦٩

فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ وَرِثُوا الْكِتَابَ يَأْخُذُونَ عَرَضَ هَٰذَا الْأَدْنَىٰ وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِنْ يَأْتِهِمْ عَرَضٌ مِثْلُهُ يَأْخُذُوهُ ۚ أَلَمْ يُؤْخَذْ عَلَيْهِمْ مِيثَاقُ الْكِتَابِ أَنْ لَا يَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ وَدَرَسُوا مَا فِيهِ ۗ وَالدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ  

{فخلف من بعدهم خَلْفٌ ورثوا الكتاب} التوراة عن آبائهم {يأخذون عرض هذا الأدنى} أي حطام هذا الشيء الدنيء أي الدنيا من حلال وحرام {ويقولون سيغفر لنا} ما عملناه لنا {و إن يأتهم عرض مثله يأخذوه} الجملة حال، أي يرجون المغفرة وهم عائدون إلى ما فعلوه مصرون عليه، وليس في التوراة وعد المغفرة مع الإصرار {ألم يؤخذ} استفهام تقرير {عليهم ميثاق الكتب} الإضافة بمعنى في {أن لا يقولوا على الله إلا الحقَّ ودرسوا} عطف على يؤخذ قرءوا {ما فيه} فلم كذبوا عليه بنسبة المغفرة إليه مع الإصرار {والدَّار الآخرة خير للَّذين يتقون} الحرام {أفلا يعقلون} بالياء والتاء أنها خير فيؤثرونها على الدنيا.
quran:7:170

But those who hold fast to the Book and establish prayer - indeed, We will not allow to be lost the reward of the reformers.  

And those who adhere (read yumassikūn or yumsikūn) to the Scripture, from among them, and have established prayer, the likes of ‘Abd Allāh b. Salām and his companions, verily We shall not let the wages of reformers go to waste (innā lā nudī‘u ajra l-muslihīn: the sentence is the predicate of alladhīna, ‘those who’; also there is here the replacing of the ˹third person˺ pronominalisation ˹alladhīna, ‘those who’˺ with an overt noun ˹al-muslihīna, ‘reformers’˺, in other words, their wages).
القرآن:٧:١٧٠

وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَابِ وَأَقَامُوا الصَّلَاةَ إِنَّا لَا نُضِيعُ أَجْرَ الْمُصْلِحِينَ  

{والذين يمسِّكون} بالتشديد والتخفيف {بالكتاب} منهم {وأقاموا الصلاة} كعبد الله بن سلام وأصحابه {إنا لا نضيع أجر المصلحين} الجملة خبر الذين، وفيه وضع الظاهر موضع المضمر أي أجرهم.
quran:7:171

And ˹mention˺ when We raised the mountain above them as if it was a dark cloud and they were certain that it would fall upon them, ˹and Allah said˺, "Take what We have given you with determination and remember what is in it that you might fear Allah."  

And, mention, when We wrenched the mountain above them, We lifted it up ˹unearthing it˺ from its root, as if it were a canopy, and they thought, they were certain, that it was about to fall upon them, because of God’s threat to them that it would fall upon them if they refused to accept the rulings contained in the Torah, they had ˹initially˺ refused ˹to accept˺ them because of their being burdensome, but then accepted them, and We said to them: ‘Take firmly, seriously and earnestly, what We have given you, and remember what is in it, by acting in accordance with it, that you might be God-fearing’.
القرآن:٧:١٧١

وَإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ وَظَنُّوا أَنَّهُ وَاقِعٌ بِهِمْ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ  

{و} {إذ نتقنا الجبل} رفعناه من أصله {فوقهم كأنه ظُلَّةٌ وظنوا} أيقنوا {أنه واقع بهم} ساقط عليهم بوعد الله إياهم بوقوعه إن لم يقبلوا أحكام التوراة ن وكانوا أبَوْها لثقلها فقلبوا وقلنا لهم {خذوا ما آتيناكم بقوة} بجد واجتهاد {واذكروا ما فيه} بالعمل به {لعلكم تتقون}.
quran:7:172

And ˹mention˺ when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, ˹saying to them˺, "Am I not your Lord?" They said, "Yes, we have testified." ˹This˺ - lest you should say on the day of Resurrection, "Indeed, we were of this unaware."  

