مثل جميع السور المكية، تتناول هذه السورة مسألة الإيمان، لكنها تركز بوجه خاص على مسألة الوحي والرسالة الإلهية. ويمكن القول حقًا إن هذه المسألة تشكل المحور المركزي للسورة، وإن جميع النقاط التي تُناقَش فيها إنما تخدم هذا الغرض.

Like all the surahs revealed in Makkah, this surah deals with the issue of faith, but it especially focuses on the question of revelation and the Divine message. It can truly be said that this question provides the central theme of the surah and that all points discussed in it serve this purpose.

ثم إن السورة تُوسّع الحديثَ عن حقيقة توحيد الله، وتعرضه من زوايا مختلفة. كما تتناول حقيقةَ البعث ووجوبَ الإيمان به. ويُذكر الدارُ الآخرة في مواضع عدة، مع عرض صورٍ متنوعة لها. وتبيّن السورة بعضَ صفات المؤمنين وحسنَ الأخلاق التي تميّز سلوكَهم. وتتحدث أيضًا عن أرزاق الإنسان وكيف تُعطى بكثرةٍ أو بقلّة. وتتناول كذلك الإنسانَ وحالَيْه حين يتمتع بالسعادة وحين يعاني الشدة.

Yet the surah also expands on the truth of Gods oneness, presenting it from different angles. It also speaks of the truth of resurrection and the need to believe in it. The life to come is mentioned in several places with different images of it presented. The surah also outlines some of the believers’ qualities and the good manners characterizing their behaviour. It also mentions man’s provisions and how they are given in plenty or in scant measure. Furthermore, it speaks about man and his two states when he enjoys happiness or suffers hardship.

ومع ذلك، فإن مسألة الوحي والرسالة الإلهية تمثل الحقيقة الأساسية التي تدور حولها السورة، وتضفي عليها جوها العام. وكأن جميع النقاط والأفكار التي تناولتها السورة إنما وُضعت لتأكيد هذه الحقيقة وترسيخها.

Nevertheless, the question of revelation and the Divine message provides the basic truth the surah expounds upon, giving it its general ambiance. It is as if all the points and ideas discussed in the surah are meant to emphasize this truth and drive it home.

تتخذ السورة في عرضها لهذه الحقيقة والموضوعات المتصلة بها مسلكًا يستحق مزيدًا من البحث. فهي تعرضها بصور مختلفة، تفصل بين كل صورة وأخرى بآيات تتحدث عن وحدانية الله، مبيِّنةً أن الخالق، أو الرازق، أو مقلِّب القلوب، أو المقدِّر لمصائر جميع المخلوقات، هو الإله الواحد. وفيما تتناول السورة موضوعها الرئيس، وهو الوحي والرسالة، تؤكد أن مصدر الوحي كله واحد، وكذلك الرسالة، والدين، والمنهج في الحياة، والصراط الذي ينبغي أن يُسلك.

The line the surah takes in presenting this truth and its associated topics requires further discussion. It is presented in different ways, each separated from the other with a few verses that speak about God’s oneness through showing that the Creator, or the Provider, or who controls hearts, or determines all creatures’ fates is the One God. As the surah tackles its main theme of revelation and message, it emphasizes that the source of all revelation is one, as also are the message, the faith, the code of living and the line to be followed.

وبالمثل، فإن قيادة البشرية تحت راية الإيمان واحدة. وهكذا يتجلّى موضوع التوحيد بكل معانيه ودلالاته بوضوح في جميع أنحاء السورة، أياً كان الموضوع الذي تتناوله. وسنشير الآن إشارة موجزة إلى بعض هذه الأمثلة:

Similarly, the leadership of humanity under the banner of faith is one. Thus the theme of oneness, with all its meanings and connotations, is brought into sharp relief throughout the surah, whatever topic it may be discussing. We will now briefly refer to some such examples:

تبدأ السورة بخمسة حروف مفردة: «حم. عسق».

The surah begins with five separate letters: “Hd. Mtm. (Ayn. Sin.

