6. Al-An'aam

And do not drive away those who call upon their Lord at morning and evening desiring through their worship His countenance exalted be He and not desiring any of the transient things of this world — and these are the poor. The idolaters had reviled them and demanded that he the Prophet expel them so that they could sit with him. The Prophet s wanted to do this because of his desire that they become Muslims. You are not accountable for them in anything min shay’in min is extra if what they hide in themselves be displeasing; nor are they accountable for you in anything that you should drive them away this is the response to the negative sentence and be of the evildoers if you do this.

And even so We have tried We have tested some of them by others that is the noble one by the commoner the rich man by the poor man preferring the latter one by giving him precedence in attaining faith so that they the noble ones and the rich may say in disavowal ‘Are these the poor the ones whom God has favoured from among us?’ with guidance? In other words so that they may say if what they follow is true guidance they would not have preceded us in attaining it. God exalted be He says Is God not best aware of those who are thankful? to Him to guide them? Indeed He is.

And when those who believe in Our signs come to you say to them ‘Peace be upon you. Your Lord has prescribed He has decreed for Himself mercy to the effect that truly innahu ‘truly’ may also be read as annahu ‘that’ as a substitution for al-rahma ‘mercy’ whoever of you does evil in ignorance of it when he did it and repents thereafter after his evil deed repents of it and makes amends in his actions — truly He God is Forgiving Merciful’ towards him a variant reading for innahu ‘truly He’ has annahu ‘then He’ in other words forgiveness shall be for him.

And thus in the same way that We have explained what has been mentioned We distinguish We expound the signs the Qur’ān so that truth becomes manifest and is implemented in people’s deeds and that the way the path of the sinners may be become clear evident and hence avoided wa-li-yastabīna may also be read wa-li-tastabīna ‘that you may discern’ with sabīla ‘the way’ read in the accusative as opposed to the nominative sabīlu implying a direct address to the Prophet s.

Say ‘Truly I have been forbidden to worship those whom you call upon those whom you worship besides God.’ Say ‘I shall not follow your whims by worshipping them for then if I did follow them verily I would have gone astray and I would not be of the rightly guided’.

Say ‘I am upon a clear proof a clear statement from my Lord and you have already denied Him my Lord when you associated others with Him. I do not have that which you seek to hasten of the chastisement; the judgement in this matter and in all others is God’s alone. He decrees the judgement of truth and He is the Best of Deciders’ the Best of Judges a variant reading for yaqdī ‘He decrees’ has yaqussu that is ‘He relates the truth’.

Say to them ‘If I did have what you seek to hasten the matter between you and me would have been decided by my hastening it for you so that I might find rest; but God has it; and God knows best the evildoers’ and when to punish them.

And with Him exalted be He are the keys of the Unseen its treasure houses or the paths that lead to knowledge of it; none but He knows them and these are the five things mentioned in His saying Surely God He has knowledge of the Hour and He sends down the rain and He knows what is in the wombs. And no soul knows what it has earned for the morrow; nor does any soul know in what land it will die. Truly God is Knowing Aware Q. 3134 as reported by al-Bukhārī. He knows what is happening on land in the deserts and in the waters in the towns along the rivers; and not a leaf min waraqatin min is extra falls but He knows it. Not a grain in the shadows of the earth nothing of wet or dry this entire clause wa-lā habbatin fī zulumāti l-ardi wa-lā ratbin wa-lā yābisin is a supplement to waraqatin ‘a leaf’ but it is in a clear book namely the Preserved Tablet al-lawh al-mahfūz. The exceptive clause illā fī kitābin mubīn ‘but it is in a clear book’ constitutes an inclusive substitution for the previous exceptive clause illā ya‘lamuhā ‘but He knows it’.

It is He Who takes you at night seizing your spirits during sleep and He knows what you commit what you earn by day. Then He raises you up therein that is in the daytime by restoring your spirits so that an appointed term namely the term of life may be accomplished; and afterward to Him is your return through resurrection. Then He will inform you of what you used to do and so requite you for it.