And, remember, when your Lord took from the Children of Adam, from their loins (min zuhūrihim, is an inclusive substitution for the preceding ˹clause: min banī Ādama, ‘from the Children of Adam’˺, with the same preposition ˹min, ‘from’˺) their seed, by bringing forth one from the loins of the other, ˹all˺ from the loins of Adam, offspring after offspring, in the way that they multiply, ˹looking˺ like small ants at ˹the valley of˺ Na‘mān on the Day of ‘Arafa ˹because of their multitude˺. God set up proofs of His Lordship for them and endowed them with ˹the faculty of˺ reason, and made them testify against themselves, saying, ‘Am I not your Lord?’ They said, ‘Yea, indeed, You are our Lord, we testify’, to this, and this ˹taking of˺ testimony is, lest they should say (in both instances, read third person ˹yaqūlū, ‘they say’˺ or second person ˹taqūlū, ‘you say’˺) on the Day of Resurrection, ‘Truly, of this, Oneness of God, we were unaware’, not knowing it!
القرآن:٧:١٧٢

وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ  

{و} اذكر {إذ} حين {أخذ ربُّك من بني آدم من ظهورهم} بدل اشتمال مما قبله بإعادة الجار {ذرِّيّاتهم} بأن أخرج بعضهم من صلب بعض من صلب آدم نسلا بعد نسل كنحو ما يتوالدون كالذّر بنعمان يوم عرفة ونصب لهم دلائل على ربوبيته وركب فيهم عقلا {وأشْهدهم على أنفسهم} قال {ألست بربكم؟ قالوا بلى} أنت ربنا {شهدنا} بذلك والإشهاد لـ {أن} لا {يقولوا} بالياء والتاء في الموضعين، أي الكفار {يوم القيامة إنا كنَّا عن هذا} التوحيد {غافلين} لا نعرفه.
quran:7:173

Or ˹lest˺ you say, "It was only that our fathers associated ˹others in worship˺ with Allah before, and we were but descendants after them. Then would You destroy us for what the falsifiers have done?"  

Or lest you should say, ‘It is merely that our fathers were idolaters before, that is, before our time, and we were descendants of theirs, and so we followed their example. Will You then destroy us, chastise us, for that which those who follow falsehood did?’, from among our forefathers, by ˹their˺ establishing idolatry? The meaning is: they cannot use such arguments when they have been made to testify before their very selves to God’s Oneness. To effect this reminder by the tongue of the bearer of the miracle ˹Muhammad (s)˺ equally serves ˹as a reminder˺ for every soul to remember this within itself.
القرآن:٧:١٧٣

أَوْ تَقُولُوا إِنَّمَا أَشْرَكَ آبَاؤُنَا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ ۖ أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ  

{أو يقولوا إنما أشرك آباؤنا من قبل} أي قبلنا {وكنا ذريَّة من بعدهم} فاقتدينا بهم {أفتهلكنا} تعذبنا {بما فعل المبطلون} من آبائنا بتأسيس الشرك، المعنى لا يمكنهم الاحتجاج بذلك مع إشهادهم على أنفسهم بالتوحيد، والتذكير به على لسان صاحب المعجزة قائم مقام ذكره في النفوس.
quran:7:174

And thus do We ˹explain in˺ detail the verses, and perhaps they will return.  

Thus We detail the signs, We explain them even as We have explained the covenant, that they might reflect on them, and that they might revert, from their disbelief.
القرآن:٧:١٧٤

وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلَعَلَّهُمْ يَرْجِعُونَ  

{وكذلك نفصِّل الآيات} نبيّنها مثل ما بينا الميثاق ليتدبروها {ولعلهم يرجعون} عن كفرهم.
quran:7:175

And recite to them, ˹O Muhammad˺, the news of him to whom we gave ˹knowledge of˺ Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators.  