ﷺ "قٓۤ"? Careful: the text is "Qdf" — likely a transliteration of the Qur'an's disjoined letters "Qāf" (ق). The rules say translate faithfully; "Qdf" is a Latin rendering of the letters ق د ف? The original English likely "Qdf" is a typo, but I should translate it as given in Arabic script: transliteration of the letters. Here is the translation: "ق د ف" ... These are immediately followed by the statement: "كَذَٰلِكَ يُوحِي إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ اللَّهُ الْعَزِيزُ الْحَكِيمُ" {كَذَٰلِكَ يُوحِي إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ اللَّهُ الْعَزِيزُ الْحَكِيمُ} (Verse 3). It, thus, begins by stating that all revelations, throughout all generations, come from the same source. Note on rendering: the English "Qdf" is rendered as the Arabic letters "ق د ف" ... Actually, to be precise and clean: ق د ف. يَلِي ذلك مباشرةً قولُه: {كَذَٰلِكَ يُوحِي إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ اللَّهُ الْعَزِيزُ الْحَكِيمُ} (الآية ٣). وهكذا يبدأ ببيان أن جميع الوحي، عبر جميع الأجيال، يصدر عن المصدر نفسه.

Qdf” These are immediately followed by the statement: “ Thus has God, the Almighty, the Wise, sent revelation to you, Prophet, and to those who preceded you." (Verse 3) It, thus, begins by stating that all revelations, throughout all generations, come from the same source.

ثُمَّ تُضَافُ صِفَاتٌ أُخْرَى لِلَّهِ فِي الْآيَةِ التَّالِيَةِ: ﴿لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ﴾

Further attributes of God are added in the next verse: “His is all that is in the heavens and the earth. He is the Most High, the Supreme One?

(الآية ٤) تُبيّن هذه الصفات أن السماوات والأرض ملكٌ لمالكٍ واحد، وأنه هو المتعالي الأعلى.

(Verse 4) These attributes highlight the fact that the heavens and the earth belong to one owner, and that He is the Supreme One.

ثم تنتقل السورة إلى بيان حال الكون بالنسبة إلى مسألة الإيمان بالمالك الواحد، وإلى الانحراف الذي يدفع بعض الناس إلى الشرك به، فيقول تعالى: ﴿تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ مِن فَوْقِهِنَّ وَالْمَلَائِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيَسْتَغْفِرُونَ لِمَن فِي الْأَرْضِ ۗ أَلَا إِنَّ اللَّهَ هُوَ الْغَفُورُ الرَّحِيمُ * وَالَّذِينَ اتَّخَذُوا مِن دُونِهِ أَوْلِيَاءَ اللَّهُ حَفِيظٌ عَلَيْهِمْ وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ﴾ (الشورى: 5-6). وبذلك نرى الكون كله مشغولًا بمسألة الإيمان والكفر، حتى تكاد السماوات تتفطر بسبب انحراف بعض سكان الأرض. أما الملائكة فيستغفرون لكل من في الأرض، وذلك تحديدًا بسبب الجُرم العظيم الذي يرتكبه بعضهم.

The surah then takes another line, describing how the universe stands with regard to the question of belief in the One Owner, and to the deviation leading some people to associate partners with Him: “ The heavens are well-nigh rent asunder from above as the angels extol their Lord's limitless glory and praise, and beg forgiveness for all who are on earth. Surely God is Much-Forgiving, Ever Merciful. As for those who take for their protectors beings other than Him, God watches them, and you are not responsible for them." (Verses 5-6) We thus see the whole universe preoccupied with the question of faith and unbelief to the extent that the heavens are about to be rent asunder because of the deviation by some earth dwellers. For their part, the angels pray for the forgiveness of all those on earth specifically because of the grave offence perpetrated by some of them.

