هذه السورة بمجموعها خطابٌ إلى الأمة المسلمة، تدعوها إلى تحقيق الإيمان داخل مجتمعها. ينبغي أن تصير الأمة تجسيدًا لحقيقة الإيمان، فتتهيأ القلوب لتكون من التفاني فيه بحيث تكون مستعدة للتضحية بكل شيء: بالنفس والمال، وبالمشاعر والعواطف. وبهذه الحقيقة ترتفع الأرواح الإنسانية إلى مستوى إلهي وهي ما تزال تعيش على الأرض، فتصير موازينها هي التي أقامها الله، وقيمها هي التي لها وزنٌ في ميزان الله. وهذه الحقيقة تمكّن القلوب من الشعور بحضور الله، فتخشع إذا ذُكر، وتنبذ كل ما قد يحول بينها وبين الإقبال عليه إقبالًا كاملًا بالإخلاص.

This surah, in its totality, is an address to the Muslim community, calling upon it to fulfil faith within its own society. The community should become an embodiment of the truth of faith, enabling hearts to become so dedicated that they are ready to sacrifice all, life and property, feelings and emotions, for it. With this truth, human souls are elevated to a divine level while they still live on earth. Thus, their standards are those that God has established, and their values are those that are given weight on God’s scales. This truth enables hearts to feel the presence of God, to humble themselves when He is mentioned and to discard everything that may hinder them from turning to Him in complete dedication.

على أساس هذه الحقيقة الإيمانية، تدعو السورة الأمةَ المسلمة إلى بذل النفس والمال في سبيل الله: ﴿آمِنُوا بِاللَّهِ وَرَسُولِهِ وَأَنْفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلَفِينَ فِيهِ ۚ فَالَّذِينَ آمَنُوا مِنْكُمْ وَأَنْفَقُوا لَهُمْ أَجْرٌ كَبِيرٌ * وَمَا لَكُمْ لَا تُؤْمِنُونَ بِاللَّهِ ۖ وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَاقَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ * هُوَ الَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِيُخْرِجَكُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَحِيمٌ * وَمَا لَكُمْ أَلَّا تُنْفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ ۚ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِنَ الَّذِينَ أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ﴾ (الحديد: 7-10)

On the basis of this truth of faith, the surah calls upon the Muslim community to sacrifice life and property for God’s cause: “Believe in God and His Messenger, and give [in charity] of that of which He has made you trustees. Those of you who believe and give [in charity] will have a great reward. Why should you not believe in God when the Messenger calls upon you to believe in your Lord, and He has already taken a pledge from you, if you are true believers? It is He who bestows from on high clear revelations to His servant, to lead you out of the deep darkness into light. God is indeed most compassionate to you, ever merciful. Why should you not spend freely in the cause of God, seeing that God's alone is the heritage of the heavens and the earth? Those of you who gave and fought [for God's cause] before the victory are not like others: they are higher in rank than those who gave and fought afterwards, although God has promised the ultimate good to all of them. God is well aware of all that you do.” (Verses 7—10)

يُدعى المجتمع المسلم أيضاً إلى أن يتواضع عند ذكر الله والحق الذي أنزله، وذلك حتى تكون تضحياتهم ثمرةً لهذا القبول المتواضع لحقيقة الإيمان: ﴿أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ﴾ (الآية 16)

The Muslim community is also called upon to humble themselves at the remembrance of God and the truth He has bestowed. This so that their sacrifices are the result of this humble acceptance of the truth of faith: “Is it not time for believers that their hearts should feel humble at the remembrance of God and the truth that has been bestowed from on high, and not to be like those who were granted revelations before them and whose hearts have hardened with the passing of time? Many of these are now transgressors!" (Verse 16)

تضع هذه السورة قيم الدنيا وقيم الآخرة في ميزان الحق، وتدعو الأمة المسلمة إلى اختيار الكفة الراجحة بوضوح، والتمسك بالقيمة الحقيقية: ﴿اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ﴾

The surah puts the values of this world against those of the next world in the balance of the truth. It invites the Muslim community to choose the clearly preponderant scale and to uphold the true value: “Know that the life of this world is but a play, a passing delight, a beautiful show, a cause of boasting among you and a quest for more riches and children.

كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ۔ سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ۔

It is like the rain that causes the plants to grow, and thus gives delight to the sowers. Then it withers, and you can see it turn yellow, and in the end it crumbles into dust. In the life to come there is terrible suffering, as well as God's forgiveness and His goodly acceptance. The life of this world is no more than an illusory pleasure. Vie with one another in seeking to attain your Lord's forgiveness, and a paradise as vast as the heavens and the earth, prepared for those who believe in God and His messengers. Such is God's bounty which He grants to whomever He pleases. God's bounty is great indeed." (Verses 20-21)

من الواضح من سياق السورة أنها تتناول حالةً حقيقيةً داخل المجتمع المسلم، كانت قائمةً في زمن نزولها.