And recite, O Muhammad (s), to them, that is, the Jews, the tidings, the tale, of him to whom We gave Our signs, but he cast them off, emerging in his disbelief in the same way that a snake emerges from its ˹shed˺ skin, he rebelled in disbelief, this was Bal‘am b. Bā‘ūrā’, a scholar from among the Children of Israel, who had been given some knowledge ˹of the Scriptures˺, and who was asked ˹by them˺ to invoke God against Moses. And when he did, the invocation turned against him and his tongue fell out onto his chest, and Satan pursued him, catching up with him and so he became his comrade, and he became of the perverse.
القرآن:٧:١٧٥

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ  

{واتل} يا محمد {عليهم} أي اليهود {نبأ} خبر {الذي آتيناه آياتنا فانسلخ منها} خرج بكفره كما تخرج الحية من جلدها، وهو بلعم بن باعوراء من علماء بني إسرائيل، سُئل أن يدعو على موسى وأُهدي إليه شيء، فدعا فانقلب عليه اندلع لسانه على صدره {فأتبعه الشيطان} فأدركه فصار قرينه {فكان من الغاوين}.
quran:7:176

And if We had willed, we could have elevated him thereby, but he adhered ˹instead˺ to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he ˹still˺ pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought.  

And had We willed, We would have raised him up, to the ranks of the scholars, thereby, by facilitating his way to ˹good˺ deeds; but he was disposed to, at peace ˹in˺, the earth — that is, this world — and inclined to it, and followed his whims, by calling ˹others˺ to them, and so We abased him. Therefore his likeness, his description, is as the likeness of a dog: if you attack it, by driving it away or curbing it, it lolls its tongue out, and if you leave it, it lolls its tongue out, and no other animal is like it in this way (both conditional sentences constitute a circumstantial qualifier, that is to say, it has its tongue lolling out despicably in all circumstances. The purpose here is to point out the similarity ˹between the one who follows his whims and a dog˺ in terms of condition and vileness, judging by the ˹contextualising˺ fā’ ˹of fa-mathaluhu, ‘therefore his likeness’˺, which relates what comes after it to what came before it in the way of ‘inclining towards this world and following whims’, and judging by God’s saying: That, likeness, is the likeness of those people who deny Our signs. So recount the tale, to the Jews, that they might reflect, upon it and so believe.
القرآن:٧:١٧٦

وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِنْ تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَثْ ۚ ذَٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ  

{ولو شئنا لرفعناه} إلى منازل العلماء {بها} بأن نوقفه للعمل {ولكنه أخلد} سكن {إلى الأرض} أي الدنيا ومال إليها {واتَّبع هواه} في دعائه إليها فوضعناه {فمثله} صفته {كمثل الكلب إن تحمل عليه} بالطرد والزجر {يلهث} يدلع لسانه {أو} إن {تتركه يلهث} وليس غيره من الحيوان كذلك، وجملتا الشرط حال، أي لاهثا ذليلا بكل حال، والقصد التشبيه في الوضع والخسة بقرينة الفاء المشعرة بترتيب ما بعدها على ما قبلها من الميل إلى الدنيا واتباع الهوى وبقرينة، قوله {ذلك} المثل {مَثَلُ القوم الذين كذَّبوا بآياتنا فاقصص القَصَصَ} على اليهود {لعلهم يتفكرون} يتدبرون فيها فيؤمنون.
quran:7:177

How evil an example ˹is that of˺ the people who denied Our signs and used to wrong themselves.  

Evil as an example are the people, evil is the example of the people, who denied Our signs, and were wont to wrong themselves, through denial.
القرآن:٧:١٧٧

سَاءَ مَثَلًا الْقَوْمُ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَأَنْفُسَهُمْ كَانُوا يَظْلِمُونَ  

{ساء} بئس {مثلا القوم} أي مثل القوم {الذين كذَّبوا بآياتنا وأنفسهم كانوا يظلمون} بالتكذيب.
quran:7:178

Whoever Allah guides - he is the ˹rightly˺ guided; and whoever He sends astray - it is those who are the losers.  

He whom God guides, he is guided, and he whom He sends astray — truly they are the losers.
القرآن:٧:١٧٨

مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِي ۖ وَمَنْ يُضْلِلْ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ  

{من يهَدِ الله فهو المهتدي ومن يُضْللْ فأولئك هم الخاسرون}.
quran:7:179

And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless.  

