هذا أطول مقطع في السورة. يتناول قضية توحيد الله من عدة زوايا، بدءًا ببيان الموقف الذي يتخذه المؤمن تجاه جميع القوى الأرضية، فيعتمد على القوة الحقة الواحدة وحدها، ولا يبالي كثيرًا بغيرها.

This is the longest passage in the sūrah. It tackles the issue of God’s oneness from several angles, starting with a statement about the attitude a believer adopts towards all earthly powers, relying only on the one true power, caring little for anything else.

لذلك، فهو يتجاهل كل تلك القوى الوهمية، واثقًا بحكم الله بينه وبين من يخاصمونه. فيمضي في طريقه ثابتًا مطمئنًّا إلى قدَره.

Therefore, he disregards all such imaginary forces, trusting to God’s judgement between him and those who dispute with him. He goes along his way firm and reassured about his destiny.

هذا يتبعه بيانٌ واضح لدور الرسول ومسؤوليته عن الله، مبيِّنًا أنه غير مسؤول عن الناس، سواءٌ اختاروا اتباع الهداية الإلهية أم ضلّوا. فالله هو صاحب السلطان عليهم في كل الأحوال. وليس لهم شفيعٌ عنده، إذ الشفاعة كلها لله وحده. وله ملكُ السماوات والأرض، وإليه تنتهي جميع الأمور.

This is followed by a clear statement about the role and responsibility of God’s Messenger, making it clear that he is not responsible for others, whether they choose to follow divine guidance or go astray. It is God who has power over them in all situations. They have no one to intercede with Him, for it is to God alone that all intercession belongs. His is the kingdom of the heavens and earth, and with Him all journeys end.

ثم تصف السورة كيف يشعر المشركون بالانقباض عند ذكر توحيد الله، بينما يبتهجون عند الحديث عن الشرك. ويعقب ذلك دعوة للنبي ﷺ أن يُعلن توحيد الله بأوضح العبارات، ويترك المشركين وشأنهم لله. وتصف السورة كيف أنهم سيبذلون بسخاء كل ما في الأرض، وضعفه مرتين، لو أنه يُقبل منهم. وهذا هو شعورهم حين يدركون ما قد يفعله الله بهم.

The sūrah then describes how the idolaters feel depressed when God’s oneness is mentioned, while they delight when idolatry is discussed. This is followed by an invitation to the Prophet to declare God’s oneness in the clearest of terms, leaving the idolaters to God. It describes how they will gladly give all that the earth contains, and twice as much, if only it will he accepted from them. This is how they feel once they realize how God may deal with them.

الأمر كذلك، ومع ذلك فإنهم يتوجهون إلى الله وحده عندما يكونون في حالة ضرٍّ وشدة. فإذا منحهم الله نعمةً، ادّعوا كل ضربٍ من الدعاوى الباطلة. فكلٌّ منهم يمكن أن يقول عن نعم الله: «لقد أُوتيتُ هذا بعلمي». وهذا ما قاله آخرون في الأزمنة الماضية، لكن الله سبحانه أخذهم بذنوبهم، وهو قادر على أن يعامل هؤلاء الكفار الحاضرين بالمثل. لا يستطيعون أن يُعجزوا الله. سواءٌ أكان الله يبسط الرزق أو يقدره بحسب حكمته ومشيئته: ﴿إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ﴾ [الزمر: 52]

أَلَيْسَ اللَّهُ بِكَافٍ عَبْدَهُ ۖ وَيُخَوِّفُونَكَ بِالَّذِينَ مِن دُونِهِ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ ﴿٣٦﴾ وَمَن يَهْدِ اللَّهُ فَمَا لَهُ مِن مُّضِلٍّ ۗ أَلَيْسَ اللَّهُ بِعَزِيزٍ ذِي انتِقَامٍ ﴿٣٧﴾ وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ ۚ قُلْ أَفَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ إِنْ أَرَادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كَاشِفَاتُ ضُرِّهِ أَوْ أَرَادَنِي بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَاتُ رَحْمَتِهِ ۚ قُلْ حَسْبِيَ اللَّهُ ۖ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ ﴿٣٨﴾ قُلْ