ثم تعود السورة إلى موضوعها الرئيس، فيقول الله تعالى: {وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ ۚ فَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ} (الشورى: 7). ثم تنتقل إلى الفريقين ومنزلَيْهما المختلفين، فتبيّن أن الله لو شاء لجعلهم أمةً واحدة، ولكن مشيئته قضت، بمقتضى علمه وحكمته، أن يُدخل من يشاء في رحمته، {وَالظَّالِمُونَ مَا لَهُم مِّن وَلِيٍّ وَلَا نَصِيرٍ} (الشورى: 8). وتقرر السورة بعد ذلك أن الله هو الوليّ لعباده جميعًا، وأنه {هُوَ الَّذِي يُحْيِي الْمَوْتَىٰ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ} (الشورى: 9).

The surah then returns to its main theme: “So We have revealed to you a discourse in the Arabic tongue in order that you may warn the Mother City and all who dwell around it; that you may forewarn them of the Day of the Gathering, of which there is no doubt, when some shall be in paradise and some in the blazing fire” (Verse 7) It moves on with the two groups and their different abodes to state that God could have made them all one community. However, His will has decreed on the basis of His knowledge and wisdom that some are admitted to His grace, “ whereas the wrongdoers will have no one to protect them and no one to support them.” (Verse 8) It further states that God is the Protector of all, and that “He is the One who gives life to the dead; and He has power over all things.” (\erse 9)

تُعيد السورة مرة أخرى إلى المحور المركزي المتمثل في حقيقة الوحي والرسالة، فتبيّن أن الحكم في جميع الأمور التي يختلف فيها الناس يعود إلى الله الذي أنزل القرآن، والذي يجب الرجوع إليه في كل الأحوال: ﴿وَمَا اخْتَلَفْتُمْ فِيهِ مِنْ شَيْءٍ فَحُكْمُهُ إِلَى اللَّهِ ۚ ذَٰلِكُمُ اللَّهُ رَبِّي ۖ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ﴾ (الآية 10). ثم تنتقل من ربوبية الله إلى كونه الخالق الواحد الذي يدبّر وحده كل شيء في الكون، ويقدّر الأرزاق ويعلم كل شيء: ﴿فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ * لَهُ مَقَالِيدُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ وَيَقْدِرُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ﴾ (الآيتان 11-12).

Again the surah returns to the central theme of the truth of revelation and message, stating that judgement on all matters that are subject to dispute between people belongs to God who has revealed the Qur’an to which people must refer in all situations: “ Whatever the subject of your disputes, the final word belongs to God. Such is God, my Lord. In Him have Iplaced my trust, and to Him do I always turn.” (\erse 10) It then proceeds from Gods Lordship to His being the One Creator who alone administers everything in the universe, determines provisions and knows all: “He is the Originator of the heavens and the earth. He made mates for you from among yourselves, just as He made mates for animals, so that you will multiply. Nothing bears even the slightest comparability to Him. He alone hears all and sees all. His are the keys of the heavens and the earth. He gives abundant sustenance, or gives it in scant measure to whomever He wills. He has full knowledge of everything.” (Verses 11-12)

وبعد أن ذكرت هذه النقاط، تعود السورة فورًا إلى موضوعها المحوري: «شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ»، ﷺ

Having made these points, the surah immediately returns to its central theme: “In matters of faith, He has ordained for you the same as He had enjoined on Noah — that which We have revealed to you [Muhammad] - and as We enjoined on Abraham, Moses and Jesus:

﴿أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ۚ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ اللَّهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ وَيَهْدِي إِلَيْهِ مَن يُنِيبُ﴾ ﴿وَمَا تَفَرَّقُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ إِلَىٰ أَجَلٍ مُّسَمًّى لَّقُضِيَ بَيْنَهُمْ ۚ وَإِنَّ الَّذِينَ أُورِثُوا الْكِتَابَ مِن بَعْدِهِمْ لَفِي شَكٍّ مِّنْهُ مُرِيبٍ﴾ ﴿فَلِذَٰلِكَ فَادْعُ ۖ وَاسْتَقِمْ كَمَا أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ ۖ وَقُلْ آمَنتُ بِمَا أَنزَلَ اللَّهُ مِن كِتَابٍ ۖ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ ۖ اللَّهُ رَبُّنَا وَرَبُّكُمْ ۖ لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ اللَّهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ الْمَصِيرُ﴾

