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أَأُلْقِيَ الذِّكْرُ عَلَيْهِ
مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ
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أَأُنزِلَ عَلَيْهِ الذِّكْرُ مِن بَيْنِنَا بَلْ هُمْ فِي شَكٍّ مِّن ذِكْرِي بَلْ لَمَّا يَذُوقُوا عَذَابِ
Aonzila AAalayhi alththikru min baynina bal hum fee shakkin min thikree bal lamma yathooqoo AAathabi
Index Terms
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Yoruba Translation
Hausa Translation
"Shin, an saukar da Alƙur´ãni ne a kansa, a tsakãninmu (mũ kuma ba mu gani ba )?" ôa, su dai sunã cikin shakka daga hukunciNa ôa, ba su i da ɗanɗanar azãba ba.
"What! has the Message been sent to him - (Of all persons) among us?"...but they are in doubt concerning My (Own) Message! Nay, they have not yet tasted My Punishment!
Has the reminder been revealed to him from among us? Nay! they are in doubt as to My reminder. Nay! they have not yet tasted My chastisement!
Hath the reminder been unto him (alone) among us? Nay, but they are in doubt concerning My reminder; nay but they have not yet tasted My doom.
Asbabu n-Nuzuul (Occasions of Revelation)
(Maketh he the gods One God? Lo! that is an astounding thingﾅ) [38:5-11]. Abuﾒl-Qasim ibn Abi Nasr al-
Khuzai informed us> Muhammad ibn Abd Allah ibn Hamdawayh> Abu Bakr ibn Abi Darim al-Hafiz>
Muhammad ibn Uthman in Abi Shaybah> his father> Muhammad ibn Abd Allah al-Asdi> Sufyan> al-
Amash> Yahya ibn Umarah> Said ibn Jubayr> Ibn Abbas who said: ﾓWhen Abu Talib fell ill, the Quraysh and the Prophet, Allah bless him and give him peace, went to visit him. There was, close to the head of Abu Talib, enough room for one man to sit, so Abu Jahl rushed to it to prevent the Prophet from sitting there.
They complained to Abu Talib about the Prophet. Abu Talib said to the Prophet: Son of my brother, what is it that you want from your own people?ﾒ He said: O uncle, I want from them one word by means of which all the Arabs will surrender to them and all the non-Arabs will pay exemption tax to themﾒ. What is this word?ﾒ he asked. He said: There is no deity except Allahﾒ. They all exclaimed: Does he make the gods One God?ﾒ The Qurﾒan was then revealed about them (Sad. By the renowned Qurﾒan, nay, but those who disbelieve are in false pride and schismﾅ) up to Allahﾒs words (This is naught but an invention) [38:1-7]ﾔ.
The commentators of the Qurﾒan said: ﾓWhen Umar ibn al-Khattab embraced Islam, the Muslims were
overjoyed while the Quraysh was devastated. Al-Walid ibn al-Mughirah said to the nobles and chiefs of
Quraysh: Go to Abu Talib and say to him: you are our elder and chief and you know well what these fools have done.
We have come to you so that you judge between us and your nephewﾒ. Abu Talib sent for the Prophet, Allah bless him and give him peace, and when he answered his call, he said to him: Son of my brother, these are your own people and they are asking you for fairness, so do not swerve completely from themﾒ. The Prophet asked: What do they want from me?ﾒ They said: Cease mentioning our deities and we will leave you alone with your Godﾒ.
The Prophet, Allah bless him and give him peace, said to them: Will you
grant me one word by means of which you will rule over the Arabs and subjugate the non-Arabs?ﾒ Abu Jahl said: We will surely grant it and grant you ten like it!ﾒ The Prophet, Allah bless him and give him peace, said: Say: there is no deity except Allah!ﾒ The Quraysh were repelled and left, saying: Does he make the gods One God? How can One God be sufficient for the whole creation?ﾒ And so Allah, exalted is He, revealed about them these verses, up to His words (The folk of Noah before them denied (their messenger)ﾅ) [38:12]ﾔ.
أَأُنزِلَ عَلَيْهِ الذِّكْرُ مِن بَيْنِنَا ...
Has the Reminder been sent down to him (alone) from among us?
They thought it unlikely that he would be singled out from among them to receive the Qur'an.
This is like the Ayat:
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
And they say: "Why is not this Qur'an sent down to some great man of the two towns.'' (43:31)
Allah said:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَـتٍ
Is it they who would portion out the mercy of your Lord It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks. (43:32)
When they said this, it indicated their ignorance and lack of understanding since they thought it was unlikely that the Qur'an would be revealed to the Messenger and not to somebody else.
... بَلْ هُمْ فِي شَكٍّ مِّن ذِكْرِي ...
Nay, but they are in doubt about My Reminder!