It is clear from the surah's drift that it addresses a real situation within the Muslim community, one that existed at the time of its revelation.

كان هذا الوضع قائماً في المدينة خلال الفترة الممتدة من السنة الرابعة بعد هجرة النبي ﷺ حتى الزمن الذي تلا فتح مكة للإسلام. وكان في المدينة في ذلك الوقت المسلمون الأوائل، المهاجرون الذين هاجروا من مكة، والأنصار الذين رحّبوا بهم في مدينتهم. وقد ضرب الفريقان أعلى مثال عرفته البشرية في ترجمة حقيقة الإيمان إلى واقع عملي.

This situation existed in Madinah during the period stretching from the fourth year after the Prophet’s immigration up to the time after Makkah had fallen to Islam. In Madinah at that time were the early Muslims, the Muhajirin who had migrated from Makkah, and the Ansar who had welcomed them into their city. Both groups set the highest example ever in human history in translating the truth of faith into practical reality.

فقد بادروا إلى التضحية بالنفس والمال في سبيل قضيتهم، إخلاصًا تامًّا لها، غير مكترثين بأي اعتبار دنيوي، أو رغبة شخصية، أو فتنة. ومع ذلك، كانت هناك داخل الجماعة المسلمة فئة ثانية لم تبلغ المستوى الرفيع نفسه من الإيمان، ولا سيما بعد أن فُتحت مكة للإسلام. فقد غدا الإسلام آنذاك ظاهر الغلبة، وأقبل الناس عليه أفواجًا. ولم يكن كثير من هؤلاء الداخلين الجدد قد فهموا بعدُ الحقيقة الأساسية للإيمان فهمًا تامًّا، ولا كرّسوا حياتهم له كما فعلت الفئة الأولى.

They hastened to sacrifice life and property in total dedication to their cause, undeterred by any worldly consideration, personal desire or temptation. Yet besides these there was within the Muslim community a second group that did not attain the same high level of faith, particularly after Makkah had fallen to Islam. By then Islam was clearly triumphant and people flocked to it in large groups. Many of these new converts did not yet fully understand the basic truth of faith, nor did they dedicate their lives to it as the first group did.

أُولَئِكَ الَّذِينَ وَجَدُوا صُعُوبَةً فِي التَّضْحِيَةِ بِالنَّفْسِ وَالْمَالِ فِي سَبِيلِ اللهِ، فَبَدَا لَهُمْ أَنَّ هَذِهِ الوَاجِبَاتِ شَاقَّةٌ جِدًّا، بَيْنَمَا كَانَتْ مَلَذَّاتُ هَذِهِ الحَيَاةِ الدُّنْيَا جَذَّابَةً إِلَى حَدٍّ يَتَعَذَّرُ مَعَهُ مُقَاوَمَتُهَا. وَإِلَى هَؤُلَاءِ عَلَى وَجْهِ الخُصُوصِ تَتَوَجَّهُ السُّورَةُ بِخِطَابِهَا المُلْهِمِ، لِتُطَهِّرَ نُفُوسَهُمْ مِنْ تِلْكَ الفِتَنِ، وَتَرْتَقِيَ بِهِمْ إِلَى المُسْتَوَى الَّذِي تَقْتَضِيهِ الحَقِيقَةُ العَظِيمَةُ لِلْإِيمَانِ.

People belonging to this second group found it difficult to make sacrifices of self and property for Gods cause. Such duties seemed too hard, while the comforts of this worldly life were too appealing and impossible to resist. It is to those in particular that the surah makes its inspiring address so that their souls eradicate such temptations and elevate them to the level required by the great truth of faith.

وكان في المدينة في هذا الوقت أيضاً فئة ثالثة تتكون من المنافقين. وكانوا غير منفصلين عن جسم الجماعة المسلمة، خاصة بعد أن ظهرت قوة الإسلام بوضوح.

There was also in Madmah at this time a third group consisting of hypocrites. These were unseparated from the body of the Muslim community, especially so once Islam’s power became clearly apparent.