'Steadfastly uphold the faith and do not divide into factions.’ Hard for the idolaters is that which you call on them to accept. God draws to Himself whoever He pleases and guides to Himself everyone who turns to Him. They became divided, out of selfish rivalry, only after the knowledge had reached them. Had it not been for a decree that had already been issued by your Lord, until a term set [by Him], all would have been decided between them. As it is, those after them, who inherited the Divine book, are in grave, disquieting doubt about it. Therefore, call people to that faith, and follow the straight path as you have been commanded. Do not follow their likes and dislikes, but say: T believe in whatever revelation God has bestowed from on high...” (Verses 13-15)

ت تَتَّبِعُ هذه السورةُ هذا النمطَ في عرضِ حقيقةِ الوحيِ والرسالةِ، مع الحفاظِ على هذه الأجواءِ بينما تتجهُ إلى معالجةِ قضايا أخرى من قضايا الإيمانِ، التي بدورها تؤيِّدُ تلك الحقيقةَ. ويتضحُ هذا النمطُ جلياً في الجزءِ الأولِ من السورةِ، حتى الآيةِ الرابعةِ والعشرين وتشملُها، حيثُ يتكررُ موضوعُ الوحيِ والرسالةِ مرةً بعدَ أخرى.

The surah follows this pattern in presenting the truth of revelation and message, maintaining this ambiance while turning to address other issues of faith which, in turn, endorse that truth. This pattern is abundantly clear in the first part of the surah, up to and including verse 24, in which the theme of revelation and message is encountered time after time.

يبدأ الجزء الثاني، الذي يشغل بقية السورة، بحديث عن آيات الله التي تُرى في طريقة توسيعه الرزق لبعض الناس وتقتيره على آخرين، وفي إنزاله المطر، وخلقه السماوات والأرض وما بثّ فيهما من دابة، وفي السفن التي تجري في البحر. ثم ينتقل إلى بيان الصفة الأساسية التي تميّز المؤمنين وجماعتهم. ويُعقب ذلك صورة ليوم القيامة تُبرز المجرمين وهم يواجهون عذابهم: ﴿وَتَرَاهُمْ يُعْرَضُونَ عَلَيْهَا خَاشِعِينَ مِنَ الذُّلِّ يَنظُرُونَ مِن طَرْفٍ خَفِيٍّ﴾ [الشورى: 45]، و﴿هَلْ إِلَىٰ مَرَدٍّ مِّن سَبِيلٍ﴾ [الشورى: 44]. وفي مقابل ذلك، سيكون المؤمنون في موقع كريم، فيبيّنون مصير الظالمين: ﴿وَقَالَ الَّذِينَ آمَنُوا إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ ۗ أَلَا إِنَّ الظَّالِمِينَ فِي عَذَابٍ مُّقِيمٍ﴾ [الشورى: 45]. وعلى هذه الخلفية، تدعو السورة الناس إلى أن يُجنّبوا أنفسهم مثل هذه النهاية قبل فوات الأوان: ﴿اسْتَجِيبُوا لِرَبِّكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لَّا مَرَدَّ لَهُ مِنَ اللَّهِ﴾ [الشورى: 47].

The second part, taking up the rest of the surah, begins with a discussion of Gods signs that are seen in the way He gives some people abundant provision while others receive small measure, how He sends rainfall, the creation of the heavens and the earth with all creatures therein, and ships that traverse the sea. It then moves on to outline the basic quality that distinguishes believers and their community. This is followed by an image of the Day of Judgement showing the wrongdoers as they face their punishment: “you will see them exclaiming, 7s there any way of return?* You shall see them brought before the fire, disgraced and humiliated, looking with a furtive glance** (Verses 44-45) By contrast, the believers will be in a dignified position, stating the fate that the wrongdoers face: “ The believers will then say: 'The true losers are the ones who have forfeited themselves and their kindred on this Day of Resurrection. * Indeed the wrongdoers will fall into long-lasting suffering** (Verse 45) Against this backdrop, the surah calls on people to spare themselves such an end before it is too late: “Respond to your Lord before there comes, by God's will, a day that cannot be put off.