And We have indeed urged unto Hell many of the jinn and mankind, having hearts wherewith they do not understand, the truth, and having eyes wherewith they do not perceive, the proofs of God’s power with a perception that entails reflection, and having ears wherewith they do not hear, the signs or the admonitions, in a way so as to reflect and take heed. These, they are like cattle, in their failure to understand, perceive or listen — nay, rather they are further astray, than cattle, because ˹at least˺ they ˹cattle˺ seek what is beneficial to them and stay away from what is harmful to them: these individuals, on the other hand, are proceeding towards the Fire, out of ˹sheer˺ obstinacy. These — they are the heedless.
القرآن:٧:١٧٩

وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِنَ الْجِنِّ وَالْإِنْسِ ۖ لَهُمْ قُلُوبٌ لَا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ  

{ولقد ذَرأْنا} خلقنا {لجهنم كثيرا من الجن والإنس لهم قلوب لا يفقهون بها} الحق {ولهم أعين لا يبصرون بها} دلائل قدرة الله بصر اعتبار {ولهم آذان لا يسمعون بها} الآيات والمواعظ سماع تدبر واتعاظ {أولئك كالأنعام} في عدم الفقه والبصر والاستماع {بل هم أضل} من الأنعام لأنها تطلب منافعها وتهرب من مضارها وهؤلاء يقدمون على النار معاندة {أولئك هم الغافلون}.
quran:7:180

And to Allah belong the best names, so invoke Him by them. And leave ˹the company of˺ those who practice deviation concerning His names. They will be recompensed for what they have been doing.  

And to God belong the, ninety nine, Most Beautiful Names — mentioned in hadīth — (al-husnā is the feminine for al-ahsan) so invoke, name, Him by them, and leave those who blaspheme His Names (yulhidūn, ‘they blaspheme’, from ˹fourth form˺ alhada or ˹first form˺ lahada, meaning ‘those who incline away from the truth’), by deriving from them names for their gods, as in the case of al-Lāt, from Allāh (‘God’), al-‘Uzzā, from al-‘Azīz (‘Mighty’), and Manāt, from al-Mannān (‘Lord of Favours’). They will be requited, in the Hereafter, the requital, for what they did — this was ˹revealed˺ before the command to fight ˹them˺.
القرآن:٧:١٨٠

وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا ۖ وَذَرُوا الَّذِينَ يُلْحِدُونَ فِي أَسْمَائِهِ ۚ سَيُجْزَوْنَ مَا كَانُوا يَعْمَلُونَ  

{ولله الأسماء الحسنى} التسعة والتسعون الوارد بها الحديث، والحسنى مؤنث الأحسن {فادعوه} سموه {بها وذروا} اتركوا {الذين يُلحدون} من ألحد ولحد، يميلون عن الحق {في أسمائه} حيث اشتقوا منها أسماء لآلهتهم: كاللات من الله، والعزى من العزيز، ومناة من المنَّان {سيجزون} في الآخرة جزاء {ما كانوا يعملون} وهذا قبل الأمر بالقتال.
quran:7:181

And among those We created is a community which guides by truth and thereby establishes justice.  

And of those whom We created there is a community who guide by the truth, and act justly therewith: this is the community of Muhammad (s), as stated in a hadīth.
القرآن:٧:١٨١

وَمِمَّنْ خَلَقْنَا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ  

{وممن خلقنا أمة يهدون بالحق وبه يَعدِلون} هم أمة محمد ﷺ كما في حديث.
quran:7:182

But those who deny Our signs - We will progressively lead them ˹to destruction˺ from where they do not know.  

And those who deny Our signs — the Qur’ān — from among the people of Mecca, We will draw them on by degrees, We will lead them on gradually, whence they do not know.
القرآن:٧:١٨٢

وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ  

{والذين كذبوا بآياتنا} القرآن من أهل مكة {سنستدرجهم} نأخذهم قليلا قليلا {من حيث لا يعلمون}.
quran:7:183

And I will give them time. Indeed, my plan is firm.  

And I will respite them — assuredly My scheme is strong, powerful, and cannot be withstood.
القرآن:٧:١٨٣

وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ  

{وأُملي لهم} أمهلهم {إن كيدي متينٌ} شديد لا يطاق.
quran:7:184

Then do they not give thought? There is in their companion ˹Muhammad˺ no madness. He is not but a clear warner.  