أُجبر هؤلاء المنافقون على إخفاء أنفسهم، فكانوا يُظهرون الإسلام بينما كان في قلوبهم الشك. وكانوا يتحينون الفرص لإحداث المشكلات في جماعة المسلمين، ويُسهمون في كل فتنة تُثار. وتصف السورة حالهم عندما يُدعَون ويُفرَزون عن جماعة المسلمين:

These hypocrites were forced to hide themselves, pretending to be Muslims when deep in their hearts there was doubt. They also looked for opportunities to create problems for the Muslim community and contributed to any cause of strife. The surah describes their situation when they are called out and separated from the Muslim community:

يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِم ۝ بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ ۝ يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ ۖ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا ۖ فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِن قِبَلِهِ الْعَذَابُ ۝ يُنَادُونَهُمْ أَلَمْ نَكُن مَّعَكُمْ ۖ قَالُوا بَلَىٰ وَلَٰكِنَّكُمْ فَتَنتُمْ أَنفُسَكُمْ وَتَرَبَّصْتُمْ وَارْتَبْتُمْ وَغَرَّتْكُمُ الْأَمَانِيُّ حَتَّىٰ جَاءَ أَمْرُ اللَّهِ وَغَرَّكُم بِاللَّهِ الْغَرُورُ ۝ فَالْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُوا ۚ مَأْوَاكُمُ النَّارُ ۖ هِيَ مَوْلَاكُمْ ۖ وَبِئْسَ الْمَصِيرُ ۝

“Cto the day when you see all believers, men and women, with their light spreading rapidly before them and to their right, [they will be told], ‘The good news for you today is that you shall for ever abide in gardens through which running waters flow. This is indeed the supreme triumph.’ On that day the hypocrites, men and women, will say to the believers, ‘Wait for us! Let us have a ray of your light!" They will be told: ‘Turn back and seek some other light. "A wall with a gate will be raised between them: within it will be mercy, and outside will be suffering. [Those without] will call out to those [within], ‘Were we not with you?" They will reply, ‘Yes, but you allowed yourselves to be led into temptation, you wavered, you doubted, and you were deceived by false hopes until God’s command came to pass, and indeed you let your deceptive thoughts about God delude you. Today no ransom will be accepted from you or from the unbelievers. The fire shall be your home: it is where you belong; and how evil a destination!” (Verses 12-15)

اور عرب میں کچھ یہودی اور عیسائی بھی موجود تھے جو اب تک وہاں آباد تھے۔ سورۃ ان کی حالت اور ان کے ماضی و حال کے بعض رویوں کی طرف اشارہ کرتی ہے۔ ہم پہلے ہی وہ آیت نقل کر چکے ہیں جو اہلِ ایمان کو حکم دیتی ہے کہ "ان لوگوں کی طرح نہ ہو جائیں جنہیں ان سے پہلے کتاب دی گئی تھی، پھر ان پر زمانہ گزرنے کے باعث ان کے دل سخت ہو گئے" (آیت 16)۔ اس سے مراد غالباً یہودی ہیں۔ عیسائیوں کا ذکر سورت کے آخر میں آیا ہے: "پھر ہم نے ان کے نقشِ قدم پر اپنے دوسرے رسول بھیجے۔ ان کے بعد ہم نے عیسیٰ بن مریم کو بھیجا، اور ہم نے انہیں انجیل عطا کی، اور جن لوگوں نے ان کی سچی پیروی کی ان کے دلوں میں ہم نے شفقت اور رحمت رکھ دی۔"

There were, in addition, a number of Jews and Christians who still lived in Arabia. The surah refers to their situation and some of their past and present attitudes. We have already quoted the verse that requires the believers “not to be like those who were granted revelations before them and whose hearts have hardened with the passing of time” (Verse 16) This reference was most probably to the Jews. A reference to the Christians is given towards the end of the surah: “ We sent other messengers to follow in their footsteps. After these We sent Jesus, son of Mary. We gave him the Gospel and put compassion and mercy in the hearts of those who truly follow him.

وَأَمَّا الرَّهْبَانِيَّةُ فَقَدِ ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ، فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا، فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ، وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ۔ (الحدید: ٢٧)

As for monastic asceticism, We did not enjoin it upon them. They invented it themselves out of a desire for God's goodly acceptance. Even so, they did not observe it as it should properly be observed. So We gave those of them who truly believed their due reward, but many of them were transgressors.” (Verse 27)

في إرساء الحقيقة العظيمة للإيمان في القلوب تسلك السورة مساراً ملهِماً، شبيهاً بالسور المكية في نظمها لجملة من المؤثرات التي تستولي على القلوب والمشاعر. وتتضمن افتتاحيتها على وجه الخصوص مزيجاً من المعاني البالغة الإلهام، إذ تعرض عدداً من صفات الله تعالى التي تبرز مفهوم الإسلام عنه. ومن ذلك دعوة خفية لكنها آسرة إلى أن يكرّس الإنسان نفسه لله كلياً، نتيجةَ إدراكه المعنى الحقيقي لوحدانيته، وسيطرته التامة على الكون، وأن كل شيء سيرجع إليه في النهاية، وعلمه بما تنطوي عليه القلوب، وخضوع جميع الكائنات له وتسبيحها بحمده: {يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ * لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ * هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ * هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ * لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ * يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ ۚ وَهُوَ عَلِيمٌ بِذَاتِ الصُّدُورِ} (الحديد: 1-6).