لَا مَلْجَأَ لَكُم يَوْمَئِذٍ وَمَا لَكُم مِّن نَّكِيرٍ ﴿٤٧﴾ ثُمَّ يَعُودُ السِّيَاقُ إِلَى مَحْوَرِهِ الرَّئِيسِيِّ، وَهُوَ حَقِيقَةُ الْوَحْيِ وَالرِّسَالَةِ، فَيُبْرِزُ جَانِبًا مِنْ جَوَانِبِهِ الْكَثِيرَةِ.

There shall be no refuge for you on that day, nor shall you be able to deny your sins** (Verse 47) Then the surah reverts to its central theme, the truth of revelation and message, highlighting one of its many aspects:

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا ۖ إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ

“If they turn away, We have not sent you to be their keeper. Your only duty is to deliver the message [entrusted to you].** (Verse 48)

تستمرّ السورة في الإشارة إلى موضوعها المحوري، مباشرةً وبصورة غير مباشرة، حتى نهايتها، وتنتقل بعد كل إشارة إلى معالجة أفكار أخرى تتصل به. وتختم بالقول الآتي في الوحي والرسالة: ﴿وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا �what ما كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ ۝ صِرَاطِ اللَّهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ﴾ [الشورى: 52-53] ﷺ

The surah continues to refer to its central theme, directly and indirectly, up to its end and moves after each reference to address other ideas relating to it. Its conclusion provides the following statement regarding revelation and message: “ Thus have We revealed a spirit to you [Muhammad] by Our command. You knew neither revelation nor faith, but We made it a light, guiding with it whoever We will of Our servants. You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth. Most certainly, to God all things shall in the end return” (Verses 52-53)

One of the clear objectives of the surah emerges from the way it tackles its central theme and how it proceeds, time after time, to refer to related issues. This objective is nothing less than to appoint a new leadership for the advocates of Divine faith. This new leadership is in fact this final message, the messenger delivering it and the Muslim community that follows the straight course defined by God. The first reference to this objective is made at the outset: * Thus has God, the Almighty, the Wise, sent revelation to you, Prophet, and to those who preceded you.” (Verse 3) It thus makes it clear that it is God who reveals all messages to all messengers. This final message is a clear progression of something that has long been established. Arabic translation: يتبيّن أحد الأهداف الواضحة للسورة من طريقة معالجتها موضوعها المحوري وانتقالها مراراً إلى قضايا ذات صلة به. وهذا الهدف ليس إلا تعيين قيادة جديدة لحاملي دين الله. وهذه القيادة الجديدة هي في حقيقتها هذه الرسالة الأخيرة، والرسول ﷺ الذي يبلّغها، والأمة المسلمة التي تسير على الصراط المستقيم الذي حدّده الله. ويرد أول إشارة إلى هذا الهدف في مستهل السورة: * كذلك يوحي إليك وإلى الذين من قبلك الله العزيز الحكيم * (الآية 3)، فيوضح بذلك أن الله هو الذي يوحي بجميع الرسالات إلى جميع الرسل. وهذه الرسالة الأخيرة امتداد واضح لأمر قد تقرر منذ زمن بعيد.

One of the clear objectives of the surah emerges from the way it tackles its central theme and how it proceeds, time after time, to refer to related issues. This objective is nothing less than to appoint a new leadership for the advocates of Divine faith. This new leadership is in fact this final message, the messenger delivering it and the Muslim community that follows the straight course defined by God. The first reference to this objective is made at the outset: * Thus has God, the Almighty, the Wise, sent revelation to you, Prophet, and to those who preceded you.” (Verse 3) It thus makes it clear that it is God who reveals all messages to all messengers. This final message is a clear progression of something that has long been established.