Have they not considered, and so realised that, that there is no madness in their comrade, Muhammad (s)? He is but a clear warner, one whose warning is evident.
القرآن:٧:١٨٤

أَوَلَمْ يَتَفَكَّرُوا ۗ مَا بِصَاحِبِهِمْ مِنْ جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ مُبِينٌ  

{أو لم يتفكروا} فيعلموا {ما بصاحبهم} محمد ﷺ {من جِنَّة} جنون {إن} ما {هو إلا نذير مبين} بيَّن الإنذار.
quran:7:185

Do they not look into the realm of the heavens and the earth and everything that Allah has created and ˹think˺ that perhaps their appointed time has come near? So in what statement hereafter will they believe?  

And have they not reflected upon the dominion, the kingdom (malakūt is mulk) of the heaven and of the earth, and, upon, what things God has created (min shay’in is an explication of the preceding mā, ‘what’), so that they are able to infer the power of their Creator and His Oneness, and, upon, that, ˹upon˺ the fact that, it may be that their term is already near, so that they might hasten to believe, lest they die as disbelievers and move towards the Fire? In what fact then after this, that is, the Qur’ān, will they believe?
القرآن:٧:١٨٥

أَوَلَمْ يَنْظُرُوا فِي مَلَكُوتِ السَّمَاوَاتِ وَالْأَرْضِ وَمَا خَلَقَ اللَّهُ مِنْ شَيْءٍ وَأَنْ عَسَىٰ أَنْ يَكُونَ قَدِ اقْتَرَبَ أَجَلُهُمْ ۖ فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ  

{أو لم ينظروا في ملكوت} ملك {السماوات والأرض و} في {ما خلق الله من شيء} بيان لما، فيستدلوا به على قدرة صانعه ووحدانيته {و} في {أن} أي أنه {عسى أن يكون قد اقترب} قرب {أجلهم} فيموتوا كفارا فيصيروا إلى النار فيبادروا إلى الإيمان {فبأي حديث بعده} أي القرآن {يؤمنون}.
quran:7:186

Whoever Allah sends astray - there is no guide for him. And He leaves them in their transgression, wandering blindly.  

Whomever God sends astray, he has no guide. And He leaves them (read in the imperfect indicative wayadharuhum or wa-nadharuhum, ‘and We leave them’, as the beginning of a new sentence; or ˹the same verbs˺ in the imperfect jussive ˹apocopated form˺ wa-yadharhum, or wa-nadharhum, as a supplement to what comes after fā’ ˹of fa-lā hādiya lahu, ‘so he has no guide’˺) in their insolence to wander on blindly, hesitating, out of perplexity.
القرآن:٧:١٨٦

مَنْ يُضْلِلِ اللَّهُ فَلَا هَادِيَ لَهُ ۚ وَيَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ  

{من يضلل الله فلا هادي له ويذرهم} بالياء والنون مع الرفع استئنافا، والجزم عطفا على محل ما بعد الفاء {في طغيانهم يعمهون} يترددون تحيُّرا.
quran:7:187

They ask you, ˹O Muhammad˺, about the Hour: when is its arrival? Say, "Its knowledge is only with my Lord. None will reveal its time except Him. It lays heavily upon the heavens and the earth. It will not come upon you except unexpectedly." They ask you as if you are familiar with it. Say, "Its knowledge is only with Allah, but most of the people do not know."  

They, that is the people of Mecca, will question you about the Hour, the Resurrection, when it shall come to pass. Say, to them: ‘The knowledge of, when, it, shall be, is only with my Lord. He alone shall reveal it, manifest it, at its proper time (li-waqtihā: the lām here functions as fī, ‘at’). It weighs heavily, tremendously, in the heavens and the earth, upon their inhabitants, because of its awesomeness. It will not come on you save all of a sudden’. They will question you, as if you were preoccupied with, obsessed with inquiring about, it, such that you have come to acquire knowledge of it. Say: ‘Knowledge of it is only with God (innamā ‘ilmuhā ‘inda’Llāhi is for emphasis), but most people do not know’, that knowledge of it lies with God, exalted be He.
القرآن:٧:١٨٧

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي ۖ لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ۚ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ  

{يسألونك} أي أهل مكة {عن الساعة} القيامة {أيَّان} متى {مُرساها قل} لهم {إنَّما علمها} متى تكون {عند ربي لا يُجلّيها} يظهرها {لوقتها} اللام بمعنى في {إلا هو ثقُلت} عظمت {في السماوات والأرض} على أهلها لهولها {لا تأتيكم إلا بغتة} فجأة {يسألونك كأنك حَفيٌ} مبالغ في السؤال {عنها} حتى علمتها {قل إنما علمها عند الله} تأكيد {ولكن أكثر الناس لا يعلمون} أن علمها عنده تعالى.
quran:7:188

Say, "I hold not for myself ˹the power of˺ benefit or harm, except what Allah has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe."  