In establishing the great truth of faith in peoples hearts the surah follows an inspiring course, akin to Makkan surahs in aligning a host of influences that captivate hearts and feelings. Its opening in particular strikes a combination of highly inspiring notes, presenting a number of God’s attributes that emphasize the Islamic concept of Him. This includes a subtle but captivating invitation to dedicate oneself totally to God as a result of understanding the true meaning of His oneness, His total control of the universe, the fact that everything eventually returns to Him, His knowledge of what people harbour in their hearts and the fact that all beings submit to Him and extol His glory: “Everything in the heavens and earth extols God's limitless glory. He is the Almighty, the Wise. His is the dominion over the heavens and the earth. He grants life and causes death; and He has power over all things. He is the First and the Last, the Outer and the Inner. He has full knowledge of all things. It is He who created the heavens and the earth in six days and established Himself on the throne. He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them. He is with you wherever you may be; and God sees all that you do. His is the dominion over the heavens and the earth. Everything goes back to God. He causes the night to pass into the day, and the day to pass into the night; and He has full knowledge of what is in people's hearts.” (Verses 1-6)

هذه الافتتاحية وحدها كافية لأن تهزّ القلوب هزًّا قويًّا، فتملأها بالرهبة، وتقوّي رغبتها في أن تكرّس نفسها لله. وينبغي لها أن تُقبل على الله بعد أن تنبذ كلَّ ما يشكّل عائقًا أمام التضحية في سبيله. أما بقية السورة، فتتضمّن عناصر عدّة تؤكّد هذه الدعوة إلى التضحية، منها الصورة المشرقة التي ترسمها للرجال والنساء المؤمنين، الذين يُرَوْن «يسعى نورُهم بين أيديهم وبأيمانهم» (الآية 12). وتعرض صورةٌ أخرى هذه الحياة الدنيا وقيمتها تافهةً، مقارنةً بحياة الآخرة.

This very opening is enough to strongly shake people’s hearts, inspiring them with awe and strengthening their desire to dedicate themselves to God. They should turn to God after discarding all that constitutes a hindrance to sacrifice for His cause. The rest of the surah, however, includes a number of elements that reaffirm this call to sacrifice, such as the bright picture it paints of believing men and women, who are seen “with their light spreading rapidly before them and to their right.” (Verse 12) Another image shows this life and its value as trifling, compared with those of the life to come.

تُصوِّر السورةُ أيضًا كيف أنَّ مشيئةَ اللهِ تُسيطرُ سيطرةً تامةً على العالَمِ كلِّه: ﴿مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ * لِّكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ * الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ ۗ وَمَن يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ﴾ [الحديد: 22-24]. وهذه الآياتُ تمنحُ قلوبَنا ونفوسَنا كلَّ الطمأنينةِ اللازمةِ، مهما أصابنا من خيرٍ أو شرٍّ ونحنُ نسيرُ في الطريقِ طالبين رضاه. فلا نيأسُ ولا نُفرِطُ في الفرحِ عندما يقعُ أيُّ الأمرين بنا، ولا ننسبُ ما يحدثُ إلى أيِّ سببٍ أو حدثٍ أو ظرفٍ. فكلُّ شيءٍ يقعُ بمشيئةِ اللهِ، وَفْقَ ما قدَّرَه وقضاه، وإليه في النهايةِ يرجعُ الأمرُ كلُّه.

The surah also portrays how God’s will is in complete control of the whole world: “No incident can take place, either on earth or in yourselves, unless it be recorded in a decree before We bring it into being — that is easy for God — so you need not grieve for what you miss or be overjoyed at what you gain. God does not love those who are arrogant and boastful; [nor] those who are niggardly and bid others to be niggardly. Those who turn away should remember that God alone is self sufficient, worthy of praise.” (Verses 22-24) These verses give our hearts and souls all the necessary reassurance, no matter what befalls us of good or evil as we proceed along the way seeking His acceptance. We will neither despair nor be mad with joy when either eventuality happens to us; nor will we attribute whatever happens to any cause, event or circumstance. All takes place by God’s will, in accordance with what He has planned. All ultimately return to Him.

تُقسَّمُ هذه السورةُ إلى جزأين مترابطين ترابطًا وثيقًا، وسنتناول كلَّ جزءٍ منهما على حِدَةٍ الآن.

The surah may be divided into two closely interrelated parts, each of which we will now deal with separately.