Is not God sufficient for His servant? Yet they would try to frighten you with those who are inferior to Him. He whom God lets go astray can never find any guide; whereas he whom God guides aright can never be led astray. Is God not mighty, capable of inflicting retribution? If you ask them who created the heavens and the earth, they will answer: ‘God.’ Say: ‘Consider these beings you invoke beside Him: if God wills harm to befall me, could they remove the harm He has inflicted? Or, if He wills that mercy should be bestowed on me, could they withhold His mercy?’ Say:

حَسْبِيَ اللَّهُ، عَلَيْهِ تَوَكَّلْتُ، وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ. قُلْ:

‘God is enough for me: In Him place their trust those who have a trust to place.’ Say:

يَا قَوْمِ اعْمَلُوا عَلَىٰ مَكَانَتِكُمْ إِنِّي عَامِلٌ ۖ فَسَوْفَ تَعْلَمُونَ مَنْ تَكُونُ لَهُ عَاقِبَةُ الدَّارِ ۗ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ Note: The original English is a rendering of the Qur'an (Surah Hud 11:93 and parallel verses), but the instruction is to translate the text faithfully, so the Arabic above reflects the Qur'anic wording. If you want a literal translation of the English as given, please let me know.

My people! Do all that may be in your power, and I will do what I can. You shall come to know who will be visited with humiliating suffering and who shall be smitten by long-lasting suffering.’ (Verses 36-40)

تُجَسِّدُ هٰذِهِ الْآيَاتُ الْخَمْسُ مَنْطِقَ الْإِيمَانِ: بَسِيطًا، وَوَاضِحًا، وَقَوِيًّا، وَعَمِيقًا.

These five verses epitomize the logic of faith: simple, clear, forceful and profound.

هكذا كان في قلب النبي ﷺ، وهكذا ينبغي أن يكون في كل قلب يدعو إلى قضية. وهذه الآيات تمثّل المنهج الذي ينبغي لمثل هذا المؤمن أن يسلكه، وهي تمدّه بنورها وهو يمضي على طريقه الواضح المستقيم.

Thus it was in the Prophet’s heart, and thus it should be in every heart that advocates a cause. These verses represent the line that such a believer should follow. They provide his light as he goes along his clear and straight way.

هكذا هو واقع الحال بين رسل الله وجميع القوى الأرضية المعارضة لهم. والسؤال الآن: ما هي رسالتهم، وكيف ينبغي لهم أن يتعاملوا مع من يكذّبهم؟

Such is the reality of the situation between God’s messengers and all earthly forces opposing them. The question then is what is their message, and how should they react towards those who deny them?

أَنزَلْنَا إِلَيْكَ هَذَا الْكِتَابَ مِنْ عَلٍ، مُبَيِّنًا لِلنَّاسِ الْحَقَّ.

We have bestowed on you this book from on high, setting out the truth for mankind.

مَنِ اهْتَدَىٰ فَلِنَفْسِهِ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ ۝ اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ ۝ أَمِ اتَّخَذُوا مِن دُونِ اللَّهِ شُفَعَاءَ ۚ قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ ۝ قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا ۖ لَّهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ ثُمَّ إِلَيْهِ تُرْجَعُونَ ۝

Whoever follows its guidance does so for his own good, and whoever goes astray shall do so at his own peril. You are not responsible for them. God takes away people’s souls upon their death, and the souls of the living during their sleep. He keeps with Him the souls of those whose death He has ordained and sends back the others until their appointed time. In all this there are signs for people who reflect. Have they chosen others besides God to intercede for them? Say: ‘Why, even though they have no power over anything and no understanding?’ Say: All intercession belongs to God alone. His alone is the dominion over the heavens and the earth; and to Him you will all in the end return.’ (Verses 41-44)

"إِنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ لِلنَّاسِ بِالْحَقِّ ۚ" ﷺ — هذه الآية من سورة الزمر، والذي يُراد به الحق هو طبيعة هذا الكتاب: فهو واضح في الشريعة التي يبيّنها وفي نظامه، وعلى أساس هذا الحق يقوم الكون؛ وهو الحق الذي يربط بين نظام الحياة الإنسانية الذي يرسمه هذا الكتاب ونظام الكون. وقد أُنزل هذا الحق الآن إلى البشرية، ليهديهم إلى العيش وفق أحكامه. وأنت يا محمد ﷺ لست إلا الوسيلة لإيصاله إليهم. وعليهم أن يختاروا ما يشاؤون وكيف يتعاملون معه. فكل واحد منهم يستطيع أن يختار الهدى أو الضلال، وكل واحد سيحدد مصيره بنفسه. ولا تَبِعة عليك فيما يختارون: "مَّنِ اهْتَدَىٰ فَلِنَفْسِهِ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۖ وَمَا أَنتَ عَلَيْهِم بِوَكِيلٍ" ﷺ (الزمر: 41).