Say: ‘I have no power to bring benefit, to attract it to, myself, or hurt, to repel it, except as God wills. Had I knowledge of the Unseen — that which is hidden from me, I would have acquired much good, and adversity, in the way of impoverishment and otherwise, would not touch me, since I would take precautions against such ˹adversity˺ by avoiding what is harmful. I am but a warner, to disbelievers, of the Fire, and a bearer of good tidings, of Paradise, to a people who believe’.
القرآن:٧:١٨٨

قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ ۚ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ ۚ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ  

{قل لا أملك لنفسي نفعا} أجلبه {ولا ضرا} أدفعه {إلا ما شاء الله ولو كنت أعلم الغيب} ما غاب عني {لاستكثرت من الخير وما مسَّني السوء} من فقر وغيره لاحترازي عنه باجتناب المضار {إن} ما {أنا إلا نذير} بالنار للكافرين {وبشير} بالجنة {لقوم يؤمنون}.
quran:7:189

It is He who created you from one soul and created from it its mate that he might dwell in security with her. And when he covers her, she carries a light burden and continues therein. And when it becomes heavy, they both invoke Allah, their Lord, "If You should give us a good ˹child˺, we will surely be among the grateful."  

He, that is, God, it is Who created you from a single soul, namely, Adam, and made, created, from him his spouse, Eve, that he might take rest in her, and become intimate with her. Then, when he covered her, when he had sexual intercourse with her, she bore a light burden, namely, the sperm-drop, and moved to and fro with it, that is, she came and went ˹easily˺ on account of its lightness; but when she became heavy, because of the child growing inside her, and they became anxious that it should be a dumb child, they cried to God their Lord, ‘If You give us one, a child, that is sound, unimpaired, we indeed shall be of the thankful’, to You for it.
القرآن:٧:١٨٩

هُوَ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا ۖ فَلَمَّا تَغَشَّاهَا حَمَلَتْ حَمْلًا خَفِيفًا فَمَرَّتْ بِهِ ۖ فَلَمَّا أَثْقَلَتْ دَعَوَا اللَّهَ رَبَّهُمَا لَئِنْ آتَيْتَنَا صَالِحًا لَنَكُونَنَّ مِنَ الشَّاكِرِينَ  

{هو} أي الله {الذي خلقكم من نفس واحدة} أي آدم {وجعل} خلق {منها زوجها} حواء {ليسكن إليها} ويألفها {فلما تغشَّاها} جامعها {حملت حملا خفيفا} هو النطفة {فمرت به} ذهبت وجاءت لخفته {فلما أثقلت} بكبر الولد في بطنها وأشفقا أن يكون بهيمة {دعوا الله ربَّهما لئن آتيتنا} ولدا {صالحا} سويا {لنكونن من الشاكرين} لك عليه.
quran:7:190

But when He gives them a good ˹child˺, they ascribe partners to Him concerning that which He has given them. Exalted is Allah above what they associate with Him.  

But when He gave them a sound one, ˹a sound˺ child, they ascribed to Him associates (shurakā’a: a variant reading has shirkan, meaning sharīkan, ‘an associate’) in that which He had given them, by naming it ‘Abd al-Hārith, ‘servant of al-Hārith’, when it is not right to be a ‘servant’ (‘abd) of any one but ‘God’ ˹sc. ‘Abd Allāh˺, but this ˹namesake ‘Abd˺ is not an association ˹of another with God˺ in terms of servitude, for Adam was immune ˹from a sin such as associating others in worship with God˺. Samura ˹b. Jundub˺ reported that the Prophet (s) said, ‘On one occasion when Eve gave birth — all the children she bore had failed to survive — Satan visited her and said ˹to her˺, “Name it ˹the child˺ ‘Abd al-Hārith, and it will live.” She named it so and it lived. This ˹affair˺ was the result of Satan’s inspiration and his doings’: reported by al-Hākim, who deemed it ˹the report˺ ‘sound’ (sahīh), and ˹also reported˺ by al-Tirmidhī, who considered it ‘fair-uncommon’ (hasan gharīb); but exalted is God above what they, the people of Mecca, associate, in the way of idols (this sentence is consequent, a supplement to ˹the one beginning with˺ khalaqakum, ‘He created you’, so that what comes between the two is a parenthetical statement).
القرآن:٧:١٩٠

