| This Surah (Revealed) Meccan, except for verse 38, which is Medinese; it consists of 45 verses.(Qâf)
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| بِسْم ِ اللهِ الرَّحْمَٰنِ الرَّحِيمِ | |
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Tafseer
Qāf: God knows best what He means by this [letter]. By the glorious Qurâān, [by]
the noble [Qurâān], the disbelievers of Mecca have [certainly] not believed in Muhammad (s).
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Tafseer
Nay, but they consider it odd that there should have come to them a warner from
among themselves, a messenger who is one of them, to threaten them with [the punishment of] the Fire
after resurrection. So the disbelievers say, âThis, warning, is an odd thing!
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Tafseer
What! (read a-idhā pronouncing both hamzas, or not pronouncing the second, but
inserting an alif between the two in both cases) When we are dead and have become dust?, shall we return
[to life]? That is a farfetched return!â, [an event that is] extremely remote.
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Tafseer
We know what the earth diminishes, consumes, of them, and with Us is a
preserving Book, namely, the Preserved Tablet (al-lawh al-mahfūz), which contains everything that has been
ordained [by God]. 608
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Tafseer
Nay, but they denied the truth, the Qurâān, when it came to them and so they,
with regard to the Prophet (s) and the Qurâān, are [now] in a confounded situation, a troubled [one]. [For]
on one occasion they said [that he was], âA sorcerer!â [cf. Q. 38:4] and [that his statements were]
â[Nothing but manifest] sorcery!â [cf. Q. 37:15], on another, âA poet!â [cf. Q. 21:5] and âPoetry!â [cf. Q. 36:69], and
still on another, âA soothsayer!â [cf. Q. 52:29] and [that his statements were nothing more than] soothsaying [cf.
Q. 69:42].
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Tafseer
Have they not then looked, with their own eyes, at the heaven, being, above
them, in order to take heed by their own minds [of the consequences for them] when they deny the Resurrection,
how We have built it, without supports, and adorned it, with planets, and how there are no cracks in
it?, no fissures blemishing it.
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Tafseer
And the earth (waâl-arda, is a supplement to the position of the words ilā
l-samāâi, âat the heavenâ), how, We have spread it out, [how] We have rolled it across the face of the water, and
cast in it firm mountains, to fix it in place, and caused every delightful kind, [every delightful] specimen,
causing delight by its [very] beauty, to grow in it,
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Tafseer
as an insight (tabsiratan is a direct object denoting reason, that is to say, We
did this to give an insight from Us) and a reminder for every penitent servant, who returns to obedience of Us.
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Tafseer
And We send down from the heaven blessed water, containing much blessing, with
which We cause to grow gardens, orchards, and the grain that is harvested,
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Tafseer
and the date-palms that stand tall (bāsiqātin, is an implied [future]
circumstantial qualifier) with piled spathes, one [cluster of dates] sitting on top of the other,
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Tafseer
as provision for [Our] servants (rizqan liâl-âibādi, is a direct object denoting
reason); and with it We revive a dead land (baldatan may be followed equally by the masculine [maytan] or the
feminine [adjective, maytatan]). So, like that manner of reviving, shall be the rising, from the
graves: so how can you deny it? (the interrogative is meant as an affirmative; the meaning then is that they
have indeed observed [all of these things] and are aware of what has been mentioned [yet they disbelieve]).
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Tafseer
The people of Noah denied before them (kadhdhabat has a feminine person
inflection because of the [feminine gender of the] import of qawm, âpeopleâ) and [so did] the dwellers at
al-Rass â this was the name of a well around which they dwelt together with their livestock; they worshipped
idols, and it is said that their prophet was one Hanzala b. Safwān; but some say that he was some other
[person] â and Thamūd, the people of Sālih,
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Tafseer
and âĀd, the people of Hūd, and Pharaoh, the brethren of Lot, 609
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Tafseer
and the dwellers in the wood, a small forest â the people of Shuâayb â and the
people of Tubbaâ â a king [who ruled] in Yemen; he had submitted [to God] and had summoned his people to
[the same] submission [to God], but they denied him. Each, of those mentioned, denied the messengers,
as [your tribe] Quraysh have, and so My threat became due, the sending down of chastisement on all [of
them] became incumbent, so do not be anguished by Qurayshâs disbelieving in you.