“We have bestowed on you this book from on high, setting out the truth for mankind.” (Verse 41) The truth is the nature of this book: it is clear in the law it sets out and in its system: it is on the basis of this truth that the universe is sustained; the truth that links the code of human life outlined in this book to the system of the universe. This truth has now been bestowed on mankind giving them guidance on how to live by its provisions. You, Prophet, are only the means to deliver it to them. It is up to them to choose what they wish for and how to deal with it. Each one of them can choose either guidance or error, and each will define his or her own fate. No responsibility attaches to you for what they choose: “Whoever follows its guidance does so for his own good, and whoever goes astray shall do so at his own peril. You are not responsible for them.” (Verse 41)

ثم تُبيّن السورةُ حالَهم البائسةَ عند عودتهم للحساب.

The sūrah then shows their miserable state when they return for judgement:

وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُوا مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ مِنْ سُوءِ الْعَذَابِ يَوْمَ الْقِيَامَةِ ۚ وَبَدَا لَهُم مِّنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ ۝ وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ ۝

If the wrongdoers possessed all that is on earth, and twice as much, they would surely offer it all as ransom from the awful suffering on the Day of Resurrection. For God will have made obvious to them something they have never reckoned with. Obvious to them will have become the evil of what they had done; and they will be overwhelmed by that which they used to deride. (Verses 47-48)

تتضمّن الآية تهديدًا ضمنيًّا في عبارةٍ تبعث الرعب في قلوب أولئك الذين وُصفوا بـ«الظالمين»، ويُقصد بهم كلُّ من أشرك مع الله شيئًا من أنواع الشرك. فلو كان لدى هؤلاء «ما في الأرض جميعًا»، بما في ذلك كل ما يُعلّقون عليه قيمةً عاليةً ويخشَون فقدانه إن قبلوا الإسلام، بل لو كان لديهم «مثلُه معه»، لَافتدَوا به طواعيةً ليُنجَوا من العذاب الشديد الذي سيرونه بأعينهم يوم القيامة. ويُضاف إلى ذلك تهديدٌ ضمنيٌّ آخرُ لا يقلّ رهبةً: ﴿وَبَدَا لَهُم مِّنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ﴾ (الآية 47). ولم تُحدّد السورة ما الذي سيَظهر لهم، غير أنه مفهومٌ بوضوحٍ أنه أمرٌ هائلٌ يُخشى منه، وهو آتٍ من الله، إذ يُظهر لهم ما لم يكونوا يتوقّعونه أبدًا.

The verse makes an implicit threat within a statement that strikes fear into the hearts of those described as ‘wrongdoers’, which refers to everyone who associates partners, of any type, with God. If those people had in their possession ‘all that is on earth,’ including everything to which they attach high value and fear to lose should they accept Islam, indeed, if they had ‘twice as much’, they would willingly offer it all just to be spared the awful suffering they will see with their own eyes on the Day of Resurrection. Added to this is another implicit threat that is equally fearful: “For God will have made obvious to them something they have never reckoned with.” (Verse 47) The sūrah does not specify what will become obvious to them, but it is clearly understood that it is terrible, to be feared. It comes from God, and He shows them what they could never have expected.

وَبَدَا لَهُمْ سَيِّئَاتُ مَا كَسَبُوا وَحَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ. هٰذَا يُزِيدُ في سُوءِ حَالِهِمْ، لِأَنَّهُمْ سَيَرَوْنَ بِأَنْفُسِهِمْ مَدَى قُبْحِ أَعْمَالِهِمْ، وَيَجِدُونَ أَنْفُسَهُمْ مُحَاطِينَ بِالتَّحْذِيرَاتِ الَّتِي كَانُوا يَسْتَخِفُّونَ بِهَا وَيَسْخَرُونَ مِنْهَا.

“Obvious to them will have become the evil of what they had done; and they will be overwhelmed by that which they used to deride.” (Verse 48) Again this aggravates their position, because they will see for themselves how evil their deeds were, and they will find themselves engulfed with the warnings that they used to deride and ridicule.