فَلَمَّا آتَاهُمَا صَالِحًا جَعَلَا لَهُ شُرَكَاءَ فِيمَا آتَاهُمَا ۚ فَتَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ  

{فلمَّا آتاهما} ولدا {صالحا جعلا له شركاء} وفي قراءة بكسر الشين والتنوين أي شريكا {فيما آتاهما} بتسميته عبد الحارث ولا ينبغي أن يكون عبدا إلا لله، وليس بإشراك في العبودية لعصمة آدم وروى سمرة عن النبي ﷺ قال: لما ولدت حواء طاف بها إبليس وكان لا يعيش لها ولد فقال: سميه عبد الحارث فإنه يعيش فسمته فعاش فكان ذلك من وحي الشيطان وأمره رواه الحاكم وقال صحيح والترمذي وقال حسن غريب {فتعالى الله عما يشركون} أي أهل مكة به من الأصنام، والجملة مسببة عطف على خلقكم وما بينهما اعتراض.
quran:7:191

Do they associate with Him those who create nothing and they are ˹themselves˺ created?  

Do they associate, with Him, in worship, those who cannot create anything, but are themselves created,
القرآن:٧:١٩١

أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْئًا وَهُمْ يُخْلَقُونَ  

{أيشركون} به في العبادة {ما لا يخلق شيئا وهم يُخلقون}.
quran:7:192

And the false deities are unable to ˹give˺ them help, nor can they help themselves.  

and who are not able to give them, that is, those who worship them, any help, nor can they help themselves?, by defending themselves against someone intending to damage them, by breaking them or otherwise (the interrogative is meant as a rebuke).
القرآن:٧:١٩٢

وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًا وَلَا أَنْفُسَهُمْ يَنْصُرُونَ  

{ولا يستطيعون لهم} أي لعابديهم {نصرا ولا أنفسهم يَنْصرون} بمنعها ممن أراد بهم سوءا من كسر أو غيره، والاستفهام للتوبيخ.
quran:7:193

And if you ˹believers˺ invite them to guidance, they will not follow you. It is all the same for you whether you invite them or you are silent.  

And if you call them, that is, the idols, to guidance, they will not follow you (read yatba‘ūkum or yattabi‘ūkum). It will be the same ˹response˺ for you, whether you call them, to it, or whether you are silent, ˹refraining˺ from calling them, they will not follow it, because they cannot hear.
القرآن:٧:١٩٣

وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صَامِتُونَ  

{وإن تدعوهم} أي الأصنام {إلى الهدى لا يتبعوكم} بالتخفيف والتشديد {سواء عليكم أدعوتموهم} إليه {أم أنتم صامتون} عن دعائهم لا يتبعوه لعدم سماعهم.
quran:7:194

Indeed, those you ˹polytheists˺ call upon besides Allah are servants like you. So call upon them and let them respond to you, if you should be truthful.  

Truly those on whom you call, ˹whom˺ you worship, besides God are servants, owned, like you; call them then and let them answer you, your call, if you are truthful, in ˹claiming˺ that they are gods: God then illustrates their utter incapacity and the superiority which their worshippers possess over them, saying:
القرآن:٧:١٩٤

إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِنْ كُنْتُمْ صَادِقِينَ  

{إن الذين تدعون} تعبدون {من دون الله عبادٌ} مملوكة {أمثالكم فادعوهم فليستجيبوا لكم} دعاءكم {إن كنتم صادقين} في أنها آلهة، ثم بين غاية عجزهم وفضل عابديهم عليهم فقال.
quran:7:195

Do they have feet by which they walk? Or do they have hands by which they strike? Or do they have eyes by which they see? Or do they have ears by which they hear? Say, ˹O Muhammad˺, "Call your 'partners' and then conspire against me and give me no respite.  