... بَلْ لَمَّا يَذُوقُوا عَذَابِ ﴿٨﴾
Nay, but they have not tasted (My) torment!
means, they say this because they have not yet tasted the punishment and vengeance of Allah. But they will come to know the consequences of what they say and what they rejected on the Day when they are herded into the fire of Hell.
Then Allah points out that He is the One Who is in control of His Creation and Who does whatever He wills, Who gives whatever He wants to whomever He wants, and honors whomever He wants and humiliates whomever He wants, and guides whomever He wants and misguides whomever He wants, and sends the Ruh (Jibril) by His command upon whomsoever He wants among His servants, and seals the hearts of whomever He wants, so no one can guide him apart from Allah. His servants do not possess any power and have no control over His dominion, not even a speck of dust's weight; they do not possess even a thin membrane over a date stone.
قال مجاهد وقتادة كذب وقال ابن عباس تخرص وقولهم " أأنزل عليه الذكر من بيننا " يعني أنهم يستبعدون تخصيصه بإنزال القرآن عليه من بينهم كلهم كما قال في الآية الأخرى " لولا نزل هذا القرآن على رجل من القريتين عظيم " قال الله تعالى " أهم يقسمون رحمة ربك نحن قسمنا بينهم معيشتهم في الحياة الدنيا ورفعنا بعضهم فوق بعض درجات " ولهذا لما قالوا هذا الذي دل على جهلهم وقلة عقلهم في استبعادهم إنزال القرآن على الرسول من بينهم قال الله تعالى " بل لما يذوقوا عذاب " أي إنما يقولون هذا لأنهم ما ذاقوا إلى حين قولهم ذلك عذاب الله تعالى ونقمته سيعلمون غب ما قالوا وما كذبوا به يوم يدعون إلى نار جهنم دعا ثم قال تعالى مبينا أنه المتصرف في ملكه الفعال لما يشاء الذي يعطي من يشاء ما يشاء ويعز من يشاء فلا يهديه ويهدي من يشاء ويضل من يشاء وينزل الروح من أمره على من يشاء من عباده ويختم على قلب من يشاء فلا يهديه أحد من بعد الله لأن العباد لا يملكون شيئا من الأمر وليس إليهم من التصرف في الملك ولا مثقال ذرة وما يملكون من قطمير ولهذا قال تعالى منكرا عليهم " أم عندهم خزائن رحمة ربك العزيز الوهاب " أي العزيز الذي لا يرام جنابه الوهاب الذي يعطي ما يريد لمن يريد وهذه الآية الكريمة شبيهة بقوله تعالى أم لهم نصيب من الملك فإذا لا يؤتون الناس نقيرا أم يحسدون الناس على ما آتاهم الله من فضله فقد آتينا آل إبراهيم الكتاب والحكمة وآتيناهم ملكا عظيما فمنهم من آمن به ومنهم من صد عنه وكفى بجهنم سعيرا وقوله تعالى " قل لو أنتم تملكون خزائن رحمة ربي إذا لأمسكتم خشية الإنفاق وكان الإنسان قتورا " وذلك بعد الحكاية عن الكفار أنهم أنكروا بعثة الرسول البشري صلى الله عليه وسلم وكما أخبر عز وجل عن قوم صالح عليه السلام حين قالوا" أألقي الذكر عليه من بيننا بل هو كذاب أشر سيعلمون غدا من الكذاب الأشر " .
"أأنزل" بتحقيق الهمزتين وتسهيل الثانية وإدخال ألف بينهما على الوجهين وتركه "عليه" على محمد "الذكر" أي القرآن "من بيننا" وليس بأكبرنا ولا أشرفنا : أي لم ينزل عليه "بل هم في شك من ذكري" وحيي أي القرآن حيث كذبوا الجائي به "بل لما" لم "يذوقوا عذاب" ولو ذاقوه لصدقوا النبي صلى الله عليه وسلم فيما جاء به ولا ينفعهم التصديق حينئذ
هو استفهام إنكار , والذكر ها هنا القرآن . أنكروا اختصاصه بالوحي من بينهم .
I'raab - grammatical analysis of the Qur'an
«أَأُنْزِلَ» الهمزة حرف استفهام إنكاري وماض مبني للمجهول «عَلَيْهِ» متعلقان بأنزل «الذِّكْرُ» نائب فاعل «مِنْ بَيْنِنا» متعلقان بمحذوف حال والجملة الفعلية مقول القول «بَلْ» حرف إضراب «هُمْ» مبتدأ «فِي شَكٍّ» الجار والمجرور خبر والجملة استئنافية لا محل لها «مِنْ ذِكْرِي» صفة لشك «بَلْ» حرف إضراب «لَمَّا» حرف نفي وقلب وجزم «يَذُوقُوا» مضارع مجزوم بلما والواو فاعله «عَذابِ» مفعوله