عَلَيْهِupon himوَأَعْطَاهُand gave himمَاwhatتَمَنَّاهُhe wished
And He gave him what he wished.
كَانَIt wasأَبْلَغَmore eloquentفِيinالثَّنَاءِpraiseوَالتَّعْظِيمِand glorificationمِنْthanقَوْلِكَyour sayingهَذَاthisالَّذِيwhoأُكْرِمَwas honoredوَخُلِعَand bestowed uponعَلَيْهِhimوَشَرَفَand honoredوَأُعْطِيَand given
It was more eloquent in praise and glorification than your saying: This is the one who was honored and bestowed upon him and given.
وَتَأَمَّلْAnd reflectسِرًّاon a secretبَدِيعًاwonderfulفِيinذِكْرِmentioningالسَّبَبِthe causeوَالْجَزَاءِand the rewardلِلطَّوَائِفِfor the groupsالثَّلَاثَةِthreeبِأَوْجَزِin the briefestلَفْظٍexpressionوَأَخْصَرِهِand most concise.
And reflect on a wonderful secret in mentioning the cause and reward for the three groups in the briefest and most concise expression.
فَإِنَّFor indeedالْإِنْعَامَthe bestowalعَلَيْهِمْupon themيَتَضَمَّنُincludesإِنْعَامَهُHis bestowalبِالْهِدَايَةِof guidanceالَّتِيwhichهِيَisالْعِلْمُknowledgeالنَّافِعُbeneficialوَالْعَمَلُand actionالصَّالِحُrighteousوَهِيَand it isالْهُدَىthe guidanceوَدِينُand the religionالْحَقِّof truth.
For indeed, the bestowal upon them includes His bestowal of guidance, which is beneficial knowledge and righteous action, and it is the guidance and the religion of truth.
وَيَتَضَمَّنُAnd it includesكَمَالَthe perfectionالْإِنْعَامِof the bestowalبِحُسْنِwith goodالثَّوَابِrewardوَالْجَزَاءِand recompense.
And it includes the perfection of the bestowal with good reward and recompense.
فَهَذَاSo thisتَمَامُis the completionالنِّعْمَةِof the blessingوَلَفْظُand the wordأَنْعَمْتَYou have bestowedعَلَيْهِمْupon themيَتَضَمَّنُincludesالْأَمْرَيْنِthe two matters.
So this is the completion of the blessing, and the word 'You have bestowed upon them' includes the two matters.
وَذِكْرُAnd the mentionغَضَبِهِof His angerعَلَىuponالْمَغْضُوبِthe ones who earned angerعَلَيْهِمْupon themيَتَضَمَّنُincludesأَيْضًاalsoأَمْرَيْنِtwo matters:الْجَزَاءَthe recompenseبِالْغَضَبِwith angerالَّذِيwhichمَوْجِبُهُits cause isغَايَةُthe ultimateالْعَذَابِpunishmentوَالْهَوَانِand humiliationوَالسَّبَبَand the reasonالَّذِيwhichاسْتَحَقُّواthey earnedبِهِwith itغَضَبَهُHis angerسُبْحَانَهُglory be to Him.
And the mention of His anger upon those who earned His anger includes two matters: the recompense with anger, which is the ultimate punishment and humiliation, and the reason they earned His anger, glory be to Him.
فَإِنَّهُIndeed, Heأَرْحَمُis more mercifulوَأَرَأَفُand compassionateمِنْthanأَنْtoيَغْضَبَbe angryبِلَاwithoutجِنَايَةٍcrimeمِنْهُمْfrom themوَلَاnorضَلَالٍdeviation.
Indeed, He is more merciful and compassionate than to be angry without a crime from them nor deviation.
فَكَأَنَّSo it is as ifالْغَضَبَthe angerعَلَيْهِمْupon themمُسْتَلْزِمٌimpliesلِضَلَالِهِمْtheir deviation.
So it is as if the anger upon them implies their deviation.
وَذِكْرُAnd the mentionالضَّالِّينَof the deviatorsمُسْتَلْزِمٌimpliesلِغَضَبِهِHis angerوَعِقَابِهِand His punishment.
And the mention of the deviators implies His anger and His punishment.