Have they feet wherewith they walk or, indeed, have they hands (aydin is the plural of yad) wherewith they can grasp or, indeed, have they eyes wherewith they can see or, indeed, have they ears wherewith they give ear? (an interrogative of rejection), in other words, they have none of these things, which you have, so why do you worship them when you are more complete in being than they are? Say, to them, O Muhammad (s): ‘Call upon your associates, to destroy me; then scheme against me, and waste no time, ˹do not˺ give me any respite, for I am not concerned with you.
القرآن:٧:١٩٥

أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا ۖ أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا ۖ أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَا ۖ أَمْ لَهُمْ آذَانٌ يَسْمَعُونَ بِهَا ۗ قُلِ ادْعُوا شُرَكَاءَكُمْ ثُمَّ كِيدُونِ فَلَا تُنْظِرُونِ  

{ألهم أرجل يمشون بها أم} بل أ {لهم أيد} جمع يد {يبطشون بها أم} بل أ {لهم آذان يسمعون بها} استفهام إنكاري، أي ليس لهم شيء من ذلك مما هو لكم فكيف تعبدوهم وأنتم حالا منهم {قل} لهم يا محمد {ادعوا شركاءكم} إلى هلاكي {ثم كيدون فلا تُنظرون} تمهلون فإني لا أبالي بكم.
quran:7:196

Indeed, my protector is Allah, who has sent down the Book; and He is an ally to the righteous.  

Truly my Protector, the One in charge of my affairs, is God Who reveals the Book, the Qur’ān, and He takes charge of the righteous, by protecting them.
القرآن:٧:١٩٦

إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ  

{إن وليي الله} متولي أموري {الذي نزَّل الكتاب} القرآن {وهو يتولى الصالحين} بحفظه.
quran:7:197

And those you call upon besides Him are unable to help you, nor can they help themselves."  

And as for those on whom you call besides God, they have no power to help you, nor can they help themselves’, so why should I be concerned with them?
القرآن:٧:١٩٧

وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ لَا يَسْتَطِيعُونَ نَصْرَكُمْ وَلَا أَنْفُسَهُمْ يَنْصُرُونَ  

{والذين تدعون من دونه لا يستطيعون نصركم ولا أنفسهم ينصرون} فكيف أبالي بهم.
quran:7:198

And if you invite them to guidance, they do not hear; and you see them looking at you while they do not see.  

And if you call upon them, that is, the idols, to guidance, they do not hear; and you see them, that is, the idols, O Muhammad (s), staring at you, looking toward you, as a person looks, but they do not perceive.
القرآن:٧:١٩٨

وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَسْمَعُوا ۖ وَتَرَاهُمْ يَنْظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ  

{وإن تدعوهم} أي الأصنام {إلى الهدى لا يسمعوا وتراهم} أي الأصنام يا محمد {ينظرون إليك} أي يقابلونك كالناظر {وهم لا يبصرون}.
quran:7:199

Take what is given freely, enjoin what is good, and turn away from the ignorant.  

Indulge ˹people˺ with forgiveness, ˹accepting˺ what issues spontaneously from people’s manners ˹of behaviour˺, and do not scrutinise them, and enjoin kindness, decency, and turn away from the ignorant, and do not counter their stupidity with the like.
القرآن:٧:١٩٩

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ  

{خذ العفو} اليسر من أخلاق الناس ولا تبحث عنها {وأمر بالعرف} بالمعروف {وأعرض عن الجاهلين} فلا تقابلهم بسفههم.
quran:7:200

And if an evil suggestion comes to you from Satan, then seek refuge in Allah. Indeed, He is Hearing and Knowing.  

And if (immā: the letter nūn of the conditional particle in, ‘if’, has been assimilated with the extra mā, ‘any’) any insinuation from Satan should provoke you, that is, if anything should turn you away from that which you have been commanded to do, then, seek refuge in God (fa’sta‘idh bi’Llāh is the response to the conditional clause, with the response to the command being omitted), and He will ward it off from you, He is Hearing, of what is said, Seeing, of what is done.
القرآن:٧:٢٠٠

وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ  

{وإما} فيه إدغام نون إن الشرطية في ما المزيدة {ينزغنَّك من الشيطان نَزْغٌ} أي إن يصرفك عما أمرت به صارف {فاستعذ بالله} جواب الشرط وجواب الأمر محذوف، أي يدفعه عنك {إنه سميع} للقول {عليم} بالفعل.