الإشارة الثانية تأتي بعد ذلك مباشرةً لتقرير مركز القيادة الجديدة التي سيُشار إليها لاحقاً: ﴿وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ قُرْآنًا عَرَبِيًّا لِّتُنذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا﴾ (الآية 7). والإشارة الثالثة تقرّر وحدة الرسالة، بينما حدّدت الإشارة الأولى وحدة مصدرها: ﴿شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ﴾ (الآية 13). وفي هذه الإشارة الثالثة تنص السورة بوضوح على أن الفرقة وقعت لأن الناس عصوا أمر الله، ولم يقع ذلك نتيجةً لجهلٍ من أتباع أولئك الرسل الكرام؛ فقد كان عندهم من العلم ما يكفي لصيانتهم من تلك الفرقة.

The second reference follows shortly after that to establish the centre of the new leadership to which reference will be later made: “So We have revealed to you a discourse in the Arabic tongue in order that you may warn the Mother City and all who dwell around it.” (Verse 7) The third reference states the unity of the message whereas the first reference identified the unity of its source: “In matters of faith, He has ordained for you the same as He had enjoined on Noah - that which We have revealed to you [Muhammad] - and as We enjoined on Abraham, Moses and Jesus: Steadfastly uphold the faith and do not divide into factions.” (Verse 13) In this third reference, the surah clearly states that division occurred because people disobeyed Gods injunction. This did not come about as a result of any ignorance on the part of the followers of those noble messengers; they had the knowledge to spare them such division.

وإنما وقع ذلك بسبب الظلم والحسد: ﴿وَمَا تَفَرَّقُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًۢا بَيْنَهُمْ﴾ (الآية ١٤). ثم تنتقل السورة إلى وصف حال الذين جاؤوا بعد الأجيال التي اختلفت: ﴿وَإِنَّ الَّذِينَ أُورِثُوا الْكِتَابَ مِن بَعْدِهِمْ لَفِي شَكٍّ مِّنْهُ مُرِيبٍ﴾ (الآية ١٤).

It simply occurred as a result of injustice and envy: “They became divided, out ofselfish rivalry, only after the knowledge had reached them.” (Verse 14) The surah then moves on to describe the conditions of those who came after the generations that differed: “As it is, those after them, who inherited the Divine book, are in grave, disquieting doubt about it.” (yerse 14)

في هذه المرحلة يتّضح تمامًا أنّ البشرية قد غرقت في حالة من الحيرة والشكّ. لم يعد لها قيادة حكيمة تسير وفق منهج واضح المعالم. والرسالة الإلهية التي تتولّى قيادة البشرية قد أصابها التفرّق الذي وقع بين أتباعها، بينما نظرت إليها الأجيال اللاحقة بعين الريبة الشديدة، فحال ذلك دون ظهور قيادة حكيمة. ولذلك تعلن السورة أنّ هذه الرسالة الأخيرة ورسولها المبلِّغ لها هما اللذان يتولّيان مهمة القيادة ﷺ.

At this point it becomes abundantly clear that humanity had sunk into a state of confusion and doubt. It no longer had a wise leadership following a well-defined code. The Divine message that assumes the leadership of humanity suffered from the division that took place between its followers, while succeeding generations viewed it with profound suspicion, thereby precluding the emergence of wise leadership. The surah therefore declares that this final message and the messenger delivering it are to assume the role of leadership:

فَلِذَٰلِكَ فَادْعُ ۖ وَاسْتَقِمْ كَمَا أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ ۖ وَقُلْ آمَنْتُ بِمَا أَنْزَلَ اللَّهُ مِنْ كِتَابٍ ۖ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ ۖ اللَّهُ رَبُّنَا وَرَبُّكُمْ (الشورى: 15)، وهكذا يأتي الوصف التفصيلي للأمة المسلمة الوارد في الجزء الثاني من السورة تطوراً طبيعياً، لأن هذه الأمة هي التي ستتولى قيادة البشرية.

“ Therefore, call people to that faith, and follow the straight path as you have been commanded. Do not follow their likes and dislikes, but say: T believe in whatever revelation God has bestowed from on high. I am commanded to ensure justice between you. God is our Lord and your Lord” (Verse 15) Thus the detailed description of the Muslim community, which occurs in the second part of the surah, comes as a natural progression, because it is this community that will assume the leadership of humanity.