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Tafseer
Were We then wearied by the first creation?, that is to say, We were not wearied
by it, and likewise We will not be wearied by restoring it. Nay, yet they are in doubt about a new creation,
which will be [at] the Resurrection.
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Tafseer
And verily We created man and We know (wa-naâlamu is a circumstantial qualifier
with an implicit [preceding] nahnu) what (mā relates to the verbal action) his soul whispers to
him, [what] it speaks [to him] (the bi- [of bihi, âhimâ] is extra, or it is [required] for the intransitive
verb to become transitive [and take a direct object]; the [suffixed] personal pronoun [in bihi, âhimâ] refers to man);
and We are nearer to him, in knowing [him], than his jugular vein (habliâl-warīdi: the genitive annexation is
explicative; al-warīdān are two [principal] veins on either side of the neck).
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Tafseer
When (idh is dependent because of an implied udhkur, âmentionâ) the two
Receivers, the two angels charged with [recording] a personâs deeds, receive, [when they] observe and record,
seated, that is, [while] both of them are sitting (qaâīdun, âseatedâ, is the subject, the predicate of which is
the preceding [clause]), on the right and on the left, [hand side] of him â
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Tafseer
he does not utter a word but that there is beside him a watcher, a guardian,
[who is] ready, present (both [raqībun, âwatcherâ, and âatīdun, âreadyâ] are meant to indicate the dual).
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Tafseer
And the agony of death, its throes and distress, arrives with the truth, of the
Hereafter, such that the one who denied it sees it with his own eyes â and this is the distress itself. That,
namely, death, is what you used to shun, [what you used] to flee from and be terrified by.
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Tafseer
And the Trumpet will be blown, for resurrection. That, namely, the day of the
blast, is the Day of the Promised Threat, of chastisement for the disbelievers.
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Tafseer
And, thereat, every soul will come, to the site for the Gathering, accompanied
by a driver, an angel to drive it there, and a witness, to testify to its deeds, namely, the hands and the feet
and others; and it will be said to the disbeliever:
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Tafseer
âVerily, in the world, you were oblivious of this, that has befallen you on this
day; So [now] We have 610 removed from you your covering, We have done away with your oblivion by what you
witness on this day, and so your sight on this day is acuteâ, [it is] sharp, able to perceive what
you used to reject in the world.
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Tafseer
And his companion, the angel charged with him, will say, âThis is what I have
ready with me [as testimony]â, whereupon it will be said to Mālik [the Keeper of the Fire]:
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Tafseer
âCast into Hell (alqiyā: meaning [either] alqi alqi, âcast, cast ââ [to denote
repetition], or [the emphatic form] alqiyan, âcast!â, which is the reading of al-Hasan [al-Basrī], in other words,
the [final] nūn has been changed into an alif), every obdurate disbeliever, obstinate to the truth,
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Tafseer
hinderer of good, such as [the payment of] alms, transgressor, wrongdoer,
skeptic, a doubter of his religion,
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Tafseer
who has set up alongside God another god! (alladhī jaâala maâaâLlāhi ilāhan
ākhara is the subject, with an implicitly conditional import, the predicate of which is [the following]). Cast
him then into the severe chastisementâ (the explanation of this [dual form of the verb alqiyāhu, âcast
himâ] is as above).
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Tafseer
And his companion, Satan, will say, âOur Lord! I did not make him a rebel, I did
[not] lead him astray, but he [himself] was in extreme errorâ, and so when I invited him [to disobedience] he
heeded my call â for this one had said, âhe [Satan] made me a rebelâ, by way of his [Satanâs] invitation
to him.
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Tafseer
He, exalted be He, will say, âDo not dispute in My presence, in other words,
disputing is of no use here, for I had already given you, in [the life of] the world, the threat, of chastisement
in the Hereafter should you not believe, and so it is [now] inevitable.
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