فَإِنَّFor indeedمَنْwhoeverضَلَّdeviatesاسْتَحَقَّdeservesالْعُقُوبَةَthe punishmentالَّتِيwhichهِيَisمَوْجِبُthe causeغَضَبِof the angerاللَّهِof Allahعَلَيْهِupon him.
For indeed, whoever deviates deserves the punishment which is the cause of Allah's anger upon him.
فَاسْتَلْزَمَSo it necessitatedوَصْفَthe description ofكُلِّeachوَاحِدٍoneمِنَofالطَّوَائِفِthe groupsالثَّلَاثِthreeلِلسَّبَبِfor the causeوَالْجَزَاءِand rewardأَبْيَنَmore clearاسْتِلْزَامًاin necessity,وَاقِعًاfallingفِيinغَايَةِthe utmostالْإِيجَازِbrevityوَالْبَيَانِand clarityوَالْفَصَاحَةِand eloquence,
So it necessitated the description of each one of the three groups for the cause and reward to be more clearly necessitated, falling in the utmost brevity, clarity, and eloquence.
مَعَwithذِكْرِthe mentionالْفَاعِلِof the doerفِيinأَهْلِthe peopleالسَّعَادَةِof happiness,وَحَذْفِهِand omitting itفِيinأَهْلِthe peopleالْغَضَبِof anger,
With the mention of the doer in the people of happiness, and omitting it in the people of anger,
وَإِسْنَادِand attributingالْفِعْلِthe actionإِلَىtoالسَّبَبِthe causeفِيinأَهْلِthe peopleضَلَالِهِمْof their deviation.
And attributing the action to the cause in the people of their deviation.
وَتَأَمَّلْAnd reflectالْمُقَابَلَةَon the comparisonبَيْنَbetweenالْهِدَايَةِguidanceوَالنِّعْمَةِand blessingوَبَيْنَand betweenالْغَضَبِangerوَالضَّلَالِand deviation.
And reflect on the comparison between guidance and blessing, and between anger and deviation.
فَذِكْرُSo the mentionالْمَغْضُوبِof those who earned angerعَلَيْهِمْupon themوَالضَّالِّينَand the deviatorsفِيis inمُقَابَلَةِcomparisonالْمُهْتَدِينَto the guided onesالْمُنْعَمِthe blessedعَلَيْهِمْupon them.
So the mention of those who earned anger upon them and the deviators is in comparison to the guided ones, the blessed upon them.
وَهَذَاAnd thisكَثِيرٌis frequentفِيinالْقُرْآنِthe Quran,يُقَرِّنُit pairsبَيْنَbetweenالضَّلَالِdeviationوَالشَّقَاءِand misery,وَبَيْنَand betweenالْهُدَىguidanceوَالْفَلَاحِand success.
And this is frequent in the Quran, it pairs between deviation and misery, and between guidance and success.
فَالثَّانِيThe latterكَقَوْلِهِis like His sayingأُولَئِكَThoseعَلَىare uponهُدًىguidanceمِنْfromرَبِّهِمْtheir Lord,وَأُولَئِكَand thoseهُمُthey areالْمُفْلِحُونَthe successful١(1)
The latter is like His saying: Those are upon guidance from their Lord, and those are the successful (1).
وَقَوْلِهِAnd His sayingأُولَئِكَThoseلَهُمُfor themالْأَمْنُis securityوَهُمْand theyمُهْتَدُونَare guided٢(2)
And His saying: Those are for them security and they are guided (2).
وَالْأَوَّلُAnd the formerكَقَوْلِهِis like His sayingإِنَّIndeedالْمُجْرِمِينَthe criminalsفِيare inضَلَالٍdeviationوَسُعُرٍand torment٣(3)
And the former is like His saying: Indeed, the criminals are in deviation and torment (3).
١(1)سُورَةُChapterالْبَقَرَةِAl-Baqarah,الْآيَةُVerse٤4
(1) Chapter Al-Baqarah, Verse 4.
٢(2)سُورَةُChapterالْأَنْعَامِAl-An'am,الْآيَةُVerse٨٢82
(2) Chapter Al-An'am, Verse 82.
٣(3)سُورَةُChapterالْقَمَرِAl-Qamar,الْآيَةُVerse٤٧47
(3) Chapter Al-Qamar, Verse 47.